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1
Joseph's Vision
الۤرۚ تِلۡكَ ءَایَـٰتُ ٱلۡكِتَـٰبِ ٱلۡمُبِینِ ١
Alif Lam Ra These are the verses of the Scripture that makes things clear––
Alif-Lam-Ra. These are the Verses of the clear book.
Alif. Lam. Ra. These are the verses of a Book luminous
ALIF LAM RA. These are the verses of the immaculate Book
Alif, Lam, Ra... These are the signs of the Knowledge that clearly manifests the reality.
Alif Lam Ra Those are the Signs of the Clear Book.
Alif, Lam, Ra. These are the signs of the Manifest Book
Alif. Lam. Ra. These are the Revelations of the Book clear in itself and clearly showing the truth
Alif Lam Ra - I am Allah, the All-Seeing. These are the verses of the perfect Book, containing luminous (truths) that tell the right from the wrong
Alif Lam Ra. Those are the signs of the Manifest Book
A.L.R. (Alif. Lam. Ra.) These are verses of the clear (and clarifying) book.
A.L.R. These are the verses of a Book which presents its subject of discussion clearly to the public
Alif, Laam, Raa. These are the symbols of the Clear Book
Alif Lām Ra. Those are the signs of the Evident Scripture.
A. L. R. Those are the signs of the perspicuous Book
Alif-Lam-Ra *; these are verses of the clear Book. (* Alphabets of the Arabic language; Allah and to whomever He reveals, know their precise meanings.
Alif Lam Ra. Those are the signs of the manifest book.
A.L.R. These are the signs of the perspicuous book
ALIF LAM RA. These are the verses (or symbols) of the Perspicuous (or clarifying) Book
AlifLaamRa. Those are the verses of the Clear Book
ELIF. LAM. RA. These are signs of the clear Book
A. L. R. These are the signs of Al-Kitab-ul-Mobin
Alif L[m R[. That are the signs of the clear Book.
Alif. Lam. Ra. These are the signs of the lucid Book.
Alif L'am Ra. These are the verses of the Book that make things clear
Alif. Lam. Ra´. These are the verses of a Book that clearly expounds the truth
I, Allah, am the Seer. These are the verses of the Book that makes manifest
Alif Laam Raa. Those are the signs of the book that makes clear.
Alif Lam Ra. These are the Verses of the open, clear and self-explanatory Book
Alif, Lam, Ra. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.) These are the Verses of the illumining Book
A.L.R., these are the signs of the clarifying Scripture
ALR, these are the signs of the clarifying Book.
ALR, these are the signs of the Book of Clarity.
A L R those (are) verses/evidences (of) The Book , the clear/evident
Alif. Lam. Ra. THESE ARE MESSAGES of a revelation clear in itself and clearly showing the truth
Alif, Lam, Ra. (These are the names of letters of the Arabic alphabet, and only Allah knows their meaning here) Those are the ayat (Verses, signs) of the Evident Book
Alif. Lam. Ra. These are verse of the Scripture that maketh plain
Alif. Lam. Ra. These are the verses of the illustrious Book
Alif Lam Ra. These are verses of the enlightening Book
Alif. Lam. Ra. These are the verses of the ‘Insightful Book’,(the Glorious Qur'ân).
Alif, Laam, Ra; These are the verses of the clear lucid Book
Alif. Lam. Ra. These are the Verses of the Insightful Book (the Qur'ân).
A. (Alef), L. (Lam), R. (Raa), the Surah opens with these letters introductory front the Arabic Alphabet to draw attention to the miracle of the Quran which though written in the people's tongue, cannot be emulated. These are divinely discoursed verses flowing with the precision and grace that are symbolic of the Book -the Quran- the spirit of truth that guides into all truth
Alif Lam Ra’. These are the verses of a clear Book.
Alif-Lãm-Ra. These are the verses of the clear Book.
Alif Lam Ra. These are the signs of the clear book.
ALIF lām rā‘. These are the revelations of the veritable Book
A.L.R. These (letters) are proofs of this profound scripture.
Alif Lam Ra, these are the verses of the Book that is awe-inspiringly clear.
Alif Lam Ra, these are the verses of the awe-inspiringly clear Book.
– Yusuf (Joseph)
Alif 'A', Lam 'L', Ra 'R'. These are the verses of the Book(which makes the truth)Manifest.
Alif LÄm. RÄ. These are the verses of the Book that clearly shows [the truth].
A.L.R. Allah, Aleem the Knower, Raheem the Merciful. These are the Messages of a Revelation clear in itself and clearly showing the Truth
Alif Lam Ra. These are the verses of the Book that makes (things) manifest
Alif Lam Ra. These are verses of the clear Book
Alif. Lam. Ra. These are the signs of the clear Book
Alif Lam Ra: These are the Signs (Verses) of the Book that is (pure and) clear
Alif. Lam. Ra. These are the verses of the clear, enlightening Scripture.
Alif, Lam, Ra. These are the Verses of the Clear Book
Alif, Lam, Ra. These are the verses of the clear Book
Alif.Lam.Ra. Those are the signs of the clear Book.
A.L.R. These are the symbols (or Verses) of the perspicuous Book
A.L.R. These are the symbols (or Verses) of the perspicuous Book
إِنَّاۤ أَنزَلۡنَـٰهُ قُرۡءَ ٰنًا عَرَبِیࣰّا لَّعَلَّكُمۡ تَعۡقِلُونَ ٢
We have sent it down as an Arabic Quran so that you [people] may understand
Surely, We have sent it down as an Arabic Qur’an so that you may understand.
Verily We! We have sent it down, an Arabic Recitation, that haply ye may reflect
We have sent it down as a clear discourse that you may understand
Indeed, We revealed the (READable, comprehendible) Quran in Arabic (from the essential reality of man denoted by the Beautiful Names, from the dimension of Knowledge to the consciousness of man) so that you may evaluate it with your reason.
We have sent it down as an Arabic Qur´an so that hopefully you will use your intellect.
Indeed We have sent it down as an Arabic Qur’an so that you may apply reason
We send it down as a qur’an (discourse) in Arabic so that you may reflect (on both its meaning and wording) and understand
We have, indeed revealed this Qur'an which explains its object eloquently well that you may abstain (from evils)
We have sent it down as an Arabic Koran; haply you will understand
We sent it down, an Arabic Quran, so that you may understand.
God has revealed this Book to you (Arab speaking people) in Arabic language (and not in an exotic language as you are demanding—as a miracle!) so that you understand it
We have sent it down as an Arabic Quran, in order that you may learn wisdom
Indeed, We have sent it down as an Arabic Recital, that youpl may reason.
Verily, we have revealed it, an Arabic Qur'an; haply ye may understand
Indeed We have sent down an Arabic Qur’an, so that you may perceive
We have revealed it a Quran in Arabic tongue so that you may understand.
which We have sent down in the Arabic tongue, that peradventure ye might understand
Verily, We have revealed it as a Lecture (a Quran) in Arabic; per chance (or possibly) you may understand
We have sent it down, an Arabic Koran, in order that you understand
An Arabic Koran have we sent it down, that ye might understand it
Verily, We have sent it down as an Arabic Quran in order that you may use your intellect
Truly, We caused to descend a Recitation in Arabic so that perhaps you will be reasonable.
Truly, We have bestowed it as an Arabic Qur’an in order that you may understand.
We have revealed this Qur’an in the Arabic language so that you may understand
We have revealed it as a Recitation in Arabic that you may fully understand
Surely We have revealed it -- an Arabic Qur’an -- that you may understand
We have sent it down as an Arabic Quran that you may understand.
We have indeed sent it down as an Arabic Quran in order that you understand it
Verily, We have revealed it as a Qur’an in the Arabic language so that you comprehend (it directly)
We have sent it down an Arabic Quran, perhaps you will comprehend
We have sent it down an Arabic revelation, perhaps you will comprehend.
We have sent it down, a reading that is in Arabic, perhaps you will comprehend.
That We descended it an Arabic Koran , maybe/perhaps you reason/comprehen
behold, We have bestowed it from on high as a discourse in the Arabic tongue, so that you might encompass it with your reason
Surely We have sent it down as an Arabic Qur'an, that possibly you would consider
Lo! We have revealed it, a Lecture in Arabic, that ye may understand
We have revealed it in the Arabic language so that you (people) would understand it
We have sent it down, as an Arabic Qur‘an, so that you may understand
Absolutely, We have sent it down as an Arabic Qur'ân, so that you may be able to perceive the intended meaning (of its message).
Surely, We have revealed this Qur´an in Arabic so that you may understand
Verily, We have sent it down as an Arabic Qur'ân so that you may achieve a higher level of consciousness.
it is a Book We have revealed in Arabic literary form, that you people may hopefully comprehend its inimitability and employ the faculty of reason in forming conclusions
We revealed it as an Arabic Quran so you may understand.
Indeed, We have sent it down as an Arabic Quran so that you may understand.
We revealed it as an Arabic Qur´an so that you might understand.
We have revealed it an Arabic Koran, that you may grow in understanding
We have revealed it an Arabic Quran, that you may understand.
We have sent it down as an Arabic Qur'an, so that you might understand it.
We have sent it down as an Arabic Qur’an so that you might understand it.
Alif, Lam, Ra. These are the verses of The Obvious Book .
Verily We have sent it down- an Arabic Qur'an- that you may understand.
We have revealed it as a discourse in Arabic so that you may understand.
Behold, We have sent it down in all clarity, in the Arabic tongue, so that you might encompass it with your reason
Surely We have revealed it-- an Arabic Quran-- that you may understand
WE have revealed it - the Qur'an in Arabic - that you may understand
Truly We sent it down as an Arabic Quran, that haply you may understand
Verily, We have sent it down as Arabic Quran, in order for you to (learn and) understand
We revealed it as an Arabic Quran, so that you may understand.
We have revealed it an Arabic Quran, so that you may understand
Indeed, We have sent it down as an Arabic Qur'an that you might understand
Indeed, We have revealed it, an Arabic Quran; perhaps you may become intelligent.
We have sent it down as an Arabic Qur'an, in order that ye may learn wisdom
We have sent it down as an Arabic Qur'an, in order that ye may learn wisdom
نَحۡنُ نَقُصُّ عَلَیۡكَ أَحۡسَنَ ٱلۡقَصَصِ بِمَاۤ أَوۡحَیۡنَاۤ إِلَیۡكَ هَـٰذَا ٱلۡقُرۡءَانَ وَإِن كُنتَ مِن قَبۡلِهِۦ لَمِنَ ٱلۡغَـٰفِلِینَ ٣
We tell you [Prophet] the best of stories in revealing this Quran to you. Before this you were one of those who knew nothing about them
We relate to you (Muhammad) the best of the stories through this Qur’an what We have revealed to you. Though before this you were among those who did not know.
We! We recount unto thee the best of stories, by Revealing unto thee this Our'an, although thou wast before that of the unaware ones
Through the revelation of this Qur'an We narrate the best of histories of which you were unaware before
We (as the qualities of the Names) reveal to you (from the knowledge in your essential reality to your consciousness) this (READable, comprehendible) Quran and disclose to you an exemplary account with the best narration... Indeed, this knowledge was not apparent to you before!
We tell you the best of stories in revealing this Qur´an to you, even though you were unaware of it before it came.
We will recount to you the best of narratives in what We have revealed to you of this Qur’an, and indeed prior to it you were among those who are unaware [of it]
We are about to relate to you (O Messenger) the best of narratives (of the past) by Our revealing to you this Qur’an. Before this, indeed you were unaware of it
We narrate (rightly) to you with the best explanation because We revealed to you this Qur'an; otherwise you were of those not possessed of the (requisite) knowledge before this
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
We tell you the best stories in what We reveal to you in this Quran while you were of the unaware ones before it.
God, hereby, is going to reveal to you the best story ever told; and you knew nothing about it before its revelation
We relate to you the most beautiful of stories, in that We reveal to you this Quran. Before this, you too were among those who knew it not
We relate to yousg the most beautiful of stories by revealing to you this Recital, although prior to it you were indeed one of the oblivious.
We tell thee the best of stories, in inspiring thee with this Qur'an, though thou wert before it among the heedless
We relate to you the best narrative because We have sent the divine revelation of this Qur’an, to you; although surely you were unaware before this
We relate unto you the most excellent of the accounts by revealing this Quran to you even though before it you were of those who were unmindful.
We relate unto thee a most excellent history, by revealing unto thee this Koran, whereas thou wast before one of the negligent
We tell you the best (the most beautiful, appealing, enlightening) of narratives in that We inspired in you this Quran, though you were before it among the heedless
In the sending down of this Koran, We will narrate to you (Prophet Muhammad) the best of narratives, of which you were previously unaware
In revealing to thee this Koran, one of the most beautiful of narratives will we narrate to thee, of which thou hast hitherto been regardless
We, We relate unto you the better out of the incidents alongwith what We inspired towards you (as) this Al-Quran, and although you were before this, surely of those who were unaware
We relate to thee the fairer of narratives through what We revealed to thee of this, the Quran, although thou hadst been before this among the ones who are heedless.
We tell you the most beautiful stories in what We reveal to you in this Qur’an. Before this, you were among those who did not know them.
We relate to you the best of stories through this Qur’an by Our revelation to you (O Muhammad), though before this you were one of those who did not know
(O Muhammad), by revealing the Qur´an to you We narrate to you in the best manner the stories of the past although before this narration you were utterly unaware of them
We narrate to thee the best of narratives, in that We have revealed to thee this Qur’an, though before this thou wast of those unaware
We narrate to you the best of narratives through that which We have communicated to you (in) this Quran, though before this you were of those unaware (of it).
We narrate to you the best of narratives by Our revealing to you this Quran. And, before this, you were indeed among those who did not know
(O Beloved!) We relate to you the best narrative by means of this Qur’an which We have revealed to you, though you were unaware (of this story) before this
We relate to you the best stories through what We have inspired to you in this Quran; and before it you were of those who were unaware
We tell to you the best stories through what We have inspired to you in this Qur'an; and before it you were of those who were unaware.
We narrate to you the best stories through what We have inspired to you in this Qur'an; and before it you were of those who were unaware.
We narrate/inform on (to) you the narration's/information's (true stories') best, with what We inspired/transmitted to you, this the Koran , and if you were from before it from (E) the ignoring/neglectin
In the measure that We reveal this Qur'an unto thee, [O Prophet,] We explain it to thee in the best possible way, seeing that ere this thou wert indeed among those who are unaware [of what revelation is]
We, Ever We, narrate to you the fairest of narratives in that We have revealed to you this Qur'an, and decidedly before it you were indeed one of the heedless
We narrate unto thee (Muhammad) the best of narratives in that We have inspired in thee this Qur'an, though aforetime thou wast of the heedless
In revealing this Quran to you, We tell you the best of the stories of which you were unaware
By revealing this Qur‘an to you, we hereby narrate to you the best narrative, while before this you were among those unaware (of it)
For lo! We do narrate to you the best of narratives, in that We have inspired in you this ‘Qur'ân’, although you were, before it, among the oblivious.
Through the revelations in this Qur´an, We narrate to you the best of the past events! You had no prior knowledge of these events
We will relate to you the most beautiful of stories in what We have revealed to you of this Qur'ân although you were one of those who have no knowledge of It before this.
Bearing upon your present circumstances, We relate to you O Muhammad a most engaging story thought and felt in superlatives. It constitutes an integral part of the Quran We reveal to you, notwithstanding that before it you were unmindful of divine knowledge, true events and illumination and enlightenment
We will tell you the most beautiful story by revealing to you this Quran, a story of which you were unaware before
We relate to you ˹O Prophet˺ the best of stories through Our revelation of this Quran, though before this you were totally unaware ˹of them˺.
We tell you the most beautiful of stories We have revealed to you in this Qur´an, whilst you were unaware before.
In inspiring you with this Koran We recount to you the best of narratives, though before it you were heedless
We narrate to you the most accurate history through the revelation of this Quran. Before this, you were totally unaware.
We tell you the best of stories in what We have revealed to you of this Qur'an, seeing that you were among those who were unaware.
We tell you the best of stories in what We have revealed to you of this Qur’an, seeing that you were among those who were unaware.
We have sent it down, an Arabic Quran, perhaps you may be reasoning.
We relate unto you the best of stories, by that We have revealed to you this Qur'an; though before this, you were of those who did it not know.
In revealing this Qur'Än We relate to you the best of narratives. Before it you were among those who are unaware [of revelation].
We reveal this Qur'an to you (O Prophet), and explain it in the best possible way, seeing that before this you were indeed unaware of what Revelation is
We narrate to you the best of narratives, by Our revealing to you this Quran, though before this you were certainly one of those who did not know
WE relate unto thee the best of narrative in that WE have revealed to thee this Qur'an though thou wast, before this among those unaware of the truth
We recount unto thee the most beautiful of stories by Our having revealed unto thee this Quran, though before it thou wert among the heedless
We relate to you the most beautiful of stories; From these (stories) We make it known to you this (part of) Quran: And before this, you were also from those who did not know it
Through this Quran, we narrate to you the most accurate of stories, although you were previously unaware.
We narrate to you the most accurate history, by revealing to you this Quran. Although, prior to it, you were of the unaware
We relate to you, [O Muhammad], the best of stories in what We have revealed to you of this Qur'an although you were, before it, among the unaware
We, We relate to you the best of the story, in what We have inspired to you, this, the Quran. And indeed, you were before it surely among the heedless.
We do relate unto thee the most beautiful of stories, in that We reveal to thee this (portion of the) Qur'an: before this, thou too was among those who knew it not
We do relate unto thee the most beautiful of stories, in that We reveal to thee this (portion of the) Qur'an: before this, thou too was among those who knew it not
إِذۡ قَالَ یُوسُفُ لِأَبِیهِ یَـٰۤأَبَتِ إِنِّی رَأَیۡتُ أَحَدَ عَشَرَ كَوۡكَبࣰا وَٱلشَّمۡسَ وَٱلۡقَمَرَ رَأَیۡتُهُمۡ لِی سَـٰجِدِینَ ٤
Joseph said to his father, ‘Father, I dreamed of eleven stars and the sun and the moon: I saw them all bow down before me,’
(Remember) when Joseph said to his father: “O my father! Surely, I saw (in a dream) 11 stars, the sun, and the moon - I saw them prostrating themselves to me.”
Recall what time Yusufj said unto his father: , y father! verily have seen eleven stars and the sun and the moon; I have seen them prostrating themselves unto me
When Joseph told his father: "O my father, I saw eleven stars and the sun and the moon bowing before me in homage,"
And when Joseph said to his father, “O my father! Indeed, I saw the eleven planets, the Sun, the Moon... I saw them prostrating to me.”
When Yusuf told his father, ´Father! I saw eleven bright stars, and the sun and moon as well. I saw them all prostrate in front of me.´
When Joseph said to his father, ‘Father! I saw eleven planets, and the sun and the moon: I saw them prostrating themselves before me.’
When Joseph said to his father: "O my father! I saw in a dream eleven stars, as well as the sun and the moon: I saw them prostrating themselves before me."
(Remember the time) when Joseph said to his father, `My dear father! I have seen (in a vision) eleven stars and the sun and the moon. I saw them falling down prostrate (before God) because of me.
When Joseph said to his father, 'Father, I saw eleven stars, and the sun and the moon; I saw them bowing down before me.
(Remember) when Joseph said to his father: “My father, I saw (in my dream) eleven stars and the sun and the moon, I saw them being humble before me.”
Once [little] Joseph said to his father (Jacob, son of Isaac and grand son of Abraham): “I saw in my dream that eleven stars, the sun and the moon [the solar system as we know today] were prostrating themselves before me
Behold, Joseph said to his father, “O my father, I saw eleven stars and the Sun and the Moon, I saw them prostrate themselves to me.
Recall when Joseph said to his father, “O my father, I saw eleven planets and the sun and the moon; I saw them prostrating to me.”
When Joseph said to his father, 'O my sire! Verily, I saw eleven stars, and the sun, and the moon,- I saw them adoring me!
Remember when Yusuf (Joseph) said to his father, "O my father! I saw eleven stars and the sun and the moon - I saw them prostrating to me."
When Joseph said to his father, “O my father! I indeed saw in my dream eleven stars and the sun and the moon. I saw them in prostration to me.”
When Joseph said unto his father, O my father, verily I saw in my dream eleven stars, and the sun and the moon; I saw them make obeisance unto me
When Joseph said to his father, "O my father! Verily, I saw (in my dream) eleven stars, and the sun, and the moon - I saw them prostrating themselves unto me!"
When Joseph said to his father: 'Father, I saw eleven planets, and the sun and the moon; I saw them prostrating themselves before me.
When Joseph said to his Father, "O my Father! verily I beheld eleven stars and the sun and the moon - beheld them make obeisance to me!"
When Yusuf said to his father: “O my dear father! Verily, I saw (in a dream) eleven planets, and the sun and the moon, I saw them: ’in appreciation of me’, as those who fall in prostration (to You).
Mention when Joseph said to his father: O my father! Truly, I saw eleven stars and the sun and the moon. I saw them as ones prostrating themselves to me.
Joseph said to his father, “O my father, I truly saw eleven stars and the sun and the moon. I saw them bowing to me.”
This is the narrative of that time, when Joseph said to his father: "O my father! In a dream I saw eleven stars, the sun and the moon - I saw them prostrate themselves before me!"
Call to mind when Joseph said to his father: "My father! I saw (in a dream) eleven stars and the sun and the moon: I saw them prostrating themselves before me."
When Joseph said to his father: O my father, I saw eleven stars and the sun and the moon -- I saw them making obeisance to me
When Yusuf said to his father, “O my father ! I saw eleven planets and the sun and the moon, I saw them bowing down to me.”
When Joseph said to his father, "O my father! I did indeed see eleven stars and the sun and the moon. I saw them prostrating to me."
(Recall) when Yusuf (Joseph) said to his father: ‘O my venerable father! I have seen (in a dream) eleven stars and the sun and the moon. I have seen them prostrating themselves before me.
When Joseph said to his father: "My father, I have seen eleven planets and the sun and the moon, I saw them submitting to me."
When Joseph said to his father: "My father, I have seen eleven planets and the sun and the moon, I saw them prostrating to me."
When Joseph said to his father: "My father, I have seen eleven planets and the sun and the moon, I saw them prostrating to me."
When Joseph said to his father: You my father that I, I saw eleven planet(s)/star(s) and the sun and the moon, I saw/them to me prostrating."
LO! Thus spoke Joseph unto his father: "O my father! Behold, I saw [in a dream] eleven stars, as well as the sun and the moon: I saw them prostrate themselves before me!"
As Yusuf (Joseph) said to his father, "O my father, surely I saw (i.e., in a dream) eleven planets and the sun and the moon; I saw them prostrating to me."
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
When Joseph said, "Father, in my dream I saw eleven stars, the sun and the moon prostrating before me,"
(It happened) when Yusuf said to his father, .My father, I saw (in dream) eleven stars and the Sun and the Moon; I saw them all fallen prostrate before me.‘‘
Behold! ‘Joseph’ said unto his father: "O’ my father, Indeed, I saw (in a dream) eleven planets, the sun and the moon; I saw them prostrating themselves to me.
Once, Yusuf said to his father, "Oh my father! I had a dream. I saw eleven planets, the sun and the moon lying prostrate before me!"
Behold! Joseph said unto his father: "O’ my father, indeed, I saw (in a dream) eleven planets, the sun and the moon. I saw them prostrating themselves to me.
For once Yusuf said to his father -Ya'qub (Jacob)- "O my father, a vividly descriptive image was presented to my mind in my sleep portraying eleven planets, the sun and the moon bowing to the ground in reverence and obeisance to me"
Consider when Yusuf said to his father, “My dear father, I saw eleven stars, the sun and the moon, all prostrating before me.”
˹Remember˺ when Joseph said to his father, “O my dear father! Indeed I dreamt of eleven stars, and the sun, and the moon—I saw them prostrating to me!”
When Yusuf (Joseph) said to his father, oh my father, I saw eleven stars and the sun and the moon, I saw them prostrate to me.
Joseph said to his father: ‘Father, I dreamt of eleven stars and the sun and the moon; I saw them prostrate themselves before me.‘
Recall that Joseph said to his father, "O my father, I saw eleven planets, and the sun, and the moon; I saw them prostrating before me."
Joseph said to his father, "Father, I saw [in a dream] eleven stars, as well as the sun and the moon. I saw them bow before me."
Joseph said to his father, “Father, I saw [in a dream] eleven stars, as well as the sun and the moon. I saw them bow before me.”
We have storified upon you the best stories, with what We revealed to you this Quran. And you were before it, among the inattentive ones.
When, Yusuf said to his father: 'O my father! Verily I did see(dreamt) eleven stars and the sun and the moon: I saw them prostrating themselves unto me'.
Joseph said to his father: 'Father, I saw in a dream eleven stars, as well as the sun and the moon; I saw them prostrate themselves before me.'
Thus spoke Joseph to his father, "O My father! I saw in a dream eleven stars, and the sun, and the moon, I saw them prone themselves unto me!"
When Yusuf said to his father: O my father! surely I saw eleven stars and the sun and the moon-- I saw them making obeisance to me
Remember the time when Joseph said to his father, O my father, I saw in a dream eleven stars and the sun and the moon - I saw them making obeisance to me.
When Joseph said unto his father, “O my father, truly I have seen eleven stars, and the sun and the moon. I saw them prostrating before me.
Remember, when Yusuf (Joseph) said to his father: "O my father! For sure, I saw (in my dream) eleven stars and the sun and the moon: I saw them prostrate themselves to me!"
Joseph said to his father, “O my father, I saw eleven stars, the sun, and the moon; I saw them prostrating to me.”
When Joseph said to his father, 'O my father, I saw eleven planets, and the sun, and the moon; I saw them bowing down to me.'
[Of these stories mention] when Joseph said to his father, "O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating to me."
When Joseph said to his father, 'O my father! Indeed, I saw eleven stars, and the sun, and the moon, I saw them prostrating to me.'
Behold! Joseph said to his father: "O my father! I did see eleven stars and the sun and the moon: I saw them prostrate themselves to me!"
Behold! Joseph said to his father: "O my father! I did see eleven stars and the sun and the moon: I saw them prostrate themselves to me!"
قَالَ یَـٰبُنَیَّ لَا تَقۡصُصۡ رُءۡیَاكَ عَلَىٰۤ إِخۡوَتِكَ فَیَكِیدُوا۟ لَكَ كَیۡدًاۖ إِنَّ ٱلشَّیۡطَـٰنَ لِلۡإِنسَـٰنِ عَدُوࣱّ مُّبِینࣱ ٥
and he replied, ‘My son, tell your brothers nothing of this dream, or they may plot to harm you––Satan is man’s sworn enemy
He (the father) said: “O my son! Don’t relate your vision to your brothers, lest they plot against you a plot. Surely! Satan is an open enemy to human beings!
He said: O my son! recount not thine vision unto thy brethren, lest they plot a plot against thee; verily the Satan is unto man an enemy manifest
He said: "O son, do not narrate your dream to your brothers, or they will plot against you. Surely Satan is man's acknowledged foe
(His father) said, “My son... Do not recount your dream to your brothers, lest they set a trap for you (out of jealousy)... Indeed, Satan is a clear enemy to man.”
He said, ´My son, don´t tell your brothers your dream lest they devise some scheme to injure you, Shaytan is a clear-cut enemy to man.
He said, ‘My son, do not recount your dream to your brothers, lest they should devise schemes against you. Satan is indeed man’s manifest enemy
He (Jacob) said: "O my son! Do not relate your dream to your brothers, lest (out of envy) they devise a scheme against you. For Satan is a manifest enemy to humankind (and can incite them to do such a thing)
He said, `My dear son! relate not your vision to your brothers lest they should intrigue against you, for satan is to a human being an enemy disuniting
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
He said: “My son, do not tell your dream to your brothers, so they do not plan a plot against you, indeed Satan is human being’s obvious enemy,
Jacob said: “My little (favorite) son, do not say anything about this dream to your brothers as they may [become jealous and] hurt you; indeed Satan [who is behind all evil plots] is the man’s worse enemy (and teaches him devilish things.)”
He said, “My son, do not share your vision with your brothers, lest they make a plan against you, for Satan is to humanity a sworn enemy
He said, “O my child, do not relate your vision to your brothers, lest they plot a plot against you; indeed, Satan is an evident enemy to man.
He said, 'O my boy! tell not thy vision to thy brethren, for they will plot a plot against thee verily, the devil is to man an open foe.
He said, "O my child! Do not relate your dream to your brothers, for they will hatch a plot against you; indeed Satan is an open enemy towards mankind."
He [Jacob] said, “O my son! Do not relate your dream unto your brethren lest they devise a plot against you for Satan indeed is a manifest enemy for the human being.”
Jacob said, O my child, tell not thy vision to thy brethren, lest they devise some plot against thee; for the devil is a professed enemy unto man
He said, "O my boy! Tell not your vision to your brethren, for they will plot against you. Verily, Satan is to man an open foe."
He said: 'O my son, say nothing of this vision to your brothers lest they should cunningly plot against you indeed, satan is the clear enemy of the human
He said, "O my son! tell not thy vision to thy brethren, lest they plot a plot against thee: for Satan is the manifest foe of man
He said: “O my son! Do not relate your vision to your brothers, lest they plot against you a stratagem. Surely, Satan (is) to mankind an evident enemy
He said: O my son! Relate not thy dream to thy brothers so that they contrive cunning against thee. Truly, Satan is a clear enemy to the human being.
(The father) said, “O my son, do not tell your brothers about your vision. Otherwise, they may plot against you. Satan is truly an avowed enemy to humanity.
He replied: "My dear little son! Do not say any thing about this dream to your brothers, lest they plot an evil scheme against you; for Satan is an open enemy to human beings
His father said: "My son! Do not relate your dream to your brothers lest they hatch a plot to harm you. Indeed Satan is man´s open enemy
He said: O my son, relate not thy dream to thy brethren, lest they devise a plan against thee. The devil indeed is an open enemy to man
He (father) said, “O my son ! do not narrate your vision to your brother lest they plot a plot against you. The devil is certainly an open enemy to man.
He said, "O my son! Do not relate your dream to your brothers, lest they devise a plan against you. The Satan is indeed an open enemy to man."
He said: ‘O my son, do not relate your dream to your brothers, lest they should maneuver a plot against you. Surely, Satan is an open enemy to man
He said: "O my son, do not relate your vision to your brothers, or they will scheme against you. The devil is to man a clear enemy."
He said: "O my son, do not tell your vision to your brothers, or they will plan against you. The devil is to man a clear enemy."
He said: "O my son, do not narrate your vision to your brothers, or they will plan against you. The devil is to the human being a clear enemy."
You, my son, do not relay/inform your dream on (to) your brothers, so they conspire/plot to you a plot/conspiracy , that the devil (is) to the human/mankind a clean/evident enemy
[Jacob] replied: "O my dear son! Do not relate thy dream to thy brothers lest [out of envy] they devise an evil scheme against thee; verily, Satan is man's open foe
He said, "O my son, do not narrate your vision to your brothers, (for) then they may plot against you (some) plotting. Surely Ash-Shaytan (The all-Vicious (one), i.e., the Devil) is to man an evident enemy
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
his father said, "My son, do not tell your dream to your brothers lest they plot against you; satan is the sworn enemy of man
He said, .My son, do not relate your dream to your brothers, lest they should devise a plan against you. Surely, Satan is an open enemy for mankind
His father said: “Narrate not your vision to your brethren, lest they machinate against you a machination. Indeed, ‘Satan’ is a perspicuous enemy to the man.
He said, "Oh my son! Do not narrate your dream to your brothers! They might scheme and plot against you! Surely, Shaitan is the acknowledged foe of the human beings!"
His father said: ‘Do not relate your vision to your brethren lest they plot evil against you. Lo! Satan proved himself to be a fierce enemy of Man.
His father expressed his thoughts in words with grace divine imbued; he said to him: "My son, relate not your vision to your brothers -half brothers- lest they plot against you and entice you into danger: actuated by envy, they may fall as puppets in the hands of AL-Shaytan (Satan) who is indeed an avowed enemy to man."
Yaqub said, “My dear son, don’t tell your brothers your dream, they will hatch a plot against you, Satan is a sworn enemy of humanity.
He replied, “O my dear son! Do not relate your vision to your brothers, or they will devise a plot against you. Surely Satan is a sworn enemy to humankind.
He said: oh my son, do not tell your dream to your brothers, so they will plot against you, for the devil is an open enemy to man.
My son,‘ he replied, ‘say nothing of this dream to your brothers, lest they plot evil against you: Satan is the sworn enemy of man.
He said, "My son, do not tell your brothers about your dream, lest they plot and scheme against you. Surely, the devil is man's worst enemy.
[Jacob] replied, "My son, do not tell your brothers your dream, or they may plot to harm you [out of envy]. Satan is man's open enemy.
[Jacob] replied, “My son, do not tell your brothers your dream, or they may plot to harm you [out of envy]. Satan is man’s open enemy.
When Joseph said to his father, “O my father, I saw eleven planets, and the sun, and the moon; I saw them prostrating for me.”
He(Jacob)said: 'O my(little)son! Do not relate your vision to your brothers, lest they devise a plot against you: for Satan is to man a manifest enemy'.
'My son,' he replied, 'do not relate your dream to your brothers, lest they plot some evil against you. Satan is indeed man's open enemy.
Jacob replied, "O My dear son! Do not relate your dream to your brothers. They might, out of envy, devise a scheme against you. Verily, selfish ego is man's open enemy."
He said: O my son! do not relate your vision to your brothers, lest they devise a plan against you; surely the Shaitan is an open enemy to man
He said, `O my dear son, relate not thy dream to thy brothers, lest they contrive a plot against thee, for Satan is to man an open enemy
He said, “O my son! Recount not thy vision to thy brothers, lest they devise some scheme against thee. Surely Satan is a manifest enemy unto man
(His father) said: "O my son! Do not tell your dream (vision) to your brothers in case, they make up a plot against you: Verily, Satan is an avowed enemy to man
He responded, “O my son, don’t disclose your vision to your brothers, lest they conspire against you. For Satan is man’s outright enemy.
He said, 'O my son, do not relate your vision to your brothers, lest they plot and scheme against you. Satan is man's sworn enemy
He said, "O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy
He said, 'O my son! Do not tell your vision to your siblings, for they will plot a plot against you; indeed, the devil is to man a clear enemy.
Said (the father): "My (dear) little son! relate not thy vision to thy brothers, lest they concoct a plot against thee: for Satan is to man an avowed enemy
Said (the father): "My (dear) little son! relate not thy vision to thy brothers, lest they concoct a plot against thee: for Satan is to man an avowed enemy
وَكَذَ ٰلِكَ یَجۡتَبِیكَ رَبُّكَ وَیُعَلِّمُكَ مِن تَأۡوِیلِ ٱلۡأَحَادِیثِ وَیُتِمُّ نِعۡمَتَهُۥ عَلَیۡكَ وَعَلَىٰۤ ءَالِ یَعۡقُوبَ كَمَاۤ أَتَمَّهَا عَلَىٰۤ أَبَوَیۡكَ مِن قَبۡلُ إِبۡرَ ٰهِیمَ وَإِسۡحَـٰقَۚ إِنَّ رَبَّكَ عَلِیمٌ حَكِیمࣱ ٦
This is about how your Lord will choose you, teach you to interpret dreams, and perfect His blessing on you and the House of Jacob, just as He perfected it earlier on your forefathers Abraham and Isaac: your Lord is all knowing and wise.’
Thus your Lord will choose you; teach you from interpretation of dreams, perfect His Favor on you, and on the offspring of Jacob, just as He perfected it on your 2 forefathers, Abraham and Isaac previously! Surely, your Lord is All-Knower, All-Wise.”
And Thus will thy Lord choose thee and teach thee of the interpretation of discourses, and will fulfil His favour upon thee and upon the house of Y'aqub even as He fulfilled it upon thy fathers, Ibrahim and Is-haq aforetime; verily thy Lord is Knowing, Wise
Your Lord will choose you and teach you to interpret events, and confer His favours on you and the house of Jacob, as He had done in the case of two ancestors of yours, Abraham and Isaac, before you. Indeed your Lord is all-knowing and all-wise."
“Thus your Rabb chooses you, and teaches you to see the essence of affairs, and completes His blessing upon you and the family of Jacob, like he completed upon your fathers Abraham and Isaac before you. Indeed, your Rabb is the Aleem, the Hakim.”
Accordingly your Lord will pick you out and teach you the true meaning of events and perfectly fulfil His blessing on you as well as on the family of Ya´qub as He fulfilled it perfectly before upon your forebears, Ibrahim and Ishaq. Most certainly your Lord is Knowing, Wise.´
That is how your Lord will choose you, and teach you the interpretation of dreams, and complete His blessing upon you and upon the house of Jacob, just as He completed it earlier for your fathers, Abraham and Isaac. Your Lord is indeed all-knowing, all-wise.’
"So will your Lord choose you and impart to you some knowledge of the inner meaning of all happenings (including dreams), and complete His favor upon you and upon the family of Jacob, as He completed it formerly upon your forefathers Abraham and Isaac. Surely, your Lord is All-Knowing, All-Wise
`And thus (shall it be as He has shown you in this vision). Your Lord will make you His chosen one and impart you knowledge of the true interpretation of (Divine) sayings and will perfect His favours upon you and upon the family of Jacob, just as He perfected it formerly upon two of your forefathers - Abraham and Isaac. Verily, your Lord is All-Knowing, All-Wise.
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.
and that is how your Lord chooses you and teaches you the interpretation of events (and dreams) and completes His favor upon you and Jacob’s family as He previously completed it on your fathers, Abraham and Isaac. Indeed, your Lord is knowledgeable and wise.”
“[here is the meaning of your dream:] God has chosen (you as His Prophet and has decided) to teach you the knowledge of the interpretation of unknown. He will shower you, as well as the off springs of Jacob, with His blessings the same way that He favored your forefathers Abraham and Issac. Indeed God is the Most Knowledgeable, the Most Wise (and knows whom to choose and favor.
“Thus will your Guardian Evolver choose you and teach you the interpretation of stories and events, and perfect His favor on you and on the posterity of Jacob, even as He perfected it to your fathers Abraham and Isaac, for God is full of knowledge and wisdom.
And thus your Lord will choose you and teach you of the interpretation of dreams and perfect His blessing upon you and upon Jacob's folk, as He perfected it before upon both of your forefathers Abraham and Isaac; indeed, your Lord is All-Knowing, All-Wise.
Thus does thy Lord choose thee, and teach thee the interpretation of sayings, and fulfill His favour upon thee, and upon Jacob's people, as He fulfilled it upon thy two forefathers before thee, Abraham and Isaac,- verily, thy Lord is knowing, wise
"And this is how your Lord will choose you and teach you how to interpret events, and will perfect His favours upon you and upon the family of Yaqub, the way He perfected it upon both your forefathers, Ibrahim and Ishaq; indeed your Lord is All Knowing, Wise."
Even thus your Lord will select you and will give you the knowledge of the interpretation of the dreams and will complete His blessing on you and on the family of Jacob as He completed it aforetime on both your fathers Abraham and Isaac. For your Lord is indeed All-knowing, All-wise.
And thus, according to thy dream, shall thy Lord choose thee, and teach thee the interpretation of dark sayings, 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
Thus your Lord will prefer you, and teach you the interpretation of events, and fulfil His favour upon you, and upon the family of Jacob, as He fulfiled it upon your two forefathers, Abraham and Isaac, before you. Verily, your Lord is Knowing, Wise
so your Lord will choose you and teach you the interpretation of visions, and perfect His Favor upon you and upon the House of Jacob, as He perfected it on your fathers Abraham and Isaac before you. Your Lord is Knowing, Wise
It is thus that thy Lord shall choose thee and will teach thee the interpretation of dark saying, and will perfect his favours on thee and on the family of Jacob, as of old he perfected it on thy fathers Abraham and Isaac; verily thy Lord is Knowing, Wise!"
And thus your Nourisher-Sustainer shall choose you and shall teach you the understanding of the Ahadees, and He will perfect His favour on you and on the followers of Yaqub as He perfected it on your two ancestors before — Ibrahim and Ishaque! Surely, your Nourisher-Sustainer is All-Knowing, All-Wise.”
And, thus, thy Lord will elect thee and teach thee of the interpretation of events. And He will fulfill His divine blessing on thee and on the people of Jacob just as He fulfilled it on thy two fathers before, Abraham and Isaac. Truly, thy Lord is Knowing, Wise.
“Your Lord will choose you and teach you the interpretation of events. He will perfect His favor to you and to the family of Jacob. It will be like He perfected it to your fathers Abraham and Isaac before you. Truly, your Lord is the All-knowing, the Perfectly Wise.”
It will happen, as you have seen in your dream, that you will be chosen by your Lord for His work. He will teach you how to interpret visions, and will perfect His favor upon you and the children of Jacob, as He perfected it upon your forefathers Abraham and Isaac before you. Surely your Lord is Knowledgeable, Wise
(As you have seen in the dream), so will your Lord choose you (for His task) and will impart to you the comprehension of the deeper meaning of things and will bestow the full measure of His favour upon you and upon the house of Jacob even as He earlier bestowed it in full measure upon your forefathers, Abraham and Isaac. Surely your Lord is All- Knowing, All-Wise."
And thus will thy Lord choose thee and teach thee the interpretation of saying, and make His favour complete to thee and to the Children of Jacob, as He made it complete before to thy fathers, Abraham and Isaac. Surely thy Lord is Knowing, Wise
And thus your Fosterer will choose you and teach you the interpretation of events and make His favour complete on you and on the family of Yaqub, as He earlier completed it on your forefathers Ibrahim and Ishaq. Your Fosterer is certainly Knowing, Wise.”
"And accordingly [according to interpretation of the dream, that is,] your Lord will choose you and teach you the interpretation of events and complete His favour upon you and upon the children of Jacob, as He did complete it, before, upon your fathers, Abraham and Isaac. Your Lord is indeed Knowledgeable, Wise."
And in the same way, your Lord will choose you (for a divine station) and will teach you how to infer conclusions (i.e., the knowledge of the interpretation of dreams) and will perfect His favour upon you and the House of Ya‘qub (Jacob) as He perfected it upon your fathers (grandfather and great grandfather) Ibrahim (Abraham) and Ishaq (Isaac). Indeed, your Lord is All-Knowing, Most Wise.
And as such, your Lord has chosen you, and He teaches you the interpretation of dreams, and He completes His blessings upon you and upon the descendants of Jacob, as He completed it for your fathers before that, Abraham and Isaac. Your Lord is Knowing, Wise
And as such, your Lord has chosen you, and He teaches you the interpretation of the narrations, and He completes His blessings upon you and upon the descendants of Jacob, as He completed it for your fathers before that, Abraham and Isaac. Your Lord is Knowledgeable, Wise.
And as such, your Lord has chosen you, and He teaches you the interpretation of the narrations, and He completes His blessings upon you and upon the descendants of Jacob, as He completed it for your fathers before that, Abraham and Isaac. Your Lord is Knowledgeable, Wise.
And as/like that your Lord chooses/purifies you and teaches/informs you from the information's/speech's interpretation/explanation, and He completes His blessing on you, and on Jacob's family, as/like He completed it on your fathers (forefathers) before, Abraham, and Isaac, that your Lord (is) knowledgeable, wise/judicious
For, [as thou hast been shown in thy dream,] even thus will thy Sustainer elect thee, and will impart unto thee some understanding of the inner meaning of happenings, and will bestow the full measure of His blessings upon thee and upon the House of Jacob -even as, aforetime, He bestowed it in full measure upon thy forefathers Abraham and Isaac. Verily, thy Sustainer is all-knowing, wise!"
And thus your Lord will select you and teach you (a portion) of the interpretation of discourses, and perfect His favor upon you, and upon the house of Yaaqu ?b, (Jacob) as He perfected it earlier upon your two fathers, Ibrahim (Abraham) andIshaq. (Isaac) Surely your Lord is Ever-Knowing, Ever-Wise."
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
Thus, your Lord will select you, teach you the interpretation of dreams, and grant His favors to you and the family of Jacob, just as He granted His favors to your fathers, Abraham and Isaac. Your Lord is certainly All-knowing and All-wise."
And it will be in this way that your Lord will choose you and teach you the correct interpretation of events, and will perfect His bounty upon you and upon the House of Ya‘qub, as He has perfected it earlier upon your fore-fathers, Ibrahim and IsHaq. Surely, your Lord is All-Wise, All- Knowing
Thus, your Lord will prefer you, will teach you the interpretation of visions, and will perfect His grace upon you and upon the family of ‘Jacob’ as He perfected it upon your forefathers, ‘Abraham’ and ‘Isaac’. Indeed, your Lord is All-Knowing, All-Wise."
"Your Lord will choose you. He will teach you to interpret dreams and events. Thus, He will confer His blessings upon you and the family of Yaqub. In the past, too, He had conferred His blessings upon Ibraheem and Ishaq, two of your great grandparents. Your Lord, really, is the all-Knowing and the all-Wise!"
And thus will your Lord choose you and teach you the interpretation of visions and dreams, and perfect His favour upon you and upon the family of Jacob just as He perfected it upon your forefathers, Abraham and Isaac. Most certainly your Lord is All-Knowing, All-Wise’.
"Thus", he continued, "will Allah, your Creator, choose you and impart to you the knowledge of interpreting visions and sense impressions in sleep and what they prefigure of future events, He complements his bounty and munificence to you and to the progeny of Ya'qub as much as He made all grace abound in your grandfathers Ibrahim (Abraham) and Ishaq (Isaac) before. Allah, your Creator is indeed 'Alimun (Omniscient) and Hakimun (Wise)
This dream shows your Lord has chosen you, will teach you interpretations of dreams, and fulfil His favour on you and the family of Yaqub just as He fulfilled it on your forefathers, Ibrahim and Ishaq. Your Lord is Knowing, Wise
And so will your Lord choose you ˹O Joseph˺, and teach you the interpretation of dreams, and perfect His favour upon you and the descendants of Jacob—˹just˺ as He once perfected it upon your forefathers, Abraham and Isaac. Surely your Lord is All-Knowing, All-Wise.”
And this is how your Lord will choose you and teach you of the interpretation of meanings and complete His favours upon you and upon the family of Ya´qub (Jacob) just as He completed it upon your fathers before, Ibrahim (Abraham) and Ishaq (Isaac), for your Lord is knowing and wise.
Even thus shall you be chosen by your Lord. He will teach you to interpret visions, and will perfect His favour to you and to the house of Jacob, as He perfected it to your forefathers Abraham and Isaac before you. Your Lord is all-knowing and wise.‘
"Your Lord has thus blessed you, and has given you good news through your dream. He has perfected His blessings upon you and upon the family of Jacob, as He did for your ancestors Abraham and Isaac before that. Your Lord is Omniscient, Most Wise."
And thus Your Lord will choose you, and will teach you to interpret some events, and will perfect His grace on you and on the House of Jacob, just as He perfected it earlier upon your forefathers Abraham and Isaac. Your Lord is All-Knowing, All-Wise."
And thus Your Lord will choose you, and will teach you to interpret some events, and will perfect His grace on you and on the House of Jacob, just as He perfected it earlier upon your forefathers Abraham and Isaac. Your Lord is All-Knowing, All-Wise.”
He said, “O my son, do not storify, your vision upon your brothers, so they would plan for you, a plan. Surely Satan is for humans an obvious enemy.
And thus will your Lord choose you and teach you the interpretation of sayings(dreams), and perfect His favor to you and to the posterity of Jacob, even as He perfected it to your fathers Abraham and Isaac aforetime! Verily your Lord is All- knowing, All- wise.
Even thus will your Lord make you His chosen one, and will impart to you some understanding of the real meaning of statements. He will perfect His favour to you and to the House of Jacob, as He perfected it to your forefathers, Abraham and Isaac. Your Lord is certainly All- Knowing, Wise.'
"Your Lord will elect you and give you outstanding insight into the reality of things. He will perfect His Grace upon you, and upon the House of Jacob, as He perfected it upon your forefathers, Abraham and Isaac. Verily, your Lord is Knower, Wise."
And thus will your Lord choose you and teach you the interpretation of sayings and make His favor complete to you and to the children of Yaqoub, as He made it complete before to your fathers, Ibrahim and Ishaq; surely your Lord is Knowing, Wise
`And thus, as thou hast seen, thy Lord shall choose thee and teach thee the interpretations of things divine and perfect HIS favour upon thee and upon the family of Jacob as HE perfected it upon thy two forefathers - Abraham and Isaac. Verily, thy Lord is All-Knowing, Wise.
Thus shall thy Lord choose thee, and teach thee the interpretation of events, and complete His Blessing upon thee, and upon the House of Jacob, just as He completed it upon thy forefathers, Abraham and Isaac. Truly thy Lord is Knowing, Wise.
"This way your Lord will choose you and teach you the interpretations of stories (and events) and complete His blessing to you and to (all) the children of Yaqoub (Jacob)— Like He had completed it (His blessing) to your fathers Ibrahim (Abraham) and Isaac before! Verily your Lord is All Knowing (Aleem), All Wise (Hakeem)."
Your Lord will choose you, teach you the interpretation of narratives, and complete His favor upon you and upon Jacob’s lineage, as He completed it before upon your forefathers, Abraham and Isaac. Your Lord is All-Knowing, All-Wise.
And thus your Lord will choose you, and will teach you the interpretation of events, and will complete His blessing upon you and upon the family of Jacob, as He has completed it before upon your forefathers Abraham and Isaac. Your Lord is Knowing and Wise
And thus will your Lord choose you and teach you the interpretation of narratives and complete His favor upon you and upon the family of Jacob, as He completed it upon your fathers before, Abraham and Isaac. Indeed, your Lord is Knowing and Wise."
And thus your Lord will choose you, and teach you the interpretation of narrations, and fulfil His favour upon you and upon the family of Jacob, as He fulfilled it upon your two forefathers before you, Abraham and Isaac, indeed, your Lord is knowing, wise.'
"Thus will thy Lord choose thee and teach thee the interpretation of stories (and events) and perfect His favour to thee and to the posterity of Jacob - even as He perfected it to thy fathers Abraham and Isaac aforetime! for God is full of know ledge and wisdom."
"Thus will thy Lord choose thee and teach thee the interpretation of stories (and events) and perfect His favour to thee and to the posterity of Jacob - even as He perfected it to thy fathers Abraham and Isaac aforetime! for Allah is full of knowledge and wisdom."
2
Brothers' plot against Joseph
۞ لَّقَدۡ كَانَ فِی یُوسُفَ وَإِخۡوَتِهِۦۤ ءَایَـٰتࣱ لِّلسَّاۤىِٕلِینَ ٧
There are lessons in the story of Joseph and his brothers for all who seek them
Surely, there are signs in Joseph and his brothers for those who ask.
Assuredly in Yusuf and his brethren there have been signs for the inquirers
In the story of Joseph and his brothers are lessons for those who inquire
Indeed, there are lessons in the incident of Joseph and his brothers for those who ask!
In Yusuf and his brothers there are Signs for every one of those who wants to ask.
In Joseph and his brothers there are certainly signs for the seekers
Assuredly, in (this account of) Joseph and his brothers there are many signs (messages) for seekers of truth
The fact is that there are many signs in (the account of) Joseph and his brothers for the inquirers (about the prophethood of Muhammad and about his opponents)
(In Joseph and his brethren were signs for those who ask questions.
In (the story of) Joseph and his brothers there are definitely signs for those who ask.
This story of Joseph will answer many questions of those who are blessed with inquisitive minds
Indeed in Joseph and his brothers are signs for seekers
Very truly, there have been signs in Joseph and his brothers for the askers.
In Joseph and his brethren were signs to those who enquire
Indeed in Yusuf and his brothers are signs * for those who enquire **. (* Of the truthfulness of Prophet Mohammed - peace and blessings be upon him. ** The Jews who enquired about their story.
Indeed in Joseph and his brothers are signs for those who are seeking remembrance.
Surely in the history of Joseph and his brethren there are signs of God's providence to the inquisitive
In Joseph and his brethren were signs to those who inquire (or seek Truth)
Indeed, in Joseph and his brothers there were signs for those who inquire
Now in JOSEPH and his brethren are signs for the enquirers
Verily, there are in Yusuf and his brothers, signs (and verdicts) for those who ask
Certainly, there had been in Joseph and his brothers signs for the ones who ask.
Truly, in the story of Joseph and his brothers are signs for seekers [of truth].
Indeed in the story of Joseph and his brothers, there are signs for inquirers
Verily in the story of Joseph and his brothers there are many signs for those who inquire (about the truth)
Verily in Joseph and his brethren there are signs for the inquirers
In Yusuf and his brothers, there are indeed signs for those who inquire.
Certainly in Joseph and his brothers there are signs for the seekers
Surely, there are (many) signs (in the parable of) Yusuf (Joseph) and his brothers for those who are inquisitive
It is thus that in Joseph and his brothers are signs for those who seek
In Joseph and his brothers are signs for those who seek.
In Joseph and his brothers are signs for those who seek.
In Joseph and his brothers (there) had been signs/evidences to the askers/questioners
Indeed, in [the story of] Joseph and his brothers there are messages for all who search [after truth]
Indeed in Yusuf and his brothers were already signs for the questioners
Verily in Joseph and his brethren are signs (of Allah's Sovereignty) for the inquiring
In the story of Joseph and his brothers, there is evidence (of the truth) for those who seek to know
Surely, in (the story of) Yusuf and his brothers, there are signs for those who ask
Definitely, in ‘Joseph’ and his brethren are signs (of Allâh’s power & glory) for those who seek for answers.
For the truth seekers, surely there is proof (of your prophethood) in the tale of Yusuf and his brothers. (They had demanded to hear the story of Yusuf)
Indeed, in (the story of) Joseph and his brethren, there are Signs (of Allâh’s power & glory) for those who seek answers.
Indeed, there have been in the story of Yusuf and his brothers an instructive occurrence, an example, a warning and a lesson for those who are seeking the world and its pursuits as well as for those who are in search of the truth and spiritual knowledge
In the story of Yusuf and his brothers there are signs for the questioners.
Indeed, in the story of Joseph and his brothers there are lessons for all who ask.
In Yusuf (Joseph) and his brothers there are signs for those who enquire.
Surely in Joseph and his brothers there are signs for doubting men
In Joseph and his brothers there are lessons for the seekers.
In [the story of] Joseph and his brothers, there are messages for all who search [for the truth].
In [the story of] Joseph and his brothers, there are messages for all who search [for the truth].
And thus your Lord elects you, and will teach you from the narrations' interpretation, and will complete His graces upon you and upon Jacob’s folk, as He has completed it before upon your forefathers Abraham and Isaac. Surely Your Lord is Knowledgeable, Wise.
Certainly there are signs(of Allah's sovereignty)in(the story of)Yusuf and his brothers for the inquirers.
Surely in Joseph and his brothers there are signs for those who inquire.
Indeed, in the story of Joseph and his brothers there are messages for all with a seeking mind
Certainly in Yusuf and his brothers there are signs for the inquirers
Surely, in Joseph and his brethren there are Signs for the inquirers
Certainly in Joseph and his brothers there are signs for the inquiring
Surely, in Yusuf (Joseph) and his brothers are Signs for those who ask (and search for Truth)
In the story of Joseph and his brothers, there are signs for those who inquire.
In Joseph and his brothers are lessons for the seekers
Certainly were there in Joseph and his brothers signs for those who ask
Surely, certainly in Joseph and his siblings were signs to those who ask.
Verily in Joseph and his brethren are signs (or symbols) for seekers (after Truth)
Verily in Joseph and his brethren are signs (or symbols) for seekers (after Truth)
إِذۡ قَالُوا۟ لَیُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰۤ أَبِینَا مِنَّا وَنَحۡنُ عُصۡبَةٌ إِنَّ أَبَانَا لَفِی ضَلَـٰلࣲ مُّبِینٍ ٨
The brothers said [to each other], ‘Although we are many, Joseph and his brother are dearer to our father than we are–– our father is clearly in the wrong.’
When they (his step brothers) said: “Truly, Joseph and his brother (Benjamin) are dearer to our father than us, but we are a strong group (of 10). Really, our father is in a plain error.
Recall what time they said: surely Yusuf and his brother are dearer to our father than we, whereas we are company; verily our father is in error manifest
"Surely Joseph and his brother are dearer to our father than we," (said his half brothers) "even though we are a well-knit band. Our father is surely in the wrong
When they (his brothers) said, “Our father loves Joseph and his brother (Benjamin) more, while we are greater in number and more powerful! Indeed, our father is in clear error!”
When they declared, ´Why! Yusuf and his brother are dearer to our father than we are although we constitute a powerful group. Our father is clearly making a mistake.
When they said, ‘Surely Joseph and his brother are dearer to our father than [the rest of] us, though we are a hardy group. Our father is indeed in manifest error.’
When they (the brothers addressing one another) said: "Joseph and his brother are indeed more loved by our father than we are, even though we are a powerful band (of greater use to him). Surely, our father is manifestly mistaken."
(Recall) when they (- brothers of Joseph) said (to one another), `Surely, Joseph and his brother (Benjamin) are dearer to our father than we are, though we are a formidable party. Surely, our father is cherishing a love that has gone too far
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
(Remember) when they said: “Joseph and his brother (Benjamin) are more loved by our father than us, although we are a group, our father is certainly in an obvious error,
This is how the story begins:] Joseph’s brothers (who were upset that their father spoils his two youngest sons the most) got together and said: “It seems that our father has lost his mind as he is favoring Joseph and his brother and does not pay any attention to us. This is not fair as we are united and stronger (which does not necessarily mean being better.)”
They said, “Truly Joseph and his brother are loved more by our father than we are, though we are an excellent group. Indeed our father is clearly in error
Recall when they said, “Joseph and his brother are certainly dearer to our father than we are, although we are a (whole) band. Most surely, our father is in evident misguidance.
When they said, 'Surely, Joseph and his brother are dearer to our father than we, a band although we be; verily, our father is in obvious error
When they said, "Indeed Yusuf and his brother * are dearer to our father than we are, and we are one group; undoubtedly our father is, clearly, deeply engrossed in love." (* Of the same mother.
When they said, “Joseph and his brother are indeed dearer to our father than us though we are a group. Indeed our father is in a manifest error.”
when they said to one another, Joseph and his brother are dearer to our father than we, who are the greater number: Our father certainly maketh a wrong judgment
When they said, "Surely, Joseph and his brother are dearer to our father than we are, though we are many. Verily, our father is in obvious aberration (wandering in mind)
They said: 'Joseph and his brother are dearer to our father than ourselves, even though we are many. Truly, our father is obviously wrong
When they said, "Surely better loved by our Father, than we, who are more in number, is Joseph and his brother; verily, our father hath clearly erred
When they said: “Truly, Yusuf and his brother are more loved ones in (the feelings of) our father than we although we are a large group (of ten brothers). Really our father is in manifest error
When they said: Certainly, Joseph and his brother are more beloved to our father than we, although we are many. Truly, our father is clearly wandering astray.
(His brothers) said, “Certainly, Joseph and his brother [Benjamin] are loved more by our father than we are, but we are a tough group, and our father is clearly mistaken.”
This is how the story begins: his step brothers held a meeting and said to one another: "This Joseph and his brother (Benjamin) are loved more by our father than us, even though we are a group of ten and can help him more than them. In fact, our father is clearly mistaken
And call to mind when the brothers of Joseph conferred together and said: "Surely Joseph and his brother are dearer to our father than we are, although we are a group of so many. Our father is clearly mistaken
When they said: Certainly Joseph and his brother are dearer to our father than we, though we are a (strong) company. Surely our father is in manifest error -
When they said, “Yusuf and his brother are dearer to our father than we are, though we are a strong group. Our father is certainly in clear error.
When they said, "Certainly Joseph and his brother are dearer to our father than we. And we are more in number and strength. Our father is indeed making a manifest mistake."
(Recall) when the brothers of Yusuf (Joseph) said: ‘Certainly, Yusuf (Joseph) and his brother are dearer to our father than we are, whereas we are a stronger party (comprising ten members). No doubt, our father is lost in an evident ecstasy (resulting from deep love for them).
For they said: "Joseph and his brother are more loved by our father than us, while we are a numerous group. Our father is clearly misguided."
For they said: "Joseph and his brother are more loved by our father than us, while we are a numerous group. Our father is clearly misguided."
For they said: "Joseph and his brother are more loved by our father than us, while we are a numerous group. Our father is clearly misguided."
When they said: "Joseph (E), and his brother, (are) more lovable/likable to our father than us, and we (are) a group/band/company, that truly our father (is) in (E) clear/evident misguidance."
NOW [Joseph's brothers] spoke [thus to one another:] "Truly, Joseph and his brother [Benjamin] are dearer to our father than we, even though we are so many. Behold, our father is surely suffering from an aberration!"
As they said, "Indeed Yusuf and his brother are more beloved to our father than we, and we are a band. Surely our father is indeed in evident error
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
Joseph's brothers said to one another, "There is no doubt that Joseph and his brother are more loved by our father, even though we are all his offspring. He (our father) is certainly in manifest error."
(It happened) when they said, .Yusuf and his brother are dearer to our father than we are, while we are a whole group. Surely, our father is in clear error
Behold! They said: “(‘Joseph’) and his brother (‘Benjamin’) are truly loved more by our father than we, while we are a strong group. Indeed, our father is in manifest error:
Yusuf´s half-brothers said, "Our father loves Yusuf and his brother more than us, although we are a strong well-knit group! Our father is clearly misguided!"
And (recall) when they said (to one another): ‘Joseph and his brother (Benjamin) are truly loved more by our father than we, even though we are a strong group. Indeed, our father is (living) in manifest deception:
Conspiring against him, the brothers said: "Yusuf and his brother -full brother, Benjamin- are indeed nearer to our father's heart and closer to his affection than we are, our father stands indeed manifest of error; he manifests forth a straying mind."
When the step-brothers whined, “Our father loves Yusuf and his brother more than us, even though we are a large group; our father is obviously mistaken.
˹Remember˺ when they said ˹to one another˺, “Surely Joseph and his brother ˹Benjamin˺ are more beloved to our father than we, even though we are a group of so many. Indeed, our father is clearly mistaken.
When they said: Yusuf (Joseph) is dearer to our father than us whilst we are a large group. Our father is indeed in clear error.
They said to each other: ‘Surely Joseph and his brother¹ are dearer to our father than ourselves, though we are many. Truly, our father is much mistaken
They said, "Joseph and his brother are favored by our father, and we are in the majority. Indeed, our father is far astray.
[Joseph's brothers] said [to one another], "Joseph and his brother [Benjamin] are dearer to our father than we are, even though we are so many. Our father is clearly wrong."
[Joseph’s brothers] said [to one another], “Joseph and his brother [Benjamin] are dearer to our father than we are, even though we are so many. Our father is clearly wrong.”
And already it was in Joseph and his brothers are verses for the questioners.
When they said: 'Verily, Yusuf and his brother(Benjamin)are dearer to our father than we, while we are a(strong)group. Verily, our father is in manifest error'.
They said [to one another]: 'Truly, Joseph and his brother are dearer to our father than we, even though we are many. Surely our father is in manifest error.
Now Joseph's brothers spoke thus to one another, "Joseph and his brother, Benjamin, are dearer to our father even though we are so many. Indeed our father is in plain aberration."
When they said: Certainly Yusuf and his brother are dearer to our father than we, though we are a (stronger) company; most surely our father is in manifest error
When they said to each other, `Verily, Joseph and his brother are dearer to our father than we are, although we are a strong party. Surely, our father is in manifest error
[Remember] when they said, “Truly Joseph and his brother are more beloved unto our father than are we, though we are a group. Surely our father is in manifest error
When they (his older half-brothers) said: "Truly Yusuf, (Joseph) and his (full) brother are loved more by our father than we are: But we have a strong group! True our father is clearly swaying (in his mind)
They grumbled, “Our father is more affectionate to Joseph and his brother than to us, despite our greater number. Our father is clearly misguided.”
When they said, 'Joseph and his brother are dearer to our father than we are, although we are a whole group. Our father is obviously in the wrong
When they said, "Joseph and his brother are more beloved to our father than we, while we are a clan. Indeed, our father is in clear error
When they said, 'Surely, Joseph and his brother are more loved to our father than we, a band although we are; indeed, our father is surely in clear error.
They said: "Truly Joseph and his brother are loved more by our father than we: But we are a goodly body! really our father is obviously wandering (in his mind)
They said: "Truly Joseph and his brother are loved more by our father than we: But we are a goodly body! really our father is obviously wandering (in his mind)
ٱقۡتُلُوا۟ یُوسُفَ أَوِ ٱطۡرَحُوهُ أَرۡضࣰا یَخۡلُ لَكُمۡ وَجۡهُ أَبِیكُمۡ وَتَكُونُوا۟ مِنۢ بَعۡدِهِۦ قَوۡمࣰا صَـٰلِحِینَ ٩
[One of them said], ‘Kill Joseph or banish him to another land, and your father’s attention will be free to turn to you. After that you can be righteous.’
Kill Joseph or cast him out to some other land, so that the favor of our father may be given to us exclusively, and after that we will be righteous people.”
Slay Yusuf or cast him forth to some land; your father's countenance will be free for you, and ye shall be thereafter a people favoured
Let us kill Joseph or cast him in some distant land so that we may get our father's exclusive affection; then play innocent."
“Kill Joseph or cast him out to (another) place so that his father’s love will turn to you! After that you will be at ease.”
Kill Yusuf or expel him to some land so that your father will look to you alone and then you can be people who do right.´
‘Kill Joseph or cast him away into some [distant] land, so that your father’s love may be exclusively yours, and that you may become a righteous lot after that.’
(One of them said:) "Kill Joseph, or cast him out in some distant land so that your father’s attention should turn only to you, and after that you may again become righteous people."
`So you (had better either) kill Joseph or remove him to some distant land. (In this way) your father's favour will be exclusively yours. After that you can (repent and) become a pious people.
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.
kill Joseph or throw him out to another land, then your father’s full attention will be yours, and you will be righteous people after that.”
“Let us kill Joseph or somehow get rid of him; then our father will notice us. We will then [commit no more sin and] chose righteousness
“Slay Joseph or cast him out to some unknown land, so the favor of your father may be given to you alone. There will be enough time for you to be righteous after that.
“Kill Joseph or throw him somewhere in the land, and your father‘s attention will be yours, then afterwards you become righteous people.”
'Slay Joseph, or cast him in some land; that your father's face may be free for you, and ye may be, after he is gone, a people who do right.
"Kill Yusuf or throw him somewhere in the land, so that your father’s attention may be directed only towards you, and then after it you may again become righteous!"
So kill Joseph or cast him away in an unknown land so that your father’s face [attention] will be free for you and after him [Joseph] you can become righteous people.
Wherefore slay Joseph, or drive him into some distant or desert part of the earth, and the face of your father shall be cleared towards you; and ye shall afterwards be people of integrity
"Slay Joseph, or cast him out to some (far or unknown) land; that your father´s face (favour) may be free for you, and you may afterwards be a righteous folk."
(Let us) kill Joseph, or cast him away in some (far off) land, so that your father's face will be left for you, and afterwards you will be a righteous nation.
Slay ye Joseph! or drive him to some other land, and on you alone shall your father's face be set! and after this, ye shall live as upright persons."
Kill Yusuf or cast him out to (some far away) land so that the attention of your father becomes exclusive for you and you pretend after this (incident as members of a) nation of reformers.”
Kill Joseph or fling him to some other region to free the face of your father for you. You be a folk after that ones in accord with morality!
“Kill Joseph or exile him to some [foreign] land so that your father’s favor will be reserved for you. You may become righteous after that.”
Let us kill Joseph or throw him out to some far-off land so that the attention of our father turns exclusively towards us, after that, we may again become righteous people!"
So either kill Joseph or cast him into some distant land so that your father´s attention may become exclusively yours. And after so doing become righteous."
Slay Joseph or banish him to some (other) land, so that your father’s regard may be exclusively for you, and after that you may be a righteous people
Kill Yusuf or cast him away in some (other) land, then the attention of your father will be exclusively for you, and after that you become righteous people.”
"Kill Joseph or abandon him into a distant land, so that your father dotes on you exclusively. And thereafter you can become righteous people."
(Now the only solution is:) ‘Kill Yusuf (Joseph), or banish him to some distant, unknown place. (Thus) your father’s attention will be focused purely on you, and after that you will become a group of righteous people (by turning towards Allah in repentance).
"Kill Joseph or cast him in the land, then your father's favour will be all yours, and after that you will be an upright people."
"Kill Joseph or cast him in the land, so that the face of your father will be only for you, and after that you can be an upright people."
Kill Joseph or cast him in the land, so that the face of your father will be only for you, and after that you can be an upright people.
Kill/fight Joseph or throw him/cast him away (to) a land , your father's face becomes free/alone for you, and you be from after it a correct/righteous nation
[Said one of them:] "Slay Joseph, or else drive him away to some [faraway] land, so that your father's regard may be for you alone: and after this is done, you will be [free to repent and to live once again as] righteous people!"
Kill Yusuf, or banish him to some (other) land, that your father's face may be free (Literally: (void) and empty; i.e., your father will have time for you or pay you more attention (Yusuf ouy of the way) for you, and even after him you will be a righteous people."
(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
Some of them suggested, "Let us kill Joseph or leave him somewhere far away from the presence of our father. Only then shall we receive equal treatment and thereafter can become righteous people"
Let us kill Yusuf, or throw him at some place on earth, and thus your father‘s full attention will be devoted for you alone, and after doing that, you may become a righteous people.‘‘
Slay ‘Joseph’ or cast him forth into some land, so that the graceful bounty of your father may be given to you alone, and thereafter you will be righteous people."
"Let us kill Yusuf or cast him in a distant land. Our father´s attention will then be ours, exclusively! Later we will revert, and be pious!"
Slay Joseph or cast him forth into some land so that the graceful bounty of your father may be given to you alone, and thereafter you will be righteous people’.
They settled the question and pronounced judgment: "Remove Yusuf out of the way" they said, "either by death or by taking him away to some distant land, and thereafter you stand in lowliest plight repentant to Allah of your evil deed and characterize yourselves with righteous living."
“Kill Yusuf,” said one of them, “or get rid of him in a far-off land, so you will have your father’s full attention; afterwards you can be good.
Kill Joseph or cast him out to some ˹distant˺ land so that our father’s attention will be only ours, then after that you may ˹repent and˺ become righteous people!”
Kill Yusuf (Joseph) or drive him away to some (distant) land, after which your father will only look at you and you will be righteous people.
Kill Joseph, or cast him away in some far-off land, so that you may have no rivals in your father‘s love, and after that be honourable men.‘
"Let us kill Joseph, or banish him, that you may get some attention from your father. Afterwards, you can be righteous people."
[One of them said],"Kill Joseph or drive him away to some [faraway] land, so that your father's attention will be free to turn to you. After this is done, you will be [free to repent and to live once again as] righteous people."
[One of them said]“Kill Joseph or drive him away to some [faraway] land, so that your father’s attention will be free to turn to you. After this is done, you will be [free to repent and to live once again as] righteous people.”
When they said, “Joseph and his brother are more beloved to our father than us, and we are a gang. Surely our father is in an obvious astray.
Slay you Yusuf, or cast him out to some(far)land,(so that)your father's attention may be given on you(exclusively), and you may be after that(by repentance)a righteous people.
Kill Joseph, or cast him away in some faraway land, so that you have your father's attention turned to you alone. After that you will [repent and] be righteous people.'
One of them proposed, "Let us slay Joseph or leave him in a distant land. Then your father's favor will be all for you, and your affairs will be adjusted right for you."
Slay Yusuf or cast him (forth) into some land, so that your father's regard may be exclusively for you, and after that you may be a righteous people
So contrive to kill Joseph or cast him out to some distant land, so that your father's favour may become exclusively yours, and you can thereafter repent and become a righteous people.
Slay Joseph, or cast him out to some land, that your father’s concern might be for you. And be, thereafter, a righteous people.
"You kill Yusuf (Joseph) or throw him (away) into some (unknown) land, so that your father’s favor (love) will be given to you alone: After that, you become righteous!"
“Either kill Joseph or cast him away to some distant land, so that your father’s attention will be exclusively yours. Afterwards, you can become righteous people.”
'Kill Joseph, or throw him somewhere in the land, and your father's attention will be yours. Afterwards, you will be decent people.'
Kill Joseph or cast him out to [another] land; the countenance of your father will [then] be only for you, and you will be after that a righteous people."
'Slay Joseph, or cast him in some land; that your father's face may be free for you, and thereafter you may be righteous people.'
"Slay ye Joseph or cast him out to some (unknown) land, that so the favour of your father may be given to you alone: (there will be time enough) for you to be righteous after that!"
"Slay ye Joseph or cast him out to some (unknown) land, that so the favour of your father may be given to you alone: (there will be time enough) for you to be righteous after that!"
قَالَ قَاۤىِٕلࣱ مِّنۡهُمۡ لَا تَقۡتُلُوا۟ یُوسُفَ وَأَلۡقُوهُ فِی غَیَـٰبَتِ ٱلۡجُبِّ یَلۡتَقِطۡهُ بَعۡضُ ٱلسَّیَّارَةِ إِن كُنتُمۡ فَـٰعِلِینَ ١٠
[Another of them] said, ‘Do not kill Joseph, but, if you must, throw him into the hidden depths of a well where some caravan may pick him up.’
One of them said: “Don’t kill Joseph, but throw him down to the bottom of a well, so that some travelers of caravan may pick him if you are doing.”
Said a speaker from among them; slay not Yusuf, but cast him into the bottom of a well, some of the caravan will take him up--if ye must be doing
One of them said: "If you must do so, then do not kill Joseph, but throw him into an unused well. Some passing caravan may rescue him."
Another one of them said, “If you want to do something, do not kill Joseph! Throw him into a well (not too deep), a caravan will (find him and) pick him up!”
One of them said, ´Do not take Yusuf´s life but throw him to the bottom of the well, so that some travellers may discover him, if this is something that you have to do.´
One of them said, ‘Do not kill Joseph, but throw him into the recess of some well so that some caravan may pick him up, if you are to do [anything].’
Another of them, putting forward his view, said: "Do not kill Joseph, but rather, cast him into the depth of the well (that you know of), that some caravan may pick him up – (do that) if you are seriously intending to take action."
(At this) a speaker among them said, `If you are bent upon doing something at all, do not kill Joseph but put him into the dark depths of the dry well; (perhaps) some caravan of travellers may pick him out.
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.
A speaker among them said: “Do not kill Joseph, but throw him down in the bottom of the well so some caravan picks him up if you are doers.”
One of the brothers suggested: “Do not kill him. If you have to get rid of him, cast him in a remote well. When the caravans pass by, they may take him as a slave.”
One of them said, “Do not slay Joseph, but if you must do something, throw him down to the bottom of the well. He will be picked up by some caravan of travelers.
One of them said, “Do not kill Joseph, but cast him into the invisible cavity of the unlined well—some travelers may pick him up—if you must do something.”
A speaker from amongst them spake, 'Slay not Joseph, but throw him into the bottom of the pit; some of the travellers may pick him up, if so ye do.
A speaker among them said, "Do not kill Yusuf - and drop him into a dark well so that some traveller may come and take him away, if you have to."
One among them said, “Do not kill Joseph but throw him into the depth of the well so that some caravan may pick him up, if you are bent on doing something at all.”
One of them 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
One from amongst them said, "Slay not Joseph, but, if you must act, throw him into the bottom of a pit; some caravan of travellers may pick him up."
One of them said: 'No, do not kill Joseph, if you do anything, cast him into a dark pit, a traveler will pick him up.
One of them said, "Slay not Joseph, but cast him down to the bottom of the well: if ye do so, some wayfarers will take him up."
One of those mahead of state discussion said: “Do not kill Yusuf, and push him down to the bottom of a well; some (member) of a travelling caravan will pick him up — if you are those who must do something.”
Said one who says: Kill not Joseph, but cast him into the bottom of a well. Some company of travelers will pick him out, if you had been ones who do this.
One of them said, “Let’s not kill Joseph. If you are going to do something, throw him to the bottom of the well. He will be retrieved by a caravan of travelers.”
At this one of them said: "Do not kill Joseph, but if you must, throw him into some dark well, so that he may be picked up by some passing by caravan."
Thereupon one of them said: "Do not kill Joseph, but if you are bent upon doing something, cast him down to the bottom of some dark pit, perhaps some caravan passing by will take him out of it."
A speaker among them said: Slay not Joseph, but, if you are going to do anything, cast him down to the bottom of the well. Some of the travellers may pick him up
A speaker from among them said, “Do not kill Yusuf but put him in a deep well if you have (decided) to do (something to get rid of him, so that) some caravan may pick him up.”
One of them said, "Do not kill Joseph, but, if you must do something about him, put him down into the bottom of a well so that some travellers may pick him up."
A negotiator from amongst them said: ‘Do not kill Yusuf (Joseph), rather lower him down at the bottom of a deep, dark well. Some traveller will pick him up and carry him away. (So do this) if you are (at all) up to (something).
One amongst them said: "Do not kill Joseph, but if you are going to do anything, then cast him into the bottom of the well, so that anyone traveling by will pick him up."
One among them said: "Do not kill Joseph, but if you are going to do a thing, then cast him into the bottom of the well, so that anyone traveling by will pick him up."
One among them said: "Do not kill Joseph, but if you are going to do a thing, then cast him into the bottom of the well, so that anyone traveling by will pick him up."
A speaker from them said: "Do not kill/fight Joseph, and (but) throw him/throw him away in the well's/deep well's low hidden area/grave, some (of) the caravan unintentionally finds and picks him up, if you were making/doing."
Another of them said: "Do not slay Joseph, but -rather - if you must do something - cast him into the dark depths of this well, [whence] some caravan may pick him up."
One (Literally: a speaker) of them said, "Do not kill Yusuf, and cast him into the unseen (bottom) of the pit, (and) (some) travellers will pick him out, in case you are performing (that)."
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
One of them said, "Do not kill Joseph, but if you must, throw him into a dark well so that perhaps some caravan will take him away."
One of them said, .Do not kill Yusuf; rather, cast him into the bottom of a pit, so that some wayfarers may pick him up, if you are going to do something anyway.‘‘
One among them said: "Slay not ‘Joseph’, but, if you intend to do something, throw him down to the bottom of the well. Some caravan of travelers may pick him up.”
One of them suggested, "Let us not kill Yusuf! If you must do something, let us toss him in a dried out well. Let a passing caravan pick him up and take him."
One among them said: ‘Do not kill Joseph, but, if you intend to do something, throw him down to the bottom of the well. Some caravan of travelers may pick him up.’
But one of them said: "Do not kill Yusuf, for such an act shall be a grave error that threatens a fatal result; throw him down the well where he would be out of sight, and there, he will be picked up by some company of merchants, travellers or others, that is if you have indeed decided to get rid of him."
Another spoke out, “Don’t kill Yusuf, if you are determined to do something, throw him into the bottom of a well. Perhaps a passing caravan will pick him up.”
One of them said, “Do not kill Joseph. But if you must do something, throw him into the bottom of a well so perhaps he may be picked up by some travellers.”
A speaker amongst them said: do not kill Yusuf (Joseph) but throw him into the depth of the well, some caravan will pick him up, if you have to do it.
One of the brothers said: ‘Do not kill Joseph; but, if you must, rather cast him into a dark pit. Some caravan will take him up.‘
One of them said, "Do not kill Joseph; let us throw him into the abyss of the well. Perhaps some caravan can pick him up, if this is what you decide to do."
Another of them said, "Do not kill Joseph. If you must do something, throw him into the dark depths of this well, where some caravan may pick him up."
Another of them said, “Do not kill Joseph. If you must do something, throw him into the dark depths of this well, where some caravan may pick him up.”
“Kill Joseph, or cast him out to a land, your father ‘s face will be alone for yours. and you will be after that a righteous kinfolk.”
Said a speaker among them: 'Do not slay Yusuf, and if you must do it, throw him into the bottom of the well(so that)some caravan(of travelers)may pick him up'.
One of them said: 'Do not kill Joseph, but rather — if you must do something — cast him into the dark depths of this well. Some caravan may pick him up.'
Another of them suggested, "Do not slay Joseph. Rather, if you must do something, cast him into a deep well, and some caravan may pick him up."
A speaker from among them said: Do not slay Yusuf, and cast him down into the bottom of the pit if you must do (it), (so that) some of the travellers may pick him up
One of them said, `Kill not Joseph, but if you must do something, cast him into the bottom of a deep well; some of the travelers will pick him up
One among them said, “Slay not Joseph, but cast him into the depths of the well, that some caravan might pick him up, if you would take some action.
One of them (his half brothers said): "Do not kill Yusuf (Joseph) but if you must do something, throw him down to the bottom of a well: He will be taken by some group of travelers."
One of them suggested, “Don’t kill Joseph, but if you are committed to doing something, throw him into the bottom of a well. Some passing caravan may pick him up.”
One of them said, 'Do not kill Joseph, but throw him into the bottom of the well; some caravan may pick him up—if you must do something.'
Said a speaker among them, "Do not kill Joseph but throw him into the bottom of the well; some travelers will pick him up - if you would do [something]."
Said a speaker among them, 'Do not slay Joseph, but throw him into the bottom of the pit; some of the travellers may pick him up, if you do so.'
Said one of them: "Slay not Joseph, but if ye must do something, throw him down to the bottom of the well: he will be picked up by some caravan of travellers."
Said one of them: "Slay not Joseph, but if ye must do something, throw him down to the bottom of the well: he will be picked up by some caravan of travellers."
قَالُوا۟ یَـٰۤأَبَانَا مَالَكَ لَا تَأۡمَـ۫نَّا عَلَىٰ یُوسُفَ وَإِنَّا لَهُۥ لَنَـٰصِحُونَ ١١
They said to their father, ‘Why do you not trust us with Joseph? We wish him well
They said: “O our father! Why do you not trust us with Joseph, when we are indeed his well-wishers
They said: our father! wherefore thou intrustest us not with Yusuf, whereas verily we are his well-wishers
(Then going to their father) they said: "O father, why don't you trust us with Joseph? We are in fact his well-wishers
They said, “O our father, why do you not trust us with Joseph while we only have well wishes for him?”
They said, ´Our father! What is wrong with you that you refuse to trust us with Yusuf when in truth we only wish him well?
They said, ‘Father! Why is it that you do not trust us with Joseph? We are indeed his well-wishers
They said (having agreed on this) to their father: "Our father! Why will you not trust Joseph with us, while we are his sincere well-wishers
(On making this resolution) they (went to their father and) said, `Our father! why do you not trust us with regard to Joseph, while, as a matter of fact, we are his sincere well-wishers
They said, 'Father, what ails thee, that thou trustest us not with Joseph? Surely we are his sincere well-wishers
They said: “Our father, why do you not trust us with Joseph while we really wish him well?
They went to their father and said: “Why do you not trust us with Joseph? We [are his brothers after all and] do not wish nothing but the best for him.”
They said, “O our father, why do you not trust us with Joseph, seeing we are indeed his sincere well-wishers
They said, “O our father, why do you not trust us with Joseph, when we are most surely his advisors?
Said they, 'O our father! what ails thee that thou wilt not trust us with Joseph while we are unto him sincere
They said, "O our father! What is the matter with you that you do not trust us with Yusuf, although we are in fact his well-wishers?"
They said, “O our father, why is it that you do not trust us with Joseph for we indeed are well-wishers for him.
They said unto Jacob, O father, why dost thou not intrust Joseph with us, since we are sincere well-wishers unto him
Said they, "O our father! What ails you that you will not trust us with Joseph seeing we are unto him sincere (well wishers)
They said: 'Father, what is the matter with you, do you not trust us with Joseph? Indeed, we are sincere advisors
They said, "O our Father! why dost thou not entrust us with Joseph? indeed we mean him well
They said: “O our father! What is to you, you rely not on us concerning Yusuf although indeed we, for him, are surely, givers of good advice
They said: O our father! Why wilt thou not entrust us with Joseph when we are, truly, ones who will, certainly, look after him?
They said, “O our father, why do you not trust us with Joseph. Indeed, we have his best interest in mind.
After this meeting, they asked their father: "O our father! Why is it that you do not trust us with Joseph, though we are his sincere well-wishers
After so deciding they said to their father: "Why is it that you do not trust us regarding Joseph although we are his true well-wishers?"
They said: O our father, why dost thou not trust us with Joseph, and surely we are his sincere well-wishers
They said, “O our father ! what reason have you that you do not trust us with (respect to) Yusuf, when we are his sincere well wishers?
They said, "O our father! Why do you not trust us with regard to Joseph? And we are indeed his sincere well-wishers!"
They said: ‘O our father, what has happened to you that you do not trust us in the case of Yusuf (Joseph), whilst we are certainly his well-wishers
They said: "Our father, why do you not trust us with Joseph, we are to him well wishers."
They said: "Our father, why do you not trust us with Joseph? And we will be giving him advice."
They said: "Our father, why do you not trust us with Joseph? And we will be giving him advice."
They said: "You, our father, why for you (that) you do not trust/entrust us on Joseph, and that we (are) to him faithful/sincere (E)?"
[On this they agreed; and thereupon] they spoke [thus to their father]: "O our father! Wherefore wilt thou not trust us with Joseph, seeing that we are indeed his well-wishers
They said, "O our father, how is it with you, that you do not keep Yusuf (Joseph) in our custody? And surely we are indeed his (honest) advisers
They said: O our father! Why wilt thou not trust us with Joseph, when lo! we are good friends to him
Then they asked their father, "Why do you not trust us with Joseph? We are his well-wishers
They said (to Ya‘qub), .Our father, why is it that you do not trust us about Yusuf, while we are his well-wishers indeed
They said, "O’ our father, why do you not entrust us with ‘Joseph’? Verily, we are to him sincere mentors.
They said, "Oh father, Do you not trust us concerning Yusuf? Surely, we are his well-wishers!"
They said: ‘O’ our father, why do you not entrust us with Joseph? We are indeed his well-wishers.
And so, they asked their father: "Our father, why do you not trust us for the care of Yusuf! Our first wish in life is for his happiness and welfare."
So they said, “Our father, why don’t you trust us with Yusuf, though we are sincere about him.
They said, “O our father! Why do you not trust us with Joseph, although we truly wish him well?
They said: oh our father, what is the matter with you that you do not trust us with Yusuf (Joseph) whilst we are sincere to him?
They said: ‘Father why do you not trust us with Joseph? Surely we wish him well.
They said, "Our father, why do you not trust us with Joseph? We will take good care of him.
[They agreed on this course, and] they spoke [to Jacob], "Father, why don't you trust us with Joseph, seeing as we wish him well?
[They agreed on this course, and] they spoke [to Jacob], “Father, why don’t you trust us with Joseph, seeing as we wish him well?
Said a speaker among them, “Do not kill Joseph, and throw him into unseen parts of the well; some caravan may pick him up, if you were doing.”
They said: 'O our father! What cause is with you that you do not trust us with Yusuf, and verily we are his sincere well- wishers ?
[Thereupon] they said [to their father]: 'Father, why do you not trust us with Joseph, when we are indeed his well- wishers?
They said, "O Our father! Why don't you trust us with Joseph when we are good friends to him?"
They said: O our father! what reason have you that you do not trust in us with respect to Yusuf? And most surely we are his sincere well-wishers
They said, `O our father, why dost thou not trust us with respect to Joseph, when we are certainly his sincere well-wishers
They said, “O father! What ails thee that thou dost not trust us with Joseph? Truly we wish him well
They said: "O our father! Why don't you trust us with Yusuf (Joseph)— Seeing we are truly his sincere well wishers
They said, “O our father, why don’t you trust us with Joseph, while we are truly his well-wishers?
They said, 'Father, why do you not trust us with Joseph, although we care for him?'
They said, "O our father, why do you not entrust us with Joseph while indeed, we are to him sincere counselors
They said, 'O our father! What ails you that you will not trust us with Joseph while indeed we are unto him sincere?
They said: "O our father! why dost thou not trust us with Joseph,- seeing we are indeed his sincere well-wishers
They said: "O our father! why dost thou not trust us with Joseph,- seeing we are indeed his sincere well-wishers
أَرۡسِلۡهُ مَعَنَا غَدࣰا یَرۡتَعۡ وَیَلۡعَبۡ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ ١٢
Send him with us tomorrow and he will enjoy himself and play- we will take good care of him.’
Send him with us tomorrow to enjoy himself and play. Surely, we will take care of him.”
Send him with us tomorrow, that he may refresh himself and play, and verily we are to be his guards
Let him go out with us tomorrow that he may enjoy and play. We shall take care of him."
“Send him with us tomorrow so that he can freely go about and play... Indeed, we are protectors over him.”
Why don´t you send him out with us tomorrow so he can enjoy himself and play about? All of us will make sure that he is safe.´
Let him go with us tomorrow so that he may eat lots of fruits and play, and we will indeed take [good] care of him.’
"Let him go out with us tomorrow, that he may enjoy himself and play; surely we will take good care of him."
`Send him forth with us (for an outing) tomorrow, that he may enjoy himself and play. Surely, we will keep guard over him.
Send him forth with us tomorrow, to frolic and play; surely we shall be watching over him.
Send him with us tomorrow to enjoy and play and we will certainly be his guardians.”
“Let him come with us tomorrow; we will feed him, let him play and take good care of him.”
“Send him with us tomorrow to enjoy himself and play, and we will take care of him.
Send him with us tomorrow, that he may eat well and play, and we are most surely his preservers.”
Send him with us tomorrow to revel and to play, and, verily, we over him will keep good guard.
"Send him with us tomorrow so that he may eat some fruits and play, and indeed we are his protectors."
Send him out with us tomorrow so that he can frisk around and play and we are indeed going to protect him.”
Send him with us to morrow, into the field, that he may divert himself, and sport, and we will be his guardians
Send him with us to-morrow to revel and to play, and, verily, we will take good care of him."
Send him with us tomorrow to frolic and play. We will look after him.
Send him with us to-morrow that he may enjoy himself and sport: we will surely keep him safely."
Send him with us tomorrow, yartau (he will enjoy in the wild fields that grow pasture; eat, drink) and play; and indeed we, for him, will surely be protectors.”
Send him with us tomorrow to frolic and play. And, truly, we are ones who guard him.
Send him with us tomorrow to have fun and play. We will certainly take good care of him.”
Send him with us tomorrow, that he may play and enjoy himself. We shall take good care of him."
Send him out with us tomorrow that he may enjoy himself and play while we will be there, standing guard over him."
Send him with us to-morrow that he may enjoy himself and play, and we shall surely guard him well
Send him with us tomorrow that he may enjoy himself and play and we will be his protectors.”
"Send him with us tomorrow that he may eat, drink and play. And we will indeed guard him well."
Send him with us tomorrow. He will eat lavishly and play and certainly we are his guards.
"Send him with us tomorrow to enjoy and play, and we will take care of him."
"Send him with us tomorrow to enjoy himself and play, and we will take care of him."
Send him with us tomorrow to enjoy himself and play, and we will take care of him.
Send him with us tomorrow (in the) future, he eats, drinks and plays and he plays/amuses , and that we are for him protectors/safe keepers (E)
Let him go out with us tomorrow, that he may enjoy himself and play: and, verily, we shall guard him well!"
Send him (forth) with us tomorrow to frolic and play; and surely we will indeed be his preservers."
Send him with us to-morrow that he may enjoy himself and play. And lo! we shall take good care of him
Send him with us tomorrow to play with us and enjoy himself. We shall carefully protect him"
Send him with us tomorrow, that he may eat and play, and of course, we will remain as guards for him
Send him with us tomorrow so that he may enjoy himself and play. We will be indeed his (trustful) guardians.”
"Tomorrow, let him go with us! Let him play and enjoy! We will watch over him!"
Send him with us tomorrow so that he may enjoy himself and play. We will be indeed his (trustful) guardians.’
"Send him with us tomorrow", they said, "to enjoy himself, to eat and drink in a picnic fashion and to take part in a game affording him pleasure, and we will take care of him and see that he is not exposed to danger."
Tomorrow, send him with us so he may enjoy himself and play, and we’ll take good care of him.”
Send him out with us tomorrow so that he may enjoy himself and play. And we will really watch over him.”
Send him with us tomorrow to enjoy himself and play and we will look after him.
Send him with us tomorrow, that he may play and enjoy himself. We will take good care of him.‘
"Send him with us tomorrow to run and play. We will protect him."
Let him go out with us tomorrow, so that he may play and enjoy himself, and We will protect him well."
Let him go out with us tomorrow so that he may play and enjoy himself, and We will protect him well.”
They said, “O father, why do you not trust us upon Joseph, and we are advisors for him?”
Send him with us tomorrow to enjoy himself and play, and verily we shall take every care of him.
Send him with us tomorrow, that he may enjoy himself and play. We will certainly take good care of him.'
"Send him with us tomorrow that he may enjoy himself and play. We will take good care of him."
Send him with us tomorrow that he may enjoy himself and sport, and surely we will guard him well
`Send him with us tomorrow that he may enjoy himself and play, and we shall surely keep guard over him.
Send him forth with us tomorrow, to frolic and play. We shall surely be his keepers.
"Send him with us tomorrow to enjoy himself and play, and surely we shall take every care of him."
Let him join us tomorrow for play and fun. We will surely protect him.”
'Send him with us tomorrow, that he may roam and play; we will take care of him.'
Send him with us tomorrow that he may eat well and play. And indeed, we will be his guardians
Send him with us tomorrow to enjoy and to play; and indeed, we will surely be his guardians.'
"Send him with us tomorrow to enjoy himself and play, and we shall take every care of him."
"Send him with us tomorrow to enjoy himself and play, and we shall take every care of him."
قَالَ إِنِّی لَیَحۡزُنُنِیۤ أَن تَذۡهَبُوا۟ بِهِۦ وَأَخَافُ أَن یَأۡكُلَهُ ٱلذِّئۡبُ وَأَنتُمۡ عَنۡهُ غَـٰفِلُونَ ١٣
He replied, ‘The thought of you taking him away with you worries me: I am afraid a wolf may eat him when you are not paying attention.’
He (Jacob) said: “Truly, it will worry me if you take him away. I fear lest a wolf should devour him while you are careless of him.”
He said: verily it grieveth me that ye should take him away, and I fear lest a wolf may devour him, While ye are negligent of him
He said: "I am afraid of sending him with you lest a wolf should devour him when you are unmindful."
(Jacob) said, “Indeed, it will sadden me if you take him... I fear a wolf will eat him while you are not paying attention to him.”
He said, ´It grieves me to let him go with you I fear a wolf might come and eat him up while you are heedless, not attending him.´
He said, ‘It really upsets me that you should take him away, and I fear the wolf may eat him while you are oblivious of him.’
He (Jacob) said: "Indeed, it grieves me that you should take him with you, and I fear lest a wolf should devour him while you are inattentive of him."
He said, `It worries me that you should take him away. Moreover, I fear lest a wolf should devour him while you are heedless of him.
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.
He said: “Indeed it saddens me if you take him away, and I am afraid that a wolf eats him while you are unaware of him.”
Jacob said: “I am afraid that a wolf may attack him while you are busy with your work.”
Jacob said, “Really it saddens me that you should take him away. I fear the wolf should devour him while you are not watching him.
He said, “It surely grieves me that you should go away with him, and I fear the wolf may eat him while you are oblivious of (what happens to) him.”
Said he, 'Verily, it grieves me that ye should go off with him, for I fear lest the wolf devour him while ye of him do take no heed.
He said, "I will indeed be saddened by your taking him away, and I fear that the wolf may devour him, whilst you are unaware of him." (* Prophet Yaqub knew of what was about to happen.
He said, “It does indeed aggrieve me that you go away with him and I fear that the wolf may devour him while you are unmindful about him.”
Jacob answered, it grieveth me that ye take him away; and I fear lest the wolf devour him, while ye are negligent of him
Said he, "Verily, it grieves me that you should take him with you, for I fear lest the wolf devour him while you take no heed."
He said: 'It grieves me to let him go with you, for I fear lest the wolf should devour him when you are not paying attention to him.
He said, "Verily, your taking him away will grieve me; and I fear lest while ye are heedless of him the wolf devour him."
(Yaqub) said: “Definitely I, surely it makes me concerned that you (all) go along with him. And I fear that a wolf would devour him while you are careless of him.”
He said: Truly, it disheartens me that you go with him. And I fear that a wolf eat him while you are ones who are heedless of him.
(Jacob) said, “It really upsets me that you want to take him away. I worry that a wolf will eat him while you are not watching him.”
Their father said: "I will be worried if you take him away, for I fear lest a wolf should eat him up while you are off your guard ."
Their father answered: "It grieves me indeed that you should take him with you for I fear that some wolf might eat him up while you are negligent of him."
He said: Indeed it grieves me that you should take him away and I fear lest the wolf devour him, while you are heedless of him
He said, “It grieves me that you should take him away and I fear that the wolf may eat him when you are heedless of him.”
Their father said, "It does indeed grieve me that you should take him away. And I fear lest the wolf devour him while your attention is diverted from him."
He said: ‘This idea indeed makes me sad that you take him along, and I am (also) afraid (of this idea) that some wolf may devour him, whilst you are careless of his (safeguard).
He said: "It saddens me that you should take him, and I fear that the wolf would eat him if you would be absent of him."
He said: "It saddens me that you should take him, and I fear that the wolf will eat him if you will be absent of him."
He said: "It saddens me that you should take him, and I fear that the wolf will eat him if you will be absent of him."
He said: "That I (it) saddens me (E) that you go away with him, and I fear that the wolf eats him, and (while) you are from him ignoring/neglecting/disregarding."
[Jacob] answered: "Behold, it grieves me indeed [to think] that you might take him with you, for I dread lest the wolf devour him at a moment when you are heedless of him!"
He said, "Surely it grieves me indeed that you should go with him, and I fear that the wolf may eat him (while) you are heedless of him."
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
Jacob replied, "I shall be grieved if you take him with you; I fear that some wild-beast will harm him in your absence."
He said, .It makes me sad that you should take him with you, and I fear that some wolf may eat him up when you are heedless of him
(‘Jacob’) said:” It would sadden me that you would take him with you as I fear that a wolf would eat him while you are inattentive to him.”
(The father) said, "I am afraid you might take him out, then become unmindful of him and a wolf might devour him. That thought saddens me!"
(Jacob) said: ‘Truly, it would sadden me that you would take him with you. I fear that a wolf would devour him while you are not paying enough attention to him.’
"It grieves me at heart to part with him," said the father "especially when I have an uneasy sense of the probability of the boy being brutally assailed and devoured by a wolf at a moment when you are oblivious of him it."
Yaqub said, “The mere thought of you taking him worries me, and I am afraid that a wolf might snatch and eat him whilst you are not paying attention to him.”
He responded, “It would truly sadden me if you took him away with you, and I fear that a wolf may devour him while you are negligent of him.”
He said: It worries me that you should take him and I fear the wolf will eat him whilst you are careless about him.
He said: ‘It would much grieve me to let him go with you; for I fear lest the wolf should eat him when you are off your guard.‘
He said, "I worry lest you go away with him, then the wolf may devour him while you are not watching him."
[Jacob] said, "The thought of you taking him away with you worries me. I am afraid a wolf may eat him at a moment when you are not paying attention."
[Jacob] said, “The thought of you taking him away with you worries me. I am afraid a wolf may eat him at a moment when you are not paying attention.”
“Send him with us tomorrow, to relish and play; and surely we are keepers for him.”
He said: 'Verily it saddens me that you should take him away, and I fear lest the wolf devour him while you are heedless of him'.
He answered: 'It certainly grieves me that you should take him with you; and I dread that the wolf may eat him when you are heedless of him.'
Jacob said, "I worry that you take him with you to the wild and some wolf devours him when you are distracted."
He said: Surely it grieves me that you should take him off, and I fear lest the wolf devour him while you are heedless of him
He said, `It grieves me that you should take him away, and I fear lest the wolf should devour him while you are heedless of him.
He said, “Truly it grieves me that you should go with him. And I fear that the wolf may eat him, while you are heedless of him.
Yaqoub (Jacob) said: "Really it makes me sad that you should take him away: I am afraid that the wolf may eat him when you are not attending to him."
He replied, “It saddens me that you should take him away. I fear a wolf might devour him while you’re negligent of him.”
He said, 'It worries me that you would take him away. And I fear the wolf may eat him while you are careless of him.'
[Jacob] said, "Indeed, it saddens me that you should take him, and I fear that a wolf would eat him while you are of him unaware."
He said, 'Indeed, it surely grieves me that you should go with him, and I fear lest the wolf devour him while you are heedless of him.'
(Jacob) said: "Really it saddens me that ye should take him away: I fear lest the wolf should devour him while ye attend not to him."
(Jacob) said: "Really it saddens me that ye should take him away: I fear lest the wolf should devour him while ye attend not to him."
قَالُوا۟ لَىِٕنۡ أَكَلَهُ ٱلذِّئۡبُ وَنَحۡنُ عُصۡبَةٌ إِنَّاۤ إِذࣰا لَّخَـٰسِرُونَ ١٤
They said, ‘If a wolf were to eat him when there are so many of us, we would truly be losers!’
They said: “If a wolf devours him while we are a strong group, then surely, we are the losers.”
They said: if the wolf devoured him while we were a company, we must indeed then be the losers
They replied: "If a wolf should devour him when we are there, a well-knit band, we shall certainly be treacherous."
They said, “If a wolf should eat him while we are a strong group, then we will surely be losers.”
They said, ´If a wolf does come and eat him up when together we make up a powerful group in that case we would truly be in loss!´
They said, ‘Should the wolf eat him while we are a hardy group, then we will indeed be losers!’
They said: "If a wolf should devour him when we are so strong a company, then we should surely be lost!"
They said, `If the wolf were to devour him inspite of the fact we are a formidable party, in that case we shall be indeed losers.
They said, 'If the wolf eats him, and we a band, then are we losers!
They said: “If a wolf eats him while we are a group, then indeed we are losers.”
They replied: “We will be good for nothing, if a wolf attacks him while he is among us.”
They said, “If the wolf were to devour him while we are such a large group, then we would indeed have also perished.
They said, “If the wolf should eat him while we are a (whole) band, then most surely, we would be losers.”
Said they, 'Why, if the wolf should devour him while we are (such) a band, verily, we then should deserve to lose!
They said, "If the wolf devours him, whereas we are a group, then surely we are useless!"
They said, “If the wolf were to devour him while we are such a large group we indeed then are losers.”
They said, surely if the wolf devour him, when there are so many of us, we shall be weak indeed
Said they, "Why, if the wolf should devour him while we are so (strong) a band, verily, then we should ourselves have perished first."
They said: 'We are many, if a wolf devours him, then we are losers!
They said, "Surely if the wolf devour him, and we so many, we must in that case be weak indeed."
They said: “Surely if a wolf devoured him while we are a large group, then surely, we indeed are the losers.”
They said: If a wolf ate him while we are many, truly, then, we are ones who are losers.
They said, “If a wolf were to eat him with all of us around, we should certainly die ourselves.”
They said: "If a wolf could eat him despite our number, then surely we would be worthless people!"
They said: "Should a wolf eat him, despite the presence of our strong group, we would indeed be a worthless lot!"
They said: If the wolf should devour him, while we are a (strong) company, we should then certainly be losers
They said, “(How) would the wolf eat him when we are a strong group? Then we would certainly be losers.”
They said, "Surely if the wolf should devour him even when we are a strong group, we should then indeed be the doomed ones!"
They said: ‘If the wolf devours him whilst we, a strong party, too are (present), then we are inept losers.
They said: "If the wolf eats him, while we are a numerous group, then we are the losers."
They said: "If the wolf eats him, while we are a numerous group, then we are the losers."
They said: "If the wolf eats him, while we are a numerous group, then we are the losers."
They said: "If (E) the wolf ate him, and we are a group/band/company, that we are then losers (E)."
Said they: "Surely, if the wolf were to devour him notwithstanding that we are so many-then, behold, we ought ourselves to perish!"
They said, "Indeed, in case the wolf eats him, and we are a band, (then) surely we are indeed losers!"
They said: If the wolf should devour him when we are (so strong) a band, then surely we should have already perished
They said, "If some wild-beast would be able to harm him, despite the presence of our strong group, it would certainly be a great loss to us!"
They said, .If a wolf eats him up, while we are a whole group, we are then losers indeed
They said: “If it happens that the wolf eat him while we are a strong group, then we will defiantly be (big) losers!”
They said, "A wolf will devour him? Despite the fact that we are such a strong knit group? We would be nothing but losers then!"
They said: ‘If it happens that the wolf devour him while we are a strong group, then surely, we are caught in the grip of perdition!’
They protested, thus: "If this be true"t, they said, "and the wolf were to devour him when we are a collective mass of men, then we will have incurred privation of attributes and it would be a lost sorrow to wail our fall."
They said, “How could a wolf eat him when we are a large group, then we would be losers.</i
They said, “If a wolf were to devour him, despite our strong group, then we would certainly be losers!”
They said: If the wolf should eat him and we are a large group, then we would be losers.
They said: ‘If the wolf could eat him when we are so many, then we should surely be lost!‘
They said, "Indeed, if the wolf devours him, with so many of us around, then we are really losers."
They said, "If the wolf were to devour him when there are so many of us, we would be the real losers.
They said, “If the wolf were to devour him when there are so many of us, we would be the real losers.
He said, “Surely it grieves me that you go with him away. And I fear the wolf eating him while you are inattentive about him.”
They said: 'If the wolf were to devour him while we are a(strong)group, then we should be losers'.
They said: 'If the wolf were to eat him when we are so many, then we should surely be lost.'
They said, "If a wolf devours him in the strong presence (of the ten) of us, will our lives be worth living?"
They said: Surely if the wolf should devour him notwithstanding that we are a (strong) company, we should then certainly be losers
They said, `Surely, if the wolf should devour him while we are a strong party , then we shall indeed be great losers.
They said, “If the wolf should eat him, while we are a group, then we would surely be losers!
They said: "If the wolf were to eat him when we are (so large) a party, then truly we should be the losers!"
They replied, “If a wolf were to devour him while we’re a strong group, then we would be truly losers.”
They said, 'If the wolf ate him, and we are many, we would be good for nothing.'
They said, " If a wolf should eat him while we are a [strong] clan, indeed, we would then be losers."
They said, 'Surely, if the wolf should devour him while we are a band, indeed, we then surely would be losers.'
They said: "If the wolf were to devour him while we are (so large) a party, then should we indeed (first) have perished ourselves!"
They said: "If the wolf were to devour him while we are (so large) a party, then should we indeed (first) have perished ourselves!"
فَلَمَّا ذَهَبُوا۟ بِهِۦ وَأَجۡمَعُوۤا۟ أَن یَجۡعَلُوهُ فِی غَیَـٰبَتِ ٱلۡجُبِّۚ وَأَوۡحَیۡنَاۤ إِلَیۡهِ لَتُنَبِّئَنَّهُم بِأَمۡرِهِمۡ هَـٰذَا وَهُمۡ لَا یَشۡعُرُونَ ١٥
Then they took him away with them, resolved upon throwing him into the hidden depths of a well- We inspired him, saying, ‘You will tell them of all this [at a time] when they do not realize [who you are]!’
So, when they went away with him, they all agreed to put him down in the bottom of the well. We inspired in him (Joseph): “Indeed, you will (one day) inform them this about their affair, now they don’t know you.”
So when they took him away, and resolved to place him in the bottom of the well, We Revealed unto him: surely thou wilt declare unto them this their affair, while they shall perceive not
So, when they took him out they planned to throw him into an unused well. We revealed to Joseph: "You will tell them (one day) of this deed when they will not apprehend it."
So, when they took him and agreed to put him into the bottom of the well, We revealed to him, “Indeed, you will confront them with this affair (one day) in a place where they will not recognize you!”
But when, in fact, they did go out with him and gathered all together and agreed to put him at the bottom of the well, We then revealed to him that: ´You will inform them of this deed they perpetrate at a time when they are totally unaware.´
So when they took him away and conspired to put him into the recess of a well, We revealed to him, ‘[A day will come when] you will surely inform them about this affair of theirs while they are not aware [of your identity].’
And so they went away with him, and decided to put Joseph in the depth of the well, (which they did). We revealed to him: "You will most certainly remind them of this deed of theirs while they are unaware (neither knowing nor understanding all that has transpired)."
So when (after forcing their father) they took him away and agreed to put him into the depths of a dry well (and carried their plan out), We revealed to him (- Joseph), `You shall certainly tell them (one day) of this (treacherous) doing of theirs while they perceive not.
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.
And when they took him away and they all agreed to put him in the bottom of the well, We revealed to him: “(Some day) you shall inform them of this affair of theirs while they would not realize.”
When they convinced the father, took him out and threw him in the well, I revealed to Joseph: “A time will come when you will reproach them for what they are doing. For the moment [they have admitted the Satan so deeply in themselves that] they do not realize what they are doing.”
So they took him away, and they all threw him down to the bottom of the well, and We put into his heart this message, “Indeed you will tell them the truth about this act of theirs, while they know you not.
So when they went away with him and agreed to put him into the invisible cavity of the unlined well, and We revealed to him, “You will surely inform them of this affair of theirs while they are unaware.”
And when they had gone off with him and agreed to put him in the depths of the pit, and we inspired him, 'Thou shalt surely inform them of this affair of theirs and they shall not perceive.
So when they took him away - and all of them agreed that they should drop him in the dark well; and We sent the divine revelation to him, “You will surely tell them of their deed at a time when they will not know.”
So when they went away with him, they resolved to put him in the depths of the well. We then communicated to him through inspiration that surely [a time will come when] you will inform them about this affair of theirs when they will not be aware.
And when they had carried him with them, and agreed to set him at the bottom of the well, they executed their design: And We sent a revelation unto him, saying, thou shalt hereafter declare this their action unto them; and they shall not perceive thee to be Joseph
And when they had gone off with him and agreed to put him in the depths of a pit, We inspired him, "Thou shall surely remind them of this affair of theirs when they know you not."
When they went with him, they agreed to put him in the bottom of a well. We revealed to him: 'You shall tell them of what they did when they are not aware (it is you).
And when they went away with him they agreed to place him at the bottom of the well. And We revealed to him, "Thou wilt yet tell them of this their deed, when they shall not know thee."
So when they departed with him and they all agreed that they will drop him down to the bottom of the well, simultaneously we sent inspiration to him: “Indeed, you shall (one day) inform them of this, their affair, while they would not be recognising (you).”
So they went with him, and they agreed to lay him in the bottom of the well. And We revealed to him: Certainly, thou wilt tell them of this, their affair, when they are not aware.
So they took (Joseph) away, and they agreed to throw him to the bottom of a well. We inspired (Joseph), “Certainly, you will someday confront them with the truth of this situation, when they are unaware.”
When after such persistence they were able to take him away, they resolved to throw him into a dark well. We revealed this (to Joseph) : "A time will come when you will admonish them about this act of theirs, now they do not perceive its consequences."
So when they went away with Joseph and decided to cast him in the bottom of the dark pit, We revealed to Joseph: "Surely a time will come when you will remind them of their deed. They know nothing about the consequence of what they are doing."
So when they took him away and agreed to put him down at the bottom of the pit, We revealed to him: Thou wilt certainly inform them of this affair of theirs while they perceive not
So when they went away with him and collectively decided that they will put him in a deep well, then We communicated to him that you will definitely inform them of this affair of theirs while they do not perceive.
So then they went off with him and mutually agreed that they should put him down at the bottom of a well. And We revealed to him, "They know it not, but you shall one day certainly tell them of this act of theirs."
Then, when they took him along and all agreed to throw him into some deep, dark well, We revealed to him: ‘(O Yusuf [Joseph], do not worry. A time will come when) you will certainly remind them of this affair of theirs, and they will not have the sense (of your exalted station).
So, when they went with him they had agreed to place him at the bottom of the well. And We inspired to him: "You will inform them of this act of theirs while they will not expect it."
So,when they went with him they had agreed to place him into the bottom of the well. And We inspired to him: "You will inform them of this act of theirs while they will not expect it."
So, when they went with him they had agreed to place him into the bottom of the well. And We inspired to him: "You will inform them of this act of theirs while they will not expect it."
So when they went/went away with him, and they all unanimously agreed that they put him in the well's/deep well's low hidden area/grave, and We inspired/transmitted to him: "You will inform them (E) with their matter/affair, this, and (while) they are not feeling/knowing/sensing."
And so, when they went away with him, they decided to cast him into the dark depths of the well. And We revealed [this] unto him: "Thou wilt yet remind them of this their deed at a time when they shall not perceive [who thou art]!"
So, when they went with him, they agreed (Literally: and they agreed) together to set him down in the unseen (bottom) of the pit; and We revealed to him, "Indeed you will definitely (fully) inform them of this, their command, (Or: their affair) and they are not aware."
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
When they took Joseph with them, they agreed to throw him into the well. We revealed to Joseph that (sometime) in the future at a time when they would not recognize him, he would remind them of all this
So, when they went away with him and were determined to put him in the bottom of a pit, (they did accordingly). And We revealed to him (Yusuf), .You will (one day) remind them of this deed of theirs, and they will not recognize (you)
Then, When they took him out and decided to throw him into the bottom of the well, We inspired him: “Definitely, you will inform them (one day) of this issue of theirs without them knowing.”
They took him out and agreed amongst themselves to leave him in a dried out well. There, We sent word to Yusuf, "Surely, one day you will describe to them this act of theirs, as they would fail to recognize you!"
Then, When they took him out and decided to throw him into the bottom of the well, We inspired him: ‘Verily, you will inform them (one day) of this issue of theirs without them knowing.’
And they took him and went away, and agreed among themselves, and were united in thought, to place him at the bottom of the well -said to have been dry-. There and then We inspired just confidence and peace of mind to him -Yusuf- and inspired him with the feeling, thus: "You shall one day inform them of the evil they had committed against you at a time when they fail to recognize you nor perceive ever they shall see you again."
So, having taken him, they agreed to leave him at the bottom of a well. We inspired him: “One day you will tell them about this conspiracy of theirs, at a time when they least expect it.”
And so, when they took him away and decided to throw him into the bottom of the well, We inspired him: “˹One day˺ you will remind them of this deed of theirs while they are unaware ˹of who you are˺.”
And when they took him and agreed to place him in the depths of the well, We revealed to him that you will inform them of this affair of theirs when they will not realise.
So when they took him with them, they together resolved to cast him into a dark pit. We revealed to him Our will, saying: ‘You shall tell them of all this when they will not know you.‘
When they went away with him, and unanimously decided to throw him into the abyss of the well, we inspired him: "Some day, you will tell them about all this, while they have no idea."
When they went away with him and decided to throw him into the dark depths of a well, We inspired him, saying, "One day, you will remind them of their deed at a time when they will least expect it."
When they went away with him and decided to throw him into the dark depths of a well, We inspired him, saying, “One day, you will remind them of their deed at a time when they will least expect it.”
They said, “If the wolf ate him, and we are a gang, we would be losers then.”
So when they did take him with them, and they agreed to put him in the bottom of the well, and We revealed unto him: 'You will certainly inform them of this deed of theirs while they know(you)not'.
And when they went away with him, they resolved to cast him into the depth of the well. We revealed [this] to him: 'You will tell them of this their deed at a time when they shall not know you.'
Unanimous in their decision, they led Joseph to cast him into a deep well. When they were placing Joseph in the well, We revealed to him that he would remain secure, and one day he would tell his brothers about what they did. We also revealed to him that it would be a mystery to them as to how Joseph was saved
So when they had gone off with him and agreed that they should put him down at the bottom of the pit, and We revealed to him: You will most certainly inform them of this their affair while they do not perceive
So, when they took him away, and agreed to put him into the bottom of a deep well, and carry out the malicious design, WE sent revelation to him, saying, `Thou shalt surely one day tell them of this affair of theirs, and they did not know.
So when they went with him, and agreed to put him in the depths of the well, We revealed unto him, “Verily thou wilt inform them of this affair of theirs, when they are unaware.
So when they did take him away, and they all agreed to throw him down to the bottom of the well: And We put into his heart (the foretelling): "Surely, you will tell them (one day) the truth of this their affair while they do not know (you)."
So, they took him and decided to leave him in the depths of the well. We revealed to him: “Someday, you will tell them about this event when they don’t realize.”
So they went away with him, and agreed to put him at the bottom of the well. And We inspired him, 'You will inform them of this deed of theirs when they are unaware.'
So when they took him [out] and agreed to put him into the bottom of the well... But We inspired to him, "You will surely inform them [someday] about this affair of theirs while they do not perceive [your identity]."
And when they went with him and agreed that they would put him in the bottom of the pit, and We inspired him, 'You shall surely, definitely inform them of this their affair and they shall not perceive.'
So they did take him away, and they all agreed to throw him down to the bottom of the well: and We put into his heart (this Message): 'Of a surety thou shalt (one day) tell them the truth of this their affair while they know (thee) not
So they did take him away, and they all agreed to throw him down to the bottom of the well: and We put into his heart (this Message): 'Of a surety thou shalt (one day) tell them the truth of this their affair while they know (thee) not
وَجَاۤءُوۤ أَبَاهُمۡ عِشَاۤءࣰ یَبۡكُونَ ١٦
and at nightfall they returned to their father weeping
And they came to their father in the early part of the night weeping.
And they came to their father at nightfall, weeping
At nightfall they came to their father weeping
And they came to their father in the first hours of the night, weeping.
That night they came back to their father in tears,
In the evening, they came weeping to their father
And at nightfall they returned to their father, weeping
And they came weeping to their father at nightfall
And they came to their father in the evening, and they were weeping
And they came crying to their father in the evening.
Then the brothers returned to their fathers at nightfall and started to cry
Then they came to their father in the early part of the night, weeping
And they came to their father in the evening, weeping.
And they came to their father at eve and weepin
And at nightfall they came to their father, weeping
And they came in the evening to their father weeping.
And they came to their father at even, weeping
And they came to their father in the evening weeping
At nightfall, they returned weeping to their father
And they came at nightfall to their father weeping
And they came (back) to their father at Isha (as the night became dark and it is time for offering Salat-ul-Isha), weeping (in crocodile tears)
And they drew near their father in the time of night, weeping.
As night came, (the brothers) came to their father. They were crying.
At nightfall they return to their father, weeping
At nightfall they came to their father weepin
And they came to the father at nightfall, weeping
And they came to their father at night fall, weeping.
And they came to their father in the evening, weeping
And (throwing Yusuf [Joseph] into the well,) they came to their father at night, weeping (deceptively)
And they came to their father evening time crying
Andthey came to their father in the evening, crying.
And they came to their father in the evening, crying.
And they came (to) their father (at) evening/first darkness/dinnertime weeping
And at nightfall they came to their father, weeping
And they came weeping to their father at eventide
And they came weeping to their father in the evening
In the evening they returned to their father weepin
And at nightfall, they came to their father weeping
Early at night, they came back to their father weeping.
In the evening, they returned to their father, weeping
Early at night, they came back to their father weeping.
And they came back home to their father in the evening weeping their fill
That late evening they came to their father crying,
Then they returned to their father in the evening, weeping.
And they came to their father in the evening crying.
At nightfall they returned to their father, weeping
They came back to their father in the evening, weeping.
At nightfall they returned to their father, weeping,
At nightfall, they returned to their father, weeping,
And they came to their father at dinner time, crying.
And they came to their father at nightfall, weeping.
At nightfall they came to their father weeping,
After carrying out their plan they came to their father at night weeping
And they came to their father at nightfall, weeping
And they came to their father in the evening, weeping
And in the evening they came weeping unto their father
And they came crying to their father in the early part of the night
They returned to their father at nightfall, weeping.
And they came to their father in the evening weeping
And they came to their father at night, weeping
And they came to their father at night, they were weeping.
Then they came to their father in the early part of the night, weeping
Then they came to their father in the early part of the night, weeping
قَالُوا۟ یَـٰۤأَبَانَاۤ إِنَّا ذَهَبۡنَا نَسۡتَبِقُ وَتَرَكۡنَا یُوسُفَ عِندَ مَتَـٰعِنَا فَأَكَلَهُ ٱلذِّئۡبُۖ وَمَاۤ أَنتَ بِمُؤۡمِنࣲ لَّنَا وَلَوۡ كُنَّا صَـٰدِقِینَ ١٧
They said, ‘We went off racing one another, leaving Joseph behind with our things, and a wolf ate him. You will not believe us, though we are telling the truth!’
They said: “O our father! Surely we went racing with one another, we left Joseph by our belongings, and a wolf devoured him! But you will never believe us even though we are truthful.”
They said: our father! we went off competing, and left Yusuf by our stuff, so a wolf devoured him; and thou wilt put no credence in us, even though we are the truth-tellers
And said: "We went racing with one another and left Joseph to guard our things when a wolf devoured him. But you will not believe us even though we tell the truth."
They said, “O our father! Indeed we went, we were racing... we left Joseph with our possessions... and then a wolf ate him... No matter how truthfully we speak to you, you will not believe us.”
saying, ´Father, we went out to run a race and left Yusuf together with our things and then a wolf appeared and ate him up but you are never going to believe us now, not even though we really tell the truth.´
They said, ‘Father! We had gone racing and left Joseph with our things, whereat the wolf ate him. But you will not believe us even if we spoke truly.’
They said: "Our father! We went off racing with one another, and left Joseph behind by our things, then a wolf devoured him. But we know that you will not believe us, even though we speak the truth."
They said, `Our father! we went forth racing one with another and left Joseph (behind) with our belongings and the wolf devoured him. But you would never believe us though we be the truthful ones.
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.
They said: “Father, we went racing and we left Joseph with our things then the wolf ate him, and you do not believe us even though we are truthful.”
They said: “Father, we left Joseph alone with our belongings to race with each other; then the wolf took advantage of our absence and devoured him. You will never believe us in spite of the fact that we are telling you the truth.”
They said, “O our father, we went racing with one another, and left Joseph with our things, and the wolf devoured him, but you will never believe us even though we tell the truth.
They said, “O our father, we went off racing one another and left Joseph by our belongings, so the wolf ate him. But in no way would you believe us, even if we were truthful.”
said, 'O our father! verily, we went forth to race and left Joseph by our goods, and the wolf devoured him,- but thou wilt not believe us, truth tellers though we be.
Saying, "O our father! We went far ahead while racing, and left Yusuf near our resources - therefore the wolf devoured him; and you will not believe us although we may be truthful."
They said, “O our father we went racing with one another and we left Joseph with our belongings so the wolf devoured him but you were not going to believe us even if we were sincere [in our words].”
and said, father, we went and ran races with one another, and we left Joseph with our baggage, and the wolf hath devoured him; but thou wilt not believe us, although we speak the truth
And they said, "O our father! Verily, we went forth to race and left Joseph by our things, and the wolf devoured him, but you will not believe us though we speak the truth."
They said: 'We went racing and left Joseph with our things. The wolf devoured him, but you will not believe us, though we speak the truth.
They said, "O our Father! of a truth, we went to run races, and we left Joseph with our clothes, and the wolf devoured him: but thou wilt not believe us even though we speak the truth."
They said: “O our father! Indeed we, we moved, we race with one another, and we left Yusuf at our belongings, so the wolf devoured him, and you are not one who believes us even if we are truthful.”
They said: O our father! Truly, we went racing and we left Joseph with our sustenance and a wolf ate him and thou wilt not be one who believes us, even if we had been ones who are sincere.
They claimed, “O our father, we went racing with one another and left Joseph with our things. A wolf devoured him, but you will never believe us, even though we are telling the truth.”
They said: "Father! We went off to compete in racing with one another, and left Joseph by our belongings, and a wolf ate him ! But you will not believe us even though we are telling the truth."
and said: "Father! We went racing with one another and left Joseph behind with our things, and then a wolf came and ate him up. We know that you will not believe us howsoever truthful we might be."
They said: O our father, we went off racing one with another and left Joseph by our goods, so the wolf devoured him. And thou wilt not believe us, though we are truthful
They said, “O our father ! we went off racing and left Yusuf with our things and the wolf ate him and you will not believe in us though we are truthful.”
They said, "O our father! We did indeed get ourselves engaged in the racing game and left Joseph behind with our goods. Then, the wolf ate him. And you will not believe us though we do tell you the truth."
They said: ‘O our father, we went racing with one another and left Yusuf (Joseph) with our belongings. Then a wolf devoured him, but you will not believe us even though we are truthful.
They said: "Our father, we went to race and left Joseph by our things, and the wolf ate him! But you would not believe us even if we are truthful."
They said: "Our father, we went to race and left Joseph by our things, and the wolf ate him! But you would not believe us even if we were truthful."
They said: "Our father, we went to race and left Joseph by our things, and the wolf ate him! But you would not believe us even if we were truthful."
They said: "You our father, that we went/went away racing and we left Joseph at ourbelongings/effects/goods, so the wolf ate him, and you are not with believing to us, and even if we were truthful."
[and] said: "O our father! Behold, we went off racing with one another, and left Joseph behind with our things; and thereupon the wolf devoured him! But [we know that] thou wouldst not believe us even though we speak the truth"
They said, "O our father, surely we went racing with one another and left Yusuf by (Literally: at) our belongings; so the wolf ate him. And in no way would you be believing us, even if we are sincere."
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
and saying, "Father, we went playing and left Joseph with our belongings. A wild-beast came and devoured him. We realize that you will not believe us even though we are telling the truth"
They said, .Father, we went racing with one another, and left Yusuf with our belongings, and the wolf ate him up. You will never believe us, howsoever truthful we may be
They said: “O’ our father, we went off racing one with another and left ‘Joseph’ by our belongings, so the wolf (came and) devoured him. You may not believe us although we are speaking the truth."
They said, "Oh father, we were engaged in a racing competition among ourselves. We had left Yusuf to watch over our baggage and a wolf got him and devoured him! You will not believe us even though we are telling the truth!"
They said: ’O’ our father, we went off racing one with another and left Joseph by our belongings, so the wolf (came and) devoured him. You may not believe us although we are speaking the truth.’
They said to him: "O father, we went racing to compete with each other leaving Yusuf to take care of our things and there, standing alone, he was devoured by the wolf". "But you do not seem to believe us albeit we are telling the truth."
saying: “Our father, we went off to race one another, leaving Yusuf with our belongings, and the wolf came and ate him. Though we’re telling the truth, you won’t believe us.”
They cried, “Our father! We went racing and left Joseph with our belongings, and a wolf devoured him! But you will not believe us, no matter how truthful we are.”
They said: oh our father, we went ahead and left Yusuf (Joseph) with our provisions, then the wolf ate him. And you will not believe us even if we are truthful.
Father,‘ they said, ‘we went off to compete together, and left Joseph with our packs. The wolf devoured him. But you will not believe us, though we speak the truth.‘
They said, "Our father, we went racing with each other, leaving Joseph with our equipment, and the wolf devoured him. You will never believe us, even if we were telling the truth."
[and] said, "Father, we were racing with one another, and left Joseph behind with our things, and a wolf devoured him. [We know that] you will not believe us even though we are telling the truth,"
[and] said, “Father, we were racing with one another and left Joseph behind with our things, and a wolf devoured him. [We know that] you will not believe us even though we are telling the truth,”
They said, “O father, we went racing, and quit Joseph at our belongings; so, the wolf ate him. And you are not believing for us, even though we are truthful ones.”
They said: 'O' our father! Verily we went off racing and left Yusuf with our things; then the wolf devoured him. But thou will never believe us even though we be truthful'.
and said: 'Father, we went off racing and left Joseph behind with our belongings, and the wolf devoured him. But you will not believe us even though we are saying the truth.'
Saying, "O Our father! We went racing among us, and left Joseph by our belongings. A wolf did eat him up. We fear that you will not believe us even if we are telling the truth."
They said: O our father! surely we went off racing and left Yusuf by our goods, so the wolf devoured him, and you will not believe us though we are truthful
They said, `O my father, we went forth racing with one another and left Joseph with our things, and the wolf devoured him, but thou wilt not believe us though we are telling the truth
They said, “O father! We went racing with one another, and left Joseph with our things, and the wolf ate him. But thou wouldst not believe us, even if we were truthful.
They said: "O our father! We went racing with one another, and left Yusuf (Joseph) with our things; And the wolf ate (devoured) him... But you will never believe us even though we tell the truth."
They said, “O our father, we were racing each other and left Joseph with our belongings, and a wolf ate him. But you won’t believe us, even if we are truthful.”
They said, 'O father, we went off racing one another, and left Joseph by our belongings; and the wolf ate him. But you will not believe us, even though we are being truthful.'
They said, "O our father, indeed we went racing each other and left Joseph with our possessions, and a wolf ate him. But you would not believe us, even if we were truthful."
They said, 'O our father! Indeed, we went forth to race and we left Joseph by our goods, and the wolf devoured him, and you believe us not though we are truth tellers.'
They said: "O our father! We went racing with one another, and left Joseph with our things; and the wolf devoured him.... But thou wilt never believe us even though we tell the truth."
They said: "O our father! We went racing with one another, and left Joseph with our things; and the wolf devoured him.... But thou wilt never believe us even though we tell the truth."
وَجَاۤءُو عَلَىٰ قَمِیصِهِۦ بِدَمࣲ كَذِبࣲۚ قَالَ بَلۡ سَوَّلَتۡ لَكُمۡ أَنفُسُكُمۡ أَمۡرࣰاۖ فَصَبۡرࣱ جَمِیلࣱۖ وَٱللَّهُ ٱلۡمُسۡتَعَانُ عَلَىٰ مَا تَصِفُونَ ١٨
and they showed him his shirt, deceptively stained with blood. He cried, ‘No! Your souls have prompted you to do wrong! But it is best to be patient: from God alone I seek help to bear what you are saying.’
They brought (as proof) his shirt (stained with) false blood. He said: “Nay, but your own souls have made up a tale. So patience is most fitting for me. It is Allah (alone) who can help me against what you assert.”
And they brought his shirt with false blood. He said: nay! your selves have embellished for you an affair; so seemly patience! and Allah is to be implored for help in that which ye ascrib
They showed him the shirt with false blood on it. (Their father) said: "It is not so; you have made up the story. Yet endurance is best. I seek the help of God alone for what you impute."
And they came with his shirt, on which they stained with false blood... (Their father) said, “No (I do not believe you)! Your souls have enticed you to do something (bad)! So, from now on patience is most fitting for me... And Allah is my refuge against that which you assert!”
They then produced his shirt with false blood on it. He said, ´It is merely that your lower selves have suggested something to you which you did; but beauty lies in showing steadfastness. It is Allah alone who is my Help in face of the event that you describe.´
And they produced sham blood on his shirt. He said, ‘Rather your souls have made a matter seem decorous to you. Yet patience is graceful, and Allah is my resort against what you allege.’
They had brought his shirt back with false blood on it. Jacob said: "Rather, your (evil-commanding) souls have tempted you to do something evil. So (the proper recourse for me is) a becoming patience (a patience that endures without complaint). God it is Whose help is sought against (the situation) that you have described."
And (to assure their father) they came (to him) with (stains of) false blood on his (- Joseph's) shirt. He (- Jacob) said, `This is not true, but you yourselves have made a (malicious) thing seem fair to you. So (now showing) patience is befitting (for me). And it is Allah (alone) whose help can be sought to avert what you describe.
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.
And they brought his shirt with false blood on it. He said: “No, but you let yourselves be seduced by this affair, so a nice patience (is necessary for me), and God is Whom to call for help about what you claim.”
Then they presented the torn cloths of Joseph which they had stained with some kind of blood. Jacob said: “Your lost conscious has made it seem light for you what you have done to Joseph. All I can do is resort to patience. May God help me to bear the consequences of your wrongdoing
They stained his shirt with fake blood. He said, “No, your minds have made up a tale that may pass with you, but for me patience is most fitting against that which you assert, it is only God Whose help can be sought.
And they came with false blood on his shirt. He said, “Rather, your (inner) selves prompted you (to do) something, so beautiful patience (is most fitting for me), and Allah alone is besought for help against what you describe.”
And they brought his shirt with lying blood upon it. Said he, 'Nay, but your souls have induced you to do this; but patience is fair! and God is He whom I ask for aid against that which ye describe.
And they brought his shirt stained with faked blood; he said, "On the contrary - your hearts have fabricated an excuse for you; therefore patience is better; and from Allah only I seek help against the matters that you relate."
And they came with false blood on his shirt. He [Jacob] said, “Nay your souls have made seemly an affair to you. For me is goodly patience and Allah is the one whose help is sought against all that you report.”
And they produced his inner garment stained with false blood. Jacob answered, nay, but ye your selves have contrived the thing for your own sakes: However patience is most becoming, and God's assistance is to be implored to enable me to support the misfortune which ye relate
And they brought his shirt with false blood upon it. Said he, "Nay, but your souls have beguiled you into some deed; but patience is more fitting for me. And Allah alone is He whose aid is to be sought against that which you describe."
And they brought his shirt (stained) with blood, a lie. He said: 'No, your souls have tempted you to do something. But come sweet patience! The help ofAllah is always there to seek against that which you describe.
And they brought his shirt with false blood upon it. He said, "Nay, but yourselves have managed this affair. But patience is seemly: and the help of God is to be implored that I may bear what you tell me."
And they came with false blood on his shirt. He said: "Nay! Your ownselves have given for you a plan. So (I can give nothing except) desirable patience. And Allah is the One Whose help is sought against that which you assert.”
And they brought about his long shirt with false blood. He said: Nay! Your souls enticed you with a command. Having patience is graceful. And it is God, One Whose Help is being sought against what you allege.
They had stained his shirt with blood. (Their father) said, “No, your minds have concocted this tale, but there is grace in patience. I will seek Allah’s help against your plot.”
As proof they brought his shirt stained with false blood. "No!" He cried, "Your souls have tempted you to evil. I need good patience! Allah Alone can help me bear the loss you are speaking of."
And they brought Joseph´s shirt, stained with false blood. Seeing this their father exclaimed: "Nay (this is not true); rather your evil souls have made it easy for you to commit a heinous act. So I will bear this patiently, and in good grace. It is Allah´s help alone that I seek against your fabrication."
And they came with false blood on his shirt. He said: Nay, your souls have made a matter light for you. So patience is goodly. And Allah is He Whose help is sought against what you describe
And they came with false blood on his shirt. He said, “No ! your souls have induced this affair for you, so patience is good, and it is Allah Whose help is sought for against that which you describe.”
And they brought his shirt with fake blood thereon. He said, "Nay, you yourselves have contrived this tale. All I can do is resort to graceful patience. And it is Allah's help that is sought, against what you tell me."
And they produced Yusuf’s (Joseph’s) shirt, smeared (also) with false blood. (Ya‘qub [Jacob]) said: ‘(This is not the truth.) But your (jealous, ill-commanding) selves have made (a colossal) task easy and pleasant-looking for you (which you eventually did accomplish). So better it is to be steadfast (over this tragedy), and I seek only Allah’s help against whatever you are narrating.
And they came with his shirt stained in false blood. He said: "You have invented this tale yourselves. Patience is good, and God's help is sought against what you describe."
Andthey came with his shirt stained in false blood. He said: "You have invented this tale yourselves. So sweet patience, and God is sought for help against what you describe."
And they came with his shirt stained in false blood. He said: "You have invented this tale yourselves. So sweet patience, and God is sought for help against what you describe."
And they came on his shirt/dress with blood falsified , he said: "But your selves enticed/lured for you a matter/affair/order/command, so graceful patience, and God (is) the seeked help/support from on what you describe/categorize."
and they produced his tunic with false blood upon it. [But Jacob] exclaimed: "Nay, but it is your [own] minds that have made [so terrible] a happening seem a matter of little account to you! But [as for myself,] patience in adversity is most goodly [in the sight of God]; and it is to God [alone] that I pray to give me strength to bear the misfortune which you have described to me."
And they came with false (Literally: lying, a lie) blood on his shirt. He said, "No indeed, (but) your selves instigated for you a command. So, patience is becoming. And Allah is (The One) Whose help is to be sought against what you describe."
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
They presented him with a shirt stained with false blood. Jacob said, "Your souls have tempted you in this matter. Let us be patient and beg assistance from God if what you say is true."
And they came with fake blood on his shirt. He said, .Rather, your inner desires have tempted you to do something. So, patience is best. It is Allah whose help is sought against what you describe.‘‘
They came with false blood on his shirt. He said:” Nay, but your minds have beguiled you into something. Nay, your own selves enticed you to do something (evil). So perseverance in patience and constancy is the most appropriate (thing to do now). And Allâh is the One whose help can be sought against that which you made out."
As evidence, they presented Yusuf´s shirt with fake blood on it. He said, "Rather, your conscience has made the matter easier for you! I shall bear it with the utmost patience! I seek Allah´s support regarding what you say!"
And they came (home) with his shirt stained with false blood. He said: ‘Nay, but your own selves enticed you to do something (evil). Now, therefore, clinging to patience is most adorable (thing to do). And Allâh is the One whose aid can be sought against that which you made out.’
They brought back his garment stained with false blood. Their father said: "Indeed your minds and souls have enticed you to do something unpleasant and impelled you to feign this tale; in patience do I possess my soul and in Allah do I seek help to bear with composure what you have just described"
Then they brought his shirt, stained with false blood. Yaqub said, “You’ve made all this up. I will bear patiently, patience is a beautiful quality. Allah is My only supporter against what you describe.</i
And they brought his shirt, stained with false blood. He responded, “No! Your souls must have tempted you to do something ˹evil˺. So ˹I can only endure with˺ beautiful patience! It is Allah’s help that I seek to bear your claims.”
And they brought false blood on his shirt. He said: but you have made something up yourselves, so (I will have) beautiful patience and ask Allah for help against what you make out.
And they brought him their brother‘s shirt, stained with false blood. ‘No!‘ he cried. ‘Your souls have tempted you to something evil. Sweet patience! God alone can help me bear the loss you speak of.‘
They produced his shirt with fake blood on it. He said, "Indeed, you have conspired with each other to commit a certain scheme. All I can do is resort to a quiet patience. May GOD help me in the face of your conspiracy."
and they produced his shirt deceptively stained with blood. [Jacob] exclaimed, "Rather your souls have enticed you to something. But patience is beautiful and it is to God [alone] that I pray for strength to cope with what you are saying to me."
and they produced his shirt deceptively stained with blood. [Jacob] exclaimed, “Rather your souls have enticed you to something. But patience is beautiful, and it is to God [alone] that I pray for strength to cope with what you are saying to me.”
And they brought on his shirt, with false blood. He said, “Nay, but your souls facilitated for you a command. So, a beautiful patience, and Allah is Al-Musta’an (The Helper) against what you are describing.”
And they brought his shirt with false blood on it. He said: 'No, your (guilty)selves have made a matter light for you.(For me)patience is good; and Allah is He Whose help is to be sought against what you describe'.
And they produced his shirt stained with false blood. He said: 'No, but your minds have tempted you to evil. Sweet patience! It is to God alone that I turn for support in this misfortune that you have described.'
And they came with false blood on his shirt. He said, "I don't believe this story; you have made it up. I will remain steadfast in the face of your conspiracy, and Allah it is Whose help is sought in the kind of misfortune you describe to me."
And they brought his shirt with false blood upon it. He said: Nay, your souls have made the matter light for you, but patience is good and Allah is He Whose help is sought for against what you describe
And they came with false blood on his shirt. He said, `This what you say is not true but your souls have made a great thing appear light in your eyes. So comely patience is now called for. And it is ALLAH alone Whose help is sought against what you assert.
And they brought forth his shirt with false blood. He said, “Nay, your souls have seduced you in this matter. Beautiful patience! And God is the One Whose help is sought against that which you describe.
And they brought his shirt stained with false blood. He said: "No, only (you) yourselves have made up a story (that may sound alright) for you. (As for me) patience is most suitable: And against (the lie) what you keep saying, it is Allah Whose help can be prayed for..."
And they presented his shirt, stained with false blood. He said, “Rather, your souls lured you into something. Yet patience is beautiful. May God’s help be sought against what you claim.”
And they brought his shirt, with fake blood on it. He said, 'Your souls enticed you to do something. But patience is beautiful, and God is my Help against what you describe.'
And they brought upon his shirt false blood. [Jacob] said, "Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe."
And they brought his shirt with false blood on it. He said, 'Nay, your souls have commended to you an affair; and patience is beautiful. And God is He whom I ask for aid against what you describe.'
They stained his shirt with false blood. He said: "Nay, but your minds have made up a tale (that may pass) with you, (for me) patience is most fitting: Against that which ye assert, it is God (alone) Whose help can be sought".
They stained his shirt with false blood. He said: "Nay, but your minds have made up a tale (that may pass) with you, (for me) patience is most fitting: Against that which ye assert, it is Allah (alone) Whose help can be sought".
وَجَاۤءَتۡ سَیَّارَةࣱ فَأَرۡسَلُوا۟ وَارِدَهُمۡ فَأَدۡلَىٰ دَلۡوَهُۥۖ قَالَ یَـٰبُشۡرَىٰ هَـٰذَا غُلَـٰمࣱۚ وَأَسَرُّوهُ بِضَـٰعَةࣰۚ وَٱللَّهُ عَلِیمُۢ بِمَا یَعۡمَلُونَ ١٩
Some travellers came by. They sent someone to draw water and he let down his bucket. ‘Good news!’ he exclaimed. ‘Here is a boy!’ They hid him like a piece of merchandise- God was well aware of what they did
There came a caravan of travelers, they sent their water-drawer who let down his bucket (into the well). He said (seeing Joseph): “What a good news! This is a boy.” So they concealed him like merchandise (a captive). And Allah knew what they did.
And a caravan came, and they sent their water-drawer, and he let down his bucket. He said: glad tidings! here is a youth. And they hid him as merchandise, And Allah was the Knower of that which they worked
A caravan happened to pass, and sent the water-carrier to bring water from the well. He let down his bucket (and pulled Joseph up with it). "What luck," said the man; "here is a boy;" and they hid him as an item of merchandise; but what they did was known to God
Then a caravan came by the well and their water-carrier let down his bucket, and when he saw, he said, “Ah, good news! There is a little boy here”... They took him out to sell him. Allah is Aleem over what they do (as their essence and the creator of their actions).
Some travellers came that way and then dispatched their water-drawer who let his bucket down. He said, ´Good news for me, I´ve found a boy!´ They then hid him away among their goods. Allah knew very well what they were doing.
And there came a caravan, and they sent their water-drawer, who let down his bucket. ‘Good news!’ he said. ‘This is a young boy!’ So they hid him as [a piece of] merchandise, and Allah knew best what they were doing
And there came a caravan, and they sent forth one among them to fetch water. He let down his bucket (into the well). "Good luck!" he exclaimed: "(There is) a youth here!" So they hid and preserved him as merchandise to sell. God had full knowledge of what they were doing
(Now) there came a caravan of travellers and they sent their water-drawer (to fetch water) and he let down his bucket (into the well). And behold! he cried, `Oh, glad tidings, here is a young boy.' So they (- Joseph's brothers) presented him (in this way) as (if) a piece of merchandise, and Allah was Well-Aware of their doings
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
And a caravan came, then they sent their water carrier, and he let down his bucket (into the well). He said: “Good news, this is a boy.” And they hid him as merchandise while God knew what they do.
Then a caravan passed by the well. When the person in charge of water supply threw his bucket in the well, he screamed joyfully and said: “How lucky! There is a boy here!” Then they took him along as a slave according to the pre-destined will of God
Then there came a caravan of travelers. They sent their water-carrier to the well, and he let down his bucket. He said, “Look here, good news. Here is a young man.” So they hid him like merchandise, but God knows well all that they do
And there came some travelers, so they sent their water-carrier, then he let down his bucket. He said, “What glad tidings! Here is a boy!” And they hid him as merchandise. Yet Allah is All-Knowing of what they do.
And travellers came and sent their water-drawer; and he let down his bucket. Said he, 'O glad tidings! this is a youth.' And they kept him secret, as a chattel; but God knew what they were doing
And there came a caravan - so they sent their water-drawer, he therefore lowered his pail; he said, "What good luck, this is a boy!"; and they hid him as a treasure; and Allah knows what they do
And then a caravan came and they sent their water fetcher and he lowered his bucket [into the well]. He said, “Good news here is a boy.” And they concealed him as a merchandize. But Allah knows well all that they do.
And certain travellers came, and sent one to draw water for them: And he let down his bucket, and said, good news! This is a youth. And they concealed him, that they might sell him as a piece of merchandize: but God knew that which they did
And a caravan of travellers came and sent their water-drawer. He let down his bucket into the pit. Said he, "What good luck! Here is a youth." So they concealed him, as a treasure, and Allah was Aware of what they did
Thereafter travelers came, and sent their waterman. And when he had let down his pail, (he cried:) 'Rejoice, a boy! ' Then they concealed him among their merchandise, but Allah knew what they did
And wayfarers came and sent their drawer of water, and he let down his bucket. "Good news!" said he, "This is a youth!" And they kept his case secret, to make merchandise of him. But God knew what they did
And there came a travelling caravan; they sent their fetching-man (who used to collect the requirements for the caravan) and he lowered down his bucket (to fetch water from the well) and cried (from there): “What a good news! This (is) a young boy!” So they hid him as a merchandise — and Allah is Fully-Aware of what they do
And there drew near a company of travelers so they sent their water-drawer to let down his bucket. He said: What good tidings! This is a boy! So they kept him secret as merchandise. And God is Knowing of what they do.
A caravan dispatched its water-bearer, and he let down his bucket. He said, “What luck! A young man!” (The caravan) secretly kept (Joseph) as a fortune, but Allah was well aware of what was happening.
On the other side, a caravan passed by, and sent a water carrier who let down his bucket into the well. Seeing Joseph in it, he shouted with joy: "Good news! I found a young boy." They concealed him like trade merchandise. But Allah knew what they did
And a caravan came, and they sent their water drawer to draw water. As he let down his bucket in the well he (observed Joseph) and cried out: "This is good news. There is a boy." They concealed him, considering him as part of their merchandise, while Allah was well aware of what they did
And there came travellers, and they sent their water-drawer and he let down his bucket. He said: O good news! This is a youth. And they concealed him as an article of merchandise, and Allah was Cognizant of what they did
And a caravan came there, and they sent their water drawer and he let down his bucket (and) said, “O good news ! here is a youth,” and they hid him as an item of merchandise and Allah knew what they did.
And a caravan of travellers did come there and they sent their man to draw water from the well and he let down his bucket. He exclaimed, "O goodness! There is a boy there." And they took him along as an article of merchandise. And Allah knew what they did
And (there) came a caravan of travellers. They sent their water-drawer. So he lowered his bucket (into the well) and he exclaimed: ‘Good news! Here is a boy!’ And they hid him, regarding him a valuable trade item. And Allah knows well the activities they were busy doing
And a traveling caravan came and they sent their man to draw water, but when he drew he said: "Good news, there is a boy!" So they hid him as merchandise. And God is aware of what they do
Anda traveling caravan came and they sent their man to draw water, but when he drew he said: "Good news, there is a boy!" So they hid him as merchandise. And God is aware of what they did.
And a traveling caravan came and they sent their man to draw water, but when he drew he said: "Good news, there is a boy!" So they hid him as merchandise. And God is aware of what they did.
And a caravan came, so they sent their brave/tall (scout/waterboy), so he lowered/dropped his bucket/pail, he said: "Oh good news, that (is) a boy/slave ." And they kept him secret (as) goods/merchandise, and God (is) knowledgeable with what they make/do
AND THERE CAME a caravan; and they sent forth their drawer of water, and he let down his bucket into the well - [and when he saw Joseph] he exclaimed: "Oh, what a lucky find, this boy!" And they hid him with a view to selling him: but God had full knowledge of all that they were doing
And (there) came travelers; so they sent their water-drawer; then he let down his bucket. He said, "What good tidings! Here is this youth." And they secretly kept him (i.e., the travelers hid him) as merchandise; and Allah is Ever-Knowing of whatever they do
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
A caravan came by and sent their water carrier out to the well. When he drew out Joseph in his bucket, he shouted, "Glad news, a young boy!" The people of the caravan hid him amongst their belongings. God knows well what they do
And some wayfarers came (near the pit in which Yusuf was thrown), and sent their water-drawer (to bring water for them). So, he let down his bucket. He said, .What a good news! Here is a boy. And they kept him hidden as merchandise, while Allah was aware of what they were doing
There came a caravan of travelers, and they sent their water drawer. As soon as he let down his bucket (into the well). He said: “What great news! Here is a boy."
A passing caravan sent their water-carrier to fetch water. He lowered the pail and cried out, "Good news! It´s a boy!" They hid him in their baggage and Allah was well aware of their actions
There came a caravan of travelers, and they sent their water-drawer (to fetch water). (As soon as) he let down his bucket (into the well), he cried out: ‘Oh, What great news! Here is a boy.’ So they hid him among their merchandise. But Allâh is All-Knowing of what they did.
There came a caravan of merchants traveling to Egypt with merchandise. They sent on their water purveyor, the harbinger, who found a well; he let his bucket to draw water. But as he hauled up the bucket, he did not find water but a youth clinging to the rope and the bucket instead. There he announced with joy the good news of hauling up a youth, and they hid him in their merchandise, and Allah was fully aware of what they were doing
Along came a caravan, sending their water-bearer on ahead; as he lowered his bucket, he shouted, “Great news! There’s a boy here.” Then they hid him with their goods, but Allah was aware what they did.
And there came some travellers, and they sent their water-boy who let down his bucket into the well. He cried out, “Oh, what a great find! Here is a boy!” And they took him secretly ˹to be sold˺ as merchandise, but Allah is All-Knowing of what they did.
And a caravan came, so they sent their water carrier and he lowered his bucket. He said: good news, there is a boy, and they hid him as merchandise, and Allah has knowledge of what they do.
And a caravan passed by, who sent their water-bearer to the pit. And when he had let down his pail, he cried: ‘Rejoice! Here is a boy!‘ They concealed him as part of their merchandise. But God knew what they did
A caravan passed by, and soon sent their waterer. He let down his bucket, then said, "How lucky! There is a boy here!" They took him along as merchandise, and GOD was fully aware of what they did.
A caravan came, and they sent someone to draw water. He sent down his bucket into the well, [and, when he saw Joseph] he said, "Good news, there is a boy." They hid him with the intention of selling him, but God had full knowledge of everything that they were doing.
A caravan came, and they sent someone to draw water. He sent down his bucket into the well, [and, when he saw Joseph] he said, “Good news, there is a boy.” They hid him with the intention of selling him, but God had full knowledge of everything that they were doing.
And a caravan came, so they sent their water drawer. So, he lowered his bucket, and said, “Good tide. Here is a lad.” And they concealed him as merchandise. And Allah was with what they were working, Knowledgeable.
Then there came a caravan(of travelers). They sent their water- drawer( for water)and he let down his bucket. He said: 'O' good news! This is a youth. ' So they hid him as a merchandise; while Allah is aware of what they do.
And there came a caravan; and they sent their water-drawer, and he let down his bucket into the well — [and when he saw Joseph] he cried: 'What good luck. Here is a boy!' They concealed him with a view to selling him; but God had full knowledge of what they were doing.
And, there came a caravan, and they sent their water drawer. He let down his rope and pail into the well. He called in excitement, "Oh, what a lucky find! It is a teenage boy!" People of the caravan took him along as treasure. And Allah was Aware of what they did
And there came travellers and they sent their water-drawer and he let down his bucket. He said: O good news! this is a youth; and they concealed him as an article of merchandise, and Allah knew what they did
And there came a caravan of travelers and they sent their water-drawer. And he let down his bucket into the well. `Oh, good news !' said he, `Here is your youth !' And they hid him as a piece of merchandise, and ALLAH well knew what they did
And then a caravan came along and sent their water carrier, and he let down his bucket. He said, “Good news! Here is a boy!” So they hid him as merchandise. And God knew well what they were doing
And there came a group of travelers: They sent their water-bearer (for water), and he let down his bucket (in the well)... He (the bearer) said: "Oh there! Good news! Here is a (handsome) boy!" So they kept him hidden like a treasure! But Allah knew well all that they did
A passing caravan arrived, and they sent their water carrier. He lowered his bucket and exclaimed, “Good news! This is a boy!” They hid him as merchandise, yet God knew what they did.
A caravan passed by, and they sent their water-carrier. He lowered his bucket, and said, 'Good news. Here is a boy.' And they hid him as merchandise. But God was aware of what they did
And there came a company of travelers; then they sent their water drawer, and he let down his bucket. He said, "Good news! Here is a boy." And they concealed him, [taking him] as merchandise; and Allah was knowing of what they did
And travellers came and sent their water-drawer; and he let down his bucket. He said, 'O glad tidings! This is a youth.' And they kept him secret as a chattel; but God knew what they were doing.
Then there came a caravan of travellers: they sent their water-carrier (for water), and he let down his bucket (into the well)...He said: "Ah there! Good news! Here is a (fine) young man!" So they concealed him as a treasure! But God knoweth w ell all that they do
Then there came a caravan of travellers: they sent their water-carrier (for water), and he let down his bucket (into the well)...He said: "Ah there! Good news! Here is a (fine) young man!" So they concealed him as a treasure! But Allah knoweth well all that they do
وَشَرَوۡهُ بِثَمَنِۭ بَخۡسࣲ دَرَ ٰهِمَ مَعۡدُودَةࣲ وَكَانُوا۟ فِیهِ مِنَ ٱلزَّ ٰهِدِینَ ٢٠
and then sold him for a small price, for a few pieces of silver: so little did they value him
And they sold him for a low price, for a few dirham (silver coins). And they were of those not concerned about him.
And they sold him for a mean price: a few dirhams numbered and they were in regard to him of the indifferent
And they sold him as worthless for a few paltry dirham
(Then in Egypt) they sold him for a small price, a few dirhams, to get rid of him.
They sold him for a pittance, a few small coins, considering him to be of little worth.
And they sold him for a cheap price, a few dirhams, for they set small store by him
And they sold him for a paltry price – a few silver coins – so little did they value him
And they (- the brothers of Joseph) sold him, (claiming him to be their slave, to the travellers) for a trifling price - a few dirhams (- silver coins), and they were not (even) desirous of it
Then they sold him for a paltry price, a handful of counted dirhams; for they set small store by him
And they traded him for a low price, a few coins, and they were indifferent about him.
Eventually they sold him for a cheap price as they did not have any need for him
They sold him for a miserable price, for a few coins counted out. In such low estimation did they hold him
And they sold him for a cheap price—a few coins, and they were of those undervaluing him.
And they sold him for a mean price,- drachmae counted out,- and they parted with him cheaply
And the brothers sold him for an improper price, a limited number of coins; and they had no interest in him
And they sold him for a meager price few coins. A little was their desire in him.
And they sold him for a mean price, for a few pence, and valued him lightly
And they sold him for a mean price, a few dirham counted out- in such low estimation did they hold him
Then, they sold him for a trifling price, a number of dirhams, because they considered him to be of little value
And they sold him for a paltry price - for some dirhems counted down, and at no high rate did they value him
And they sold him for a low price, for a few Dirhams (this is the name of the currency). And they were, regarding him, out of those who were content (i.e., they did not desire to earn much money through him)
And they sold him for a meager price of coins, ones that are numbered. And they had been of him among the ones who hold him in low esteem.
(The caravan) sold him for a pitiful price –a few silver coins. That is how much they underestimated him.
They (brought him to Egypt and) sold him for a petty price, a few dirhams (silver coins), they had such a low estimation of him
Later they sold him for a paltry sum - just a few dirhams; they did not care to obtain a higher price
And they sold him for a small price, a few pieces of silver, and they showed no desire for him
And they sold him for a low price, a counted number of dirhams*and they were disinterested in him (not knowing that he was a messenger of Allah). * Silver Coins
And they sold him for a paltry price — a few dirhams — and they had been eager to get rid of him
And Yusuf’s (Joseph’s) brothers (who had returned to the site showed him as their deserter servant and) sold him (to the same caravan) for a low price—a few dirhams—because the travellers were (already) disinterested in (buying) him. (And later, the travellers took him to Egypt where they sold him.
And they sold him for a low price, a few silver coins, and they regarded him as insignificant
Andthey sold him for a low price, a few coins of silver, and they regarded him as insignificant.
And they sold him for a low price, a few coins of silver, and they regarded him as insignificant.
And they bought him with a reduced/unjust price, counted/numbered silver coins , and they were in him from the indifferent/uninterested
And they sold him for a paltry price - a mere few silver coins: thus low did they value him
And they bartered him for a paltry price, (some) numbered dirhams; and they esteemed him lightly (Literally: were of the ascetics, i.e., refused to have anything to do him
And they sold him for a low price, a number of silver coins; and they attached no value to him
In selling him they asked for a very small price and even then no one wanted to buy him
And they sold him for a paltry price, for a few silver-coins, and they had not much interest in him
They sold him for a relatively low price, a few silver coins, as they were ardent to get rid of him.
They soon got apprehensive about Yusuf, and sold him for a paltry sum ___ a few drachmas
They sold him for a relatively low price, a few silver coins, as they were ardent to get rid of him.
They sold him to a slave-dealer for a small price amounting to a small number of silver coins, and they had no interest in him
They sold him for a paltry price, a few silver coins, because they weren’t interested in him
They ˹later˺ sold him for a cheap price, just a few silver coins—only wanting to get rid of him.
And they sold him for the price of only a few Dirham in order to get rid of him.
They sold him for a trifling price, for a few pieces of silver. They cared nothing for him
They sold him for a cheap price - a few dirhams - for they did not have any need for him.
They sold him for a small price-a few pieces of silver-so little did they value him.
They sold him for a small price—a few pieces of silver—so little did they value him.
And they sold him for a cheap price, a few Dirhams, and they were for him among the abstaining ones.
And they sold him for a small price, of a few dirhams counted out, and in him they had no interest.
And they sold him for a paltry price, a few silver coins. Thus low did they value him.
They sold him in the market for a low price, a few silver coins. His value they knew not
And they sold him for a small price, a few pieces of silver, and they showed no desire for him
And they sold him for a paltry price, a few dirhems, and they were not at all keen on it
And they sold him for a low price, a number of dirhams, for they valued him not
And the (travelers) sold him for a low price— For a few dirhams (that were) counted out: They were those who held him in such a low value
They sold him for a low price, a few coins, so little did they value him.
And they sold him for a cheap price—a few coins—they considered him to be of little value
And they sold him for a reduced price - a few dirhams - and they were, concerning him, of those content with little
And they sold him for a paltry price, dirhams counted out; and they parted with him cheaply.
The (Brethren) sold him for a miserable price, for a few dirhams counted out: in such low estimation did they hold him
The (Brethren) sold him for a miserable price, for a few dirhams counted out: in such low estimation did they hold him
3
Joseph's Firmness under Temptation
وَقَالَ ٱلَّذِی ٱشۡتَرَىٰهُ مِن مِّصۡرَ لِٱمۡرَأَتِهِۦۤ أَكۡرِمِی مَثۡوَىٰهُ عَسَىٰۤ أَن یَنفَعَنَاۤ أَوۡ نَتَّخِذَهُۥ وَلَدࣰاۚ وَكَذَ ٰلِكَ مَكَّنَّا لِیُوسُفَ فِی ٱلۡأَرۡضِ وَلِنُعَلِّمَهُۥ مِن تَأۡوِیلِ ٱلۡأَحَادِیثِۚ وَٱللَّهُ غَالِبٌ عَلَىٰۤ أَمۡرِهِۦ وَلَـٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا یَعۡلَمُونَ ٢١
The Egyptian who bought him said to his wife, ‘Look after him well! He may be useful to us, or we may adopt him as a son.’ In this way We settled Joseph in that land and later taught him how to interpret dreams: God always prevails in His purpose, though most people do not realize it
And he (the man) from Egypt who bought him, said to his wife: “Make his stay comfortable, may be that he will profit us or we shall adopt him as a son.” Thus We established Joseph in the land and arranged to teach him the interpretation of events. And Allah has full power and control over His Affairs, but most of the people don’t know
And he who bought him in Misr said unto his wife: make his dwelling honourable: belike he may profit us or we may take him as a son. And Thus We made a place for Yusuf in the land, and it was in order that We may teach him the interpretation of discourses. And Allah is Dominant in His purpose, but most of men know not
The Egyptian who bought him instructed his wife: "House him honourably. He may be of use to us. We may even adopt him as a son." So, We firmly established Joseph in the land, and taught him the interpretation of dreams. God dominated in his affairs, though most men do not know
The Egyptian who bought him told his wife, “Look after him well... I hope he will benefit us, or maybe we will adopt him as a son”... And thus We established Joseph there, and taught him to READ the essence of life’s events... The command of Allah will prevail! But most of the people are not aware!
The Egyptian who had bought him told his wife, ´Look after him with honour and respect. It´s possible he will be of use to us or perhaps we might adopt him as a son.´ And thus We established Yusuf in the land to teach him the true meaning of events. Allah is in control of His affair. However, most of mankind do not know.
The man from Egypt who had bought him said to his wife, ‘Give him an honourable place [in the household]. Maybe he will be useful to us, or we may adopt him as a son.’ Thus We established Joseph in the land and that We might teach him the interpretation of dreams. Allah has [full] command of His affairs, but most people do not know
The man who bought him in Egypt said to his wife: "Give him honorable, good lodging. It may be that he will prove useful to us or we may adopt him as a son." Thus did We establish Joseph in the land (Egypt), that We would impart to him knowledge and understanding of the inner meaning of events, including dreams. God always prevails in whatever be His Will, but most people do not know (that it is so)
And (Joseph was taken to Egypt and resold there;) the man from Egypt who bought him (from the travellers) said to his wife, `Make his stay honourable. He may prove useful to us or we may adopt him as a son.' In this way did We grant Joseph an honourable position in the country and (We did it) that We might impart to him knowledge of the interpretation of some (Divine) sayings. And Allah has full power over His decree, but most people do not know (this)
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
And the one from Egypt who bought him told his wife: “Dignify his accommodation, perhaps he benefits us, or we adopt him as a son.” And that is how We established Joseph in the land and in order to teach him the interpretation of events (and dreams). God dominates over His affair, but most people do not know.
The person who bought him in Egypt [was so enchanted with him that he] said to his wife: “Take good care of him; he may prove himself to be worthy of being adopted as our son.” This was the way that I set the stage for Joseph to get established and taught him the knowledge of unknown. God is in control but most people do not realize it
The man in Egypt who bought him said to his wife, “Make his stay honorable. Maybe he will bring us much good, or we will take him as a son.” Thus did We establish Joseph in the land that We might teach him the interpretation of stories and events, and God has full power and control over His affairs, but most among humanity do not know
Yet the man from Egypt who purchased him said to his wife, “Tend graciously to his dwelling; hopefully he may be useful to us, or we may take him as a son.” And thus We established Joseph in the land, and so that we might teach him of the interpretation of dreams. And Allah always prevails in His affairs, yet the majority of mankind does not know.
And the man from Egypt who had bought him said to his wife, 'Honour his abiding here; it may be he will be of use to us, or we may adopt him as a son.' Thus did we establish Joseph in the land; and we did surely teach him the interpretation of sayings; for God can overcome His affairs, though most men do not know
And the Egyptian who purchased him said to his wife, "Keep him honourably - we may derive some benefit due to him or we may adopt him as our son"; and this is how we established Yusuf in the land, and that We might teach him how to interpret events; and Allah is Dominant upon His works, but most men do not know
And the man who bought him in Egypt said to his wife, “Make his stay graceful perchance he will be of good use to us or we can adopt him as a son.” Thus We established Joseph in the land and so that We may teach him interpretation of the inspiration and Allah has dominion over His commandment but most people know not.
And the Egyptian who bought him said to his wife, use him honourably; peradventure he may be serviceable to us, or we may adopt him for our son. 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
And the man from Egypt who had bought him said to his wife, "Make his stay with us honourable; it may be he will be of use to us, or we may adopt him as a son." Thus did We establish Joseph in the land that We might teach him the interpretation
The Egyptian that bought him said to his wife: 'Make his stay honorable. He may benefit us, or take him for our son. ' As such We established Joseph in the land, so that We might teach him the interpretation of visions. Allah prevails in His affairs, though most people do not know
And he who bought him - an Egyptian - said to his wife, "Treat him hospitably; haply he may be useful to us, or we may adopt him as a son." Thus did we settle Joseph in the land, and we instructed him in the interpretation of dark sayings, for God is equal to his purpose; but most men know it not
And that who purchased him from (a place within) Egypt, said to his wife: “Make dignified his place of stay, may be he will profit us or we shall adopt him as a son.” And thus We established Yusuf in the land (of Egypt), and so that We may teach him the understanding of the Ahadees. And Allah is irresistible regarding His command (and Plan), but the majority of mankind do not know
One from Egypt who bought him said to his woman: Honor him as a guest with a place of lodging. Perhaps he will profit us or we will take him to ourselves as a son. And, thus, We established Joseph firmly in the earth that We teach him the interpretation of events. God is One Who is Victor over His command, except most of humanity knows not.
A man in Egypt bought (Joseph). He said to his wife, “Make his stay comfortable. Maybe he will bring us a blessing, or maybe we will adopt him as a son.” That is how We established Joseph in that land. We began to teach him the interpretation of dreams. Allah has complete power over His affairs. Most people among humanity do not even realize it.
The Egyptian who bought Joseph said to his wife: "Be kind to him. He may prove useful to us, or we may adopt him as a son." Thus We established Joseph in the land and arranged to teach him the understanding of affairs. Allah has full power over His affairs, though most people do not know
The man from Egypt who bought him said to his wife: "Take good care of him, possibly he might be of benefit to us or we might adopt him as a son." Thus We found a way for Joseph to become established in that land and in order that We might teach him to comprehend the deeper meaning of things. Allah has full power to implement His design although most people do not know that
And the Egyptian who bought him said to his wife: Make his stay honourable. Maybe he will be useful to us, or we may adopt him as a son. And thus We established Joseph in the land, and that We might teach him the interpretation of saying. And Allah has full control over His affair, but most people know not
And the Egyptian who purchased him said to his wife, “Give him an honourable home, may be he will be profitable to us or we may take him (as an adopted) son.” And thus We established Yusuf in the land that We may teach him the interpretation of events. And Allah is Dominating in His affair but the majority of mankind does not know.
And the man from the city who bought him said to his wife, "Make his stay comfortable. Maybe he will be useful to us, or we may adopt him as a son." And thus did We establish Joseph in the land and taught him the interpretation of events. And Allah is in complete control of what He does, but most people know not
And the man in Egypt who purchased him (named Qatfir, the finance minister of the King of Egypt Riyan b. Walid, commonly known as ‘Aziz [of Egypt,]) said to his wife (Zulaykha): ‘Make his stay honourable. He may bring us profit, or we may adopt him as a son.’ Thus We established Yusuf (Joseph), and strengthened his position in the land (of Egypt), so that We might teach him how to infer from the events (i.e., the interpretation of dreams). And Allah is the Master of His work, but most people do not know
And the one from Egypt who bought him said to his wife: "Make his stay generous, perhaps he will benefit us or we may take him as a son." And it was thus that We established Joseph in the land and to teach him the interpretation of dreams. And God has full power over matters, but most of mankind do not know
Andhe from Egypt who had bought him said to his wife: "Make his stay generous, perhaps he will benefit us or we may take him as a son." And it was thus that We established Joseph in the land and to teach him the interpretation of the narrations. And God has full control over his situation, but most of the people do not know.
And he from Egypt who had bought him said to his wife: "Make his stay generous, perhaps he will benefit us or we may take him as a child." And it was thus that We established Joseph in the land and to teach him the interpretation of the narrations. And God has full control over his situation, but most of the people do not know.
And said who bought him from (the) city/border/region/Egypt to/for his woman (wife): "Be generous/kind (in) his home/residence , perhaps he benefits us, or we take him (as) a child (son)." And like that, We highly positioned/secured to Joseph in the earth/Planet Earth, and to teach/instruct him from interpreting/explaining the information/speeches , and God (is) defeater/conqueror on His order/command/matter/affair, and but most (of) the people do not know
And the man from Egypt who bought him said to his wife: "Make his stay [with us] honourable; he may well be of use to us, or we may adopt him as a son. And thus We gave unto Joseph a firm place on earth; and [We did this] so that We might impart unto him some understanding of the inner meaning of happenings. For, God always prevails in whatever be His purpose: but most people know it not
And he who traded him, being of Misr, (Egypt) said to his wife, "Give him honorable lodging; it may be that he will profit us, or it may be that we take him to ourselves (as) a son." And thus, We established Yusuf (Joseph) in the land, and that We may teach him some of the interpretation of discourses. And Allah is Overcomer with (Literally: Over) His Command, but most men do not know
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
The Egyptian who bought him said to his wife, "Be kind to him, perhaps he will be of some benefit to us or we may adopt him." Thus, We settled Joseph in the land so that We could teach him the interpretation of dreams. God has full control over His affairs but most people do not know
And the one who bought him from Egypt said to his wife, .Make his stay graceful. He may be useful for us. Or, we may adopt him as a son. And thus We established Yusuf in the land, so that We should teach him the interpretation of events. Allah is powerful in (enforcing) His command, but most of the people do not know
The man who bought him was from Egypt. He said to his wife: "Make his stay honorable. Maybe he will be beneficial to us, or we may adopt him to be our son.” This is how We did establish ‘Joseph’ in the land so as to teach him the interpretation of the events (i.e. dreams and visions). Unfortunately, most of the people do lack knowledge (Allâh)
The one in Egypt who bought him, took him to his wife saying, "Take good care of him! He might bring us some benefits or we might adopt him as a son!" Thus, We provided a home for Yusuf in that land, so that We may teach him the interpretation of dreams and events. Allah has dominating controlis over His commands, but most people do not know
The man, who bought him was from Egypt, said to his wife: ‘Make his stay honorable. May be he will be beneficial to us, or we may adopt him to be our son.’ This is how We did establish Joseph in the land so as to teach him the interpretation of the events (i.e. dreams and visions). And Allâh has full power over His Affairs. But most of them don’t posses enough knowledge of the Truth.
Being divinely gifted with the letter of credit nature has written upon his face honoured wherever presented, he was outbid in the slave market by a high court Egyptian official (AZIZ) who said to his wife: " Treat him kindly and with honour and respect to enjoy his stay; he may prove useful to us and helpful in effecting a purpose, or we may adopt him as a son." Thus did We establish him firmly in the land, wherefore We imparted to him the knowledge of interpreting visions and sense impressions in sleep and what they prefigure of future events. Allah prevails upon His edict which inevitably produces its intended effect and answers its purpose, but most people do not realize this fact
The Egyptian who bought him said to his wife, “Look after him well. He could be useful to us, or else we could adopt him as a son.” That’s how We settled Yusuf in the land of Egypt, and taught him to interpret dreams; Allah had complete control of Yusuf ’s situation, but most people are ignorant.
The man from Egypt who bought him said to his wife, “Take good care of him, perhaps he may be useful to us or we may adopt him as a son.” This is how We established Joseph in the land, so that We might teach him the interpretation of dreams. Allah’s Will always prevails, but most people do not know.
And the one who bought him from Egypt said to his wife: look after him well. Perhaps he will benefit us or we will adopt him as a son. This is how We plotted for Yusuf (Joseph) on earth and in order to teach him of the interpretation of meanings, and Allah prevails in His affairs but most people don´t know.
The Egyptian who bought him said to his wife: ‘Be kind to him. He may prove useful to us, or we may adopt him as our son. Thus We established Joseph in the land, and taught him to interpret dreams. God has power to accomplish His will, though most may not know it
The one who bought him in Egypt said to his wife, "Take good care of him. Maybe he can help us, or maybe we can adopt him." We thus established Joseph on earth, and we taught him the interpretation of dreams. GOD's command is always done, but most people do not know.
The man from Egypt who bought him said to his wife, "Look after him well. He may be useful to us, or we may adopt him as a son." In this way We gave Joseph a firm place on earth, and [We did this] so that We could teach him the inner meaning of things. God always prevails in His purpose, but most people do not know this.
The man from Egypt who bought him said to his wife, “Look after him well. He may be useful to us, or we may adopt him as a son.” In this way, We gave Joseph a firm place on Earth, and [We did this] so that We could teach him the inner meaning of things. God always prevails in His purpose, but most people do not know this.
And the one who purchased him from Egypt said to his woman, “Lionize his dwelling; perhaps he may benefit us, or we take him as a son.” And We thus enabled Joseph in the earth, and to teach him among the narrations’ interpretation. And Allah is an overcomer upon His command, but most of the people are not knowing.
And he of Egypt who bought him said to his wife: 'Receive him honorably, maybe he will profit us, or we shall adopt him as a son. ' Thus did We establish Yusuf in the land, and that We might teach him the interpretation of tales(dreams). And Allah is predominant over His affair; but most people do not know.
The man from Egypt who bought him said to his wife: Be kind to him. He may well be of use to us, or we may adopt him as our son.' Thus We established Joseph in the land, and We imparted to him some under- standing of the real meaning of statements. God always prevails in whatever be His purpose; though most people may not know it.
The one who bought him in Egypt said to his wife, "Receive him honorably. Take good care of him. May be he can help us or we can adopt him as a son." We, thus, established Joseph in Egypt and arranged for him proper education and training. He was gifted with a great insight into events. Allah's Command always prevails although most people won't understand the stages of cause and effect
And the Egyptian who bought him said to his wife: Give him an honorable abode, maybe he will be useful to us, or we may adopt him as a son. And thus did We establish Yusuf in the land and that We might teach him the interpretation of sayings; and Allah is the master of His affair, but most people do not know
And the man from Egypt who bought him said to his wife, `Make his stay among us honourable. Maybe we will benefit from him or we may adopt him as a son.' And thus did WE establish Joseph in the land, and WE did so that WE might also teach him the interpretation of things. And ALLAH has full power over HIS decree, but most men know not
The man from Egypt who bought him said unto his wife, “Give him honorable accommodation. It may be that he will bring us some benefit, or that we may take him as a son.” And thus did We establish Joseph in the land, that We might teach him the interpretation of events. And God prevails over His affair, but most of mankind know not
And he (the man) in Egypt who bought him, said to his wife: "Make his stay (respectful and) honorable: Maybe he will bring us a lot of good, or we shall make him an adopted-son." Like this We made a place for Yusuf (Joseph) in the land, so that We might teach him the interpretations (the true meaning) of the stories (and events). And Allah has full power and control on His affairs; But most of mankind do not know it
The Egyptian who purchased him told his wife, “Make his stay comfortable; perhaps he can benefit us, or we could adopt him as a son.” And so, We established Joseph in the land, and We taught him the interpretation of events. God’s command is always executed, but most people don’t know.
The Egyptian who bought him said to his wife, 'Take good care of him; he may be useful to us, or we may adopt him as a son.' We thus established Joseph in the land, to teach him the interpretation of events. God has control over His affairs, but most people do not know
And the one from Egypt who bought him said to his wife, "Make his residence comfortable. Perhaps he will benefit us, or we will adopt him as a son." And thus, We established Joseph in the land that We might teach him the interpretation of events. And Allah is predominant over His affair, but most of the people do not know
And the one from Egypt who had bought him said to his wife, 'Make honourable his abode; it may be he will be of use to us, or we may adopt him as a son.' Thus We established Joseph in the land; and that We may teach him the interpretation of narrations; and God is an overcomer over His affairs, but most of mankind do not know.
The man in Egypt who bought him, said to his wife: "Make his stay (among us) honourable: may be he will bring us much good, or we shall adopt him as a son." Thus did We establish Joseph in the land, that We might teach him the interpretation of stories (and events). And God hath full power and control over His affairs; but most among mankind know it not
The man in Egypt who bought him, said to his wife: "Make his stay (among us) honourable: may be he will bring us much good, or we shall adopt him as a son." Thus did We establish Joseph in the land, that We might teach him the interpretation of stories (and events). And Allah hath full power and control over His affairs; but most among mankind know it not
وَلَمَّا بَلَغَ أَشُدَّهُۥۤ ءَاتَیۡنَـٰهُ حُكۡمࣰا وَعِلۡمࣰاۚ وَكَذَ ٰلِكَ نَجۡزِی ٱلۡمُحۡسِنِینَ ٢٢
When he reached maturity, We gave him judgement and knowledge: this is how We reward those who do good
And when he (Joseph) attained his full manhood, We bestowed on him wisdom and knowledge (the Prophethood). Thus We reward the righteous people.
And when he reached his maturity We vouchsafed unto him judgement and knowledge; and Thus We recompense the well-doers
When he reached the prime of life We gave him wisdom and knowledge. Thus We reward those who are good
When (Joseph) reached maturity, We gave him judgment and knowledge. Thus We reward the doers of good.
And then when he became a full-grown man, We gave him knowledge and right judgement too. That is how We reward all doers of good.
When he came of age, We gave him judgement and [sacred] knowledge, and thus do We reward the virtuous
When Joseph reached his full manhood, We granted him authority with sound, wise judgment, and special knowledge. Thus do We reward those devoted to doing good as if seeing God
And when he attained his (age of) full strength, We granted him judgment and knowledge, and thus do We reward the doers of good deeds to others
And when he was fully grown, We gave him judgment and knowledge. Even so We recompense the good-doers
And when he reached his maturity, We gave him wisdom and knowledge, and that is how We reward the good doers.
When Joseph became mature, I blessed him with wisdom and knowledge; this is the way that I reward the gracious ones
When Joseph reached maturity, We gave him power and knowledge. Thus do We reward those who do right
And when he had attained full strength, We brought him wise judgment and knowledge, for thus do We repay those who excel in doing good.
And when he had reached his strength we brought him judgment and knowledge, for thus do we reward those who do good
And when he matured to his full strength, We bestowed him wisdom and knowledge; and this is how We reward the virtuous
And when he reached the age of maturity, We gave him wisdom and knowledge. Thus do we reward those who act in excellence.
And when he had attained his age of strength, we bestowed on him wisdom, and knowledge; for thus do we recompense the righteous
And when he had reached maturity We gave him judgment (or wisdom or power) and knowledge, for thus do We reward those who do good and right
And when he reached maturity, We bestowed on him judgment and knowledge. As such We recompense those who do good
And when he had reached his age of strength we bestowed on him judgment and knowledge; for thus do we recompense the well doers
And when he attained his full maturity We gave him Hukm and Ilm, and thus We reward those who do good in perfection
And when he had fully grown and come of age, We gave him critical judgment and knowledge. And, thus, We give recompense to the ones who are doers of good.
When (Joseph) became mature, We gave him wisdom and knowledge. That is how We reward those who live righteously.
When he reached maturity, We bestowed on him wisdom and knowledge. Thus do We reward the righteous
And when Joseph reached the age of maturity, We granted him judgement and knowledge. Thus do We reward those who do good
And when he attained his maturity, we gave him wisdom and knowledge. And thus do We reward the doers of good
And when he reached his maturity We gave him wisdom and knowledge and thus do We reward the doers of good.
And when he attained his maturity, We gave him authority and knowledge. And thus do We reward those who are good
And when he reached his full manhood, We endowed him with the judgment (of Prophethood) and the knowledge (of the interpretation of dreams). And this is how We bless the pious with reward
And when he reached his maturity, We gave him position and knowledge. It is thus that We reward the good doers
Andwhen he reached his independence, We gave him judgement and knowledge. It is thus that We reward the good doers.
And when he reached his independence, We gave him judgment and knowledge. It is thus that We reward the good doers.
And when he reached his maturity/strength, We gave/brought him judgment/rule and knowledge, and as/like that We reward the good doers
And when he reached full manhood, We bestowed upon him the ability to judge [between right and wrong], as well as [innate] knowledge: for thus do We reward the doers of good
And when he reached full age, We brought him judgment and knowledge; and thus We recompense the fair-doers
And And when he reached his prime We gave him wisdom and knowledge. Thus We reward the good
When he attained maturity, God gave him strength, wisdom and knowledge. Thus, do We reward those who do good
And when he reached the prime of his age, We gave him wisdom and knowledge, and this is how We reward those who are good in their deeds
When he attained his maturity, we endowed him with wisdom and (divine) knowledge. This is how we remunerate those who attain perfection in righteousness /and in Faith.
When he came of age, We granted him wisdom and knowledge. This is how We reward those who are good
And when he attained his maturity, we gave him wisdom and (spiritual) knowledge. This is how we remunerate those who pursue righteousness and perfection in Faith.
Then when he –Yusuf- reached the stage of life wherein he had the ability for effective action and firmness of mind, character, will and purpose, We imparted to him wisdom and divine knowledge. For thus do We reward those who perfect their illustrious toils and turn their thoughts on moral excellence and benevolence
When he reached maturity, We gave him wisdom and knowledge; that is how We reward the righteous
And when he reached maturity, We gave him wisdom and knowledge. This is how We reward the good-doers.
And when he attained his full strength We gave him the ability to judge and knowledge, and this is how We reward those who do good.
And when he reached maturity We bestowed on him wisdom and knowledge. Thus do We reward the righteous
When he reached maturity, we endowed him with wisdom and knowledge. We thus reward the righteous.
When he reached full manhood, We gave him the ability to judge [between right and wrong], as well as knowledge; thus We reward those who do good.
When he reached full manhood, We gave him the ability to judge [between right and wrong], as well as knowledge; thus, We reward those who do good.
And when he reached his strength, We gave him wisdom and knowledge. And We thus recompensed the benefactors.
And when he reached his prime(maturity), We gave him wisdom and knowledge. And thus do We reward the doers of good.
And when he attained his full manhood, We bestowed on him wisdom and knowledge. Thus do We reward those who do good.
When Joseph reached his prime, We gave him wisdom and knowledge, since he lived upright. This is Our Law that We bestow knowledge and wisdom on those who live a balanced life in youth
And when he had attained his maturity, We gave him wisdom and knowledge: and thus do We reward those who do good
And when he attained his age of full strength, WE granted him judgment and knowledge. And thus do WE reward those who do good
When he reached his maturity, We gave him wisdom and knowledge. Thus do We recompense the virtuous
And when he [Yusuf, (Joseph)] reached his full manhood, We gave him power and knowledge: Like this We reward those who do right
Upon reaching his maturity, We gifted him with wisdom and knowledge. This is how We reward those who do good.
When he reached his maturity, We gave him wisdom and knowledge. We thus reward the righteous
And when Joseph reached maturity, We gave him judgment and knowledge. And thus We reward the doers of good
And when he had reached his strength We brought him judgment and knowledge, and thus We reward the good-doers.
When Joseph attained His full manhood, We gave him power and knowledge: thus do We reward those who do right
When Joseph attained His full manhood, We gave him power and knowledge: thus do We reward those who do right
وَرَ ٰوَدَتۡهُ ٱلَّتِی هُوَ فِی بَیۡتِهَا عَن نَّفۡسِهِۦ وَغَلَّقَتِ ٱلۡأَبۡوَ ٰبَ وَقَالَتۡ هَیۡتَ لَكَۚ قَالَ مَعَاذَ ٱللَّهِۖ إِنَّهُۥ رَبِّیۤ أَحۡسَنَ مَثۡوَایَۖ إِنَّهُۥ لَا یُفۡلِحُ ٱلظَّـٰلِمُونَ ٢٣
The woman in whose house he was living tried to seduce him: she bolted the doors and said, ‘Come to me,’ and he replied, ‘God forbid! My master has been good to me; wrongdoers never prosper.’
And she (wife of the master) sought to seduce (do evil act) him who was in her house. She closed the doors and said: “Come on, O you.” He said: “I seek refuge in Allah! Truly, he (your husband) is my master! He made my stay agreeable! Surely, the wrongdoers will not be successful.”
And she in whose house he was, solicited him against himself; and she fastened the doors, and said: come on, O thou! He said: Allah be my refuge: verily he is my lord; he hath made me a goodly dwelling; verily the wrong-doers fare not well
But she in whose house he resided wished to seduce him and, closing the doors, said: "Come into me. "God forbid!" he said; "he is my master who has approved my stay. Surely those who act wrongly do not prosper."
The woman in whose house Joseph lived sought to seduce him. She firmly closed the doors and said, “I am yours, come”... (Joseph) refused and said, “I seek refuge in Allah! Indeed, he (your husband) is my master, he gave me my possessions. Indeed, the wrongdoers will not succeed.”
The woman whose house it was solicited him. She barred the doors and said, ´Come over here!´ He said, ´Allah is my refuge! He is my lord and has been good to me with where I live. Those who do wrong will surely not succeed.´
The woman in whose house he was solicited him. She closed the doors and said, ‘Come!!’ He said, ‘God forbid! Indeed He is my Lord; He has given me a good abode. Indeed the wrongdoers are not felicitous.’
And the woman in whose house he was living sought to enjoy herself by him. She bolted the doors and said, "Come, please!" He said: "God forbid! My lord (your husband) has given me honorable, good lodging. Assuredly, wrongdoers never prosper."
Now the woman in whose house he was (putting up) sought to seduce him against his will and she bolted the doors well and said, `Now come, I am ready to receive you.' He (- Joseph) said, `(How can it be possible,) I seek refuge with Allah, He alone is my Lord. He has made my stay (with you) honourable. Verily, the wrong doers never flourish.
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
And she, in whose house he was, wanted to seduce him (to have sex with him), and she locked the doors and said: “Come here.” He said: “May God protect me; indeed He is my Lord and has given me a good accommodation, indeed the wrongdoers do not succeed.”
One day, the lady of the house (who had gradually been fallen in love with Joseph) tried to seduce him. She locked the doors and said: “I am all yours.” Joseph replied: “I seek refuge in Lord; the One who has raised me in such a nice home. The Lord never let the unjust people (such as a person who has been treated nicely in a house and then develop a sinful relationship with the land lord’s wife) to succeed.”
But she in whose house he stayed, sought to seduce him from himself. She locked the doors and said, “Come now.” He said, “God forbid, truly he is my lord. He made my sojourn comfortable. Truly no good comes to those who do wrong.
Then she in whose house he was living sought to seduce him, and she shut the doors and said, “(Everything is) ready for you.” He said, "God is my refuge! He is my lord, who has given me a good dwelling; indeed, the unjust ones never succeed.”
And she in whose house he was desired him for his person; and she locked the doors and said, 'Come along with thee!' Said he, 'Refuge in God! verily, my Lord has made good my abiding here; verily, the wrong-doers shall not prosper.
And the woman in whose house he was, allured him not to restrain himself and she closed all the doors - and said, "Come! It is you I address!"; he said, "(I seek) The refuge of Allah - indeed the governor is my master - he treats me well; undoubtedly the unjust never prosper."
But she in whose house he was, sought to prevail with him [in order to seduce him] and she fastened the doors and said, “I am ready for you.” He said, “God forbid. He is indeed my Lord who made my sojourn an excellent one. Truly, those who wrong their own souls do not prosper.”
And she, in whose house he was, desired him to lie with her; and she shut the doors and said, come hither. He answered, God forbid! Verily my lord hath made my dwelling with Him easy; and the ungrateful shall not prosper
And she, in whose house he was, desired to seduce him for his person (or body, or away from his true self); and she locked the doors and said, "Come you (to me)!" Said he, "I seek refuge in Allah (Allah forbid)! Verily, he (your husband) i
And she, in whose house he was, sought to seduce him and closed the doors saying: 'Come! ' 'In Allah is my refuge! ' he replied. 'My Lord has made my dwelling a good one. Harmdoers never prosper.
And she in whose house he was conceived a passion for him, and she shut the doors and said, "Come hither." He said, "God keep me! Verily, my lord hath given me a good home: and the injurious shall not prosper."
And the lady in whose house he stayed seduced him against his inclination and she closed and bolted (all) the doors and she said: ‘Come along you! (It is) for you.’ (Yusuf) said “(I seek) protection proceeding from Allah; He is my Nourisher-Sustainer; He has made my place of stay honourable. Definitely, it (is that) the transgressors shall not prosper.”
And she in whose house he was solicited him, enticing him to evil. And she shut the doors and said: Come thou! He said: God be my safe place. Truly, he, thy husband, is my master and He gave me a goodly place of lodging. Truly, the ones who are unjust will not prosper.
The woman of the house tried to seduce him against his will. She latched the doors and said, “Come to me.” He said, “I seek refuge in Allah! Truly, He is my Lord. He made my stay successful. Truly, no good comes to those who sin.”
Now, the lady of the house (his master's wife) attempted to seduce him. She bolted the doors and said: "Come!" He replied: "May Allah protect me from this! My lord has provided me with good residence. Should I betray his trust? Such wrongdoers shall not prosper."
And it so happened that the lady in whose house Joseph was living, sought to tempt him to herself, and one day bolting the doors she said: "Come on now!" Joseph answered: "May Allah grant me refuge! My Lord has provided an honourable abode for me (so how can I do something so evil)? Such wrong-doers never prosper."
And she in whose house he was, sought to seduce him, and made fast the doors and said: Come. He said: Allah forbid! Surely my Lord made good my abode. The wrongdoers never prosper
And she, in whose house he was, sought (to make) him yield to herself (for an evil act) and she closed the doors and said, “Come here.” He said, “I seek the protection of Allah, He, my Fosterer, has certainly given me a good home, certainly the unjust are not successful.”
And she, in whose house he lived, solicited him, closed the doors and said, "Come on!" He said, "I seek Allah's protection. My master has indeed given me good shelter. Those who do wrong shall indeed not prosper."
And the woman (Zulaykha), in whose house he was putting up, sought intensely to seduce him and she bolted the doors (as well) and said: ‘Come! Make haste! (I ask you.)’ Yusuf (Joseph) said: ‘I seek Allah’s refuge. Surely, he (your husband) is my master. He has kept me most honourably. Indeed, the wrongdoers will not prosper.
And the woman, in whose house he was staying, attempted to seduce him away from himself. And she closed the doors and said: "I have prepared myself for you." He said: "I seek refuge with God, He is my Lord, He made good my residence; the wicked do not succeed."
Andthe woman, in whose house he was staying, attempted to seduce him away from himself. And she closed the doors and said: "I have prepared myself for you." He said: "I seek refuge with God, He is my Lord, He has made good my stay; the wicked do not succeed."
And the woman, in whose house he was staying, attempted to seduce him away from himself. And she closed the doors and said: "I have prepared myself for you." He said: "I seek refuge with God, He is my Lord, He has made good my stay; the wicked do not succeed."
And who (F) he is in her house/home seduced/enticed him from himself, and she closed/shut the doors/entrances, and said: "Come/come here ." He said: "I seek protection (of) God, that He is my Lord, He did good/beautified my residence/home , that He does not make the unjust/oppressive succeed/win."
And [it so happened that] she in whose house he was living [conceived a passion for him and] sought to make him yield himself unto her; and she bolted the doors and said, "Come thou unto me!" [But Joseph] answered: "May God preserve me! Behold, goodly has my master made my stay [in this house]! Verily, to no good end come they that do [such] wrong!"
And she in whose home he was solicited him, (Literally: she solicited him about himself) and bolted the doors (on them), and said, "Come! Everything is ready for you." (i.e., take me) He said, " Allah be my refuge! Surely he is my lord (i.e., your husband is my lord) who has given me the fairest of lodging. Surely the unjust (ones) do not prosper."
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
His master's wife then tried to seduce him. She locked the doors and said to him, "Come on." He said, "I seek refuge in God who has given me a good place of shelter. The unjust will certainly have no happiness."
And she, in whose house he was, seduced him towards herself, and bolted the doors, and said, .come on!. He said, .I seek refuge with Allah. Surely, he (your husband) is my master. He has given me a good lodging. Indeed, the wrongdoers do not prosper
She, in whose house he was, sought to seduce him. She closed the doors and said: "Come on, O’ you." He said: “God forbid! Lo! (The one who bought me) is my master. He made me stay honorable. Indeed, those who are grossly unfair and morally wrong will never achieve a blissful life/or gain eternal salvation."
Once, the lady of the house attempted to seduce him. She fastened the door and said, "Come to me!" He said, "I seek Allah´s refuge! My master has treated me very well!" Surely, the evil doers never prosper
She, in whose house he was, sought to seduce him. She closed the doors and said: "Come on, O’ you." He said: ‘God forbid! Lo! (The one who bought me) is my master. He made me stay honorable. Indeed, those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims will never achieve their aims.’
The lady of the house -wife of the high official- where he lived, tried to induce him to surrender his chastity; she closed the doors and said to him: "Come to me". But he said: "Allah forbid, He is my Creator; He has been kind to me, He delivered me from harm and gave me a good home and my master gave me a hearty welcome and a hospitable reception in his house; no, but never shall heaven prosper the wrongful of actions."
The lady in whose house he was living tried to seduce him, bolting the doors and saying, “Come here!” “Allah forbid! He said, “My master has given me a good home, and, in any case, wrongdoers never succeed.”
And the lady, in whose house he lived, tried to seduce him. She locked the doors ˹firmly˺ and said, “Come to me!” He replied, “Allah is my refuge! It is ˹not right to betray˺ my master, who has taken good care of me. Indeed, the wrongdoers never succeed.”
And she in whose house he was desired him and locked the doors and said: come here! He said: Allah forbid, my master has provided me with excellent lodgings and the wrongdoers will not succeed.
The woman in whose house he served attempted to seduce him. She bolted the doors and said: ‘Come!‘ ‘God forbid!‘ he replied. ‘My lord has treated me with kindness. Wrongdoers shall never prosper.‘
The lady of the house where he lived tried to seduce him. She closed the doors and said, "I am all yours." He said, "May GOD protect me. He is my Lord, who gave me a good home. The transgressors never succeed."
The woman in whose house he was living tried to seduce him; she bolted the doors and said, "Come to me." [Joseph] answered, "God forbid! My master has been good to me. No good can come of [such a] wrong."
The woman in whose house he was living tried to seduce him; she bolted the doors and said, “Come to me.” [Joseph] answered, “God forbid! My master has been good to me. No good can come of [such a] wrong.”
And She who he was in her house seduced him about himself. And she shut the doors, and said, “My mine are yours, come on.” He said, “Allah is my incantation! Surely, he is my master. He lionized my dwelling. Surely the oppressors are not gaining.”
And the woman, in whose house he was, sought to seduce him from his self and she closed the doors and said: 'Come here'. He said 'I seek refuge in Allah! Verily He is my Lord. He made good my abode. Verily the unjust do not prosper'.
She in whose house he was living tried to seduce him. She bolted the doors and said, 'Come.' He said: 'God protect me. Goodly has my master made my stay here. Those who do wrong come to no good.'
The lady of the house, tried to seduce him. She closed the doors and said, "I am all yours." He said, "May Allah preserve me! My Sustainer has placed me in a station of balanced character. Those who displace moral values with temptation do not prosper."
And she in whose house he was sought to make himself yield (to her), and she made fast the doors and said: Come forward. He said: I seek Allah's refuge, surely my Lord made good my abode: Surely the unjust do not prosper
And she, in whose house he was, sought to seduce him against his will. And she bolted the doors, and said, `Now come.' He said, `I seek refuge with ALLAH. HE is my Lord. HE has made my stay with you honourable. Verily, the wrongdoers never prosper.
But she in whose house he was staying sought to lure him from himself. She locked the doors and said, “Come, thou!” He said, “God be my refuge! Truly He is my lord, and has made beautiful my accommodation. Verily the wrongdoers will not prosper!
But she (the wife) in whose house he was, wanted to (wrongfully mislead and) seduce him from his (noble and true) self: She closed the doors, and said: "Come on (to me), O you (dear one)!" He said: "I seek Allah’s help: (Allah forbid)! Truly he (your husband) is my lord! He made my stay (with you) comfortable! Truly, nothing good comes to those who do wrong!"
The woman in whose house he resided tried to seduce him. She locked the doors and said, “Come to me!” He responded, “God forbid! My master has been good to me. Wrongdoers never succeed.”
She in whose house he was living tried to seduce him. She shut the doors, and said, 'I am yours.' He said, 'God forbid! He is my Lord. He has given me a good home. Sinners never succeed.'
And she, in whose house he was, sought to seduce him. She closed the doors and said, "Come, you." He said, "[I seek] the refuge of Allah . Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed."
And she in whose house he was desired him for his person; and she locked the doors and said, 'Come, you!' He said, 'I seek refuge in God. Indeed, He is my Lord. He has made good my abode; indeed, the wrongdoers shall not prosper.'
But she in whose house he was, sought to seduce him from his (true) self: she fastened the doors, and said: "Now come, thou (dear one)!" He said: "God forbid! truly (thy husband) is my lord! he made my sojourn agreeable! truly to no good come those who do wrong!"
But she in whose house he was, sought to seduce him from his (true) self: she fastened the doors, and said: "Now come, thou (dear one)!" He said: "Allah forbid! truly (thy husband) is my lord! he made my sojourn agreeable! truly to no good come those who do wrong!"
وَلَقَدۡ هَمَّتۡ بِهِۦۖ وَهَمَّ بِهَا لَوۡلَاۤ أَن رَّءَا بُرۡهَـٰنَ رَبِّهِۦۚ كَذَ ٰلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوۤءَ وَٱلۡفَحۡشَاۤءَۚ إِنَّهُۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِینَ ٢٤
She made for him, and he would have succumbed to her if he had not seen evidence of his Lord- We did this in order to keep evil and indecency away from him, for he was truly one of Our chosen servants
And indeed she did desire him and he would have inclined to her desire had he not seen the evidence of his Lord. Thus it was that We turned away from him evil and indecent deeds. Surely, he was one of Our sincere devotees.
And assuredly she besought him, and he would have besoughther were it not that he had seen the argument of his Lord. Thus We did, in order that We might avert from him all evil and indecency; verily he was of our bondmen single-hearted
But the woman desired him, and he would have desired her but for the indication he received from his Lord. This was so that We may avert both evil and lechery from him, for he was one of Our chosen devotees
Indeed, she desired him... Had it not been for the proof of his Rabb (if Joseph’s reason did not prevail against his feelings/emotions) he would have inclined towards her! Thus We kept bad deeds (ego-based feelings/emotions) and desires away from him! For he is of Our sincere servants.
She wanted him and he would have wanted her, had he not seen the Clear Proof of his Lord. That happened so We might avert from him all evil and lust. He was Our chosen slave.
She certainly made for him; and he would have made for her [too] had he not beheld the proof of his Lord. So it was, that We might turn away from him all evil and indecency. He was indeed one of Our dedicated servants
Certainly, she was burning with desire for him; and he would have desired her had it not been that he had already seen the argument and proof of his Lord (concerning chastity and good conduct, and so was anxious only about how to escape her). We did it in that way (We showed to him Our argument and proof) so that We might avert from him an evil and indecency. For he was one of Our servants endowed with perfect sincerity and purity of intention in faith and practicing the Religion
And she made up her mind with regard to him, and he made up his mind with regard to her (and would have fallen into her snares as the temptations were so strong) if he had not seen the manifest evidence of his Lord. (It happened thus) so that We might turn away from him every evil and indecency. Surely, he was one of Our purified servants
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
And she had certainly desired him, and he would have desired her if he had not seen his Lord's proof. So it was, that We turned badness and indecency away from him. He was indeed one of Our devoted servants.
She advanced towards him and he almost gave in. If it were not that he had received the knowledge of what is right and what is wrong from his Lord, he would have been seduced. This was a trial [giving him the opportunity] to remove the root of indecency from him. Joseph was indeed a true worshipper of Mine
And indeed she desired him, and he would have desired her, but he saw the evidence of his Lord, so that We might avert from him harm, and immorality, for he was one of Our servants, sincere and innocent
And surely, she advanced towards him, and he would have advanced towards her had he not seen the proof of his Lord. Thus it was, so that We would divert evil and obscenity away from him; indeed, he is one of Our sincere chosen servants.
And she was anxious for him, and he would have been anxious for her, had it not been that he saw the demonstration of his Lord; thus did we turn evil and fornication from him; verily, he was of our sincere servants
And indeed the woman desired him; and he too would have desired her were he not to witness the sign of his Lord *; this is what We did, to turn away evil and lewdness from him; indeed He is one of Our chosen bondmen. (* Allah saved him and he never desired this immorality.
And she was indeed enamoured by him and he was solicitous on her account had it not been for the proof which he saw from his Lord. So that We turn away from him the evil and the injustice. For truly he was from among Our selected slaves.
But she resolved within her self to enjoy him, and he would have resolved to enjoy her, had he not seen the evident demonstration of his Lord. So We turned away evil and filthiness from him, because he was one of our sincere servants
And she desired (lusted after) him, and he would have desired her, had it not been that he saw the argument (or evidence) of his Lord; thus did We ordain that We might turn away evil and lewdness from him; for verily, he was one of our servants, sincere
She desired him, had he not been shown the proof of his Lord he would have taken her. But We turned him away from evil and abomination, for he was one of Our sincere worshipers
But she longed for him; and he had longed for her had he not seen a token from his lord. Thus we averted evil and defilement from him, for he was one of our sincere servants
And indeed she desired him and he (too) would have desired her, had he not seen (read and pondered) Burhan of his Nourisher-Sustainer. Thus it was, that we might turn away from him evil and immorality. Certainly, he (was) out of Our cleansed and sanctified Ibad
She, certainly, was about to act on her desire for him and he was about to act on his desire for her, if it were not that he saw proof of his Lord. Thus, it was that We turn away from him evil and depravity. And, truly, he was among Our servants, ones who are devoted.
She wanted him. He would have wanted her, but he had seen proof of his Lord. We turned him from evil and immorality. Truly, he was one of Our sincere servants.
She advanced toward him, and he would have advanced towards her had he not seen a sign from his Lord. Thus did We shield him from indecency and immodesty, for he was one of Our chosen, a sincere devotee
And she advanced towards him, and had Joseph not perceived a sign from his Lord he too would have advanced towards her. Thus was Joseph shown a sign from his Lord that We might avert from him all evil and indecency, for indeed he was one of Our chosen servants
And certainly she desired him, and he would have desired her, were it not he had seen the manifest evidence of his Lord. Thus (it was) that We might turn away from him evil and indecency. Surely he was one of Our chosen servants
And she longed for him and he (would have) longed for her had it not been that he saw a clear evidence of his Fosterer. Thus it was (made to happen), so that We might turn away from him the evil and the indecency, he was certainly of those who are exclusively Our servants.
And she did desire him. And he would have desired her too, had he not seen a clear sign from his Lord. Thus did We turn evil and indecency away from him. He was indeed one of Our sincere worshippers
(Yusuf [Joseph] refused) but she (Zulaykha) had definitely made up her mind for him. And he too (might) have resolved had he not seen the clear sign of his Lord.* It was (made to happen) like that (in order that) We might keep both affliction and indecency away from him. Assuredly, he was of Our chosen (exalted) servants
And she desired him and he desired her, had it not been that he saw His Lord's proof; it was thus that We turned evil and lewdness away from him; he is of Our loyal servants
Andshe was obsessed with him, and he did obsess with her - had it not been that he saw the proof of his Lord - it was thus that We turned evil and immorality away from him; he is of Our loyal servants.
And she was obsessed with him, and he did obsess with her-had it not been that he saw the proof of his Lord-it was thus that We turned evil and immorality away from him; he is of Our loyal servants.
And she had been intended/resolved with him, and he intended/resolved with her, where it not for that he saw/understood his Lord's proof/evidence, and like that to send away/divert from him the bad/evil/harm and the enormous/atrocious deeds , that he truly is from Our worshippers/slaves, the faithful/loyal/devoted
And, indeed, she desired him, and he desired her; [and he would have succumbed] had he not seen [in this temptation] an evidence of his Sustainer's truth: thus [We willed it to be] in order that We might avert from him all evil and all deeds of abomination -for, behold, he was truly one of Our servants
And indeed she already designed on him, and he (would have) designed on her, had he not seen the proof of his Lord. Thus it was, that We might turn about from him odious (deeds) and obscenity. Surely he was one of Our most faithful bondmen
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
She was determined to have him and were it not for his faith in God, he would certainly have yielded to her. Thus did We protect him from evil and indecency. He was certainly one of Our sincere servants
She certainly desired him, and he might have desired her, had he not seen the proof from his Lord. Thus We did, to turn evil and lewdness away from him. Surely, he was one of Our chosen servants
Verily, as she was completely unable to resist him, he was about to capitulate to her desires if it were not that he saw the manifest evidence of his Lord. This is how We turn away evil and obscenity from him. Absolutely he was one of Our faithful servants.
She advanced towards him; and he would have responded, had he not witnessed clear signs from his Lord! His Lord did that in order to keep him away from a lecherous and shameful act! He was among Our sincere servants
And indeed she lusted after him, and he would have been forced to capitulate to her (every whim), had he not seen the manifest evidence of his Lord. This is how We turned him away from evil and indecency, for he was truly one of Our faithful devotees.
She had a passionate and libidinous desire of him, a desire she meant to bring to effect physically, and he had a desire of her, a desire that was psychical. It might have been physical, had he not felt Allah in his bosom and the internal recognition of the moral quality of one's motives and actions approving the right and condemning the wrong. We stirred his mind and his heart to live in the conscientious practice of all that is good so that We guard him from evil and immorality; He was indeed one of Our sincere worshippers
She lusted for him, and he would have desired her too if he hadn’t seen overwhelming proof from his Lord; that was how We deflected the evil and indecency away from him. He was one of Our devoted servants.
She advanced towards him, and he would have done likewise, had he not seen a sign from his Lord. This is how We kept evil and indecency away from him, for he was truly one of Our chosen servants.
And she was attracted to him and he was attracted to her had he not considered the evidence of his Lord. This was so that We would turn evil and indecency away from him, for he was of Our sincere servants.
She made for him, and he himself would have succumbed to her had he not seen the sign of his Lord. Thus did We shield him from evil-doing and lechery, for he was one of Our faithful servants
She almost succumbed to him, and he almost succumbed to her, if it were not that he saw a proof from his Lord. We thus diverted evil and sin away from him, for he was one of our devoted servants.
She desired him, and he desired her [and he would have succumbed] had he not seen evidence of his Lord's truth. We did this in order to keep evil and indecency away from him. He was truly one of Our chosen worshipers.
She desired him, and he desired her [, and he would have succumbed] had he not seen evidence of his Lord’s truth. We did this in order to keep evil and indecency away from him. He was truly one of Our chosen worshipers.
And she was interested in him, and he was interested in her, unless that he saw his Lord’s evidence. And thus, to divert the badness and the obscenity from him. Surely, He was from Our sincere slaves.
And indeed she desired him, and he would have desired her if he had not seen the evidence of his Lord. Thus(it was)that We turned away from him evil and indecency. Verily he was(one)of Our chosen servants,(sincere and purified).
She truly desired him, and he desired her. [He would have succumbed] had he not seen a clear sign from his Lord. Thus We averted from him evil and indecency. He was truly one of Our faithful servants.
She desired him, and he would have desired her if he had not seen the Argument of his Lord, ("Go not close to adultery" (17:32)). Obeying Our Command saved him from evil and lewdness. He was among Our sincere servants
And certainly she made for him, and he would have made for her, were it not that he had seen the manifest evidence of his Lord; thus (it was) that We might turn away from him evil and indecency, surely he was one of Our sincere servants
And she made up her mind with regard to him, to seduce him, and he made up his mind with regard to her, to resist her. If he had not seen manifest Sign of his Lord, he could not have shown such determination. Thus did it come about that WE might turn away from him all evil and indecency. Surely, he was one of Our chosen servants
She indeed inclined toward him, and he would have inclined toward her, had he not seen the proof of his Lord. Thus it was, that We might turn him away from evil and indecency. Truly he was among Our sincere servants
And she wanted to have him (very much), and he would have fallen to her (desire), but that he clearly saw the Presence of his Lord: Like this (We planned) that We turn away from him (all) evil and shameful acts: Surely, he was one of Our servants, sincere and purified
She desired him, and he desired her had he not seen his Lord’s evidence. Thus, We diverted evil and indecency from him; he was one of Our devoted servants.
She desired him, and he desired her, had he not seen the proof of his Lord. It was thus that We diverted evil and indecency away from him. He was one of Our loyal servants
And she certainly determined [to seduce] him, and he would have inclined to her had he not seen the proof of his Lord. And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants
And certainly she was anxious for him, and he would have been anxious for her, had it not been that he saw the proof of his Lord; thus did We turn the evil and the immorality from him; indeed, he was of Our sincere servants.
And (with passion) did she desire him, and he would have desired her, but that he saw the evidence of his Lord: thus (did We order) that We might turn away from him (all) evil and shameful deeds: for he was one of Our servants, sincere and pur ified
And (with passion) did she desire him, and he would have desired her, but that he saw the evidence of his Lord: thus (did We order) that We might turn away from him (all) evil and shameful deeds: for he was one of Our servants, sincere and purified
وَٱسۡتَبَقَا ٱلۡبَابَ وَقَدَّتۡ قَمِیصَهُۥ مِن دُبُرࣲ وَأَلۡفَیَا سَیِّدَهَا لَدَا ٱلۡبَابِۚ قَالَتۡ مَا جَزَاۤءُ مَنۡ أَرَادَ بِأَهۡلِكَ سُوۤءًا إِلَّاۤ أَن یُسۡجَنَ أَوۡ عَذَابٌ أَلِیمࣱ ٢٥
They raced for the door- she tore his shirt from behind- and at the door they met her husband. She said, ‘What, other than prison or painful punishment, should be the reward of someone who tried to dishonour your wife?’
So they raced with one another to the door and she tore his shirt from the back (while trying to stop). They both found her husband at the door. She said: “What is the punishment for him who intended an evil design against your wife except imprisonment or a painful punishment?”
And the twain raced to the door, and she rent his shirt from behind, And the twain met her master at the door. She said: What is the meed of him who intended evil toward thy house hold except that he be imprisoned, or a torment afflictive
Both of them raced to the door, and she (grabbed and) rent his shirt from behind. They met her lord outside the door. "There is no other penalty for a man," said she, "who wanted to outrage your wife but imprisonment or grievous punishment."
And they both raced to the door... She tore his shirt from the back... And they ran into her husband next to the door... She said, “What is the punishment for the one who intends to do bad things to one’s wife, other than imprisonment or a painful suffering?”
They raced to the door. She tore his shirt at the back. They met her husband by the door. She said, ´How should a man whose intention was to harm your family be punished for what he did except with prison or painful punishment?´
They raced to the door, and she tore his shirt from behind, and they ran into her husband at the door. She said, ‘What is to be the requital of him who has evil intentions for your wife except imprisonment or a painful punishment?’
So they raced to the door and she tore his shirt from the back, and they met her master (husband) by the door. She cried: "What should be the recompense for him who purposes evil against your household – except imprisonment or a grievous punishment?"
And both of them ran for the door, one trying to outdo the other. And (in the struggle) she tore his shirt from behind. They encountered her husband (all of a sudden) by the door. She said, `There can be no punishment less than imprisonment or some other painful torture for the man who intended evil with your wife.
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?
And they both raced to the door, and she tore his shirt from behind, and they found her husband at the door. She said: “What is the punishment of anyone who intended to abuse your wife except that he is imprisoned or a painful punishment?”
Putting himself together, Joseph ran towards the door, being chased by the lady of the house. She reached his shirt, pulled it and tore it from behind. Surprisingly, they came face to face with the master of the house. The Lady [in order to show her “innocence”] cried out: “How are you going to punish the one who wanted to molest your wife? imprisonment or torture?”
So they both raced each other to the door, and she tore his shirt from the back. The two found her lord near the door. She said, “What is the punishment for one who committed a wrongful act against your wife, only prison or some other terrible chastisement?
And they raced towards the door, and she tore his shirt from behind, and at the door they ran into her master. She said, “What is the penalty for someone who wanted evil towards your family except imprisonment or a painful punishment?”
And they raced to the door and she rent his shirt from behind; and they met her master at the door. Said she, 'What is the recompense of him who wishes evil for thy family, but that imprisonment or a grievous torment?
And they both raced towards the door, and the woman tore his shirt from behind, and they both found her husband at the door; she said, "What is the punishment of the one who sought evil with your wife, other than prison or a painful torture?"
And they both raced to the door and she tore his shirt from behind and they both found her master [husband] at the door. She said, “What is the reward of someone who harbors evil at your family if not imprisonment or a painful punishment.”
And they ran to get one before the other to the door; 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
And they raced to the door and she rent his shirt from behind; and they met her lord (husband) at the door. Said she, "What else is the recompense for him who wishes evil for your family, but prison or a grievous doom?"
They raced to the door and she tore his shirt from behind. And by the door, they met her husband whereupon she said: 'What is the recompense of one whose intent is evil against your people other than being imprisoned, or sternly punished!
And they both made for the door, and she rent his shirt behind; and at the door they met her lord. "What," said she, "shall be the recompense of him who would do evil to thy family, but a prison or a sore punishment?"
So the two raced with one another to the door (as Yusuf attempted to run out of the room; and the lady attempted to physically empower him) and (during this struggle) she tore his shirt from the back. And they both found her Sayyid (husband) close to the door. (Completely confused) she said: “What is the punishment for that who intended an immoral act with your wife, except that he is put in prison or in a punishment of torture ?
So they raced to the door and she tore his long shirt from behind. And they both discovered her chief at the door. She said: What is the recompense of him who wanted evil for thy household, but that he be imprisoned or a painful punishment?
They raced to the door. [She grabbed him,] and she tore his shirt from the back. They met her husband at the door. (The wife) said, “What should be the punishment for someone who had bad intentions toward your wife? Should it be prison or another horrible punishment?”
They both rushed to the door. In order to stop him she caught his shirt, and as a result she ripped his shirt from behind. At the door they met her husband. Seeing him she cried: "What punishment does someone who intended evil against your wife deserve except imprisonment or a painful chastisement?"
Then both of them rushed to the door, each seeking to get ahead of the other, and she tore Joseph´s shirt from behind. Then both of them found the husband of the lady at the door. Seeing him she said: "What should be the punishment of him who has foul designs on your wife except that he should be imprisoned or subjected to painful chastisement?"
And they raced with one another to the door, and she rent his shirt from behind, and they met her husband at the door. She said: What is the punishment for one who intends evil to thy wife, except imprisonment or a painful chastisement
And they raced towards the door and she tore his shirt from behind and they found her husband near the door, she said, “What is the reward of one who intends (to do something) evil with your wife, except that he should be imprisoned or (given) a painful punishment?”
And they both hastened to the door, and she tore off his shirt from behind and they met her husband at the door. She said, "What is to be done to him who wanted to molest your wife except to imprison him or give him some other painful punishment?"
And they both ran (one behind the other) towards the door, and she (Zulaykha) tore his shirt from behind, and both found her husband (‘Aziz of Egypt) at the door. She (immediately) said: ‘What can be the punishment for him who intends to commit indecency with your wife, except that he should be put in prison, or (he) be given painful torment?
And as they rushed towards the door, she tore his shirt from behind; and they found her master at the door. She said: "What is the punishment of he who wanted to molest your family Is it not that he be jailed or punished painfully"
Andas they rushed towards the door, she tore his shirt from behind; and they found her master at the door. She said: "What is the punishment for he who wanted evil for your family? Is it not that he be imprisoned or punished painfully?"
And as they rushed towards the door, she tore his shirt from behind; and they found her overseer at the door. She said: "What is the punishment for he who wanted evil for your family? Is it not that he be imprisoned or punished painfully?"
And they (B) raced each other (to) the door/entrance, and she ripped/cut his shirt/dress from (the) back/end and they (B) found her master/ruler/leader at/by/near the door/entrance she said: "What (is the) reward/reimbursement (of) who willed/wanted bad/evil/harm with your family/people except that he be imprisoned or painful torture?"
And they both rushed to the door; and she [grasped and] rent his tunic from behind-and [lo!] they met her lord at the door! Said she: "What ought to be the punishment of one who had evil designs on [the virtue of] thy wife - [what] but imprisonment or a [yet more] grievous chastisement?"
And they raced with one another to the door, and she ripped his shirt from the rear. And they came upon her master close to the door. She said, "What is the recompense of him who was willing to (commit) an odious (deed) to your family except that he should be imprisoned or (receive) a painful torment?"
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
She chased him to the door, grabbed him from behind, and tore off his shirt. Suddenly, they were face to face with her husband. (Looking accusingly at Joseph) she asked her husband, "What punishment is more fitting for those who have evil desires towards your household other than imprisonment and painful torment?"
They raced towards the door, and she ripped his shirt from behind, and they found her master by the door. She said, .What could be the punishment of him who intended evil with your wife, except that he be imprisoned or (given) a painful chastisement?
As they raced with one another to the door, she grabbed him from behind, and tore off his shirt. They found her husband at the door. She said: “What is the penalty for the one who intended to do evil to your wife, except imprisonment or a painful punishment?"
He ran towards the door. She followed him, grabbed the back of his shirt and tore it. At the door they found her husband! She said, "How do you punish the person who covets, and casts an evil (lustful) eye upon your wife? Shouldn´t he be put behind bars or receive other painful punishment?"
As they raced with one another to the door, she (grabbed him from behind) and tore off his shirt. They both found her husband at the door. She said: ‘What is the penalty for the one who intended to do evil to your wife, except imprisonment or a painful punishment?’
To escape the threatened evil he ran to the door: as she chased him she could only reach the hack of his garment, and in his struggle to advance forward, the back of his garment was torn. The master was just coming in and they all met at the door. To justify her action and have her revenge, she said to her husband: "What punishment should be appropriate for someone who tried to assail your wife's virtue but that he be imprisoned or suffers a condign punishment!"
They raced to the door, and she tore his shirt from behind; there, at the door, they bumped into her husband. “What should be the punishment for someone who wishes to harm your family,” she cried, “except imprisonment or torture?
They raced for the door and she tore his shirt from the back, only to find her husband at the door. She cried, “What is the penalty for someone who tried to violate your wife, except imprisonment or a painful punishment?”
And they ran to the door and she tore his shirt from behind and they found her master near the door. She said: what other punishment is there for him who wants bad for your family except that he should be imprisoned or some other painful punishment?
They both rushed to the door. She tore his shirt from behind. And at the door they met her husband. She said: ‘Shall not the man who wished to violate your wife be thrown into prison or sternly punished?‘
The two of them raced towards the door, and, in the process, she tore his garment from the back. They found her husband at the door. She said, "What should be the punishment for one who wanted to molest your wife, except imprisonment or a painful punishment?"
They both rushed to the door, and she tore his shirt from behind, and, at the door, they met her husband. She said, "What, other than prison or painful punishment, should be the reward of someone who tried to dishonor your wife?"
They both rushed to the door, and she tore his shirt from behind, and, at the door, they met her husband. She said, “What, other than prison or painful punishment, should be the reward of someone who tried to dishonor your wife?”
And they raced towards the door, and she tore his shirt from the back. And at the door, they found her master. She said, “What is the penalty for him who wanted badness with your family, except that he was imprisoned or a painful torment?”
And they both raced to the door and she tore his shirt form the back. They both found her husband by the door. She said: 'What is the punishment for him who intends evil to your wife save he be imprisoned or a painful chastisement ?
And they both rushed to the door. She tore his shirt from behind. And at the door they met her husband. She said: 'What ought to be the punishment of someone who had evil designs on your wife other than that he should be thrown in prison or some grievous punishment.'
And they raced to the door and in the process, she tore his shirt from behind. They found her husband at the door. She said, "What should be the punishment for one who wanted to molest your wife, prison or some chastisement of pain?"
And they both hastened to the door, and she rent his shirt from behind and they met her husband at the door. She said: What is the punishment of him who intends evil to your wife except imprisonment or a painful chastisement
And they both raced to the door, and in the struggle she tore his shirt from behind, and they found her lord at the door. She said to him, `What shall be the punishment of one who intended evil to thy wife, save imprisonment or a grievous chastisement?
And they raced to the door, while she tore his shirt from behind. And they encountered her master at the door. She said, “What is the recompense for one who desires ill toward thy wife, save that he be imprisoned, or a painful punishment?
So they both outran each other to the door, and she tore his shirt from the back: They both found her lord (the husband) by the door. She said: "What is the (suitable) punishment for one who has made an evil plan against your wife, except prison or a severe punishment?"
They raced to the door, she tore his shirt from behind. They encountered her husband at the door, to whom she cried, “What’s the penalty for someone who intended harm to your family, if not imprisonment or a severe punishment?”
As they raced towards the door, she tore his shirt from behind. At the door, they ran into her husband. She said, 'What is the penalty for him who desired to dishonor your wife, except imprisonment or a painful punishment?'
And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. She said, "What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?"
And they raced to the door and she tore his shirt from behind; and they met her master at the door. She said, 'What is the recompense of him who wishes evil for your family, but that imprisonment or a painful punishment?'
So they both raced each other to the door, and she tore his shirt from the back: they both found her lord near the door. She said: "What is the (fitting) punishment for one who formed an evil design against thy wife, but prison or a grievous c hastisement?"
So they both raced each other to the door, and she tore his shirt from the back: they both found her lord near the door. She said: "What is the (fitting) punishment for one who formed an evil design against thy wife, but prison or a grievous chastisement?"
قَالَ هِیَ رَ ٰوَدَتۡنِی عَن نَّفۡسِیۚ وَشَهِدَ شَاهِدࣱ مِّنۡ أَهۡلِهَاۤ إِن كَانَ قَمِیصُهُۥ قُدَّ مِن قُبُلࣲ فَصَدَقَتۡ وَهُوَ مِنَ ٱلۡكَـٰذِبِینَ ٢٦
but he said, ‘She tried to seduce me.’ A member of her household suggested, ‘If his shirt is torn at the front, then it is she who is telling the truth and he who is lying
He (Joseph) said: “It was she who sought to seduce me.” A witness of her household bore witness (saying): “If his shirt is torn from the front, then she is speaking the true and he is lying.
He said: it is she who solicited me against myself And a witness from her own household bare witness: if his shirt be rent in front, then she speaketh the truth and he is of the liars
(Joseph) said: "It was she who wanted to seduce me." And a witness from her family testified: "If the shirt is torn from the front then the woman is speaking the truth, and he is a liar
(Joseph) said, “It was she who sought to take advantage of me”... And a person from her household testified, “If his shirt is torn from the front she has told the truth, and he is of the liars.”
He said, ´It was she who tried to seduce me.´ A witness from her people then declared, ´If his shirt is torn in front, she speaks the truth and he has clearly told a shameless lie.
He said, ‘It was she who solicited me.’ A witness of her own household testified: ‘If his shirt is torn from the front, she tells the truth and he lies
He (Joseph) said: "She it was who sought to enjoy herself by me." And one of those present, a member of her household, said: "If his shirt has been torn from the front, she is telling the truth, and he is a liar
He (- Joseph) said, `No, (it is not so as she describes but) she it was who sought to seduce me against my will.' Now a (learned) witness of her own family bore a (circumstantial) evidence (saying), `If his shirt has been torn from the front then she speaks the truth and he is of the liars
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
He said: “She wanted to seduce me.” And a witness from her family testified: “If his shirt is torn from the front, then she is telling the truth and he is a liar,
Joseph responded: “It was she who tried to seduce me.” At this one of the family members said: “If his shirt is torn from the front, she speaks the truth and Joseph lies.”
He said, “It was she who sought to seduce me from myself.” Then one from her household saw this and bore witness, “If it be that his shirt is torn from the front, then her story is true, and he is a liar
He said, “It was she who sought to seduce me.” And a witness from her own family testified: “If his shirt has been torn from the front, then she has told the truth and he is of the liars.
Said he, 'She desired me for my person.' And a witness from among her family bore witness: 'If his shirt be rent from in front, then she speaks the truth and he is of the liars
Said Yusuf, "It was she who lured me, that I may not guard myself" - and a witness from her own household testified; "If his shirt is torn from the front, then the woman is truthful and he has spoken incorrectly."
He said, “It was she who sought to prevail with me over myself” and a witness witnessed from her own folk, “If his shirt was torn from the front, then she is right and it is he who is of the liars.”
And Joseph said, she asked me to lie with her. And a witness of her family bore witness, saying, if his garment be rent before, she speaketh truth, and he is a liar
Said he (Joseph), "She it was who sought to seduce me for my person (or from my true self)." And one from among her family saw this and bore witness thus "If his shirt be rent from in front, then she speaks the truth and he is of the liars
He (Joseph) said: 'It was she who sought to seduce me, ' and a witness (an infant) of her people bore witness, saying: 'If his shirt is torn from the front, she is speaking the truth and he is one of the liars
He said, "She solicited me to evil." And a witness out of her own family witnessed: "If his shirt be rent in front she speaketh truth, and he is a liar
(Yusuf) said (to her husband): “She (it is), she seduced me against my inclination, ” And a witness of her household bore witness:" If his shirt has been torn on the front-side, then she has spoken the truth and he is of those who lie
He said: She solicited me, enticing me to evil. And one who bears witness bore witness from her household and said: If his long shirt had been torn from the front, then, she was sincere, and he was among the ones who lie.
(Joseph) said, “She tried to seduce me against my will.” A member of the household saw what was happening and suggested, “If his shirt is torn from the front, then her version is true, and he is the liar.
Joseph said: "It was she who attempted to seduce me." At this - one accusing the other - one member of her own family bore witness saying: "If his shirt is ripped from the front, then she is speaking the truth and he is lying
Joseph said: "It is she who was trying to tempt me to herself." And a witness belonging to her own household testified (on grounds of circumstantial evidence): "If his shirt is torn from the front, then she is telling the truth and he is a liar
He said: She sought to seduce me. And a witness of her own family bore witness: If his shirt is rent in front, she speaks the truth and he is of the liars
He said, “She sought (to make) me yield (for an evil act and thus attempted to cause me to slip) from myself.” And a witness from her people bore witness, “If his shirt is torn from the front then she speaks the truth and he is of the liars,
He [Joseph] said, "It was she who tried to seduce me." And a witness from her own family said, "If his shirt is torn off from the front, she speaks the truth and he is the liar."
Yusuf (Joseph) said: ‘(No indeed! In truth) it was she herself who sought to seduce me for her purpose.’ And (in the meanwhile) one of her household (who was an infant) bore witness: ‘If his shirt is torn from the front, then she has spoken the truth and he is of the liars
He said: "She is the one who seduced me from myself," and a witness from her family gave testimony: "If his shirt was torn from the front, then she is truthful, and he is the liar."
He said: "She is the one who seduced me from myself," and a witness from her family gave testimony: "If his shirt was torn from the front, then she is truthful, and he is the liar."
He said: "She is the one who seduced me from myself," and a witness from her family gave testimony: "If his shirt was torn from the front, then she is truthful, and he is the liar."
He said: "She seduced/enticed me from myself." And a witness/testifier from her family/relation/people witnessed/testified: "If his shirt/dress was ripped/cut from (the) front , so she was truthful and he we was from the liars/falsifiers
[Joseph] exclaimed: "It was she who sought to make me yield myself unto her!" Now one of those present, a member of her own household, suggested this: If his tunic has been torn from the front, then she is telling the truth, and he is a liar
He said, "She, (really) she solicited me. "And a witness of her family bore witness, "In case his shirt has been ripped from the forepart, then she has (spoken) sincerely, and he is (one) of the liars
(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
Joseph said, "It was she who tried to seduce me." Someone from the household in confirmation of Joseph's statement said, "If his shirt it torn from the front, she has spoken the truth and he is lying
He (Yusuf) said, .It was she who tried to seduce me. And a witness from her family observed that if his shirt was ripped from the front side, then she is true and he is a liar
He said: “She is the one who sought to seduce me." A witness of her own family testified: “If his shirt is torn in front, she speaks the truth and he is of the liars.
He said, "She was the one trying to seduce me!" A witness from her family made an observation. He said, "If the front of his shirt is torn, then she is right and he is the liar!"
He said: ‘It was she who sought to seduce me.’ And a witness of her own family testified: ‘If his shirt is torn in front, she speaks the truth and he is of the liars.
He -Yusuf- said: "She tried to incite me to an immoral act,". When the family gathered to judge the case, one of them wisely said: "if his garment is torn at the front, then she is in the right and the truth is on her side, and" he is lying
Yusuf cried out, “She’s the one who tried to seduce me!” A member of her household recommended, “If his shirt is torn from the front then she’s telling the truth, and he’s lying;
Joseph responded, “It was she who tried to seduce me.” And a witness from her own family testified: “If his shirt is torn from the front, then she has told the truth and he is a liar.
He said: she desired me, and a witness of her family gave evidence that if his shirt is torn from the front then she is telling the truth and he is lying.
Joseph said: ‘It was she who attempted to seduce me.‘ ‘If his shirt is torn from the front,‘ said one of her people who was present, ‘she is speaking the truth and he is lying.‘
He said, "She is the one who tried to seduce me." A witness from her family suggested: "If his garment is torn from the front, then she is telling the truth and he is a liar.
[Joseph] said, "It was she who tried to seduce me." A member of her household suggested that, "If his shirt has been torn from the front, then she is telling the truth and he is a liar,
[Joseph] said, “It was she who tried to seduce me.” A member of her household suggested that “If his shirt has been torn from the front, then she is telling the truth and he is a liar,
He said, “She seduced me about myself.” And a witness from her family witnessed: “If his shirt is torn from the front: so, she truthed, and he is among the liars.
He said: 'She(it was who)sought to seduce me from my(pure)self, ' and a witness from her own family bore witness, 'If it be that his shirt is torn from the front, then she speaks the truth and he is of the liars'.
[Joseph] said: 'It was she who sought to seduce me.' One of her own household testified: 'If his shirt has been torn from the front, then she is speaking the truth and he is lying.
Joseph said, "She is the one who tried to seduce me." Now a member of her family came and suggested, "If his shirt is torn from the front, then she is telling the truth, and he is the liar
He said: She sought to make me yield (to her); and a witness of her own family bore witness: If his shirt is rent from front, she speaks the truth and he is one of the liars
Joseph said, `She it was who sought to seduce me against my will.' And a witness of her household bore witness saying, `If his shirt is torn from the front, then she has spoken the truth and he is a liar
He said, “It was she who sought to lure me from myself.” And a witness from her own people testified, “If his shirt is torn from the front, then she has spoken the truth and he is among the liars
He (Yusuf) said: "It was she who tried to seduce me— From my (true) self." And one of (the members of) her household saw and told what happened, (like this):— "If it is that his shirt is torn from the front, then what she says is true, and he is the liar
He said, “It was she who tried to seduce me.” A witness from her family testified, “If his shirt is torn from the front, then she told the truth, and he is the liar.
He said, 'It was she who tried to seduce me.' A witness from her household suggested: 'If his shirt is torn from the front: then she has told the truth, and he is the liar
[Joseph] said, "It was she who sought to seduce me." And a witness from her family testified. "If his shirt is torn from the front, then she has told the truth, and he is of the liars
He said, 'She desired me for my person.' And a witness from her family bore witness: 'If his shirt is torn from in front, then she speaks the truth and he is of the liars;
He said: "It was she that sought to seduce me - from my (true) self." And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar
He said: "It was she that sought to seduce me - from my (true) self." And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar
وَإِن كَانَ قَمِیصُهُۥ قُدَّ مِن دُبُرࣲ فَكَذَبَتۡ وَهُوَ مِنَ ٱلصَّـٰدِقِینَ ٢٧
but if it is torn at the back, then she is lying and he is telling the truth.’
But if his shirt is torn from the back, then she is lying and he is speaking the truth.”
And if his shirt be rent from behind, then she lieth, and he is of the truth-tellers
But if the shirt is torn from behind then she is a liar, and he speaks the truth."
“But if his shirt is torn from the back, then she has lied and he is of the truthful.”
If his shirt is torn at the back, then she has lied and he has clearly told the simple truth.´
But if his shirt is torn from behind, then she lies and he tells the truth.’
"But if it is torn from the back, then she is lying, and he is truthful."
`But if his shirt has been torn from behind then she is a liar and he speaks the truth.
but if it be that his shirt has been torn from behind, then she has lied, and he is one of the truthful.
and if his shirt is torn from behind, then she is lying and he is truthful.”
“ But if his shirt is torn from the back, the lady is a liar and Joseph says the truth.”
“But if it be that his shirt is torn from the back, then she is the liar, and he is telling the truth.
But if his shirt has been torn from the back, then she has lied and he is of the truthful.”
but if his shirt be rent from behind, then she lies and he is of the truth tellers.
"And if his shirt is torn from behind, then the woman is a liar and he is truthful."
But if his shirt is torn from the back, then she lied and it is he who is among the truthful.
But if his garment be rent behind, she lieth, and he is a speaker of truth
"But if his shirt be rent from behind, then she lies and he is of the truthful."
but, if his shirt is torn from behind, she lied, and he is of the truthful.
But if his shirt be rent behind, she lieth and he is true."
And if his shirt is torn on the back-side, then she has lied and he is of those who speak the truth.
But if his long shirt had been torn from behind, she lied against herself; he was among ones who are sincere.
“If his shirt is torn from the back, then she is the liar, and he is telling the truth.”
But if it is ripped from behind, then he is speaking the truth and she is lying."
But if his shirt is torn from behind, then she has lied, and he is truthful."
And if his shirt is rent behind, she tells a lie and he is of the truthful
and if his shirt is torn from behind then she speaks the lie and he is of the truthful.”
"And if his shirt is torn off from behind, she is telling a lie and he is telling the truth."
But if his shirt is torn from behind, then she is a liar and he is of the truthful.
"And if his shirt is torn from behind, then she is lying, and he is truthful."
"And if his shirt is torn from behind, then she is lying, and he is truthful."
And if his shirt is torn from behind, then she is lying, and he is truthful.
And if his shirt/dress was ripped/cut from (the) back/end, so she lied/falsified and he is from the truthful
but if his tunic has been torn from behind, then she is lying, and he is speaking the truth."
And in case his shirt has been ripped from the rear, then she has lied, and he is (one) of the sincere."
And if his shirt is torn from behind, then she hath lied and he is of the truthful
but if his shirt is torn from behind, she is lying and he is speaking the truth."
and if his shirt was ripped from behind, then she is telling a lie and he is truthful
But if his shirt is torn from behind, then she is lying while he is one of the truthful."
"On the other hand, if the back of the shirt is torn, then he is right and she is lying!"
But if his shirt is torn from behind, then she is lying and he is one of the truthful’.
"And", he added, "if his garment is torn at the back then she is lying and he has fact upon his side."
but if his shirt is torn from behind then she’s lying, and he’s telling the truth.”
But if it is torn from the back, then she has lied and he is truthful.”
And if his shirt is torn from behind, then she is lying and he is telling the truth.
And if his shirt is torn from behind, then she is lying and he is speaking the truth.‘
"And if his garment is torn from the back, then she lied, and he is telling the truth."
but if his shirt has been torn from behind, then she is lying and he is telling the truth."
but if his shirt has been torn from behind, then she is lying, and he is telling the truth.”
And if his shirt is torn from the back: so, she has lied, and he is among the truthful.”
And if his shirt is torn from the back, then she tells a lie, and he is of the truthful(ones).
But if it has been torn from behind, then she is lying, and he is speaking the truth.'
And if his shirt is torn from the back then she lied, and he is telling the truth."
And if his shirt is rent from behind, she tells a lie and he is one of the truthful
`But if his shirt is torn from behind, then she has lied and he is of the truthful'
But if his shirt is torn from behind, then she has lied and he is among the truthful.
"But if it is that his shirt is torn from the back, then is she the liar, and he is telling the truth!"
But if his shirt is torn from the back, she has lied, and he is the truthful one.”
But if his shirt is torn from the back: then she has lied, and he is the truthful.'
But if his shirt is torn from the back, then she has lied, and he is of the truthful."
But if his shirt is torn from behind, then she lies and he is of the truth tellers.'
"But if it be that his shirt is torn from the back, then is she the liar, and he is telling the truth!"
"But if it be that his shirt is torn from the back, then is she the liar, and he is telling the truth!"
فَلَمَّا رَءَا قَمِیصَهُۥ قُدَّ مِن دُبُرࣲ قَالَ إِنَّهُۥ مِن كَیۡدِكُنَّۖ إِنَّ كَیۡدَكُنَّ عَظِیمࣱ ٢٨
When the husband saw that the shirt was torn at the back, he said, ‘This is another instance of women’s treachery: your treachery is truly great
So when he (her husband) saw his (Joseph’s) shirt torn from the back; he said (to her): “Surely, it is your plot (O women). Certainly your plot is mighty!
So when he saw his shirt rent from behind, he said: verily it is of the guile of ye women; verily the guile of ye women is mighty
When the husband saw the shirt torn at the back, he said: "Surely this is a woman's ruse, and the wiles of women are great
When (al-Azeez; her husband) saw (Joseph’s) shirt torn from the back, he said, “This is surely the guile of you women... the guile of women is great indeed!”
He saw the shirt torn at the back and said, ´The source of this is women´s deviousness. Without a doubt your guile is very great.
So when he saw that his shirt was torn from behind, he said, ‘This is [a case] of you women’s guile! Your guile is great indeed
So when he (her husband) saw that his shirt was torn from the back, he (turned to his wife and) said: "This is from the guile of you women; for sure your guile is great."
So when he (- her husband) saw his shirt torn from behind, he (at once understood the truth of the matter and) said (to his wife), `This is surely a (deceiving) device which you women practise. Your (cunning) device is indeed great.
When he saw his shirt was torn from behind he said, 'This is of your women's guile; surely your guile is great
So, when he saw that his shirt is torn from behind, he said (to her:) “Indeed that is from plot of you women, indeed your plot is great.
When the husband saw that the shirt was torn at the back, he said: “What a cunning woman.”
So when he saw that his shirt was torn from the back her husband said, “Indeed the seduction was yours, truly extreme is your deception
Then when he saw that his shirt had been torn from the back, he said, “This is indeed of your (womanly) plotting; indeed, your plotting is great!”
And when he saw his shirt rent from behind he said, 'This is one of your tricks; verily, your tricks are mighty
So when the governor saw his shirt torn from behind, he said, "Indeed this is a deception of women; undoubtedly the deception of women is very great."
So when he saw his shirt torn from behind he said, “It is from your scheming (womenfolk). Your scheming is indeed awesome.”
And when her husband saw that his garment was torn behind, he said, this is a cunning contrivance of your sex; for surely your cunning is great
And when he saw his shirt rent from behind he (her husband) said, "This is one of the guiles (or tricks) of you women; verily, your tricks are great
And when he saw his shirt torn at the back, he said: 'This is one of your (women's) guiles. Your guile, (O woman), is great indeed
And when his lord saw his shirt torn behind, he said, "This is one of your devices! verily your devices are great
So when (the husband) saw his shirt torn at the back, he said:; “Surely, it is out of the plot hatched by you women! Certainly the plot of you women is a very serious one
When her husband saw his long shirt was torn from behind, he said: It is of your (f) cunning; truly, your (f) cunning is serious.
When (the husband) saw that the shirt was torn from the back, he said, “This is truly your female doing. Truly, your plot is strong.
So when he (her husband) saw that Joseph's shirt was ripped from behind, he said to her: "It is one of the tricks of you women! Your trick was mighty indeed!
So when the husband saw Joseph´s shirt torn from behind he exclaimed: "Surely, this is one of the tricks of you women; your tricks are indeed great
So when he saw his shirt rent behind, he said: Surely it is a device of you women. Your device is indeed great
So when he saw his shirt torn from behind, he said, “It is certainly a plot of you women, your plot is certainly great.
So when he (husband of the woman) saw his (Joseph's) shirt torn off from behind, he (the husband) said, "It is indeed an instance of female cunningness. You women are indeed great at being cunning."
Then, when he (‘Aziz of Egypt) saw his shirt and found it torn from behind, he said: ‘This is the craft of you women. Certainly, your women-craft is highly (dangerous)
So when he saw that his shirt was torn from behind, he said: "This is from your female scheming, your female scheming is indeed great!"
So when he saw that his shirt was torn from behind, he said: "This is from your female planning, your female planning is indeed great!"
So when he saw that his shirt was torn from behind, he said: "This is from your female planning, your female planning is indeed great!"
So when he saw his shirt/dress (was) ripped/cut from (the) back/end, he said: "That it is from your (F) plotting/conspiring that your (F) plotting/conspiring (is) great."
And when (her husband] saw that his tunic was torn from behind, he said: "Behold, this is [an instance] of your guile, O womankind! Verily, awesome is your guile
So, as soon as he saw his shirt ripped from the rear, he said, "Surely this is of your (The Arabic adjective is feminine plural) (women's) plotting; surely your (The Arabic adjective is feminine plural) plotting is monstrous
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
When the master saw that Joseph's shirt was torn from behind, he told his wife, "This is some of your womanly guile in which you are certainly skillful
So, when he (her husband) saw his shirt ripped from behind, he said, .This is certainly your trickery, O women. Great is the trickery of you women indeed
Thus, when he saw his shirt torn from behind, he said: “This is one of the machinations of women. Indeed, their machination is great!"
He looked at the shirt. It was torn from the back! He said (to his woman), "Surely, it was your treachery. The deception wrought by women is hard to figure!"
So when he saw his shirt torn from behind, he said: ‘This is of the machinations of women. Indeed, their machination is so shrewd!’
When her husband saw the garment torn at the back, he said: " This is one of your intrigues, you women; potent indeed is your cunning which you take for a sinister and crooked wisdom"
When her husband saw the shirt was torn from behind, he said, “This cunning scheme of yours; is a big trick,
So when her husband saw that Joseph’s shirt was torn from the back, he said ˹to her˺, “This must be ˹an example˺ of the cunning of you ˹women˺! Indeed, your cunning is so shrewd!
Then when they saw his shirt torn from behind he said: this is one of your plots, the plots of you women are enormous.
And when her husband saw that Joseph‘s shirt was rent from behind, he said to her: ‘This is but one of your tricks. Your cunning is great indeed!‘
When her husband saw that his garment was torn from the back, he said, "This is a woman's scheme. Indeed, your scheming is formidable.
When [her husband] saw that his shirt was torn from behind, he said, "This is another instance of women's treachery. Your treachery is truly great.
When [her husband] saw that his shirt was torn from behind, he said, “This is another instance of women’s treachery. Your treachery is truly great.
So, when he saw that his shirt was torn from his back, he said, “This is from your plot. Surely, your plot is great.”
So when he(the 'Aziz)saw his shirt was torn from behind, he said: 'Verily it is of the guile of you women! Truly, your guile is great'.
When [her husband] saw that Joseph's shirt was torn from behind, he said to her: 'This is indeed [an instance] of the guile of you, women. Your guile is awesome indeed!'
When her husband saw the shirt torn from the back, he said, "This is the typical scheme of you women. Your scheming is formidable." (His discriminatory comment shows his anger, and that women in that society were not viewed well)
So when he saw his shirt rent from behind, he said: Surely it is a guile of you women; surely your guile is great
So when he saw his shirt torn from behind, he said, Surely, this is a device of you women. Your device is indeed mighty
So when he saw that his shirt was torn from behind, he said, “Verily this is among the schemes of you women—your scheming is great indeed
So when he (the husband) saw his (Yusuf’s) shirt— That it was torn at the back— (Her husband) said: "Surely! It is a plot of you women! Truly, your plot is strong (and large)
Seeing his shirt torn from the back, he said, “This is one of your cunning tricks. Your scheming is indeed considerable.”
And when he saw that his shirt was torn from the back, he said, 'This is a woman's scheme. Your scheming is serious indeed.'
So when her husband saw his shirt torn from the back, he said, "Indeed, it is of the women's plan. Indeed, your plan is great
And when he saw his shirt torn from behind he said, 'Indeed it is of your tricks; indeed, your tricks are mighty.
So when he saw his shirt,- that it was torn at the back,- (her husband) said: "Behold! It is a snare of you women! truly, mighty is your snare
So when he saw his shirt,- that it was torn at the back,- (her husband) said: "Behold! It is a snare of you women! truly, mighty is your snare
یُوسُفُ أَعۡرِضۡ عَنۡ هَـٰذَاۚ وَٱسۡتَغۡفِرِی لِذَنۢبِكِۖ إِنَّكِ كُنتِ مِنَ ٱلۡخَاطِءِینَ ٢٩
Joseph, overlook this; but you [wife], ask forgiveness for your sin- you have done wrong.’
O Joseph! Turn away from this, and you (O my wife) ask forgiveness for your sin. Surely, you were of the sinful.”
Yusuf! turn away therefrom; and, thou woman! ask forgiveness for thy sin; verily thou hast been of the guilty
Ignore this affair, O Joseph; and you, O woman, ask forgiveness for your sin, for you were surely errant."
“Joseph... Overlook this (forget it happened)... (Woman!) Ask forgiveness for your mistake... Indeed, you have made a big mistake.”
Yusuf, ignore all this, and you, my wife, should ask forgiveness for your evil act. There is no doubt that you are in the wrong.´
Joseph, let this matter alone, and you, woman, plead for forgiveness for your sin, for you have indeed been erring.’
(To Joseph) he said "Do not mention this (to anyone)." (To his wife) he said: "Ask forgiveness for your sin; for surely you have committed a sin."
(Turning to Joseph) he said, `Joseph! leave the matter alone and you (- woman) seek forgiveness for your sin. It is you, of course who are of the sinful.
Joseph, turn away from this; and thou, woman, ask forgiveness of thy crime; surely thou art one of the sinners.
Joseph, stay away from this, and you (my wife) ask forgiveness for your sin, for indeed you are of the sinners.”
Then he continued: “Joseph, try to forget this incidence. As for you woman, you should beg forgiveness for your sin.”
“O Joseph, pass this over. O wife, ask forgiveness for your wrong, for truly you have been at fault.
“Joseph, disregard this. And you (woman), ask forgiveness for your misdeed; indeed, you have been one of the wrongdoers.”
Joseph! turn aside from this. And do thou, woman, ask pardon for thy fault; verily, thou wert of the sinners.
"O Yusuf! Disregard this - and O woman! Seek forgiveness for your sin; indeed you are of the mistaken."
O Joseph! Let this pass and you (O wife) seek forgiveness for your sin. For you indeed are of those who were in error.
O Joseph, take no farther notice of this affair: And thou, O woman, ask pardon for thy crime; for thou art a guilty person
"O Joseph! Turn aside from this (pass it over). And do you, woman, ask pardon for your fault; for truly, you are of the sinful."
Joseph, turn away from this. And you, ask forgiveness for your sin. You are indeed one of the sinners.
Joseph! leave this affair. And thou, O wife, ask pardon for thy crime, for thou hast sinned."
(O) Yusuf! Forget about this. And (O wife!) Ask forgiveness for your sin. Surely you (O wife): you are of those who commit errors.”
Joseph! Turn aside from this! To his wife he said: Ask thou for forgiveness for thy (f) impiety; truly, thou (f) hadst been of the ones who are inequitable.
“O Joseph, forget about this.” [To the wife:] “Ask forgiveness for your sin. Truly, you are to blame.”
O Joseph, say no more about this, and you (O my wife) seek forgiveness for your sins, for you were indeed the wrongdoer."
Joseph, disregard this. And you - woman - ask forgiveness for your sin, for indeed it is you who has been at fault."
O Joseph, turn aside from this. And (O my wife), ask forgiveness for thy sin. Surely thou are one of the sinful
Yusuf : turn away from this and (O my wife:) ask protective forgiveness for your sin, you are certainly of those women who are at fault.”
"Joseph! You stay away from this; and (to his wife) You ask forgiveness for your sin, You are indeed the one at fault."
O Yusuf (Joseph)! Ignore it and, (O Zulaykha,) ask forgiveness for your sin. Surely, it is you who are of the sinful.
"Joseph, turn away from this. And you woman, seek forgiveness for your sin; you were of the wrongdoers."
"Joseph, turn away from this. And you woman, seek forgiveness for your sin; you were of the wrongdoers."
Joseph, turn away from this. And you woman, seek forgiveness for your sin; you were of the wrongdoers.
Joseph object/turn away from that, and (to her) ask for forgiveness (F) for your crime (F), that you (F) were (F) from the sinners/mistaken
[But,] Joseph, let this pass! And thou, [O wife,] ask forgiveness for thy sin-for, verily, thou hast been greatly at fault!"
Yusuf, veer away from this; and you (woman) ask forgiveness of your guilty deed surely you were (one) of the sinners."
O Joseph! Turn away from this, and thou, (O woman), ask forgiveness for thy sin. Lo! thou art of the faulty
Joseph, stay away from such affairs and you, woman, ask forgiveness for your sin; the guilt is yours."
O Yusuf, ignore this matter, and you (O woman,) seek forgiveness for your sin, for you were guilty infact
O’ ‘Joseph’, turn aside from this. As for you (-my wife-), you should ask forgiveness for your sin. You were definitely of the sinners."
"Yusuf, ignore this! Oh woman, seek forgiveness! Surely, you are the wrong doer!"
O’ Joseph, turn aside from this. As for you (my wife), you should ask forgiveness for your iniquitous deed. You were definitely of the sinful.’
"Yusuf", he continued, "let go this incident, and you, my wife, invoke Allah's forgiveness; you were indeed in the wrong."
Yusuf overlook this,” and told his wife, “Seek forgiveness for your sin, you are wrong.</i
O Joseph! Forget about this. And you ˹O wife˺! Seek forgiveness for your sin. It certainly has been your fault.”
Yusuf (Joseph), let go of this, and you (woman) seek forgiveness for your sin, for you are guilty.
Joseph, say no more about this. Woman, ask pardon for your sin. You have assuredly done wrong.‘
"Joseph, disregard this incident. As for you (my wife), you should seek forgiveness for your sin. You have committed an error."
Joseph, overlook this. While you, [wife,] ask forgiveness for your sin-you are greatly at fault."
Joseph, overlook this. While you, [wife,] ask forgiveness for your transgression—you are greatly at fault.”
“Joseph, turn away about this. And you, (The woman) ask forgiveness for your misdeed; surely you were among the guilty ones.”
O Yusuf! Overlook this matter; and you,(O my wife), ask forgiveness for your sin, for surely you are of the wrong- doers.
'Joseph, let this pass! And you, woman, ask forgiveness for your sin. You have been seriously at fault.'
He said, "O Joseph! Forget about what happened. And you O woman! Ask forgiveness. For, you have been greatly at fault."
O Yusuf! turn aside from this; and (O my wife)! ask forgiveness for your fault, surely you are one of the wrong-doers
`O Joseph, do thou overlook this mischief and thou, O woman, ask forgiveness for thy sin. Certainly thou art of the guilty.
Joseph, turn away from this. And you, seek forgiveness for your sin. Truly you were among those at fault.
"O Yusuf (Joseph), forget this event! (O wife! Now you), ask forgiveness for your sin; Verily, you have been at fault!"
“Joseph, turn away from this. And you, woman, ask forgiveness for your sin. You are certainly in the wrong.”
'Joseph, turn away from this. And you, woman, ask forgiveness for your sin; you are indeed in the wrong.'
Joseph, ignore this. And, [my wife], ask forgiveness for your sin. Indeed, you were of the sinful."
Joseph, turn away from this. (Spoken to the female) And ask forgiveness for your sin; indeed, you were of the sinners.'
"O Joseph, pass this over! (O wife), ask forgiveness for thy sin, for truly thou hast been at fault!"
"O Joseph, pass this over! (O wife), ask forgiveness for thy sin, for truly thou hast been at fault!"
4
Joseph is Imprisoned
۞ وَقَالَ نِسۡوَةࣱ فِی ٱلۡمَدِینَةِ ٱمۡرَأَتُ ٱلۡعَزِیزِ تُرَ ٰوِدُ فَتَىٰهَا عَن نَّفۡسِهِۦۖ قَدۡ شَغَفَهَا حُبًّاۖ إِنَّا لَنَرَىٰهَا فِی ضَلَـٰلࣲ مُّبِینࣲ ٣٠
Some women of the city said, ‘The governor’s wife is trying to seduce her slave! Love for him consumes her heart! It is clear to us that she has gone astray.’
And women in the city (heard the incident and) said: “The wife of Al-Aziz is seeking to seduce her young captive, indeed she has fallen in love madly with him. Surely, we see her in plain error.”
And women in the city said; the wife of the AZiZ hath solicited her page against himself; he hath inflamed her with love; verily we behold her in error manifest
In the city the women gossiped: "The minister's wife longs after her page. He has captured her heart. We think she is in clear error."
And the news reached the women in the city, “The wife of al-Azeez tried to seduce her slave! His love has captured her heart! Indeed, we see her in clear perversion!”
Some city women said, ´The governor´s wife solicited her slave. He´s fired her heart with love. We see that she´s the one to blame.´
Some of the townswomen said, ‘The chieftain’s wife has solicited her slave boy! He has captivated her love. Indeed we see her to be in manifest error.’
Women (gossiping) in the city said: "The minister’s wife has sought to enjoy herself by her slave-boy. Certainly it (her desire for him) has pierced her heart with love. We see that she has plainly lost her wits and her way."
And the women talked in the city, `The wife of the 'Aziz (- Potiphar, the captain of king's guard) seeks to seduce her young slave against his will. His love has indeed penetrated deep in her heart. Indeed, we see her in obvious error (in going too far in her love).
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
And women in the city said: “Wife of Aziz (the powerful one) wants to seduce her young slave, love has affected her, and indeed we see her in an obvious error.”
The women of the town started to gossip about this incidence, saying: “The wife of the governor has passionately fallen in love with her slave; what kind of woman is she?”
The ladies in the city said, “The wife of the great Aziz has sought to seduce her slave from himself. Truly he has inspired her with violent love. We see she is evidently going astray.
And some ladies in the city said, “The mighty governor's wife seeks to seduce her young assistant; he has certainly impassioned her with love! Indeed, we do see her in evident misguidance.”
And women in the city said, 'The wife of the prince desires her young man for his person; he has infatuated her with love: verily, we see her in obvious error.
And some women of the city said, "The governor’s wife is seducing her young slave; indeed his love has taken root in her heart; and we find her clearly lost."
And women in the city said, “The wife of the Aziz sought to prevail with her slave-boy over himself. Indeed love has penetrated through the core of her heart. So we see her indeed to be in manifest error.”
And certain women said publicly in the city, the nobleman's wife asked her servant to lie with her: He hath inflamed her breast with his love; and we perceive her to be in a manifest error
And some women in the city said, "The wife of the King´s Minister seeks to seduce her slave for his person; truly, he has infatuated (smitten) her with lust: verily, we see her in manifest error."
Certain women in the city said: 'The Governor's wife has sought to seduce her servant. He has made her heart stricken with love for him. Clearly, we perceive her to be in error.
And in the city, the women said, "The wife of the Prince hath solicited her servant: he hath fired her with his love: but we clearly see her manifest error."
And the ladies in the city gossiped: “The wife of Al-Aziz seduces her subordinate young man against his inclination; indeed he (i.e., Yousuf’s personality) has ignited in her violent love; verily, we surely see her in manifest deviation.'
And the ladies in the city said: The woman of the great one solicits her spiritual warrior, enticing him to evil. Surely, he captivated her longing. Truly, we consider her to be clearly wandering astray.
Ladies in the city said, “The wife of Aziz is trying to seduce her slave against his will. He has indeed caused her to feel passionate love. We certainly see her making an obvious mistake.”
The women of the city began to talk about this incident, saying: "The wife of Al-Aziz has seduced her young slave, for she has fallen madly in love with him. In fact, we see her in manifest error."
And some ladies in the city began to say: "The chief´s wife, violently in love with her houseboy, is out to tempt him. We think she is clearly mistaken."
And the women in the city said: The chief’s wife seeks to seduce her slave. He has indeed affected her deeply with (his) love. Truly we see her in manifest error
And the women in the city said, “The Aziz’s wife seeks her slave to yield to her (for an evil act, his) love has affected her heart deeply, we certainly see her in manifest error.”
And the city women gossiped, "The nobleman's wife has tried to seduce her young slave. She is surely overcome with love for him. We do indeed see her going manifestly astray."
And some women of (the elite class in) the city began to say: ‘The wife of ‘Aziz seeks to seduce her slave-boy for her purpose. The love for him (the slave) has gone deep into her heart. We surely see her in manifest error.
And some women in the city said: "The wife of the Governor is trying to seduce her young man from himself; she is taken by love. We see her clearly misguided."
Andsome women in the city said: "The wife of the governor is trying to seduce her young man from himself; she is taken by love. We see her clearly misguided."
And some women in the city said: "The wife of the governor is trying to seduce her young man from himself; she is taken by love. We see her clearly misguided."
And women in the city/town said: "Elaziz/the Egyptian ruler's woman (wife) seduces/entices her youth/slave/servant from himself, he had affected her deeply/deeply impassioned her lovingly , that we see/understand her (E) in evident misguidance."
NOW the women of the city spoke [thus to one another]: "The wife of this nobleman is trying to induce her slave-boy to yield himself unto her! Her love for him has pierced her heart; verily, we see that she is undoubtedly suffering from an aberration
And (some) women folk in the city said, "The wife of the governor (Literally: the ever-mighty Al-Aziz) is soliciting her page; (Literally: seeking to win his self ) he has already smitten (her heart) with love; (Literally: affected her pericardium, i.e., infatuated her) surely we indeed see her in evident error."
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
Some of the women in the town started to gossip saying, "The King's wife has tried to seduce her servant and has fallen madly in love with him. We think that she is in manifest error"
And women in the city said, .The wife of the minister is seducing her youthful slave. His love has entered the depth of her heart. Surely, we see her in open error
Some women in the city said: "The wife of the governor tried to seduce her servant. She is deeply in love with him. Indeed, we see her in a manifest deception.”
Gossip spread among the women of the town, "The wife of the chief is infatuated with her slave and attempted to seduce him! We think she has clearly gone astray!"
Some women in the city said: ‘The wife of the governor tried to seduce her slave-boy. She is madly in love with him. Indeed, we see her living in a manifest deception.’
The rumour circulated among some women -the society- in the city. They said: "The wife of the court officer solicits her slave; she is much enamoured of him and inflamed with love; we see that she is indeed vitiated by error."
Some prominent women of the city began to say, “The captain’s wife was in love with her servant; she has fallen in love. We believe she is wrong.”
Some women of the city gossiped, “The Chief Minister’s wife is trying to seduce her slave-boy. Love for him has plagued her heart. Indeed, we see that she is clearly mistaken.”
And some women in the town said: the wife of the governor desired her male servant, he has infatuated her with love, we consider her clearly astray.
In the city, women were saying: ‘The Prince‘s wife has sought to seduce her servant. She has conceived a passion for him. We can see that she has clearly gone astray.‘
Some women in the city gossiped: "The governor's wife is trying to seduce her servant. She is deeply in love with him. We see that she has gone astray."
Some women of the town said [to one another], "The governor's wife is trying to seduce her slave. Her love for him consumes her. We see that she is clearly lost."
Some women of the town said [to one another], “The governor’s wife is trying to seduce her servant . Her love for him consumes her. We see that she is clearly lost.”
And women in the city said, “The Cherished Man’s woman is seducing her guy about himself. Already he was causing passion to her in love. Surely, we see her in obvious astray.”
And some women in the city said: 'The wife of the 'Aziz has sought to seduce her slave from his(pure)self; he has affected her with love. Verily we see her in manifest error'.
In the city, women were saying: 'The Chief Minister's wife is trying to seduce her slave lad, as she is passionately in love with him. We see that she is clearly going astray.'
Women in the city started gossiping, "The governor's wife is trying to seduce her servant. She is deeply in love with him. But we see that she adopted the wrong tactics."
And women in the city said: The chiefs wife seeks her slave to yield himself (to her), surely he has affected her deeply with (his) love; most surely we see her in manifest error
And the women in the city said, `The wife of Aziz seek to seduce her slave-boy against his will. He has infatuated her with love. Indeed we see her in manifest error.
Some women of the city said, “The viceroy’s wife sought to lure her slave boy from himself! He has filled her with ardent love. Truly we consider her to be in manifest error.
And the (other) ladies from the city, said: "The wife of the (great lord) ‘Aziz is trying to seduce her young man (the slave) from his (true and noble) self: Truly he must have aroused strong love in her: Surely, we see clearly that she is going astray."
Some women in the city began to gossip, “The governor’s wife is trying to seduce her servant; she is deeply in love with him. We see her as clearly misguided.”
Some ladies in the city said, 'The governor's wife is trying to seduce her servant. She is deeply in love with him. We see she has gone astray.'
And women in the city said, "The wife of al-'Azeez is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her [to be] in clear error."
And women in the city said, 'The wife of the Aziz desires her young man for his person; certainly, love has struck her pericardium; indeed, we surely see her in clear error.'
Ladies said in the City: "The wife of the (great) 'Aziz is seeking to seduce her slave from his (true) self: Truly hath he inspired her with violent love: we see she is evidently going astray."
Ladies said in the City: "The wife of the (great) 'Aziz is seeking to seduce her slave from his (true) self: Truly hath he inspired her with violent love: we see she is evidently going astray."
فَلَمَّا سَمِعَتۡ بِمَكۡرِهِنَّ أَرۡسَلَتۡ إِلَیۡهِنَّ وَأَعۡتَدَتۡ لَهُنَّ مُتَّكَءࣰا وَءَاتَتۡ كُلَّ وَ ٰحِدَةࣲ مِّنۡهُنَّ سِكِّینࣰا وَقَالَتِ ٱخۡرُجۡ عَلَیۡهِنَّۖ فَلَمَّا رَأَیۡنَهُۥۤ أَكۡبَرۡنَهُۥ وَقَطَّعۡنَ أَیۡدِیَهُنَّ وَقُلۡنَ حَـٰشَ لِلَّهِ مَا هَـٰذَا بَشَرًا إِنۡ هَـٰذَاۤ إِلَّا مَلَكࣱ كَرِیمࣱ ٣١
When she heard their malicious talk, she prepared a banquet and sent for them, giving each of them a knife. She said to Joseph, ‘Come out and show yourself to them!’ and when the women saw him, they were stunned by his beauty, and cut their hands, exclaiming, ‘Great God! He cannot be mortal! He must be a precious angel!’
So when she heard about their accusation, she invited them, and prepared a banquet for them; and she gave each one of them a knife (to cut fruit). (When they were ready to cut) she asked (Joseph): “Come out before them.” When they saw him, they exalted him (at his beauty) and (to their surprise) cut their hands. They exclaimed: “Allah forbid! This is not a man! This is none but a noble angel!”
Then, when she heard of their cunning talk, she sent unto them a messenger, and got ready for them a cushioned Couch, and gave a knife to each of them. And she said: come forth to them. Then when they saw him, they were astonished at him, and they made a cut in their hands, and said: how perfect is God! no man is he: he is naught but an angel noble
When she heard their slanderings, she sent for them and prepared a banquet, and gave each of them a knife (for paring fruit), and called (to Joseph): "Come out before them." When they saw him, the women were so wonderstruck they cut their hands, and exclaimed: "O Lord preserve us! He is no mortal but an honourable angel."
When (the wife of al-Azeez) heard them talking behind her back she sent them an invitation and prepared for them a banquet and gave each of them a knife then called out (to Joseph), “Come out before them (and show yourself)!”... When (the women of the city) saw him they extolled him (his handsomeness) and cut their hands (instead of what they were holding) in astonishment... They claimed, “Never! By Allah, this is no mortal; this could only be a fine angel.”
But when she heard of their malicious talk, she sent for them and made a sumptuous meal and then she gave a knife to each of them. She said, ´Go out to them.´ When they saw him, they were amazed by him and cut their hands. They said, ´Allah preserve us! This is no man. What can this be but a noble angel here!´
When she heard of their machinations, she sent for them and arranged a repast, and gave each of them a knife, and said [to Joseph], ‘Come out before them.’ So when they saw him, they marveled at him and cut their hands [absent-mindedly], and they said, ‘Good heavens! This is not a human being! This is but a noble angel!’
When she heard of their sly whispers, she sent for them, and prepared for them a place of reclining for a sumptuous meal. She gave to each one of them a knife and said (to Joseph): "Come out before them!" When they saw him, they were so stricken with admiration of him that they cut their hands, exclaiming: "God save us! This is no human mortal; he is but a noble angel!"
And when she heard of their sly whisperings (and taunting remarks), she sent for them and prepared a repast for them, then (on the women's arrival) she gave to each one of them a knife (to eat fruit therewith) and said (to Joseph then), `Come forth in their presence.' So when they saw him they found him a dignified personality and cut their hands (through wonder and) said, `Glory be to Allah! He is not a human being. He is but a noble angel.
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.
So, when she heard of their gossip, she sent for them and prepared a banquet for them, and gave every one of them a knife and she said (to Joseph:) “Come out before them.” So, when they saw him, they admired him and cut their hands (in amazement), and they said: “God forbid, this is not a human being, this is not but a noble angel.”
When governor’s wife heard about such gossips, she invited all important ladies of the town and prepared a relaxed environment for them. When they were cutting the fruits with their knives, she asked Joseph to enter the room. they were so enchanted with his look that they cut their hands. They spontaneously said: “Good Lord; is he a human being or an angel?”
When she heard of their gossip, she sent for them and prepared a banquet for them. She gave each of them a knife and said, “Come out before them.” When they saw him, they applauded him, and cut their hands. They said, “God preserve us, no mortal is this, this is none other than a noble angel.
So when she heard of their gossip, she sent for them and prepared for them reclining cushions and brought each one of them a knife, and she said, “Come out before them.” So when they saw him, they marveled at him and cut their hands and said, “God forbid! In no way is this a human being; this is but a noble angel!”
And when she heard of their craftiness, she sent to them and prepared for them a banquet, and gave each of them a knife; and she said, 'Come forth to them!' And when they saw him they said, 'Great God!' and cut their hands and said, 'God forbid! This is no mortal, this is nothing but an honourable angel.
And when she heard of their secret talk, she sent for them and prepared cushioned mattresses for them and gave a knife to each one of them and said to Yusuf, "Come out before them!" When the women saw him they praised him and cut their hands, and said, "Purity is to Allah - this is no human being; this is not but an honourable angel!"
So when she heard about their malicious talk, she sent for them and prepared for them [couches] to recline on and gave to each one of them a knife. Then she said [to Joseph], “Come out in front of them.” so when they saw him they expressed their amazement at him and cut their hands and they exclaimed, “God forbid. This is not a mortal human. This is but a gracious angel.”
And when she heard of their subtle behaviour, she sent unto them, 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; and they cut their own hands, and said, O God! This is not a mortal; he is not other than an angel, deserving the highest respect
And when she heard of their malicious talk, she sent for them, and prepared for them a banquet, and gave each of them a knife; and she said (to Joseph), "Come forth to them!" And when they saw him they exalted (admired) him and cut their hands
When she heard of their sly whispers, she sent for them and prepared a banquet. To each she gave a knife, (then called Joseph saying:) 'Come and attend to them. ' When they saw him, they were so taken with him that they cut their hands, and said: 'Allah save us! This is no mortal, he is no other but a noble angel!
And when she heard of their cabal, she sent to them and got ready a banquet for them, and gave each one of them a knife, and said, "Joseph shew thyself to them." And when they saw him they were amazed at him, and cut their hands, and said, "God keep us! This is no man! This is no other than a noble angel!"
So when she heard of their badly warranted accusation, she sent for them and arranged a banquet for them; and gave each one of them a knife and said to him, “Come out before them.” So when the ladies saw they were all praise for him over everybody else and (being dazed) the women cut their hands and said: “He kept away (from sin) for (fear of) Allah! This is not a man. He is none but a (very, very) noble angel!”
So when she heard of their planning, she sent for them (f), and made ready for them a banquet. And she gave each one of them (f) a knife, and said to Joseph: Go forth before them (f). Then, when they saw him, they admired him and cut their hands. And they (f) said: God save us! This is not a mortal. This is nothing but a generous angel!
When she heard of their gossip, she invited them to a banquet. She gave each of them a knife [to cut their food]. She called for (Joseph), “Present yourself to them.” When they saw him, they were so amazed [at his good looks] that they [accidentally] cut their hands. They said, “God help us! This is not a mere man. He is a noble angel!”
When she heard about these remarks, she invited them and prepared for them a banquet, and gave each of them a knife. When they were engaged in cutting fruit, she asked Joseph to come out before them. When they saw him, they were so amazed that they cut their hands and exclaimed spontaneously: "Good Lord! He is no human being; he is but a noble angel."
Hearing of their sly talk the chief´s wife sent for those ladies, and arranged for them a banquet, and got ready couches, and gave each guest a knife. Then, while they were cutting and eating the fruit, she signalled Joseph: "Come out to them." When the ladies saw him they were so struck with admiration that they cut their hands, exclaiming: "Allah preserve us. This is no mortal human. This is nothing but a noble angel!"
So when she heard of their device, she sent for them and prepared for them a repast, and gave each of them a knife, and said (to Joseph): Come out to them. So when they saw him, they deemed him great, and cut their hands (in amazement), and said: Holy Allah! This is not a mortal! This is but a noble angel
So when she heard of their plot (to defame her) she sent for them and prepared for them a banquet and gave to everyone of them a knife and said ( to Yusuf), “Come out before them.” So when they saw him they regarded him great and (in their amazement) cut their hands and said, “Glory be to Allah above all ! this is not a human being, he is none other than an honoured angel.”
So when she heard of their malicious talk, she sent for them and arranged comfortable seats for them. And she gave everyone of them a knife, and asked Joseph to come out before them. So when they saw him, they were so much stunned by his personality that they cut their hands, and said, "Glory to Allah! This is not a man; this is none but a noble angel."
So when she (Zulaykha) heard their deceitful talk, she sent for them and arranged a meeting for them. (She placed fruit before them) and gave each one of them a knife and requested (Yusuf): ‘Walk out before them (so that they may realize the cause of my state of mind).’ So, when they glanced at Yusuf (Joseph and) saw (his dazzling beauty), they began to exalt (the charm of his ecstatic beauty) and (in a dazed state) cut their hands (instead of the fruits served to them). And (having seen him) they exclaimed (spontaneously): ‘God save us! This is not a human being; he must be some exalted angel (i.e., an embodiment of light descending from the transcendent realm of divinity)!
So when she heard of their scheming, she sent for them and prepared a banquet for them, and she gave each one of them a knife. And she said: "Come out to them," so when they saw him they exalted him and cut their hands, and they said: "God be praised, this is not a human, but a blessed Angel!"
So when she heard of their scheming, she sent for them and prepared a banquet for them, and she gave each one of them a knife. And she said: "Come out to them," so when they saw him they exalted him and cut their hands, and they said: "Praise be to God, this is not a human being, but a blessed angel!"
So when she heard of their scheming, she sent for them and prepared a banquet for them, and she gave each one of them a knife. And she said: "Come out to them," so when they saw him they exalted him and cut their hands, and they said: "Praise be to God, this is not a mortal, but an honorable angel!"
So when she heard with their (F) cheating/deceit , she sent to them (F), and she prepared for them (F) a recliner/support/cushion and she gave/brought each one (F) from them (F) a knife and said: "Get out/appear/emerge on them." So when they saw him, they (F) greatened/exalted/revered him, and they (F) cut off/cut to pieces/amputated their (F) hands, and they said: "Remoteness to God that (is) not a human, that this (is) except (an) honoured/kind/noble angel/owner/possessor ."
Thereupon, when she heard of their malicious talk, she sent for them, and prepared for them a sumptuous repast, and handed each of them a knife and said [to Joseph]: "Come out and show thyself to them!" And when the women saw him, they were greatly amazed at his beauty, and [so flustered were they that] they cut their hands [with their knives], exclaiming, "God save us! This is no mortal man! This is nought but a noble angel!"
So, as soon as she heard their scheming, she sent for them, and she readied for them a reclining (couch). And she brought each one of them a knife, and said, (to Yusuf), "Go out to them." So, as soon as they saw him, they were greatly (amazed) at him and cut their hands severely (The Arabic verb form implies something done repeatedly or to a high degree or great extent) and said, " Allah forbid! (i.e. Allah forbid that Yusuf could have ever solicited her!) In no way is this a mortal; decidedly this is nothing else except an honorable angel."
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
When she heard their gossiping, she invited them to her house for a banquet and gave a knife to each of them. Then she told Joseph to appear before them. When they saw Joseph, they were so amazed that they cut their hands and said, "Goodness gracious! He is not a mortal but is a charming angel!"
So, when she heard of their taunting comments, she extended an invitation to them and arranged for them a comfortable place (to sit and dine) and gave everyone a knife, and said (to Yusuf): .come out to them. So when they saw him, they found him great, and (were so stunned that they) cut their hands and said, .Oh God! He is no human being. He is but a noble angel
So she heard of their gossip. Thus, she invited them to her house, prepared a banquet and gave a knife to each of them, asking him (-’Joseph’ -) to appear before them. As soon as they saw him, (his physical attractiveness left them totally flabbergasted) that they cut their hands. They said: “God forbid! He is not a mortal being but a courteous ‘Angel’."
When she heard such sly remarks, she threw the ladies of the town a lavish party. During the party, she seated them on couches and gave each of them a knife. Then she asked Yusuf to suddenly appear before them. The ladies saw him and were stunned! Suddenly, (lost in amazement) they sliced their hands with the knife! They said, "We swear by God! This could not be a man! He has to be an honored angel!"
So she heard of their gossip, so she invited them to her house and prepared a banquet for them. She gave a knife to each of them, asking him (Joseph) to appear before them. As soon as they saw him, (his physical attractiveness left them totally flabbergasted) that they cut their hands. They said: ‘God forbid! He is not a mortal being but a courteous Angel.’
When she heard of their evil intent aggravating her guilt, she invited them to her house and gave them a banquet. The seats were propped up with cushions, the table was set with delightful food and table knives were put in place, one for each. When they were served with the course whereat they use the knives, she ordered him –Yusuf- to come into the room. When the women saw him they were overwhelmed with wonder and they marvelled at his exceptional good looks with profound admiration to the extent that they missed the fruit and wounded their hands. They exclaimed " Allah forbid this is not a mortal; he is none other than a highly impressive, stately and distinguished angel."
After hearing their gossip, she sent for them, and prepared sofas for them at a banquet, giving each of them a knife before telling Yusuf, “Go out to present yourself before them.” When they saw him, they were captivated by his beauty, and cut their hands and said, “Allah the Great! This is no mortal. This can only be a splendid great angel.”
When she heard about their gossip, she invited them and set a banquet for them. She gave each one a knife, then said ˹to Joseph˺, “Come out before them.” When they saw him, they were so stunned ˹by his beauty˺ that they cut their hands, and exclaimed, “Good God! This cannot be human; this must be a noble angel!”
Then when she heard of their plot she sent for them and prepared for them couches and gave each of them a knife and said: come out to them. Then when they saw him they praised him and cut their hands and said: Allah save us, this is not a man but this is a noble angel!
When she heard of their intrigues, she invited them to a banquet prepared at her house. To each she gave a knife, and ordered Joseph to present himself before them. When they saw him, they were amazed at him and cut their hands, exclaiming: ‘God preserve us! This is no mortal, but a gracious angel.‘
When she heard of their gossip, she invited them, prepared for them a comfortable place, and gave each of them a knife. She then said to him, "Enter their room." When they saw him, they so admired him, that they cut their hands. They said, "Glory be to GOD, this is not a human being; this is an honorable angel."
When she heard about their gossip, she sent for them, and prepared a banquet for them, and handed each of them a knife. She said [to Joseph], "Come out before them." When the women saw him, they were awestruck [by his beauty] and [so flustered that] they cut their hands [with their knives], saying, "God save us. This is not a mortal man. He must be a precious angel."
When she heard about their gossip, she sent for them, and prepared a banquet for them, and handed each of them a knife. She said [to Joseph], “Come out before them.” When the women saw him, they were awestruck [by his beauty] and [so flustered that] they cut their hands [with their knives], saying, “God save us. This is not a mortal man. He must be a precious angel.”
So, when she heard with their guile, she sent to them, and prepared for them a cushion, and she gave each one among them a knife. And she said, “Exit out upon them.” So, when they saw him, they aggrandize him, and cut their hands. And they said, “Prevention for Allah, this is not a humankind, surely this is none except a noble angel.”
So when she heard about their malicious talk, she sent for them and prepared a repast for them. Then she gave each one of them a knife, and said to him(Yusuf): 'Come forth to them. ' When they saw him, they extolled him, and( in their amazement)cut their hands and said(exclaimed): 'Allah Blameless! This is not a human being. This is not other than a noble angel!
When she heard of their malicious talk, she sent for them, and prepared for them a sumptuous repast, and handed each one of them a knife and said [to Joseph]: 'Come out and present yourself to them.' When they saw him, they were amazed at him, and they cut their hands, exclaiming: 'God preserve us! This is no mortal man! This is none other than a noble angel.'
When she heard their gossip, she invited them, and prepared comfortable couches for them, and they schemed. She gave a knife to each of the women. Then, she called Joseph, "Come out unto them!" And when they saw him they flattered him and 'cut their hands'. They exclaimed in their flattery, "Good Lord! This is no mortal man! This is but an angel!" (The governor's wife and her friends had planned to incriminate Joseph, and they were just buying time. They made marks on their hands to feign self-defense. There is absolutely no mention of the supposed "beauty' of Joseph, a fabrication adopted by most commentators from the Bible! Secondly, the root word QAT'A in this verse is of very special significance. Did these women chop off their hands? Must the thieves get their hands chopped off? Please see (5:38-39))
So when she heard of their sly talk she sent for them and prepared for them a repast, and gave each of them a knife, and said (to Yusuf): Come forth to them. So when they saw him, they deemed him great, and cut their hands (in amazement), and said: Remote is Allah (from inperfection); this is not a mortal; this is but a noble angel
And when she heard of their sly whisperings, she sent for them and prepared for them a repast, and gave everyone of them a knife and then said to Joseph, `Come forth to them.' And when they saw him they found him to be a person of great dignity and in their amazement cut their hands, and said, ALLAH be glorified ! This is not a human being; this is but a noble angel.
So when she heard of their plotting, she sent for them, and prepared a repast for them, and gave each of them a knife. And she said [to Joseph], “Come out before them!” Then when they saw him, they so admired him that they cut their hands and said, “God be praised! This is no human being. This is naught but a noble angel!
So when she heard of their harmful talk, she invited them and invited them for a banquet (and held a gathering) for them: She gave each of them a knife (for the fruits): And she said (to Yusuf), "Come out before them." When they saw him, they praised him much (for his looks and beauty), and (in their amazement, they had) cut their hands: They said, "Allah is Perfect! This is not a mortal (man)! This is no one except a noble angel!"
Upon hearing their whispers, she invited them over, prepared a feast for them, and gave each of them a knife. She then commanded, “Come out before them!” When they saw him, they marveled at him and cut their hands, exclaiming, “God preserve us! This is not a human! This is none other than a noble angel.”
And when she heard of their gossip, she invited them, and prepared for them a banquet, and she gave each one of them a knife. She said, 'Come out before them.' And when they saw him, they marveled at him, and cut their hands. They said, 'Good God, this is not a human, this must be a precious angel.'
So when she heard of their scheming, she sent for them and prepared for them a banquet and gave each one of them a knife and said [to Joseph], "Come out before them." And when they saw him, they greatly admired him and cut their hands and said, "Perfect is Allah ! This is not a man; this is none but a noble angel."
And when she heard of their plotting, she sent to them and prepared for them a banquet, and gave each one of them a knife; and she said, 'Come out to them!' And when they saw him they exalted him and cut their hands and said, 'God forbid, this is no mortal, this is not except a noble angel.'
When she heard of their malicious talk, she sent for them and prepared a banquet for them: she gave each of them a knife: and she said (to Joseph), "Come out before them." When they saw him, they did extol him, and (in their amazement) cut th eir hands: they said, "God preserve us! no mortal is this! this is none other than a noble angel!"
When she heard of their malicious talk, she sent for them and prepared a banquet for them: she gave each of them a knife: and she said (to Joseph), "Come out before them." When they saw him, they did extol him, and (in their amazement) cut their hands: they said, "Allah preserve us! no mortal is this! this is none other than a noble angel!"
قَالَتۡ فَذَ ٰلِكُنَّ ٱلَّذِی لُمۡتُنَّنِی فِیهِۖ وَلَقَدۡ رَ ٰوَدتُّهُۥ عَن نَّفۡسِهِۦ فَٱسۡتَعۡصَمَۖ وَلَىِٕن لَّمۡ یَفۡعَلۡ مَاۤ ءَامُرُهُۥ لَیُسۡجَنَنَّ وَلَیَكُونࣰا مِّنَ ٱلصَّـٰغِرِینَ ٣٢
She said, ‘This is the one you blamed me for. I tried to seduce him and he wanted to remain chaste, but if he does not do what I command now, he will be put in prison and degraded.’
She said: “This is he (young man) about whom you did blame me. Indeed I sought to seduce him, but he refused. Now if he does not do what I order him, he will certainly be cast into prison, and will be one of those who are disgraced.”
She said: that then is he in regard to whom ye reproached me. Assuredly solicited him against himself but he abstained; and if he doth not that which I command him, he shall surely be imprisoned and he shall surely be of the degraded
She said: "This is the one you blamed me for. I did desire his person, but he preserved himself from sin. Yet in case he does not do my bidding he will be put into prison and disgraced."
(The wife of al-Azeez) said, “That is the one about whom you blamed me! And yes, I certainly tried to seduce him, but he sought to remain pure (and refused)! I swear, if he does not do as I order him, he will surely be imprisoned and be among the debased.”
She said, ´You see! It´s him you blamed me for. I tried seducing him but he refused. If he does not do what I order him, he will be put in prison and brought low.´
She said, ‘He is the one on whose account you blamed me. Certainly I did solicit him, but he was continent, and if he does not do what I bid him, surely he shall be imprisoned and be among the abased.’
She said: "This is the one about whom you have been taunting me. And, indeed, I did seek to enjoy myself by him, but he was resolute in his chastity. Yet if he continues to refuse what I command him, he shall certainly be imprisoned, and shall certainly find himself among the humbled!"
She said, `So (you have seen) this is he about whom you blamed me. I did seek to seduce him against his will, but he preserved himself (from sin), yet (I tell him aloud) if he do not what I bid him, he shall certainly be imprisoned, and he shall indeed be of the humiliated ones.
'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.
She said: “This is the one whom you blamed me about him, and I certainly wanted to seduce him but he resisted, and if he does not do what I order him, he shall be imprisoned, and he will certainly become of the belittled ones.”
The governor’s wife said: “This is the man that you blame me of falling in love with. I have tried to seduce him, but so far he has refused me. If he continues to refuse me, I will send him to jail to be disgraced.”
She said, “There before you is the man for whom you blamed me. I did seek to seduce him from himself but he firmly saved himself guiltless, and now, if he does not as I wish, he will certainly be cast into prison, and be of the company of the hardest.
She said, “Here he is—the one you blamed me for, and most surely I did seek to seduce him, but he safeguarded (his chastity). Yet if he does not do what I command him, he will most surely be imprisoned, and he will most surely become one of the dishonored.”
Said she, 'This is he concerning whom ye blamed me. I did desire him for his person, but he was too continent. But if he do not what I bid him he shall surely be imprisoned and shall surely be among the small!
She said, "This is he on whose account you used to insult me; and indeed I tried to entice him, so he safeguarded himself; and indeed if he does not do what I tell him to, he will surely be imprisoned, and will surely be humiliated."
She said, “He is the one about whom you blamed me. I did seek to prevail with him about himself but he fortified himself [against me]. But if he does not do what I bid him, he will certainly be imprisoned and he will certainly be of those who are subdued.”
And his mistress said, this is he, for whose sake ye blamed me: I asked him to lie with me, but he hath constantly refused. But if he do not perform that which I command him, he shall surely be cast into prison, and he shall be made one of the contemptible
Said she, "There before you is he about whom you blamed me. I did seek to seduce him for his person, but he did save himself firmly, guiltless. But now if he does not what I bid him he shall surely be cast into prison and shall surely be among those
Whereupon she said: 'Now you see, this is he on whose account you blamed me. Yes, I sought to seduce him, but he was unyielding. If he declines to do what I command, he shall be imprisoned and be one of the humiliated.
She said, "This is he about whom ye blamed me. I wished him to yield to my desires, but he stood firm. But if he obey not my command, he shall surely be cast into prison, and become one of the despised."
She said: “So this (is that young man) about whom you raised your eyebrows on me in blame; and I did seduce him against his inclination but he saved (himself from my passions). And if he does not do what I command him, he shall certainly be cast into prison and will surely become of those who are disgraced.”
She said: This is he about whom you (f) blamed me. And, certainly, I solicited him, enticing him to evil, but he preserved himself from sin. And now if he accomplishes not what I command, he will, certainly, be imprisoned and will be among the ones who are disgraced.
She said, “This is the man about whom you blamed me. I did try to seduce him against his will, but he saved himself. Now, if he doesn’t do what I want, I will have him cast into prison to be among the criminals.”
She said: "Well, this is he about whom you blamed me. No doubt I seduced him, but he escaped. If he doesn’t do what I say, he will certainly be thrown into prison and be disgraced."
She said: "So now you see! This is the one regarding whom you reproached me. Indeed I tried to tempt him to myself but he held back, although if he were not to follow my order, he would certainly be imprisoned and humiliated."
She said: This is he about whom you blamed me. And certainly I sought to seduce him, but he was firm in continence. And if he do not what I bid him, he shall certainly be imprisoned, and he shall certainly be of the abject
She said, “That is the person with respect to whom you blamed me and I did seek to make him yield himself to me but he abstained, and if he does not do what I command him to do, he will definitely be imprisoned and he will be of those who are degraded.”
She said, "This is the man whom you blamed me about. And I did certainly seek to seduce him, but he resisted. And if he does not do my bidding, he shall certainly be imprisoned, and he shall certainly suffer the ignominy."
(Zulaykha’s trick worked.) She spoke (at this juncture): ‘It is this (embodiment of light) you have been reproaching me for. It is, no doubt, I who sought to seduce him (under violent urge), but he remained firmly upright and did not yield. And if (even now) he does not do what I bid him, he will surely be put into prison and will certainly be disgraced.
She said: "This is the one whom you blamed me for, and I have seduced him from himself but he refused. And if he does not do as I command him, he will be imprisoned, and he will be one of those disgraced."
Shesaid: "This is the one whom you blamed me for, and I have seduced him from himself but he refused. And if he does not do as I command him, he will be imprisoned, and he will be one of those disgraced."
She said: "This is the one whom you blamed me for, and I have seduced him from himself but he refused. And if he does not do as I command him, he will be imprisoned, and he will be one of those disgraced."
She said: "So that (is) what you blamed/reprimanded me in him, and I had seduced/enticed him from himself so he held fast/protected himself from evil , and if (E) he does not make/do what I order/command him, he will be imprisoned (E) and (he) will be (E) from the lowly/humiliated ."
Said she: "This, then, is he about whom you have been blaming me! And, indeed, I did try to make him yield himself unto me, but he remained chaste. Now, however, if he does not do what I bid him, he shall most certainly be imprisoned, and shall most certainly find himself among the despised
She said, "Then that is (the affair) you blamed me for; and indeed I readily solicited him, yet he safeguarded (his chastity); and indeed in case he does not (perform) what I command him, indeed he will definitely be imprisoned, and indeed he will (really) be of the ones belittled."
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
She said, "This is the one on whose account you subjected me to all this blame. I tried to seduce him but he abstained. If he does not yield to me, I shall order him to be locked up in prison to make him humble."
She said, .This is the one about whom you reproached me. Yes, I seduced him, but he abstained. And should he not follow my command, he shall be imprisoned and will be disgraced
She said: "This is the one whom you blamed me. I sought to seduce and (to conquer) him, but he refrained. If it should happen that he refused to do what I commanded him to do, he would definitely be imprisoned, and he would definitely be of those who are dishonored.”
She said, "This is the one you were taunting me about! I did try to seduce him, but he got away! Now, if he fails to comply with my wishes, he will definitely land in prison and will have to face humiliation!"
She said: ‘This is the one whom you blamed me. I sought to seduce and (to conquer) him, but he refrained. If it happens that he does not do what I command him to, he will definitely be imprisoned and disgraced.’
There and then, she said to them: "This is he on whose account you reproved me." "I wanted him to fulfill my desire but he refused, and unless he submits to my command and does what I want, he shall be put in prison and be incensed with multiplied humiliations."
Then she said, “That’s the one you blamed me for. I tried to seduce him, but he held back. However, if he doesn’t do as I tell him now, he will go to prison and be disgraced.
She said, “This is the one for whose love you criticized me! I did try to seduce him but he ˹firmly˺ refused. And if he does not do what I order him to, he will certainly be imprisoned and ˹fully˺ disgraced.”
She said: so that is what you blamed me about and I did desire him but he resisted, and if he does not do what I command him, he will be imprisoned and will be of those humiliated.
‘This is he,‘ she said, ‘on whose account you blamed me. I attempted to seduce him, but he was unyielding. If he declines to do my bidding, he shall be thrown into prison and shall be held in scorn.‘
She said, "This is the one you blamed me for falling in love with. I did indeed try to seduce him, and he refused. Unless he does what I command him to do, he will surely go to prison, and will be debased."
She said, "Here is the one you blamed me for. I sought to seduce him, but he firmly refused. Now, if he does not do what I order, he will be put in prison and will be humiliated."
She said, “Here is the one you blamed me for. I sought to seduce him, but he firmly refused. Now, if he does not do what I order, he will be put in prison and will be humiliated.”
She said, “So, this is what you blamed me for. And I already seduced him about himself, so he holds firmly (Refuse). And if he does not do what I order him, he will be imprisoned, and will be from the subdued ones.”
She said: 'This is before you he about whom you did blame me! And indeed I sought to seduce him from his(pure)self, but he proved continent. And(now), if he does not do what I command him, he shall certainly be imprisoned, and will certainly be of the humiliated!
Said she: 'This is he on whose account you have been me! Indeed I have tried to seduce him, but he guarded his chastity. Now, however, if he does not do what I bid him, he shall certainly be thrown in prison, and shall indeed be humiliated.'
The lady of the house said, "This is he about whom you blamed me. I tried to seduce him but he preserved himself. Since he thinks he is an angel, and remains adamant against my command, he shall be imprisoned and brought low. (And, now we have the evidence against him with marks on your hands. We will humiliate him)
She said: This is he with respect to whom you blamed me, and certainly I sought his yielding himself (to me), but he abstained, and if he does not do what I bid him, he shall certainly be imprisoned, and he shall certainly be of those who are in a state of ignominy
She said, `And this is he whom you blamed me. I did seek to seduce him against his will, but he preserved himself from sin. And now if he do not what I bid him, he shall certainly be imprisoned and become one of the humbled.
She said, “This is the one on whose account you blamed me. I indeed sought to lure him from himself, but he remained chaste. And if he does not do as I command, he shall surely be imprisoned; and he shall be among those humbled.
She said: "Before you, there is the man about whom you blamed me! I wanted to seduce him from his (true) self but he refused (himself by being guiltless)! And now, if he does not act by my command, he will certainly be thrown into prison, and (he will) be from the lowliest!"
She said, “This is the one for whom you blamed me for. Yes, I tried to seduce him, but he firmly resisted. If he doesn’t do as I command him, he will be imprisoned and will become humiliated.”
She said, 'Here he is, the one you blamed me for. I did try to seduce him, but he resisted. But if he does not do what I tell him to do, he will be imprisoned, and will be one of the despised.'
She said, "That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly refused; and if he will not do what I order him, he will surely be imprisoned and will be of those debased."
She said, 'And that is the one concerning whom you blamed me. I desired him for his person, but he abstained. And surely if he does not do what I command him he will surely, definitely be imprisoned and will surely be among the little ones.'
She said: "There before you is the man about whom ye did blame me! I did seek to seduce him from his (true) self but he did firmly save himself guiltless!....and now, if he doth not my bidding, he shall certainly be cast into prison, and (what is more) be of the company of the vilest!"
She said: "There before you is the man about whom ye did blame me! I did seek to seduce him from his (true) self but he did firmly save himself guiltless!....and now, if he doth not my bidding, he shall certainly be cast into prison, and (what is more) be of the company of the vilest!"
قَالَ رَبِّ ٱلسِّجۡنُ أَحَبُّ إِلَیَّ مِمَّا یَدۡعُونَنِیۤ إِلَیۡهِۖ وَإِلَّا تَصۡرِفۡ عَنِّی كَیۡدَهُنَّ أَصۡبُ إِلَیۡهِنَّ وَأَكُن مِّنَ ٱلۡجَـٰهِلِینَ ٣٣
Joseph said, ‘My Lord! I would prefer prison to what these women are calling me to do. If You do not protect me from their treachery, I shall yield to them and do wrong,’
He (Joseph) said: "O my Lord! Prison is dearer to me than what they invite me to it. Unless You turn away their plot from me, I may feel inclined towards them and be one of the ignorant.”
He said: my Lord: prison is dearer to me than that to which these women call me; and if Thou avertest not their guile from me should incline toward them and become of the Ignorant
(Joseph) prayed: "O Lord, dearer is prison than what they invite me to. Unless You turn their guiles away from me I shall succumb to their charms and thus become a pagan."
(Joseph) said, “My Rabb... Prison is more pleasant to me than that to which they invite me... If You do not protect me from their guile, I will incline toward them and be among the ignorant.”
He said, ´My Lord, the prison is preferable to me than what they call on me to do. Unless You turn their guile away from me, it may well be that I will fall for them and so become a man of ignorance.´
He said, ‘My Lord! The prison is dearer to me than to what they invite me. If You do not turn away their schemes from me, then I will incline towards them and become one of the senseless.’
He (imploring God) said: "My Lord! Prison is dearer to me than what they bid me to. If You do not avert their guile from me, I might incline towards them and become one of the ignorant (those who succumb to such temptations)."
(Hearing this) he (- Joseph) said, `My Lord, the prison is more to my liking than that to which they call me to, and unless you turn away their guile from me I might yield to their allurement and be of those devoid of knowledge.
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.
He said: “My Lord, prison is dearer to me than what they invite me to it, and if you do not turn their plot away from me, I may lean toward them, and I would be one of the ignorant ones.”
Joseph said: “My Lord, I prefer imprisonment to what they are pushing me to. If You do not save me from their plot, I may fall into their trap and behave like any other ignorant person.”
He said, “O my Lord, the prison is more to my liking than that which they invite me. Unless You turn away their temptation from me, I should feel inclined towards them and join the ranks of the ignorant.
He said, “My Lord, prison is dearer to me than what they call me to, and unless You turn their plotting away from me, I might yield to them and become one of the ignorant.”
Said he, 'My Lord! Prison is dearer to me than what they call on me to do; and unless Thou turn from me their craftiness I shall feel a passion for them and shall be among the ignorant!
He said, "O my Lord! Prison is dearer to me than the deed they invite me to; and if You do not repel their deceit away from me, I may incline towards them and be unwise."
He said, “O my Lord! Prison is dearer to me than that to which they are inviting me. For unless You turn away from me their scheme, I may become enamoured with them and will be of those who are ignorant [about Allah’s boundaries].”
Joseph said, O Lord, a prison is more eligible unto me than the crime to which they invite me; but unless thou turn aside their snares from me, I shall youthfully incline unto them, and I shall become one of the foolish
Said he, "O My Lord! Prison is dearer to me than what they call on me to do; and unless you turn from me their wiles I shall incline unto them and shall be among the foolish."
He supplicated: 'Lord, prison is dearer to me than that to which they invite me. Yet if You do not shield me from their guile I shall yield to them and be one of the ignorant.
He said, "O my Lord! I prefer the prison to compliance with their bidding: but unless thou turn away their snares from me, I shall play the youth with them, and become one of the unwise."
(Yusuf) said: “My Nourisher-Sustainer! The prison is more to my lihead of state than that to which they invite me. And if You do not turn away their (criminal) plot from me I will get inclined towards these ladies and (if a sin is committed) I become of those who are ignorant (of Al-Kitab)
He said: O my Lord! Prison is more beloved to me than what they call me to. Unless Thou hast turned away their (f) cunning from me, I will yearn towards them (f) and I will be among the ones who are ignorant.
(Joseph) said, “O my Lord, I would prefer prison to that to which (these women) invite me. If You do not get me away from their plans, I may give in to them and become like the ignorant.”
Joseph said: "O my Lord! I would rather go to prison than that to which they invite me; and unless You ward off their cunning snare from me, I may, in my youthful folly, feel inclined towards them and become one of the ignorant."
Joseph said: "My Lord! I prefer imprisonment to what they ask me to do. And if You do not avert from me the guile of these women, I will succumb to their attraction and lapse into ignorance."
He said: My Lord, the prison is dearer to me than that to which they invite me. And if Thou turn not away their device from me, I shall yearn towards them and be of the ignorant
He said, “My Fosterer ! the prison is dearer to me than that to which they invite me and if You do not turn away their plot from me, I may incline towards them and become one of the ignorant.”
He said, "My Lord! I would prefer to go to jail rather than do what they invite me to. And unless You make their scheme against me ineffective, I will be tempted towards them and behave as one ignorant."
(By now the elite Egyptian women too had agreed to Zulaykha’s viewpoint. Hearing them,) Yusuf (Joseph) submitted: ‘O my Lord! The prison is far dearer to me than what these women are inviting me to. And if You do not turn away their craft from me, I shall incline towards their (words) and shall become of the unwise.
He said: "My Lord, prison is better to me than what they are inviting me to do. And if You do not turn their scheming away from me, I will fall for them and be of the ignorant."
He said: "My Lord, prison is better to me than what they are inviting me to do. And if You do not turn their plans away from me, I will fall for them and be of the ignorant."
He said: "My Lord, prison is better to me than what they are inviting me to do. And if You do not turn their plans away from me, I will fall for them and be of the ignorant."
He said: "My Lord, the prison/jail (is) more likable to me from what they call me to it, and unless you divert from me their conspiring I incline to (give up) to them (F), and I be from the lowly/ignorant ."
Said he: "O my Sustainer! Prison is more desirable to me than [compliance with] what these women invite me to: for, unless Thou turn away their guile from me, I might yet yield to their allure and become one of those who are unaware [of right and wrong]."
He said, "Lord! Prison is more beloved to me than what they call me to; and in case You do not turn about from me their plotting, I would court them, and I would be of the ignorant."
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
Joseph said, "Lord, prison is dearer to me than that which women want me to do. Unless You protect me from their guile, I shall be attracted to them in my ignorance"
He (Yusuf) said, .My Lord, the prison is dearer to me than what these women invite me to do. If You do not turn their guile away from me, I shall get inclined towards them and shall be among the ignorant
He said: "O’ my Lord, prison is more favorable to me than that to which they invite me. Unless you turn away their machination from me, I will fall into their temptation, becoming of the ignorant."
Yusuf prayed, "Oh Lord, They are inviting me towards the shameful act, but I prefer the life of prison over it. Please Lord! If You do not turn their wicked wiles away from me, I might succumb to them! If so, I would be among the ignorant wicked ones."
He said: ‘O’ my Lord, prison is more favorable to me than that to which they invite me. Unless you turn their machination away from me, I may fall into their temptation and be of the ignorant.’
"O Allah, my Creator," Said Yusuf, "l would rather be imprisoned than submit to their evil desire; and unless O Allah, You keep their intrigues away from me, I may succumb to their temptation and be one of these wrongful of actions."
“My Lord,” said Yusuf, “I prefer prison to what they tell me to do. If You hadn’t deflected their cunning scheme from me, I would have yielded to them and acted unwisely.”
Joseph prayed, “My Lord! I would rather be in jail than do what they invite me to. And if You do not turn their cunning away from me, I might yield to them and fall into ignorance.”
He said: my Lord, prison is dearer to me to what they call me to, and if You do not divert their plot from me, I will give in to them and be of the ignorant.
Lord,‘ said Joseph, ‘sooner would I go to prison than give in to their advances. Shield me from their cunning, or I shall yield to them and lapse into folly.‘
He said, "My Lord, the prison is better than giving in to them. Unless You divert their scheming from me, I may desire them and behave like the ignorant ones."
He said, "Lord, prison is more desirable to me than what these women are inviting me to do. If you do not protect me from their treachery, I might yield to their allure and so become one of the ignorant."
He said, “Lord, prison is more desirable to me than what these women are inviting me to do. If you do not protect me from their treachery, I might yield to their allure and so become one of the ignorant.”
He said, “My Lord, the prison is lover to me from what they call me to it. And unless You divert from me their plot, I would crave for them, and be among the ignorant ones.”
He said: 'My Lord! The prison is dearer to me than that to which they invite me; and if You turn not their guile from me, I may incline towards them and become of the ignorant ones'.
[Joseph] said: 'My Lord, I would sooner be put in prison than comply with what they are inviting me to do. Unless You turn away their guile from me, I may yield to them and lapse into folly.'
Joseph said, "O My Lord! Prison is dearer to me than these women's schemes. If you did not help me fend off their design, I am afraid of their intimidation, and of behaving like the unguided."
He said: My Lord! the prison house is dearer to me than that to which they invite me; and if Thou turn not away their device from me, I will yearn towards them and become (one) of the ignorant
Thereupon Joseph prayed: `O my Lord, prison is dearer to me than what they invite me to do; and unless thou turn away their guile from me I shall be inclined towards them and be of the ignorant.
He said, “My Lord! Prison is dearer to me than that to which they call me. If Thou dost not turn their scheming away from me, I shall incline toward them and be among the ignorant.
He said: "O my Lord (Allah)! The prison is more to my liking than to what they invite me: Unless You (Almighty Allah) turn away their plot from me, I may (in my youth) feel inclined towards them and be of those people who do not know (ignorant)."
He prayed, “My Lord, prison is more desirable to me than what they urge me towards. Unless You divert their plot from me, I might incline toward them and become one of the ignorant.”
He said, 'My Lord, prison is more desirable to me than what they call me to. Unless You turn their scheming away from me, I may yield to them, and become one of the ignorant.'
He said, "My Lord, prison is more to my liking than that to which they invite me. And if You do not avert from me their plan, I might incline toward them and [thus] be of the ignorant."
He said, 'My Lord! Prison is more loved to me than what they call me to; and except You turn away their plot from me, I will incline to them and be among the ignorant.'
He said: "O my Lord! the prison is more to my liking than that to which they invite me: Unless Thou turn away their snare from me, I should (in my youthful folly) feel inclined towards them and join the ranks of the ignorant."
He said: "O my Lord! the prison is more to my liking than that to which they invite me: Unless Thou turn away their snare from me, I should (in my youthful folly) feel inclined towards them and join the ranks of the ignorant."
فَٱسۡتَجَابَ لَهُۥ رَبُّهُۥ فَصَرَفَ عَنۡهُ كَیۡدَهُنَّۚ إِنَّهُۥ هُوَ ٱلسَّمِیعُ ٱلۡعَلِیمُ ٣٤
and his Lord answered his prayer and protected him from their treachery- He is the All Hearing, the All Knowing
So his Lord answered his prayer and turned away their plot from him. Surely, He is the All-Hearer, the All-Knower.
Then his Lord answered to him, and averted their guile from him; verily He! He is the Hearer, the Knower
His Lord heard his prayer, and averted the women's wiles from him. He verily hears and knows everything
(Joseph’s) Rabb responded to his prayer and warded off their guile from him! Indeed, He is the Sami, the Aleem.
His Lord replied to him and turned away from him their female guile and deviousness. He is the One Who Hears, the One Who Knows.
So his Lord answered him and turned away their stratagems from him. Indeed He is the All-hearing, the All-knowing
So his Lord answered him and averted from him their guile. Surely He it is Who is the All-Hearing, the All-Knowing
So his Lord accepted his prayer and turned away their (- women's) guile from him. Verily, He is All-Hearing, All-Knowing
So his Lord answered him, and He turned away from him their guile; surely He is the All-hearing, the All-knowing
So, his Lord answered him and turned their plot away from him. He hears all and knows all.
His Lord, Who hears everything and is the Most Knowledgeable, granted his wish and made him immune to their seductive plans
So his Lord responded to him, and turned away their temptation from him, indeed He hears and knows all things
Thereupon his Lord responded to him and diverted their plotting away from him; indeed, He is the All-Hearing, the All-Knowing.
And his Lord answered him and turned from him their craftiness; verily, He both hears and knows
So his Lord heard his prayer and repelled the women’s deceit away from him; indeed He only is the All Hearing, the All Knowing
His Lord responded to him and therefore turned away from him their schemes. He indeed is the one who is The All-hearing, The All-knowing.
Wherefore his Lord heard him, and turned aside their snare from him, for He both heareth and knoweth
And his Lord answered him and turned from him their wiles; verily, He is Hearer, Knower
His Lord answered him and He turned their guile away from him. Indeed, He is the Hearer, the Knower
And his Lord heard him and turned aside their snares from him: for he is the Hearer, the Knower
So his Nourisher-Sustainer answered his invocation in his interest. So He turned away from him the sinister plot of those ladies. Certainly He, He is the All-Hearer, the All-Knower
So his Lord responded to him and turned away their (f) cunning from him. Truly, He, He is The Hearing, The Knowing.
His Lord heard him and got him away from their plans. Truly, He is the All-hearing, the All-knowing.
Thereupon his Lord granted his prayer and warded off their cunning snare from him; surely He hears all and knows all
Thereupon his Lord granted his prayer, and averted their guile from him. Surely He alone is All-Hearing, All-Knowing
So his Lord accepted his prayer and turned away their device from him. Surely He is the Hearer, the Knower
So his Fosterer responded to him and turned away from him their plot, He is certainly the Hearing, the Knowing.
His Lord then accepted his prayer and made their scheme against him ineffective. He (Allah) does indeed hear, know
So, his Lord granted him the prayer and removed the women-craft from him. Surely, He is the One Who is All-Hearing, All-Knowing
So his Lord responded to him, and He turned away their scheming from him. He is the Hearer, the Knowledgeable
So his Lord responded to him, and He turned away their plans from him. He is the Hearer, the Knowledgeable.
So his Lord responded to him, and He turned away their plans from him. He is the Hearer, the Knowledgeable.
So his Lord answered/replied to him, so He diverted from him their (F) conspiring , that He truly is the hearing/listening, the knowledgeable
And his Sustainer responded to his prayer, and freed him from the threat of their guile: verily, He alone is all-hearing, all-knowing
Then his Lord responded to him, so He turned about from him their plotting; surely He, Ever He, is The Ever-Hearing, The Ever-Knowing
So his Lord heard his prayer and fended off their wiles from him. Lo! He is Hearer, Knower
His Lord heard his prayers and protected him from their guile; He is All-hearing and All-knowing
So, his Lord accepted his prayer and turned their guile away from him. Surely, He is the All-Hearing, the All-Knowing
Thus, his Lord answered his supplication and diverted their machination away from him. Indeed, He is the All- Hearer, the All-Knowing.
His Lord accepted his prayers and saved him from their evil plot. Surely, He is the One Who hears all and knows all
So his Lord answered his supplication and diverted their machination away from him. Most assuredly He is the All- Hearer, the All-Knowing.
Allah responded to his invocation and kept their cunning away from him; He is indeed AL-Sami' (the Omnipresent with unlimited audition) and AL-'Alim (the Omniscient)
His Lord accepted his prayer and deflected their scheme away from him. He is the Listener, the Knower.
So his Lord responded to him, turning their cunning away from him. Surely He is the All-Hearing, All-Knowing.
So his Lord responded to him and diverted their plot from him, for He hears and knows.
His Lord answered his prayer and warded off their cunning from him. Surely He it is who hears all and knows all
His Lord answered his prayer and diverted their scheming from him. He is the Hearer, the Omniscient.
His Lord responded to his prayer and protected him from their treachery. He alone is All-Hearing, All-Knowing.
His Lord responded to his prayer and protected him from their treachery. He alone is All-Hearing, All-Knowing.
So, his Lord responded to him, and diverted their plot about him. Surely, He is Al-Sameiu (The Hearer), Al-Aalim (The Knower).
So his Lord answered him and He turned away from him their guile; verily He is the All Hearing, the All Knowing.
His Lord answered his prayer and warded off their guile from him. It is He alone who hears all and knows all.
His Lord heard his prayer, and helped Joseph remain steadfast in fending off their schemes. Verily, He is the Hearer, the Knower of all intentions and actions
Thereupon his Lord accepted his prayer and turned away their guile from him; surely He is the Hearing, the Knowing
So his Lord heard his prayer, and turned away their guile from him. Verily, He is the All-Hearing, the All-Knowing
So his Lord answered him, and turned their scheming away from him. Truly He is the Hearing, the Knowing
So his Lord listened to him (in his prayer), and turned away their plot from him: Surely, He is the Listener and Knower (of all things)
His Lord answered his prayer and averted their scheme from him. He is the All-Hearing, the All-Knowing.
Thereupon his Lord answered him, and diverted their scheming away from him. He is the Hearer, the Knower
So his Lord responded to him and averted from him their plan. Indeed, He is the Hearing, the Knowing
And his Lord answered him and turned away from him their plot; indeed, He is the Hearing, the Knowing.
So his Lord hearkened to him (in his prayer), and turned away from him their snare: Verily He heareth and knoweth (all things)
So his Lord hearkened to him (in his prayer), and turned away from him their snare: Verily He heareth and knoweth (all things)
ثُمَّ بَدَا لَهُم مِّنۢ بَعۡدِ مَا رَأَوُا۟ ٱلۡءَایَـٰتِ لَیَسۡجُنُنَّهُۥ حَتَّىٰ حِینࣲ ٣٥
In the end they thought it best, after seeing all the signs of his innocence, that they should imprison him for a while
Then it appeared to them after they had seen the proofs (of his innocence) to imprison him for a while.
Thereafter it occurred to them even after they had, the signs, to imprison him for a season
And yet in spite of having seen these clear proofs they found it proper to incarcerate him for a time
Then (even) after seeing (so much) evidence, they decided to imprison him for some time.
Then, after they had seen the Signs, they thought that they should still imprison him for a time.
Then it appeared to them, after they had seen all the signs [of his innocence], that they should confine him for some time
It occurred to them (the noblemen and his household), even after they had seen the signs (of Joseph’s innocence), that they should imprison him for a time
Then it occurred to them (-the companions of the `Aziz) after they had examined all the circumstances and signs (of Joseph's innocence) that they had better imprison him for a time. (So Joseph was consigned to the prison.
Then it seemed good to them, after they had seen the signs, that they should imprison him for a while
So, it seemed appropriate to them that they should imprison him for a while even after they saw the signs (of his innocence).
Eventually (out of vindication) they decided to cast him into the jail for a while
Then it occurred to the people, after they had seen the signs, to imprison him for a time
Then it occurred to them, after they had seen the signs, to imprison him for a while.
Then it appeared good to them, even after they had seen the signs, to imprison him until a time
Then after having seeing all the signs, they all decided that he should be imprisoned for some time
And it occurred to them after seeing all the evidences that they should imprison him for a while.
And it seemed good unto them even after they had seen the signs of his innocency, to imprison him for a time
Then it appeared good to them, even after they had seen the signs (of his innocence), to imprison him for a time
Then it seemed good to them, even after they had seen the signs, that they should imprison him for some time
Yet resolved they, even after they had seen the signs of his innocence, to imprison him for a time
Then it appeared harmless to them, after they had assessed the signs, proofs and evidences, that they may keep him in prison until the (needed) time (is over)
Again, it showed itself to them. And after they saw the signs, it seemed that they should imprison him for a while.
After they had seen the signs [of their wives lusting after Joseph], the men decided to imprison him for a while.
Still, even after all the evidence they had seen (of his innocence and the guilt of their women), they thought it proper to send him to prison for a while
Then it occurred to them to cast Joseph into prison for a while even though they had seen clear signs (of Joseph´s innocence and of the evil ways of their ladies)
Then it occurred to them after they had seen the signs that they should imprison him till a time
Then it became clear to them, after having seen the signs, that they should imprison him till a time.
Then, after weighing the pros and cons of the matter, they thought it advisable to keep him in the prison for the time being
Then even after seeing the signs of (Yusuf’s [Joseph’s] decency and righteousness), they deemed it appropriate to imprison him for a time (so that the gossip of the episode amongst the people might die down)
But it appealed to them, even after they had seen the signs, to imprison him until a time
But it appealed to them, even after they had seen the signs, to imprison him for a time.
But it appealed to them, even after they had seen the signs, to imprison him for a time.
Then it appeared to them from after what they saw/understood the evidences/signs they imprison him (E) until a time
For, presently it occurred to the nobleman and his household _ [even] after they had seen all the signs [of Joseph's innocence] - that they might as well imprison him for a time
Thereafter it seemed good to them even after they had seen the signs, that indeed they should definitely imprison him for (Literally: till a while (had passed) a while (of time)
And it seemed good to them (the men-folk) after they had seen the signs (of his innocence) to imprison him for a time
Even after Joseph had been found innocent of any crime, the King and his people decided to imprison him for an appointed time (so that people would forget the incident)
Later on, even after having seen the clear signs (of his innocence), they deemed it proper to imprison him for some time
Then it occurred to them after they had seen the proofs (of his innocence) to imprison him for a while.
Despite the evidence before them, they concluded that they better send Yusuf to prison for a while
Then it occurred to them after they had seen the (irrefutable) signs (of his innocence) that they should imprison him for a while.
But they -the men- thought it would be in the best interests of all concerned that he be put in prison for a while, albeit they saw all the signs confirming his innocence
And so, even after seeing the evidence, of his innocence they thought it is right to imprison him for a short term
And so it occurred to those in charge, despite seeing all the proofs ˹of his innocence˺, that he should be imprisoned for a while.
Then it seemed right to them after seeing the signs that they should imprison him for some time.
Yet, for all the evidence they had seen, they thought it right to jail him for a time
Later, they saw to it, despite the clear proofs, that they should imprison him for awhile.
It occurred to the governor and his household after they had seen all the signs [of Joseph's innocence] that they should imprison him for a while.
It occurred to the governor and his household after they had seen all the signs [of Joseph’s innocence] that they should imprison him for a while.
Then it seemed to them, after they had seen the verses, to imprison him till a while.
Then it seemed to them, after they had seen the signs(of his innocence), to imprison him till a time.
Yet for all the evidence they had seen, they felt it right to put him in jail for a time.
(The women brought a suit against him.) The judges after seeing the marks on their hands put him in prison for a time
Then it occurred to them after they had seen the signs that they should imprison him till a time
Then it occurred to them (the chiefs) after they had seen the Signs of his innocence that to preserve their good name, they should imprison him for a time
Then it occurred to them, after they had seen the signs, that they should imprison him for a time
Then it came to the minds of the men, after they had seen all the proof (of his innocence), (that they should) send him to the prison for a while
It seemed good to them, after they had seen the proofs, to imprison him for a time.
Then it occurred to them, after they had seen the signs, to imprison him for a while
Then it appeared to them after they had seen the signs that al-'Azeez should surely imprison him for a time
Then it seemed good to them, after they had seen the signs, to imprison him until a time.
Then it occurred to the men, after they had seen the signs, (that it was best) to imprison him for a time
Then it occurred to the men, after they had seen the signs, (that it was best) to imprison him for a time
5
Joseph Preaches in Prison
وَدَخَلَ مَعَهُ ٱلسِّجۡنَ فَتَیَانِۖ قَالَ أَحَدُهُمَاۤ إِنِّیۤ أَرَىٰنِیۤ أَعۡصِرُ خَمۡرࣰاۖ وَقَالَ ٱلۡءَاخَرُ إِنِّیۤ أَرَىٰنِیۤ أَحۡمِلُ فَوۡقَ رَأۡسِی خُبۡزࣰا تَأۡكُلُ ٱلطَّیۡرُ مِنۡهُۖ نَبِّئۡنَا بِتَأۡوِیلِهِۦۤۖ إِنَّا نَرَىٰكَ مِنَ ٱلۡمُحۡسِنِینَ ٣٦
Two young men went into prison alongside him. One of them said, ‘I dreamed that I was pressing grapes’; the other said, ‘I dreamed that I was carrying bread on my head and that the birds were eating it.’ [They said], ‘Tell us what this means- we can see that you are a knowledgeable man.’
And there entered with him 2 young men in the prison. One of them said: “Surely, I saw myself (in a dream) pressing wine.” The other said: “Surely, I saw myself (in a dream) carrying bread on my head and birds were eating from it.” (They said): “Tell us the interpretation of these dreams. Surely, we think you (are one) of the righteous people.”
And there entered with him into the prison two pages. One of them said: verlly I saw myself pressing wine; and the other said: verily I saw myself carrying upon my head bread whereof the birds were eating. declare unto us the interpretation thereof, verily we see thee of the well-doers
Two other youths were imprisoned along with him. Said one of them: "I dreamt that I was pressing grapes;" and the other: "I dreamt that I was carrying bread on my head, and the birds were pecking at it. You tell us the meaning of this. You seem to be a righteous man."
And two young men were also imprisoned with him... One of them said, “I saw (in my dream) that I was pressing grapes for wine”... The other said, “And I saw in my dream that I was carrying bread on top of my head and the birds were eating from it”... “Inform us of the realities to which these (visions) point... Indeed, we see you of the doers of good.”
Two servants entered prison along with him. One said, ´I dreamt that I was pressing grapes.´ The other said, ´I dreamt I carried bread upon my head and birds were eating it. Tell us the true meaning of these dreams. We see that you´re one of the righteous.´
There entered the prison two youths along with him. One of them said, ‘I dreamt that I am pressing grapes.’ The other said, ‘I dreamt that I am carrying bread on my head from which the birds are eating.’ ‘Inform us of its interpretation,’ [they said], ‘for indeed we see you to be a virtuous man.’
And there entered the prison with him two young men. One of them said (to Joseph one day): "I dreamed that I was pressing grapes for wine." The other said: "I dreamed that I was carrying bread upon my head, of which birds were eating." "Inform us of their meaning. For sure we see that you are of those endowed with the best qualities."
And with him there entered the prison two young men (- the butler and the baker of the king). One of them said to him, `I see myself (in a dream) pressing grapes.' And the other said, `I see myself carrying upon my head bread of which the birds are eating. Inform us of the interpretation of these (dreams) for we surely find you of the doers of good to others.
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.
And two young men entered the prison with him. One of them said: “I see myself pressing wine (in my dreams).” The other one said: “I see myself carrying bread over my head and the birds eating from it.” Tell us its interpretation as we see you are of the good doers.
Now with him there came into the jail two young men [that according to the Scripture were in charge of wine and baking needs of the king. they were cast into the jail as bugs were found in their products.]. One of them said: “I saw in my dream that I am pressing grapes into wine.” The other one said: “I had also a dream. I saw that I am carrying loaves of bread on my head. Then the birds came and started to eat the bread.” Then they turned to Joseph and said: “We have found you a graceful person; would you kindly interpret these dreams of ours?”
With him there came into the prison two young people. One of them said, “I see myself pressing wine.” Said the other, “I see myself carrying bread on my head, and birds are eating from it. Tell us the true meaning of it, for we see you are one who does right.
And two young men entered prison with him. One of them said, “I see myself pressing wine.” And the other said, “I see myself carrying on my head bread from which the birds are eating. Tell us their interpretation; we see that you are of those who excel in doing good.”
And there entered the prison with him two young men. Said one of them, 'Verily, I see myself pressing wine.' And the other said, 'Verily, I see myself bearing on my head loaves from which the birds do eat; inform us of the interpretation thereof; verily, we see that thou art of those who do good.
And two young men went to prison along with him; one of them said, "I dreamt that I am pressing wine"; the other said, "I dreamt that I am carrying some bread upon my head from which birds were eating"; "Tell us their interpretation; indeed we see that you are virtuous."
And with him entered into the prison two young men. One of them said, “I saw myself in a dream pressing wine.” The other one said, “I saw myself in a dream carrying bread on my head from which birds were eating.” Inform us about its interpretation for we surely see you are of those who are excellent in deeds.
And there entered into the prison with him two of the king's servants. One of them said, it seemed to me in my dream that I pressed wine out of grapes. And the other said, it seemed unto me in my dream that I carried bread on my head, whereof the birds did eat. Declare unto us the interpretation of our dreams, for we perceive that thou art a beneficent person
And two young men went to prison with him. Said one of them, "Verily, I dreamt that I was pressing wine." And the other said, "Verily, I dreamt that I was bearing on my head loaves from which the birds did eat." "Tell us" (t
Two young men went to prison with him. One of them said: 'I saw (in a vision) that I was pressing grapes. ' And the other said: 'I saw (in a vision) that I was carrying bread upon my head, and that birds ate of it. Tell us its interpretation, for we can see you are among the good.
And there came into the prison with him two youths. Said one of them, "Methought in my dream that I was pressing grapes." And the other said, "I dreamed that I was carrying bread on my head, of which the birds did eat. Declare to us the interpretation of this, for we see thou art a virtuous person."
And there entered with him in the prison two young men. One of them said: “Verily, I see myself (in a dream): I extract Khamr (fermented drink).” And the other one said: “Verily, I see myself (in a dream): I carry bread on my head, birds eat thereof. Make us understand its interpretation. Verily, we assess you (being one) of the Muhsinûn.'
And there entered with him in the prison two male spiritual warriors. One of them said: Truly, I see myself pressing grapes in season. And the other said: Truly, I see myself carrying bread over my head from which birds are eating. They said: Tell us the interpretation of this. Truly, we consider thee among the ones who are doers of good.
Two young men came into prison the same time as (Joseph). One of them said, “I saw myself [in a dream], pressing [grapes for] wine.” The other said, “I saw myself [in a dream] carrying bread on my head. Birds were eating it. Tell us the true meaning of these dreams. We see you are one who does goodness.”
MidEastWeb for Coexistence http:www.mideastweb.org 111 Two young men also entered the prison along with him. One day one of them said: "I saw in a dream that I was pressing wine." The other said: "I saw in a dream that I was carrying bread on my head, of which birds were eating." Tell us the interpretation of these dreams, for we see that you are a man of virtue
And with Joseph two other slaves entered the prison. One of them said: "I saw myself pressing wine in a dream"; and the other said: "I saw myself carrying bread on my head of which the birds were eating." Both said: "Tell us what is its interpretation; for we consider you to be one of those who do good."
And two youths entered the prison with him. One of them said: I saw myself pressing wine. And the other said: I saw myself carrying bread on my head, of which birds were eating. Inform us of its interpretation; surely we see thee to be of the doers of good
And two young men entered the prison with him. One of them said, “I say myself pressing wine (in my dreams),” and the other said, “I saw myself carrying bread on my head from which birds ate. Inform us about its interpretation, we certainly see you to be of the doers of good.” rm us about its interpretation, we certainly see you to be of the doers of good.”
And two youngsters entered the prison with him. One of them said, "I saw myself making wine." And the other said, "I saw myself carrying bread on my head, birds eating wherefrom. Tell us what it means. We do indeed see you as a good man."
And with him, two young men also entered the prison. One of them said: ‘I have seen myself (in a dream) pressing wine (from grapes).’ And the other said: ‘I have seen myself (in a dream) that I am carrying bread on my head, with birds picking at it. O Yusuf (Joseph)! Tell us its interpretation. Surely, we see you as one of the spiritually excellent.
And with him in the prison entered two young men. One of them said: "I dreamt that I was pressing wine," and the other said: "I dreamt that I was carrying bread on top of my head, and that the birds were eating from it." "Tell us what this means, for we see that you are of the good doers."
Andwith him in the prison entered two young men. One of them said: "I dreamt that I was pressing alcohol," and the other said: "I dreamt that I was carrying bread on top of my head, and that the birds were eating from it." "Tell us its interpretation, for we see that you are of the good doers."
And with him in the prison entered two young men. One of them said: "I dreamt that I was pressing wine," and the other said: "I dreamt that I was carrying bread on top of my head, and that the birds were eating from it." "Tell us its interpretation, for we see that you are of the good doers."
And two youths/adolescents entered with him the prison/jail, one of them (B) said: "That I , I see myself, I press/squeeze an intoxicant ." And the other said: "That I, I see myself, I carry/bear over my head bread, the birds eat from it, inform us with its interpretation/explanation, that we see/understand you (are) from the good doers."
NOW two young men happened to go to prison at the same time as Joseph. One of them said: "Behold, I saw myself [in a dream] pressing wine." And the other said: "Behold, I saw myself [in a dream] carrying bread on my head, and birds were eating thereof." [And both entreated Joseph:] "Let us know the real meaning of this! Verily, we see that thou art one of those who know well [how to interpret dreams]
And two pages entered the prison with him. One of them said, "Surely I (do) see myself (in a dream) that I was pressing wine. "And the other said, "Surely I (do) see myself (in a dream) that I was carrying above my head bread that birds were eating of. Fully inform us of its interpretation; surely we see you (are) (one) of the fair-doers."
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)
Two young men were also sent to serve prison sentences (for different reasons). One of them said, "I had a dream in which I was brewing wine." The other one said, "In my dream I was carrying some bread on my head and birds were eating that bread." They asked Joseph if he would interpret their dreams. They said, "We believe you to be a righteous person."
And two men entered the prison with him. One of them said, .I have seen myself (in dream) pressing wine. And the other said, .I saw myself carrying bread on my head of which the birds were eating. Let us know its interpretation. We see you are a man of good deeds
Two men entered the prison with him. One of them said: “lo! I saw myself in dream squeezing wine." The other said: “lo! I saw myself in dream carrying bread on my head and birds were eating thereof." (They said): "Inform us of the interpretation of this. Indeed, we see you of those who pursue righteousness.”
Two other young men had also landed in prison at about the same time. One of them said, "I dreamt that I was extracting wine". The other said, "I saw myself carrying bread over my head and birds were eating out of that bread! Please, interpret our dreams for us! We find you to be so pious!"
And there entered the prison with him two young men. One of them said: ‘lo! I saw myself in dream squeezing wine’. The other said: ‘lo! I saw myself in dream carrying bread on my head and birds were eating thereof’. (They said): ‘Inform us of the interpretation of this. Indeed, we see you of those who pursue righteousness and perfection in Faith’.
Along with Yusuf, two young men serving in the court were dismissed and put in prison. Each of them had a dream. One of them saw himself pressing grapes to make wine and the other saw himself carrying bread on his head and the birds were eating therefrom. Impressed by Yusuf's appearance which they thought was conformable to reason and piety, they asked him: "Can you reveal to us the significance of these dreams! We do see you a man of piety and we see in you virtue in its true signification."
Two young men entered the prison with him, one asked him, “I had a dream, I was pressing grapes,” the other said, “I had a dream, I was carrying bread on my head and birds were eating from it. Tell us their meaning, we see you’re a righteous person.”
And two other servants went to jail with Joseph. One of them said, “I dreamt I was pressing wine.” The other said, “I dreamt I was carrying ˹some˺ bread on my head, from which birds were eating.” ˹Then both said,˺ “Tell us their interpretation, for we surely see you as one of the good-doers.”
And two male servants entered the prison with him. One of them said: I saw myself press wine, and the other said: I saw myself carry bread on my head of which the birds ate. Tell us its interpretation for we consider you amongst those who do good.
Two young men entered the prison with him. One said: ‘I dreamt that I was pressing grapes.‘ And the other: ‘I dreamt I was carrying a loaf upon my head, and the birds came and ate of it. Tell us the meaning of these dreams, for we can see you are a man of virtue.‘
Two young men were in the prison with him. One of them said, "I saw (in my dream) that I was making wine," and the other said, "I saw myself carrying bread on my head, from which the birds were eating. Inform us of the interpretation of these dreams. We see that you are righteous."
Two young men happened to go to prison at the same time as Joseph. One of them said, "I saw myself [in a dream] pressing wine." The other said, "I saw myself [in a dream] carrying bread on my head, and birds were eating it." (They said to Joseph,] "Tell us the real meaning of this. We see that you are a knowledgeable man."
Two young men happened to go to prison at the same time as Joseph. One of them said, “I saw myself [in a dream] pressing wine.” The other said, “I saw myself [in a dream] carrying bread on my head, and birds were eating it.” (They said to Joseph,] “Tell us the real meaning of this. We see that you are a knowledgeable man.”
And two guys entered the prison with him. One of them said, “I see myself squeezing wine.” And the other said, “I see myself carrying bread above my head, among it the birds are eating. Inform us with its interpretation, we see you are among the benefactors.”
And with him there entered into the prison two youths. One of them said( unto Yusuf): 'I saw(in dream)myself pressing wine' The other said: 'I saw(in my dream)myself carrying on my head bread from which the birds were eating. ' Tell us its interpretations, verily we see you of the righteous ones'.
Two young men went to prison with him. One of them said: 'I saw myself [in a dream] pressing wine.' The other said: And I saw myself [in a dream] carrying bread on my head, and birds were eating of it.' 'Tell us the meaning of these dreams, for we can see that you are a man of virtue.'
Two young men went to prison with him (for unrelated crimes). One of them (a butler) told his dream, "I saw myself making wine." The other (a baker) said, "I saw myself carrying bread on my head from which birds were eating. Can you tell us what this means? We see that you are a doer of good."
And two youths entered the prison with him. One of them said: I saw myself pressing wine. And the other said: I saw myself carrying bread on my head, of which birds ate. Inform us of its interpretation; surely we see you to be of the doers of good
And with him there entered the prison two young men. One of them said, `I see myself in a dream pressing wine.' And the other said, `I see myself in a dream carrying upon my head bread of which the birds are eating. Inform us of the interpretation thereof; for we see thee to be of the righteous.
Now two young men entered the prison with him. One of them said, “Truly I see myself [in a dream] pressing wine.” The other said, “Truly I see myself [in a dream] carrying bread atop my head, from which the birds eat.” “Inform us of its interpretation. Truly we see you as being among the virtuous.
And there two (other) young men (also) came with him into the prison. One of them said: "I see me (in a dream) pressing (grapes for) wine." The other one said: "I see me (in a dream) carrying bread on my head, and birds are eating from it." (They both said): "Tell us the truth and meaning of it (all): Verily, we see that you are the one who does good (for everyone)."
Two young men entered the prison with him. One of them said, “I saw myself pressing wine.” The other said, “I saw myself carrying bread on my head, from which birds were eating. Inform us of their interpretation, for we see you as a man of virtue.”
Two youth entered the prison with him. One of them said, 'I see myself pressing wine.' The other said, 'I see myself carrying bread on my head, from which the birds are eating. Tell us their interpretation—we see that you are one of the righteous.'
And there entered the prison with him two young men. One of them said, "Indeed, I have seen myself [in a dream] pressing wine." The other said, "Indeed, I have seen myself carrying upon my head [some] bread, from which the birds were eating. Inform us of its interpretation; indeed, we see you to be of those who do good."
And there entered the prison with him two young men. One of them said, 'Indeed, I see myself pressing wine.' And the other said, 'Indeed, I see myself carrying on my head bread from which the birds were eating. Inform us of its interpretation; indeed, we see that you are of those who do good.'
Now with him there came into the prison two young men. Said one of them: "I see myself (in a dream) pressing wine." said the other: "I see myself (in a dream) carrying bread on my head, and birds are eating, thereof." "Tell us" (they said) "The truth and meaning thereof: for we see thou art one that doth good (to all)."
Now with him there came into the prison two young men. Said one of them: "I see myself (in a dream) pressing wine." said the other: "I see myself (in a dream) carrying bread on my head, and birds are eating, thereof." "Tell us" (they said) "The truth and meaning thereof: for we see thou art one that doth good (to all)."
قَالَ لَا یَأۡتِیكُمَا طَعَامࣱ تُرۡزَقَانِهِۦۤ إِلَّا نَبَّأۡتُكُمَا بِتَأۡوِیلِهِۦ قَبۡلَ أَن یَأۡتِیَكُمَاۚ ذَ ٰلِكُمَا مِمَّا عَلَّمَنِی رَبِّیۤۚ إِنِّی تَرَكۡتُ مِلَّةَ قَوۡمࣲ لَّا یُؤۡمِنُونَ بِٱللَّهِ وَهُم بِٱلۡءَاخِرَةِ هُمۡ كَـٰفِرُونَ ٣٧
He said, ‘I can tell you what this means before any meal arrives: this is part of what my Lord has taught me. I reject the faith of those who disbelieve in God and deny the life to come
He (Joseph) replied: “No food will come to you as your provision, but I will inform you of its interpretation before it (the food) comes to you. This is what my Lord has taught me. Surely, I have abandoned the religion of those people who don’t believe in Allah and they are disbelievers in the Hereafter.
He said: there will not come to you any food wherewith ye are provided but I shall have declared unto the interpretation thereof ere it cometh unto you. that is of that which my Lord hath taught me; verily I have abandoned the creed of a people who believe not in Allah and who in the Hereafter are disbelievers
(Joseph) answered: "I will give you its interpretation before the food you are served arrives. This knowledge is one of the things my Lord has taught me. I have given up the religion of those who do not believe in God and deny the life to come
(Joseph) said, “I will inform you of the interpretation before it is time to eat and your provision is brought to you... This is from the knowledge my Rabb has taught me... This is why I have abandoned the religion of the people, for they do not believe in Allah, the essence of the worlds (with His Names) and they deny the eternal life to come.”
He said, ´No meal to feed you will arrive before I have informed you what they mean. That is part of what my Lord taught me. For I have left the religion of a people who clearly have no iman in Allah and are kuffar about the world to come.
He said, ‘Before the meals you are served come to you I will inform you of its interpretation. That is among things my Lord has taught me. Indeed I renounce the creed of the people who have no faith in Allah and who [also] disbelieve in the Hereafter
He said: "The meal which you are fed (daily) will not come to you but I will have informed you of their meaning before it comes to you. This is of the knowledge that my Lord has taught me. Surely I have left behind me the way of a people who do not have faith in God (as they ought to have faith), and who do not believe in the Hereafter
He said, `(Do not worry,) I shall inform you of the interpretation of these (dreams) before the meal you two are given comes to you. This (my ability to interpret, you should bear in mind) is a part of that knowledge which my Lord has imparted to me. I have indeed renounced the creed of the people who do not believe in Allah and who, moreover, are disbelievers in the Hereafter
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
He said: “Food that you are provided with it does not come to you, unless I tell you of its interpretation before it comes to you. This is some of what my Lord has taught me. I left the faith of people who do not believe in God and they disbelieve in the Hereafter,
Joseph [took advantage of their interest in “dream interpretation” to carry on his mission as a Propheti.e., inviting people to the right path of God. He] said: “God has blessed me with the knowledge of unknown. For instance, I can tell you what you are going to eat today before that food is offered to you. I am not like those people who do not believe neither in God nor in Hereafter; such people are indeed disbelievers
He said, “Before any food comes to feed either of you, I will surely reveal to you the truth and meaning of this, and before it befalls you. That is part of the duty which my Lord has taught me. I have abandoned the ways of a people who do not believe in God and who deny the hereafter
He said, “No food will be provided for you but I will have informed you about their interpretation before it comes to you. That is some of what my Lord has taught me. Indeed, I have forsaken the creed of people who do not believe in Allah, and regarding the Hereafter they are deniers.
He said, 'There shall not come to you any food with which ye are provided, but I will inform you both of its interpretation before it comes to you. That is (some) of what my Lord has taught me; verily, I have left the faith of a people who do not believe in God, while in the future too they disbelieve
Said Yusuf, "The food which you get will not reach you, but I will tell you the interpretation of this before it comes to you; this is one of the sciences my Lord has taught me; indeed I did not accept the religion of the people who do not believe in Allah and are deniers of the Hereafter."
He said, “No food ever comes to you which is provided to you [by your Lord] but I will inform you about its interpretation before it comes to you. This is part of what my Lord has taught me. I indeed have forsaken the way of people who do not believe in Allah and they disbelieve in the life of the hereafter”
Joseph answered, 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. 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
He said, "I shall tell you both of its interpretation before your daily meal is brought to you. That is (some) of what my Lord has taught me; verily, I have forsaken the faith of a people who believe not in Allah, and disbelieve in the Hereafter
He said: 'Before any food comes to feed either of you, I will give you its interpretation. That which I will tell you has been taught to me by Allah. I reject the belief of a nation who do not believe in Allah and disbelieve in the Everlasting Life
He said, "There shall not come to you in a dream any food wherewith ye shall be fed, but I will acquaint you with its interpretation ere it come to pass to you. This is a part of that which my Lord hath taught me: for I have abandoned the religion of those who believe not in God and who deny the life to come
(Yusuf) said: ‘Will not come to you food which you two are given as ration, but I will tell you both about its interpretation — (even) earlier than (food) comes for you two. This would be for you both out of that which my Nourisher-Sustainer has taught me. Verily, I have rejected the Millat of the nation who do not believe in Allah, and they, about the Hereafter: they are disbelievers (therein)
He said: The food you both are provided approaches you not, but I will tell you of its interpretation before it approaches. That is of what my Lord taught me. Truly, I left the creed of a folk who believe not in God and they, in the world to come, they are ones who disbelieve.
He said, “Before any food comes to feed either of you, I will certainly reveal to you the true meaning of this before it happens. That is part of that which my Lord has taught me. I truly have abandoned the ways of a people who do not believe in Allah and who deny the life hereafter.
Joseph replied: "I will, with Allah’s permission, tell you the interpretation of these dreams before you are served the food you eat, this is part of the knowledge which my Lord has taught me. In fact, I have forsaken the faith of those people who do not believe in Allah and even deny the hereafter
Joseph said: "I will inform you about the interpretation of the dreams before the arrival of the food that is sent to you. This knowledge is part of what I have been taught by my Lord. I have renounced the way of those who do not believe in Allah, and who deny the Hereafter
He said: The food with which you are fed shall not come to you, but I shall inform you of its interpretation before it comes to you. This is of what my Lord has taught me. Surely I have forsaken the religion of a people who believe not in Allah, and are deniers of the Hereafter
He said, “The food which you are provided with would not (even) come to you but I will inform you both about its interpretation before it(actually) come to you, that is (something) of what my Fosterer has taught me, I have forsaken the religious dictates of people who do not believe in Allah and do not believe in the hereafter.
He said, "I shall tell you both what the dreams mean before the food you eat is brought to you. This is one of the things my Lord has taught me. I have indeed forsaken the lifestyle of people who do not believe in Allah, and who deny the Hereafter."
Yusuf (Joseph) said: ‘The food which is served to you (daily) will not have yet come to you when I shall inform both of you about its interpretation before its coming to you. This (interpretation) is of those branches of knowledge that my Lord has taught me. Verily, I have rejected (from the very beginning) the religion of the people who do not believe in Allah, and they deny the Hereafter as well
He said: "There is not any provision of food that will come to you except that I will tell you of its interpretation before it comes. That is from what my Lord has taught me. I have just left the creed of a people who do not believe in God, and they are rejecting the Hereafter."
He said: "No provision of food will come to you, except that I would have informed you both about its interpretation before it comes to you. That is from what my Lord has taught me. I have just left the creed of a people who do not believe in God, and they are rejecting the Hereafter."
He said: "No provision of food will come to you, except that I would have informed you both about its interpretation before it comes to you. That is from what my Lord has taught me. I have just left the creed of a people who do not believe in God, and they are rejecting the Hereafter."
He said: "Feeding/food does not come to you (B) (which) you will be provided with it except I informed you with its interpretation/explanation, before (it) comes to you, that is what from what my Lord taught/instructed me , that I left a nation's religion/faith (that) do not believe with/by God, and they are, with the end (other life), they are disbelieving."
[Joseph] answered: "Ere there comes unto you the meal which you are [daily] fed, I shall have informed you of the real meaning of your dreams, [so that you might know what is to come] before it comes unto you: for this is [part] of the knowledge which my Sustainer has imparted to me. "Behold, I have left behind me the ways of people who do not believe in God, and who persistently refuse to acknowledge the truth of the life to come
He said, "No food will come up to you (both) to be provided with except that I will (fully) inform you about its interpretation before it comes up to you; (i.e., I will inform you of the interpretation before the food comes to you) that (i.e., these two interpretations) is (part) of what my Lord taught me. Surely I have left the creed of a people who do not believe in Allah, and they are they (who) are disbelievers in the Hereafter. Yusu
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
(Joseph) said, "To prove that my interpretation of your dream is true, I can tell you what kind of food you will receive even before it comes to you. My Lord has given me such talents. I have given up the tradition of the people who do not believe in God and the Day of Judgment
He said, .No food provided for you shall come to you, but I can give you its description before it comes to you. This is the knowledge my Lord has given to me. I have abandoned the way of those who do not believe in Allah, and who are deniers of the Hereafter
"If any food is provided to you, I can inform you about it before coming to you. This is of what my Lord has taught me. Verily, I renounce the faith of a people who refuse to accept Allâh into their Life ; and they are , in the ‘Hereafter’, disbelievers.
He said, "I will tell you the interpretation of your dreams before it is time for you to be served dinner in prison! My Lord has taught this knowledge to me! I have abandoned this (evil) nation. They do not believe in Allah, and they deny the coming of the life-to-come!"
Joseph said: ‘If any food is provided to you, I can inform you about it before coming to you. This is of what my Lord has taught me. Verily, I have shunned the creed of a people who rejected the belief in the Absolute Oneness of Allâh and who, moreover, refused to acknowledge (the existence of) the Hereafter.
"Rest assured", he said, before food is brought to you, I will have informed you of the interpretation of your dreams. This is a part of the divine knowledge Allah, my Creator has imparted to me in consequence of conforming my will to His will. I have forsaken the system of faith of a people who deny Allah and refuse to acknowledge the truth of the Hereafter
He said, “I will tell you their meaning before your next meal arrives, it’s one of the things My Lord has taught me. I have kept away from the religion of people who don’t believe in Allah and who deny the Hereafter,
Joseph replied, “I can even tell you what kind of meal you will be served before you receive it. This ˹knowledge˺ is from what my Lord has taught me. I have shunned the faith of a people who disbelieve in Allah and deny the Hereafter.
He said: I will tell you its interpretation before your provision of food will come to you. This is of what my Lord has taught me, for I left the religion of people who do not believe in Allah and who reject the hereafter.
He said: ‘Whatever food you are provided with, I can divine for you its meaning, even before it reaches you. This knowledge my Lord has given me, for I have left the faith of those that disbelieve in God and deny the life to come
He said, "If any food is provided to you, I can inform you about it before you receive it. This is some of the knowledge bestowed upon me by my Lord. I have forsaken the religion of people who do not believe in GOD, and with regard to the Hereafter, they are really disbelievers.
[Joseph] answered, "I will inform you of the interpreted meaning of your dreams before your meal arrives, for this is [part] of the knowledge which my Lord has taught me. I have left behind the way of people who do not believe in God and who persistently deny the truth of the life to come,
[Joseph] answered, “I will inform you of the interpreted meaning of your dreams before your meal arrives, for this is [part] of the knowledge which my Lord has taught me. I have left behind the way of people who do not believe in God and who persistently deny the truth of the life to come,
He said, “It does not come to you food, except I informed you about its interpretation before it comes to you. That is from what my Lord has taught me. I have quit a creed of a kinfolk who do not believe with Allah; and they are with the Hereafter infidels.”
He said: 'There shall not come to you the food with which you are fed but I will inform you both of its interpretation before it comes to you. This is of what my Lord has taught me. Verily, I have abandoned the religion of a people who do not believe in Allah and they are disbelievers in the Hereafter'.
[Joseph] answered: 'Your food which is provided for you will not have come to you before I have informed you of the real meaning of [your dreams]. That is part of the knowledge which my Lord has imparted to me. I have left the faith of people who do not believe in God, and who deny the truth of the life to come.
He said, "I will tell you the meaning before today's meal is served. But, remember, that it is my Lord Who teaches me through Revelation. I am not one of those who reject Allah's Laws and disbelieve in the accountability of the life to come."
He said: There shall not come to you the food with which you are fed, but I will inform you both of its interpretation before it comes to you; this is of what my Lord has taught me; surely I have forsaken the religion of a people who do not believe in Allah, and they are deniers of the hereafter
He replied, `The food which you are given shall not come to you but I shall inform you of the interpretation thereof before it comes to you. This is on account of what my Lord has taught me. I have renounced the religion of the people who do not believe in ALLAH and who are disbelievers in the Hereafter
He said, “No food with which you are provided will come unto you, save that I shall inform you of its interpretation before it comes. This is among the things my Lord has taught me. I forsake the creed of a people who believe not in God, and they who are disbelievers in the Hereafter
He (Yusuf) said: "Before any food comes (in due course) to feed either of you, I will reveal to you the truth and meaning of this before it (actually) happens to you: That is part of the (things) that my Lord has taught me. (I assure you that,) I have given up the way of a people who do not believe in Allah and who deny the Hereafter
He replied, “I will inform you of their interpretation before your meal arrives. This is from the knowledge that my Lord has taught me. I have departed from the creed of people who don’t believe in God and deny the Hereafter.
He said, 'No food is served to you, but I have informed you about it before you have received it. That is some of what my Lord has taught me. I have forsaken the tradition of people who do not believe in God; and regarding the Hereafter, they are deniers.'
He said, "You will not receive food that is provided to you except that I will inform you of its interpretation before it comes to you. That is from what my Lord has taught me. Indeed, I have left the religion of a people who do not believe in Allah , and they, in the Hereafter, are disbelievers
He said, 'There shall not come to you any food with which you are provided, but I will inform you both of its interpretation before it comes to you. That is of what my Lord has taught me; indeed, I have left a faith of people who do not believe in God, and they, they are disbelievers in the hereafter.
He said: "Before any food comes (in due course) to feed either of you, I will surely reveal to you the truth and meaning of this ere it befall you: that is part of the (duty) which my Lord hath taught me. I have (I assure you) abandoned the way s of a people that believe not in God and that (even) deny the Hereafter
He said: "Before any food comes (in due course) to feed either of you, I will surely reveal to you the truth and meaning of this ere it befall you: that is part of the (duty) which my Lord hath taught me. I have (I assure you) abandoned the ways of a people that believe not in Allah and that (even) deny the Hereafter
وَٱتَّبَعۡتُ مِلَّةَ ءَابَاۤءِیۤ إِبۡرَ ٰهِیمَ وَإِسۡحَـٰقَ وَیَعۡقُوبَۚ مَا كَانَ لَنَاۤ أَن نُّشۡرِكَ بِٱللَّهِ مِن شَیۡءࣲۚ ذَ ٰلِكَ مِن فَضۡلِ ٱللَّهِ عَلَیۡنَا وَعَلَى ٱلنَّاسِ وَلَـٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا یَشۡكُرُونَ ٣٨
and I follow the faith of my forefathers Abraham, Isaac, and Jacob. Because of God’s grace to us and to all mankind, we would never worship anything beside God, but most people are ungrateful
I follow the religion of my forefathers - Abraham, Isaac and Jacob. It is not for us that we attribute any partners with Allah. This is the Grace of Allah to us and to mankind, but most of the people don’t thank.
And I have followed the creed of my fathers, Ibrahim and Is'haq and ya'qub: it is not for us to associate aught with Allah. That is of Allah's and upon mankind; but grace upon us most of mankind thank not
I follow the faith of my fathers, of Abraham and Isaac and Jacob. We cannot associate anyone with God. This is among God's favours to us and to all mankind; but most men are not grateful
“I follow (the religion of unity) of my fathers, Abraham, Isaac and Jacob... It is not for us to associate anything/anyone (including ourselves) to Allah! This is Allah’s bounty upon us and upon mankind. But the majority of the people are not grateful (do not evaluate this reality).”
I hold fast to the creed of my forebears Ibrahim and Ishaq and Ya´qub. We don´t associate anything with Allah. And that is how Allah has favoured us and all mankind, but most do not give thanks.
I follow the creed of my fathers, Abraham, Isaac and Jacob. It is not for us to ascribe any partner to Allah. That is by virtue of Allah’s grace upon us and upon all mankind, but most people do not give thanks
"I have followed the way of my fathers, Abraham, Isaac, and Jacob. It is not for us to associate anything with God as partner. This (His teaching and calling us to belief in Him without associating any partners with Him) is from God’s grace and bounty on us and on all people, but most people do not give thanks (in return, by believing firmly in His Oneness and worshipping Him alone)
`And I have followed the creed of my fathers, Abraham, Isaac and Jacob. It is not proper for us to associate anything as a partner with Allah. That (He taught us unity of God) is entirely due to Allah's grace upon us and upon (other) people. But most people do not render thanks (for this blessing)
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
and I followed the faith of my fathers, Abraham and Isaac and Jacob, it is not for us to associate anything (as partner) with God, this is from God’s grace to us and to people, but most people do not thank.
I follow the religion of my forefathers Abraham, Isaac, and Jacob. We do not believe that God has any partner. The knowledge of this truth is the blessing that God has showered us and people with it. What a shame that most people are not grateful being blessed with this knowledge.”
“And I follow the ways of my forefathers Abraham, Isaac, and Jacob, and never could we attribute any partners to God. That is from the grace of God to us and to humanity, yet most people are not grateful
And I have followed the creed of my forefathers, Abraham and Isaac and Jacob. Never was it for us to associate anything with Allah. That is of Allah’s grace upon us and upon mankind, but the majority of mankind does not give thanks.
And I have followed the faith of my fathers, Abraham and Isaac and Jacob; we could not associate aught with God; that is from God's grace upon us and upon men: but most men give not thanks
"And I have chosen the religion of my forefathers, Ibrahim and Ishaq and Yaqub; it is not rightful for us to ascribe anything as a partner to Allah; this is a grace of Allah upon us and upon mankind, but most men are not thankful."
And I follow the way of my fathers, Abraham and Isaac and Jacob. It is not fitting for us that we ascribe anything as partner to Allah. That is from the favor of Allah upon us and upon mankind but most people do not offer gratitude.
and I follow the religion of my fathers, Abraham, and Isaac, and Jacob. It is not lawful for us to associate any thing with God. This knowledge of the divine unity hath been given us of the bounty of God towards us, and towards mankind; but the greater part of men are not thankful
And I have followed the faith of my fathers, Abraham and Isaac and Jacob. It never was for us to associate aught as partners with Allah. This is of the Bounty (or Grace) from Allah upon us and upon mankind: but most men give not thanks
I follow the creed of my fathers, Abraham, Isaac, and Jacob. It is not for us to associate anything with Allah. Such is the favor of Allah to us, and to mankind. Yet most people do not give thanks
And I follow the religion of my fathers, Abraham and Isaac and Jacob. We may not associate aught with God. This is of God's bounty towards us and towards mankind: but the greater part of mankind are not thankful
And I have adopted the Millat of my forefathers, Ibrahim and Ishaque and Yaqub. It is not (suitable) for us that we may set partners with Allah (in His absolute Dominion) in any form. This is out of the grace of Allah over us and over mankind, but the majority of mankind do not pay thanks
And I followed the creed of my fathers, Abraham and Isaac and Jacob. It had not been for us that we ascribe anything as partners with God. That is from the grace of God to us and to humanity, except most of humanity gives not thanks.
“I follow the ways of my fathers –Abraham, Isaac, and Jacob. We would never attribute partners to Allah. That is the grace of Allah to us and to humanity. Yet, most people are not grateful.
I follow the faith of my forefathers Abraham, Isaac and Jacob. It is not fitting that we attribute any partners with Allah. It is the grace of Allah on us and on mankind (that He has not made us the servants of anyone else other than Himself), yet most of the people are not grateful.
and I have adopted the way of my forefathers - Abraham and Isaac and Jacob. It is not for us to associate any with Allah in His Divinity. It is out of Allah´s grace upon us and upon mankind (that He did not require of us to serve any other than Allah), and yet most people do not give thanks
And I follow the religion of my fathers, Abraham and Isaac and Jacob. It beseems us not to associate aught with Allah. This is by Allah’s grace upon us and on mankind, but most people give not thanks
And I follow the religious dictates of my fathers, Ibrahim and Ishaq and Yaqub. It does not befit us that we should associate anything with Allah (as His partner), that’s by the grace of Allah on us and on human beings, but the majority of human beings is ungrateful (by not accepting this).
"And I follow the lifestyle of my forefathers, Abraham, Isaac and Jacob. We do not have to worship anything other than Allah. This is by Allah's grace upon us and on mankind, but most people are ungrateful."
And I follow the Din (Religion) of my father and forefathers: Ibrahim (Abraham), Ishaq (Isaac) and Ya‘qub (Jacob). And we have no right to associate anything as a partner with Allah. This (belief in the Oneness of Allah) is a (special) bounty of Allah upon us and the people, but most people do not give thanks
"And I followed the creed of my fathers: Abraham, and Isaac, and Jacob. It was not for us to set up partners with God at all. That is God's blessings over us and over mankind, but most of mankind are not thankful."
"And I have followed the creed of my fathers Abraham, and Isaac, and Jacob. It was not for us to set up partners with God at all. That is the blessings of God over us and over the people, but most of the people are not thankful."
And I have followed the creed of my fathers Abraham, and Isaac, and Jacob. It was not for us to set up partners with God at all. That is the blessings of God over us and over the people, but most of the people are not thankful.
And I followed my father's/forefather's, Abraham's and Isaac's and Jacob's faith/religion, (it) was not for us that we share/make partners with God from a thing, that is from God's grace on us, and on the people, and but most of the people do not thank/be grateful
and I follow the creed of my forefathers Abraham, Isaac and Jacob. It is not conceivable that we should [be allowed to] ascribe divinity to aught beside God: this is [an outcome] of God's bounty unto us and unto all mankind -but most people are ungrateful
And I have closely followed the creed of my fathers, Ibrahim andIshaq and Yaaqub. (Abraham, Isaac and Jacob, respectively) In no way is it for us to associate anything (whatever) with Allah. That is of the Grace of Allah to us and to mankind; but most (of) mankind do not thank (Him
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
and I have embraced the religion of my fathers, Abraham, Isaac, and Jacob. We are not supposed to consider anything equal to God. This is part of God's blessing to us and the people, but most people do not give thanks
and I have followed the way of my fathers, Ibrahim, IsHaq and Ya‘qub. It is not for us that we associate any partners with Allah. All this is a part of the favor Allah has bestowed upon us and upon the people, but most of the people are not grateful
I have followed the creed of my fathers, ‘Abraham’, ‘Isaac’ and ‘Jacob’. We are not quite prepared to attribute any partners whatsoever to Allâh. This is of the Bounty of Allâh's blessings on us and on mankind. But most of the people are ungrateful (to Allâh for His endless blessings).
"I follow the ways of my forefathers: Ibraheem, Ishaq and Yaqub. It is not proper for us to associate any partners with Allah! Allah is Gracious to us and all other humans! But most people do not offer thanks!"
And I have followed the creed of my forefathers: Abraham, Isaac and Jacob. We are not quite prepared to attribute any partners whatsoever to Allâh. This is of the Bounty of Allâh on us and on mankind. But most of the people are ungrateful (to Allâh for His endless blessings).
"I followed the system of faith and worship of my fathers Ibrahim, Ishaq and Ya'qub. It was never befitting that we should incorporate with Allah other deities, this is His grace abounding in us and in mankind but most people are not impelled with the feeling of gratitude."
I follow instead the religion of my forefathers Ibrahim, Ishaq and Yaqub. The associating of anything with Allah is not for us; that is one of Allah’s favours to us and to people generally, but most people are ungrateful.
I follow the faith of my fathers: Abraham, Isaac, and Jacob. It is not ˹right˺ for us to associate anything with Allah ˹in worship˺. This is part of Allah’s grace upon us and humanity, but most people are not grateful.
And I followed the religion of my fathers Ibrahim (Abraham), Ishaq (Isaac) and Ya´qub (Jacob). We would not associate anything with Allah. That is of the favours of Allah upon us and upon mankind, but most people give no thanks.
And I followed the faith of my forefathers, Abraham, Isaac and Jacob. We are not to serve idols besides God. Such is the grace which God has bestowed on us and on mankind. Yet the larger part of mankind do not give thanks.‘
"And I followed instead the religion of my ancestors, Abraham, Isaac, and Jacob. We never set up any idols beside GOD. Such is the blessing from GOD upon us and upon the people, but most people are unappreciative.
and I follow the faith of my forefathers Abraham, Isaac and Jacob. It is not conceivable that we should ascribe divinity [to anything] beside God. Such is God's grace to us and all humanity, but most people are ungrateful.
and I follow the faith of my forefathers Abraham, Isaac, and Jacob. It is not conceivable that we should ascribe divinity [to anything] besides God. Such is God’s grace to us and all humanity, but most people are ungrateful.
“And I have followed a creed of my forefathers, Abraham, and Isaac, and Jacob. It is not for us to associate anything with Allah. That is from Allah’s bounty upon us and upon the people, but most of the people are not thankful.
And I have followed the religion of my fathers, 'Ibrahim, Ishaq and Ya'qoub. And it beseems us not to associate aught with Allah. That is of Allah's favor upon us and upon mankind, but most people do not give thanks.
I follow the faith of my forefathers, Abraham, Isaac and Jacob. It is not for us to associate any partners with God. This is part of God's grace which He has bestowed on us and on all mankind, but most people do not give thanks.
"I follow the creed of such ancestors as Abraham, Isaac, and Jacob. It is not conceivable that we ever ascribe partners to Allah. This belief in the Oneness of God is of the Bounty of Allah upon us and upon all mankind. (It frees them from bondage to superstition and to 'men of religion'). But the majority of people fail to grasp this point, and thus remain thankless."
And I follow the religion of my fathers, Ibrahim and Ishaq and Yaqoub; it beseems us not that we should associate aught with Allah; this is by Allah's grace upon us and on mankind, but most people do not give thanks
`And I have followed the religion of my fathers - Abraham and Isaac and Jacob. It behoves us not to associate anything as partner with ALLAH. This is of ALLAH's grace upon us and upon mankind, but most men are ungrateful
And I follow the creed of my fathers, Abraham, and Isaac, and Jacob. It is not for us to ascribe any partners unto God. That is from the bounty God has bestowed upon us and upon mankind, but most of mankind do not give thanks
"And I follow the religion of my fathers— Ibrahim (Abraham), Ishaq (Isaac), and Yaqoub (Jacob); And we could never attribute any partners to Allah: Those (ways that come because) of the Grace of Allah to us and to mankind: Still most men are not grateful
“I adhere to the faith of my forefathers, Abraham, Isaac, and Jacob. It’s not for us to associate partners with God. This is from God’s grace upon us and upon humanity, yet most people are not thankful.”
'And I have followed the faith of my forefathers, Abraham, and Isaac, and Jacob. It is not for us to associate anything with God. This is by virtue of God's grace upon us and upon the people, but most people do not give thanks
And I have followed the religion of my fathers, Abraham, Isaac and Jacob. And it was not for us to associate anything with Allah . That is from the favor of Allah upon us and upon the people, but most of the people are not grateful
And I have followed the faith of my fathers, Abraham and Isaac and Jacob; it was not for us that we associate anything with God; that is from God's grace upon us and upon mankind; but most of mankind do not give thanks.
"And I follow the ways of my fathers,- Abraham, Isaac, and Jacob; and never could we attribute any partners whatever to God: that (comes) of the grace of God to us and to mankind: yet most men are not grateful
"And I follow the ways of my fathers,- Abraham, Isaac, and Jacob; and never could we attribute any partners whatever to Allah: that (comes) of the grace of Allah to us and to mankind: yet most men are not grateful
یَـٰصَـٰحِبَیِ ٱلسِّجۡنِ ءَأَرۡبَابࣱ مُّتَفَرِّقُونَ خَیۡرٌ أَمِ ٱللَّهُ ٱلۡوَ ٰحِدُ ٱلۡقَهَّارُ ٣٩
Fellow prisoners, would many diverse gods be better than God the One, the All Powerful? [No indeed!]
O my 2 companions of the prison! Are many different Lords (worthy of worship) better or Allah, the One, the Irresistible?
O My two fellow-prisoners! are sundry lords better of Allah, the One, the Subdue
(Tell me) O fellow-prisoners, are a number of gods better, or one God omnipotent
(Joseph said), “O my companions of prison... Are diverse Rabbs of differing qualities better, or Allah, the Wahid’ul Qahhar (the only ONE under whose command lays all things)?”
My fellow-prisoners, are many lords better, or Allah, the only One, the Conqueror?
O my prison mates! Are different masters better, or Allah, the One, the All-paramount
"O my two fellow-prisoners! Are many diverse lords more reasonable and better (to attribute creation to and believe in and obey), or God, the One, the All-Overwhelming (holding absolute sway over all that exists)
`My two fellow-prisoners! what is better? Diverse and numerous gods or Allah, the One, the Most Supreme
Say, which is better, my fellow-prisoners -- many gods at variance, or God the One, the Omnipotent
My two prison mates, are several different masters better or the one dominant God?
“Tell me my fellow prisoners, which belief is better: belief in many gods or relying upon One Supreme God?”
“O my two companions of the prison. Are many lords differing among themselves better, or One God, Supreme and Irresistible
O my fellow inmates, are diverse lords better or Allah, the One, the Subduer?
O ye twain fellow-prisoners! Are manifold lords better, or God, the one, the dominant
"O both my fellow-prisoners! Are various lords better, or One Allah, the Dominant above all?"
“O my two companions of the prison. Are multiple and diverse Lords better or Allah, The One, The All Over-powering.
O my fellow-prisoners, are sundry lords better, or the only true and mighty God
O you two fellow-prisoners! Are manifold lords better, or Allah, the One, the Almighty
My fellowprisoners, say which is better, many gods at variance, or Allah the One, the Conqueror
O my two fellow prisoners! are sundry lords best, or God, the One, the Mighty
O two companions of the prison! Are many different nourishers-sustainers better (as a concept) or Allah, the One, the Irresistible (Who Alone is the Reality)
O my two prison companions! Are ones that are different masters better or God, The One, The Omniscient?
“O my two companions of prison, are many different lords better than Allah, the Only One, the Prevailing Force?
O my fellow inmates! Tell me what is better; many different lords or one Allah, the Irresistible
Fellow-prisoners! Is it better that there be diverse lords, or just Allah, the One, the Irresistible
O my two fellow-prisoners, are sundry lords better or Allah the One, the Supreme
O my two companions of the prison ! are different masters better or Allah, the One, the Omnipotent?
"O my two prison mates! Are sundry lords better or Allah the One, the Almighty?"
O my two companions of the prison! (Say:) Are many separate gods better or One Allah, Who dominates and controls all
"O my fellow inmates, are various lords better, or God, the One, the Omniscient"
"Omy fellow inmates, are various lords better, or God, the One, the Supreme?"
O my fellow inmates, are various lords better, or God, the One, the Supreme?
You my two companions/friends (of) the prison/jail, are separate Lords better or God the one, the defeater/conqueror
"O my companions in imprisonment! Which is more reasonable: [belief in the existence of numerous divine] lords, each of them different from the other" -or [in] the One God, who holds absolute sway over all that exists
O (you) two companions of the prison! Are (some) disunited lords more charitable (i.e., better) or Allah, The One, The Superb Vanquisher
O my fellow-prisoners! Are divers lords better, or Allah the One, Almighty
"My fellow-prisoners can many different masters be considered better than One All-dominant God
O my fellow prisoners, are different gods better or Allah, the One, the All-Dominant
O’ my two fellow-prisoners, are various (mythological) lords better or Allâh the One, the Omnipotent?
"Oh my companions of prison! Isn´t one God, Allah the Omnipotent, better than several independent gods?"
O’ my two fellow-prisoners! (Ask yourselves), which is better, many gods at variance, or Allâh the One, the Omnipotent?
"Fellow - inmates", he said, "do you honestly believe that such an immense universe could be controlled with such precision by a group of creatures diverse in kind, nature and character or by Allah AL-Wahid (the One and only) Who is AL- Qahhar (the Omnipotent, Absolute and Irresistible!)"
My fellow prisoners, tell me, are many gods better or the one, Allah, the Supreme?
O my fellow-prisoners! Which is far better: many different lords or Allah—the One, the Supreme?
Oh my companions in prison, are different masters better or Allah, the one and dominant?
‘Fellow prisoners! Are sundry gods better than God, the One who conquers all
"O my prison mates, are several gods better, or GOD alone, the One, the Supreme?
Fellow prisoners, which is more reasonable: [belief in the existence of numerous divine] lords that are different from one another, or [in] the One God, who holds absolute power over all that exists?
Fellow prisoners, which is more reasonable: [belief in the existence of numerous divine] lords that are different from one another, or [in] the One God, who holds absolute power over all that exists? [12:39)
“O my two jail companions, are separate lords better, or Allah, Al-Wahid (The One), Al-Qahar (The Supreme)?”
O my(two)mates of the prison! Are(many)diverse lords better, or Allah, the One, the All- Dominant
My two prison companions! Which is better: [to believe] in diverse lords, or to believe in God, the One who holds sway over all that exists?
"O My prison mates! Are several masters better, or Allah, the One, the Dominant?"
O my two mates of the prison! are sundry lords better or Allah the One, the Supreme
`O my two companions of the prison, are many lords differing among themselves better or ALLAH, the One, the Most Supreme
O my fellow prisoners! Are diverse lords better, or God, the One, the Paramount
"O, the two companions of prison! Are many different lords (gods, who differ among themselves) better or Allah, the One Supreme and Irresistible
“My fellow inmates, are many different lords better, or God, the One, the Supreme?
'O My fellow inmates, are diverse lords better, or God, the One, the Supreme?'
O [my] two companions of prison, are separate lords better or Allah , the One, the Prevailing
O my two companions of the prison! Are separate lords better, or God, the One, the Subduer?
"O my two companions of the prison! (I ask you): are many lords differing among themselves better, or the One God, Supreme and Irresistible
"O my two companions of the prison! (I ask you): are many lords differing among themselves better, or the One Allah, Supreme and Irresistible
مَا تَعۡبُدُونَ مِن دُونِهِۦۤ إِلَّاۤ أَسۡمَاۤءࣰ سَمَّیۡتُمُوهَاۤ أَنتُمۡ وَءَابَاۤؤُكُم مَّاۤ أَنزَلَ ٱللَّهُ بِهَا مِن سُلۡطَـٰنٍۚ إِنِ ٱلۡحُكۡمُ إِلَّا لِلَّهِ أَمَرَ أَلَّا تَعۡبُدُوۤا۟ إِلَّاۤ إِیَّاهُۚ ذَ ٰلِكَ ٱلدِّینُ ٱلۡقَیِّمُ وَلَـٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا یَعۡلَمُونَ ٤٠
All those you worship instead of Him are mere names you and your forefathers have invented, names for which God has sent down no sanction. Authority belongs to God alone, and He orders you to worship none but Him: this is the true faith, though most people do not realize it
You don’t worship besides Him but mere names which you and your forefathers have named (invented), for which Allah has not sent down any authority. The command is not but for Allah. He has commanded that you worship none but Him alone, that is the true religion, but most people don’t know.
Ye worship not, beside Him, but names ye have named, ye and your fathers: Allah hath not sent down for them any warranty. Judgment is but Allah's; He hath commanded that ye worship not except Him. That is the right religion, but most of the mankind know not
(What) you worship besides Him are nothing but names that you and your fathers have assigned, for which no sanction has been sent down by God. Authority belongs to God alone. He commands that you worship none but Him. This is the right way; but most men are ignorant
“The things you worship besides Him exist only in name (i.e. they have no real existence), which you and your fathers have made up; there is no evidence in regards to their existence from Allah. The judgment is Allah’s alone! And he commands that you serve only Him! This is the valid (understanding of) Religion... But the majority of the people are not aware of this!”
What you serve apart from Him are only names which you and your forefathers have made up There is no mandate for them from Allah. Allah alone is qualified to judge. His order is to worship none but Him. That is in truth the straight and upright deen, but most of mankind simply do not know.
You do not worship besides Him but [mere] names that you and your fathers have coined, for which Allah has not sent down any authority. Sovereignty belongs only to Allah. He has commanded you to worship none except Him. That is the upright religion, but most people do not know
"What you worship apart from Him is nothing but names that you and your forefathers made up for them. (In the absolute sense) judgment and authority rest with none but God alone: He has commanded that you worship none but Him alone. This is the upright, ever-true Religion, but most people do not know (and they act from their ignorance)
`You worship nothing, apart from Him but some mere (imaginary) names coined by you and by your fathers. Allah has sent down no authority for (worshipping) that. The judgment rests with Allah alone. He has commanded that you shall worship none but Him alone. That is the right (and lasting) faith, yet most people know (it) not
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
Other than Him, you only serve names which you and your fathers named (and made up) which God did not send down any reason for it. The rule only belongs to God. He orders that you do not serve except Him. This is the lasting (and right) way of life (religion), but most people do not know.
“The gods that you are worshipping simply do not exist. These are only the names that you and your forefathers have invented. God has not given any power to those invented names of yours. There is only One Ruler in the universe, and He has ruled that you shall not worship none but Him. This is the only true religion. What a shame that most people do not realize it.”
“If not Him, you worship nothing but names which you have named, you and your parents, for which God has sent down no authority. The command is for none but God. He has asked that you worship none but Him. That is the right way, but most people do not understand
You do not worship apart from Him except (mere) names you have named, you and your forefathers, for which Allah has sent down no manifestation. Judgment belongs to none but Allah. He has commanded that you worship none but Him; that is the upright religion, but the majority of mankind does not know.
What ye worship beside Him are naught but names which ye have named, ye and your fathers, for which God has sent down no authority. Judgment is only God's; He bids you worship only Him. That is the standard of religion,- but most men do not know
"You do not worship anything besides Him, but which are merely names coined by you and your forefathers - Allah has not sent down any proof regarding them; there is no command but that of Allah; He has commanded that you do not worship anyone except Him; this is the proper religion, but most people do not know."
You worship besides Him nothing but names which you have coined, you and your fathers, through which Allah has sent down no authority. All judgment is but for Allah. He has commanded that you worship naught except Him. That is the most upright religion but most people do not know.
Ye worship not, besides Him, other than the names which ye have named, 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
What you worship beside Him are naught but names which you have named, you and your fathers, for which Allah has sent down no authority. Judgment rests with Allah only, who commands you to worship none but Him. That is the right religion, but most men kn
That which you worship, other than Him, are nothing but names which you and your fathers have named and for which Allah has sent down no authority. Judgement rests with Allah alone. He has commanded you to worship none except Him. That is the right religion, yet most people do not know
Ye worship beside him mere names which ye have named, ye and your fathers, for which God hath not sent down any warranty. Judgment belongeth to God alone. He hath bidden you worship none but Him. This is the right faith: but most men know it not
You do not worship besides Him but only names which you have named (as a forgery), you and your fathers; Allah has not sent, regarding these, any proof. To give a command pertains not (to any one) except Allah. He has commanded that you must not pay obedience except to Him. This is the Established Religion, but the majority of mankind do not know
Whomever you worship other than He are nothing but names that you named—you and your fathers for which God caused not to descend any authority. The determination is from God alone. He commanded that you worship none but Him. That is the truth-loving way of life, except most of humanity knows not.
“If you don’t worship Him, then you worship nothing but names you have made up –you and your fathers. Allah did not provide such authority. The command is only for Allah. He has commanded that you worship none except Him. That is the true religion, but most people do not understand.
Those you serve besides Him are nothing but mere names which you and your forefathers have invented, for which Allah has revealed no sanction. The Command belongs to none but Allah, Who has ordained that you worship none but Him. That is the true faith, yet most of the people do not know
Those whom you serve beside Him are merely idle names that you and your fathers have fabricated, without Allah sending down any sanction for them. All authority to govern rests only with Allah. He has commanded that you serve none but Him. This is the Right Way of life, though most people are altogether unaware
You serve not besides Him but names which you have named, you and your fathers -- Allah has sent down no authority for them. Judgment is only Allah’s. He has commanded that you serve none but Him. This is the right religion, but most people know not
You do not serve besides Him but names which you have named, you and your forefathers, for which Allah has not sent down any authority, the judgment is on one’s but Allah’s. He commands that you serve no one but Him alone, that’s the established religion but the majority of human beings does not know.
"What you worship besides Him are but fictitious things to which you and your fathers have given names. Allah has not sent down any authority for them. The absolute authority is with Allah alone. He has commanded that you shall not worship anything or anybody but Him. This is the established way of life, but most people know not."
(In fact) you worship none besides Allah except a few names which you and your forefathers have forged (on your own). Allah has not sent down any authority for them. Judgment rests with Allah alone. He alone has commanded that you worship none but Him. This is the straight path (true Din [Religion]), but most people do not know
"What you serve besides God is nothing but names which you have created you and your fathers, God did not send down any authority for such. The judgment is for none but God. He ordered that none be served but He. That is the true system, but most of mankind do not know."
"What you serve besides Him are nothing except names which you have created, both you and your fathers, God has not sent down any authority for such. The judgment is for none except God. He has ordered that none be served except He. That is the true system, but most of the people do not know."
What you serve besides Him are nothing except names which you have created, both you and your fathers, God has not sent down any authority for such. The judgment is for none except God. He has ordered that none be served except He. That is the true system, but most of the people do not know.
You do not worship from other than Him except names you named it, you and your fathers/forefathers, God did not descend with it from a proof/evidence , that the judgment/rule (is) except to God, He ordered/commanded that you not worship except (only) Him that (is) the religion the straight , and but most of the people do not know
"All that you worship instead of God is nothing but [empty] names which you have invented - you and your forefathers- [and] for which God has bestowed no warrant from on high. Judgment [as to what is right and what is wrong] rests with God alone-[and] He has ordained that you should worship nought but Him: this is the [one] ever-true faith; but most people know it no
In no way do you worship, apart from Him, except names you have named, you and your fathers; in no way has Allah sent down any all-binding authority concerning them. Decidedy judgment (belongs to none) except to Allah; He has commanded that you should not worship any except Him (only). That is the most upright religion, but most (of) mankind do not know
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
What you worship instead of God are no more than empty names that you and your fathers have given to certain things. God has not given any authority to such names. Judgment belongs to no one but God. He has commanded you to worship nothing but Him. This is the only true religion, but most people do not know
Whatever you worship, other than Him, are nothing but names you have coined, you and your fathers. Allah has sent down no authority for them. Sovereignty belongs to none but Allah. He has ordained that you shall not worship anyone but Him. This is the only right path. But most of the people do not know
Those whom you worship ( & venerate), beside Him, are (nothing) but names which you have named, you and your fathers. Allâh has not sent down for them any authority. Legislation is not but for Allâh. He has commanded that you should worship none but Him. This is the upright (faith), but most of the people do lack knowledge (of the truth).
"What you worship besides Allah are merely names that you and your fore-fathers have made up! Allah has not sent down any sanction for it! Allah, alone, has the authority! He has commanded that you do not worship anyone else besides Him! This is the established permanent way! But most people do not know!"
And whatever you worship beside Him is just a mere illusion which you and your forefathers have created- a belief Allâh has not authorized. The command rests with Allâh alone. He has commanded that you should worship Him (in the way He wants us to worship Him). This is the right (faith). But most of them don’t posses enough knowledge of the Truth.
"In fact," he added, "those whom you worship besides Him are but names of objects you and your fathers have designated as gods; a system of faith and worship Allah has never authorized. Indeed, decision, command and judgement are asserted as Allah's own, He ordained that you worship no one but Him. This is the right system of faith and worship but most people do not perceive this fact."
Whatever you worship besides Him are only names you and your forefathers coined, Allah hasn’t revealed any authority for them. Ultimate authority belongs to Allah alone; He has commanded you to worship Him alone. That’s the true religion, unfortunately, most people are ignorant
Whatever ˹idols˺ you worship instead of Him are mere names which you and your forefathers have made up—a practice Allah has never authorized. It is only Allah Who decides. He has commanded that you worship none but Him. That is the upright faith, but most people do not know.
You only serve besides Allah names which you have invented, you and your fathers. Allah has not sent any authority for it. The judgement is Allah´s alone, He has commanded that you serve only Him, that is the upright religion but most people do not know.
Those you serve besides Him are nothing but names which you and your fathers have devised and for which God has revealed no sanction. Judgement rests only with God. He has commanded you to worship none but Him. That is the True Religion: but the larger part of mankind have no knowledge.‘
"You do not worship beside Him except innovations that you have made up, you and your parents. GOD has never authorized such idols. All ruling belongs to GOD, and He has ruled that you shall not worship except Him. This is the perfect religion, but most people do not know.
All that you worship instead of God is nothing but [empty] names which you and your forefathers have invented, names for which God has sent down no authority. Judgment [as to what is right and what is wrong] rests with God alone, [and] He has ordered that you worship none but Him. This is the true faith, though most People do not realize it.
All that you worship instead of God is nothing but [empty] names which you and your forefathers have invented, names for which God has sent down no authority. Judgment [as to what is right and what is wrong] rests with God alone, [and] He has ordered that you worship none but Him. This is true faith, though most people do not realize it.
“What you are worshiping, without Him, except names you have named them, you and your parents, for which Allah has not sent down among a Sultan. Surely the Judgment is not except for Allah. He has commanded that you are not worshiping except thee Him. That is The Valued Religion, but most people do not know.
You do not worship besides Him but(mere)names which you have named, you and your fathers, for which Allah has not sent down any authority. Judgment belongs only to Allah. He has commanded that you worship none but Him. That is the right religion, but most people do not know.
Those you worship instead of Him are nothing but names you and your fathers have invented, and for which God has given no sanction from on high. All judgement rests with God alone. He has ordained that you should worship none but Him. This is the true faith, but most people do not know it.
"Those whom you worship and obey besides Him, are but names that you have named, you and your forefathers. Allah has revealed no authority for them. All ruling belongs to Allah alone. And there is no Judge but He. He has commanded that you serve none but Him. That is the Right Religion. But most people are not aware of this fact or disregard it in practice."
You do not serve besides Him but names which you have named, you and your fathers; Allah has not sent down any authority for them; judgment is only Allah's; He has commanded that you shall not serve aught but Him; this is the right religion but most people do not know
You worship nothing besides ALLAH, but mere names that you have named, you and your fathers; ALLAH has sent down no authority for that. The decision rest with ALLAH alone. HE has commanded that you shall not worship anything, save HIM. That is the right religion, but most men know not
You worship apart from Him naught but names that you have named—you and your fathers—for which God has sent down no authority. Judgment belongs to God alone. He commands that you worship none but Him. That is the upright religion, but most of mankind know not.
"You do not worship besides Him, except (those false) names that you have named— You and your fathers— For which Allah has not sent down any authority: The Command is for none but Allah: He has commanded that you worship none but Him: That is the right religion, but most men do not understand
You worship nothing besides Him except names which you have named, you and your fathers, without any sanction from God. The command rests solely with God. He decreed that you worship none but Him. This is the right religion, but most people don’t know.
'You do not worship, besides Him, except names you have named, you and your ancestors, for which God has sent down no authority. Judgment belongs to none but God. He has commanded that you worship none but Him. This is the right religion, but most people do not know
You worship not besides Him except [mere] names you have named them, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah . He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know
What you worship besides Him are nothing but names which you have named, you and your fathers, for which God has sent down no authority. Judgment is only God's; He commands you worship only Him. That is the right religion, but most men do not know.
"If not Him, ye worship nothing but names which ye have named,- ye and your fathers,- for which God hath sent down no authority: the command is for none but God: He hath commanded that ye worship none but Him: that is the right religion, but most men understand not..
"If not Him, ye worship nothing but names which ye have named,- ye and your fathers,- for which Allah hath sent down no authority: the command is for none but Allah: He hath commanded that ye worship none but Him: that is the right religion, but most men understand not..
یَـٰصَـٰحِبَیِ ٱلسِّجۡنِ أَمَّاۤ أَحَدُكُمَا فَیَسۡقِی رَبَّهُۥ خَمۡرࣰاۖ وَأَمَّا ٱلۡءَاخَرُ فَیُصۡلَبُ فَتَأۡكُلُ ٱلطَّیۡرُ مِن رَّأۡسِهِۦۚ قُضِیَ ٱلۡأَمۡرُ ٱلَّذِی فِیهِ تَسۡتَفۡتِیَانِ ٤١
Fellow prisoners, one of you will serve his master with wine; the other will be crucified and the birds will peck at his head. That is the end of the matter on which you asked my opinion.’
O 2 companions of the prison! (The interpretation of dream is) one of you will (be released and) serve wine to his master (the king of Egypt); and the other will be crucified, and birds will eat from his head. That is how the cases will be judged concerning which you both inquired.”
O My two fellow-prisoners; as for one of you twain he will pour out wine for his lord; and as for the other, he will be crucified, and the birds will eat from off his head; O Thus is decreed the affair whereof ye twain enquired
O fellow-prisoners, one of you will serve wine to your master, the other will be crucified and the birds will peck at his brain. Determined is the matter of your inquiry."
“O my companions of prison... Of the two of you, one (will be let out of prison and) serve wine to his rabb (master)! As for the other, he will be crucified and the birds will eat from his head! The matter about which you inquire has been decreed as such.”
My fellow-captives, one of you will serve his lord with wine, the other of you will be crucified and birds will eat his head. The thing you asked about is foreordained.´
O my prison mates! As for one of you, he will serve wine to his master, and as for the other, he will be crucified, and vultures will eat from his head. The matter about which you inquire has been decided.’
"(As for your dreams:) O my fellow-prisoners! One of you will again give his lord (the king) wine to drink. As to the other, he will be hanged, and birds will peck at his head. The matter about which you inquired has already been decided."
`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 shall be crucified so that the birds will eat (flesh) from off his head. The matter about which you inquired stands decreed.
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.
My two prison mates, one of you will give wine to his master to drink, and the other will be crucified and the birds will eat from his head. The matter about which you both asked is decided.”
“As to the interpretation of your dreams (that the One and only One Lord has blessed me with its knowledge,) the one who has dreamt of pressing the wine will serve wine (to the king of Egypt) and the other one will be crucified and the birds will eat of his head.”
“O my two companions of the prison. As for one of you, he will pour out the wine for his lord to drink. As for the other, he will hang from the cross, and the birds will eat from off his head. So is decreed the matter which you two inquire.
O my fellow inmates, as for one of you, he will give his lord wine to drink. And as for the other, he will be crucified and the birds will eat from his head. The matter you seek to be elucidated has been settled.”
O ye twain fellow-prisoners! as for one of you, he shall pour out wine for his lord: and as for the other, he shall be crucified, and the birds shall eat of his head. The matter is decreed whereon ye asked me for a decision!
"O my two fellow-prisoners! One of you will give his lord (the king) wine to drink; regarding the other, he will be crucified, therefore birds will eat from his head; the command has been given concerning the matter you had enquired about."
“O my two companions of the prison, as for one of you, he will serve wine to his lord to drink and as for the other, he will be crucified and the birds will eat from his head. The decree has been passed about the matter in which you have enquired.”
O my fellow-prisoners, verily the one of you shall serve wine unto his lord, as formerly; but the other shall be crucified, and the birds shall eat from off his head. The matter is decreed concerning which ye seek to be informed
O you two fellow-prisoners! As for one of you, he shall pour out wine for his lord to drink: and as for the other, he shall be crucified, and the birds shall eat from his head. Thus is the matter decreed whereof you did inquire."
My fellowprisoners, one of you will pour wine for his lord whereas the other will be crucified, and birds will peck at his head. The matter you inquired about has been decided
O my two fellow prisoners! as to one of you, he will serve wine unto his Lord: but as to the other, he will be crucified and the birds shall eat from off his head. The matter is decreed concerning which ye enquire."
O two companions of the prison! As for one of you two, he will serve his master-lord Khamr to drink; and as for the other one, he will be crucified, then birds will eat (his flesh, starting) from his head. Thus has the case already been judged concerning which you both did inquire.”
O my two prison companions! As for one of you, he will give intoxicants to drink to his master. And as for the other, he will be crucified. And birds will eat from his head. The matter was decided about which you ask for advice.
“O my two companions of prison, as for one of you, he will pour wine for his lord to drink. As for the other, he will hang from the cross, and birds will eat his head. So has been decreed the matters about which you inquired.”
O my fellow inmates! (Here is the interpretation of your dreams), one of you will be released and serve wine to your lord (the king of Egypt); and the other will be crucified and the birds will eat from his head. That's how your cases will be decided concerning which you inquired (that is the answer to your question)."
Fellow-prisoners! (This is the interpretation of your dreams): one of you will serve wine to his lord (the king of Egypt). As for the other, he will be crucified and birds will eat of his head. The question concerning what you asked has thus been decided."
O my two fellow-prisoners, as for one of you, he will serve wine for his lord to drink; and as for the other, he will be crucified, so that the birds will eat from his head. The matter is decreed concerning which you inquired
O my two companions of the prison ! as for one of you, he will give his master wine to drink; and as for the other, he will be crucified so that the birds will eat from his head; the affair concerning which you inquired is decided.”
"O my two prison mates! As for the first one of you, he shall serve wine to his lord. And as for the other, he shall be crucified, and the birds shall peck from his head. The matter you inquired about is so decreed."
O my two companions of the prison! (The interpretation of the dream of) one of you (is that he) will serve wine to his master (the king), and as for the other, (who has seen bread on his head,) he will be crucified and then birds will pick at his head. The (final) judgment has been given about which you have asked.
"My fellow inmates, one of you will be serving wine for his lord, while the other will be crucified so that the birds will eat from his head. The matter which you have sought is now concluded."
"Myfellow inmates, one of you will be serving alcohol for his lord, while the other will be crucified so that the birds will eat from his head. The matter which you have sought is now concluded."
My fellow inmates, one of you will be serving wine for his lord, while the other will be crucified so that the birds will eat from his head. The matter which you have sought is now concluded.
You my two companions/friends (of) the prison/jail, but, one of you (B) so he gives drink an intoxicant (to) his lord, and but the other, so he be crucified/placed on a cross , so the birds eat from his head, the matter/affair which in it you (B) ask for an opinion/clarification was passed judgmen t/ordered (resolved)
"[And now,] O my companions in imprisonment, [I shall tell you the meaning of your dreams:] as for one of you two, he will [again] give his lord [the King] wine to drink; but as for the other, he will be crucified, and birds will eat off his head. [But whatever be your future,] the matter on which you have asked me to enlighten you has been decided [by God]."
O (you) two companions of the prison! As for one of you, he will give his lord wine to drink; and as for the other, then he will be crucified (and) so birds will eat of his head. The Command is decreed of which you (both) ask for pronouncement
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
"Fellow-prisoners, your dreams tell that one of you will serve wine to his master and the other will be crucified and his head consumed by the birds. Judgment has already been passed about the meaning of the dreams that you asked about."
.O my fellow prisoners, one of you will serve wine to his master, while the other will be crucified and birds will eat from his head. Destined is the matter you are asking about
O’ my two fellow-prisoners, as for one of you, he will serve wine for his master to drink; and as for the other, he will be crucified and birds will eat from his head. The matter is decreed concerning which you sought for clarification.”
"Oh my comrades in prison! One of you will serve wine to his master. The other will be crucified; birds will peck the meat from his head! The matter, about which you sought my opinion has been clarified."
O’ my two fellow-prisoners! As for one of you, he will serve wine for his master to drink; and as for the other, he will be crucified and birds will eat from his head. The matter is decreed concerning which you sought for clarification’.
"Fellow prisoners said Yusuf, "Now, you shall have the interpretation of your dreams": "As to the fellow pressing grapes, he will be released and restored to his position and will serve his master -the king- with wine, whereas the other will be crucified and the vultures will prey upon his head. There, the die is cast concerning your enquiry."
My fellow inmates, one of you will serve wine to his master once more; sadly, the other will be crucified, and the birds will peck his head. The matter on which you sought my opinion has already been decided.”
“O my fellow-prisoners! ˹The first˺ one of you will serve wine to his master, and the other will be crucified and the birds will eat from his head. The matter about which you inquired has been decided.”
Oh my companions in prison, as for one of you, he will pour wine for his master, and for the other, he will be crucified and the birds will eat from his head. Decided is the matter about which you asked.
‘Fellow prisoners, one of you will serve his lord with wine. The other will be crucified, and the birds will peck at his head. That is the answer to your question.‘
"O my prison mates, one of you will be the wine butler for his lord, while the other will be crucified - the birds will eat from his head. This settles the matter about which you have inquired."
Fellow prisoners, [I will tell you the meaning of your dreams.] One of you will serve his master with wine to drink, but the other will be crucified, and birds will eat off of his head. [Whatever your future holds,] the matter on which you asked my opinion has been decided [by God]."
Fellow prisoners, [I will tell you the meaning of your dreams.] One of you will serve his master with wine to drink, but the other will be crucified, and birds will eat off of his head. [Whatever your future holds,] the matter on which you asked my opinion has been decided [by God].”
“O my two jail companions! One of you watering his master a wine; while the other will be crucified, so the birds will eat from his head. The matter was decreed, which you were within it seeking its ruling.”
O' my(two)mates of the prison! as for one of you, he shall pour out wine for his lord to drink; whereas the other will be crucified and the birds shall eat on his head. The matter is decreed about which you do enquire.
My two prison companions! One of you will give his lord wine to drink. The other will be crucified, and the birds will eat from his head. The matter on which you have sought to be enlightened has thus been decided.'
"O My prison mates! The first of you will be (restored as) the chief wine butler for the King. The other one (the chief baker of the King) will be crucified and birds will eat off his head. Thus is the case decided about what you ask."
O my two mates of the prison! as for one of you, he shall give his lord to drink wine; and as for the other, he shall be crucified, so that the birds shall eat from his head, the matter is decreed concerning which you inquired
`O my two companions of the prison, as for one of you he will pour out wine for his lord to drink; and as for the other, he will be crucified so that the birds will eat from his head. The matter about which you inquired has been decreed.
my fellow prisoners! As for one of you, he shall serve wine to his lord. But as for the other, he shall be crucified, and the birds will eat from his head. The matter about which you inquired has been decreed.
"O the two companions of prison! As to one of you, he will pour out the wine for his lord (the king) to drink: As for the other, he will be hung (crucified) on the cross, and the birds will eat from off his head. (So) has been ordered regarding matter about which the two of you ask"..
O my fellow prisoners, one of you will serve his master wine, while the other will be crucified, and birds will eat from his head. The issue you asked about has been decided.”
'O my fellow inmates! One of you will serve his master wine; while the other will be crucified, and the birds will eat from his head. Thus the matter you are inquiring about is settled.'
O two companions of prison, as for one of you, he will give drink to his master of wine; but as for the other, he will be crucified, and the birds will eat from his head. The matter has been decreed about which you both inquire."
O my two companions of the prison! As for one of you, He shall pour out wine for his lord, and as for the other, He shall be crucified, and the birds shall eat of his head. The matter concerning which you both enquire for a decision has been decreed.'
"O my two companions of the prison! As to one of you, he will pour out the wine for his lord to drink: as for the other, he will hang from the cross, and the birds will eat from off his head. (so) hath been decreed that matter whereof ye twain do enquire"..
"O my two companions of the prison! As to one of you, he will pour out the wine for his lord to drink: as for the other, he will hang from the cross, and the birds will eat from off his head. (so) hath been decreed that matter whereof ye twain do enquire"..
وَقَالَ لِلَّذِی ظَنَّ أَنَّهُۥ نَاجࣲ مِّنۡهُمَا ٱذۡكُرۡنِی عِندَ رَبِّكَ فَأَنسَىٰهُ ٱلشَّیۡطَـٰنُ ذِكۡرَ رَبِّهِۦ فَلَبِثَ فِی ٱلسِّجۡنِ بِضۡعَ سِنِینَ ٤٢
Joseph said to the one he knew would be saved, ‘Mention me to your master,’ but Satan made him forget to do this, and so Joseph remained in prison for a number of years
And he said to the one of them whom he knew to be saved (released): “Mention me to your master (king).” But Satan made him forget to mention it to his master. So he (Joseph) stayed in prison a few more years.
And he said to one of them who he imagined would be saved:mention me in the presence of thy lord.Then the Satan caused him to forget to mention him to his lord, so that he tarried in the prison several years
And (Joseph) asked the man he knew would be released: "Remember me to your lord;" but Satan made him forget to mention this to his lord, and Joseph remained in prison for a number of years
And (Joseph) said to the one whom he assumed will be let free, “Remember me (and mention me) before your master!” But Satan made him forget to mention Joseph when he was next to his master, and Joseph remained in prison for many years.
He said to the one of them he knew was saved, ´Please mention me when you are with your lord,´ but Shaytan made him forget to remind his lord, and so he stayed in prison for several years.
Then he said to the one whom he knew would be delivered from among the two: ‘Mention me to your master.’ But Satan caused him to forget mentioning [it] to his master. So he remained in the prison for several years
He said to the one of the two whom he deemed would be delivered: "Mention me in the presence of your lord." But Satan caused him to forget to mention him to his lord, and so he (Joseph) remained in prison some more years
And of the two, he knew to be the one who would be released, he said, `Mention me to your lord.' But satan made him (-the released person) forget to mention (Joseph) to his lord so that he (- Joseph) remained confined in the prison for a few years
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
And he said to the one that he thought will be saved from the two of them: “Mention me to your master.” But Satan made him forget mentioning to his master, so he (Joseph) remained in prison for several years.
Then Joseph turned to the one whom he thought would be released and said: “When you are released, would you kindly mention my situation to the king? The Satan, however, made the man to forget everything (the same way that Satan makes people to forget good things that others have done for them and turns them into ungrateful people) and, consequently, Joseph stayed in the jail for a few more years (to learn that depending upon others than God, who are easily swayed by Satan, is fruitless and that only God can relieve the hardship that one faces with.
And of the two, to the one who he considers about to be saved he said, “Mention me to your lord.” But Satan made him forget to mention him to his lord, and Joseph lingered in prison a few more years
And he said to the one he thought would be released, “Remember me to your lord.” But Satan caused him to forget the remembrance to his lord, so he remained in prison for several years.
And he said to him whom he thought would escape of those two, 'Remember me with thy lord!' But Satan made him forget the remembrance of his lord, so he tarried in prison a few years
And of the two, Yusuf said to the one whom he sensed would be released, "Remember me, in the company of your lord"; so Satan caused him to forget to mention Yusuf to his lord, he therefore stayed in prison for several years more
And he said to the one whom he thought was going to be saved of the two, mention me in the presence of your lord but Satan made him to forget to remember his lord therefore he remained in the prison few more years.
And Joseph said unto him whom he judged to be the person who should escape of the two, remember me in the presence of thy lord. But the devil caused him to forget to make mention of Joseph unto his lord; wherefore he remained in the prison some years
And he said to him of the two whom he knew would escape, "Remember me with your Lord!" But Satan made him forget to mention him to his lord, so he (Joseph) lingered in prison for a few more years
And he said to the one of the two who he knew would be saved: 'Mention me in the presence of your lord. ' But satan made him forget to mention him to his master, so that he remained in prison for a certain number years
And he said unto him who he judged would be set at large, "Remember me with thy lord." But Satan caused him to forget the remembrance of his Lord, so he remained some years in prison
And he said to that whom he thought that he is to be absolved and released out of those two: “Mention me to your (master-lord''. So Satan made him forget mentioning to his rabb. So (Yusuf) stayed in prison a few years (more) —
And he said to the one of them whom he thought should be the one who is saved of the two: Remember me to thy master. Then, Satan caused him to forget the remembrance of him to his master so Joseph lingered in expectation in prison for a certain number of years.
Of the two, one was considered about to be saved. (Joseph) said to him, “Mention me to your master.” Satan, however, caused him to forget to mention (Joseph) to his master, and (Joseph) stayed in prison a few years.
Then, to the one who he thought would be released, he said: "Mention me to your lord." But Satan made him forget to mention (Joseph) to his lord, so he remained in the prison a few more years
And Joseph said to the one of the two prisoners who he knew would be set free: "Mention me in your lord´s presence." But Satan caused him to forget mentioning this to his lord (the ruler of Egypt) and so Joseph languished in prison for several years
And he said to him whom he knew would be delivered of the two: Remember me with thy lord. But the devil caused him to forget mentioning (it) to his lord, so he remained in the prison a few years
And he said to him of the two regarding whom he thought that he would be safe, “Mention (about) me to your master,” but the devil made him forget mentioning (it) to his master, so he stayed in the prison for some years.
And he (Joseph) said to the one of the two, whom he thought was definitely going to be saved, "Mention me to your lord." But the Satan caused him to forget mentioning him to his lord, so he remained in the prison for a few years
And Yusuf (Joseph) said to the one whom he believed to be released: ‘Mention me to your king (he may thus recall that another innocent one is also lying in imprisonment).’ But Satan made him forget to mention (him) to his king, and consequently, Yusuf (Joseph) remained in prison for several years.
And he said to the one whom he thought would be saved of them: "Mention me to your lord." But the devil made him forget to mention to his lord, so He remained in prison for a few years
Andhe said to the one of them whom he thought would be saved: "Mention me to your lord." But the devil made him forget to mention to his lord, so he remained in prison for a few years.
And he said to the one of them whom he thought would be saved: "Mention me to your lord." But the devil made him forget to mention to his lord, so he remained in prison for a few years.
And he said to whom he thought/assumed that he is saved from them (B): "Mention me at your lord." So the devil made him forget, his lords' reminder , so he stayed/waited in the prison/jail (a) few/some (between - ) years
And [thereupon Joseph] said unto the one of the two whom he considered saved: "Mention me unto thy lord [when thou art free]!" But Satan caused him to forget to mention [Joseph] to his lord, and so he remained in prison a few [more] years
And he said to the one of the two (that) he expected would be delivered, "Mention me in the presence of your lord." (But) then Ash-Shaytan (The all-vicious (one), i.e., the Devil) caused him to forget mentioning (him to) his lord; so he lingered in the prison for several years
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
Joseph asked the one, whom he knew would not be executed, to mention his case to his Lord. Satan caused that man to forget all about Joseph and his case. Thus, Joseph remained in prison for some years
And he (Yusuf) said to the one whom he believed likely to be released out of the two, .Tell your master about me. Then, the Satan made him forget to tell his master. So, he (Yusuf) remained in prison for a few years
He then said to the one to be saved: “Mention me (and my story) in the presence of your master." But ‘Satan’ caused him to forget to mention (the story of ‘Joseph’) to his master. Thus, ‘Joseph’ remained in the prison a few more years.
Yusuf said to the one he thought will survive, "Tell your master about me!" But Shaitan made him forget and Yusuf stayed in prison for a few additional years
Then said he to the one who he knew would be saved: ‘Mention me (and my story) in the presence of your master’. But Satan caused him to forget to mention (the story of Joseph) to his master, so Joseph remained in the prison a few more years.
Then said he to the inmate whom he thought would be released: "Mention my name and my story, O fellow, to the king when you are in his presence." But in the midst of the court he -the servant- yielded to the lower part of his nature which is guided by AL-Shaytan and forgot to mention to the king the story of his fellow prisoner. By consequence, Yusuf remained in confinement for a few years - said to be not less than three years-
Then Yusuf asked the one who he knew would be spared, “Mention me to your master.” However, Satan made him forget to mention him to his master, and so Yusuf lingered in the prison for several years
Then he said to the one he knew would survive, “Mention me in the presence of your master.” But Satan made him forget to mention Joseph to his master, so he remained in prison for several years.
And he said to the one of them who thought he would be saved: mention me to your master, but the devil made him forget to make mention to his master, so he stayed in prison a number of years.
And he said to the prisoner who he knew would survive: ‘Remember me in the presence of your lord.‘ But Satan made him forget to mention Joseph to his lord, so that he stayed in prison for several years
He then said to the one to be saved "Remember me at your lord." Thus, the devil caused him to forget his Lord, and, consequently, he remained in prison a few more years.
[Joseph] said to the one he knew would be saved, "Mention me to your master [when you are free]," but Satan caused him to forget to mention [Joseph] to his master, and so he remained in prison for a few [more] years.
[Joseph] said to the one he knew would be saved, “Mention me to your master [when you are free],” but Satan caused him to forget to mention [Joseph] to his master, and so he remained in prison for a few [more] years.
And he said to the one he assumed that would be saved among them, “Mention me at your lord.” So, Satan caused him to forget his master’s mentioning, so he tarried, within the jail for several lunar years.
And he said to him whom he knew would be saved of the two: 'Mention me to your lord. ' However, Satan caused him to forget to mention him to his lord, so he(Yusuf)remained in prison a few years.
And [Joseph] said to the one whom he believed would be released: 'Remember me in the presence of your lord.' But Satan caused him to forget to mention Joseph to his lord, and so he remained in prison for several years.
Joseph asked the one whom he thought would be released, "Mention me in the presence of your King." But, his selfish ways made him ignore to mention it to the King, so Joseph stayed in prison for a few years
And he said to him whom he knew would be delivered of the two: Remember me with your lord; but the Shaitan caused him to forget mentioning (it) to his lord, so he remained in the prison a few years
And of the two he said to him whom he thought to be the one who would be released, `Mention me to thy lord.' But Satan caused him to forget mentioning it to his lord, so he remained in prison for some years
And he said to the one of them whom he knew would be saved, “Mention me to your lord.” But Satan caused him to forget to make mention to his lord. So he remained in prison for several years
And of the two, to the one whom he considered ready to be saved, he (Yusuf) said: "Tell your lord (the king) about me." But Satan made him forget to talk about him (Yusuf) to his lord (the king): And (Yusuf) stayed in prison for a few years
He said to the one he thought would be released, “Mention me to your master.” But Satan caused him to forget his lord’s mention, so he remained in prison for some years.
And he said to the one he thought would be released, 'Mention me to your master.' But Satan caused him to forget mentioning him to his master, so he remained in prison for several years
And he said to the one whom he knew would go free, "Mention me before your master." But Satan made him forget the mention [to] his master, and Joseph remained in prison several years
And he said to the one who he thought that he is saved of both of them, 'Remember me with your lord.' But the devil made him forget the remembrance of his Lord, so he tarried in prison a few years.
And of the two, to that one whom he consider about to be saved, he said: "Mention me to thy lord." But Satan made him forget to mention him to his lord: and (Joseph) lingered in prison a few (more) years
And of the two, to that one whom he consider about to be saved, he said: "Mention me to thy lord." But Satan made him forget to mention him to his lord: and (Joseph) lingered in prison a few (more) years
6
Joseph interprets King's Vision
وَقَالَ ٱلۡمَلِكُ إِنِّیۤ أَرَىٰ سَبۡعَ بَقَرَ ٰتࣲ سِمَانࣲ یَأۡكُلُهُنَّ سَبۡعٌ عِجَافࣱ وَسَبۡعَ سُنۢبُلَـٰتٍ خُضۡرࣲ وَأُخَرَ یَابِسَـٰتࣲۖ یَـٰۤأَیُّهَا ٱلۡمَلَأُ أَفۡتُونِی فِی رُءۡیَـٰیَ إِن كُنتُمۡ لِلرُّءۡیَا تَعۡبُرُونَ ٤٣
The king said, ‘I dreamed about seven fat cows being eaten by seven lean ones; seven green ears of corn and [seven] others withered. Counsellors, if you can interpret dreams, tell me the meaning of my dream.’
The king (of Egypt) said: “Surely, I saw (in a dream) 7 fat cows, whom 7 lean cows were devouring; and 7 green ears of corn, and 7 others dry. O notables! Explain to me my dream if you are able to interpret the dreams.”
And the king said: verily I saw seven fat kine which seven lean ones are devouring and seven green cornears and seven others dry. O ye chiefs! give me an answer in regard to my vision if a vision ye are wont to expound
(One day) the king said (to his courtiers): "I saw seven fat cows in a dream being devoured by seven lean ones, and seven ears of corn that were green and seven others that were seared. O courtiers, tell me the significance of my dream, if you know how to interpret them."
The king said, “Indeed, I have seen (in a dream) seven fat cows being eaten by seven lean cows. And seven green ears (of corn) and seven dry ones... O eminent ones! Explain to me your ruling of my vision, if you can interpret dreams.”
The King declared, ´I dreamt of seven fat cows which seven thin ones ate and seven green ears of wheat and seven others which were dry. O counsellors! Explain my dream to me if you are those who can interpret visions!´
[One day] the king said, ‘I saw [in a dream] seven fat cows being devoured by seven lean ones, and seven green ears and [seven] others [that were] dry. O courtiers, give me your opinion about my dream, if you can interpret dreams.’
And the king said one day: "I saw in a dream seven fat cows being devoured by seven lean ones, and seven green ears of grain and another (seven) dry. O you courtiers! Enlighten me about my dream, if you know how to interpret dreams."
Now (it so happened that one day) the king said, `I saw (in a dream) seven fat kine which seven lean ones were eating, and seven green ears of corn and (as many) others withered. You nobles of the court! explain to me the real significance of my dream if you can interpret dreams.
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.
And the king said: “I see (in my dreams) seven fat cows that seven skinny ones eat them, and seven green clusters (of grain) and (seven) others dry; counselors, explain to me about my dream if you interpret dreams.”
One day the king said: “ I have seen in my dream that seven fat cows were eating seven skinny cows. I also saw seven green ears of corn and seven dry ears of corn! Can anyone among you, my advisors, interpret this dream of mine?”
The king said, “I see seven fat cows which seven lean ones devour, and seven green ears of corn, and seven withered. O advisors, explain to me my vision if you can interpret visions.
Then the king said, “I see seven fat cows being eaten by seven lean ones, and seven green ears of corn and others dried up. O chiefs, elucidate for me my vision, if you can explicate visions.”
Then said the king, 'Verily, I see seven fat kine which seven lean kine devoured; and seven green ears of corn and others dry. O ye chiefs! Explain to me my vision, if a vision ye can expound!
And the king said, "I saw in a dream seven healthy cows whom seven lean cows were eating, and seven green ears of corn and seven others dry; O court-members! Explain my dream, if you can interpret dreams."
And the king said, “I saw in my dream seven fat cows being devoured by seven lean ones and seven green ears of corn and another [seven] withered ones. O chiefs, provide me an answer about my dream if you do know how to interpret the dreams.”
And the king of Egypt 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
And the king said, "Verily, I saw in a dream seven fat kine which seven lean kine devoured; and seven green ears of corn and (seven) others dry. O you chiefs! Explain to me my vision, if dreams you can interpret!"
The king said: 'I saw in a vision seven fatted cows being devoured by seven lean ones; and seven green ears of corn and seven others withered. My counselors, tell me the meaning of my vision, if you can interpret visions.
And the King said, "Verily, I saw in a dream seven fat kine which seven lean devoured; and seven green ears and other withered. O nobles, teach me my vision, if a vision ye are able to expound."
till when Al-Malik [The head of state (of Egypt)] said: ''Verily, I see (in a dream) seven hefty cows whom the seven lean ones devour — and seven green ears (of corn), and (seven) others dry. O you (notables and) representatives! Give interpretation about my vision if you be that, that you interpret the dream.”
And the king said: Truly, I, I see seven fattened cows eating seven lean ones and seven ears of green wheat and others dry. O Council: Render an opinion to me about my dream if you had been able to expound dreams.
The king [of Egypt] said, “I saw [in a dream] seven fat cows devoured by seven lean ones, and seven green ears of corn and another [seven] withered. O Chiefs, explain my dream if you are able to interpret dreams.”
One day the king of Egypt said: "I saw seven fat cows in my dream which were eaten up by seven lean cows, likewise I saw seven green ears of corn and seven others that were dried up. O chiefs! Tell me the meaning of my dream if you can interpret the dreams."
And once the king said: "I have dreamt that there are seven fat cows and seven lean cows are devouring them, and there are seven fresh green ears of corn and seven others dry and withered. My nobles! Tell me what is the interpretation of this dream, if you are well-versed in interpretation of dreams."
And the King said: I have seen seven fat kine which seven lean ones devoured; and seven green ears and (seven) others dry. O chiefs, explain to me my dream, if you can interpret the dream
And the king said, “I see seven fat cows which seven lean ones were consuming, and seven green ears of corn and (seven) others dry. O leaders ! explain to me my vision, if you can interpret dreams.”
And the king said, "I saw seven fat cows, but seven lean cows ate them up! And I saw seven ears of corn that were green and other ears that were withered and dry. O chieftains! Explain to me my dream, if you do know how to interpret dreams."
And (one day) the king said: ‘I have beheld (in a dream) seven fat cows whom seven lean cows are devouring, and (I have beheld) seven green ears of corn and (seven) others dry. O courtiers! Explain to me the implication of my dream if you know the interpretation of dreams.
And the King said: "I continue to dream of seven fat cows which are being eaten by seven thin ones, and seven green pods and others which are dry. O you commanders, tell me what my vision means if you are able to interpret the visions."
Andthe king said: "I continue to dream of seven fat cows being eaten by seven thin ones, and seven green pods and others which are dry. O you commanders, tell me what my vision means if you are able to interpret the visions."
And the king said: "I continue to dream of seven fat cows being eaten by seven thin ones, and seven green pods and others which are dry. O you commanders, tell me what my vision means if you are able to interpret the visions."
And the king said: "I see seven fat/fleshy cows, seven weak/bony/starved eat them (F), and seven green ears/spikes of wheat, barley etc. and others dry. You, you the nobles/groups/assembly give me your opinion/clarify for me in my dream, if you were to the dream(s) explaining (interpreting)."
AND [one day] the King said: Behold, I saw [in a dream] seven fat cows being devoured by seven emaciated ones, and seven green ears [of wheat] next to [seven] others that were withered. O you nobles! Enlighten me about [the meaning of] my dream, if you are able to interpret dreams!"
And the king said, "Surely I (do) see (in a dream) seven plump cows which seven lean ones were eating, and seven green ears (of grain) and (seven) others dry. O you chiefs, pronounce about my vision in case you can explicate vision (s)."
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
(Sometimes later), the King dreamt that seven lean cows were eating seven fat ones and that there were seven green ears of corn and seven dry ones. He asked the nobles to tell him the meaning of his dream if they were able to
And (one day) the king said (to his courtiers), .I have seen (in a dream) seven fat cows being eaten by seven lean ones, and seven ears of grain which are green and (seven) others which are dry. O people, tell me about my dream, if you can interpret dreams
The king (of Egypt) said:" Verily, I saw (in a dream) seven fat cows being devoured by seven scrawny cows and seven green wheat stalks and other (seven) dry. O’ Notable men (of Egypt), advise me concerning my dream if you are capable of interpreting the dreams."
The king said, "I had a dream! I saw seven lean cows devouring seven fat ones and I saw seven green ears of corn and seven other dry ones! Oh my Courtiers, tell me the meaning of my dream, if you have any experience in dream interpretation!"
The king (of Egypt) said: ‘Verily, I saw (in a dream) seven fat kine that are devoured by seven lean ones, and concerning seven green ears of corn and seven others dry. O’ notable men (of Egypt), explain to me the real meaning of my dream to me if you are capable of interpreting dreams’.
And for once said the king to his retinue: "I saw in my dream seven fat cows eaten by seven lean and emaciated ones, and seven green ears of corn and seven others dry. Give me O counselors an opinion as it seems to you on that sense impression I had in my sleep if you are well versed in interpreting dreams."
The King said, “I had a dream of seven fat cows eating seven lean ones, and of seven green ears of grain and seven others all dried up. Counsellors, advise me concerning my dream, if you can interpret dreams.”
And ˹one day˺ the King said, “I dreamt of seven fat cows eaten up by seven skinny ones; and seven green ears of grain and ˹seven˺ others dry. O chiefs! Tell me the meaning of my dream if you can interpret dreams.”
And the king said: I saw seven fat cows being eaten by seven skinny cows and seven green ears of grain and another dried batch. Oh leaders, explain me my visions if you understand visions.
The King said: ‘I saw seven fatted cows which seven lean ones devoured; also seven green ears of corn and seven others dry. Tell me the meaning of this vision, my nobles, if you can interpret visions
The king said, "I saw seven fat cows being devoured by seven skinny cows, and seven green spikes (of wheat), and others shriveled. O my elders, advise me regarding my dream, if you know how to interpret the dreams."
[One day] the King said, "I saw [in a dream] seven fat cows being devoured by seven [that were] lean; and seven green spikes [of grain] and [seven] others that were dry. Noblemen, enlighten me about [the meaning of] my dream if you are able to interpret dreams." They answered,
[One day] the King said, “I saw [in a dream] seven fat cows being devoured by seven [that were] lean; and seven green spikes [of grain] and [seven] others that were dry. Noblemen, enlighten me about [the meaning of] my dream if you are able to interpret dreams.” They answered
And the king said, “I visualize seven fat cows being eaten by seven lean ones, and seven green spikes, and others dried up. O chieftains, seek for me, in my vision its ruling, if you are for the visions explaining.”
And(once)the king(of Egypt)said: 'Verily I saw(in a dream)seven fat cows which seven lean cows were eating; and seven green ears of corn and other (seven)dry. O' chiefs(of my court)! Explain to me my dream, if you are able to interpret dreams'.
And the King said: 'I saw [in a dream] seven fat cows being devoured by seven emaciated ones, and seven green ears of wheat next to seven others dry and withered. Tell me the meaning of my vision, my nobles, if you are able to interpret dreams.'
And one day the King of Egypt said to his court, "I have dreamed seven fat cows being eaten up by seven lean cows and seven green spikes of wheat and (seven) dry. O My chiefs! Explain to me my vision, if you can interpret dreams."
And the king said: Surely I see seven fat kine which seven lean ones devoured; and seven green ears and (seven) others dry: O chiefs! explain to me my dream, if you can interpret the dream
And the King said to his courtiers, `I see in a dream seven fat kine which seven lean ones were eating, and seven green ears of corn and seven others withered. O ye chiefs, explain to me the meaning of my dream if you can interpret dreams.
And the king said, “Verily I see [in a dream] seven fat cows being eaten by seven lean ones; and seven green heads of grain, and others dry
And the king (of Egypt) said: "Verily, I saw (a dream in which) seven fat cows, whom seven lean ones eat up— And seven green ears of corn, and seven (others) dried up. O you chiefs! Explain to me my dream if you can tell the meanings of dreams."
The king said, “I saw seven fat cows being eaten by seven lean ones, and seven green spikes of grain and others dry. O nobles, interpret my vision for me, if you can interpret visions.”
The king said, 'I see seven fat cows being eaten by seven lean ones, and seven green spikes, and others dried up. O elders, explain to me my vision, if you are able to interpret visions.'
And [subsequently] the king said, "Indeed, I have seen [in a dream] seven fat cows being eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry. O eminent ones, explain to me my vision, if you should interpret visions."
Then the king said, 'Indeed, I see seven fat cows which seven lean cows devoured; and seven green ears of corn and others dry. O chiefs! Explain to me my vision, if you can expound a vision.'
The king (of Egypt) said: "I do see (in a vision) seven fat kine, whom seven lean ones devour, and seven green ears of corn, and seven (others) withered. O ye chiefs! Expound to me my vision if it be that ye can interpret visions."
The king (of Egypt) said: "I do see (in a vision) seven fat kine, whom seven lean ones devour, and seven green ears of corn, and seven (others) withered. O ye chiefs! Expound to me my vision if it be that ye can interpret visions."
قَالُوۤا۟ أَضۡغَـٰثُ أَحۡلَـٰمࣲۖ وَمَا نَحۡنُ بِتَأۡوِیلِ ٱلۡأَحۡلَـٰمِ بِعَـٰلِمِینَ ٤٤
They said, ‘These are confusing dreams and we are not skilled at dream-interpretation,’
They said: “Mixed up false dreams and we are not skilled in interpretation of dreams.”
They said: medleys of dreams! and in the interpretation of dreams we are not skilled
"They were only confused dreams," they said; "we do not know how to interpret them."
They said, “It is but a bunch of imaginary fables... And we are not learned in the interpretation of dreams!”
They said, ´A jumbled mass of mixed-up dreams! We do not know the meaning of such things.´
They said, ‘[These are] confused nightmares, and we do not know the interpretation of nightmares.’
They said: "Jumbles of dream images. And we are not knowledgeable in the interpretation of dream images."
They said, `(These are) confused dreams and we do not know the interpretation of such confused dreams.
'A hotchpotch of nightmares!' they said. 'We know nothing of the interpretation of nightmares.
They said: “Confused dreams and we do not know the interpretation of the (confused) dreams.”
They replied: “It sounds like a meaningless dream; but again, we do not know anything about the interpretation of the dreams.”
They said, “A confused medley of dreams, and we are not skilled in the interpretation of dreams.
They said, “Jumbles of dreams, and we know nothing of the interpretation of dreams.”
Said they, 'Confused dreams, and naught of the exposition of such dreams know we!
They answered, "These are confused dreams - and we do not know the interpretation of dreams."
They said, “Jumbled up dreams and we are not knowledgeable in interpretation of dreams.”
They answered, they are confused dreams; neither are we skilled in the interpretation of such kind of dreams
Said they, "Confused dreams! And naught know we of the interpretation of such dreams."
They said: 'They are confused nightmares, nor do we know anything of the interpretation of visions.
They said, "They are confused dreams, nor know we aught of the unravelling of dreams."
They said: “Disturbing thoughts, wild imaginations; and we are not experts in the interpretation of wild disturbing imagination (appearing as dreams or visions).”
They said: Jumbled nightmares. And we are not of the interpretation of nightmares ones who know.
They said, “It is a confused medley of dreams, and we are not skilled in such interpretation.”
They replied: "Confused nightmares! We are not skilled in the interpretation of dreams."
They said: "These are confused dreams, and we do not know the interpretation of such dreams."
They said: Confused dreams and we know not the interpretation of dreams
They said, “Confused dreams and we do not have the knowledge of interpreting dreams.”
They said, "Dreams are jumbled, and we do not know the interpretation of dreams."
They said: ‘These are confused dreams, and we do not know the interpretation of confused dreams.
They said: "It is nothing but bad dreams; and we are not knowledgeable in the interpretation of dreams."
They said: "It is nothing except bad dreams; and we are not knowledgeable in the interpretation of dreams."
They said: "It is nothing except bad dreams; and we are not knowledgeable in the interpretation of dreams."
They said: "A confused mixture (of) dreams, and we are not with interpreting/explaining the dreams with knowing."
They answered: " [This is one of] the most involved and confusing of dreams, and we have no deep knowledge of the real meaning of dreams."
They said, "Jumbled dreams. And in no way are we knowledgeable about the interpretation of dreams."
They answered: Jumbled dreams! And we are not knowing in the interpretation of dreams
They replied, "It is a confused dream and we do not know the meaning of such dreams."
They said, .(It seems to be) a mishmash of dreams, and we do not know the interpretation of dreams
They said: “Senseless dreams and we are not skilled in the interpretation of dreams."
They said, "Dreams are nothing but scattered meaningless thoughts. We are not aware of any meaning in the dreams!"
They said: ‘Senseless dreams, and we are not skilled in the interpretation of such dreams’.
"These are nothing but confused dreams," they said, "nor are we conversant with the interpretation of dreams."
They replied, “What baffling dreams! We have no expertise in interpreting dreams.”
They replied, “These are confused visions and we do not know the interpretation of such dreams.”
They said: confused dreams, and we do not know the interpretation of dreams.
They replied: ‘They are but a medley of dreams; nor are we skilled in the interpretation of dreams.‘
They said, "Nonsense dreams. When it comes to the interpretation of dreams, we are not knowledgeable."
"These are confusing dreams, and we have no deep knowledge of dream interpretation."
“These are confusing dreams, and we have no deep knowledge of dream interpretation.”
They said, “Jumbles of dreams, and we are not with the dreams interpretation, knowers.”
They said: 'confused medley of dreams(they are), and we do not know the interpretation of(such confused)dreams'.
They replied: 'This is but a medley of dreams, and we have no deep knowledge of the real meaning of dreams.'
They answered, "Confused nightmares! We are not skilled in interpreting such dreams."
They said: Confused dreams, and we do not know the interpretation of dreams
They replied, `These are confused dreams and we do not know the interpretation of confused dreams.
notables! Give me your opinion on my vision, if you can interpret visions.
They (the chiefs) said: "A confused mixture of false dreams: And we are not skilled in interpreting the meaning of dreams."
They replied, “A jumble of dreams, and we don’t know the interpretation of dreams.”
They said, 'Jumbles of dreams, and we know nothing of the interpretation of dreams.'
They said, "[It is but] a mixture of false dreams, and we are not learned in the interpretation of dreams."
They said, 'A confusion of dreams, and we know not of the interpretation of the dreams.'
They said: "A confused medley of dreams: and we are not skilled in the interpretation of dreams."
They said: "A confused medley of dreams: and we are not skilled in the interpretation of dreams."
وَقَالَ ٱلَّذِی نَجَا مِنۡهُمَا وَٱدَّكَرَ بَعۡدَ أُمَّةٍ أَنَا۠ أُنَبِّئُكُم بِتَأۡوِیلِهِۦ فَأَرۡسِلُونِ ٤٥
but the prisoner who had been freed at last remembered [Joseph] and said, ‘I shall tell you what this means. Give me leave to go.’
One from the 2 of them (inmates) who was released remembered (Joseph) after a period, said: “I will tell you its interpretation, just send me (to Joseph in prison).”
Then the one of the twain, who was saved, and now recollected himself after a period, said: I, even I, shall declare unto you the interpretation thereof; so send me forth
Then the servant, who of the two had been released, remembering (Joseph), said: "I will give you its interpretation; let me go for it."
The one of the two (of Joseph’s prison friends) who was freed, remembered and said, “I will inform you of its interpretation... Take me immediately (to the prison)!”
The one of them who had been saved then said, remembering after a period, ´I will tell you what it signifies, so send me out.´
Said the one of the two who had been delivered, remembering [Joseph] after a long time: ‘I will inform you of its interpretation; so let me go [to meet Joseph in the prison].’
Now after all that time, of the two (prisoners) the one who had been delivered remembered (what Joseph had asked him to remember) and he said: "I will inform you of its meaning, so send me forth!"
And of the two (prisoners) the one who had got his release and who (now) recalled (Joseph) to his mind after a long time, said, `I will inform you of its (true) interpretation, therefore send me (for the purpose to Joseph in prison).
Then said the one who had been delivered, remembering after a time, 'I will myself tell you its interpretation; so send me forth.
And the one who was saved, remembered (Joseph) after a while and said: “I tell you its interpretation, so send me (to Joseph).”
The one who was released from the prison (and served the king as a butler) said: “I will tell you its interpretation, if you let me visit Joseph in the prison.”
But the person who had been released, one of the two, now remembered him after a period of time and said, “I will tell you the truth of its interpretation. Bring me
And he of the two who had been released and had recollected after a long time said, “I will inform youpl of its interpretation, so send me out.”
Then he who had escaped of those twain said,- remembering after a while,- 'Verily, I will inform you of the interpretation thereof, so send me.
And of the two the one who was released said - and after a long time he had remembered - "I will tell you its interpretation, therefore send me forth."
And the one who got saved from the two of them, he recalled [Joseph] after a long while and said, “I will inform you about its interpretation therefore send me.
And Joseph's fellow-prisoner who had been delivered, said, (for he remembered Joseph after a certain space of time) I will declare unto you the interpretation thereof; wherefore let me go unto the person who will interpret it unto me
Then he of the twain who had escaped, remembered after a while, and said, "Verily, I will inform you of the interpretation thereof, so send me forth."
After all that time, the one of the two who had been saved remembered, he said: 'I will interpret it for you, so let me go.
And he of the twain who had been set at large, said, "I will tell you the interpretation; let me go for it."
And that one who was released out of those (prisoners) said as he recalled after a long time: “I will tell you about its interpretation, so let me go (for the purpose).”
And said the man of the two of them who was delivered and recalled after a period of time: I will tell you its interpretation so send me.
The man who had been released as one of the two [in prison with Joseph] finally remembered after so long a time. He said, “I will tell you its true interpretation. Allow me to go.”
Thereupon one of the two inmates who was released remembered Joseph after all that time, and he said: "I will tell you its interpretation; just send me to Joseph in the prison."
Then of the two prisoners, the one who had been set free, now remembered, after the lapse of a long period, what Joseph had said. He said: "I will tell you the interpretation of this dream; just send me (to Joseph in prison)."
And of the two, he who had found deliverance and remembered after a long time said: I will inform you of its interpretation, so send me
And he who was safe, of the two (prisoners with Yusuf) and who remembered after a long time, said, “I will inform you of its interpretation, so send me.” (He came to the prison and said),
And of the two prisoners, the one, who survived, recollected after a long time Joseph's request to him and said, "I will give you its interpretation, and let me go out now to get it."
And one of the two prisoners, who had been released and (now) after a long time remembered (his promise to Yusuf [Joseph]), said: ‘I shall tell you its interpretation; so send me (to Yusuf [Joseph]).
And the one of them who had been saved and remembered after all this time said: "I will tell you of its interpretation, so have me dispatched."
Andthe one of them who had been saved and remembered after all this time said: "I will tell you of its interpretation, so let me be sent."
And the one who had been saved of the two, and remembered after all this time said: "I will tell you of its interpretation, so let me be sent."
And who was saved/rescued from them (B) and he remembered after a generation (and said): "I inform you with its interpretation/explanation, so send me."
At that, the one of the two [erstwhile prisoners] who had been saved, and [who suddenly] remembered [Joseph] after all that time, spoke [thus]: "It is I who can inform you of the real meaning of this [dream]; so let me go [in search of it]."
And the one who (was) delivered of the two said and recollected after some time, "I will (myself) fully inform you of its interpretation. So send me forth."
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
The man who was in prison with Joseph and who was released, recalled after so many years Joseph's (ability to interpret dreams) and said, "I can tell you the meaning of this dream if you allow me to go (to the prison and ask the man who knows the meanings of dreams)."
And said the one who was released (from the prison) out of the two, and recalled (Yusuf) after a long time, .I shall tell you its interpretation. Just send me (to Yusuf)
The one who was released, now that he finally remembered and said: "I am going to inform you of its interpretation, so send me forth.
After a while, Yusuf´s companion in prison __ the one who had survived __ remembered him and said, "I will tell you its meaning. First, send me on a trip (to the prison)."
The one who was released, now that he finally remembered and said: ‘I am going to inform you of its interpretation, so send me forth.
There and then did Yusuf's fellow prisoner who heard of the king's dream remember in the end Yusuf and his story. He said: "Permit me to withdraw and give me permission to go to where I can get you the right and true information."
Then the one who had been spared of the two in prison finally remembered Yusuf after a long time, said, “I can tell you how to interpret it, so send me.”
˹Finally,˺ the surviving ex-prisoner remembered ˹Joseph˺ after a long time and said, “I will tell you its interpretation, so send me forth ˹to Joseph˺.”
And the one of the two who was saved and remembered after some time said: I will inform you of the interpretation of it, so send me.
Thereupon the man who had been freed remembered after all that time. He said: ‘I shall bring you what it means. Give me leave to go.‘
The one who was saved (from the prison) said, now that he finally remembered, "I can tell you its interpretation, so send me (to Joseph)."
The prisoner who had been saved [suddenly] remembered [Joseph] after all that time, and said, "I can inform you of the real meaning of this [dream], so send me forth."
The prisoner who had been saved [suddenly] remembered [Joseph] after all that time and said, “I can inform you of the real meaning of this [dream], so send me forth.”
And the one who was saved among them said, and remembered after a time, “I will inform you of its interpretation, so send me out.”
And of the two(prisoners), he who had been released, remembered(Yusuf) after a time and said 'I will inform you of its interpretation, so send me(to Yusuf)'.
At that point, the man who had been released from prison suddenly remembered [Joseph] after all that time and said: 'I will tell you the real meaning of this dream, so give me leave to go.'
The one who was released (the chief butler) at long last remembered. He said, "I can bring you the meaning, so send me forth."
And of the two (prisoners) he who had found deliverance and remembered after a long time said: I will inform you of its interpretation, so let me go
And he of the two who was released and who now remembered after a time, said, `I will let you know its interpretation, therefore, send ye me.
They said, “What confused dreams! And we are not experts in the interpretation of dreams!
Then one of the two (men from the prison) who was set free, and who now thought of him (Yusuf) after a long time, said: "I will tell you the truth of its meaning: So you send me."
Then the one of the two who was saved, and remembered after a period of time, said, “I will inform you of its interpretation, so send me forth.”
The one who was released said, having remembered after a time, 'I will inform you of its interpretation, so send me out.'
But the one who was freed and remembered after a time said, "I will inform you of its interpretation, so send me forth."
And he who had escaped of those two said, - and he remembered after a while, - 'I will inform you of its interpretation, so send me forth.'
But the man who had been released, one of the two (who had been in prison) and who now bethought him after (so long) a space of time, said: "I will tell you the truth of its interpretation: send ye me (therefore)."
But the man who had been released, one of the two (who had been in prison) and who now bethought him after (so long) a space of time, said: "I will tell you the truth of its interpretation: send ye me (therefore)."
یُوسُفُ أَیُّهَا ٱلصِّدِّیقُ أَفۡتِنَا فِی سَبۡعِ بَقَرَ ٰتࣲ سِمَانࣲ یَأۡكُلُهُنَّ سَبۡعٌ عِجَافࣱ وَسَبۡعِ سُنۢبُلَـٰتٍ خُضۡرࣲ وَأُخَرَ یَابِسَـٰتࣲ لَّعَلِّیۤ أَرۡجِعُ إِلَى ٱلنَّاسِ لَعَلَّهُمۡ یَعۡلَمُونَ ٤٦
‘Truthful Joseph! Tell us the meaning of seven fat cows being eaten by seven lean ones, seven green ears of corn and [seven] others withered
(He said): “O Joseph, the truthful one! Explain to us the dream of 7 fat cows whom 7 lean cows are devouring, and of 7 green ears of corn, and 7 others dry; so that I may return to the people and let them know (the meaning of the dream).”
Yusuf, O saint! give an answer unto us in regard to seven fat kine which seven lean ones are devouring and seven green corn-ears and seven others dry; haply may return unto the people; haply they may learn
(And coming to the prison) he said: "O Joseph the truthful, tell us (the meaning of) seven fat cows being devoured by seven lean ones, and seven green ears of corn and seven seared, that I may go back to the people and tell them."
“O Joseph! O man of truth! Give us the interpretation (explain the meaning of the symbols) of seven fat cows being eaten by seven lean cows and seven ears (of grain) and seven dry ones that I may return to the people and they may know (its values).”
´O truthful Yusuf, tell us of seven fat cows which seven thin ones ate and seven green ears of wheat and seven others which were dry so that I can return to them and let them know.´
‘Joseph,’ [he said], ‘O truthful one, give us your opinion concerning seven fat cows who are eaten by seven lean ones, and seven green ears and [seven] others dry, that I may return to the people so that they may know [the truth of the matter].’
(Coming to Joseph in the prison, he said): "Joseph, O man of truth! Enlighten us about seven fat cows being devoured by seven lean ones, and seven green ears of grain and another (seven) dry – so that I can return to the people (of the court). And it may be that (after I have told them your interpretation of the dreams) they will come to know (what manner of man you are and the injustice done to you)."
(So he went to Joseph in the prison and exclaimed,) `Joseph, you, the man of truth, explain to us the (real) significance of (a dream in which) seven fat kine which seven lean ones devour; and (of) seven green ears of corn and as many others withered, so that I may return to the people and they may know (the interpretation and thereby your exalted position).
'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.
(He went to Joseph and said:) “Joseph the honest one, explain to us about seven fat cows that seven skinny ones eat them, and seven green clusters and (seven) others dry, that I may return to the people so that they may know (its interpretation).”
“Joseph! O man of truth.” (he said) “What is the interpretation of this dream of seven fat cows devouring seven skinny ones and the seven green ears of corn and seven dry ears of corn? Let me know so that I explain it to my people.”
“O Joseph, O person of truth, expound to us concerning the seven fat cows that the seven lean ones devour, and the seven green ears of corn and withered ones. That I may return to the people, and that they may understand.
“Joseph, O you unwavering believer, elucidate for us: seven fat cows being eaten by seven lean ones, and seven green ears of corn and others dried up—so that I may return to the people, that they may know.”
'Joseph! O thou truth teller! explain to us the seven fat kine which seven lean devoured; and the seven green ears of corn and others dry. Haply I may go back to the men, haply they then may know!
"O Yusuf! O truthful one! Explain for us the seven healthy cows which seven lean cows were eating and the seven green ears of corn and seven others dry, so I may return to the people, possibly they may come to know."
“Joseph! O You the truthful [in word] tell us the true interpretation about seven fat cows devoured by seven lean cows and seven green ears of corn and another [seven] withered ones. Perhaps when I will go back to the people, they perhaps will know.”
And he went to the prison, and said, O Joseph, thou man of veracity, teach us the interpretation of seven fat kine, which seven lean kine devourd, and of seven green ears of corn; and other seven withered ears, which the king saw in his dream; that I may return unto the men who have sent me, that peradventure they may understand the same
(When he came to Joseph, he said) "Joseph! O you truthful one! Explain to us the seven fat kine which seven lean ones devoured; and the seven green ears of corn and others dry that I may return to the people, per chance (or possibly) they then may k
(He said:) 'Joseph, the truthful, tell us of the seven fatted cows that were devoured by seven lean ones also of the seven green ears of corn and the other seven which were withered, so that I can go back to the people and then they will then know.
"Joseph, man of truth! teach us of the seven fat kine which seven lean devoured, and of the seven green ears, and other withered, that I may return to the men, and that they may be informed."
(The released prisoner approached the prison and there he said): ''Yusuf! O you, the highly truthful! Interpret for us in (the matter of a dream experienced by the head of state)- seven hefty cows whom the seven lean ones devour, and seven green ears (of corn) and (seven) others dry, that I may return to (our ruling) people, so that they may know (the hidden indication in the dream).”
Joseph, O thou just person! Render an opinion to us about seven fattened cows eaten by seven lean ones and seven ears of green wheat and others dry so that perhaps I will return to the personages so that perhaps they will know about thee.
[He went to Joseph and said,] “O Joseph, O man of truth, explain to us about seven fat cows devouring seven lean ones and about seven green ears of corn and another [seven] withered. I will return to the people so they may understand.”
He came to Joseph in the prison and said: "O Joseph the truthful one! Tell us the meaning of the dream of seven fat cows which are eaten up by seven lean ones and of seven green ears of corn and seven others dried up: so that I may return to the people and let them know the meaning of this dream"
Then he went to Joseph and said to him: "Joseph, O truthfulness incarnate, tell the true meaning of the dream in which seven fat cows are devoured by seven lean ones; and there are seven green ears of corn and seven others dry and withered so that I may return to the people and they may learn."
Joseph, O truthful one, explain to us seven fat kine which seven lean ones devoured, and seven green ears and (seven) others dry, that I may go back to the people so that they may know
“Yusuf, O truthful one ! explain to us: Seven fat cows which seven lean ones were consuming, and seven green ears of corn and (seven) others dry; so that I may return to the people (and tell them the interpretation), that they may know.”
"Joseph! O truthful one! Explain to us the dream in which there were seven fat cows, but seven lean cows ate them up! Besides, there were seven ears of corn that were green and other ears that were withered and dry. Explain, so that I may go back to those people and let them know."
(Reaching the prison, he said:) ‘O Yusuf (Joseph), the embodiment of truth, explain to us the interpretation (of this dream) that there are seven fat cows whom seven lean ones are devouring and there are seven green ears of corn and seven others which are dry, so that I may return to the people (taking the interpretation) and that they may realize (your value and dignity).
"Joseph, O man of truth, explain to us the matter regarding seven fat cows being eaten by seven thin ones, and seven green pods and others which are dry Then perhaps I may go back to the people so they will know."
"Joseph, O man of truth, explain to us the matter regarding seven fat cows being eaten by seven thin ones, and seven green pods and others which are dry? Then perhaps I may go back to the people so they will know."
Joseph, O man of truth, explain to us the matter regarding seven fat cows being eaten by seven thin ones, and seven green pods and others which are dry? Then perhaps I may go back to the people so they will know.
Joseph, you the always very truthful, give us your opinion/clarify for us in seven fat/fleshy cows, seven weak/bony/starved eat them (F), and seven green ears/spikes of wheat, barley etc. and others dry, maybe/perhaps I return to the people, maybe/perhaps they know
[And he went to see Joseph in the prison and said to him:] "Joseph, O thou truthful one! Enlighten us about [the meaning of a dream in which] seven fat cows were being devoured by seven emaciated ones, and seven green ears [of wheat appeared] next to [seven] others that were withered - so that I may return [with thy explanation] unto the people [of the court, and] that they may come to know [what manner of man thou art]!"
"Yusuf, (Joseph) O you (man) constantly sincere, pronounce to us regarding seven plump cows which seven lean ones were eating, and seven green ears (of grain) and (seven) others dry, that possibly I would return to (all) people that possibly they would know."
(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
(He went to the prison) and said to Joseph, "You are a man of truth. Would you tell me the meaning of a dream in which seven fat cows eat up seven lean ones and the meaning of seven green ears of corn and seven dry ones? I hope you can tell me the right meaning and save people from confusion."
(Thus he came to the prison and said to Yusuf .Yusuf, O the truthful one, tell us about seven fat cows eaten by seven lean ones, and seven ears of grain which are green and (seven) others which are dry, so that I may go back to the people and they may know (the interpretation of the dream.)
‘Joseph’, O’ truthful one, inform us of seven fat cows being devoured by seven scrawny cows and seven green wheat stalks and other (seven) dry, so I can return to the people and let them know (the interpretation of this dream).”
"Oh Yusuf, the truthful, give me your opinion about this dream. Seven lean cows ate seven fat ones! And there were seven green ears of corn and seven dry ones! Hopefully, I can return to my people and inform them about the meaning of that dream!"
He Said: ‘Joseph, O’ man of truth! explain to us the real meaning of seven fat kine that are devoured by seven lean ones and seven green ears of corn and seven others dry, so I can return to the people and explain to them the real meaning of this dream’.
He asked: "Yusuf; O man of righteousness and truth, reveal to us this dream and what it prefigures: Seven fat cows were eaten by seven lean and emaciated ones, and seven green ears of corn together with seven dry ones." " Give me your opinion so that I go back to the people and inform them of what they should expect."
Returning to the prison, he said, “Yusuf, you who tells the truth, advise us concerning seven fat cows eating seven lean, and seven green ears of grain and seven others all dried up, so that I may go back to the people, so they may know.”
˹He said,˺ “Joseph, O man of truth! Interpret for us ˹the dream of˺ seven fat cows eaten up by seven skinny ones; and seven green ears of grain and ˹seven˺ others dry, so that I may return to the people and let them know.”
Yusuf (Joseph), oh you truthful one, explain to us seven fat cows being eaten by seven skinny ones and seven green ears of grain and another dried batch, so that I can return to the people so that they will know.
Joseph,‘ he said, ‘man of truth, tell us of the seven fatted cows which seven lean ones devoured; also of the seven green ears of corn and the other seven which were dry: so that I may go back to the people and inform them.‘
"Joseph my friend, inform us about seven fat cows being devoured by seven skinny cows, and seven green spikes, and others shriveled. I wish to go back with some information for the people."
[He went to see Joseph in prison and said to him], "Truthful Joseph. Enlighten us about [the meaning of a dream in which] seven fat cows were being devoured by seven [that were] lean, and seven green spikes [of grain] and [seven] others that were dry, so that I may return [with your explanation] to the people [who sent me, and] inform them."
[He went to see Joseph in prison and said to him], “Truthful, Joseph. Enlighten us about [the meaning of a dream in which] seven fat cows were being devoured by seven [that were] lean, and seven green spikes [of grain] and [seven] others that were dry, so that I may return [with your explanation] to the people [who sent me, and] inform them.”
“Joseph, O the truthful man, seek for us the ruling in seven fat cows being eaten by seven lean ones, and seven green spikes, and others dried up, perhaps that I may return to the people, perhaps that they may be knowing.”
Yusuf, O truthful one! Expound to us regarding(the dream of)seven fat cows which seven lean ones were devouring, and seven green ears of corn and other(seven)dry, that I may go back to the people, that they may know.
'Joseph, man of truth, tell us of the seven fat cows being devoured by seven emaciated ones, and seven green ears of wheat next to seven others dry and withered, so that I may return to the people [of the court], and that they would come to know.'
He said, "Joseph! O you truthful one! Explain for us the seven fat cows being eaten by seven lean ones, and the seven green spikes of wheat and others dry. I wish to go back with information that they may know" (the interpretation and your value)
Yusuf! O truthful one! explain to us seven fat kine which seven lean ones devoured, and seven green ears and (seven) others dry, that I may go back to the people so that they may know
And he came to Joseph and said, `Joseph ! O thou man of truth, explain to us the meaning of seeing in a dream seven fat kine which seven lean ones devour, and of seven green ears of corn and seven others withered; that I may return to the people so that they may know the interpretation.
Now the one who had been saved among the two said, remembering after a while, “I shall inform you of its interpretation, so send me forth.
(The man from the prison said:) "O Yusuf (Joseph)! O man of truth! Explain to us (the dream) of seven fat cows whom seven lean ones eat up, and of seven green ears of corn and others dry: That I may go back to the people, and that they may know (and understand the meaning of the dream)."
“Joseph, O truthful one, explain to us seven fat cows being eaten by seven lean ones, and seven green spikes of grain and others dry, that I may return to the people, so they may know.”
'Joseph, O man of truth, inform us concerning seven fat cows being eaten by seven lean ones, and seven green spikes, and others dried up, so that I may return to the people, so that they may know.'
[He said], "Joseph, O man of truth, explain to us about seven fat cows eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry - that I may return to the people; perhaps they will know [about you]."
'Joseph, the truthful one! Explain to us the seven fat cows which seven lean devoured; and the seven green ears of corn and others dry. Perhaps I may go back to the people, perhaps they may know.'
"O Joseph!" (he said) "O man of truth! Expound to us (the dream) of seven fat kine whom seven lean ones devour, and of seven green ears of corn and (seven) others withered: that I may return to the people, and that they may understand."
"O Joseph!" (he said) "O man of truth! Expound to us (the dream) of seven fat kine whom seven lean ones devour, and of seven green ears of corn and (seven) others withered: that I may return to the people, and that they may understand."
قَالَ تَزۡرَعُونَ سَبۡعَ سِنِینَ دَأَبࣰا فَمَا حَصَدتُّمۡ فَذَرُوهُ فِی سُنۢبُلِهِۦۤ إِلَّا قَلِیلࣰا مِّمَّا تَأۡكُلُونَ ٤٧
then I can return to the people to inform them.’ Joseph said, ‘You will sow for seven consecutive years as usual. Store all that you reap, left in the ear, apart from the little you eat
He (Joseph) said: “For 7 years, you will sow as usual and that (the harvest) which you reap, you should leave in ears, except a little of it which you may eat.
He said: ye shall sow seven years as is your went; and that which ye reap leave in its ears, except a little whereof ye may eat
He said: "Sow as usual for seven years, and after reaping leave the corn in the ears, except the little you need for food
(Joseph) said, “Cultivate for seven years as you are accustomed to... And leave what you harvest in the ear, except for a little, of which you will eat.”
He said, ´Sow for seven years in the normal way and leave that which you harvest in the ear except for a small amount from which you eat.
He said, ‘You will sow for seven consecutive years. Then leave in the ear whatever [grain] you harvest, except a little that you eat
He said: "You shall sow for seven years as usual, but that which you have harvested, leave it in the ear, all save a little which you eat
He (- Joseph) replied, `You shall sow for seven years working hard and continuously and let what you have harvested remain in its ear excepting a little whereof you may eat
He said, 'You shall sow seven years after your wont; what you have harvested leave in the ear, excepting a little whereof you eat
He said: “You will cultivate seven years as usual, and whatever you harvest you leave it in its clusters (to be stored), except a little that you eat,
Joseph replied: “Whatever you harvest, during the next seven years, consume a part of it and save the remainder.”
Joseph said, “For seven years you will diligently sow as you will, and the harvests of what you reap, you will leave in the ear, except a little of which you will eat
He said, “Youpl shall plant for seven consecutive years; but whatever you harvest, leave it in its ear, except for a little from which you eat.
He said, 'Ye shall sow for seven years, as is your wont; but what ye reap, let it remain in the ear, except a little whereof ye shall eat
He said, "You will cultivate for seven years continuously; so leave all that you harvest in the ear, except a little which you eat."
He said, “You will cultivate for seven years assiduously and whatever you harvest leave it in its stock except a little from which you eat.
Joseph answered, ye shall sow seven years as usual: And the corn which ye shall reap, do ye leave in its ear, except a little whereof ye may eat
He said, "You shall sow for seven years, as is your wont; but what you reap, leave it in the ear, except a little whereof you eat
He replied: 'You shall sow for seven years as is your way. Leave in the ear (of corn) you reap, except a little which you eat
He said, "Ye shall sow seven years as is your wont, and the corn which ye reap leave ye in its ear, except a little of which ye shall eat
(Yusuf) said: “You shall sow seven years as usual, then what ever you harvested, so leave it in ears except a small portion from which you may eat
He said: You will sow for seven years in like previous manner and of what you reaped, then, forsake ears of wheat, but a little of it that you may eat.
(Joseph) explained, “For seven years you should plant diligently. At harvest time, you should preserve the ears except the least amount for eating.
He replied: "You will cultivate for seven consecutive years. During this time you should leave the corn you reap in the ear, except what may be sufficient for your food.
Joseph said: "You will cultivate consecutively for seven years. Leave in the ears all that you have harvested except the little out of which you may eat
He said: You shall sow for seven years as usual, then that which you reap, leave it in its ear, except a little which you eat
He said, “You will sow for seven consecutive years, then leave in the ears (the grain) which you reap, except a small quantity from which you will eat.
Joseph explained, "You shall sow for seven years continuously, then leave what you reap in ears, except the little that you need for immediate consumption."
Yusuf (Joseph) said: ‘You will cultivate as usual, consecutively for seven years. So whatever you reap, keep it (in storage), leaving the grains in their ears except a small quantity (to thresh) for your (yearly) consumption
He said: "You will plant regularly for seven years, and whatever you harvest you must leave it in its pods, except for the little that you will eat."
He said: "You will plant regularly for seven years, and whatever you harvest you must leave it in its pods, except for the little that you will eat."
He said: "You will plant regularly for seven years, and whatever you harvest you must leave it in its pods, except for the little that you will eat."
He said: "You sow/seed/plant seven years habitually/consistently, so what you harvested/gathered, so leave it in its ear/spike (of corn, barley etc.), except little from what you eat."
[Joseph] replied: "You shall sow for seven years as usual; but let all [the grain] that you harvest remain [untouched] in its ear, excepting only a little, whereof you may eat
He said, "You will plant seven years after your steadfast manner; so, what you have harvested, then leave out in the ear, excepting a little of which you eat
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
(Joseph) said, "Cultivate your lands for seven years as usual and preserve the produce with its ears each year except the little amount that you will consume
He said, .You will grow crops for seven years consecutively. So, what you have harvested, leave it in its ear, except a little which you eat
He said: "You shall sow for seven years as usual, then what you reap, leave it in its ears, save a little which you may eat.
(Yusuf) said, "You will reap bumper crops for seven years. So leave the grain you harvest in its ear. Store it, except for what you need to eat."
He said: "You shall sow for seven years as usual, then what you reap, leave it in its ears, save a little which you may eat.
Yusuf did not only tell him of what people should expect but also suggested the safe measures to be taken. He said: "You shall sow the land in diligent labouring and when it is the season for reaping and gathering in the ripened grain, leave it in its ears and lay it up in store except a little which you will eat."
Yusuf said, “For seven years you will plant crops as normal, but you will leave what you harvest in the ears, except for a small amount that you will eat.
Joseph replied, “You will plant ˹grain˺ for seven consecutive years, leaving in the ear whatever you will harvest, except for the little you will eat.
He said: sow for seven years and what you harvest, leave it on its ear but for a little which you eat.
He said: ‘You shall sow for seven consecutive years. Leave in the ear the corn you reap, except a little which you may eat.
He said, "What you cultivate during the next seven years, when the time of harvest comes, leave the grains in their spikes, except for what you eat.
[Joseph] replied, "You will sow for seven years as usual, but let all [the grain] that you harvest remain [untouched] in its spikes, except for a little that you may eat.
[Joseph] replied, “You will sow for seven years as usual, but let all [the grain] that you harvest remain [untouched] in its spikes, except for a little that you may eat.
He said, “You will be planting for seven consecutive lunar years. So, whatever you harvest, leave it in its spikes, except a little from what you are eating.”
He said: 'You shall sow for seven consecutive years and that which you have harvested you leave it in its ear, except a little whereof you eat'.
He replied: 'You shall sow for seven consecutive years, but let the grain you harvest remain in its ear, except for the little which you may eat.
Joseph (without blaming him for his forgetfulness) told him the meaning and the way to avert the oncoming famine, "Work hard on agriculture for seven seasons. When you harvest the crop, only reap the amount you need. Leave the rest of the grains in the spikes."
He said: You shall sow for seven years continuously, then what you reap leave it in its ear except a little of which you eat
Joseph replied, `You shall sow for seven years, working diligently throughout; then leave, what you reap in its ear, except a little which you shall eat
“Joseph, O truthful one! Give us thine opinion concerning seven fat cows being eaten by seven lean ones, and seven green heads of grain, and others dry, that haply I may return to the people, that they might know.
(Yusuf) said: "For seven consecutive years you shall carefully sow (and grow) as you are used to (doing): And the crops that you reap, you will leave them in the ear— Except a little, from which you will eat
He said, “You will cultivate for seven consecutive years, and what you harvest, leave it in its spikes, except for a little which you will eat.”
He said, 'You will farm for seven consecutive years. But whatever you harvest, leave it in its spikes, except for the little that you eat.'
[Joseph] said, "You will plant for seven years consecutively; and what you harvest leave in its spikes, except a little from which you will eat
He said, 'You shall sow for seven years as usual; but what you reap, let it remain in the ear except a little from which you shall eat.
(Joseph) said: "For seven years shall ye diligently sow as is your wont: and the harvests that ye reap, ye shall leave them in the ear,- except a little, of which ye shall eat
(Joseph) said: "For seven years shall ye diligently sow as is your wont: and the harvests that ye reap, ye shall leave them in the ear,- except a little, of which ye shall eat
ثُمَّ یَأۡتِی مِنۢ بَعۡدِ ذَ ٰلِكَ سَبۡعࣱ شِدَادࣱ یَأۡكُلۡنَ مَا قَدَّمۡتُمۡ لَهُنَّ إِلَّا قَلِیلࣰا مِّمَّا تُحۡصِنُونَ ٤٨
After that will come seven years of hardship which will consume all but a little of what you stored up for them
Then 7 hard years will come after that, which will eat away what you have stored in advance for them, except a little of that which you have guarded.
Then thereafter will come seven hard years which will devour that which ye have laid up beforehand for them except a little which ye shall preserve
Then there will come seven years of hardship which will consume the grain you had laid up against them, except a little you may have stored away
“Then will come seven intense years of drought during which you will consume what you saved... Except a little, from which you will store.”
Then after that seven hard years will arrive in which you can eat from what you set aside for them, except for a little which you store.
Then after that there will come seven hard years which will eat up whatever you have set aside for them —all except a little which you preserve [for seed]
"Then will come after that seven hard years, which will consume what you have laid up for them, all but a little you should keep in store (to use as seed stock)
`Then there shall follow seven (years of famine) of great severity (and) these (years) shall consume all the stores you have laid by in advance for them except a little which you may have preserved
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
then after that, seven hard years come, which you consume what you previously stored up for them, except a little that you save,
“After these seven years of affluence, you will face seven years of drought. Then it will be the time to consume what you have saved.”
“Then will come after that seven dreadful years which will devour what you will have saved in anticipation for them, all except a little which you will have stored
Then after that will come seven hard ones consuming what you have forwarded to them, except for a little of what you have stored.
Then there shall come after that seven severe (years) which shall devour what ye have put by before for them, save a little of what ye shall preserve
"Then after that will come seven hard years which will devour all that you had stored for them, except a little which you may save."
Then after that will come seven hard years which will devour all that you have laid aside for them except the little from that you saved.
Then shall there come, after this, seven grievous years of famine, which shall consume what ye shall have laid up as a provision for the same, except a little which ye shall have kept
Then there shall come after that seven severe years which shall devour what you have put by before for them, save a little which you shall preserve
Thereafter, seven hard years will come upon you, which will consume all but little of that which you have stored
Then after that shall come seven grievous years which shall eat what ye have stored for them, except a little which ye shall have kept
Then will come after this seven very hard (years) which will devour what you have saved in advance for them except a very small portion of what you will store
Again, seven severe years will approach after that. You will eat what you put forward, but a little of what you keep in store.
Then there will be seven harsh years in which you will devour what you have stored except a little to remain preserved.
Then, after that period, there will come upon you seven hard years which will eat away all that you had stored except a little which you may have specifically set aside.
Then there will follow seven years of great hardship in which you will eat up all you have stored earlier, except the little that you may set aside
Then after that will come seven years of hardship, which will eat away all you have beforehand stored for them, except a little which you have preserved
Then after that, there will be seven years of hardship, which will (make up) consume all that you kept in advance for them, except a small quantity from which you will have (something) preserved (probably for sowing in future).
"Then there shall come thereafter seven years of hardship which shall eat away all that you would have preserved for those years, except for a little thereof."
Then after this, there will come seven hard years (of drought) which will consume that (store) which you will have laid up for these years except a small quantity (which will fall surplus and) which you will keep in reserve
"Then will come seven after that which are severe in drought and which will consume all that you plant except for what you have stored."
"Then there will come seven after that which are severe and which will consume all that you plant except for what you have stored."
Then there will come seven after that which are severe and which will consume all that you plant except for what you have stored.
Then comes from after that seven (years) strong (severe), they eat what you advanced (stored) for them, except little from what you preserve
for, after that [period of seven good years] there will come seven hard [years] which will devour all that you shall have laid up for them, excepting only a little of that which you shall have kept in store
Thereafter; even after that, (there) will come up seven strict (years), that will eat whatever you have forwarded to them, excepting a little of what you safely attend to
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
After this will ensue seven years of famine in which all the grain that you have stored will be consumed except a small quantity
Then seven hard years shall come after that, which shall eat up what you have stored for them, except a little which you preserve (to sow)
Then after, seven hard years will come, which will devour all that you have prepared for them, except a little of that which you have stored.
"These will be followed by seven years of drought. During that time, you will use up all the grain you had stored, except what you need as seed."
Then after, seven hard years will come, which will devour all that you have prepared for them, except a little of that which you have stored.
"Following this episode, there shall come seven droughty years consuming all that you have saved except the little which you have to use for seed."
This will be followed by seven years of hardship, during which you will consume all but a little of what you have stored.
Then after that will come seven years of great hardship which will consume whatever you have saved, except the little you will store ˹for seed˺.
Then seven severe years will come after that which will consume what you have stored up for them but for a little which you keep safe.
There shall follow seven hungry years which will consume all but a little of what you stored
"After that, seven years of drought will come, which will consume most of what you stored for them.
For, after that [period of seven good years], there will be seven years of hardship, which will consume all but a little of what you stored up for them.
For, after that [period of seven good years], there will be seven years of hardship, which will consume all but a little of what you stored up for them.
Then after that seven, severe ones will come and will eat what you have forwarded for them, except a little from what you are fortifying.
Then after that seven years of hardship will come that(people)will consume what you have before hand laid up for them, except a little of what you will have preserved.
Then after that there will come seven hard years which will devour all that you have laid up for them, except a little of what you have kept in store.
"Then after that will come seven dry seasons which will use up all that you have prepared for them, but a little that you have stored up."
Then there shall come after that seven years of hardship which shall eat away all that you have beforehand laid up in store for them, except a little of what you shall have preserved
`Then shall come after that seven hard years, which shall consume all that you shall have laid by in advance for them except a little which you may preserve
He said, “You will sow diligently for seven years. Then whatever you harvest, leave in its ear, save a little that you eat
Then after that will come (a period of) seven terrible (and hard years), which will eat (away) what you will have saved before for them— (All) except a little which you will have saved (specially for seed)
“Then will follow seven difficult years which will consume what you saved for them, except for a little of what you have stored.”
Then after that will come seven difficult ones, which will consume what you have stored for them, except for the little that you have preserved
Then will come after that seven difficult [years] which will consume what you saved for them, except a little from which you will store
Then there shall come after that seven severe which shall devour what you have put by before for them, except a little of what you shall preserve.
"Then will come after that (period) seven dreadful (years), which will devour what ye shall have laid by in advance for them,- (all) except a little which ye shall have (specially) guarded
"Then will come after that (period) seven dreadful (years), which will devour what ye shall have laid by in advance for them,- (all) except a little which ye shall have (specially) guarded
ثُمَّ یَأۡتِی مِنۢ بَعۡدِ ذَ ٰلِكَ عَامࣱ فِیهِ یُغَاثُ ٱلنَّاسُ وَفِیهِ یَعۡصِرُونَ ٤٩
after that will come a year when the people will have abundant rain and will press grapes.’
Then a year will come thereafter in which people will have abundant rain and in which they will press (wine and oil).”
Then thereafter will come a year wherein mankind will have rain and wherein they will press
This will be followed by a year of rain, and people shall press (the grapes)."
“Then will come after that a year in which the people will be given an abundance of rain and in which they will press (an abundance of grapes, fruit, milk).”
Then after that another year will come in which the people will be helped by rain in plenty and when they once more will press.´
Then after that there will come a year wherein the people will be granted relief and provided with rains therein
"And thereafter will come a year in which the people will be relieved (with abundance in place of scarcity), and in which they will press (fruit for drink and oil, and milk from their cattle)."
`Then, thereafter shall come a year of rains in which people shall be relieved and in which (season) they will press (fruit and seeds).
Then thereafter there shall come a year wherein the people will be succoured and press in season
then after that, a year comes in which people will be showered (with plenty of rain) and in which they press (juices of grapes and others).”
“ Now after these seven years of hardship, you will have a year of abundance in which people will extract the juice of fruits and press the oil of olive one more time.”
“Then will come after that, a year in which the people will have abundant water, and in which they will use to produce.
Then after that comes a year during which people are relieved and during which they press.
Then there will come after that a year in which men shall have rain and in which they shall press.
"Then after that will come a year when the people will be given rain and in which they will extract juices."
And after that will come a year in which people will be given abundance of rain and in which they will continue to press [oil and wine].”
Then shall there come, after this, a year wherein men shall have plenty of rain, and wherein thay shall press wine and oil
Then there will come after that a year in which the people shall have abundant rain and in which they shall press (wine and oil)
Then, there will come a year in which people are helped, in which the people will press.
Then shall come after this a year, in which men shall have rain, and in which they shall press the grape."
Thereafter will come a year in which people will get abundant rain and in it they will extract oils.”
Again, after that, will approach a year in which humanity will be helped with rain and they will press in season.
“After that there will be a year in which the people will have abundant rain and during which they may press [grapes and olives].”
After that period will come a year of abundant rain, in which the people will squeeze the juice."
Then there will come a year when people will be helped by plenty of rain and they will press (grapes)."
Then after that will come a year in which people will have rain in which they will press (grapes)
Then after that there will be a year during which people will receive abundant rain and during which they will press (wine and oil).”
"Then there will come after that a year in which people shall have rain and in which they shall produce wine/oil."
Then, following this, will come a year during which people will be blessed with (plenty of) rain, and (the yield of fruits will be such as) they will press juices (of fruits that year).
"Then after that will come a calendar year in which the people will have abundant rain and which they will be able to produce once again."
"Then after that will come a year in which the people will have abundant rain and which they will be able to produce once again."
Then after that will come a calendar year in which the people will have abundant rain and which they will be able to produce once again.
Then comes from after that, a year in it the people be rained upon, and in it they press/squeeze
And after that there will come a year in which the people will be delivered from all distress, and in which they will press [oil and wine as before]."
Thereafter, even after that, (there) will come up a season wherein all people will be succored, and wherein they press." (i.e., they press olives and grapes (because the harvest is good
Then, after that, will come a year when the people will have plenteous crops and when they will press (wine and oil)
Then there will be a year with plenty of rain and people will have sufficient milk and other produce."
Then there shall come after that a year in which people will have rains and in which they will extract juices
After that, a year will come in which people will have abundant rain and in which they will squeeze ( oil and wine ).”
"This will be followed by a year of pouring rain. People will press grapes to get wine!"
After that, a year will come in which people will have abundant rain and in which they will squeeze (oil and wine).”
"Then, there follows a year in which people shall rejoice at the abundance of rain and at the yield of grape-vines and other juicy and oily trees and they shall be busy pressing juices and extracting oils."
After that will come a year of rain aplenty, in which people will press grapes for wine.
Then after that will come a year in which people will receive abundant rain and they will press ˹oil and wine˺.”
Then a year will come after that during which people receive rain and press (grapes and oil).
Then will come a year of abundant rain, in which the people will press the grape.‘
"After that, a year will come that brings relief for the people, and they will, once again, press juice."
After that will come a year in which the people will have abundant rain and will press grapes."
After that will come a year in which the people will have abundant rain and will press grapes.”
Then after that comes a year in it the people will rescue, and in it they are juicing.
Then there will come after that a year in which the people will have rain, and in it they will press(wine and oil).
Then after that there will come a year of abundant rain, in which the people will be able to press [oil and wine].
"After that, one year will come with good rains and the crops will be plenty. You will get abundant grain and fruit, and a lot of oil and juice to squeeze."
Then there will come after that a year in which people shall have rain and in which they shall press (grapes)
`Then shall come after that a year in which people shall be relieved and which they shall give presents to each other
Then after this will come seven hard [years] which will devour that which you have saved in advance for them, save a little of that which you have stored
"Then after that will come a year in which the people will have plenty of water, and in this (year) they will press (wine and oil)."
“Then, after that, there will be a year in which the people will be given abundant rain and in which they will press.”
Then after that will come a year that brings relief to the people, and during which they will press
Then will come after that a year in which the people will be given rain and in which they will press [olives and grapes]."
Then there will come after that a year in which the people shall have rain and in which they shall press.'
"Then will come after that (period) a year in which the people will have abundant water, and in which they will press (wine and oil)."
"Then will come after that (period) a year in which the people will have abundant water, and in which they will press (wine and oil)."
7
Joseph cleared of Charges
وَقَالَ ٱلۡمَلِكُ ٱئۡتُونِی بِهِۦۖ فَلَمَّا جَاۤءَهُ ٱلرَّسُولُ قَالَ ٱرۡجِعۡ إِلَىٰ رَبِّكَ فَسۡءَلۡهُ مَا بَالُ ٱلنِّسۡوَةِ ٱلَّـٰتِی قَطَّعۡنَ أَیۡدِیَهُنَّۚ إِنَّ رَبِّی بِكَیۡدِهِنَّ عَلِیمࣱ ٥٠
The king said, ‘Bring him to me,’ but when the messenger came to fetch Joseph, he said, ‘Go back to your master and ask him about what happened to those women who cut their hands- my Lord knows all about their treachery.’
The king said: “Bring him to me.” But when the Messenger came to him, he (Joseph) said: “Return to your master and ask him, what happened to the women who cut their hands? Surely, my Lord is well aware of their plot.”
And the king said: bring him Unto me. Then, when the messenger came to him, he said: return to thy lord, and ask him, what about the women who cut their hands! verily my Lord is the Knower of their guile
The king said: "Bring him to me. So when the messenger came to Joseph, he said: "Go back to your lord and ask him: 'How fare the women who had cut their hands?' My Lord is cognisant of their guile."
The king said, “Bring him (Joseph) to me!”... But when the rasul (the king’s delegate) came to him, (Joseph) said, “Return to your rabb (your master)... Ask him ‘what happened to the women who cut their hands?’... Indeed, my Rabb is Aleem of their trap.”
The King said, ´Bring him to me straight away!´ but when the envoy came to him, he said, ´Go back to your master and enquire of him what happened about the women who cut their hands. My Lord has knowledge of their cunning guile.´
The king said, ‘Bring him to me!’ When the messenger came to him, he said, ‘Go back to your master, and ask him about the affair of women who cut their hands. My Lord is indeed well aware of their stratagems.’
(Informed of the meaning of his dream,) the king said, "Bring him to me!" When the messenger (of the king) came to him, Joseph said: "Go back to your lord and ask him to find out the facts of the case about the women who cut their hands. For sure my Lord has full knowledge of their guile (and my innocence)."
And the King (after hearing the interpretation by Joseph) said, `Bring him to me!' But when the messengers came to him he said, `Go back to your lord and ask him (on my behalf), `How does the matter (deserving of your attention) stands with regard to the women who cut their hands; for my Lord has full knowledge of their crafty designs.
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.
And the king said: “Bring him to me.” Then when the messenger came to him, he said: “Return to your master and ask him what the case of the women who cut their hands was? Indeed, my Lord knows their plot.”
The king said: “Bring this man to me.” When they were preparing Joseph for the royal audience, he said: “Ask the king to investigate the incidence in which the women of the town cut their hands (so that I go to him as an honest man and not a person who has betrayed his master’s trust.) God is aware of my enemies’ vicious plot [and will re-instate my reputation.]”
So the king said, “Bring him to me.” But when the messenger came to him Joseph said, “Go back to your lord, and ask him what state of mind the ladies who cut their hands is? For my Lord is certainly well aware with their temptation.
So the king said, “Bring him to me.” But when the messenger came to him, he said, “Go back to your lord and ask him, 'What about the women who cut their hands?' Surely, my Lord is All-Knowing of their plotting.”
Then said the king, 'Bring him to me.' And when the messenger came to him, he said, 'Go back to thy lord, and ask him, "What meant the women who cut their hands? Verily, my lord knows their craftiness!"
And the king said, "Bring him to me"; so when the bearer came to him, Yusuf said, "Return to your lord and ask him what is the status of the women who had cut their hands; indeed my Lord knows their deception."
And the king said, “Bring him to me” and when the messenger came to him [Joseph] he said, “Go back to your lord and ask him what is the matter with the ladies who cut their hands? Lo! My Lord indeed knows all about their scheme.”
And when the chief butler had reported this, the king said, bring him unto me. And when the messenger came unto Joseph, he said, return unto thy lord, and ask of him, what was the intent of the women who cut their hands; for my Lord well knoweth the snare which they laid for me
Then the king (after he had been told) said, "Bring him (Joseph) unto me." And when the messenger came unto him, Joseph said, "Return to your Lord, and ask him, what is the state of mind of the women who cut their hands? Verily, my lord kn
The king said: 'Bring him before me. ' But when the king's envoy came to him, he said: 'Go back to your lord and ask him: "What about the women who cut their hands. Indeed, my Lord knows their guile.
And the King said, "Bring him to me." And when the messenger came to Joseph he said, "Go back to thy lord, and ask him what meant the women who cut their hands, for my lord well knoweth the snare they laid."
And Al-Malik (the head of state of Egypt,) said, “Come to me with him.” So as the rasul (messenger) came to him (i.e., to Yusuf), he (i.e., Yusuf) said:: “Return to your master-lord then ask him, ‘What is the position of the women who cut their hands. Surely, my Rabb (Nourisher-Sustainer) is Well-Aware of their stratagem’.”
And the king said: Bring him to me. Then, when the Messenger brought about, he said: Return to thy master and ask him: What of the ladies, those who cut their hands? Truly, my Lord is Knowing of their (f) cunning.
The king said, “Bring him to me.” When the messenger went to (Joseph), however, (Joseph) said, “Return to your master and ask him, ‘What is the case of the ladies who cut their hands?’ Truly, my Lord the All-knowing is above their plots.”
The king said: "Bring this man to me." When the messenger came to Yusuf, he said "Go back to your lord and ask him about the case of the women who cut their hands. Indeed my Rabb has full knowledge of their snare."
The king said: "Bring this man to me." But when the royal messenger came to Joseph he said: "Go back to your master and ask him about the case of the women who had cut their hands. Surely my Lord has full knowledge of their guile."
And the king said: Bring him to me. So when the messenger came to him, he said: Go back to thy lord and ask him, what is the case of the women who cut their hands. Surely my Lord knows their device
And the king said, “Bring him to me,” But when the messenger came to him, he said, “Return to your master then ask him what is the case of the women who had cut their hands, my Fosterer is certainly the Knower of their plot.”
And the king said, "Bring him (Joseph) to me." So when the messenger came to him, he said, "Go back to your lord and ask him about the case of the women who cut their hands. My Lord does indeed know their guile."
And (hearing this interpretation) the king said: ‘Bring Yusuf (Joseph) to me (immediately).’ So when the messenger reached Yusuf (Joseph), he said to him: ‘Go back to your king and ask him: What is the state of those women (now) who cut their hands? Surely, my Lord knows their craft well.
And the King said: "Bring him to me." So when the messenger came to him, he said: "Go back to your lord and ask him what was the matter regarding the women that cut their hands My Lord is well aware of their scheming."
Andthe king said: "Bring him to me." So when the messenger came to him, he said: "Go back to your lord and ask him what was the matter regarding the women who cut their hands? Indeed, my Lord is aware of their plans."
And the king said: "Bring him to me." So when the messenger came to him, he said: "Go back to your lord and ask him what was the matter regarding the women who cut their hands? Indeed, my Lord is aware of their plans."
And the king said: "Come with him to me (bring him)." So when the messenger came to him , he said: "Return to your Lord, so ask/question him, what (is) the women's affair/condition/ thought which cut off/amputated their (F) hands, that my Lord (is) with their plotting/conspiring knowledgeable."
And [as soon as Joseph's interpretation. was conveyed to him,] the King said: "Bring him before me!" But when the [King's] messenger came unto him, [Joseph] said: "Go back to thy lord and ask him [first to find out the truth] about those women who cut their hands-for, behold, [until now it is] my Sustainer [alone who] has full knowledge of their guile!"
And the king said, "Come up with him (i.e., Bring him) to me!" Then as soon as the messenger came to him, he (Yusuf) said, "Return to your lord and so ask him, What about the women folk who severely cut (The Arabic verb from implies an action that is done repeatedly or to high degree or to a great extent) their hands? Surely my Lord is Ever-Knowing of their scheming."
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
The King ordered his people to bring Joseph into his presence. When the messenger came to Joseph, he (Joseph) said, "Ask your master about the women who cut their hands. My Lord knows all about their guile"
And (when this person went back and told the king about the interpretation of the dream), the king said, .Bring him to me. So, when the messenger came to Yusuf, he said, .Go back to your lord and ask him, ‘What is the case of the women who cut their hands?‘ Surely, my Lord knows well their guile
The king said: "Bring him to me!" But when the messenger came to him, (‘Joseph’) said: "Return to your master and ask him about (the case of) those women who cut their hand. Indeed, my Lord is Well-Aware of their machination.”
The king said, "Bring him to me!" The king´s messenger came to fetch him! (Yusuf) said, "Go back to your master and ask him, "What about the ladies who had sliced their hands. My Lord, of course, is very well Aware of their treacherous deception!"
The king said: ‘Bring him to me!’ But when the messenger came to (Joseph). He said: "Return to your master and ask him about (the case of) those women who cut their hand. Indeed, my Lord has full knowledge of their machination’.
The king, now pleased, said: "Bring him to me." When the king's messenger went to fetch him, Yusuf with just confidence, said to the messenger.: "Go back to your master and ask him to re open my case and question the women who wounded their hands at the banquet and what did they have in mind to be up to trap! "Allah, my creator is indeed fully aware of their cunning."
“Bring him to me,” said the King, when the King’s envoy came to him, Yusuf told him, “Go back to your master and let him inquire about the women who cut their hands. My Lord knows all about their cunning scheme.”
The King ˹then˺ said, “Bring him to me.” When the messenger came to him, Joseph said, “Go back to your master and ask him about the case of the women who cut their hands. Surely my Lord has ˹full˺ knowledge of their cunning.”
And the king said: bring him to me, and when the messenger came to him he said: go back to your master and ask him about the women who cut their hands, for my master knows their plots.
He said: ‘Bring this man before me.‘ But when the envoy came to him, Joseph said: ‘Go back to your master and ask him about the women who cut their hands. My master well knows their cunning.‘
The king said, "Bring him to me." When the messenger came to him, he said, "Go back to your lord and ask him to investigate the women who cut their hands. My Lord is fully aware of their schemes."
[As soon as Joseph's interpretation was conveyed to him,] the King said, "Bring him before me." When the [King's] messenger came to him, [Joseph] said, "Go back to your master and ask him [first to find out the truth] about those women who cut their hands-my Lord knows all about their treachery."
[As soon as Joseph’s interpretation was conveyed to him,] the King said, “Bring him before me.” When the [King’s] messenger came to him, [Joseph] said, “Go back to your master and ask him [first to find out the truth] about those women who cut their hands—my Lord knows all about their treachery.”
The king said, “Bring him to me.” So, when the messenger came to him, he said, “Go back to your lord, so ask him what the condition of the women is, who cut their hands; surely my Lord with their plot is Knowledgeable.”
So the king said: 'Bring him to me. ' Then, when the messenger came to him, he(Yusuf)said: 'Go back unto your lord and ask him: What was the case of the women who cut their own hands Verily my Lord is aware of their guile'.
The King said: 'Bring this man before me.' But when the [King's] envoy came to him, Joseph said: 'Go back to your lord and ask him about the women who cut their hands. My Lord has full knowledge of their guile.'
And the King said, "Bring him before me!" When the courier came to Joseph, he said, "Return to your King and ask him to find out the case of the women who marked their hands. Verily, my Lord knows their plot." (Joseph asked for investigation before being released, to vindicate his character)
And the king said: Bring him to me. So when the messenger came to him, he said: Go back to your lord and ask him, what is the case of the women who cut their hands; surely my Lord knows their guile
And the King said, `Bring him to me.' But when the messenger came to him, he said, `Go back to thy lord and ask him how fare the women who cut their hands; for, my Lord well knows their crafty design.
Then after this will come a year wherein people will be granted succor, and wherein they will press [wine and oil].
And the king said: "You bring him (Yusuf) to me," but when the messenger came to him, (Yusuf) said: "You go back to your king and ask him, ‘What is the state of mind of the ladies who cut their hands?’, For my Lord (Allah) is Well-Aware of their plot.’"
The king said, “Bring him to me!” And when the messenger came to him, he said, “Return to your master and ask him about the women who cut their hands. My Lord is fully aware of their scheming.”
The king said, 'Bring him to me.' And when the envoy came to him, he said, 'Go back to your master, and ask him about the intentions of the women who cut their hands; my Lord is well aware of their schemes.'
And the king said, "Bring him to me." But when the messenger came to him, [Joseph] said, "Return to your master and ask him what is the case of the women who cut their hands. Indeed, my Lord is Knowing of their plan."
And the king said, 'Bring him to me.' And when the messenger came to him, he said, 'Go back to your lord, and ask him, 'What is the condition of the women who cut their hands? Indeed, my Lord knows of their plot.'
So the king said: "Bring ye him unto me." But when the messenger came to him, (Joseph) said: "Go thou back to thy lord, and ask him, 'What is the state of mind of the ladies who cut their hands'? For my Lord is certainly well aware of their sn are."
So the king said: "Bring ye him unto me." But when the messenger came to him, (Joseph) said: "Go thou back to thy lord, and ask him, 'What is the state of mind of the ladies who cut their hands'? For my Lord is certainly well aware of their snare."
قَالَ مَا خَطۡبُكُنَّ إِذۡ رَ ٰوَدتُّنَّ یُوسُفَ عَن نَّفۡسِهِۦۚ قُلۡنَ حَـٰشَ لِلَّهِ مَا عَلِمۡنَا عَلَیۡهِ مِن سُوۤءࣲۚ قَالَتِ ٱمۡرَأَتُ ٱلۡعَزِیزِ ٱلۡءَـٰنَ حَصۡحَصَ ٱلۡحَقُّ أَنَا۠ رَ ٰوَدتُّهُۥ عَن نَّفۡسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّـٰدِقِینَ ٥١
The king asked the women, ‘What happened when you tried to seduce Joseph?’ They said, ‘God forbid! We know nothing bad of him!’ and the governor’s wife said, ‘Now the truth is out: it was I who tried to seduce him- he is an honest man.’
He (king) said (to the women): “What do you say about the affair when you did seek to seduce Joseph?” The women said: “Allah forbid! We don’t know evil against him!” The wife of Al-Aziz said: “Now the truth is clear, it was I who sought to seduce him. He is surely of the truthful.”
He said: What was the matter with you when ye solicited Yusuf against himself! They said: how perfect is God! we knew not of any evil against him. The wife of the Aziz said: how hath the truth come to light, even I, solicited him against himself, and verily he is of the truth-tellers
The king asked the women: "What was the affair of seducing Joseph?" "God preserve us," they said; "we know no evil against him." The wife of the minister said: "The truth has now come out. It was I who desired to seduce him, but he is indeed a man of virtue." -
(The King) said (to the women), “What did Joseph do when you tried to seduce him?”... “Never! By Allah, we did not witness any wrong conduct from him.” The wife of al-Azeez said, “Now the truth has become evident! I tried to seduce him... Indeed, he (Joseph) is of the truthful!”
He said, ´What was this past affair of yours when you solicited Yusuf?´ Then they said ´Allah forbid! We know no bad of him.´ The governor´s wife then said, ´The truth has now emerged. Indeed I tried to seduce him then and he has simply told the honest truth.
The king said, ‘What was your business, women, when you solicited Joseph?’ They said, ‘Heaven be praised! We know of no evil in him.’ The prince’s wife said, ‘Now the truth has come to light! It was I who solicited him, and he is indeed telling the truth.’
(The king had the woman assembled before him and) he said: "What happened (between you and Joseph) when you sought to enjoy yourselves by him?" They said: "God save us! We perceived no evil at all on his part!" And the wife of the minister said: "Now the truth has come to light. It was I who sought to enjoy myself by him. He was indeed truthful (in all he said and true to his lord)."
(The king then sent for the ladies and to them) he said, `What was that important matter (in reality) that you had in view when you sought to seduce Joseph against his will?' They said, `He kept away (from committing sin) for the sake of Allah. We did not perceive the least evil (intention) on his part.' The wife of the `Aziz said, `Now the truth has come to light (at last). It was I who sought to seduce him against his will and most surely he is of the truthful.
'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
He said (to the women:) “What was your business when you wanted to seduce Joseph?” They said: “God forbid, we do not know anything bad about him.” The wife of the powerful one said: “Now the truth has come to light, I wanted to seduce him, and he is certainly truthful.”
The king asked the women about the incidence. They all said: “God have mercy on us; we found not a bit of evil in Joseph. When it came to the woman who had accused him at first place, she said: “Now that the truth has sipped out, I confess that it was I who tried to seduce him. He is indeed a virtuous man.”
The king said to the ladies, “What was your state when you sought to seduce Joseph from himself?” The ladies said, “God preserve us, we do not know anything bad about him.” Said the Aziz’s wife, “Now the truth is manifest. It was I who sought to seduce him from himself. He is indeed of those who are truthful
He said, “What happened with you when you sought to seduce Joseph?” They said, “God forbid! We knew of no evil committed by him.” The mighty governor’s wife said, “Now the truth has come to light. It was I who sought to seduce him, and he is most surely one of the truthful.”
He said, 'What was your design when ye desired Joseph for his person?' They said, 'God forbid! we know no bad of him.' Said the wife of the prince, ' Now does the truth appear! I desired him for his person and, verily, he is of those who tell the truth.
The king said, "O women! What was your role when you tried to entice Yusuf?" They answered, "Purity is to Allah - we did not find any immorality in him"; said the wife of the governor, "Now the truth is out; it was I who tried to entice him, and indeed he is truthful."
He [king] said [to the women], “What was the matter with you when you sought to prevail with Joseph about himself?” They said, “God forbid. We know no evil about him.” The wife of the Aziz said, “Now that the truth has become manifest I sought to prevail with him about himself and he indeed is of those who are the truthful.
And when the women were assembled before the king, he said unto them, what was your design, when ye solicited Joseph to unlawful love? They answered, God be praise! We know not any ill of him. The nobleman's wife said, now is the truth become manifest: I solicited him, to lie with me; and he is one of those who speak truth
He (the king sent for the women and) said, "What happened when you sought to seduce Joseph?" They said, "Allah preserve us! We know no evil of him." Said the wife of the Minister, "Now is the truth exposed! It was I who sought to
'What was your business, women, ' he asked, 'when you solicited Joseph? ' 'Allah save us! ' they replied. 'We know no evil against him. ' The Governor's wife said: 'The truth has been discovered at last; I solicited him; he is among the truthful
Then said the Prince to the women, "What was your purpose when ye solicited Joseph?" They said, "God keep us! we know not any ill of him." The wife of the Prince said, "Now doth the truth appear. It was I who would have led him into unlawful love, and he is one of the truthful."
(Al-Malik asked the women who were involved in the plot and) said: “What (was) the matter with you when you ladies seduced Yusuf against his inclination?” The ladies said: “He kept away (from sin) for (fear of) Allah. We did not mark in him any evil.” The wife of Al-Aziz said: “Now has the truth come to light. I seduced him against his inclination, and surely, he is indeed of those who speak the truth
He said: What was your (f) business when you solicited Joseph, enticing him to evil? They (f) said: God save us! We knew not any evil against him. The woman of the great one said: Now The Truth was discovered! I sought to solicit him, enticing him to evil. And, truly, he is among the ones who are sincere.
(The king) questioned (the ladies), “What was going on when you were trying to seduce Joseph against his will?” The ladies answered, “God save us! We have nothing against him.” Aziz’s wife said, “Now the truth is out. It was I who tried to seduce him against his will. He is truly among those who are virtuous.
The king questioned those women, saying: "What do you say about the incident when you attempted to seduce Yusuf?" They replied: "God forbid! We Know of no evil on his part." The `Aziz’s wife said: "Now that the truth has come to light, it was I who attempted to seduce him. In fact he is absolutely truthful."
Thereupon the king asked the women: "What happened when you sought to tempt Joseph?" They said: "Allah forbid! We found no evil in him." The chief´s wife said: "Now the truth has come to light. It was I who sought to tempt him. He is indeed truthful."
(The king) said: What was your affair when you sought to seduce Joseph? They said: Holy Allah! We knew of no evil on his part. The chief’s wife said: Now has the truth become manifest. I sought to seduce him and he is surely of the truthful
He (the king) said (to the women), “What was your affair when you sought Yusuf to yield himself (to you)?” They said, “Glory be to Allah above all ! we did not know (find) any evil on his part.” The Aziz’s wife said, “Now the truth is manifest, I sought him to yield himself (to me) and he is certainly of those who are truthful.” said, “Now the truth is manifest, I sought him to yield himself (to me) and he is certainly of those who are truthful.”
The king called for the women and asked them, "What have you to say on the affair when you sought to seduce Joseph?" They said, "Glory to Allah! We knew of no evil on his part." And the chieftain's wife said, "Now that the truth has come out, it was I who tried to seduce him, and he is indeed the truthful one."
The king (called all the women including Zulaykha and) asked: ‘What happened to you when you (all) attempted to seduce Yusuf (Joseph) to turn him away from righteousness? (Explain what that affair was.) They all (unanimously) uttered: ‘Allah save us! We have not noticed any evil in Yusuf (Joseph).’ The wife of ‘Aziz (of Egypt, Zulaykha, too) spoke: ‘The truth has now become evident. (The fact is that) it was I who sought to seduce him for my purpose, and it is surely he who is truthful.
He said: "What is your plea that you tried to seduce Joseph from himself" They said: "God forbid that we would do any harm to him." The wife of the Governor said: "Now the truth must be known, I did seek to seduce Joseph from himself and he is of the truthful ones."
He said: "What is your plea that you tried to seduce Joseph from himself?" They said: "God be sought! We know of no evil on his part." The wife of the governor said: "Now the truth must be known, I did seek to seduce Joseph from himself and he is of the truthful ones."
He said: "What is your plea that you tried to seduce Joseph from himself?" They said: "God be sought! We know of no evil on his part." The wife of the governor said: "Now the truth must be known, I did seek to seduce Joseph from himself and he is of the truthful ones."
He said: "What (is) your matter/affair/concern when you (P/F) seduced/enticed Joseph from himself." They said: "Remoteness to God , we did not know from (of) bad/evil/harm on him." Elaziz's/the Egyptian ruler's woman (wife) said: "Now the truth appeared , I seduced/enticed him from himself, and that he is from (E) the truthful."
[Thereupon the King sent for those women; and when they came,] he asked: "What was it that you hoped to achieve when you sought to make Joseph yield himself unto you?" The women answered: "God save us! We did not perceive the least evil [intention] on his part!" [And] the wife of Joseph's former master exclaimed: "Now has the truth come to light! It was I who sought to make him yield himself unto me - whereas he, behold, was indeed speaking the truth!"
He said, (i.e., the king said to the women) "What was your concern as you solicited Yusuf?" They said, " Allah forbid! In no way do we know any odious (deeds) against him." The wife of the governor (Literally: the ever-mighty Al-Aiz) said, "Now the truth has come to light; I did solicit him; and surely he is indeed one of the sincere
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
The King asked the women about their attempt to seduce Joseph. They replied, "God forbid! We do not know of any bad in Joseph." The wife of the King said, "Now the truth has come to light. It was I who tried to seduce Joseph. He is, certainly, a truthful man."
He (the king) said, .What was your case, O women, when you seduced Yusuf?. They said, .God forbid, we know of no evil in him. The governor‘s wife said, .Now the truth has come to light. I did seduce him, and he is surely truthful
(The king) asked ( the women): “What was your intention when you sought to seduce ‘Joseph’?" They answered: "God forbid! We knew no evil of his part. The wife of the governor said: “Now, since the truth has prevailed, (I must confess that) I am the one who tried to seduce him. He is absolutely a truthful man."
The king said, "Ladies! What about it? Did you really try to seduce him?" The women said, "We swear by Allah, we did not find anything evil in him!" The chief´s woman said, "It has all come out now! The truth is, it was I who tried to seduce him! He is surely telling the truth!"
(The king) asked (the women): ‘What was your intention when you sought to seduce Joseph?’ They answered: ‘God forbid! We knew no evil of his part. The wife of the governor said: ‘Now, since the truth has prevailed, (I must confess that) I am the one who tried to seduce him. He is indeed a truthful man’.
There and then did the king summon the women and question them. He asked: "What was your purpose and intention when you tried to solicit Yusuf?" They said: "Allah forbid, we have never known him to be morally depraved". The court official's wife, now being brought to her senses said: "Now that the truth transpired, it was I who solicited him and he has indeed been telling the truth."
So the King asked the women, “What happened when you tried to seduce Yusuf?” They said, “Allah the Great! We know nothing bad about him.” Then the captain’s wife said, “Now the truth is out. It was me who tried to seduce him, and he told the truth.”
The King asked ˹the women˺, “What did you get when you tried to seduce Joseph?” They replied, “Allah forbid! We know nothing indecent about him.” Then the Chief Minister’s wife admitted, “Now the truth has come to light. It was I who tried to seduce him, and he is surely truthful.
He said: what do you women have to say about when you desired Yusuf (Joseph)? They said: Allah save us, we do not know any bad about him. The wife of the governor said: now the truth has come out, I desired him and he is telling the truth.
The king questioned the women, saying: ‘What made you attempt to seduce Joseph?‘ ‘God forbid!‘ they said. ‘We know no evil of him.‘ ‘Now the truth must come to light,‘ said the Prince‘s wife. ‘It was I who attempted to seduce him. He has told the truth.‘
(The king) said (to the women), "What do you know about the incident when you tried to seduce Joseph?" They said, "GOD forbid; we did not know of anything evil committed by him." The wife of the governor said, "Now the truth has prevailed. I am the one who tried to seduce him, and he was the truthful one.
[The King sent for the women, and, when they came,] he asked, "What was it that you hoped to achieve when you tried to seduce Joseph?" The women answered, "God save us. We know nothing bad of him." The wife of Joseph's former master said, "Now the truth is out. It was I who tried to seduce him. He is an honest man."
[The King sent for the women, and, when they came,] he asked, “What was it that you hoped to achieve when you tried to seduce Joseph?” The women answered, “God save us. We know nothing bad of him.” The governor’s wife [Joseph’s former master] said, “Now the truth is out. It was I who tried to seduce him. He is an honest man.”
He said, “What was your condition, when you seduced Joseph about himself?” They said, “Prevention for Allah! We did not know bad about him.” The Cherished Man’s woman said, “Now the right came out. It was I who seduced him, and he is among the truthful ones.”
He(the king)said(to the women): 'What was the matter with you women when you sought to seduce Yusuf from his(pure)self ' They answered: 'Allah Blameless! We know no evil of him. ' The wife of the 'Aziz said: 'Now the truth has become manifest, I(it was who)sought to seduce him from his(pure)self, and verily he is of the truthful ones'.
The King asked [the women]: 'What was the matter with you when you tried to seduce Joseph?' The women said: 'God save us! We did not perceive the least evil on his part.' The Chief Minister's wife said: Now has the truth come to light. It was I who tried to seduce him. He has indeed told the truth.
The King sent for those women, and asked them, "What happened when you tried to seduce Joseph?" They answered, "Good Lord! We found no evil in him." The wife of the governor (Zelicha) couldn't hold back, "Now the truth is out. I was the one at fault and he is surely truthful."
He said: How was your affair when you sought Yusuf to yield himself (to you)? They said: Remote is Allah (from imperfection), we knew of no evil on his part. The chief's wife said: Now has the truth become established: I sought him to yield himself (to me), and he is most surely of the truthful ones
The King said to the women, `What was the truth of that matter of yours when you sought to seduce Joseph against his will?' They said, `He kept away from sin for fear of ALLAH - we have known no evil against him.' The wife of Aziz said, `Now has the truth come to light. It was I who sought to seduce him against his will and surely, he is of the truthful.
The king said, “Bring him to me!” So when the messenger came to him he said, “Return to your lord and ask him, ‘What of the women who cut their hands? Surely my Lord knows well their scheming!’
(The king) said (to the ladies): "What was your affair when you wanted to seduce Yusuf (Joseph) from his (true) self?" The ladies said: "Allah save us! We know of no evil against him! The ‘Aziz's wife said: "Now the truth is clear (to all): It was I who wanted to seduce him from his (true) self: He is surely from those who are (always) true (and noble)
When asked, “What was your motive when you tried to seduce Joseph?” They responded, “God forbid! We know of no ill conduct on his part.” The governor’s wife then confessed, “Now the truth has emerged; I attempted to seduce him, and he is indeed truthful.”
He said, 'What was the matter with you, women, when you tried to seduce Joseph?' They said, 'God forbid! We knew of no evil committed by him.' The governor's wife then said, 'Now the truth is out. It was I who tried to seduce him, and he is telling the truth.'
Said [the king to the women], "What was your condition when you sought to seduce Joseph?" They said, "Perfect is Allah ! We know about him no evil." The wife of al-'Azeez said, "Now the truth has become evident. It was I who sought to seduce him, and indeed, he is of the truthful
He said, 'What was your affair when you desired Joseph for his person?' They said, 'God forbid! We know no bad of him.' The wife of the Aziz said, 'Now does the truth appear. I desired him for his person and indeed, He is surely of the truthful.'
(The king) said (to the ladies): "What was your affair when ye did seek to seduce Joseph from his (true) self?" The ladies said: "God preserve us! no evil know we against him!" Said the 'Aziz's wife: "Now is the truth manifest (to all): it was I who sought to seduce him from his (true) self: He is indeed of those who are (ever) true (and virtuous)
(The king) said (to the ladies): "What was your affair when ye did seek to seduce Joseph from his (true) self?" The ladies said: "Allah preserve us! no evil know we against him!" Said the 'Aziz's wife: "Now is the truth manifest (to all): it was I who sought to seduce him from his (true) self: He is indeed of those who are (ever) true (and virtuous)
ذَ ٰلِكَ لِیَعۡلَمَ أَنِّی لَمۡ أَخُنۡهُ بِٱلۡغَیۡبِ وَأَنَّ ٱللَّهَ لَا یَهۡدِی كَیۡدَ ٱلۡخَاۤىِٕنِینَ ٥٢
[Joseph said, ‘This was] for my master to know that I did not betray him behind his back: God does not guide the mischief of the treacherous
(Joseph) said: “(I asked for this enquiry) in order that he (Al-Aziz) may know that I did not betray him in secret. Allah does not guide the plot of the betrayers.
He said: that did in order that he may know that I betrayed him not in secret, and that Allah guideth not the guile of betrayers
(At this Joseph remarked:) "From this (the Minister) should know that I did not betray him in his absence, and that God does not surely let the wiles of those who betray ever succeed
“This is so my master knows I did not betray him and Allah does not allow the deceit of the betrayers to be successful.”
In this way he may know at last that I did not dishonour him behind his back and that Allah most surely does not guide the deviousness of the dishonourable.
[Joseph said], [I initiated] this [inquiry], that he may know that I did not betray him in his absence, and that Allah does not further the schemes of the treacherous
(Joseph was informed of the women’s confessions and the declaration of his innocence. He explained why he had asked for the inquiry:) "This was so that he (my former lord) should know that I did not betray him in his absence, and that God never guides the schemes of the treacherous (to success)
(When the news was brought to Joseph he said,) `This (course of action I adopted) so that he (- the `Aziz) might know that I had not betrayed him in (his) absence and that Allah suffers not the device of the unfaithful to succeed.
'That, so that he may know I betrayed him not secretly, and that God guides not the guile of the treacherous
(And Joseph said:) “This was for him to know that I did not betray him in his absence, and indeed God does not guide the plot of the betrayers,
Joseph said: “The reason for which I asked for this enquiry is to prove once and forever to my ex-master that I did not take advantage of his trust; after all, God never guides those who betray the trust.”
“That in order that he may know that I have never betrayed him in his absence, and that God will never assist the plans of betrayal. (End of Part 12
“That is so he may know that I did not betray him in his absence, for surely Allah does not guide the plotting of the betrayers.
'That' (said Joseph) 'was that he might know that I did not betray him in his absence, and that God guides not the craft of those who do betray
Said Yusuf, "I did this so that the governor may realise that I did not betray him behind his back, and Allah does not let the deceit of betrayers be successful."
So that he [Aziz] may know that I did not betray him in the absence and that Allah does not guide the scheme of the treacherous.”
And when Joseph was acquainted therewith he said, this discovery hath been made, that my lord might know that I was not unfaithful unto him in his absence, and that God directeth not the plot of the deceivers
(The wife said) "This, I asked that he (my lord) might know that I did not betray him in his absence, and that Allah guides not the guile of the betrayers
This (I have done) so that he will know I did not secretly betray him, and that Allah does not guide the guile of the treacherous
"By this" (said Joseph) "may my lord know that I did not in his absence play him false, and that God guideth not the machinations of deceivers
This I say, so that he (i.e.,Yusuf) comes to know that I have not betrayed him in absence (as he is still staying in the prison of his own), and that Allah fulfils not the plot of the betrayers
Joseph said: That is so that the great one know that I betray him not in his absence. And that God guides not the cunning of the ones who are traitors.
I say this so that he may know that I have never lied about him behind his back. God will never guide the plan of liars.
Joseph said, "By this inquiry I meant to let him (Al-Aziz) know that I did not betray him in his absence, and that Allah does not let the snare of the treacherous succeed."
Joseph said: "I did this so that he [i.e. the chief) may know that I did not betray him in his absence, and that Allah does not allow the design of the treacherous to succeed
This is that he might know that I have not been unfaithful to him in secret, and that Allah guides not the device of the unfaithful
(Yusuf said, “All)that (was done), because he (my master) should know that I did not betray him in secret (behind his back) and Allah certainly does not guide the betrayers (in their) plot.
"This is to let him (Joseph) know that I have not betrayed him behind his back and that Allah guides not the scheme of the betrayers."
(Yusuf [Joseph]) said: ‘I have done this) so that he (‘Aziz of Egypt, who has been my master and benefactor,) may know that I have not betrayed his trust in his absence, and surely Allah lets not the plots of those who betray trusts prove successful
"That is so he knows that I will not betray him while he is not present and that God does not guide the scheming of the betrayers."
"That is so he knows that I will not betray him while he is not present and that God does not guide the planning of the betrayers."
That is so he knows that I will not betray him while he is not present and that God does not guide the planning of the betrayers.
That (it is) to him to know that I, I did not betray/become unfaithful to him with the unseen/hidden and that God does not guide the betrayer's/unfaithful's plot/conspiracy
[When Joseph learned what had happened, he said: "I asked for] this, so that [my former master] might know that I did not betray him behind his back, and that God does not bless with His guidance the artful schemes of those who betray their trust
That (is so); so that he may know I did not betray him in (his) absence, and that Allah does not guide the plotting of the treacherous
(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
(Joseph said), "This proves that I was not disloyal to the King in his absence. God does not grant success to the efforts of disloyal people
(Then Yusuf said), .That was because he (the governor) may know that I did not betray him in his absence, and that Allah does not lead the guile of betrayers to success
Then (‘Joseph’) said: "(I asked for this investigation) so that my master will come to know that I betrayed him not in secret. Indeed, Allâh guides not the machination of the betrayers.
(Yusuf said), "Just so the truth comes out! I did not betray my master´s trust in his absence. Surely, Allah does not guide the disloyal and the faithless!"
Then (Joseph) said: ‘(I asked for this enquiry) so that my master will know that I did not betray him in secret. Indeed, Allâh will nullify the machination of the betrayers.
"I declare the truth", she added, "so that he knows that I did not advantage myself of his absence and betray him or relate to him falsehood. Allah does not cause the cunning of the deceitful and the dishonest attain its end."
Yusuf said, “All this was so that my master would know I didn’t betray him in his absence,” and Allah does not guide the schemers of cunning plots.
From this, Joseph should know that I did not speak dishonestly about him in his absence, for Allah certainly does not guide the scheming of the dishonest.
This so that he would know that I did not deceive him secretly and that Allah does not guide the plot of the treacherous.
From this,‘ said Joseph, ‘my lord will know that I did not betray him in his absence, and that God does not guide the mischief of the treacherous
"I hope that he will realize that I never betrayed him in his absence, for GOD does not bless the schemes of the betrayers.
[When Joseph learned what had happened, he said, "I asked for] this so that [my former master] can know that I did not betray him behind his back. God does not guide the mischief of the treacherous.
[When Joseph learned what had happened, he said, “I asked for] this so that [my former master] can know that I did not betray him behind his back. God does not guide the mischief of the treacherous.
“That is to let him know that I did not betray him with the unseen, and surely Allah does not guide the betrayers' plot.
(Yusuf said): That, so that he(the 'Aziz)may know that I have not betrayed him in secret, and that Allah does not guide the device of the treacherous.
From this he will know that I did not betray him behind his back, and that God does not bless with His guidance the schemes of those who betray their trust.
(When Joseph learned this) He said, "I hope that the governor will realize that I never betrayed him in his absence. And Allah never leads to success those who betray Him and betray the trust of people."
This is that he might know that I have not been unfaithful to him in secret and that Allah does not guide the device of the unfaithful
Joseph said, I ask for this inquiry to be made so that the Aziz might know that I was not unfaithful to him in his absence and that ALLAH suffers not the device of the unfaithful to succeed
He said, “What was your purpose when you sought to lure Joseph from himself?” They said, “God be praised! We know no evil against him.” The viceroy’s wife said, “Now the truth has come to light. It was I who sought to lure him from himself, and verily he is among the truthful.
"(I say) this, so that he may know that I have never been false to him in his absence, and that Allah will never help the plots set by the false ones
“This is so he may know that I didn’t betray him in his absence, and that God doesn’t guide the scheming of the betrayers.”
'This is that he may know that I did not betray him in secret, and that God does not guide the scheming of the betrayers.'
That is so al-'Azeez will know that I did not betray him in [his] absence and that Allah does not guide the plan of betrayers
'That was that he might know that I did not betray him in the unseen, and that God does not guide the plot of the treacherous.
"This (say I), in order that He may know that I have never been false to him in his absence, and that God will never guide the snare of the false ones
"This (say I), in order that He may know that I have never been false to him in his absence, and that Allah will never guide the snare of the false ones
۞ وَمَاۤ أُبَرِّئُ نَفۡسِیۤۚ إِنَّ ٱلنَّفۡسَ لَأَمَّارَةُۢ بِٱلسُّوۤءِ إِلَّا مَا رَحِمَ رَبِّیۤۚ إِنَّ رَبِّی غَفُورࣱ رَّحِیمࣱ ٥٣
I do not pretend to be blameless, for man’s very soul incites him to evil unless my Lord shows mercy: He is most forgiving, most merciful.’
I can not free myself (from the blame). Surely, the (human) soul is inclined to evil, except when my Lord bestows His Mercy. Surely, my Lord is Forgiving, Merciful.”
Nor I acquit myself; verily the self ever urgeth to evil save that self on Whom my Lord hath mercy; verily My Lord is Forgiving, Merciful
But I do not wish to absolve myself, for the soul is prone to evil, unless my Lord have mercy. Indeed my Lord is forgiving and kind." -
“I do not exonerate myself... Indeed, the soul commands malice with all its might... Except for those upon whom my Rabb bestows grace... Indeed, my Rabb is the Ghafur, the Rahim.”
I do not say my self was free from blame. The self indeed commands to evil acts — except for those my Lord has mercy on. My Lord, He is Forgiving, Merciful.´
Yet I do not absolve my [own carnal] soul, for the [carnal] soul indeed prompts [men] to evil, except inasmuch as my Lord has mercy. Indeed my Lord is all-forgiving, all-merciful.’
"Yet I do not claim my self free of error, for assuredly the human soul always commands evil, except that my Lord has mercy (which saves us from committing evil acts). Surely my Lord is All-Forgiving, All-Compassionate (especially toward His believing servants)."
`Yet I do not hold myself to be free from weakness, for human nature is surely prone to enjoin evil, except on whom my Lord has mercy. My Lord is of course Protector (against sins), Ever Merciful.
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.
and I do not acquit myself, indeed the human nature/self orders to badness except if my Lord has mercy, indeed my Lord is forgiving and merciful.”
“I do not claim to be a saint. The human being always leans towards indecencies; except those who (deserve the Lord’s Mercy and) God takes them under His umbrella of protection. Indeed my Lord is Forgiving and Merciful.”
“Nor do I absolve myself, though the soul is certainly prone to difficulty, unless my Lord bestows His mercy. But surely my Lord is Oft-Forgiving, Mercifully Redeeming.
Yet I do not consider my (inner) self blameless. Most surely, the self commands to evil, except those upon whom my Lord has bestowed mercy; indeed, my Lord is Oft-Forgiving, Bestowing of mercy.”
Yet I do not clear myself, for the soul is very urgent to evil, save what my Lord has had mercy on; verily, my Lord is forgiving and merciful!
"And I do not portray my soul as innocent; undoubtedly the soul excessively commands towards evil, except upon whom my Lord has mercy; indeed my Lord is Oft Forgiving, Most Merciful."
And I do not claim my soul to be innocent. Indeed the soul does prompt to what is evil except that which my Lord has graced with His mercy. My Lord indeed is Oft-Forgiving, All-merciful.
Neither do I absolutely justify my self: Since every soul is prone unto evil, except those on whom my Lord shall shew mercy; for my Lord is gracious and merciful
"Yet I do not absolve myself, for the human soul is prone to evil, save that on which my Lord has mercy; verily, my Lord is Forgiving, Merciful."
Yet I do not consider my soul was innocent, surely the soul incites to evil except to whom my Lord has mercy; indeed, my Lord is Forgiving, the MostMerciful.
Yet I hold not myself clear, for the heart is prone to evil, save theirs on whom my Lord hath mercy; for gracious is my Lord, Merciful."
And I (as a woman) absolve not myself (from the blame). Verily, the (human) self is the one who repeatedly whispers (commands) for evil, except what (protection) my Nourisher-Sustainer bestowed in mercy. Verily, my Nourisher-Sustainer is Oft-Forgiving, continuously Merciful.”
And I declare my soul not innocent. Truly, the soul is that which incites to evil, but when my Lord had mercy. Truly, my Lord is Forgiving, Compassionate.
“I do not free myself from blame. The self is certainly prone to evil unless my Lord bestows His mercy. Surely my Lord is the Most Forgiving, the Most Merciful.”
Not that I am free from sin - man’s soul is prone to evil, except the one to whom my Lord has shown mercy, certainly my Lord is Forgiving, Merciful
I do not seek to acquit myself; for surely one´s self prompts one to evil except him to whom my Lord may show mercy. Verily my Lord is Ever Forgiving, Most Merciful."
And I call not myself sinless; surely (man’s) self is wont to command evil, except those on whom my Lord has mercy. Surely my Lord is Forgiving, Merciful
And I do not regard my soul free from (short comings), the soul is certainly an enjoiner of evil except that (soul on which) my Fosterer has had mercy, my Fosterer is certainly Protectively Forgiving, Merciful.”
The Chieftain's wife continued, "And I do not claim to be innocent. The self is indeed prone to evil, except for such as my Lord has had mercy on. Indeed! My Lord is Forgiving, Merciful."
And I do not (claim) absolution of my self. Certainly, the self commands much evil except the one on whom my Lord bestows mercy. Surely, my Lord is All-Forgiving, Ever-Merciful.
"And I do not make myself free of blame, for the soul is inclined to sin, except what my Lord has mercy on. My Lord is Forgiving, Merciful."
"And I do not make myself free of blame, for the soul is inclined to sin, except that which my Lord has mercy upon. My Lord is Forgiving, Merciful."
And I do not make myself free of blame, for the soul is inclined to sin, except that which my Lord has mercy upon. My Lord is Forgiving, Merciful.
And I do not acquit myself, that the self (is) incessantly commanding/urging (E) with the bad/evil/harm, except what my Lord had mercy upon, that my Lord (is) forgiving, merciful
And yet, I am not trying to absolve myself: for, verily, man's inner self does incite [him] to evil, and saved are only they upon whom my Sustainer bestows His grace. Behold, my Sustainer is much forgiving, a dispenser of grace!"
And in no way do I acquit my self. Surely the self indeed constantly commands to odious (deeds), except that on which my Lord had mercy. Surely my Lord is Ever-forgiving, Ever-Merciful."
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
"I do not think that I am free from weakness; all human souls are susceptible to evil except for those to whom my Lord has granted mercy. My Lord is certainly All-forgiving and All-merciful."
And I do not absolve my inner self of blame. Surely, man‘s inner self often incites to evil, unless my Lord shows mercy. Certainly, my Lord is the Most-Forgiving, Very-Merciful
I claim not that I am free from sin. Indeed, ‘Human self’ is naturally inclined to sin, except for those on whom my Lord bestows His Mercy. Absolutely, my Lord is Oft-Forgiving, Most Merciful."
"I am not trying to pretend piety. The self in fact does instigate and nudge towards evil! (Its incitements are not easy to resist), except for those upon whom my Lord showers His mercy. My Lord is the most Forgiving and the most Merciful."
And I do not free myself free from fault. Indeed, the human person is naturally inclined to evil, except for those on whom my Lord bestows His Mercy. Verily, my Lord is Oft-Forgiving, Most Merciful."
"I'm not trying", she said, "to vindicate my wrong nor do I absolve myself of the guilt which resided in my intention. One's ego inclines one to propound evil except those who are graced with Allah's mercy, and Providence their guide; Allah, my Creator, is indeed Ghafurun (Forgiving) and Rahimun (Merciful)."
“I don’t claim to be blameless since human ego continually incites one to do evil, except when My Lord is kind to me. My Lord is Forgiving, Kind.
And I do not seek to free myself from blame, for indeed the soul is ever inclined to evil, except those shown mercy by my Lord. Surely my Lord is All-Forgiving, Most Merciful.”
And I do not call myself blameless, for the soul commands evil except when my Lord has mercy, for my Lord is forgiving and merciful.
Not that I claim to be free from sin: man‘s soul is prone to evil, except his to whom my Lord has shown mercy. My Lord is forgiving and compassionate.‘
"I do not claim innocence for myself. The self is an advocate of vice, except for those who have attained mercy from my Lord. My Lord is Forgiver, Most Merciful."
I am not trying to absolve myself. Man's soul incites him to evil unless my Lord shows mercy. My Lord is much-forgiving, a Dispenser of Grace."
I am not trying to absolve myself, for indeed the soul is ever inclined to evil, except those shown mercy by my Lord. My Lord is the Most Forgiving, the Mercy Giver.”
“And I am not exonerating myself. Surely the soul commands with the badness, except whatever my Lord has mercified. Surely my Lord is Forgiver, Merciful.”
And I do not absolve myself, verily the(human)soul enjoins to evil, save that whereon my Lord has mercy; verily my Lord is the Forgiving, the Merciful.
And yet, I am not trying to claim to be free of sin. Indeed man's soul does incite him to evil, except for those upon whom God has bestowed His mercy. My Lord is Much- Forgiving, Merciful.'
"I do not claim that I am angelic, with no ego or desire. The human "Self" is not invincible against temptation (unless we make it surrender to the Divine Commands). It is my Lord's Mercy that mankind are in control of their behavior. Verily, my Lord is Absolver of imperfections, Merciful."
And I do not declare myself free, most surely (man's) self is wont to command (him to do) evil, except such as my Lord has had mercy on, surely my Lord is Forgiving, Merciful
`And I do not hold my own self to be free from weakness - surely the soul is prone to enjoin evil - save that whereon my Lord has mercy. Surely, my Lord is Most Forgiving, Merciful.
“This is so, that he may know that I betrayed him not in his absence. Truly God guides not the scheming of the treacherous
"And I will not forgive my own self (of the sin): True, the soul is likely to fall into evil, unless my Lord grants His Mercy: But surely my Lord is Often Forgiving (Ghafoor), Most Merciful (Raheem)."
“I don’t claim innocence for myself. The soul is predisposed to evil, except those my Lord bestows mercy upon. My Lord is Forgiving and Merciful.”
'Yet I do not claim to be innocent. The soul commands evil, except those on whom my Lord has mercy. Truly my Lord is Forgiving and Merciful.'
And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy. Indeed, my Lord is Forgiving and Merciful."
And I do not clear myself, indeed the soul is surely accustomed to command the evil, except what my Lord has had mercy on; indeed, my Lord is forgiving, compassionate.'
"Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil, unless my Lord do bestow His Mercy: but surely my Lord is Oft- forgiving, Most Merciful."
"Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil, unless my Lord do bestow His Mercy: but surely my Lord is Oft-forgiving, Most Merciful."
وَقَالَ ٱلۡمَلِكُ ٱئۡتُونِی بِهِۦۤ أَسۡتَخۡلِصۡهُ لِنَفۡسِیۖ فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلۡیَوۡمَ لَدَیۡنَا مَكِینٌ أَمِینࣱ ٥٤
The king said, ‘Bring him to me: I will have him serve me personally,’ and then, once he had spoken with him, ‘From now on you will have our trust and favour.’
The king said: “Bring him to me so that I may attach him to my service.” When he spoke to him (Joseph), he said: “Surely, from this Day, you are with us high in rank and fully trusted.”
And the king said: bring him unto me I will single him out for myself Then when he spake unto him, he said: verily thou art to-day with us placed high, intrusted
When the king heard this he said: "Bring him to me. I shall take him in my special service." When he had talked to him, he said: "Today you are established in a rank of trust with us."
The king said, “Bring him (Joseph) to me! I shall make him my special friend”... When he spoke to him, he said, “Indeed today you have a reliable position with us.”
The King said, ´Bring him to me straight away! so I may draw him very close to me.´ When he had spoken with him, he declared, ´Today you are trusted, established in our sight.´
The king said, ‘Bring him to me, I will make him my favourite.’ Then, when he had spoken with him, he said, ‘Indeed today [onwards] you will be honoured and trustworthy with us.’
The king said: "Bring him to me, so that I may appoint him to myself (as my personal counselor)." And when he had conversed with him, he said: "From this day you shall be of high standing with us, established and trusted."
And the king said, `Bring him to me. I will make him my special attache.' And when he (- Joseph came and) spoke to him, he (- the king) said, `From this day you hold a (notable) position of honour (and) trust with us.
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.
And the king said: “Bring him to me, I select him (to work) only for myself.” So, when he spoke to him, he said: “As of today, you are respected and trustworthy with us.”
The king said: “Now let him come to my presence as I would like to hire (such a trustworthy person) him to work for me.” When Joseph arrived to the court, the king said: “I am going to offer you an honorable position as I trust you.”
So the king said, “Bring him to me, I will appoint him to myself.” Therefore, when he spoke to him he said, “Be assured this day that you are in our presence with ranks firmly established, and integrity fully proven
So the king said, “Bring him to me so that I can reserve him for myself.” And when he spoke to him, he said, “Surely, today you are—with us—established, trustworthy.”
And the king said, 'Bring him to me. I will take him specially for myself.' And when he had spoken with him he said, 'Verily, today thou art with us in a permanent place of trust.
And the king said, "Bring him to me so that I may choose him especially for myself"; and when he had talked to him he said, "Indeed you are today, before us, the honourable, the trusted."
And the king said, “Bring him to me so that I can choose him for myself” and when he spoke to him he said, “Today you are with us in a position of significance and trust.”
And the king said, bring him unto me: I will take him into my own peculiar service. And when Joseph was brought unto the king, and he had discoursed with him, he said, thou art this day firmly established with us, and shalt be intrusted with our affairs
And the king said, "Bring him (Joseph) to me. I will give him a special position with myself." And when he had spoken with him he said, "Verily, to-day you are with us in a well established place of trust."
The king said: 'Bring him before me. I will assign him to myself. ' And when he had spoken with him he said: 'Today, you are firmly established in both our favor and trust.
And the King said, "Bring him to me: I will take him for my special service." And when he had spoken with him he said, "From this day shalt thou be with us, invested with place and trust."
And Al-Malik (after completing the enquiry, finally) said, “Come to me with him. I will keep him exclusively attached to my person.” So when (Yusuf) talked to him (the head of state) said: “Verily, this day you are with us, established (in high rank and position, and) fully trusted.”
And the king said: Bring him to me so that I attach him to myself. Then, when he spoke to him he said: Truly, this day thou art with us secure, trustworthy.
So the king said, “Bring him to me, and I will put him directly under my service.” After he had spoken to Joseph, he said, “Certainly on this day you are, before the court’s presence, established with rank and reliability fully proven.”
The king said: "Bring him to me; I will take him for my special service." When Joseph had a talk with the King, he said: "From now on, you have an honorable place with us, and you will enjoy our full confidence."
The king said: "Bring him to me. I will select him exclusively for my own service." So when Joseph spoke to him the king said: "You are now one of established position, fully-trusted by us."
And the king said: Bring him to me, I will choose him for myself. So when he talked with him, he said: Surely thou art in our presence to-day dignified, trusted
And the king said, “Bring him to me, I will appoint him exclusively for myself.” Then when he talked to him, he (the king) said, “This day you are certainly established (as) a trustworthy (in charge) by us.”
And the king said, "Bring him to me. I will make him my personal aide." So when Joseph was brought to him, the king said, "You are indeed from today a trusted person in an honourable position with us."
And the king said: ‘Bring him to me so that I may appoint him specifically (as an adviser) to me.’ So, when the king had a (one-to-one) dialogue with him, he (felt highly impressed and) said: ‘(O Yusuf [Joseph],) surely from today onward you are a man of authority and trust with us (i.e., you are inducted into the governance of the state).
And the King said: "Bring him to me so that I may employ him to my person." So when he spoke to him, he said: "Today you are with us in high rank and trusted."
Andthe king said: "Bring him to me so that I may employ him to my person." So when he spoke to him, he said: "Today you are with us in a high standing and trusted."
And the king said: "Bring him to me so that I may employ him to my person." So when he spoke to him, he said: "Today you are with us in a high standing and trusted."
And the king said: "Come with him to me (bring him), I choose/select him to myself." So when he conversed/spoke to him , he said: "That you are today near us , highly positioned , faithful/loyal ."
And the King said: "Bring him unto me, so that I may attach him to my own person." And when he had spoken with him, [the King] said: "Behold, [from] this day thou shalt be of high standing with us, invested with all trust!"
And the king said, "Come up with him (i.e., Bring him) to me! I would faithfully (attach) him to myself." So, as soon as he spoke to him, he said, "Surely today you are close to us established, and devoted."
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
The King ordered his men to bring Joseph before him. He wanted to grant him a high office. The King said to Joseph, "From now on you will be an honored and trusted person among us"
The king said, .Bring him to me, and I shall employ him purely for myself. So, when he (the king) talked to him, he said (to Yusuf), .Today you are with us well-placed, fully trusted
The king said: "Bring him unto me!. I will appoint him to be one of my advisers. So when he talked with him, he said: "From this day forward, you will be an honorable and trustful person among us".
The king said, "Bring him to me. I will keep him specifically for myself!" and after conversing with him declared, "Surely today, as far as I am concerned, you are trustworthy!"
The king said: ‘Bring him to me! I will appoint him exclusively to my service. So when the king talked with Joseph, he said: "Verily, you are on this day in our presence highly honored and fully trusted’.
There and then did the king command that Yusuf be brought to him; he said: "I will use him as my councillor and exclusively my own". When Yusuf was granted audience with the king, the king said to him: "You are now held precious in the realm's esteem and you are granted security and authority."
“Bring him to me,” the King said, “I will select him for my personal service.” Once he had interviewed him, he said, “From this day on, you will hold a position of trust with us.”
The King said, “Bring him to me. I will employ him exclusively in my service.” And when Joseph spoke to him, the King said, “Today you are highly esteemed and fully trusted by us.”
And the king said: bring him to me, I will keep him for myself, and when he spoke to him he said: you are influential and safe with us today.
The king said: ‘Bring him before me. I will choose him for my own.‘ And when he had spoken with him, he said: ‘You shall henceforth dwell with us, honoured and trusted.‘
The king said, "Bring him to me, so I can hire him to work for me." When he talked with him, he said, "Today, you have a prominent position with us."
The King said, "Bring him to me. I will have him serve me personally." When he had spoken with him, [the King] said, "[From] now on you will have our trust and favor."
The King said, “Bring him to me. I will have him serve me personally.” When he had spoken with him, [the King] said, “[From] now on you will have our trust and favor.”
And the king said, “Bring him to me, and I will exclusivize him for myself.” So, when he spoke to him, he said, “Today you are with us an enabled, an honorable.”
And the king said: 'Bring him to me. I will attach him to my person. ' Then when he had spoken with him, he said: 'Verily today you are of high standing in our presence, a trusted one'.
And the King said: 'Bring him before me. I will choose him for my own.' And when he had spoken to him, the King said: 'You shall henceforth be in a position of high standing with us, invested with all trust.'
The King said, "Bring him to me so that I may appoint him a close adviser to me." And when he had spoken with him, the King decreed, "From today on you have a high standing with us, invested with all trust."
And the king said: Bring him to me, I will choose him for myself. So when he had spoken with him, he said: Surely you are in our presence today an honorable, a faithful one
And the King said, `Bring him to me that I may take him specially for my own person. And when he had spoken to him, he said, `Thou art this day a person of established position and trust with us.
But I absolve not my own soul. Surely the soul commands to evil, save whom my Lord may show mercy. Truly my Lord is Forgiving, Merciful.
And the king said: "Bring him (Yusuf) to me; That I will take him only to serve around me personally." Therefore when he (the king) had spoken to him, he (the king) said: "Be sure that in our presence today you are, firmly placed with position (and honor) and truthfulness fully proved!"
The king commanded, “Bring him to me; I will assign him to my service.” After conversing with him, he declared, “From today onwards, you hold a position of security and trust among us.”
The king said, 'Bring him to me, and I will reserve him for myself.' And when he spoke to him, he said, 'This day you are with us established and secure.'
And the king said, "Bring him to me; I will appoint him exclusively for myself." And when he spoke to him, he said, "Indeed, you are today established [in position] and trusted."
And the king said, 'Bring him to me. I will take him specially for myself.' And when he had spoken with him he said, 'Indeed, today you are with us in a permanent place of trust.'
So the king said: "Bring him unto me; I will take him specially to serve about my own person." Therefore when he had spoken to him, he said: "Be assured this day, thou art, before our own presence, with rank firmly established, and fidelity fu lly proved
So the king said: "Bring him unto me; I will take him specially to serve about my own person." Therefore when he had spoken to him, he said: "Be assured this day, thou art, before our own presence, with rank firmly established, and fidelity fully proved
قَالَ ٱجۡعَلۡنِی عَلَىٰ خَزَاۤىِٕنِ ٱلۡأَرۡضِۖ إِنِّی حَفِیظٌ عَلِیمࣱ ٥٥
Joseph said, ‘Put me in charge of the nation’s storehouses: I shall manage them prudently and carefully.’
He (Joseph) said: “Place me over the storehouses of the land. Surely I will guard them with full knowledge.”
He said: set me over the store houses of the land; verily I shall be a keeper knowing
"Appoint me over the granaries of the land," (he said); "I shall be a knowledgeable keeper."
(Joseph) said, “Appoint me treasurer of your land. Indeed, I am a trustworthy and knowledgeable person.”
He said, ´Entrust the country´s stores to me. In truth I am a knowing guardian.´
He said, ‘Put me in charge of the country’s granaries. I am indeed fastidious [and]well-informed.’
He (Joseph) said: "Place me in charge over the store-houses of the land, for I am a good custodian, a knowledgeable one."
(Joseph) said, `Appoint me over the treasures (- granaries and stores) of the land, for I am a careful keeper and possessed of knowledge (of the Job).
He said, 'Set me over the land's storehouses; I am a knowing guardian.
He said: “Put me in charge of treasures of the land, I am a knowledgeable guardian.”
Joseph said: “make me your treasurer as I am knowledgeable in this domain.”
Joseph said, “Appoint me over the treasury of the land. I will indeed guard it as an expert.
He said, “Put me in charge of the storehouses of the land; I am indeed a knowledgeable constant preserver.”
He said, 'Place me over the treasures of the land; verily, I will be a knowing keeper.
Said Yusuf, "Appoint me over the treasures of the earth; indeed I am a protector, knowledgeable."
He said, “Appoint me in charge of the treasures of the land. I am indeed a good keeper, knowledgeable.”
Joseph answered, set me over the store-houses of the land; for I will be a skilful keeper thereof
He said, "Place me over the store-house of the land; verily, I will be an expert custodian. (one who is skilled and knows what is required.)"
He (Joseph) said: 'Give me charge of the storehouses of the land, I am a knowledgeable guardian.
He said, "Set me over the granaries of the land, I will be their prudent keeper!"
(Yusuf) said: “Set me over the Khazain (treasures, store houses and finances) of the country. Verily, I (will prove myself as) ever-guarding, ever-knowing.”
Joseph said: Assign me over the storehouses of the region. Truly, I will be a knowing guardian.
(Joseph) said, “Set me over the storehouses of the land. I will guard them as one with knowledge.”
Joseph said: "Place me over all the resources of the land. Certainly I know how to manage; I have the necessary knowledge."
Joseph said: "Place me in charge of the treasures of the land. I am a good keeper and know my task well."
He said: Place me (in authority) over the treasures of the land; surely I am a good keeper, knowing well
He (Yusuf) said, “Appoint me (as an In charge) over the warehouses of the land, I am certainly a custodian who knows.”
Joseph said, "Place me in authority over the treasures of the land. I know how to keep them well preserved."
Yusuf (Joseph) said: ‘(If you really want me to accomplish a special assignment, then) appoint me as (a minister and trustee of) the treasures in the land (of Egypt). Indeed, I am well versed in resource management and resource protection and an expert (in financial management).
He said: "Make me keeper over the granaries of the land, for I know how to keep records and I am knowledgeable."
He said: "Appoint me over the granaries of the land, for I know how to keep records and I am knowledgeable."
He said: "Appoint me over the granaries of the land, for I know how to keep records and I am knowledgeable."
He said: "Make/put me on the land's/Earth's safe's/storages (treasures), that I am (an) honest protector/guard knowledgeable."
[Joseph] replied: "Place in my charge the store-houses of the land; behold, I shall be a good and knowing keeper
He (Yusuf) said, "Set me over the lands treasuries. Surely I am constantly-persevering, (i.e., guardian) constantly-knowing."
He said: Set me over the storehouses of the land. Lo! I am a skilled custodian
Joseph said, "Put me in charge of the treasuries of the land. I know how to manage them."
He said, .Appoint me to (supervise) the treasures of the land. I am indeed a knowledgeable keeper
‘Joseph’ said: "Appoint me as a treasurer to manage the storehouses of the land. Indeed, I am skilled custodian.”
(Yusuf) said, "Appoint me the chief of the earth´s treasury. I have the knowledge and I am the protector."
Joseph said: ‘Appoint me as a treasurer to manage the storehouses of the land. Indeed, I am skilled custodian’.
There, Yusuf said: "Now, O king, that you have faith in me, then entrust ''me with the granaries and the storehouses of the agricultural and natural products of the land and with the treasuries of the realm, and you shall find me trustworthy and capable of guarding the interests of the kingdom and knowing how to manage and administer affairs cleverly"
“Put me in charge of the country’s stores,” Yusuf said, “for I am prudent and knowledgeable.”
Joseph proposed, “Put me in charge of the store-houses of the land, for I am truly reliable and adept.”
He said: place me over the storehouses of the earth, for I am a knowledgeable keeper.
Joseph said: ‘Give me charge of the granaries of the land. I know how to husband them wisely.‘
He said, "Make me the treasurer, for I am experienced in this area and knowledgeable."
[Joseph] replied, "Put me in charge of the nation's store-houses. I will be a knowledgeable keeper."
[Joseph] replied, “Put me in charge of the nation’s store-houses. I will be a knowledgeable keeper.”
He said, “Set me up on the earth’s treasures; I am a keeper and Knowledgeable.”
He(Yusuf)said: 'Set me over the storehouses of the land. Verily I am a knowing guardian'.
Joseph replied: 'Give me charge of the store- houses of the land. I am able to look after them with wisdom.'
Joseph replied, "Place in my charge the treasury of the State. I shall be a competent custodian." (Now that he could personally handle the oncoming drought)
He said: Place me (in authority) over the treasures of the land, surely I am a good keeper, knowing well
Joseph said, `Appoint me over the treasures of the land, for I am a good keeper, and possessed of knowledge of these matters.
And the king said, “Bring him to me, that I might reserve him exclusively for myself.” Then when he had spoken with him, he said, “Truly this day thou shalt be of high rank and trusted in our presence.
(Yusuf) said: "Place me to (care for) the store-houses of the land: I will truly guard like one who knows (their importance)."
He proposed, “Appoint me over the land’s storehouses; I am a reliable and knowledgeable custodian.”
He said, 'Put me in charge of the storehouses of the land; I am honest and knowledgeable.'
[Joseph] said, "Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian."
He said, 'Place me over the treasures of the land; indeed, I will be a knowing guardian.'
(Joseph) said: "Set me over the store-houses of the land: I will indeed guard them, as one that knows (their importance)."
(Joseph) said: "Set me over the store-houses of the land: I will indeed guard them, as one that knows (their importance)."
وَكَذَ ٰلِكَ مَكَّنَّا لِیُوسُفَ فِی ٱلۡأَرۡضِ یَتَبَوَّأُ مِنۡهَا حَیۡثُ یَشَاۤءُۚ نُصِیبُ بِرَحۡمَتِنَا مَن نَّشَاۤءُۖ وَلَا نُضِیعُ أَجۡرَ ٱلۡمُحۡسِنِینَ ٥٦
In this way We settled Joseph in that land to live wherever he wished: We grant Our mercy to whoever We will and do not fail to reward those who do good
Thus We did give full authority to Joseph in the land to take possession from it, as when or where he likes. We bestow Our Mercy on whom We will and We don’t let the reward of the righteous people be lost.
Thus We established Yusuf in the land so that he might settle therein wherever he listed. We bestow of Our mercy on whomsoever We will, and We waste not the hire of the well-doers
Thus We gave Joseph authority in the land so that he lived wherever he liked. We bestow Our favours on whomsoever We please, and do not allow the reward of those who are good to go waste
And thus We established Joseph in that land (Egypt)... He could go about and lodge wherever he willed therein... We manifest Our mercy/grace when We will... We will not leave unrequited the deeds of the doers of good.
And thus We established Yusuf in the land so he could live in any place he pleased. We grant Our grace to anyone We will and We do not allow to go to waste the wage of any people who do good.
That is how We established Joseph in the land that he may settle in it wherever he wished. We confer Our mercy on whomever We wish, and We do not waste the reward of the virtuous
Thus We established Joseph in the land (of Egypt) with authority. He was fully accepted therein, able to go and execute his authority wherever he willed. We visit with Our mercy whomever We will. We do not leave to waste the reward of those devoted to doing good as if seeing God
That is how We granted Joseph high power in the country. He wielded authority therein wherever he chose. We bestow Our mercy on whomsoever We will and We suffer not the reward of the doers of excellent deeds to be lost
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
And that is how We established Joseph in the land to settle anywhere he wants in it. We give Our mercy to anyone We want, and We do not waste the reward of the good doers.
Thus I established Joseph on earth, ruling as he wished. I shower whomever I decide with my blessing and I never let go waste the reward of those who are righteous
Thus We gave power to Joseph in the land to take possession when or where he pleased. We bestow Our mercy on whom We please, and We cause not to be lost, the reward of those who do right
And thus We established Joseph in the land to live therein wherever he so willed. We reach with Our mercy whomever We will, and We never waste the reward of those who excel in doing good.
Thus did we establish Joseph in the land that he might settle in what part thereof he pleased - we overtake with our mercy whom we will, nor do we waste the hire of those who do good
And this is how We gave Yusuf the control over that land; to stay in it wherever he pleased; We may convey Our mercy to whomever We will, and We do not waste the wages of the righteous
And thus did We established Joseph in the land he dwelled therein wherever he pleased. Thus We cause Our mercy to reach to whom We please and We do not suffer the reward of those who act in excellence, to go in vain.
Thus did We establish Joseph in the land, that he might provide himself a dwelling therein, where he pleased. We bestow our mercy on whom We please, and We suffer not the reward of the righteous to perish
Thus did We establish Joseph in the land that he might possess (settle or control) what part (in the manner, time and place) he pleases. We reach with Our mercy whom We will. We waste not the wages of those who do right
And as such We established Joseph in the land to live wherever he liked. We bestow Our Mercy on whom We will, and We never waste the wage of therighteous
Thus did we stablish Joseph in the land that he might house himself therein at pleasure. We bestow our favours on whom we will, and suffer not the reward of the righteous to perish
And thus We established (vast authority) for Yusuf in the country. He stays and moves therein as and when he likes. We reach with Our mercy on whom We think proper and We do not allow to go waste the reward of those who do righteousness in perfection
And, thus, We established Joseph firmly in the region to take his dwelling in it when or where he wills. We light Our mercy on whom We will and We waste not the compensation of ones who are doers of good.
This is how We established power to Joseph in the land, to exercise authority and do as he pleased. We bestow Our mercy on whom We please, and We do not allow the reward of those who do good to be lost.
Thus We established Joseph in the land to live therein in any way he wished. We bestow Our mercy on whom We please and We do not let the reward of good people go to waste
Thus did We establish Joseph in the land so that he could settle wherever he pleased. We bestow favour, out of Our Mercy, on whomsoever We please, and We do not cause the reward of those who do good to go to waste
And thus did We give to Joseph power in the land -- he had mastery in it wherever he liked. We bestow Our mercy on whom We please, and We waste not the reward of the doers of good
And thus did We establish Yusuf in the land to dwell in it wherever he willed. We send down Our mercy on whom We will and We do not waste the reward of the doers of good,
And thus did We give Yusuf an honourable position in the land. He could settle therein in whatever way he liked. We bestow Our mercy upon whom We please. And We do not let good people go unrewarded
This is how We bestowed upon Yusuf (Joseph) the rule over the land (of Egypt so that) he could live therein wherever he desired. We honour with Our mercy whom We will, and We waste not the reward of the pious
And it was such that We gave Joseph authority in the land, to travel in it as he pleases. We bestow Our mercy upon whom We please, and We do not waste the reward of the good doers
Andit was such that We gave Joseph authority in the land, to travel in it as he pleases. We bestow Our mercy upon whom We please, and We do not waste the reward of the good doers.
And it was such that We gave Joseph authority in the land, to travel in it as he pleases. We bestow Our mercy upon whom We please, and We do not waste the reward of the good doers.
And as/like that We highly positioned to Joseph in the land/Earth he establishes/resides from it when/where he wills/wants, We strike/mark with Our mercy whom We will/want, and We do not loose/waste/destroy the good doers reward
And thus We established Joseph securely in the land [of Egypt]: he had full mastery over it, [doing] whatever he willed. [Thus do] We cause Our grace to alight upon whomever We will; and We do not fail to requite the doers of good
And thus We established Yusuf in the land to take his location (there) where he decides. We (make) Our mercy alight on whomever We decide, and We do not waste the reward of the fair-doer
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
Thus, We settled Joseph in the land to live wherever he wanted. We grant a due share of Our mercy to whomever We want and We do not ignore the reward of the righteous ones
And thus We gave Yusuf power in the land. He could settle in it wherever he wished. We extend Our mercy to whomsoever We will, and We do not let the reward of the righteous people to go to waste
This is how We established Joseph on the earth and made him settle therein wherever he willed; and We definitely will not let the reward of those whose heart is perfect towards Allâh be lost.
Thus, We granted Yusuf power and authority in the land. He could live anywhere he wanted! By Our Grace, We guide whom We please. We do not waste the rewards of the pious
This is how We established Joseph on the land and made him settle therein wherever he willed. We bestow of Our Mercy on whom We will and We do not let the reward of those who pursue righteousness and perfection in Faith be lost.
Thus did We firmly establish Yusuf in the land where he could extend his power and jurisdiction wherever he willed. We bestow our mercy on whom We will and never do We annul, withhold or withdraw the fruit people are entitled to reap from deeds of wisdom and piety
And that is how We gave Yusuf power to exercise in the land of Egypt, and to live wherever he wished. We treat anyone kindly, and never allow the reward of the righteous to be lost.
This is how We established Joseph in the land to settle wherever he pleased. We shower Our mercy on whoever We will, and We never discount the reward of the good-doers.
And this is how We established Yusuf (Joseph) on earth to settle wherever he liked. We grant Our mercy to whom We will and do not waste the reward of those who do good.
Thus did We establish Joseph in the land, and he dwelt there as he pleased. We bestow Our mercy on whom We will, and never deny the righteous their reward
We thus established Joseph on earth, ruling as he wished. We shower our mercy upon whomever we will, and we never fail to recompense the righteous.
We established Joseph securely in that land to live wherever he wished. We grant Our grace upon whomever We will, and We do not fail to reward those who do good.
We established Joseph securely in that land to live wherever he wished. We grant Our grace to whomever We will, and We do not fail to reward those who do good.
And thus We enabled Joseph in the earth, to settle from it wherever he willed. We inflict with Our mercy whoever We will, and We never waste the benefactors’ wage.
And thus did We give power to Yusuf in the land, to make his dwelling there wherever he wished. We reach with Our mercy on whomsoever We please, and We do not waste the reward of the righteous.
Thus did We establish Joseph in the land, free to do what he willed. We bestow Our mercy on whom We will, and We never fail to give their reward to those who do good
Thus, We gave established power to Joseph in the land (of Egypt). He had full mastery over it, ruling as he saw fit. We bestow Our Grace according to Our Laws, and never waste the reward of the doers of good
And thus did We give to Yusuf power in the land-- he had mastery in it wherever he liked; We send down Our mercy on whom We please, and We do not waste the reward of those who do good
And thus did WE establish Joseph in the land. He dwelt therein wherever he pleased. WE bestow Our mercy on whomsoever WE please and WE suffer not the reward of the righteous to be lost
He said, “Set me over the storehouses of the land. Truly I am a skilled keeper.
This way We gave full authority to Yusuf (Joseph) in the land, to take possession in there as, when, or where he wanted. We give from Our Mercy to whom We please, and We make not the reward of those who do good to be lost
Thus, We established Joseph in the land, granting him the freedom to reside wherever he desired. We bestow Our mercy upon whom We will, and We never let the reward of the righteous be lost.
And thus We established Joseph in the land, to live therein wherever he wished. We touch with Our mercy whomever We will, and We never waste the reward of the righteous
And thus We established Joseph in the land to settle therein wherever he willed. We touch with Our mercy whom We will, and We do not allow to be lost the reward of those who do good
And thus We established Joseph in the land, to settle in it where he wills; We strike with Our mercy whom We will, and We do not waste the reward of the good-doers;
Thus did We give established power to Joseph in the land, to take possession therein as, when, or where he pleased. We bestow of our Mercy on whom We please, and We suffer not, to be lost, the reward of those who do good
Thus did We give established power to Joseph in the land, to take possession therein as, when, or where he pleased. We bestow of our Mercy on whom We please, and We suffer not, to be lost, the reward of those who do good
وَلَأَجۡرُ ٱلۡءَاخِرَةِ خَیۡرࣱ لِّلَّذِینَ ءَامَنُوا۟ وَكَانُوا۟ یَتَّقُونَ ٥٧
The reward of the Hereafter is best for those who believe and are mindful of God
And surely, the reward of the Hereafter will be better for those who believe and fear Allah.
And surely the hire of the Here after is better for those who believe and ever fear
And certainly the recompense of the life to come is better for those who believe and follow the right path
The return pertaining to their eternal life to come is surely better for those who believe and protect themselves.
But the wages of the akhira are the best for people who have iman and fear their Lord.
And the reward of the Hereafter is surely better for those who have faith and are Godwary
However, certainly the reward of the Hereafter is better for those who believe and keep from disobedience to God in reverence for Him and piety
Yet those who believe and have been guarding against sin and dutiful, shall have a much better reward in the Hereafter
Yet is the wage of the world to come better for those who believe, and are godfearing
And the reward of the Hereafter is certainly better for those who believe and are cautious (of God).
Yet the reward of the Hereafter is much better (than the worldly reward) for those believers who choose righteousness
But indeed the reward of the hereafter is best for those who believe and are constant in righteousness
But the reward of the Hereafter is better for those who attained faith and used to be mindful (of God).
and surely the hire of the future life is better for those who believe and who have feared
And undoubtedly the reward of the Hereafter is better, for those who accept faith and remain pious
But truly the reward of the hereafter is better for those who believe and safeguard their own souls out of reverence for Allah.
And certainly the reward of the next life is better, for those who believe, and fear God
Surely the reward of the Hereafter is better for those who believe and fears (ward off evil or are constant in righteousness)
Indeed, the reward of the Everlasting Life is better for those who believe and are cautious
And truly the recompense of the life to come is better, for those who have believed and feared God
And indeed, the reward of the Hereafter is better for those who have Believed and used to pay obedience (to Allah through the teachings in Al-Kitâb)
Truly, the compensation of the world to come is better for those who believed and had been Godfearing.
Truly, however, the reward of the hereafter is better for those who believe and are loyal in righteousness.
Yet the reward in the hereafter will be even better for those who believe and are righteous
Surely the reward of the Hereafter is better for those who believe and act in a God-fearing way
And certainly the reward of the Hereafter is better for those who believe and guard against evil
and the reward of the hereafter is certainly better for those who believe and guard (against evil).
And certainly the reward of the Hereafter is much better for those who believe and fear Allah
And certainly, the reward of the Hereafter is of greater value for those who believe and tread the path of Godwariness
And the reward of the Hereafter is better for those who believe and were aware
Andthe reward of the Hereafter is better for those who believe and are aware.
And the reward of the Hereafter is better for those who believe and are aware.
And the ends' (other life's) reward (E) (is) better to those who believed and were fearing and obeying
But in the eyes of those who have attained to faith and have always been conscious of Us, a reward in the life to come is a far greater good [than any reward in this world]
And indeed the reward of the Hereafter is most charitable (i.e., better) for the ones who have believed and have been pious
And the reward of the Hereafter is better, for those who believe and ward off (evil)
The reward in the next life is certainly better for the faithful ones who have observed piety in this life
And the reward of the Hereafter is surely better for those who believe and constantly observe taqwa
Yet the reward of the Hereafter is far better for those who adhere to Islamic monotheism and act piously (or guard themselves against falling into temptation or sin).
And the reward of the afterlife is, indeed, better! It is for those who believe and are fearful (pious)
Yet the reward of the Hereafter is far better for those who live by Faith and act piously.
Moreover, the reward Hereafter shall be far better; it falls to those who recognized Allah with hearts impressed with the image of religious and spiritual virtues and constantly entertained the profound reverence dutiful to Him
And the reward of the Hereafter is even better for those who believe and are mindful of Allah
And the reward of the Hereafter is far better for those who are faithful and are mindful ˹of Allah˺.
And the reward of the hereafter is even better for those who believe and beware (of Allah).
Surely better is the recompense of the life to come for those who believe in God and fear Him
Additionally, the reward in the Hereafter is even better for those who believe and lead a righteous life.
In the eyes of those who believe and have always been mindful of Us, a reward in the life to come is a far greater good [than any reward in this world].
In the eyes of those who believe and have always been mindful of Us, a reward in the life to come is a far greater good [than any reward in this world].
And the Hereafter wage is a goodness for those who believed and were showing piety.
And certainly the reward of the Hereafter is(much)better for those who believe and are constant in keeping from evil.
But as for those who believe in God and keep away from evil, the reward of the life to come is much better indeed.
And the reward in the life to come is phenomenally better for all those who attain belief and walk aright
And certainly the reward of the hereafter is much better for those who believe and guard (against evil)
And surely the reward of the Hereafter, is better for those who believe and fear God
Thus did We establish Joseph in the land, that there he might settle wheresoever he will. We cause Our Mercy to fall upon whomsoever We will, and We neglect not the reward of the virtuous
And surely, the reward of the hereafter is the best for those who believe, and are constant in (their) righteousness
But, the reward of the Hereafter is better for those who believe and maintain righteousness.
But the reward of the Hereafter is better for those who believe and observed piety
And the reward of the Hereafter is better for those who believed and were fearing Allah
And surely the reward of the hereafter is better for those who believed and used to fear.
But verily the reward of the Hereafter is the best, for those who believe, and are constant in righteousness
But verily the reward of the Hereafter is the best, for those who believe, and are constant in righteousness
8
Joseph helps his Brothers
وَجَاۤءَ إِخۡوَةُ یُوسُفَ فَدَخَلُوا۟ عَلَیۡهِ فَعَرَفَهُمۡ وَهُمۡ لَهُۥ مُنكِرُونَ ٥٨
Joseph’s brothers came and presented themselves before him. He recognized them- though they did not recognize him
And Joseph’s brothers came (several years later when there was food shortage) and they entered to him. He recognized them but they did not recognize him.
And the brethren of Yusuf came and entered unto him, and he recognized them, while they recognized him not
The brothers of Joseph came (to Egypt) and visited him. He recognised them, though they did not recognise him
And (finally) the brothers of Joseph came... They entered his presence... Though they did not recognize Joseph, he recognized them.
The brothers of Yusuf came into his presence and he knew them but they did not know him.
[After some years] the brothers of Joseph came and entered his presence. He recognized them, but they did not recognize him
And (after some years) Joseph’s brothers came to Egypt and presented themselves before him: he knew them (at once), they did not recognize him
And (in the years of famine) Joseph's brothers came (from Kin`an to Egypt) and they presented themselves to him. But though he knew them they recognized him not
And the brethren of Joseph came, and entered unto him, and he knew them, but they knew him not
And Joseph’s brothers came and entered upon him (in the time of famine). So, he recognized them while they did not recognize him.
Joseph’s brothers (like the other people who were caught by the draught) came to Joseph (asking for food for their tribe.) He recognized them but they did not
Then Joseph’s brothers came. They entered his presence and he knew them, but they knew him not
And Joseph's brothers came and presented themselves before him, so he recognized them, but they did not recognize him.
And his brethren came to Joseph, and they entered in unto him and he knew them, but they recognised not him
And Yusuf’s brothers came and presented themselves before him, so he recognised them whereas they remained unaware of him
And the brethren of Joseph came and they entered in upon him thereupon he recognized them but they did not acknowledge him.
Moreover Joseph's brethren came, and went in unto him; and he knew them, but they knew not him
And his brethren came to Joseph, and they presented themselves unto him and he knew them, but they recognised him not
Joseph's brothers came and presented themselves before him. He recognized them, but they did not know him
And Joseph's brethren came and went in to him and he knew them, but they recognised him not
And Yusuf’s brethren came and they entered unto him. So he recognised them but they, regarding him, were those who recognised (him) not
And Joseph’s brothers drew near and they entered before him. He recognized them, but they are ones who know him not.
Finally Joseph’s brothers came before him [seeking provisions because of the drought]. He recognized them, but they did not recognize him.
Several years later when the famine started and there was no food available outside of Egypt, Joseph’s brothers came to Egypt for food and entered his office. He recognized them but they did not recognize him
And Joseph´s brothers came to Egypt and presented themselves before him. He recognized them, but they did not know him
And Joseph’s brethren came and went in to him, and he knew them, while they recognized him not
And Yusuf’s brothers came and entered in his presence, so he recognised them but they did not recognise him.
And Joseph's brothers came and went in to him, when he recognised them and they did not recognise him
(During the days of famine) Yusuf’s (Joseph’s) brothers came (to Egypt to procure grain) and came to him. So Yusuf (Joseph) recognized them, but they could not recognize him
And Joseph's brothers came and entered upon him, and he recognized them, but they did not recognize him
Andthe brothers of Joseph came and entered upon him, and he recognized them, but they did not recognize him.
And the brothers of Joseph came and entered upon him, and he recognized them, but they did not recognize him.
And Joseph's brothers/brethren came, so they entered on him, so he knew them, and they are to him ignorant (not recognizing)
AND [after some years,] Joseph's brothers came [to Egypt] and presented themselves before him: and he knew them [at once], whereas they did not recognize him
And Yusuf's brothers came. Then they entered to him, and so he recognized them, and they were denying him. (Or: not knowing him
And Joseph's brethren came and presented themselves before him, and he knew them but they knew him not
Joseph's brothers came to him. When they entered his court, he recognized them. They did not know him
And came the brothers of Yusuf and appeared before him. He recognized them, while they did not recognize him
The brothers of ‘Joseph’ came and presented themselves before him. He knew them but they recognized him not.
Yusuf´s brothers came to Egypt, and visited him (to receive their share of the grain); he recognized them but they could not recognize him
The brothers of Joseph came and presented themselves before him. He recognized them, but they did not recognize him .
They went to the man in charge of the granaries -Yusuf- who knew them while they failed to recognize him
Years later, Yusuf’s brothers came and entered his office, and he recognised them at once, but they didn’t recognise him.
And Joseph’s brothers came and entered his presence. He recognized them but they were unaware of who he really was.
And the brothers of Yusuf (Joseph) came and entered upon him, and he recognised them whilst they did not recognise him.
Joseph‘s brothers came and presented themselves before him. He recognized them, but they knew him not
Joseph's brothers came; when they entered, he recognized them, while they did not recognize him.
[After some years], Joseph's brothers came [to Egypt] and presented themselves before him, and he knew them [at once], but they did not recognize him.
[After some years], Joseph’s brothers came [to Egypt] and presented themselves before him, and he knew them [at once], but they did not recognize him.
And Joseph's brothers came, so they entered upon him. So, he recognized them, while they were denying him.
And the brothers of Yusuf came and entered unto him, then he knew them but they did not recognize him.
Joseph's brothers arrived and presented themselves before him. He immediately knew them, but they did not recognize him.
(And after some years) Joseph's brothers came and presented themselves before him. Joseph recognized them, but they did not. (They came from Canaan to buy grain as places around Egypt started suffering the drought)
And Yusuf's brothers came and went in to him, and he knew them, while they did not recognize him
And Joseph's brethren came and presented themselves before him; and he knew them, but they recognized him not
And the reward of the Hereafter is better for those who believe and are reverent
And Yusuf (Joseph)’s brothers came: They entered his presence, and he knew them but they did not know him
Joseph’s brothers came, and he recognized them upon their arrival, but they didn’t recognize him.
And Joseph's brothers came, and entered into his presence. He recognized them, but they did not recognize him
And the brothers of Joseph came [seeking food], and they entered upon him; and he recognized them, but he was to them unknown
And the siblings of Joseph came, and they entered upon him and he knew them, but they recognised him not.
Then came Joseph's brethren: they entered his presence, and he knew them, but they knew him not
Then came Joseph's brethren: they entered his presence, and he knew them, but they knew him not
وَلَمَّا جَهَّزَهُم بِجَهَازِهِمۡ قَالَ ٱئۡتُونِی بِأَخࣲ لَّكُم مِّنۡ أَبِیكُمۡۚ أَلَا تَرَوۡنَ أَنِّیۤ أُوفِی ٱلۡكَیۡلَ وَأَنَا۠ خَیۡرُ ٱلۡمُنزِلِینَ ٥٩
and once he had given them their provisions, he said, ‘Bring me the brother [you left with] your father! Have you not seen me giving generous measure and being the best of hosts
And when he had furnished them with their provisions, he said: “Bring me (next time) a brother of yours from your father (meant Benjamin). Do you not see that I give full measure, and that I am the best of the hosts?
And when he had furnished them with their furnishing, he said: bring unto me a brother of your from your father behold ye not that I give full measure and that am the best of entertainers
When he had supplied their provisions, he said to them: "Bring your (half) brother with you. Have you not seen that I have given full measure, and that I am the best of hosts
After having their supplies loaded, he said, “(Next time you come for supplies) bring to me your step-brother (i.e. Joseph’s brother Benjamin)... As you see, I give a full measure of supplies and I am the most auspicious of accommodators.”
Then, having supplied their needs, he said to them, ´Bring me your brother, your father´s youngest son. Do you not see that I dispense full measure and am the most hospitable of hosts?
When he had furnished them with their provision, he said, ‘Bring me a brother that you have through your father. Do you not see that I give the full measure and that I am the best of hosts
When he provided them with their provisions, he said: "Bring me (when you come next time) that (step) brother of yours by your father. Do you not see that I fill up the measure and I am the best of hosts
When he had provided them with their provision he said, `(When you come next) bring me your brother from your father's side. Do you not see that I give full measure (of corn) and I am the best of hosts
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
And when he provided them with their provision, he said: “Bring me a brother you have from your father (your half-brother), do you not see that I give full measure and I am the best host?”
Joseph gave them what they wanted and said: “Next time, bring your brother (that you claim you have) so that I see him (and be sure that you have not invented him to get more food.) Do you not see that I am a gracious host and just in distributing the food?”
And once he supplied their provisions he said, “Bring to me a brother you have, of the same father as you. Do you not see that I give a good amount, and that I provide the best hospitality
Then when he had supplied them with their supplies, he said, “Bring me a brother of yours from your father. Do you not see that I fill up the measure, and I am the best of hosts?
And when he had equipped them with their equipment he said, 'Bring me a brother that ye have from your father; do ye not see that I give good measure, and that I am the best of entertainers
And when he provided them with their provisions he said, "Bring your step-brother to me; do you not see that I measure in full and that I am the best host?"
And when he furnished them with their provisions, he said, “Bring to me a brother of yours from your father. See you not that I give full measure and that I am the best of the hosts?
And when he had furnished them with their provisions, he said, bring unto me your brother, the son of your father: Do ye not see that I give full measure, and that I am the most hospitable receiver of guests
And when he had given them their provisions he said, "Bring me your brother that you have from your father (but different mothers). Do you not see that I give good measure, and that I am the best of hosts
And when he had given them their provisions, he said: 'Bring me a certain brother from your father. Do you not see that I give just measure and am the bestof hosts
And when he had provided them with their provision, he said, "Bring me your brother from your father. See ye not that I fill the measure, and am the best of hosts
And when (Yusuf through his subordinate staff) furnished them forth with the rations due to them, (in accordance with the details of the family-members as provided by the brethren), he said: “Come to me with the brother of yours, from your father. Do you not see that I give you full measure and that I am of the best of hosts
And when he equipped them with their food supplies, he said: Bring me a brother of yours from your father. See you not that I live up to full measure and that I am best of the ones who host?
After he had supplied them with their provisions, (Joseph) said, “Bring before me a brother of yours who has the same father as all of you. Do you not see that I supply in full measure and that I provide the best hospitality?
When he had given them their due provisions and they were about to leave, he said: "Bring your half brother to me next time. Do you not see that I give full measure and provide the best hospitality
And when he had prepared for them their provisions, Joseph said: "Bring to me your other brother from your father. Do you not see that I give full measure and am most hospitable
And when he furnished them with their provision, he said: Bring to me a brother of yours from your father. See you not that I give full measure and that I am the best of hosts
And when they were provided with their provision he said, “Bring to me your brother from your father. Do you not see that I give full measure and I am one among good hosts?
And when he furnished them their provision, Joseph said, "Bring to me the other brother you have from your father! Do you not see that I give you your full ration and offer you hospitality at its best?"
And when Yusuf (Joseph) had furnished them with their provisions (supplies and material), he said: ‘Bring me (Benjamin) your brother on the father’s side. Do you not see (how) full I measure and I am the best host (too)
So, when he furnished them with their provisions, he said: "Bring me a step-brother of yours who is from your father. Do you not see that I give full measure of grain and that I am the best of hosts"
So,when he furnished them with their provisions, he said: "Bring me a brother of yours who is from your father. Do you not see that I give full measure of grain and that I am the best of hosts?"
So, when he furnished them with their provisions, he said: "Bring me a brother of yours who is from your father. Do you not see that I give full measure of grain and that I am the best of hosts?"
And when he outfitted them with their preparation/equipment (goods) , he said: "Come to me with a brother to you from your father, do you not see/understand, that I, I fulfill/complete the measuring/weighing device, and I am best of the senders of the descenders (hosts)?"
And when he had provided them with their provisions, he said: "[When you come here next,] bring unto me that brother of yours from your father's side. Do you not see that I have given [you] full measure and have been the best of hosts
And as soon as he equipped them with their equipment, he said, "Come up with (i.e., Bring him) a brother of yours from your father. Do you not see that I fill up the measure, and I am the most charitable of hosts
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
When he had furnished them with provisions, he said, "Next time, bring me your other brother from your father. As you can see, I give each of you a certain amount of grain; I am a polite host
When he equipped them with their provisions, he said, .Bring to me your other brother from your father‘s side. Do you not see that I give full measure, and I extend the best hospitality
When he had furnished them with their food supplies, he said: ”(Next time you come here), bring to me a brother of yours from your father. Do you not see that I give full measure and that I am the best of hosts?
He prepared their baggage (with their share of grain) and said, "Next time, make sure you bring your half brother to me. Do you not notice, I fill the measure to the full, and I am a good host?"
When he had furnished them with their food supplies, he said: ‘(Next time you come here), bring to me a brother of yours from your father. Do you not see that I give full measure and that I am the best of hosts?
He supplied them with their requirement of corn; he talked with them acting as if he did not know they had a half brother he said to them: "So, you have a brother through your father. Bring him to me; do you not see that I dispense the measure to the full and that I afford welcome and extend the most generous hospitality to guests and visitors!."
After he had supplied them with their provisions, he said, “Bring me a half-brother of yours from your father’s side. Don’t you see that I am honest in my measures, and that I am the best host?
When he had provided them with their supplies, he demanded, “Bring me your brother on your father’s side. Do you not see that I give full measure and I am the best of hosts?
And when he issued them with their supplies he said: bring me your brother from your father, do you not see that I give full measure and am one of the best hosts?
And when he had given them their provisions, he said: ‘Bring me a brother of yours from your father. Do you not see that I give just measure and am the best of hosts
After he provided them with their provisions, he said, "Next time, bring with you your half-brother. Do you not see that I give full measure, and treat you generously?
When he had provided them with their provisions, he said, "[When you come here next,] bring me the brother of yours from your father's side. Have you not seen me giving generous measure and being the best of hosts?
When he had provided them with their provisions, he said, “[When you come here next,] bring me the brother of yours from your father’s side. Have you not seen me giving generous measure and being the best of hosts?
And when he equipped them with their equipment, he said, “Bring me with a brother of yours from your father. Haven't you seen that I fulfill the volume measure, and I am the best hostler?”
And when he provided them with their provisions, he said: 'Bring unto me a brother of years from your father. Do you not see that I give full measure, and( that)I am the best of hosts
And when he had given them their provisions, he said: 'Bring me that brother of yours from your father's side. Do you not see that I give just measure and that I am the best of hosts?
And when he had given them suitable provisions, he said, "Next time bring to me that brother of yours from your father's side. Now you have seen that I am just and hospitable."
And when he furnished them with their provision, he said: Bring to me a brother of yours from your father; do you not see that I give full measure and that I am the best of hosts
And when he had provided them with their provision, he said, `Bring me your brother on your father's side. Do you not see that I give you full measure of corn and that I am the best of hosts
The brothers of Joseph came and entered upon him, and he recognized them, while they knew him not
And when he had given them the supplies for them, he said: "Bring to me a brother that you have from the same father as yourselves, (but a different mother): Do you not see that I give out full measure and that I give the best hospitality (for you)
While preparing their supplies, he said, “Bring me your brother from your father’s side. Don’t you see that I provide a full measure and am the best of hosts?”
When he provided them with their provisions, he said, 'Bring me a brother of yours from your father. Do you not see that I fill up the measure, and I am the best of hosts?'
And when he had furnished them with their supplies, he said, "Bring me a brother of yours from your father. Do not you see that I give full measure and that I am the best of accommodators
And when he had equipped them with their equipment he said, 'Bring me a brother that you have from your father; do you not see that I give good measure and that I am the best of entertainers?
And when he had furnished them forth with provisions (suitable) for them, he said: "Bring unto me a brother ye have, of the same father as yourselves, (but a different mother): see ye not that I pay out full measure, and that I do provide the b est hospitality
And when he had furnished them forth with provisions (suitable) for them, he said: "Bring unto me a brother ye have, of the same father as yourselves, (but a different mother): see ye not that I pay out full measure, and that I do provide the best hospitality
فَإِن لَّمۡ تَأۡتُونِی بِهِۦ فَلَا كَیۡلَ لَكُمۡ عِندِی وَلَا تَقۡرَبُونِ ٦٠
You will have no more corn from me if you do not bring him to me, and you will not be permitted to approach me.’
But if you don’t bring him to me, there shall be no measure (grain) for you with me, nor shall you come near me.”
But if ye bring him not unto me, there shall be no measuring for you from me, and ye shall not approach me
But if you do not bring him with you, then I shall have no grain for you, nor should you come back to me."
“If you do not bring him to me, neither expect a measure of supplies from me, nor approach me.”
But if you do not bring him here to me, your measure from me then will be denied and you will not come near to me at all.´
But if you do not bring him to me, then there will be no rations for you with me, and don’t [ever] come near me.’
"But if you do not bring him, I will no longer have any measure of provisions to give you, and you shall not be given leave to come near me."
`But if you do not bring him to me, there shall be no more measure (of corn) for you from me, nor shall you find access to me.
But if you bring him not to me, there shall be no measure for you with me, neither shall you come nigh me.
But if you do not bring him to me, then there is no measure (of grain) for you from me, and do not come near me.
“If you do not come with him, you better do not show your face as you will get nothing from me.”
“Now, if you do not bring him to me, you will no longer receive any amount from me, nor will you even come near me.
But if you do not bring him to me, you will have no (more) measure with me, and you will not come near me (again).”
But if ye bring him not to me, no measure shall ye have with me, nor shall ye come nigh me.
"And if you do not bring him to me, there shall be no measure (provisions) for you with me and do not ever come near me."
But if you don’t bring him to me then there is no measure for you with me and do not come near me.”
But if ye bring him not unto me, there shall be no corn measured unto you from me, neither shall ye approach my presence
"But if you bring him not to me, no measure shall you have with me, nor shall you come nigh me."
If you do not bring him to me, you shall receive no measure (of corn) from me, nor shall you come near me (again).
But if ye bring him not to me, then no measure of corn shall there be for you from me, nor shall ye come near me."
But if you do not come to me with him, then there shall be no measure (of corn) for you with me, nor shall you come near me.”
Then, if you bring him not to me, there will be no full measure for you with me, nor will you come near me.
“If you do not bring him to me [next time], you will not have a measure [of grain] from me. You will not be allowed near me.”
But if you do not bring him, you shall have no grain, nor shall you even come near me again."
If you do not bring him to me, you shall have no corn from me; and do not even attempt to come close to me."
But if you bring him not to me, you shall have no measure (of corn) from me, nor shall you come near me
And if you do not bring him to me then there will be no measure (of provision) for you from me nor will you come near me.”
"But if you do not bring him to me, you shall have no ration from me, nor shall you come near me."
So if you do not bring him to me, then (in the future) there will not be any measure (of grain) with me for you, nor will you be able to approach me.
"But if you do not bring him to me, then there shall be no measure of grain for you with me, and do not come near me."
"But if you do not bring him to me, then there shall be no measure of grain for you with me, and do not come near me."
But if you do not bring him to me, then there shall be no measure of grain for you with me, and do not come near me.
So if you did not come to me with him so (there is) no measurement/weight for you at me, and do not approach/near me
But if you do not bring him unto me, you shall never again receive a single measure [of grain] from me, nor shall you [be allowed to] come near me!"
Yet in case you do not come up with him, (i.e., Bring him) then there will be no measure for you in my presence, nor will you draw near me."
And if ye bring him not unto me, then there shall be no measure for you with me, nor shall ye draw near
If you do not bring him, do not come to us for we shall not give you any more grain."
Still, if you do not bring him to me, then you deserve no (further) measure from me, nor shall you approach me any more
If it happens that you do not bring him to me, then ( be sure) there will be no measure for you from my part; neither will you come near me."
"You may not receive any grain, nor even come close (to me) unless you bring him along!"
But if it happens that you do not bring him to me, then (be sure) there will be no measure (of corn) for you from my part, neither will you come near me’.
"If you do not bring him," he added, "I will deny you the provision of corn which you need, nor will you be allowed to come near me."
If you fail to bring him to me then you won’t get a single measure from me, nor should you approach me ever again.”
But if you do not bring him to me ˹next time˺, I will have no grain for you, nor will you ever come close to me again.”
But if you do not bring him, then you will have no measure with me and you shall not come close.
If you refuse to bring him to me, you shall have no measure here, nor shall you come near me.‘
"If you fail to bring him to me, you will get no share from me; you will not even come close."
If you do not bring him to me, you will never again receive a single measure [of grain] from me, nor will you [be allowed to] come near me."
If you do not bring him to me, you will never again receive a single measure [of grain] from me, nor will you [be allowed to] come near me.”
“So, if you do not bring with him to me, so there is no volume measure for you with me, nor you near me.”
But if you do not bring him to me you shall have no measure(of corn)from me nor shall you(even)come near me.
But if you do not bring him, you shall never again receive from me a single measure [of provisions], nor shall you come near me.'
"And if you don't bring him to me, you will get no share from me; you will not even come close."
But if you do not bring him to me, you shall have no measure (of corn) from me, nor shall you come near me
`But if you bring him not to me, then there shall be no measure of corn for you from me, nor shall you come near me.
And when he had arranged for their provisions, he said, “Bring me a brother of yours from your father. Do you not see that I give full measure, and that I am the best of hosts
"But if you do not bring him to me, you will have no measure (of supplies) from me, and you cannot (even) come near me."
“If you don’t bring him to me, you will receive no supplies from me, and you won’t be permitted near me.”
'But if you do not bring him to me, you will have no measure from me, and you will not come near me.'
But if you do not bring him to me, no measure will there be [hereafter] for you from me, nor will you approach me."
And if you do not bring him to me, there shall be no measure for you with me, nor shall you come near me.'
"Now if ye bring him not to me, ye shall have no measure (of corn) from me, nor shall ye (even) come near me."
"Now if ye bring him not to me, ye shall have no measure (of corn) from me, nor shall ye (even) come near me."
قَالُوا۟ سَنُرَ ٰوِدُ عَنۡهُ أَبَاهُ وَإِنَّا لَفَـٰعِلُونَ ٦١
They said, ‘We shall do all we can to persuade his father to send him with us, indeed we shall.’
They replied: “We shall try to get permission for him from his father, and surely, we shall do it.”
They said: we will surely entice away his father from him; and verily we are doers
They said: "We shall request his father, and will certainly do that."
They said, “We will try to convince our father (to allow us) to bring him... And we will surely succeed.”
They said, ´We will request our father for him. That is something we will surely do.´
They said, ‘We will solicit him from his father. [That] we will surely do.’
They said: "We will try to win him from his father, indeed we will do our utmost."
They said, `We will certainly persuade his father to part with him and we are sure to do (it).
They said, 'We will solicit him of our father; that we will do.
They said: “We are going to try to get him from his father, and we are certainly doers.”
They replied: “We will do our best to convince our father to send him with us.”
They said, “We will certainly seek to get permission concerning him from his father, indeed we will.
They said, “We will solicit his father for him, and we are sure to do so.”
They said, 'We will desire him of our father, and we will surely do it.
They said, "We will seek him from his father - this we must surely do."
They said, “We shall try to prevail with his father about him [to send him with us] and we are surely going to do it.”
They answered, we will endeavour to obtain him of his father, and we will certainly perform what thou requirest
They said, "We will beg him from our father, and we will surely do it."
They replied: 'We will ask our father for him. This we will surely do.
They said, "We will ask him of his father, and we will surely do it."
They said: “Soon we shall make his father to part with him. And surely, we are indeed about to do (it).”
They said: We will solicit his father for him and, truly, we are ones who do it.
They said, “We will certainly try to get permission for him from his father. Indeed, we will do it.”
They replied: "We shall certainly try our best to bring him from his father. This we will surely do."
They said: "We will surely try to prevail over our father to send him. Be sure we shall do so."
They said: We shall strive to make his father yield about him, and we are sure to do (it)
They said, “We will try to get him from his father, we will certainly do (it).”
They said, "We will plead for him with his father, and we will most certainly do that."
They said: ‘We will solicit his father in connection with sending him and we will certainly do (it).
They said: "We will try to get him away from his father, and we shall be successful."
They said: "We will try to get him away from his father, and we shall be successful."
They said: "We will try to get him away from his father, and we shall be successful."
They said: "We will entice/solicit from him his father, and we are making/doing (E)."
They answered: "We shall try to persuade his father to part with him, and, verily, we shall do [our utmost]!"
They said, "We will soon solicit him of his father, and surely we will indeed be performing (that)."
They said: We will try to win him from his father: that we will surely do
Joseph's brothers said, "We shall try to influence his father to send him with us and we shall be successful"
They said, .We shall persuade his father about him and we will certainly do it
They said: "We shall use our efforts to persuade his father to send him with us. Indeed we shall do so."
They said, "We will surely try to induce his father (to send him along). That, of course, we will do."
They said: ‘We shall use our efforts to persuade his father to send him with us. Indeed we shall do our best’.
They said to him: "we will talk his father into our cause and persuade him into sending him with us and rest assured that that we will certainly do."
“We will try to persuade his father,” they said, “We will certainly do that.”
They promised, “We will try to convince his father to let him come. We will certainly do ˹our best˺.”
They said: we will implore our father, we will certainly do that.
They replied: ‘We will endeavour to fetch him from his father. This we will surely do.‘
They said, "We will negotiate with his father about him. We will surely do this."
They answered, "We will try to persuade his father to part with him, and We will do [our best]."
They answered, “We will try to persuade his father to part with him, and We will do [our best].”
They said, “We will seduce his father about him. And surely, we will do it.”
They said: 'We will seek to get him from his father; and verily we certainly will do(it)'.
They said: 'We shall endeavour to persuade his father to let him come. We will make sure to do so.'
They said, "We shall try to persuade his father to let him go; that we will surely do."
They said: We will strive to make his father yield in respect of him, and we are sure to do (it)
They replied, `We shall try to induce his father to part with him and we will certainly do it.
But if you bring him not unto me, you shall have no measure from me, nor shall you come nigh unto me.” a They said, “We shall seek to lure him from his father; that we shall surely do.
They said: "We will really try our wish to get him from his father: Indeed we will do it."
They replied, “We will convince his father to send him with us. We will surely succeed.”
They said, 'We will solicit him from his father. We will surely do.'
They said, "We will attempt to dissuade his father from [keeping] him, and indeed, we will do [it]."
They said, 'We will try to obtain him from his father and indeed we are surely doers.'
They said: "We shall certainly seek to get our wish about him from his father: Indeed we shall do it."
They said: "We shall certainly seek to get our wish about him from his father: Indeed we shall do it."
وَقَالَ لِفِتۡیَـٰنِهِ ٱجۡعَلُوا۟ بِضَـٰعَتَهُمۡ فِی رِحَالِهِمۡ لَعَلَّهُمۡ یَعۡرِفُونَهَاۤ إِذَا ٱنقَلَبُوۤا۟ إِلَىٰۤ أَهۡلِهِمۡ لَعَلَّهُمۡ یَرۡجِعُونَ ٦٢
Joseph said to his servants, ‘Put their [traded] goods back into their saddlebags, so that they may recognize them when they go back to their family, and [be eager to] return.’
(Joseph) told his servants to put their money (of grain) into their bags, so that they might know about it when they go back to their people, in order that they might come back.
And he said to his pages: place their goods in their packs, haply they will recognize them when they reach back to their household: haply they will return
Then he ordered his servants: "Put their money back in their packs: They may find it on reaching home, and perhaps come again."
(Joseph) told his servants, “Put their capital into their saddlebags – that when they return to their family, they will recognize it and return to us.”
He told his serving men, ´Put back their goods into their saddlebags for them to find when they arrive back to their families so that perhaps they will return again.´
He said to his servants, ‘Put their money in their saddlebags. Maybe they will recognize it when they return to their folks, and maybe they will come back [again].’
He (Joseph) said to his servants: "Put back their merchandise (with which they had bartered) into their saddlebags, so that they may find it there when they have returned home, and hence will (be more eager to) return."
And he said to his servants, `Put their cash (they paid for the corn) in their saddle-bags,' (and to himself,) `that they may recognize it (as benevolence) when they return to their family and perhaps they may come back (with his brother on this account).
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
And he said to his servants: “Put their merchandise (and fund) in their saddlebags, that they may recognize it when they go back to their family, so that they may return.”
Joseph then ordered his servants to put their goods (which they had bartered for the food) secretly in their bags. He hoped that they will appreciate his generosity and return back
And Joseph told members of his staff to put their goods with which they had bartered into their saddlebags so they would find it only when they returned to their people, in order that they might return
So he said to his young assistants, “Put their goods in their saddlebags; perhaps they will recognize them when they return to their families so that they may come back.”
Then he said to his young men, 'Put their chattels in their packs, haply they may know it when they are come back to their family; haply they may return.
He said to his slaves, "Place their means back into their sacks, perhaps they may recognise it when they return to their homes, perhaps they may come again."
And he said to his servants, “Place their money back in their luggage so perhaps they will recognize it when they return back to their families and perhaps that they will come back.”
And Joseph said to his servants, put their money 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
Then he said to his servants, "Put their merchandise (they brought in payment) back into their packs, so that they may discover it only when they have returned to their family; per chance (or possibly) they may return."
Then he said to his attendants: 'Put their merchandise in their saddlebags, hopefully they will recognize it when they return to their people. Perhaps they will come back.
Said he to his servants, "Put their money into their camel-packs, that they may perceive it when they have returned to their family: haply they will come back to us."
And (Yusuf) asked his staff-members: “Put back their money (which has been charged for the ration-supplied) into their shopping bags, so that they might recognise it when they go back to their family-members, in order that they might return back (to us).”
And Joseph said to his spiritual warriors: Lay their merchandise into their saddlebags so that perhaps they will recognize it when they turned about to their household so that perhaps they will return.
(Joseph) told his servants to put what they had traded [for the grain] back into their saddlebags. They would realize it only after they had returned to their people. That would make them likely to return [to Egypt for more grain].
Joseph told his servants to put his brother's money into their saddlebags secretly so that they should know about it only when they reach their family, so that they might come back."
And Joseph said to his servants: "Put surreptitiously in their packs the goods they had given in exchange for corn." Joseph did so expecting that they would find it when they returned home. Feeling grateful for this generosity, they might be inclined to return to him
And he said to his servants: Put their money into their bags that they may recognize it when they go back to their family, so that they may come back
And he (Yusuf) said to his servants, “Place their merchandise in their bags so that they may recognise it when they go back to their people and thereby return (to me).”
And Joseph told his men, "Put back their payments secretly in their bags so that they come to know about it only when they go back to their family. It may induce them to come back here."
And Yusuf (Joseph) said to his servants: ‘Put their money (which they paid for grain back) into their sacks so that when they return to their family, they may identify it (that the money is back). It is likely that they may come again (for the very same reason).
And he said to his servants: "Return their goods back into their bags, so that they will recognize it when they return to their family and they will come back again."
Andhe said to his servants: "Return their goods into their saddlebags, so that they may recognize it when they return to their family so that they may come back."
And he said to his young men: "Return their goods into their saddlebags, so that they may recognize it when they return to their family so that they may come back."
And he said to his youths/servants : "Put their goods/merchandise in their packsaddles, maybe/perhaps they know (recognize) it when they returned to their family/people , maybe/perhaps they return."
And [Joseph] said to his servants: "Place their merchandise in their camel-packs, so that they may find it there when they come home, and hence be the more eager to return
And he said to his pages, "Set their merchandise in their saddlebags that possibly they will recognize it when they turn over (i.e., return) to their family; possibly they will return."
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
Then Joseph told his people to put his brothers' money back into their bags so that perhaps they would recognize it, when at home, and come back to Egypt once again
And he (Yusuf) said to his boys, .Put their goods in their camel-packs. Perhaps they will recognize it when they go back to their family; perhaps they will come again
Then ‘Joseph’ said unto his servants: "Put their merchandise into their saddlebags in order that they may be bale to recognize it when they have gone back to their family, and may come again.”
Yusuf asked his aides to put their barter goods back into their baggage, so that they may recognize their goods upon returning to their families. Then maybe they will return to Egypt
Then Joseph said unto his servants: ‘Put their merchandise into their saddlebags in order that they may be bale to recognize it when they have gone back to their family, and may come again’.
There and then said Yusuf to his attendants who rendered the service: "Put back their money -which they paid for the corn- into their saddle-bags; they may recognize it when they go back to their people and hopefully be encouraged to come back."
And so Yusuf told his servants, “Put the goods they exchanged with us back in their saddlebags so they recognise them when they return to their family and, hopefully, they will come back.
Joseph ordered his servants to put his brothers’ money back into their saddlebags so that they would find it when they returned to their family and perhaps they would come back.
And he said to his male servants: place their merchandise in their luggage so that they find it when the return to their family so that they come back.
He said to his servants: ‘Put their silver¹ into their packs, so that they may discover it when they return to their people. Perchance they will come back.‘
He then instructed his assistants: "Put their goods back in their bags. When they find them upon their return to their family, they may come back sooner."
[Joseph] said to his servants, "Place their merchandise in their camel-packs, so that they may recognize them when they go back to their family, and be eager to return.
[Joseph] said to his servants, “Place their merchandise in their camel-packs, so that they may recognize them when they go back to their family, and be eager to return.
And he said for his guys, “Set up their goods in their saddlebags; perhaps they may recognize them if they return to their families, perhaps they may be returning.”
And he told his servants to put their merchandise(with which they had bartered)into their saddle- bags, so that they may recognize it when they return to their family in order that they might come back(again).
Joseph said to his servants: 'Place their merchandise in their camel- packs, so that they may discover it when they return to their people. Perchance they will come back.'
Joseph said to his servants, "Load their barter (the price of wheat) back in their saddlebags. So that they may find it when they come home, and hence be more eager to return."
And he said to his servants: Put their money into their bags that they may recognize it when they go back to their family, so that they may come back
And he said to his servants, `Put their money back into their saddle-bags that they may recognize it when they return to their family; haply, they may come back.
He said to his servant boys, “Put their merchandise in their saddlebags. Perchance they will recognize it when they have gone back to their people; perchance they will return.
And (Yusuf) told his servants to put their money used to trade (for the supplies) into their saddle bags, so that they would know it only after they returned to their people, (and) so that they might come back (again)
He then instructed his servants, “Place their money back into their saddlebags, so they may recognize it when they return to their family, that will encourage them to return.”
He said to his servants, 'Put their goods in their saddlebags; perhaps they will recognize them when they return to their families, and maybe they will come back.'
And [Joseph] said to his servants, "Put their merchandise into their saddlebags so they might recognize it when they have gone back to their people that perhaps they will [again] return."
And he said to his young men, 'Put their chattels in their packs, perhaps they may recognise it when they have gone back to their people; perhaps they may return.
And (Joseph) told his servants to put their stock-in-trade (with which they had bartered) into their saddle-bags, so they should know it only when they returned to their people, in order that they might come back
And (Joseph) told his servants to put their stock-in-trade (with which they had bartered) into their saddle-bags, so they should know it only when they returned to their people, in order that they might come back
فَلَمَّا رَجَعُوۤا۟ إِلَىٰۤ أَبِیهِمۡ قَالُوا۟ یَـٰۤأَبَانَا مُنِعَ مِنَّا ٱلۡكَیۡلُ فَأَرۡسِلۡ مَعَنَاۤ أَخَانَا نَكۡتَلۡ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ ٦٣
When they returned to their father, they said, ‘Father, we have been denied any more corn, but send our brother back with us and we shall be given another measure. We shall guard him carefully.’
When they returned to their father, they said: “O our father! Measure of grain has been denied for us (unless we take our brother Benjamin). Send our brother with us so that we may get our measure and truly we are guardians for him.”
Then when they returned to their father, they said: our father! the measuring hath been denied us, wherefore send thou with us our brother, and we shall get our measure; and verily we shall be his guards
When they returned to their father, they said: "O father, a further measure has been denied us. So send our brother with us that he may bring more grain. We shall take care of him."
When they returned to their father, they said, “O our father... If we do not take (Benjamin) with us the next time we go we will be given no supplies... We will surely protect him.”
Then when they got back to their father´s house, they said, ´Father! Our measure will be denied. Please send our brother with us so we may obtain our measure. We will take care of him.´
So when they returned to their father, they said, ‘Father, the measure has been withheld from us, so let our brother go with us so that we may obtain the measure, and we will indeed take [good] care of him.’
So when they went back to their father, they said: "O our father! We will be denied any measure (of provisions unless we take our brother), so send our brother with us that we may obtain our measure. For we will surely take every care of him."
So when they returned to their father they said, `Our father! (a further) measure (of corn) has been denied us (unless we take our brother Benjamin with us), therefore send our brother with us that we may have (our) measure (of corn) and we will surely be able to take (due) care of him.
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.
So, when they returned to their father, they said: “Our father, the measure is forbidden to us, so send our brother with us that we get measure, and we will certainly be his guardians.”
When they reached home they said to their father: “Please send our baby brother with us as this is the only way to get the food. We will promise to take good care of him.”
Now when they returned to their father they said, “O our father, no amount of grain will we get unless you send our brother with us, only then will we receive our measure. We will indeed take every care of him.
So when they returned to their father, they said, “O our father, we were denied measure, so send our brother with us so that we can obtain measure, and we are most surely his preservers.”
And when they returned to their father, they said, 'O our father! Measure is withheld from us; so send with us our brother that we may get measure, and, verily, him we will keep!
So when they returned to their father, they said, "O our father! The provisions have been denied to us, therefore send our brother with us so that we may bring the provisions, and we will surely protect him."
And when they returned to their father they said, “O our father! The measure of grain has been denied to us, so therefore send our brother with us so that we obtain a measure of grain and we shall surely be good keepers for him.”
And when they were returned unto their father, they said, O father, it is forbidden to measure out corn unto us any more, unless we carry our brother Benjamin with us: Wherefore send our brother with us, and we shall have corn measured unto us; and we will certainly guard him from any mischance
And when they returned to their father, they said, "O our father! A measure is withheld from us; so send with us our brother that we may obtain the measure, and, verily, we will guard him well."
When they returned to their father, they said: 'Father, we have been denied the measure. Send our brother with us and we shall receive our measure. We will indeed look after him.
And when they returned to their father, they said, "O, our father! corn is withholden from us: send, therefore, our brother with us and we shall have our measure; and all care of him will we take."
So when they returned to their father, they said: “O our father! (Bringing in) measure (of corn) has been banned to us (unless our half-brother from you accompanies us), so send with us our brother, (only then) we get our measure, and indeed we, for him, will surely be protectors.”
So when they returned to their father, they said: O our father! The full measure was refused to us so send our brother with us that we will obtain our measure. And, truly, we will be ones who guard him.
Upon returning to their father, (the brothers) said, “O our father, we cannot get any more grain. Send our brother with us so we may get our measure. We will certainly take good care of him.”
When Joseph's brothers returned to their father, they said: "Father! Grain is henceforth denied us unless we take our stepbrother with us; please send our brother with us so that we may get our measure; we take full responsibility for his safety."
When they returned to their father they said: "Father! We have been denied further supply of corn. So send with us our brother that we may bring the supplies. We shall be responsible for his protection."
So when they returned to their father, they said: O our father, the measure is withheld from us, so send with us our brother that we may get the measure, and we will surely guard him
So when they returned to their father, they said, “O our father ! the measure (of provision) will be withheld from us, therefore send our brother with us so that we may get the measure (of provision) and we will certainly be his protectors.”
So when they returned to their father, they said, "O our father, our ration would be denied to us. Therefore send our brother with us. We may then get our ration, and we will most certainly take care of him."
So when they returned to their father, they said: ‘O our father, (further provision of) grain for us has been banned (except that Benjamin accompanies us). So send our brother (Benjamin) with us (in order that) we may fetch (more) grain, and we shall certainly be his guards.
So when they returned to their father, they said: "Our father, we have been banned from getting anymore measure of grain, so send our brother with us so we may be given measure of grain, and we will be his guardians."
So when they returned to their father, they said: "Our father, we have been banned from getting anymore measure of grain, so send our brother with us so we may be given a measure of grain, and we will be his guardians."
So when they returned to their father, they said: "Our father, we have been banned from getting anymore measure of grain, so send our brother with us so we may be given a measure of grain, and we will be his guardians."
So when they returned to their father, they said: "You our father, the measuring/weighing device (the goods) was prevented/prohibited from (for) us, so send with us our brother, we take (goods) by measure/weight, we are for him protectors/guards (E) ."
And so, when they returned to their father, [Joseph's brothers] said: "O our father! All grain is [to be] withheld from us [in the future unless we bring Benjamin with us]: send, therefore, our brother with us, so that we may obtain our measure (of grain]; and, verily, we shall guard him well!"
So, as soon as they returned to their father, they said, "O our father, the measure was denied to us; so send with us our brother, that we may (obtain) the measure; and surely we will indeed be his preservers."
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
When they returned to their father, they told him, "Father, (unless we take our brother) they will refuse us one further measure of grain. Send our brother with us so that we can obtain that measure. We shall watch over him carefully"
So, when they returned to their father, they said, .Father, the (required) measure (of grain) has been withheld from us, therefore, send our brother with us, so that we may receive our full measure. And, of course, we are his guards
So when they returned to their father, they said: "O’ our father, (unless we bring our brother with us), they will refuse to give us any food supplies. Therefore, send your brother with us so that we may be able to obtain food supplies. We will definitely guard him.”
They returned to their father and said, "We have been refused our next share of grain. Please send our brother with us, so that we may obtain our due portion. We will surely watch over him."
So when they returned to their father, they said: ‘O’ our father, (unless we bring our brother with us), they will refuse to give us any food supplies. Now, therefore, send our brother with us so that we may be able to obtain food supplies. We will definitely guard him’.
When they returned to their father, they said to him: "O father we have been threatened with the denial of future corn-measures unless we be accompanied by our brother –Benjamin-, therefore, we beg you to send him with us so that we can get our supply of corn, and we solemnly promise to guard him home
When they returned to their father, they said, “Father, we will be stopped from taking a single measure next time so send our brother along with us so that we may get more. We will take care of him.”
When Joseph’s brothers returned to their father, they pleaded, “O our father! We have been denied ˹further˺ supplies. So send our brother with us so that we may receive our measure, and we will definitely watch over him.”
Then when they got back to their father they said: oh our father, measure has been denied to us, so send our brother with us, we will obtain measure and we will look after him.
When they returned to their father, they said: ‘Father, corn is henceforth denied us. Send our brother with us and we shall have our measure. We will take good care of him.‘
When they returned to their father, they said, "Our father, we can no longer get any provisions, unless you send our brother with us. We will take good care of him."
When they returned to their father, [Joseph's brothers] said, "Father, all grain will be withheld from us [in the future unless we bring Benjamin with us]. Send our brother with us, so that we may be given another measure. We will guard him carefully."
When they returned to their father, [Joseph’s brothers] said, “Father, all the grain will be withheld from us [in the future unless we bring Benjamin with us]. Send our brother with us, so that we may be given another measure. We will guard him carefully.”
So when they returned to their father, they said, “O our father, was prevented from us, the volume measure, so send our brother with us, we will be getting measure. And surely, we are keepers for him.”
So, when they returned to their father, they said: 'O our father! The measure was denied to us, therefore send our brother with us that we may get our measure; and verily we will certainly guard him'.
When they returned to their father, they said: 'Father, any [further] grain is henceforth denied us. Therefore, send our brother with us so that we may obtain our full measure [of grain]. We will take good care of him.'
When they went back to their father, they said, "O Our father! All grain is to be withheld from us unless you send with us our brother (Benjamin). So send him that we may obtain the measure, surely, we shall guard him well."
So when they returned to their father, they said: O our father, the measure is withheld from us, therefore send with us our brother, (so that) we may get the measure, and we will most surely guard him
And when they returned to their father, they said, `O our father, any further measure of corn has been denied us, so send with us our brother that we may obtain our measure, and we will surely be able to take care of him.
So when they returned to their father, they said, “O father! The measure has been withheld from us. So send our brother with us that we might obtain the measure. We shall surely be his keepers.
So when they returned to their father, they said: "O our father! We will not get any more measure of grain (unless we take our brother): So send our brother with us, that we may get our measure; And we will really take every care of him."
Upon their return to their father, they pleaded, “Father, we will be denied further supplies unless you send our brother with us. Indeed, we are his protectors.”
When they returned to their father, they said, 'O father, we were denied measure, but send our brother with us, and we will obtain measure. We will take care of him.'
So when they returned to their father, they said, "O our father, [further] measure has been denied to us, so send with us our brother [that] we will be given measure. And indeed, we will be his guardians."
And when they returned to their father, they said, 'O our father! The measure is withheld from us; so send with us our brother that we may get measure; and indeed, we will surely be his guardians.'
Now when they returned to their father, they said: "O our father! No more measure of grain shall we get (unless we take our brother): So send our brother with us, that we may get our measure; and we will indeed take every care of him."
Now when they returned to their father, they said: "O our father! No more measure of grain shall we get (unless we take our brother): So send our brother with us, that we may get our measure; and we will indeed take every care of him."
قَالَ هَلۡ ءَامَنُكُمۡ عَلَیۡهِ إِلَّا كَمَاۤ أَمِنتُكُمۡ عَلَىٰۤ أَخِیهِ مِن قَبۡلُ فَٱللَّهُ خَیۡرٌ حَـٰفِظࣰاۖ وَهُوَ أَرۡحَمُ ٱلرَّ ٰحِمِینَ ٦٤
He said, ‘Am I to entrust him to you as I did his brother before? God is the best guardian and the Most Merciful of the merciful.’
He said: “Can I entrust him to you except as I entrusted on his brother (Joseph) to you before? But Allah is the best to guard and He is Merciful of those who show mercy.”
He said: I intrust you with him only as I intrusted you with his brother aforetime; Allah is the best Guard, and He is the Most Merciful of the merciful
He replied: "Should I trust you with him as I did his brother? But God is the best of guardians, and most merciful of all."
(Their father) said, “Shall I entrust you with him as I entrusted you with your brother (Joseph) before? Allah is the protector! He is the most Rahim of the Rahim.
He said, ´How will my trusting him to your care be different from entrusting his brother before? The Best of Guardians, however, is Allah. He is the Most Merciful of the merciful.´
He said, ‘Should I trust you with him just as I trusted you with his brother before? Yet Allah is the best of protectors, and He is the most merciful of merciful ones.’
He said: "Shall I to entrust him to you as I once entrusted his brother to you before? However, God is the Best as protector and He is the Most Merciful of the merciful."
(Jacob) said, `Shall I trust you with him as I trusted you with his brother before? (I would rather trust Allah.) Allah is the best Guardian and He is the Most Merciful of those who show mercy.
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.
He (Jacob) said: “Should I trust you with him as I trusted you with his brother (Joseph) in the past? God is the best guardian, and He is the most merciful of the merciful ones.”
Their father said: “Should I entrust him to you as I entrusted Joseph to you before? No way, I entrust him to God Who is the best Protector. He is the Most Merciful of all the merciful ones.”
He said, “Shall I trust you with him to any end other than when I trusted you with his brother? But God is the best Caretaker, and He is a better redeemer than all who redeem.
He said, “Am I to entrust him to you as I entrusted his brother to you before? Allah is a Better Preserver, and He is the Most Merciful of the merciful ones.”
He said, 'Shall I entrust you with him, save as I entrusted you with his brother before? but God is the best of keepers, and He is the most merciful of the merciful.
He said, "Shall I trust you regarding him the same way I had trusted you earlier regarding his brother? Therefore Allah is the Best Protector; and He is More Merciful than all those who show mercy."
He said, “Should I trust you with him as I did trust you with his brother aforetime? But surely Allah is the best keeper and He is The Most Merciful of those who are merciful.”
Jacob answered, shall I trust him with you with any better success than I trusted your brother Joseph with you heretofore? But God is the best guardian; and He is the most merciful of those who shew mercy
He said, "Shall I entrust you with him with results other than when I entrusted you with his brother before him? But Allah is the best of keepers, and He is the Most Merciful of the merciful."
He replied: 'Am I to trust you with him as I once trusted you with his brother? Why, Allah is the Best of guardians, and He is the Most Merciful of theMerciful.
He said, "Shall I entrust you with him otherwise than as I before entrusted you with his brother? But God is the best guardian, and of those who shew compassion He is the most compassionate."
(Yaqub) said: "Would I trust you regarding him, except as I trusted you regarding his brother aforetime? So Allah is the Best as Protector, and He is a Better Bestower of Mercy among those who bestow mercy.'
Jacob said: How will I entrust him to you as I entrusted you with his brother before? But, then, God is Best of One Who Guards. And He is One Who is the Most Merciful of the ones who are the most merciful.
(Jacob their father) said, “Shall I trust you with him like I trusted you with his brother before? Allah is the best caregiver. He is the Most Merciful of those who show mercy.”
He said: "Should I trust you with him as I once trusted you with his brother? Allah is the best protector and He is the Most Merciful of the mercygivers."
The father said: "Shall I trust you with regard to him as I had trusted you earlier with regard to his brother? Allah is the Best Protector and is the Most Merciful."
He said: Can I trust you with him, except as I trusted you with his brother before. So Allah is the best Keeper, and He is the most Merciful of those who show mercy
He said, “Shall I believe you with respect to him in a manner other than the manner in which I believed you with respect to his brother earlier? But Allah is the Best Protector and He is the Most Merciful of the merciful ones.”
He said, "Shall I entrust him to you just as I entrusted to you his brother before? But Allah is the best Protector, and He is the most Merciful."
Ya‘qub (Jacob) said: ‘Shall I trust you with him (as well) the same way as before this I trusted you with his brother (Yusuf—Joseph)? Then Allah alone is the Best Protector, and He alone is the Most Merciful of all the merciful.
He said: "Shall I trust him with you as I trusted you with Joseph before that God is the best guardian, and He is the Most Merciful of those who show mercy."
He said: "Shall I trust him with you as I trusted you with Joseph before that? God is the best guardian, and He is the Most Merciful of those who show mercy."
He said: "Shall I trust him with you as I trusted you with Joseph before that? God is the best guardian, and He is the Most Merciful of those who show mercy."
He said: "Do I, I entrust you on him, except as I entrusted you on his brother from before? So God (is the) best protector , and he (is) most merciful (of) the merciful."
[Jacob] replied: "Shall I trust you with him in the same way as I trusted you with his brother (Joseph] aforetime? [Nay,] but God's guardianship is better [than yours], for He is the most merciful of the merciful!"
He said, "should I keep him in custody to you except as I kept his brother in custody even before to you? Yet, Allah is The Most Charitable as Preserver and He is The Most Merciful of the merciful."
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
Jacob replied, "How can I trust you after what happened to his brother before? Only God is the best Protector. His mercy is far greater than that of others."
He said, .Shall I trust you about him as I trusted you earlier about his brother? Well, Allah is the best guardian, and He is the Most-Merciful of all the merciful
He said: "Should I entrust you with him, except as I entrusted you with his brother aforetime? Allâh is the Best Guardian and He is the Most Merciful of all the ones who show clemency."
(Their father) said, "Shall I trust you with him now, like I trusted you with his brother earlier? Allah is the real Protector. He is absolutely the most Merciful."
He said: ‘Should I entrust you with him, except as I entrusted you with his brother aforetime? But only Allâh is the Best Guardian and He is the Most Merciful of all the those who show mercy’.
The father said: "Shall I entrust him to you just as I entrusted his brother -Yusuf- to you before! Allah is He Who is the Tutelary Guardian and He is the most capable of extending mercy
He said, “If I entrust you with him, won’t it be the same as before, when I entrusted you with his brother? Allah is the best guardian, and He is the most kind.”
He responded, “Should I trust you with him as I once trusted you with his brother ˹Joseph˺? But ˹only˺ Allah is the best Protector, and He is the Most Merciful of the merciful.”
He said: shall I entrust him to you like I entrusted his brother to you before? But Allah is the best keeper and the most merciful of all.
He said: ‘Am I to trust you with him as I once trusted you with his brother? But God is the best of guardians: and of all those that show mercy He is the most merciful.‘
He said, "Shall I trust you with him, as I trusted you with his brother before that? GOD is the best Protector, and, of all the merciful ones, He is the Most Merciful."
[Jacob] replied, "Will I trust you with him in the same way I trusted you with his brother [Joseph] before? No, but God's guardianship is better [than yours]. He is the Most Merciful to those who show mercy."
[Jacob] replied, “Will I trust you with him in the same way I trusted you with his brother [Joseph] before? No, but God’s guardianship is better [than yours]. He is the Most Merciful to those who show mercy.”
He said, “Shall I entrust you upon him, as I entrusted you with his brother before? So, Allah is the Best Keeper, and He is the most merciful of the merciful ones.”
He said: 'Shall I trust you with him save as I trusted you with his brother before But Allah is the best guardian, and He is the Most Merciful of the merciful ones'.
He replied: 'Am I to trust you with him in the same way as I trusted you with his brother in the past? But God is the best of guardians; and of all those who show mercy He is the Most Merciful.'
Jacob said, "Shall I trust you with him as I trusted you with his brother? Allah is better at Guarding and He is the most Merciful of the merciful."
He said: I cannot trust in you with respect to him, except as I trusted in you with respect to his brother before; but Allah is the best Keeper, and He is the most Merciful of the merciful ones
He said, `Can I trust you with him, except with the same result as when I trusted you with his brother before. But ALLAH is the Best Protector, And HE is the Most Merciful of those who show mercy.
He said, “Should I entrust him to you as I entrusted his brother to you aforetime? But God is the best of keepers, and He is the most Merciful of the merciful.
He (Jacob) said: "Shall I trust you with him with any result different from when I trusted you with his brother before? But Allah is the best to take care (of him), and He is the Most Merciful of those who show mercy!"
He replied, “Shall I entrust him to you, when I had previously entrusted his brother to you? God is the best preserver, and He is the Most Merciful of the merciful.”
He said, 'Shall I trust you with him, as I trusted you with his brother before? God is the Best Guardian, and He is the Most Merciful of the merciful.'
He said, "Should I entrust you with him except [under coercion] as I entrusted you with his brother before? But Allah is the best guardian, and He is the most merciful of the merciful."
He said, 'Shall I entrust you with him, except as I entrusted you with his brother before? But God is the best guardian, and He is the most merciful of the merciful.
He said: "Shall I trust you with him with any result other than when I trusted you with his brother aforetime? But God is the best to take care (of him), and He is the Most Merciful of those who show mercy!"
He said: "Shall I trust you with him with any result other than when I trusted you with his brother aforetime? But Allah is the best to take care (of him), and He is the Most Merciful of those who show mercy!"
وَلَمَّا فَتَحُوا۟ مَتَـٰعَهُمۡ وَجَدُوا۟ بِضَـٰعَتَهُمۡ رُدَّتۡ إِلَیۡهِمۡۖ قَالُوا۟ یَـٰۤأَبَانَا مَا نَبۡغِیۖ هَـٰذِهِۦ بِضَـٰعَتُنَا رُدَّتۡ إِلَیۡنَاۖ وَنَمِیرُ أَهۡلَنَا وَنَحۡفَظُ أَخَانَا وَنَزۡدَادُ كَیۡلَ بَعِیرࣲۖ ذَ ٰلِكَ كَیۡلࣱ یَسِیرࣱ ٦٥
Then, when they opened their packs, they discovered that their goods had been returned to them and they said, ‘Father! We need no more [goods to barter]: look, our goods have been returned to us. We shall get corn for our household; we shall keep our brother safe; we shall be entitled to another camel-load of grain- an extra measure so easily achieved!’
And when they opened their bags, they found their money had been returned to them. They said: “O our father! What more can we desire? Here is our money returned to us. We will get food for our family; we will guard our brother, and add more measure of camel’s load (of grain). This quantity is easy (for the king to give).”
And when they opened their stuff, they found their goods returned unto them. They said: our father! what more can we desire! here are our goods returned to us; We Shall supply our household and shall guard our brother and shall add anot her measure of a camel load: this is only a small measure
When they unpacked their goods they said: "O father, what more can we ask? Look, even our money has been returned. We shall go and bring a camel-load more of grain for our family, and take good care of our brother. That will be an easy measure."
When they opened their baggage they found the fee they had paid returned to them... They said, “O our father... What else can we want? The fee we paid has been returned to us! We shall get supplies for our family, watch over our brother and obtain an extra camel’s load (as Benjamin’s due)... This (what we obtain now) is a small quantity.”
Then when they opened up their saddlebags and found their merchandise returned to them, they said, ´Our father! What more could we ask! Here is our merchandise returned to us. We can provide our families with food, and guard our brother and get an extra load. That is an easy measure to obtain.´
And when they opened their baggage, they found their money restored to them. They said, ‘Father, what [more] do we want?! This is our money, restored to us! We will get provisions for our family and take care of our brother, and add another camel-load of rations. These are meagre rations.’
Then when they opened their packs, they found that their merchandise had been returned to them. "Father," they said, "What more should we ask for? Here is our merchandise returned to us. So we will again be able to get provisions for our family! We will guard our brother and (his being with us) we will have an additional camel-load. That will be an easy gain."
And when they unpacked their goods they found their cash (too) returned to them. They said, `Our father! what more should we desire? Here is our cash returned to us. And (if Benjamin accompanies us we will make the best use of it,) we will bring food for our family and we will take care of our brother, and we shall have the measure of a camel-load in addition. That measure of corn (we have already brought) is a light one (and so little and insufficient)
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
And when they opened their goods, they found that their merchandise (and fund) was returned to them. They said: “Our father, what else we wish for? This is our merchandise that was returned to us, and we will get supplies for our family, and we will take care of our brother, and we will get an additional measure of a camel’s load, this is a small (and easy) measure.”
When they opened their bags, they cried out of happiness: “See father; what more do we want. The man has even returned our merchandise. We have to go back and get more food for our family. We will take good care of our baby brother and obtain an extra camel-load of food (on his account.) What a great deal.”
Then when they opened their luggage they found their goods had been returned to them and they said, “O our father, what more can we ask for? These goods have been returned to us. We will get food for our family, we will take care of our brother, and add a full camel’s load. This is just a small quantity
And when they opened their baggage they found that their goods had been returned to them. They said, “O father, what more could we want? Here are our goods, returned to us; we will provide for our family and preserve our brother and have an additional camel-load; that is an easy measure (to obtain).”
And when they opened their goods they found their chattels restored to them. Said they, 'O our father! What more can we crave? Here are our chattels restored to us, and we shall guard our brother, and shall have an additional measure beside that - a small measure
And when they opened their belongings they found that their means had been returned to them; they said, "O our father! What more can we ask for? Here are our means returned to us; we may get the provision for our homes and guard our brother, and get a camel-load extra; giving all these is insignificant for the king."
And when they opened their belongings they found that their money had been returned to them. They said, “O our father! What more could we want? Here is our money given back to us so we can obtain food for our family and take care of our brother and can get one more load of camel that indeed is a measure [of grain] obtained with ease.
And when they opened their provisions, they found their money had been returned unto them; and they said, O father, what do we desire farther? This our money hath been returned unto us: We will therefore return, and provide corn for our family: We will take care of our brother; and we shall receive a camel's burden more than we did the last time. This is a small quantity
And when they opened their packs they found their merchandise restored to them. Said they, "O our father! What more can we crave? Here are our goods restored to us. We shall get provisions for our folk, and we shall guard our brother, and shall have
When they opened their saddlebags, they found that their merchandise had been given back to them. 'Father, ' they said 'what more do we desire? Look, our merchandise has been returned to us. We will receive provisions for our family and we will look after our brother. We shall receive an extra camelload, that is an easy measure.
And when they opened their goods they found their money had been returned to them. They said, "O, our father, what more can we desire? Here is our money returned to us; we will provide corn for our families, and will take care of our brother, and shall receive a camel's burden more of corn. This is an easy quantity."
And when they unsealed their purchases, they found their sum (paid charges) returned to them. They said: “O our father! What else do we desire? This, our money has been returned to us. And (now) we make (more) purchases for our family and we shall protect our brother, and we shall add one more measure of a camel’s load. This quantity would be oversufficient.”
And when they opened their sustenance, they found their merchandise was returned to them. They said: O our father, this is what we desire. Our merchandise was returned to us and we will get provision for our household and we will keep our brother safe and add a camel’s load of full measure. That is an easy full measure.
When (the brothers) opened their baggage, they found what they had traded [for the grain]. They saw that it had been returned to them. They said, “O our father, what more could we want? Our trade-in has been returned to us. We can get more food for our family. We will take care of our brother. We can add a full camel’s load [of grain]. This is only a small quantity.”
When they opened their baggage, they discovered that their money had been returned to them. "Father!" They cried with joy, "What more can we ask for? Here is our money returned back to us. We will buy more food for our family, we will take good care of our brother and obtain an extra camel load of grain. This way, it will be easy to add another camel load of grain."
And when they opened their things they found that their goods had been given back to them. Thereupon they cried: "Father! What else would we desire? Look, even our goods have been given back to us, so we shall go now and bring supplies for our family, we shall protect our brother, and bring another camel-load of corn. That additional supply will be easily secured."
And when they opened their goods, they found their money returned to them. They said: O our father, what (more) can we desire? This is our property returned to us, and we shall bring corn for our family and guard our brother, and have in addition the measure of a camel-load. This is an easy measure
And when they opened their belongings they found their merchandise returned to them. They said, “O our father ! what (more) do we desire? This is our merchandise returned to us, so we will get more food for our people and we will protect our brother and will have an additional measure of a camel (load), that will be an easy measure.”
And when they opened their goods, they found returned to them what they had paid therefor! They said, "O our father, what more can we desire? Here is our capital returned to us! Now we can feed our family, take care of our brother, and have a surplus of a camel load of grains. This would make our problem of getting sufficient ration easy."
And when they opened their packs, (therein) they found their money (which) had been returned to them. They said: ‘O our respectable father, what else do we want? Here is our money (too) that has been returned to us, and we shall (now be obliged to) fetch grain for our family. And we shall take good care of our brother, and shall bring the load of a camel in addition. This grain (that we have already brought) is a small quantity.
So when they opened their bags, they found their goods had been returned to them, and they said: "Our father, what more can we desire, this is our goods returned to us, so we can get more for our family, and be guardians over our brother, and increase a measure of grain to load a camel. That is truly an easy measure!"
So when they opened their baggage, they found their goods had been returned to them, and they said: "Our father, what more can we desire, these are our goods returned to us, so we can get more for our family, and be guardians over our brother, and increase a measure of grain to load a camel. That is truly an easy measure!"
So when they opened their baggage, they found their goods had been returned to them, and they said: "Our father, what more can we desire, these are our goods returned to us, so we can get more for our family, and be guardians over our brother, and increase a measure of grain to load a camel. That is truly an easy measure!"
And when they opened their belongings/goods they found their goods/merchandise returned to them, they said: "You our father, we do not ask/desire , this (is) our goods/merchandise returned to us, and we bring food and supplies (to) our family/people , and we protect our brother, and we be increased a (transport) camel's weight , that (is) easy weight ."
Thereupon, when they opened their packs, they discovered that their merchandise had been returned to them; [and] they said: "O our father! What more could we desire? Here is our merchandise: it has been returned to us! [If thou send Benjamin with us,] we shall (again] be able to bring food for our family, and shall guard our brother [well], and receive in addition another camel-load of grain That [which we have brought the first time] was but a scanty measure."
And as soon as they opened their belongings, they found their merchandise turned back to them. They said, "O our father, what (more) should we seek? This is our merchandise turned back to us, and we will cater for our family, and we will take good care of (i.e., preserve) our brother; and we will have an added measure of a camel's (load). That is an easy measure."
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
When they opened their baggage, they found that their money had been returned to them. They said, "Father, what more do we want? Our money has been given back to us. We can buy more provisions with this for our family. We shall protect our brother and have one more camel load of grain which is easy to get"
When they opened their baggage, they found their goods given back to them. They said, .Our father, what else should we want? Here is our goods given back to us, and we shall bring food to our family, protect our brother and add the measure of one camel more. That is an easy measure
When they opened their baggage, they found that their merchandise had been returned unto them. They said: "O’ our father, what more could we desire? This is our merchandise returned to us. We shall get food supplies for our family and guard our brother. We shall get also an extra load of a camel. This is a small quantity."
They unpacked their baggage and found their barter goods returned to them. They said, "Oh our father! What else do we need! These are our goods (with which we paid for the grain) returned to us! Now, we can provide for our family! We will watch over our half-brother and increase our share by a camel load of grain. This load of camel is really easy for us!"
And When they opened their baggage, they found that their merchandise had been returned to them. They said: ‘O’ our father, what more could we desire? This is our merchandise returned to us. We shall get more food supplies for our family and guard our brother. We shall get also an extra load of a camel. This is a small quantity ’.
But when they unloaded and opened their bags, they found their money had been refunded to them and there, they said: "Look O father, what more do we want! There is our money; it has been returned to us; we will provision our family, guard our brother and add a camel's load good at need; It is but a small quantity."
When they opened their saddlebags, they found their goods were returned to them, so they said, “Our father, what more do we want? These goods of ours have been returned to us. We can provide for our family, take care of our brother, and we’ll get an extra camel-load. That would be an easy load!
When they opened their bags, they discovered that their money had been returned to them. They argued, “O our father! What more can we ask for? Here is our money, fully returned to us. Now we can buy more food for our family. We will watch over our brother, and obtain an extra camel-load of grain. That load can be easily secured.”
And when they opened their provisions they found their merchandise had been returned to them. They said: oh our father, what more do we want? This our merchandise has been returned to us, and we will provide for our family and add the measure of a camel, that will be an easy measure.
When they opened their packs, they discovered that their silver had been returned to them. ‘Father,‘ they said, ‘what more can we desire? Here is our silver returned to us. We will buy provisions for our people, and take good care of our brother. We should receive an extra camel-load; a camel-load should be easy enough.‘
When they opened their bags, they found their goods returned to them. They said, "Our father, what more can we ask for? Here are our goods returned to us. We can thus provide for our family, protect our brother, and receive one more camel-load. This is certainly a profitable deal."
When they opened their packs, they discovered that their merchandise had been returned to them, [and] they said, "Father, what more could we desire? Here is our merchandise; it has been returned to us. [If you send Benjamin with us,] We will [again] be able to bring food for our family, and will guard our brother [well], and receive an additional camel-load of grain-an extra measure so easily achieved."
When they opened their packs, they discovered that their merchandise had been returned to them, [and] they said, “Father, what more could we desire? Here is our merchandise; it has been returned to us. [If you send Benjamin with us,] We will [again] be able to bring food for our family, and will guard our brother [well], and receive an additional camel-load of grain—an extra measure so easily achieved.”
And when they opened their baggage, they found that their goods were returned to them. They said, “O our father, we are not transgressing? Here are our goods, returned to us. And we will profit our family, and keep our brother, and increase an additional camel-measure. That is an easy measure.”
And when they opened their baggage, they found their merchandise had been returned to them. They said: 'O our father! What(more)can we desire This is our merchandise(that)has been returned to us. We shall get provision for our family, and guard our brother. And we shall obtain an extra camel's load. That is an easy measure'.
When they opened their camel- packs, they discovered that their merchandise had been returned to them. 'Father,' they said, 'what more could we desire? Here is our merchandise: it has been returned to us. We will buy provisions for our people, and we will take good care of our brother. We will receive an extra camel-load: that should be an easy load.'
When they opened their packs, they discovered that their barter had been returned to them. (The grand minister, the Prophet of God, had paid on their behalf). They said, "O Our father! What more can we ask? We shall bring food for our family and guard our brother. And we shall have the extra measure of a camel load. The first load we have brought is but scant."
And when they opened their goods, they found their money returned to them. They said: O our father! what (more) can we desire? This is our property returned to us, and we will bring corn for our family and guard our brother, and will have in addition the measure of a camel (load); this is an easy measure
And when they unpacked their goods, they found their money returned to them. They said, `O our father, what more can we desire? Here is our money returned to us. We shall bring provision for our family, and guard our brother and we shall have an extra measure of a camel-load. That is a measure which is easy to obtain.
And when they opened their belongings, they found their merchandise had been returned to them. They said, “O father! What [more] do we seek? This is our merchandise returned unto us! Now we can provide for our family, and keep watch over our brother, while getting another camel-load—these are meager rations!
Then when they opened their baggage, they found their money (used to trade for grain) had been returned to them. They said: "O our Father! What (more) could we want? This, the money (used to our trade) has been returned to us: So we will get (more) food for our family; We will take care of our brother; And add a full camel's load (of grain of food). This is a small quantity (for the king to give to us)."
When they opened their bags, they discovered their money had been restored to them. They exclaimed, “Father, what more could we desire? This is our money, returned to us in full. Now, we can give food to our family, safeguard our brother, and acquire an additional load of provisions. That extra load is easily obtainable for us.”
And when they opened their baggage, they found that their goods were returned to them. They said, 'Father, what more do we want? Here are our goods, returned to us. We will provide for our family, and protect our brother, and have an additional camel-load. This is easy commerce.'
And when they opened their baggage, they found their merchandise returned to them. They said, "O our father, what [more] could we desire? This is our merchandise returned to us. And we will obtain supplies for our family and protect our brother and obtain an increase of a camel's load; that is an easy measurement."
And when they opened their goods they found their chattels restored to them. They said, 'O our father! What more can we seek? Here are our chattels restored to us, and we shall get provision for our family, and we shall guard our brother, and will obtain an increase, a measure of a camel-load; that is an easy measure.
Then when they opened their baggage, they found their stock-in-trade had been returned to them. They said: "O our father! What (more) can we desire? this our stock-in-trade has been returned to us: so we shall get (more) food for our family; We shall take care of our brother; and add (at the same time) a full camel's load (of grain to our provisions). This is but a small quantity
Then when they opened their baggage, they found their stock-in-trade had been returned to them. They said: "O our father! What (more) can we desire? this our stock-in-trade has been returned to us: so we shall get (more) food for our family; We shall take care of our brother; and add (at the same time) a full camel's load (of grain to our provisions). This is but a small quantity
قَالَ لَنۡ أُرۡسِلَهُۥ مَعَكُمۡ حَتَّىٰ تُؤۡتُونِ مَوۡثِقࣰا مِّنَ ٱللَّهِ لَتَأۡتُنَّنِی بِهِۦۤ إِلَّاۤ أَن یُحَاطَ بِكُمۡۖ فَلَمَّاۤ ءَاتَوۡهُ مَوۡثِقَهُمۡ قَالَ ٱللَّهُ عَلَىٰ مَا نَقُولُ وَكِیلࣱ ٦٦
He said, ‘I will never send him with you, not unless you swear by God that you will bring him back to me if that is humanly possible.’ Then, when they had given him their pledge, he said, ‘Our words are entrusted to God.’
He (Jacob) replied: "I will not send him with you until you give a solemn oath to me in the name of Allah that you will bring him back to me unless you are yourselves surrounded (by enemies).” When they gave him their solemn oath, he said: “Allah is trustee over what we have said.”
He said: I will by no means send him with you until ye give me an assurance by Allah that ye will bring him back to me, unless it be that ye are encompassed. Then when they gave him their assurance, he said: Allah is over that which we have said Warden
He said: "I will never send him with you until you swear by God that you will bring him back to me, unless all of you are overtaken (by misfortune)." When they had given their promise, he said: "God is witness to our conversation."
(Their father) said, “Never shall I send him with you unless you promise in the name of Allah that you will bring him back to me, except if you are completely surrounded by enemies and threatened with death”... And when they gave their solemn promise (their father) said, “Allah is Wakil over what we say.”
He said, ´I will not send him out with you until you make a covenant with Allah to bring him home unless you are overwhelmed.´ When they had made their covenant, he said, ´Allah is Guardian over what we say.´
He said, ‘I will not let him go with you until you give me a [solemn] pledge by Allah that you will surely bring him back to me, unless you are made to perish.’ When they had given him their [solemn] pledge, he said, ‘Allah is witness over what we say.’
He said: "Never will I send him with you until you give me a solemn pledge in God’s Name that you will indeed bring him back to me, unless you are (in some insurmountable way) overwhelmed. Then, when they gave him their solemn pledge, he said: "God is witness to and watcher over all that we say (and only on Him can we rely to fulfill our pledges)."
He said, `Never will I send him with you until you give me a solemn pledge in the name of Allah that you shall surely bring him to me unless it be that you yourselves are beset with difficult circumstances.' When they had given him their solemn pledge he said, `Allah shall be Guardian over what we have agreed.
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.
He (Jacob) said: “I will never send him with you until you give me a commitment by God that you shall bring him (back) to me unless it is completely out of your control.” So, when they gave him their commitment, he said: “God is trustee (a witness) over what we say.”
Jacob said: “I will not send him with you, unless you swear by God that you will do everything humanly possible to bring him back to me.” When they gave him their solemn pledge, he said: “Never forget that the Lord is a witness to your pledge.”
Jacob said, “Never will I send him with you until you swear a solemn oath to me, in the name of God, that you will indeed bring him back to me, unless you yourselves are captured. Once they swore their solemn oath he said, “Over all that we say, God is Witness and Guardian.
He said, “I will not send him with you unless you give me a binding pledge before Allah that you will most surely bring him back to me, unless you get trapped.” So when they gave him their binding pledge, he said, “Allah is the Ultimate Trustee over what we say.”
He said, 'I will by no means send him with you until you give me a compact from God that ye will surely bring him to me, unless ye be encompassed.' So when they had given him their compact he said, 'God over what ye say has charge.
He said, "I shall never send him with you until you give me an oath upon Allah that you will bring him back to me, unless you are surrounded"; and (recall) when they gave him their oath that "Allah’s guarantee is upon what we say." (* He knew that Bin Yamin would be restrained.
He [Jacob] said, “I will never send him with you until you give me your solemn pledge from Allah that you certainly will bring him to me unless you are all surrounded [by peril].” So when they gave him their solemn pledge he said, “Allah is the trustee over all that we say.”
Jacob said, I will by no means send him with you, until ye give me a solemn promise, and swear by God that ye will certainly bring him back unto me, unless ye be encompassed by some inevitable impediment. And when they had given him their solemn promise, he said, God is witness of what we say
He said, "I will by no means send him with you until you give me a solemn oath - In the name of Allah that you will surely bring him back to me, unless you are yourselves besieged (made powerless)." So when they had sworn their oaths he said, &;
He replied: 'I will never send him with you until you swear by Allah that you will bring him back to me, unless you are prevented. ' And when they had given him their oath, he said: 'Allah is the Guardian of what we say.
He said, "I will not send him with you but on your oath before God that ye will, indeed, bring him back to me, unless hindrances encompass you." And when they had given him their pledge, he said, "God is witness of what we say."
(Yaqub) said: “I will never send him with you until you provide me a firm assurance from Allah (i.e., you make Allah a Witness over the assurance) that you will come to me with him unless you are (all) encircled.” So when they gave him their assurance, he said: “Allah is the Disposer of affairs over what we utter.”
He said: I will not send him with you until you give me a pledge by God that you will bring him back to me, unless you are enclosed yourselves. And when they gave him their pledge, he said: God is Trustee over what we say.
(Jacob) said, “I will never let him go with you until you make a promise, in Allah’s name, that you will be sure to bring him back to me unless you are completely powerless.” When they had made the promise, he said, “Over all that we say, may Allah be a witness.”
Jacob replied: "I will never send him with you until you pledge in the name of Allah that you will surely bring him back to me unless you become helpless." And when they had given their pledge, he said: "Allah is the Witness over the pledge you made."
Their father said: "I shall never send him with you until you give me a solemn promise in the name of Allah that you will bring him back to me, unless you yourselves are surrounded." Then after they had given him their solemn promise, he said. "Allah watches over what we have said."
He said: I will be no means send him with you, until you give me a firm covenant in Allah’s name that you will bring him back to me, unless you are completely surrounded. And when they gave him their covenant, he said: Allah is Guardian over what we say
He said, “I will never send him with you until you give me an undertaking in (the name) of Allah that you will bring him back to me unless you are surrounded (and thereby become helpless).”So when they gave him their undertaking, he said, “Allah is a Trustee over what we say.”
He said, "I will not send him with you until you give me a pledge, in Allah's name, that you will most certainly bring him back to me unless in the circumstance that you are besieged. And when they gave him their pledge, he said, "Allah is Witness and Trustee to what we say."
Ya‘qub (Jacob) said: ‘I shall not send him with you at all until you give me a firm promise by swearing a solemn oath by Allah that you shall certainly bring him (back) to me unless you (all) are beset (somewhere or slain). Then, when they gave Ya‘qub (Jacob) the firm promise, he said: ‘Allah is the Guardian to watch over what we are saying.
He said: "I will not send him with you until you come to me with a covenant to God that you will bring him back unless you are completely overtaken". So when they brought him the covenant, he said: "God is placed in trust over what we say."
He said: "I will not send him with you until you come to me with a covenant to God that you will bring him back unless you are completely overtaken." So when they brought him their covenant, he said: "God is placed in trust over what we say."
He said: "I will not send him with you until you come to me with a covenant to God that you will bring him back unless you are completely overtaken." So when they brought him their covenant, he said: "God is placed in trust over what we say."
He said: "I will never/not send him with you until you give me a promise/covenant from God to bring him to me (E) except that be (except if you are) surrounded/maneuvered to outsmart with you." So when they gave him their promise/covenant, he said: "God (is) on what we say (a) guardian/trustee ."
Said [Jacob]: "I will not send him with you until you give me a solemn pledge, before God, that you will indeed bring him back unto me, unless you yourselves be encompassed [by death]!" And when they had given him their solemn pledge, [Jacob] said: "God is witness to all that we say!"
He said, "I will never send him with you until you bring me a binding compact by Allah that indeed you will definitely bring him (back) to me, excepting (if) you are encompassed." So, as soon as they had brought him their binding compact, he said, " Allah is The Ever-Trusted Trustee over what we say."
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
(Jacob) said, "I shall not send him with you until you solemnly promise me before God to return him to me unless you are prevented from doing so." When they gave their promise, he said, "God is the Witness of what we have said"
He said, .I shall never send him with you until you give me a pledge in the name of Allah that you will definitely bring him back to me, unless you are overpowered (by circumstances). So, when they gave him their pledge, he said, .Allah is watchful over what we say
He said: "Never will I send him with you until you swear a solemn oath to me in the name of Allâh that you will definitely bring him back to me unless you are surrounded (or attacked by enemy).” Thus, when they had brought him their solemn pledge, he said: “Allâh, over all that we say, is the witness and guardian!"
(The father) said, "I will not send him along, unless you give me your solemn word _ sworn in the name of Allah as your witness _ that you will bring him back to me, unless you are ambushed. When they gave him a firm assurance, he said, "Allah is the witness over what you say!"
He said: ‘Never will I send him with you until you swear a solemn oath to me in the name of Allâh that you will definitely bring him back to me unless you are surrounded (or attacked by enemy)’. And when they had given their solemn oath, he said: ‘Allâh is the Witness over what we have said’.
The father said: "I will not send him –Benjamin- with you until you have given me a binding oath with a solemn appeal to Allah in witness that you shall bring him back to me unless you are surrounded ,,. Having made an oath to him, he said to them: "There, shall Allah be our witness Who stands guard over what we discourse."
“I will not send him with you,” said Yaqub, “until you give me a solemn pledge by Allah to bring him back safely to me unless it happens that if you are ambushed.” When they had given their pledge to him, he said, “Allah is the Guardian over what we have pledged here.
Jacob insisted, “I will not send him with you until you give me a solemn oath by Allah that you will certainly bring him back to me, unless you are totally overpowered.” Then after they had given him their oaths, he concluded, “Allah is a Witness to what we have said.”
He said: I will not send him with you until you give me a promise by Allah that you will bring him back unless you are surrounded. Then when they gave him their promise he said: Allah is a guardian over what we say.
He replied: ‘I will not send him with you until you promise in God‘s name to bring him back to me, unless the worst befall you.‘ And when they had given him their pledge, he said: ‘God is the witness of what we say
He said, "I will not send him with you, unless you give me a solemn pledge before GOD that you will bring him back, unless you are utterly overwhelmed." When they gave him their solemn pledge, he said, "GOD is witnessing everything we say."
[Jacob] said, "I will not send him with you until you give me a solemn pledge, before God, that you will bring him back to me, unless you are overwhelmed [by enemies]." When they gave him their solemn pledge, [Jacob] said, "God is witness to everything we say."
[Jacob] said, “I will not send him with you until you give me a solemn pledge, before God, that you will bring him back to me unless you are overwhelmed [by enemies].” When they gave him their solemn pledge, [Jacob] said, “God is witness to everything we say.”
He said, “I will not send him with you, unless you bring me a charter from Allah that you will bring him back to me, unless you should be surrounded with you.” So, when they gave him their charter, he said, “Allah, about what we say is trustee.”
He said: 'Never will I send him with you until you pledge a solemn covenant to me, in Allah's name, that you will surely bring him back to me, unless you are surrounded in(an evil accident). ' And when they had sworn their solemn pledge, he said: 'Allah is Guardian over what we say'.
He said: 'I will not send him with you until you give me a solemn pledge before God that you will indeed bring him back to me, unless the worst befalls you.' When they had given him their solemn pledge, [Jacob] said: 'God is witness to all that we say.'
Jacob said, "I will not send him with you till you give me a solemn pledge in the name of Allah, that you will bring him back to me unless you get surrounded (by circumstances beyond control). And when they gave him their solemn pledge, he said, "Allah is the Warden over all we say."
He said: I will by no means send him with you until you give me a firm covenant in Allah's name that you will most certainly bring him back to me, unless you are completely surrounded. And when they gave him their covenant, he said: Allah is the One in Whom trust is placed as regards what we say
He said, `I will not send him with you until you give me a solemn promise in the name of ALLAH that you will surely bring him to me, unless it be that you are encompassed.' And when they had given him their solemn promise, he said, `ALLAH watches over what we say.
He said, “I will not send him forth with you till you give me a solemn pledge before God that you will surely bring him back to me, unless you are surrounded.” So when they gave their solemn pledge, he said, “God is Guardian over what we say.
(Yaqoub, (Jacob), their father) said: "I will never send him with you until you swear a sincere promise to me, in the Name of Allah, that you will be sure to bring him back to me unless you are yourselves surrounded (and powerless)." And when they had sworn their truest promise, he said: "To all that we say, let Allah be the Witness and Guardian!"
He responded, “I won’t send him with you, until you swear by God, that you will bring him back to me, unless you become surrounded.” After they swore their oath, he said, “God is the Witness over what we say.”
He said, 'I will not send him with you, unless you give me a pledge before God that you will bring him back to me, unless you get trapped.' And when they gave him their pledge, he said, 'God is witness to what we say.'
[Jacob] said, "Never will I send him with you until you give me a promise by Allah that you will bring him [back] to me, unless you should be surrounded by enemies." And when they had given their promise, he said, " Allah , over what we say, is Witness."
He said, 'I will not send him with you until you give me a promise by God that you will surely bring him to me, unless you are surrounded.' So when they had given him their promise he said, 'God is a trustee over what we say.'
(Jacob) said: "Never will I send him with you until ye swear a solemn oath to me, in God's name, that ye will be sure to bring him back to me unless ye are yourselves hemmed in (and made powerless). And when they had sworn their solemn oath, h e said: "Over all that we say, be God the witness and guardian!"
(Jacob) said: "Never will I send him with you until ye swear a solemn oath to me, in Allah's name, that ye will be sure to bring him back to me unless ye are yourselves hemmed in (and made powerless). And when they had sworn their solemn oath, he said: "Over all that we say, be Allah the witness and guardian!"
وَقَالَ یَـٰبَنِیَّ لَا تَدۡخُلُوا۟ مِنۢ بَابࣲ وَ ٰحِدࣲ وَٱدۡخُلُوا۟ مِنۡ أَبۡوَ ٰبࣲ مُّتَفَرِّقَةࣲۖ وَمَاۤ أُغۡنِی عَنكُم مِّنَ ٱللَّهِ مِن شَیۡءٍۖ إِنِ ٱلۡحُكۡمُ إِلَّا لِلَّهِۖ عَلَیۡهِ تَوَكَّلۡتُۖ وَعَلَیۡهِ فَلۡیَتَوَكَّلِ ٱلۡمُتَوَكِّلُونَ ٦٧
He said, ‘My sons, do not enter all by one gate- use different gates. But I cannot help you against the will of God: all power is in God’s hands. I trust in Him; let everyone put their trust in Him,’
And he said: “O my sons! Don’t enter by one gate, but enter by different gates. I cannot avail you anything against Allah. Surely! The decision rests only with Allah. In Him, I put my trust. In Him let all those that trust, put their trust.”
And he said: my sons! enter not by one gate but enter by different gates; and I cannot avail you against Allah at all: judgment is but Allah's; on Him I rely, and on Him let the relying rely
(As they were leaving) their father said to them: "O my sons, do not seek one approach but employ different ways (of attaining your object). If anything should befall you from God I shall not be able to avert it, for all authority belongs to God. I have placed my trust in Him, and the trusting should rely on Him alone."
And he said, “O my sons... Do not all enter from one gate... but enter from different gates... (Though) I cannot protect you from (what is to come from) Allah... The judgment is Allah’s alone... I have placed my trust in Him and I turn to Him (believe the Name Wakil in my essence will fulfill its function without failure!)... Those who place their trust should place their trust in Him.”
He said, ´My sons! You must not enter through a single gate. Go in through different gates. But I cannot save you from Allah at all, for judgement comes from no one but Allah. In Him I put my trust, and let all those who put their trust, put it in Him alone.´
And he said, ‘My sons, do not enter by one gate, but enter by separate gates, though I cannot avail you anything against Allah. Sovereignty belongs only to Allah. In Him I have put my trust; and in Him let all the trusting put their trust.’
He said (by way of advice at the time of their departure): "O my sons! Do not enter the city by one gate (in a single company), but enter by different gates. Yet I can be of no avail whatever to you against anything God wills. Judgment and authority rest with none but God alone. In Him have I put my trust, and whoever would entrust themselves should put their trust in Him."
And he also said (on their departure), `My sons! (reaching Egypt) enter (the city) not by one gate rather enter (it) by different gates. Yet I can avail you naught against (the decree of) Allah. The decision only rests with Allah. In Him do I put my trust and in Him let all who would trust, put their trust (in the like manner).
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.
And he said: “My sons, do not enter from one gate, but enter from different gates, I cannot be of any use to you at all against God, as the rule only belongs to God, I put my trust in Him, and those who trust should put their trust in Him.”
Jacob then said: “When you arrive (to the capital of Egypt,) do not enter from the same gate (to attract attention.) Enter from different gates and know that (even though I am a prophet and the Lord may grant my wishes) I cannot save you from what is pre-determined by God. I put my trust in Him the same way that all those who have to make a decision should put their trust in Him.”
Further he said, “O my sons, do not enter all through one gate. Enter through different gates. Not that I can help you over God. None can determine anything except for God. On Him do I put my trust, and let all who trust, put their trust in Him.
And he said, “O my children, do not enter through one gate, but enter through different gates, though I cannot avail you anything against Allah; judgment belongs to none but Allah; in Him I have placed my trust, and in Him let those who seek to trust place their trust.”
And he said, 'O my sons! enter not by one gate, but enter by several gates; but I cannot avail you aught against God. Judgment is only God's; upon Him do I rely, and on Him do the reliant rely.
And he said, "O my sons! Do not enter all by one gate - and enter by different gates; I cannot save you against Allah; there is no command but that of Allah; upon Him do I rely; and all those who trust, must rely only upon Him."
And then he said, “O my children! Do not enter from one door but enter from different doors and I can avail you in nothing against Allah for all judgment is but for Allah and in Him I have put my trust and in Him all those who trust should put their trust.”
And he said, my sons, enter not into the city by one and the same gate; but enter by different gates. But this precaution will be of no advantage unto you against the decree of God; for judgment belongeth unto God alone: In Him do I put my trust, and in Him let those confide who seek in whom to put their trust
And he said further, "O my sons! Enter not by one gate, but enter by several gates. Not that I can avail you aught against Allah. Lo! Judgment (decision, command) rests only with Allah. In Him do I put my trust, and on Him do the trusting rely."
Then he said: 'My sons, do not enter from one gate. Enter through different gates. I cannot be of any help to you against Allah; judgement belongs to Allah alone. In Him I have put my trust. In Him let all put their trust.
And he said, "O, my sons! Enter not by one gate, but enter by different gates. Yet can I not help you against aught decreed by God: judgment belongeth to God alone. In Him put I my trust, and in Him let the trusting trust."
And (Yaqub further) said: “O my dear sons! Do not enter (all) through one entrance, rather enter through different gates, and I am of no benefit to you against Allah (if He has some adverse plans) in any way. The decision is not (a legitimate right) except for Allah. In Him I have put my trust. And in Him, let all, who entrust the trust, put their trust.”
And he said: O my sons! Enter not by one door, but enter by different doors. I will not avail you against God in anything. Truly, the determination is but with God. In Him I put my trust. And in Him put their trust the ones who put their trust.
Further, he said, “O my sons, do not enter by the same gate; enter by different gates. Of course, I cannot protect you from [the plan of] Allah. No one can command except Allah. I put my trust in Him. May all who have faith put their trust in Him.”
Then he said; "My sons! Do not enter the capital city of Egypt through one gate, enter from the different gates. Not that I can avail you aught against Allah; this advice is just a precaution, because none can accurately judge except Allah. In Him do I put my trust and in Him let all the reliant put their trust."
And he enjoined them: "My sons! Do not enter the city by one gate; rather enter it by different gates. I can be of no help to you against Allah. Allah´s command alone prevails. In Him have I put my trust and in Him should all those who have faith put their trust."
And he said: O my sons, enter not by one gate but enter by different gates. And I can avail you naught against Allah. Judgment is only Allah’s. On Him I rely, and on Him let the reliant rely
And he said, “O my sons ! (all of you) do not enter through one gate but enter through different gates, and nothing from Allah can be kept away from you by me, the decision is no one’s but Allah’s, in Him do I put my trust and therefore, let all those who trust, put their trust in Him.”
And he said, "O my sons! Do not enter by one gate and enter by different gates. And I can avail you nothing against Allah. The absolute authority is with none but Allah. On Him I do trust. And on Him then let those who trust, put their trust."
And he said: ‘O my sons, do not enter (the city) all of you by one gate, but enter (dispersed) through different gates. And I cannot save you by any means from Allah’s (decree) because judgment (i.e., destiny) rests with Allah alone. In Him have I put my trust, and all those who trust must trust in Him alone.
And he said: "My sons, do not enter from one gate, but enter from separate gates; and I cannot avail you anything against God, for the judgment is to God. In Him I put my trust, and in Him those who put their trust should trust."
Andhe said: "My sons, do not enter from one gate, but enter from separate gates; and I cannot avail you anything against God, for the judgment is to God. In Him I place my trust, and in Him those who place their trust should trust."
And he said: "My sons, do not enter from one gate, but enter from separate gates; and I cannot avail you anything against God, for the judgment is to God. In Him I place my trust, and in Him those who place their trust should trust."
And he said: "You my sons, do not enter from one door/entrance, and enter from separate doors/entrances, and I do not suffice/enrich from you from God from a thing, that the judgment/rule (is) except to God, on Him (E) I relied/depended , and on Him so should rely/depend the reliant/dependent
And he added: "O my sons! Do not enter [the city all] by one gate, but enter by different gates. Yet [even so,] I can be of no avail whatever to you against [anything that may be willed by] God: judgment [as to what is to happen] rests with none but God. In Him have I placed my trust: for, all who have trust [in His existence] must place their trust in Him alone."
And he said, "O my sons, (Or: my seeds) do not enter by one gate, and enter by separate gates; and in no way can I avail you anything (whatever) against Allah. Decidedly judgment belongs to none except Allah. On Him I have put my trust, and in Him let (all) the trusting ones then put their trust."
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
Jacob then told his sons, "Do not enter the town all together by a single gate, but each of you enter separately. I cannot help you against (the decree of) God. Everyone's destiny is in His hands. I put my trust in Him. Whoever needs a trustee must put his trust in God."
And he said, .O my sons, do not enter (the city) all of you from the same gate, rather, enter from different gates. And I cannot help you in any way against (the will of) Allah. Sovereignty belongs to none but Allah. In Him I place my trust, and all those who trust should trust in Him alone
He added: "O’ my sons, enter not by one gate, (but) enter by different gates. I cannot avail you aught against (the decree of) Allâh . Judgment belongs only unto Allâh. In Him, I do place my trust, thus, let all those who trust place their trust in Him."
And he said, "Oh my sons! Don´t you all enter the town through one gate, but rather go through different ones. I cannot protect you a bit against Allah. The authority belongs solely to Allah! I trust Him! All trusting persons should place their trust in Him!"
He added: ‘O’ my sons, do not enter by one gate, (but) enter by different gates. I cannot avail you aught against (the decree of) Allâh. Judgment belongs only unto Allâh. In Him I place my trust, thus, let all those who trust place their trust in Him’.
He -Ya'qub- in a word with grace divine imbued, advised his sons ," not to make entry through the same gate. He said to them: " O my sons, do not all enter by the same gate but segregate yourselves from one another and enter by different gates. Not that I will deprecate a misfortune that Allah has meant to befall you, it is not in mortals to command success." "Allah is He Who has the command; in Him do I trust and in Him must all the faithful put their trust."
He said, “My sons, don’t enter together through one gate, but enter from different gates. I can’t shield you against anything from Allah, as ultimate authority belongs to Him alone. I have put my trust in Him, so let everyone put his trust in Him.
He then instructed ˹them˺, “O my sons! Do not enter ˹the city˺ all through one gate, but through separate gates. I cannot help you against ˹what is destined by˺ Allah in the least. It is only Allah Who decides. In Him I put my trust. And in Him let the faithful put their trust.”
And he said: oh my children, do not enter from a single gate but enter from different gates, and I will not benefit you in any way against Allah, for the judgement is only for Allah, on Him I have relied, and on Him let all those rely who want to rely on something.
My sons, do not enter from one gate; enter from different gates. In no way can I shield you from the might of God; judgement is God‘s alone. In Him I have put my trust. In Him let the trustful put their trust.‘
And he said, "O my sons, do not enter from one door; enter through separate doors. However, I cannot save you from anything that is predetermined by GOD. To GOD belongs all judgments. I trust in Him, and in Him shall all the trusters put their trust."
He added, "My sons, do not enter [the town] through one gate, but enter through different gates. I cannot help you against the will of God. Judgment [as to what is to happen] rests with none but God. I have placed my trust in Him. Everyone who has trust [in His existence] must place their trust in Him alone." ] Although they entered [the town] in the way their father had told them, it did not help them against the will of God, it merely satisfied a wish of Jacob's [to protect them]. He knew well what We had taught him, though most people do not.
He added, “My sons, do not enter [the town] through one gate, but enter through different gates. I cannot help you against the will of God. Judgment [as to what is to happen] rests with none but God. I have placed my trust in Him. Everyone who has trust [in His existence] must place their trust in Him alone.”
And he said, “O my sons, do not enter from one door, and enter from different doors. And I do not avail you from Allah in anything. Surely the judgment is except for Allah. On Him I rely, and on Him, so they will rely on the reliable ones.”
He also said: 'O' my sons! Do not enter by one gate, but enter by separate gates. Yet I cannot avail you anything against Allah. Judgment belongs no one but Allah. In Him do I put my trust, and in Him let all that trust put their trust'.
And he added: 'My sons, do not enter [the city] by one gate, but enter by different gates. In no way can I be of help to you against God. Judgement rests with none but God. In Him have I placed my trust, and in Him alone let all those who trust place their trust.'
And he said, "O My sons! Do not enter the town all by one gate, but enter by different gates. Yet, I cannot avail you against the Divine Laws. (So, handle all situations accordingly). Rule and Law-giving belongs to Allah alone. In Him I trust, and everyone must place trust in Him since the Divine Laws never change." (17:77), (33:38), (35:43). (It is a common misconception that Jacob told his eleven sons to enter by different gates to obviate 'evil eye'. Historically the brothers had been accused of spying on a previous occasion. The Qur'an consistently rejects all superstition)
And he said: O my sons! do not (all) enter by one gate and enter by different gates and I cannot avail you aught against Allah; judgment is only Allah's; on Him do I rely, and on Him let those who are reliant rely
And he said, `O my sons, enter not by one gate, but enter by different gates, and I can avail you naught against ALLAH. The decision rest only with ALLAH. In HIM do I put my trust and in HIM let all who would trust put their trust.
And he said, “O my sons! Enter not by one gate, but enter by separate gates. Yet, I cannot avail you aught against God. Judgment belongs to God alone. I trust in Him; and let those who trust, trust in Him.
And he said: "O my sons! All of you do not enter by one gate: (But) you enter by different gates. (It is) not that I can help you by the least against (the Will of) Allah: Verily, no one can command except Allah: On Him do I have my trust: And let all who trust have their trust in Him."
He cautioned them, “O my sons, don’t enter from one gate, but enter from different gates. However, I can’t protect you from God’s decree. The judgment belongs solely to God. On Him, I have placed my reliance, and on Him should all the reliant place their reliance.”
And he said, 'O my sons, do not enter by one gate, but enter by different gates. I cannot avail you anything against God. The decision rests only with God. On Him I rely, and on Him let the reliant rely.'
And he said, "O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah ; upon Him I have relied, and upon Him let those who would rely [indeed] rely."
And he said, 'O my sons! Do not enter from one gate but enter from different gates; but I cannot avail you anything against God. Judgment is only God's; upon Him I rely, and upon Him then let those who rely rely.'
Further he said: "O my sons! enter not all by one gate: enter ye by different gates. Not that I can profit you aught against God (with my advice): None can command except God: On Him do I put my trust: and let all that trust put their trust o n Him."
Further he said: "O my sons! enter not all by one gate: enter ye by different gates. Not that I can profit you aught against Allah (with my advice): None can command except Allah: On Him do I put my trust: and let all that trust put their trust on Him."
وَلَمَّا دَخَلُوا۟ مِنۡ حَیۡثُ أَمَرَهُمۡ أَبُوهُم مَّا كَانَ یُغۡنِی عَنۡهُم مِّنَ ٱللَّهِ مِن شَیۡءٍ إِلَّا حَاجَةࣰ فِی نَفۡسِ یَعۡقُوبَ قَضَىٰهَاۚ وَإِنَّهُۥ لَذُو عِلۡمࣲ لِّمَا عَلَّمۡنَـٰهُ وَلَـٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا یَعۡلَمُونَ ٦٨
and, when they entered as their father had told them, it did not help them against the will of God, it merely satisfied a wish of Jacob’s. He knew well what We had taught him, though most people do not
When they entered (the city) from where their father had ordered them, it did not avail them in the least against (the will of) Allah, but it was a need of Jacob’s inner-self which he discharged. Surely, he was endowed with knowledge because We had taught him, but most people don’t know.
And when they entered as their father had enjoined them, it availed them not against Allah at all; it was only a craving in the soul of Ya qub that he satisfied; verily he was endued with knowledge, for We had taught him; but most of the people know not
When they entered as their father had advised them, nothing could avail them against (the will of) God, yet it confirmed a premonition Jacob had, for verily he had knowledge as We had taught him, though most men do not know
Their father’s order to enter through different gates was not to change the decree of Allah... It was only a desire in Jacob’s heart that he fulfilled... Indeed, he possessed knowledge because of what We taught Him... But the majority of the people do not know (these realities).
But when they entered as their father said, it did not save them from Allah at all, yet a need in Ya´qub´s soul was satisfied. He had knowledge which We had taught him, but most of mankind simply do not know.
When they entered whence their father had bidden them, it did not avail them anything against Allah, but only fulfilled a wish in Jacob’s heart. Indeed he had the knowledge of what We had taught him, but most people do not know
They entered the city in the manner their father had enjoined on them, although this would have proved of no avail whatever to them against anything God had willed; it was but a need in Jacob’s soul, which he thus satisfied. For he was possessed of knowledge because We had taught it to him, but most people do not know (nor do they act according to the knowledge from God)
And when they entered the city after the manner their father had bidden them (Jacob's object was achieved but) it could not at all help them against the decree of Allah. All that it came to was that Jacob's desire he had in his mind was (thus) satisfied (and his purpose achieved) and he was surely possessed of knowledge because We had imparted full knowledge to him. But most people do not know (these things)
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
And when they entered from where their father instructed them, it was of no use to them at all against God, but it was a requirement of Jacob himself which was carried out. And indeed he had (some) knowledge because of what We had taught him, but most people do not know.
They followed the instructions of their father and entered to the city from different gates. Although this could not have changed anything that the Lord has decreed, Jacob had a personal reason for asking them to do so. He had been blessed by a certain type of knowledge from God. what a shame that most people do not understand these things
And when they entered in the manner their father had advised, it did not profit them in the least against God. It was only helpful for Jacob’s soul which he carried out. For he was, by our instruction, full of knowledge. But most people do not understand
And when they entered as their father had commanded them, it did not avail them anything against Allah; it was just a need in Jacob's (inner) self, which he fulfilled. And he is most surely a person of knowledge inasmuch as We have taught him, but the majority of mankind does not know.
And when they had entered as their father bade them, it availed them nothing against God, save for a want in Jacob's soul which it fulfilled; for, verily, he was possessed of knowledge, for that we had taught him;- but most men do not know
And when they entered from the place where their father had commanded them to; that would not at all have saved them against Allah - except that it was Yaqub’s secret wish, which he fulfilled; and indeed he is a possessor of knowledge, due to Our teaching, but most people do not know
And when they entered from where their father commanded them, he was in no way to avail them from anything from Allah, but it was an urge in the soul of Jacob which he discharged. For he indeed is a man of knowledge for what We have taught him but most people do not know.
And when they entered the city, as their father had commanded them, it was of no advantage unto them against the decree of God; and the same served only to satisfy the desire of Jacob's soul, which he had charged them to perform: For he was indued with knowledge of that which We had taught him; but the greater part of men do not understand
And when they had entered as their father bade them, it availed them nothing against (the plan of) Allah. It fulfiled but a want in Jacob´s soul; for, verily, he was possessed of knowledge that We had taught him; but most of mankind know not
And when they entered from where their father had instructed them, nothing helped them against (the decree of) Allah. It was but a need in Jacob's soul which he had fulfilled. He possessed knowledge because of what We had taught him, though most people do not know
And when they entered as their father had bidden them, it did not avert from them anything decreed of God; but it only served to satisfy a desire in the soul of Jacob which he had charged them to perform; for he was possessed of knowledge which we had taught him; but most men have not that knowledge
And when they entered in the manner their father had commanded them, it was not that it could benefit them against Allah in any way, except that a desire in the mind of Yaqub which he fulfilled. And indeed he (i.e., Yaqub) was surely possessed of knowledge because of what We taught him. But the majority of mankind do not know (these facts)
And when they entered from where their father commanded, it had not been availing them against God in anything, but it was a need of Jacob’s inner self which he satisfied. And, truly, he was a possessor of knowledge because We taught him, except most of humanity knows not.
When they entered the way their father had instructed, it did not benefit them at all from Allah. Jacob had said that only to ease his soul. He truly was, because of our instruction, filled with knowledge. Most people do not know it.
When avert the fear he had in his heart. Indeed he possessed the knowledge which We had given him, but most people do not know
And it so happened that when they entered the city (by many gates) as their father had directed them, this precautionary measure proved ineffective against Allah´s will. There was an uneasiness in Jacob´s soul which he so tried to remove. Surely he was possessed of knowledge owing to the knowledge that We bestowed upon him. But most people do not know the truth of the matter
And when they entered as their father had bidden them, it availed them naught against Allah, but (it was only) a desire in the soul of Jacob, which he satisfied. And surely he was possessed of knowledge, because we had given him knowledge, but most people know not
And when they entered in the manner their father had enjoined them, it did not keep away from them anything (that was to happen to them) from Allah, it was nothing but an urge in the soul of Yaqub which he fulfilled, and he was certainly a possessor of knowledge because We had taught him, but the majority of human beings does not know.
And when they entered as their father had bidden them, it availed them nothing against Allah. It was an act deemed prudent by Jacob and he expressed it. And indeed he had the knowledge We taught him, but most people know not
And when they entered (Egypt) in compliance with what their father had commanded, that command could not save them from Allah’s (decree), but it was Ya‘qub’s (Jacob’s) heartfelt desire which he fulfilled and (also take not this desire or strategy as meaningless—for you know it not). Surely, Ya‘qub (Jacob) possessed knowledge as We had blessed (him) with (special) knowledge, but most people do not know (these realities)
And when they entered from where their father had commanded them, it would not have availed them in the least against God, but it was out of a concern in Jacob's soul that he brought out. And he is with knowledge for what We have taught him, but most men do not know
Andwhen they entered from where their father had commanded them, it would not have availed them in the least against God, but it was out of a concern in the soul of Jacob that he brought out. And he is with knowledge for what We taught him, but most of the people do not know.
And when they entered from where their father had commanded them, it would not have availed them in the least against God, but it was out of a concern in the soul of Jacob that he brought out. And he is with knowledge for what We taught him, but most of the people do not know.
And when they entered from where their father ordered/commanded them, and (it) was not to suffice/enrich from them from God from a thing, except a need/necessity in Jacob's self he accomplished it, and that truly he is (an owner) of knowledge to what We taught/instructed him , and but most of the people do not know
But although they entered [Joseph's city] in the way their father had bidden them, this proved of no avail whatever to them against [the plan of] God [His request] had served only to satisfy Jacob's heartfelt desire [to protect them]: for, behold, thanks to what We had imparted unto him, he was indeed endowed with the knowledge [that God's will must always prevail]; but most people know it not
And as soon as they entered from where their father commanded them, in no way did it avail them anything whatever with Allah, except (that it was) a need in Yaaqub's (Jacob's) self that he (so) accomplished. And surely he was indeed an owner of a knowledge for what We taught him; but most of mankind do not know
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
Even though they entered the town as their father had told them, it would not have been of any avail to them against the decree of God. It only served to satisfy Jacob's desire and judgment. He was certainly well versed by Our instruction, but most people do not know
And (recall) when they entered (the city) in the manner their father had advised them. He could not help them in any way against (the will of) Allah, but it was just an urge in the heart of Ya‘qub which he satisfied; he was a man of knowledge, because We had taught him, but most of the people do not know
As soon as they entered from where their father had ordered them, it availed them nothing against (the decree of) Allâh as ( it was only) a desire that ‘Jacob’ sought to fulfill. Indeed, he had spiritual gift of knowledge because of the fact that We had taught him, but most of the people do lack knowledge ( of Allâh).
They went into town passing through different gates, as instructed by their father. That could not have protected them against Allah a bit, but this is how Yaqub felt in his heart. So he chose to satisfy himself. He had the knowledge given by Us, but most people do not know
As soon as they entered from where their father had ordered them, it availed them nothing against (the decree of) Allâh as (it was only) a desire that Jacob sought to fulfill. Indeed, he had spiritual gift of knowledge because of the fact that We had taught him. But most of them don’t posses enough knowledge of the Truth.
Albeit they entered in the manner conformable to their father's advice, it did not mean that they would have escaped a misfortune decreed by Allah, but it was only a notion in Ya'qub's mind wherefore his reason was satisfied. He was imbued with divine knowledge We had imparted to him, but most people are not so imbued nor do they perceive this fact
When they entered the way their father had told them, it couldn’t shield them against anything from Allah; but, it satisfied Yaqub’s wish. He had knowledge that We had taught him, unfortunately most people are ignorant
Then when they entered as their father had instructed them, this did not help them against ˹the Will of˺ Allah whatsoever. It was just a desire in Jacob’s heart which he satisfied. He was truly blessed with ˹great˺ knowledge because of what We had taught him, but most people have no knowledge.
And when they entered from where their father had commanded them, it did not benefit them in any way against Allah but was a need within Ya´qub (Jacob) which he discharged, and he had much knowledge of what We taught him, but most people don´t know.
And when they entered as their father bade them, he could in no way shield them from the might of God. It was but a wish in Jacob‘s soul which he had thus fulfilled. He was possessed of knowledge which We had given him. But the greater part of mankind have no knowledge
When they went (to Joseph), they entered in accordance with their father's instructions. Although this could not change anything decreed by GOD, Jacob had a private reason for asking them to do this. For he possessed certain knowledge that we taught him, but most people do not know.
When [the sons of Jacob] presented themselves before Joseph, he drew his brother [Benjamin] to himself, saying [to him in secret], "I am your brother, so do not be saddened by their past actions."
Although they entered [the town] in the way their father had told them, it did not help them against the will of God. It merely satisfied a wish of Jacob’s [to protect them]. He knew well what We had taught him, though most people do not.
And when they entered from where their father had commanded them, it was not availed about them from Allah of a thing; except just a need in Jacob’s soul, which he accomplished. And surely, he was a knowledge’s possessor for what We taught him, but most of the people are not knowing.
And when they entered in the manner their father had enjoined them, it availed them nothing against Allah; but(it was)a need in Jacob's soul which he so satisfied; and verily he was possessed of a knowledge for that We had taught him, but most people do not know.
And when they entered as their father had bidden them, it did not profit them in the least against God. It was but a wish in Jacob's soul which he had thus fulfilled. He was endowed with knowledge which We had given him. But most people do not know it.
When they went, they entered the town as their father instructed. Jacob was quite right that even he (a Prophet of God) could not avail them against the Divine Laws. It was a duty that he did (giving the correct advice to his sons), although it could not prevent what was to happen (with Benjamin (12:75-81)). He was, by Our teaching, full of knowledge. And most people are devoid of that level of insight
And when they had entered as their father had bidden them, it did not avail them aught against Allah, but (it was only) a desire in the soul of Yaqoub which he satisfied; and surely he was possessed of knowledge because We had given him knowledge, but most people do not know
And when they entered in the manner their father had commanded them, Jacob's purpose was fulfilled but it could not avail them anything against ALLAH, except that there was a desire in Jacob's mind which he thus satisfied; and he was surely possessed of great knowledge WE had taught him, but most men know not
And when they entered whence their father had commanded them, it did not avail them aught against God, but it fulfilled a need in Jacob’s soul. Truly he was possessed of knowledge because of that which We taught him, but most of mankind know not
And when they entered in the way their father had told, it did not help them in the least against (the Plan of) Allah: It was only a need for Yaqoub's (Jacob's) soul, which he had fulfilled. Because by Our instruction, he was full of knowledge (and wisdom): But most men know not
Despite entering as their father had instructed them, it didn’t alter God’s plan. But it was a need in Jacob’s soul. He was endowed with knowledge from what We had taught him, but most people don’t know.
And when they entered as their father had instructed them, it did not avail them anything against God; it was just a need in the soul of Jacob, which he carried out. He was a person of knowledge inasmuch as We had taught him, but most people do not know
And when they entered from where their father had ordered them, it did not avail them against Allah at all except [it was] a need within the soul of Jacob, which he satisfied. And indeed, he was a possessor of knowledge because of what We had taught him, but most of the people do not know
And when they had entered as their father commanded them, it availed them nothing against God, except for a need in Jacob's soul which it fulfilled; and indeed, he was a possessor of knowledge, because We taught him; but most of mankind do not know.
And when they entered in the manner their father had enjoined, it did not profit them in the least against (the plan of) God: It was but a necessity of Jacob's soul, which he discharged. For he was, by our instruction, full of knowledge (and e xperience): but most men know not
And when they entered in the manner their father had enjoined, it did not profit them in the least against (the plan of) Allah: It was but a necessity of Jacob's soul, which he discharged. For he was, by our instruction, full of knowledge (and experience): but most men know not
9
The youngest brother
وَلَمَّا دَخَلُوا۟ عَلَىٰ یُوسُفَ ءَاوَىٰۤ إِلَیۡهِ أَخَاهُۖ قَالَ إِنِّیۤ أَنَا۠ أَخُوكَ فَلَا تَبۡتَىِٕسۡ بِمَا كَانُوا۟ یَعۡمَلُونَ ٦٩
Then, when they presented themselves before Joseph, he drew his brother apart and said, ‘I am your brother, so do not be saddened by their past actions,’
When they went before Joseph, he called his brother (Benjamin) to himself and said: “Surely! I am your brother, so don’t grieve for what they used to do.”
And when they entered unto Yusuf, he betook his full brother unto himself, and said: verily I am thine own brother Yusuf, so sorrow not over that which they have been working
When they came to Joseph he made his brother his guest, and said: "I am your brother. So do not grieve for what they had done."
And when (the brothers) arrived next to Joseph, he took his brother (Benjamin) and said, “I am your brother... So do not despair over what has happened!”
Then when they entered into Yusuf´s presence, he drew his brother close to him and said, ´I am your brother. Do not be distressed concerning all the things they used to do.´
And when they entered into the presence of Joseph, he set his brother close to himself, and said, ‘Indeed I am your brother, so do not sorrow for what they used to do.’
And when they presented themselves before Joseph, he welcomed his brother to himself, and (having taken him aside) said: "Surely it is I – I am your brother, so do not grieve over what they did."
When they entered upon Joseph he betook his brother to himself for restful lodging (making him his personal guest). He (- Joseph) said (to Benjamin), `I am your (real) brother (Joseph), so now do not grieve over what they (- our other brothers) have been doing.
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.
And when they entered upon Joseph, he placed his brother next to himself and said: “I am indeed your brother, so do not be sad by what they were doing.”
When they entered Joseph’s place, he talked privately to his brother, introduced himself to him, and said: “Do not be upset with what your brothers have done.”
Then when they came into Joseph’s presence, he invited his brother to stay with him. He said to him, “Behold, I am your brother, so do not grieve about any of their doings.
And when they presented themselves before Joseph, he drew his brother close to him. He said, “Indeed it is I—I am your brother, so do not be saddened by what they used to do.”
And when they entered in unto Joseph, he took his brother to stay with him, and said, 'Verily, I am thy brother - then take not ill that which they have been doing.
And when they entered in the company Yusuf, he seated his brother close to him and said, "Be assured, I really am your brother - therefore do not grieve for what they do."
And when they entered in on Joseph he drew unto himself his brother and he [Joseph] said, “I indeed, I am your brother so therefore do not feel aggrieved by that which they used to do.”
And when they entered into the presence of Joseph, he received his brother Benjamin as his guest, and said, verily I am thy brother: Be not therefore afflicted for that which they have committed against us
And when they entered into the presence of Joseph, he took his brother to stay with him, and said, "Verily, I, even I, am your brother, so sorrow not for their doings (past, present and future)."
When they presented themselves before Joseph, he took his brother in his arms, and said: 'I am your brother. Do not grieve at what they did.
And when they came in to Joseph, he took his brother to him. He said, "Verily, I am thy brother. Be not thou grieved for what they did."
And when they went towards Yusuf, he made his (real) brother to stay with him. He said: “Surely I, I am your (real) brother, so grieve not for what they had been doing (with us both).”
And when they entered before Joseph, he himself gave refuge to his brother. He said: Truly, I am thy brother, so be not despondent for what they had been doing.
When (the brothers) came into Joseph’s presence, (Joseph) took his brother [Benjamin] aside. He said, “Look; I am your brother. Do not worry about what they have done.”
When they entered to Joseph, he called his brother (Benjamin) alone to himself, and said: "In fact, I am your brother (Joseph), now you need not grieve at what they have been doing."
When they presented themselves before Joseph, he took his brother aside to himself and said: "Verily I am your own brother Joseph; so do not grieve over the manner they have treated you."
And when they went in to Joseph, he lodged his brother with himself, saying: I am thy brother, so grieve not at what they do
And when they entered (in the presence of) Yusuf, he took his brother to stay with him. He said, “I am your brother, so do not grieve because of what they did.”
And when they went in to Joseph, he took his brotherhto stay with himself, and told him, "I am your brother, therefore grieve not at what they do."
And when they came to Yusuf (Joseph), he offered his brother (Benjamin) a seat close to him (and) said (to him quietly): ‘Verily, I am your brother (Yusuf [Joseph]) so feel not aggrieved at what they have been doing.
And when they entered upon Joseph, he called his brother to himself and said: "I am your brother, so do not be saddened by what they have done."
Andwhen they entered upon Joseph, he called his brother to himself and said: "I am your brother, so do not be saddened by what they have done."
And when they entered upon Joseph, he called his brother to himself and said: "I am your brother, so do not be saddened by what they have done."
And when they entered on Joseph, he gave shelter/refuge (hosted) his brother to him, he said: "That I, I am your brother, so do not be miserable because (of) what they were making/doing ."
AND WHEN [the sons of Jacob] presented themselves before Joseph, he drew his brother [Benjamin] unto himself, saying [to him in secret]: "Behold, I am thy brother! So grieve thou not over their past doings!"
And soon as they entered to Yusuf, (Joseph) he gave an abode to his brother (saying), "Surely I, even I, am your brother; so do not feel chagrined by whatever were doing."
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
When they entered Joseph's court, he gave lodging to his own brother (Benjamin) and said, "I am your brother. Do not feel sad about whatever they had done"
And when they came to Yusuf, he lodged his brother (Binyamin) with himself. He said, .Look, I am your brother! So do not grieve for what they have been doing
When they entered upon ‘Joseph’, he lodged his brother with himself, saying: "I am your brother, thus grieve not over what they used to do."
They came to Yusuf. He pulled his brother close to him and said, "I am your brother. Do not grieve over what they have done!"
And When they entered upon Joseph, he lodged his brother with himself, saying: ‘I am your brother, thus do not grieve over what they used to do’.
When they came to where Yusuf was, he took his full brother -Benjamin- by his side, and in a manner designed to escape observation, he declared to him his identity and actuated him with the feeling of confidence and said to him: "Do not grieve at heart over what their minds and souls had impelled them to do."
When they entered Yusuf ’s office again, he took his brother aside, saying, “I’m your brother. Don’t be saddened by what they did.”
When they entered Joseph’s presence, he called his brother ˹Benjamin˺ aside, and confided ˹to him˺, “I am indeed your brother ˹Joseph˺! So do not feel distressed about what they have been doing.”
And when they entered upon Yusuf (Joseph), he took his brother in his care and said: I am your brother, so don´t be sad about what they used to do.
When they went in to Joseph, he embraced his brother, and said: ‘I am your brother. Do not grieve at what they did.‘
When they entered Joseph's place, he brought his brother closer to him and said, "I am your brother; do not be saddened by their actions."
[Later,] when he had provided them with their provisions, he placed the [king's] drinking-cup in his brother's camel-pack. As [they were leaving the town,] a watchman called out, "People of the caravan, you are thieves."
When [the sons of Jacob] presented themselves before Joseph, he drew his brother [Benjamin] to himself, saying [to him in secret], “I am your brother, so do not be saddened by their past actions.”
And when they entered upon Joseph, he sheltered his brother to him, he said, “I am your brother; so, do not be sorrowful with what they were working.”
And, when they entered unto Yusuf, he lodged his(own)brother(Benyamin) with himself, saying: 'I am your brother; so do not grieve at what they were doing'.
And when they presented themselves before Joseph, he drew his brother to himself, and said: 'I am your brother. Do not grieve over their past deeds.'
When they met with Joseph, he brought his brother closer to him and said, "I am your brother, do not grieve about what they have been doing to us."
And when they went in to Yusuf. he lodged his brother with himself, saying: I am your brother, therefore grieve not at what they do
And when they visited Joseph, he lodge his brother with himself. And he said, `I am thy brother; so grieve not at they have been doing.
And when they entered upon Joseph, he drew his brother close to himself and said, “Truly I am your brother; so be not distressed on account of that which they used to do.
And when they came in Yusuf's (Joseph's) presence, he invited his (full) brother (Benjamin) to stay with him. He (Yusuf) said (to his brother): "Verily! I am your (own) brother: So do not feel sad because of their doing."
When they presented themselves to Joseph, he drew his brother close to him, and he whispered, “I am your brother, so don’t be disheartened by their behavior.”
And when they entered into the presence of Joseph, he embraced his brother, and said, 'I am your brother; do not be saddened by what they used to do.'
And when they entered upon Joseph, he took his brother to himself; he said, "Indeed, I am your brother, so do not despair over what they used to do [to me]."
And when they entered upon Joseph, he took his brother to himself, he said, 'Indeed, I am your brother, so do not sorrow for what they did.'
Now when they came into Joseph's presence, he received his (full) brother to stay with him. He said (to him): "Behold! I am thy (own) brother; so grieve not at aught of their doings."
Now when they came into Joseph's presence, he received his (full) brother to stay with him. He said (to him): "Behold! I am thy (own) brother; so grieve not at aught of their doings."
فَلَمَّا جَهَّزَهُم بِجَهَازِهِمۡ جَعَلَ ٱلسِّقَایَةَ فِی رَحۡلِ أَخِیهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَیَّتُهَا ٱلۡعِیرُ إِنَّكُمۡ لَسَـٰرِقُونَ ٧٠
and, once he had given them their provisions, he placed the drinking-cup in his brother’s pack. A man called out, ‘People of the caravan! You are thieves!’
So when he (Joseph) had furnished them with their provisions, he put the (golden) bowl into his brother’s bag, then a crier cried: “O you in the caravan! Surely, you are thieves!”
And when he had furnished them with their furnishing; he placed the drinking-cup in his brother's pack. - Thereafter a crier cried: O caravan! verily ye are thieves
When he had given them their provisions he put his goblet in his brother's saddle-bag. Then a crier announced: "O men of the caravan, you are thieves."
So when (Joseph) loaded them with supplies he had a water cup put into his brother’s bag... Then a messenger and his men ran after them and called out, “O people of this caravan... You are thieves!”
Then when he had supplied them with their needs, he put the goblet in his brother´s bag. A herald called out, ´Caravan! You are thieves!´
When he had furnished them with their provision, he put the drinking-cup into his brother’s saddlebag. Then a herald shouted: ‘O [men of the] caravan! You are indeed thieves!’
Then when he had provided them with their provisions, he put the drinking-cup (belonging to him) in his brother’s saddlebag (as a gift). Then, (as they had just departed on their return) a herald called out: "O you people of the caravan! You are surely thieves!"
When he had provided them with their provision (to set on a return journey), someone put a drinking cup in the saddle-bag of his brother (Benjamin). Then (it so happened that) a crier called, `O (men of) the caravan carrying the corn, you are most surely thieves.
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!
And when he supplied them with their supplies, he placed the drinking cup in his brother's saddlebag, then a caller announced: “You in the caravan, you are thieves.”
When Joseph provided them with their provision, he slid his cup inside his brother’s bag. Then one of his workers accused them of the theft
Then when he had given them provisions, he put the drinking cup into his brother’s saddlebag. Then someone shouted, “You in that caravan! Indeed you are thieves!
Then, when he had supplied them with their supplies, he placed the drinking-cup in his brother’s saddlebag. Then an announcer called out, “O caravan, most surely you are thieves.”
And when he had equipped them with their equipment he placed the drinking cup in his brother's pack; then a crier cried out, 'O ye caravan! verily, ye are thieves!
And when he had provided them their provision, he put the drinking-cup in his brother’s bag, and then an announcer cried, "O people of the caravan! You are indeed thieves!"
So when he furnished them with their provisions, he placed the drinking cup in the luggage of his brother and then a crier cried out, “O you people of caravans you indeed are thieves.”
And when he had furnished them with their provisions, he put his cup in his brother Benjamin's sack. Then a cryer cried after them saying, O company of travellers, ye are surely thieves
And when he had given them their provisions, he placed the drinking cup in his brother´s pack; then a crier shouted out, "O you in the caravan! Verily, you are thieves!"
And when he had given them their provisions, he hid a drinkingcup in his brother's saddlebag. Then a herald called out after them: 'Cameleers, you are thieves!
And when he had provided them with their provisions, he placed his drinking cup in his brother's camel-pack. Then a crier cried after them, "O travellers! ye are surely thieves."
So at length when (Yusuf) had furnished them forth with their rations, he put the drinhead of state-cup in the shopping bag of his brother. Later on an announcer announced: “O you in the caravan, surely you are indeed thieves.”
So when he equipped them with their food supplies, he laid the drinking cup into their brother’s saddlebag. Again, one who announces announced: O you in the caravan! Truly, you are ones who are thieves.
Finally, after he had provided them with their supplies, he put a goblet into his brother’s saddlebag. [As they were leaving, and at the direction of Joseph,] a herald called out, “O caravan, you are undoubtedly thieves.”
While Joseph was arranging the loading of their provisions, he put the royal drinking cup into his brother’s pack. Later on a crier called out: "O people of the caravan! You must be thieves."
Then, while Joseph was having their provisions loaded, he put his drinking-cup in his brother´s saddlebag. And then a herald cried: "Travellers, you are thieves."
Then when he furnished them with their provision, (some one) placed the drinking-cup in his brother’s bag. Then a crier cried out: O caravan, you are surely thieves
So when he provided them with their provision, he put the drinking cup in his brother’s bag. Then an announcer announced, “O caravan ! you are certainly thieves.”
So when he gave them their provisions, he placed a cup in his brother's bag. Then someone cried out, "O people of the caravan! You are most surely thieves."
So when (Yusuf [Joseph]) had provided them with their material, he placed (the king’s) goblet into his brother’s (Benjamin’s) sack. Later a herald called out: ‘O you men of caravan, (halt;) surely, you (seem to be) thieves.
So when he furnished them with their provisions, he placed the measuring bowl in his brothers bag, then a caller cried out: "O you in the caravan, you are thieves!"
So when he furnished them with their provisions, he placed the measuring bowl in the saddlebag of his brother, then a caller cried out: "O you in the caravan, you are thieves!"
So when he furnished them with their provisions, he placed the measuring bowl in the saddlebag of his brother, then a caller cried out: "O you in the caravan, you are thieves!"
So when he prepared/outfitted/(supplied) them with their preparation/equipment (supplies), he put the cup in his brother's packsaddle, then an announcer/informer, announced/informed: "You, the caravan ,that you are stealing/robbing (E)."
And [later,] when he had provided them with their provisions, he placed the [King's] drinking-cup in his brother's camel-pack. And [as they were leaving the city,] a herald called out: "O you people of the caravan! Verily, you are thieves
Then as soon as he equipped them with their equipment, he placed (Literally: made) the drinking- cup in the saddlebag of his brother. Thereafter a crier announced, (Literally: an announcer announced) "O you (of) the caravan, surely you are indeed thieves!."
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
When he had furnished them with provisions, he placed the King's drinking cup in his own brother's baggage. Then someone shouted, "People of the caravan, you are thieves!"
Later, when he equipped them with their provisions, he placed the bowl in the camel-pack of his brother. Then, an announcer shouted out, .O people of the caravan, you are thieves
When he had furnished them with their food supplies, he put his golden chalice in the saddlebag of his brother. Then a crier cried out: " O’ you in the caravan, you are absolutely thieves!”
Then, as he packed their luggage for departure, he hid the peg in his brother´s baggage. (When the caravan departed), the announcer called, "Oh you people of the caravan! You are thieves!"
And when he had furnished them with their food supplies, he put his golden chalice in the saddlebag of his brother. Then a crier cried out: ‘O’ you in the caravan, you are truly thieves!’
When he was supplying them with their requirement of corn, the attendants, who were instructed earlier, put the king's cup in his brother Benjamin's saddle-bag. As all of them started to journey homeward, an announcer declared larceny; he said: "O you travellers, you are thieves."
After giving their provisions, he placed a drinking cup in his brother’s saddlebag, then a herald called out: “people of the caravan, you are thieves.”
When Joseph had provided them with supplies, he slipped the royal cup into his brother’s bag. Then a herald cried, “O people of the caravan! You must be thieves!”
Then when he issued their supplies he placed the drinking cup in his brother´s luggage, then a caller announced: oh you travellers, you are thieves.
And when he had provided them with their provisions, he hid a drinking-cup in his brother‘s pack. Then a crier called: ‘Travellers, you are surely thieves!‘
When he provided them with their provisions, he placed the drinking cup in his brother's bag, then an announcer announced: "The owners of this caravan are thieves."
Turning towards the man and his companions, [the brothers] asked, "What are you missing?"
[Later,] when he had provided them with their provisions, he placed the [king’s] drinking-cup in his brother’s camel-pack. As [they were leaving the town,] a watchman called out, “People of the caravan, you are thieves.”
So, when he equipped them with their equipment, he set up the drinking-cup in his brother’s saddlebag. Then an announcer called out, “O animal-riders! you are thieves.”
Then, when he provided them with their provisions, he put the drinking cup into his brother's saddle- bag. Then a herald shouted: 'O you men of the caravan! You are certainly thieves!
And when he had given them their provisions, he placed the [King's] drinking- cup in his brother's camel-pack. Then an announcer called out: 'You people of the caravan! You are surely thieves.'
As the camels were loading, one of the brothers hid the drinking-cup in Benjamin's saddlebag (12:77), (12:83), (12:89). Then a caller cried, "O Camel-riders! You are thieves!" (The Qur'an here corrects the statement in Genesis that it was Joseph who placed the cup in their pack)
So when he furnished them with their provisions, (someone) placed the drinking cup in his brother's bag. Then a crier cried out: O caravan! you are most surely thieves
And when he had given them their provisions, he put the drinking cup in his brothers saddle-bag. Then a crier cried. 'O ye men of the caravan, you are surely thieves.
And when he had made ready their provisions, he put the drinking cup into his brother’s saddlebag. Then a herald cried out, “O you men of the caravan! Truly you are thieves!
At the end, after he gave them the provisions (suitable) for them, he put the drinking cup into his brother’s saddle-bag. Then (one of) the announcers shouted: "O you (in) the Caravan! Surely! Without doubt, you are thieves!"
As he prepared their provisions, he discreetly placed the royal goblet in his brother’s saddlebag. Then a herald shouted, “O people of the caravan! You are surely thieves!”
Then, when he provided them with their provisions, he placed the drinking-cup in his brother's saddlebag. Then an announcer called out, 'O people of the caravan, you are thieves.'
So when he had furnished them with their supplies, he put the [gold measuring] bowl into the bag of his brother. Then an announcer called out, "O caravan, indeed you are thieves."
And when he had equipped them with their equipment he placed the drinking cup in his brother's pack; then an announcer announced, 'O caravan! Indeed you surely are thieves.'
At length when he had furnished them forth with provisions (suitable) for them, he put the drinking cup into his brother's saddle-bag. Then shouted out a crier: "O ye (in) the caravan! behold! ye are thieves, without doubt!"
At length when he had furnished them forth with provisions (suitable) for them, he put the drinking cup into his brother's saddle-bag. Then shouted out a crier: "O ye (in) the caravan! behold! ye are thieves, without doubt!"
قَالُوا۟ وَأَقۡبَلُوا۟ عَلَیۡهِم مَّاذَا تَفۡقِدُونَ ٧١
and they turned and said, ‘What have you lost?’
They said turning towards them: “What is it that you have lost?”
They said while they turned toward them: what is it that ye miss
They turned to them and asked: "What is it you have lost?"
They turned them and asked, “What is missing?”
They turned to them and said, ´What are you missing?´
They said, as they turned towards them, ‘What are you missing?’
They said, turning towards them (the herald and his companions): "What is it that you are missing?"
They (- men of the caravan) said turning towards them (- the heralds), `What is it that you are missing?
They said, turning to them, 'What is it that you are missing?
They said while turning around to them: “What do you miss?”
Turning back, they asked: “What is lost?”
They said turning towards them, “What is it you miss?
They said as they came towards them, “What are you missing?”
They said, approaching them, 'What is it that ye miss?
They answered and turned towards them, "What is it you cannot find?"
And they said turning towards them, “What is it that you are missing?”
They said, -- and turned back unto them, -- what is it that ye miss
They said, turning to them, "What is it that you miss?"
They turned back and asked: 'What have you lost?
They turned back to them and said, "What is that ye miss?"
(The brethren) said while they came closer to them (i.e., to the staff-members): “What is that which you misplace and (then) search?”
They said coming forward: What is it that you are missing?
They turned to ask, “What are you missing?”
They turned back and asked: "What have you lost?"
Turning back they asked: "What have you lost?"
They said, while they turned towards them: What is it that you miss
They said, while facing them, “What is it that you miss?”
Joseph's brothers in the caravan came forward and asked, "What is it that you find missing?"
They turned towards them and said: ‘What have you found missing?
They said, while coming towards him: "What is it you are missing"
They said, while coming towards them: "What is it you are missing?"
They said, while coming towards them: "What is it you are missing?"
They said, and they approached/came on (to) them: "What (are) you losing/missing ?"
Turning towards the herald and his companions, the brothers asked: "What is it that you miss?"
They said (as) they came forward to them, "What is (it) that you are missing?"
They cried, coming toward them: What is it ye have lost
Joseph's brothers turned around and asked, "What is missing?"
Turning towards them, they said, .What are you missing?
They said while they were approaching them, "What is it that you are missing?"
They came forward and asked, "What have you lost?"
They said while they were approaching them, ‘What is it that you are missing?’
The brothers turned back and asked: "What is it that you have lost"
“What have you lost?” The brothers said, as they turned to face them.
They asked, turning back, “What have you lost?”
They said, whilst they approached them: what are you missing?
They turned back to them, and said: ‘What have you lost?‘
They said, as they came towards them, "What did you lose?"
They answered, "We are missing the king's cup, and he who produces it will receive a camel-load [of grain as a reward]. I [Joseph
Turning towards the man and his companions, [the brothers] asked, “What are you missing?”
They said, and they approached them, “What are you missing?”
They said, while turning to them: 'What is it that you have lost
Turning back towards them, they said: 'What is it that you have lost?'
They said, coming towards them, "What is it that you have lost?"
They said while they were facing them: What is it that you miss
They said, turning around towards them, `What is that you miss?
Turning toward them, they said, “What are you missing?
They (the brothers) said, turning towards them: "What is it that you miss?"
Upon being summoned, they were asked, “What did you miss?”
They said, as they came towards them, 'What are you missing?'
They said while approaching them, "What is it you are missing?"
They said approaching them, 'What is it that you miss?'
They said, turning towards them: "What is it that ye miss?"
They said, turning towards them: "What is it that ye miss?"
قَالُوا۟ نَفۡقِدُ صُوَاعَ ٱلۡمَلِكِ وَلِمَن جَاۤءَ بِهِۦ حِمۡلُ بَعِیرࣲ وَأَنَا۠ بِهِۦ زَعِیمࣱ ٧٢
They replied, ‘The king’s drinking-cup is missing,’ and, ‘Whoever returns it will get a camel-load [of grain],’ and, ‘I give you my word.’
They said: “We have lost the (golden) bowl of the king and for him who produces it (is the reward of) a load of camel; and I will be bound by it.”
They said: we miss the king's cup; and for him who bringeth it shall be a camel-load; and thereof I am a guarantor
"We cannot find the master's goblet. Whoever comes up with it will be given a camel-load of grain; I vouch for it."
They said, “The water cup of the king is missing... He who finds it will be rewarded a camel’s load... I am the guarantor of this award.”
They said, ´We´re missing the goblet of the king. The man who brings it will get a camel´s load. Regarding that I stand as guarantor.´
They said, ‘We miss the king’s goblet.’ ‘Whoever brings it shall have a camel-load [of grain],’ [said the steward], ‘I will guarantee that.’
They said: "We are missing the king’s goblet, and whoever brings it shall receive a camel-load (as reward)." (And the herald added:) "I have pledged myself to recovering it."
They said, `We find the king's measuring vessel missing' and (added), `Whoever restores it shall receive a camel-load (of corn as a reward),' (and one of them said), `I am surely responsible for it.
They said, 'We are missing the king's goblet. Whoever brings it shall receive a camel's load; that I guarantee.
They said: “We are missing king’s cup, and for anyone who brings it there is a camel load (of supplies), and I am its guarantor.”
The royal servants said: “The royal cup is lost.” Then their supervisor said: “Whoever returns it, will get an extra camel-load of grain; I personally guarantee this.”
They said, “We miss the great goblet of the king. For him who produces it, is a camel’s load. I will be bound by it.
They said, “We are missing the king’s goblet. And whoever comes up with it will have a camel-load, and I guarantee it.”
Said they, 'We miss the goblet of the king, and whoso brings it shall have a camel-load, and I am guarantee thereof.
They said, "We cannot find the king’s cup, and for him who brings it is a camel-load, and I am its guarantor."
They said, “We are missing the cup of the king and for him who brings it, there is the reward of a camel load and I give my solemn word for it.”
They answered, we miss the prince's cup: And unto him who shall produce it, shall be given a camel's load of corn; and I will be surety for the same
Said they, "We miss the goblet of the king, and whoever brings it shall have a camel-load, and I will be bound by it (the promise)."
'We are missing the goblet of the king, ' he replied. 'Whosoever restores it shall have a camelload, that I guarantee.
"We miss," said they, "the prince's cup. For him who shall restore it, a camel's load of corn! I pledge myself for it."
They said: “We misplace and search the drinhead of state-cup of the head of state; and for him who comes with it (is the reward of) a camel-load.” (Now Yusuf himself said): “And I am that who gives a surety for this (reward).”
They said: We are missing the king’s drinking cup and for him who brought it about is a camel’s load and I am the guarantor for it.
(The soldiers) said, “We are missing the king’s goblet.” [The herald said,] “I will give a camel’s load [of grain] to whoever produces it. I guarantee it.”
The royal servants said: "We have lost the King’s drinking cup. (The leader of the royal servants added) and the one who brings it, will be awarded a camel-load of corn, I guarantee it."
The officials said: "We have lost the king´s cup." (And their chief added): "He who brings it shall have a camel-load of provisions, I guarantee that."
They said: We miss the king’s drinking-cup, and he who brings it shall have a camel-load, and I m responsible for it
They said, “We miss the king’s drinking cup and he who brings it will have a camel load and I am responsible for it.”
Joseph's men replied, "We find the king's cup missing, and he, who comes up with it, shall get a camel-load of extra grains." And Joseph added, "I am guarantor of this."
They (the servants of the king’s court) said: ‘We are missing the royal goblet, and the man who brings it (after searching) will get a camel’s load of grain as reward and I pledge myself for it.
He said: "We are missing the measuring bowl of the King, and for whomever can produce it, we will give a camel's load, and I will be bound by this."
They said: "We are missing the measuring bowl of the king, and whoever can produce it, will be given the load of a camel; and I will be bound by this."
They said: "We are missing the measuring bowl of the king, and whoever can produce it, will be given the load of a camel; and I will be bound by this."
They said: "We miss/fail to find the king's cup , and to who (E) came with it a (transport) camel's load , and I am with it a leader/grantor."
They answered: "We miss the King's goblet; and he who produces it shall receive a camel-load [of grain as reward]!" And [the herald added:] "I pledge myself to this _ [promise]!"
They said, "We are missing the king's tumbler; and whoever comes up with it shall have a camel's burden; and for that I am a (sure) guarantor."
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
They were told, "The King's drinking cup is missing and whoever brings it will receive a camel's load of grain. I promise you that"
They said, .We are missing the measuring-bowl of the king, and whoever brings it back shall deserve a camel-load, and I stand surety for it
They said: "We have lost the golden chalice of the king. As for the one who brings it will receive a load of a camel (as a reward). I guarantee that. “
"The king´s peg is missing!" they said, "A reward of a camel load of grain has been announced (for its recovery). We are the guarantors of that peg!"
They said: ‘We have lost the golden chalice of the king. As for the one who brings it will receive a load of a camel (as a reward). I guarantee that’.
The attendants said: "We lost the king's cup, and we promise to reward whoever finds it a camel's load of corn", and, said the foreman, "I am, to this effect, the guarantor."
“We have lost the King’s measuring bowl,” they said, “and whoever brings it back will get an extra camel-load; I guarantee it.”
The herald ˹along with the guards˺ replied, “We have lost the King’s measuring cup. And whoever brings it will be awarded a camel-load ˹of grain˺. I guarantee it.”
They said: we are missing the king´s measuring cup, and whoever brings it will have a camel´s load, and I am going to claim it.
We miss the King‘s drinking-cup,‘ they said. ‘He that brings it shall have a camel-load. I pledge my word for it.‘
They said, "We lost the king's cup. Anyone who returns it will receive an extra camel-load; I personally guarantee this."
pledge myself to this [promise]."
They answered, “We are missing the king’s cup, and he who produces it will receive a camel-load [of grain as a reward]. I [Joseph) pledge myself to this.”
They said, “We are missing the king’s cup. And whoever brings with it, will have a camel-measure; and I am with it a claimer.”
They said: 'We have lost ?the king's cup, and whoever brings it shall receive( the reward of)a camel- load, and I guarantee it'.
'We have lost the King's goblet,' they answered. 'Whoever brings it shall have a camel-load [of grain as a reward]. I pledge my word for it.'
They said, "We have lost the King's cup, and whoever produces it shall have an extra camel-load, and I (the chief royal servant) guarantee that."
They said: We miss the king's drinking cup, and he who shall bring it shall have a camel-load and I am responsible for it
They replied, `We miss the King's measuring-vessel and whoso brings it shall have a camel-load of corn and I am surety for it.
They said, “We are missing the goblet of the king.” “For whosoever brings it forth, there shall be a camel-load. I shall be its guarantor.
They said: "We miss the great drinking cup of the king; For him who produces it, is (the reward of) a camel load (of grain); I will be bound by it."
“We lost the king’s goblet,” they replied. “Whoever brings it will receive a camel-load, and I guarantee it.”
They said, 'We are missing the king's goblet. Whoever brings it will have a camel-load; and I personally guarantee it.'
They said, "We are missing the measure of the king. And for he who produces it is [the reward of] a camel's load, and I am responsible for it."
They said, 'We miss the goblet of the king, and whoever brings it shall have a camel-load, and I am guarantee thereof.'
They said: "We miss the great beaker of the king; for him who produces it, is (the reward of) a camel load; I will be bound by it."
They said: "We miss the great beaker of the king; for him who produces it, is (the reward of) a camel load; I will be bound by it."
قَالُوا۟ تَٱللَّهِ لَقَدۡ عَلِمۡتُم مَّا جِئۡنَا لِنُفۡسِدَ فِی ٱلۡأَرۡضِ وَمَا كُنَّا سَـٰرِقِینَ ٧٣
They said, ‘By God! You must know that we did not come to make mischief in your land: we are no thieves.’
They said: “By Allah! Indeed you know that we came not to make mischief in the land, and we are not thieves!”
They said: by Allah! assuredly ye know that we came not to work corruption in the land, nor we have been thieves
They said: "We swear by God. You know we did not come to commit any crime in the land, nor are we thieves."
(The brothers) said, “By Allah (i.e. a type of vow connoting astonishment)! You certainly know we have not come here to cause corruption... And we are not thieves.”
They said, ´By Allah, you know we did not come to corrupt the land and that we are not thieves.´
They said, ‘By Allah! You certainly know that we did not come to make trouble in this country, and we are not thieves.’
They (the brothers) said: "By God! Certainly you know well that we did not come to provoke disorder and corruption in this land, and we have never been thieves!"
They replied, `By Allah, you know well that we did not come to commit mischief in this country, nor are we (professional) thieves.
'By God,' they said, 'you know well that we came not to work corruption in the land. We are not robbers.
They said: “By God, you have certainly known that we did not come to commit corruption in the land, and we are not thieves.”
The brothers said: “You know very well, and we take God as our witness, that we have not come here to do mischief and that we are not thieves.”
The brothers said, “By God, you know full well that we did not come to commit crimes in the land, and that we are not thieves.
They said, “(We swear) by Allah, youpl have most surely known that we did not come to spread corruption in the land, and never have we been thieves.”
They said, 'By God! Ye knew we came not to do evil in the land, and that we were not thieves.
They said, "By Allah, you know very well that we did not come here to cause turmoil in the land, and nor are we thieves!"
They said, “By Allah you do well know that we have not come to do corruption in the land and that we are not thieves.”
Joseph's brethren replied, by God, ye do well know, that we come not to act corruptly in the land, neither are we thieves
They said, "By Allah! You knew we came not to do evil in the land, and that we were not thieves."
'By Allah, ' they said, 'you know we did not come to do evil in this land. We are not thieves.
They said, "By God! ye know certainly that we came not to do wrong in the land and we have not been thieves."
(The brethren) said: “Allah be Witness! Indeed, you people knew that we have not come that we make mischief in the land, and we are not thieves.”
They said: By God, certainly, you knew we drew not near making corruption in the region. And we had not been ones who are thieves.
(The brothers) said, “Consider Allah! You know that we did not come to this land to cause trouble. We are not thieves.”
Joseph’s brothers said: "By Allah! You should know, by our behavior during our stay here, that we did not come here to make mischief in the land and we are no thieves."
They said: "By Allah, you certainly know that we did not come to act corruptly in this land, nor are we those who steal."
They said: By Allah! You know for certain that we have not come to make mischief in the land, and we are not thieves
They said, “By Allah, you know for certain that we have not come to cause corruption in the land and we are not thieves.”
Joseph's brothers said, "By Allah! You know for certain that we have not come to make mischief in the land, and we are not thieves."
They said: ‘By Allah, indeed you know well we have not come (here to commit some crime) and create mischief in the land, nor are we thieves.
They said: "By God, you know we did not come to cause corruption in the land, and we are no thieves!"
They said: "By God, you know we have not come to cause corruption in the land, and we are not thieves!"
They said: "By God, you know we have not come to cause corruption in the land, and we are not thieves!"
They said: "By God, you had known we did not come to corrupt in the land/Earth and we were not stealing/robbing."
Said [the brothers]: "By God! Well do you know that we have not come to commit deeds of corruption in this land, and that we have not been thieving!"
They said, "By (The Arabic here is at-llahi, which is a stronger oath than the usual we-llahi) Allah, indeed you already know that in no way have we come to corrupt in the land and in no way are we thieves."
They said: By Allah, well ye know we came not to do evil in the land, and are no thieves
Joseph's brothers said, "We swear by God, as you know, that we have not come to spread evil in the land and that we have not committed any theft."
They said, .We swear by Allah, you know, we did not come to make mischief in the land, nor have we ever been thieves
They said: "By Allâh! Verily, you know well that we came not to spread corruption in the land. We are not thieves!"
They said, "By Allah, you know us. We have not come to make trouble in the land! We are not thieves!"
They said: ‘By Allâh! Verily, you know well that we did not come to spread corruption in the land. We are not thieves!’
The brothers said: "By Allah! you people know that we did not come here to cause mischief or create discord, nor are we disposed to such conduct."
“By Allah,” they said, “you know that we didn’t come to make trouble in the land, nor are we thieves.”
Joseph’s brothers replied, “By Allah! You know well that we did not come to cause trouble in the land, nor are we thieves.”
They said: by Allah, you know that we did not come to cause corruption on earth and that we are not thieves.
In God‘s name,‘ they said, ‘you know we did not come to do evil in the land. We are no thieves.‘
They said, "By GOD, you know full well that we did not come here to commit evil, nor are we thieves."
[The brothers] said, "By God, you must know that we have not come to commit corrupt deeds in this land, and that we have not been stealing."
[The brothers] said, “By God, you must know that we have not come to commit corrupt deeds in this land and that we have not been stealing.”
They said, “By Allah, you already know we did not come to spoil the earth, and we are not thieves.”
They said: 'By Allah! You know well(that)we have not come to make mischief in the land, and we are not thieves'.
They said: 'By God, you know that we have not come to commit any evil deed in this land, and that we are no thieves.'
They explained, "By God! Well you know that we did not come here to create mischief in the land, and we are no thieves."
They said: By Allah! you know for certain that we have not come to make mischief in the land, and we are not thieves
They answered, `By ALLAH, you know well that we came not to make mischief in the land, and we are not thieves.
They said, “By God, you certainly know that we came not to work corruption in the land, and we are not thieves.
(The brothers) said: "By Allah! Indeed you know well that we did not come to make mischief in the land, and we are not thieves!"
They responded, “By God, you surely know that we didn’t come to cause disorder in the land, and we aren’t thieves.”
They said, 'By God, you know we did not come to cause trouble in the land, and we are not thieves.'
They said, "By Allah , you have certainly known that we did not come to cause corruption in the land, and we have not been thieves."
They said, 'By God, surely, certainly you knew we came not to do evil in the land, and we are not thieves.'
(The brothers) said: "By God! well ye know that we came not to make mischief in the land, and we are no thieves!"
(The brothers) said: "By Allah! well ye know that we came not to make mischief in the land, and we are no thieves!"
قَالُوا۟ فَمَا جَزَ ٰۤؤُهُۥۤ إِن كُنتُمۡ كَـٰذِبِینَ ٧٤
They asked them, ‘And if we find that you are lying, what penalty shall we apply to you?’
They (Joseph’s people) said: “What then should be the penalty of him, if you are liars?”
They said: what shall be the meed of him, if ye are found liars
"What should be the punishment," they were asked, "in case you are liars?"
(The Egyptians) said, “What will be the recompense if you are lying?”
They said, ´What is the reparation for it if it in fact transpires that you are liars?´
They said, ‘What shall be its requital if you [prove to] be lying?’
They said: "What, then, shall be the penalty for it if you are proved liars?"
They (- the Egyptians) said, `What shall be the punishment for this (theft) if you are (proved to be) liars?
They said, 'And what shall be its recompense if you are liars?
They said: “Then what is its punishment, if you are liars?”
The servants asked: “Tell us, what shall be your punishment, if you are proven to be guilty?”
They said, “What then will be the penalty for this if you are proved to have lied?
They said, “What shall be his repayment, if youpl are lying?”
They said, 'And what shall be the recompense thereof if ye be liars?
They said, "And what shall be the punishment for it, if you are liars?"
And they [Joseph’s servants] said. “What then would be the requital for it if you were proved to be liars.”
The Egyptians said, what shall be the reward of him, who shall appear to have stolen the cup, if ye be found liars
They said, "And what shall be the penalty thereof if you prove to be liars?"
They said: 'What shall be the recompense, if you prove to be lying?
"What," said the Egyptians, "shall be the recompense of him who hath stolen it, if ye be found liars?"
They (Yusuf’s men) said: “So what should be the punishment for that (theft) if you are (proved to be) liars?”
They said: What, then, will be the recompense for him if you had been ones who lie?
(The soldiers) said, “What should be your punishment if you are shown to be liars?”
The royal servants said: "What should be the punishment of the thief, if you are liars?"
The officials said: "If you are lying, what will be the penalty for him who has stolen?"
They said: But what is the penalty for this, if you are liars
They said, “Then what should be the penalty for it if you are liars?”
The men asked, "But what should be the punishment for this, if you happen to be lying?"
They (the servants) said: ‘(Decide for yourselves) what the punishment (of the thief) should be if you turn out to be liars.
He said: "What shall be the punishment, if you are not truthful"
They said: "What shall be the punishment, if you are not truthful?"
They said: "What shall be the punishment, if you are liars?"
They said: "So what (is) his reward if you were lying/denying ?"
[The Egyptians] said: "But what shall be the requital of this [deed] if you are [proved to be] liars?"
They said, "Then what shall be the recompense of this, in case you are liars."
They said: And what shall be the penalty for it, if ye prove liars
The Egyptians said, "What do you suggest should be the punishment for the thief, if it is proved that you are lying?"
They said, .What is the punishment, if you are liars?
(The Egyptians) said: "What then will be the penalty of him, if you are liars?”
He said, "So what should be the punishment of the thief, if you are lying?"
(The Egyptians) said: ‘What then will be the penalty of him, if you are ( proved to be) liars?’
The attendants said: "What penalty then shall be incurred on him who is found guilty of theft if it be established that you are lying!"
They said, “What is the penalty, if you are lying?”
Joseph’s men asked, “What should be the price for theft, if you are lying?”
They said: and what is the punishment if you are lying?
They said: ‘What punishment shall be his, if you prove to be lying?‘
They said, "What is the punishment for the thief, if you are liars?"
[The Egyptians] said, "What will be the penalty for this [deed] if you are [proved to be] liars?"
[The Egyptians] said, “What will be the penalty for this [deed] if you are [proved to be] liars?”
They said, “What shall be his penalty, if you are liars.?”
They said: 'What is the penalty thereof, if you are liars
[The Egyptians] said: 'But what shall be the punishment for this deed, if you are proved to be lying?'
The callers asked, "What shall be the penalty for it if you prove liars?"
They said: But what shall be the requital of this, if you are liars
They said, `What then shall be the punishment for it, if you are found to be liars?
They said, “And what will be the recompense for it if you be liars?
(The Egyptians) said: "Then what will be the penalty for this, if you are (shown) to have lied?"
They were further asked, “What should be his penalty if you are proven to be lying?”
They said, 'What shall be his punishment, if you are lying?'
The accusers said, "Then what would be its recompense if you should be liars?"
They said, 'And what shall be its recompense if you are liars?'
(The Egyptians) said: "What then shall be the penalty of this, if ye are (proved) to have lied?"
(The Egyptians) said: "What then shall be the penalty of this, if ye are (proved) to have lied?"
قَالُوا۟ جَزَ ٰۤؤُهُۥ مَن وُجِدَ فِی رَحۡلِهِۦ فَهُوَ جَزَ ٰۤؤُهُۥۚ كَذَ ٰلِكَ نَجۡزِی ٱلظَّـٰلِمِینَ ٧٥
and they answered, ‘The penalty will be [the enslavement of] the person in whose bag the cup is found: this is how we punish wrongdoers.’
They (Joseph’s brothers) replied: “His penalty should be he, in whose bag it is found, and then it is his punishment. Thus we punish the wrongdoers!”
They said: his meed shall be that he, in whose pack it is found, shall himself be recompense thereof. Thus we reccmpense the wrong- doers
"The punishment for that (should be)," they said, "that he in whose luggage it is found should be held as punishment. This is how we repay the wrong-doers."
(The brothers) said, “Its recompense will be that in whose bag the water cup is found (the owner of the bag) shall be arrested... Thus do we recompense the wrongdoers!”
They said, ´Its reparation shall be him in the saddlebags of whom it is discovered. With us that is how wrongdoers are repaid.´
They said, ‘The requital for it shall be that he in whose saddlebag it is found shall give himself over as its requital. Thus do we requite the wrongdoers.’
They said: "The penalty for it is: the (freedom of the) one in whose saddlebag it is found is the penalty for it. That is how we recompense the wrongdoers (who steal)."
They replied, `The punishment for this is that he in whose saddle-bag this (vessel) is found shall himself be the penalty for it (and so he himself shall be confiscated as its forfeit). This is how we punish the wrong doers.
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.
They said: “Its punishment, for whomever that it is found in his saddlebag, is himself (becoming a slave) as punishment, that is how we punish the wrongdoers.”
The brothers replied: “If the cup is found in anybody’s bag, he would be yours as a slave. This is the way that we punish the thief.”
They said, “The penalty should be that he in whose saddle-bag it is found should be held to pay for the crime. This is how we punish criminals.
They said, “The repayment should be that he in whose saddlebag it is found, he himself is the repayment. Thus we repay the unjust ones.”
They said, 'The recompense thereof is he in whose pack it is found - he shall be the recompense thereof; thus do we recompense the unjust.
They said, "The punishment for it is that he in whose bag it shall be found, shall himself become a slave for it; this is how we punish the unjust."
They said, “The requital for it is that whoever in whose luggage it is found, he himself will be the price for it. Thus do we requite those who do wrong.”
Joseph's brethren answered, as to the reward of him, in whose sack it shall be found, let him become a bondman in satisfaction for the same: Thus do we reward the unjust, who are guilty of theft
They said, "The recompense thereof is he in whose pack it is found - he shall be the recompense (atonement) thereof (as a bondsman); thus do we recompense the unjust."
They replied: 'Its recompense in whosoever's saddle bag it is found, he shall be its recompense. As such we punish the harmdoers.
They said, "That he in whose camel-pack it shall be found be given up to you in satisfaction for it. Thus recompense we the unjust."
They (the brethren) said: “The punishment for it — he in whose shopping bag it is found, so he is (the) ransome for it . Thus we punish the wrong-doers.”
They said: The recompense for it will be that he in whose saddlebag it was located will be the recompense. Thus, we give recompense to the ones who are unjust.
They said, “The punishment should be for the one in whose saddlebag (the goblet) is found. He should be its recompense. Thus we punish criminals.”
They replied: "The punishment of he in whose pack you find the royal cup will be to make him your bondsman, that’s how we punish wrongdoers."
They replied: "He in whose saddlebag the cup is found, he himself shall be its recompense." Thus do we punish the wrong-doers
They said: The penalty for this -- the person in whose bag it is found, he himself is the penalty for it. Thus do we punish the wrongdoers
They said, “The penalty for it (is that), he in whose bag it is found, he (himself will receive) the penalty for it, thus do we penalize the unjust.”
The brothers said, "The punishment for this is that the person in whose bag it is found shall himself suffer it. Thus we do punish the wrongdoers."
They said: ‘Its penalty will be that the one from whose sack (the goblet) is found, he himself will be its penalty (i.e., he should be held in retribution). That is how we punish the wrongdoers.
They said: "The punishment is that whomever it is found in his bags, then to compensate is his punishment. It is such that we punish the wicked."
They said: "The punishment is that he in whose saddlebag it is found will himself serve as the punishment. It is so that we punish the wicked."
They said: "The punishment is that he in whose saddlebag it is found will himself serve as the punishment. It is so that we punish the wicked."
They said: "His reward whom (it) is found in his packsaddle, so it is his reward ." As/like that We reimburse the unjust/oppressive
[The brothers] replied: "Its requital? He in whose camel-pack [the cup] is found-he shall be [enslaved as] a requital thereof! Thus do we [ourselves] requite the doers of [such] wrong
They said, "The recompense for this (is that) he in whomever?s saddlebag (the tumbler) is found, then he shall be its recompense. Thus we recompense the unjust."
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
Joseph's brothers replied, "In whosoever baggage it is found, that person will be your bondsman. Thus is the punishment of the unjust."
They said, .Its punishment? The one in whose saddlebag it is found shall himself be the punishment. This is how we punish the wrongdoers
They said: "The penalty is that he in whose saddlebag the chalice is found, he will be held (as bondsman). This is how we chastise those who are grossly unfair and morally wrong ( in our law).”
They said, "He, in whose baggage the stolen goods is found, should be arrested and kept along with the goods. That is how we punish the transgressors!"
They said: ‘The penalty is that he in whose saddlebag the chalice is found, he will be held (as bondsman). This is how we chastise those who indulge in wrongdoing.”
-Being sure of their innocence-, the brothers said: "He who is found guilty of theft shall have to pay for it or else be the property of the state, and it serves him right; for thus do we treat (in Jewish Can'an) the wrongful of actions."
“In whoever’s saddlebag the measuring bowl is found will have to give himself up and become a slave,” the brothers said, “that is how we punish wrongdoers.”
Joseph’s brothers responded, “The price will be ˹the enslavement of˺ the one in whose bag the cup is found. That is how we punish the wrongdoers.”
They said: the punishment is that whoever it is found in his luggage, he will be the punishment, this is how we punish the wrongdoers.
They said: ‘He in whose pack the cup is found shall penalize himself for what he did. Thus do we punish the wrongdoers.‘
They said, "The punishment, if it is found in his bag, is that the thief belongs to you. We thus punish the guilty."
[The brothers] replied, "The penalty will be [the enslavement of] the person in whose bag the cup is found: this is how we punish wrongdoers."
[The brothers] replied, “The penalty will be [the enslavement of] the person in whose bag the cup is found: this is how we punish wrongdoers.”
They said, “His penalty, whoever was found in his saddlebag: so, it will be his penalty. And thus, we penalize the oppressors.”
They said: 'The penalty thereof is that he in whose bag it is found shall himself be(held as bondsman)in penalty for it. Thus do we punish the unjust'.
They replied: 'He in whose camel-pack it is found shall be enslaved in punishment for it. Thus do we punish the wrongdoers.'
The brothers replied, "The penalty for it! He in whose bag the cup is found he shall be the penalty for it. (The thief belongs to you). Thus we requite the doers of such wrong (in our land)."
They said: The requital of this is that the person in whose bag it is found shall himself be (held for) the satisfaction thereof; thus do we punish the wrongdoers
They replied, `The punishment for it - he in whose saddle-bag it is found shall himself be the penalty for it. Thus do we punish the wrongdoers.
They said, “Its recompense will be that he in whose saddlebag it is found—he himself shall be its recompense. Thus do we recompense the wrongdoers.
They said: "The penalty should be that he in whose saddle-bag it (the drinking cup) is found, should be held to make up for the (crime). It is like this that we punish the wrongdoers!"
They replied, “His penalty—if it’s found in his bag—will be that he will become yours. This is how we penalize the wrongdoers.”
They said, 'His punishment, if it is found in his bag: he will belong to you. Thus we penalize the guilty.'
[The brothers] said, "Its recompense is that he in whose bag it is found - he [himself] will be its recompense. Thus do we recompense the wrongdoers."
They said, 'Its recompense is he in whose pack it is found, then he shall be its recompense; thus we recompense the wrongdoers.'
They said: "The penalty should be that he in whose saddle-bag it is found, should be held (as bondman) to atone for the (crime). Thus it is we punish the wrong- doers!"
They said: "The penalty should be that he in whose saddle-bag it is found, should be held (as bondman) to atone for the (crime). Thus it is we punish the wrong-doers!"
فَبَدَأَ بِأَوۡعِیَتِهِمۡ قَبۡلَ وِعَاۤءِ أَخِیهِ ثُمَّ ٱسۡتَخۡرَجَهَا مِن وِعَاۤءِ أَخِیهِۚ كَذَ ٰلِكَ كِدۡنَا لِیُوسُفَۖ مَا كَانَ لِیَأۡخُذَ أَخَاهُ فِی دِینِ ٱلۡمَلِكِ إِلَّاۤ أَن یَشَاۤءَ ٱللَّهُۚ نَرۡفَعُ دَرَجَـٰتࣲ مَّن نَّشَاۤءُۗ وَفَوۡقَ كُلِّ ذِی عِلۡمٍ عَلِیمࣱ ٧٦
[Joseph] began by searching their bags, then his brother’s, and he pulled it out from his brother’s bag. In this way We devised a plan for Joseph- if God had not willed it so, he could not have detained his brother as a penalty under the king’s law- We raise the rank of whoever We will. Above everyone who has knowledge there is the One who is all knowing
So he (Joseph) began to search their bags before the bag of his brother (Benjamin). Then he brought it out of his brother’s bag. Thus We did plan for Joseph. He could not take his brother by the law of the king, except that Allah willed it. We raise to degrees whom We will, but over all those endowed with knowledge is the All-knower (Allah).
Then he began with their sacks before the sack of his brother; then he brought it forth from his brothers sack. In this wise We contrived for Yusuf. He was not one to take his brother by the law of the king, except that Allah willed. We exalt in degrees whomsoever We will, and above every knowing one is a Knower
So he searched their saddle-bags before his brother's, then produced the cup from his brother's bag. That is how We planned an excuse for Joseph, for under the law of the king he could not detain his brother unless God so willed. We raise the status of whom We please. Over every man of knowledge there is one more knowing
Upon this (Joseph) started searching, he began with the other bags before his brother’s bag... Then he found (the water cup) in his brother’s bag and took it out... Thus We progressed (the events) in favor of Joseph. For he could not have taken his brother within the religion of the king (based on the regulations of the King) except if Allah willed... We increase in knowledge whom We will. But over every possessor of knowledge there is One who knows all.
He started with their bags before his brother´s. and then produced it from his brother´s bag. In that way We devised a cunning scheme for Yusuf. He could not have held his brother according to the statutes of the King — only because Allah had willed it so. We raise the rank of anyone We will. Over everyone with knowledge is a Knower.
Then he began with their sacks, before [opening] his brother’s sack. Then he took it out from his brother’s sack. Thus did We devise for Joseph’s sake. He could not have held his brother under the king’s law unless Allah willed [otherwise]. We raise in rank whomever We please, and above every man of knowledge is One who knows best
(So they were brought back before Joseph to be searched.) He began with their sacks before his brother’s sack; and then he brought the drinking-cup out of his brother’s sack. In this way We made an arrangement for Joseph. Under the king’s law, he could not have detained his brother, had not God so willed. Whomsoever We will, We raise in ranks. Above every owner of knowledge there is (always) one more knowledgeable (until God Who is the All-Knowing)
Then he (- the king's herald) began (the search) with the sacks of others before (he came to) the sack of his (- Joseph's) brother (Benjamin). (Finding the vessel therein) he brought it out of his brother's sack. That is how We contrived for Joseph (to keep Benjamin with him, otherwise) he could not have taken his brother according to the king's law. Yet it came about as Allah willed. We raise in degrees (of rank) whomsoever We will. And over and above every possessor of knowledge there is One (Almighty God), Who is All Knowing
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
So, he began with their sacks before his brother’s sack, then he brought it out of his brother’s sack. That is how We planned for Joseph. He was not going to take his brother according to the king’s law unless that God had wanted. We raise ranks of anyone We want. And above all (those) having knowledge is a (more) knowledgeable one.
Joseph then started to search his (step) brothers’ loads first, before searching his brother’s bag. Then he took the cup out from the pack of his brother (Benjamin.) This is how I helped Joseph to complete his plan in order to be able to keep his brother with him. He could not have kept his brother, if he had applied the law of the land. Yes; it was the will of God. I rais whoever I will to a higher rank; and above every knowledgeable person, there is One All-Knowledgeable Who is above all knowledgeable ones
So he began to search their baggage, then he came to the baggage of his brother, and brought it out of his brother’s bag. We planned this for Joseph. He could not take his brother by the law of the king except that God willed it. We raise in degrees who We please. But over all, endued with knowledge is One, All Knowing
So he began with their bags before his brother's bag, then he extracted it from his brother’s bag. Thus We plotted for Joseph; he could not have seized his brother according to the king’s religion unless Allah wills. We elevate by degrees whomever We so will. For above everyone who has knowledge, there is One who is All-Knowing.
And he began with their sacks before the sacks of his brother; then he drew it forth from his brother's sack. Thus did we devise a stratagem for Joseph. He could not take his brother by the king's religion except God pleased;- we raise the degrees of whomsoever we please, and over every possessor of knowledge is one who knows
So he first searched their bags before his brother’s bag, then removed it from his brother’s bag; this was the plan We had taught Yusuf; he had no right to take his brother by the king’s law, except if Allah wills; We may raise in ranks whomever We will; and above every possessor of knowledge is another scholar
Then he started with their packs before the package of his brother and then he drew it out of the package of his brother. Thus We planned for Joseph. It was not for him to hold his brother according to the law of the king except that Allah willed. Thus We raise in rank whom We please and above every possessor of knowledge, there is one who is more knowledgeable.
Then he began by their sacks, before he searched the sack of his brother; 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, 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
And he began (searching) their sacks before the sacks of his brother; then he drew it forth from his brother´s sack. Thus did We devise a stratagem for Joseph. He could not take his brother by the king´s law unless Allah willed. We raise by d
He searched their bags before his brother's and then took out the goblet from his brother's bag. As such We directed Joseph. By the king's law he had no right to seize his brother unless Allah willed otherwise. We raise whom We will in rank; over every knowledgeable person is One who knows
And Joseph began with their sacks, before the sack of his brother, and then from the sack of his brother he drew it out. This stratagem did we suggest to Joseph. By the King's law he had no power to seize his brother, had not God pleased. We uplift into grades of wisdom whom we will. And there is one knowing above every one else endued with knowledge
So, (Yusuf) began (the search) through their bags before the bag of his (real) brother. Then he brought it out of his brother's bag. Thus did We plan for Yusuf. (It) was not (possible for Yusuf) that he may detain his brother under the law (and constitution) of Al-Malik, except when Allah wills it. We raise in ranks whom We think proper. And over all those endued with knowledge is the All-Knowing (Allah)
So he began with their sacks before the sack of his brother. Again, he pulled it out of his brother’s sack. Thus, We contrived for Joseph. He would not have taken his brother into the judgment of the king unless God wills it. We exalt in degree whomever We will, and above all those possessors of knowledge is One Who is Knowing.
The brothers’ saddlebags were searched first, before the saddlebag of (Benjamin). Finally, (the goblet) was found in (Benjamin’s) saddlebag. That is what We planned for Joseph’s sake. By law of the king, (Joseph) could not detain his brother except by Allah’s will. We elevate those whom We please, but over all those with knowledge is the All-knowing.
After this Joseph first began to search the packs of his stepbrothers before the pack of his own brother (Benjamin). Finally he took it out of his brother’s pack. Thus We directed Joseph. He could not seize his brother under the King’s law; but Allah willed otherwise. We exalt in ranks whom We please, He is the One Whose knowledge is far greater than the knowledge of all others
Then Joseph began searching their bags before searching his own brother´s bag. Then he brought forth the drinking-cup from his brother´s bag. Thus did We contrive to support Joseph. He had no right, according to the religion of the king (i.e. the law of Egypt), to take his brother, unless Allah so willed. We exalt whomsoever We will over others by several degrees. And above all those who know is the One Who truly knows
So he began with their sacks before the sack of his brother, then he brought it out from his brother’s sack. Thus did We plan for the sake of Joseph. He could not take his brother under the king’s law, unless Allah pleased. We raise in degree whom We please. And above every one possessed of knowledge is the All-Knowing One
So he began (the search) with their sacks before (searching) the sack of his brother, then he brought out the (cup) from the sack of his brother. Thus did We plot for Yusuf. It was (otherwise) not (possible) for him to retain his brother under the law of the king unless Allah willed. We raise the grades of whom We will, and above every possessor of knowledge there is (the Great) Knower.
So he (Joseph) began the search with their (his step-brothers') packs before searching the pack of his brother, and then he brought it (the king's cup) out from his brother's pack. Thus did We plan a stratagem for the sake of Joseph. He could not legally take and keep his brother with him under the king's laws, unless Allah pleased.We raise the ranks of whomsoever We please. And over every person of knowledge, there is one having better knowledge
So Yusuf (Joseph) began to search their sacks before his brother’s. Then (at last) he took (the goblet) out of his (real) brother’s (Benjamin’s) sack. That is how We revealed to Yusuf (Joseph) the plan. He could not have held his brother (as a captive) under the law of the king (of Egypt) except (as) Allah wills. We exalt in ranks whom We like. And above every possessor of knowledge is (also) One possessing greater knowledge
So he began with their bags before his brother's bag. Then he brought it out of his brother's bag. It was such that We planned for Joseph, for he would not have been able to take his brother under the King's system, except that God wished it so. We raise the degrees of whom We please, and over every one of knowledge is the All Knowledgeable
So he began with their bags before the bag of his brother. Then he brought it out of the bag of his brother. It was such that We planned for Joseph, for he would not have been able to take his brother under the system of the king, except that God wished it so. We raise the degrees of whom We please, and over every one of knowledge is the All Knowledgeable.
So he began with their bags before the bag of his brother. Then he brought it out of the bag of his brother. It was such that We planned for Joseph, for he would not have been able to take his brother under the system of the king, except that God wished it so. We raise the degrees of whom We please, and over every one of knowledge is the All Knowledgeable.
So he began with their bags/containers , before his brother's bag/container , then he brought it out from his brother's bag/container, as/like that, We plotted/conspired to Joseph, he was not to take his brother in the king's religion/domain , except that God wills/wants, We raise whom We will/want stages/degrees , and above each (owner) of knowledge (is more) knowledgeable
Thereupon [they were brought before Joseph to be searched; and] he began with the bags of his half-brothers before the bag of his brother [Benjamin]: and in the end he brought forth the drinking Cups out of his brother's bag. In this way did We contrive for Joseph [the attainment of his heart's desire]: under the King's law, he would [otherwise] not have been able to detain his brother, had not God so willed. We do raise to [high] degrees [of knowledge] whomever We will - but above everyone who is endowed with knowledge there is One who knows all
So he began with their sacks before his brother's sack; thereafter he drew it forth out of his brother's sack. Thus We plotted for Yusuf; in no way indeed could he take his brother, in the king's religion (OR: law) except that Allah decided. We raise in degree (s) whomever We decide; and above every (man) owning knowledge is One Who is Ever-Knowing
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
They searched their baggage before that of Joseph's real brother where at last they found it. Thus, We showed Joseph how to plan this; he would not have been able to take his brother under the King's law unless God had wanted it to be so. We give a high rank to whomever We want. Over every knowledgeable person is one more knowing
So, he started with their bags before (searching) the bag of his brother, then, recovered it from the bag of his brother. This is how We planned for Yusuf. He had no right to take his brother according to the law of the king, unless Allah so willed. We elevate in ranks whomsoever We will. Above every man of knowledge, there is someone more knowledgeable
Then (‘Joseph’) began the search with their bags before searching the bag of his brother, and then he extracted it from the bag of his brother. This is how we planned for him (to obtain what he sought). He could not have taken his brother according to the law of the king unless Allâh had willed. We raise the degrees of whomsoever We will. Lo! Over every endued with knowledge is one, the All-Knowing.
First, he searched the baggage of others. Then came to his brother and produced it (peg) from his baggage! Thus, We played a trick on them, and found an excuse for Yusuf. The law of the king did not allow Yusuf to keep his brother! We elevate in status, whomever We please! And over all those with knowledge, there is the One Who is the all-Knowing!"
Then (Joseph) began the search with their bags before searching the bag of his brother, then he extracted it from the bag of his brother. This is how We planned for him (to obtain what he aimed for). He could not have taken his brother according to the law of the king unless Allâh had willed. We raise the degrees of whomsoever We will. But over all those endowed with knowledge is One, the All-Knowing.
He –Yusuf- began the search with their sacks before searching that of his brother -Benjamin-, then he brought it out of Benjamin's saddle bags. Thus did We design a stratagem for Yusuf to outwit his brothers according to the inspired plan. He could not have detained his brother -Benjamin- by exercising judicial authority not conformable to the statutes of the realm, nor could he have applied the Jewish law of full restitution for the theft or the enslavement by the state unless Allah had willed. So it was. We raise whom We will to higher ranks and exalt them in dignity, wisdom and power. Above every one having mastery of knowledge, there is one who is endowed with more substantial knowledge; and above every one whose sum of knowledge with grace divine imbued there is AL-'Alim (the All-Knowing, the Omniscient)
So Yusuf began by searching their bags before his brother’s bag, then he produced the goblet from his brothers. That is how We devised a plan for Yusuf to succeed. It would not have been proper for him to arrest his brother under the king’s law, unless Allah had so willed. We elevate in rank anyone We please; and above every knowledgeable person is the One who knows all
Joseph began searching their bags before that of his brother ˹Benjamin˺, then brought it out of Benjamin’s bag. This is how We inspired Joseph to plan. He could not have taken his brother under the King’s law, but Allah had so willed. We elevate in rank whoever We will. But above those ranking in knowledge is the One All-Knowing.
Then he started with their bags before the bag of his brother, then he took it out of the bag of his brother. This is how We plotted for Yusuf (Joseph): he could not have taken his brother under the king´s rule unless Allah willed. We raise in stages whom We will, and above everybody with knowledge is He who knows.
He searched their bags before his brother‘s, and then took out the cup from his brother‘s bag. Thus did We devise it for Joseph: by the king‘s law he had no right to seize his brother: but God willed otherwise. We exalt whom We will to a lofty station: and above those that have knowledge there is One who is all-knowing
He then started by inspecting their containers, before getting to his brother's container, and he extracted it out of his brother's container. We thus perfected the scheme for Joseph; he could not have kept his brother if he applied the king's law. But that was the will of GOD. We exalt whomever we choose to higher ranks. Above every knowledgeable one, there is one who is even more knowledgeable.
[They were brought before Joseph to be searched, and] he began with the bags of his half-brothers before the bag of his brother [Benjamin]. In the end he produced the drinking cup from his brother's bag. In this way We schemed on Joseph's behalf-if God had not so willed, he could not have detained his brother as a penalty under the king's law. We raise the rank of whomever We will, but, above everyone who is endowed with knowledge, there is One who knows everything.
[They were brought before Joseph to be searched, and] he began with the bags of his half-brothers before the bag of his brother [Benjamin]. In the end, he produced the drinking cup from his brother’s bag. In this way, We schemed on Joseph’s behalf—if God had not so willed, he could not have detained his brother as a penalty under the king’s law. We raise the rank of whoever We will, but above everyone who is endowed with knowledge, there is One who knows everything.
So he started with their bags, before his brother's bag. Then he extracted it out of his brother’s bag. And thus, We plan for Joseph; he could not take his brother in the king’s religion, unless that Allah willed. We elevate whoever We will have degrees; and above every knowledge possessor, a Knowledgeable.
And so he began(the search)with their bags before the bag of his brother. Then he drew it out from his brother's bag. Thus did We contrive for Yusuf's sake; for he could not take his brother in accordance with the king's law, except that Allah willed. We raise the degrees of whomsoever We please, and above everyone endued with knowledge, there is one more knowing.
Thereupon, [Joseph] began to search their bags before the bag of his brother, and then took out the drinking-cup from his brother's bag. Thus did We contrive for Joseph. He had no right under the King's law to detain his brother, had God not so willed. We do exalt [in knowledge] whom We will, but above everyone who is endowed with knowledge there is One who knows all.
They were brought before Joseph for the search. He began with the bags of his half-brothers before the bag of his brother (Benjamin). And finally extracted the cup out of his brother's bag. We thus perfected the plan for Joseph. He could not have detained his brother under the King's law. But that was the Will of Allah. We raise people in ranks according to Our Laws. And above every person of knowledge there is One who knows all
So he began with their sacks before the sack of his brother, then he brought it out from his brother's sack. Thus did We plan for the sake of Yusuf; it was not (lawful) that he should take his brother under the king's law unless Allah pleased; We raise the degrees of whomsoever We please, and above every one possessed of knowledge is the All-knowing one
Then he began with the search of their sacks before the sack of Joseph's brother; then he took it out of the sack of his brother. He could not have taken his brother under the King's law unless ALLAH had so willed. WE raise in degrees of rank whomsoever WE please; and over every possessor of knowledge is One, Most-Knowing
Then he began with their baggage, before the baggage of his brother. Then he removed it from his brother’s baggage. Thus did We devise a scheme for Joseph. Under the king’s law, he could not have taken his brother unless God willed. We raise in degrees whomsoever We will, and above every possessor of knowledge is a knower
So he (Yusuf) began (the search) through their bags, before (he came to) the bag of his (full) brother: At the end, he brought it out of his (full) brother’s bag. Thus did We plan for Yusuf (Joseph). He could not take his brother by the law of the king except that Allah willed it (so). We raise to (different) levels (of wisdom) whom We please: But above all blessed with knowledge is One, the All Knowing (Aleem)
He began with their bags before his brother’s, and eventually, he retrieved it from his brother’s bag. Thus did We devise a plan for Joseph. He couldn’t have detained his brother under the king’s law, unless God had so willed. We raise in ranks whom We will, and above every possessor of knowledge, there is One more knowledgeable.
So he began with their bags, before his brother's bag. Then he pulled it out of his brother's bag. Thus We devised a plan for Joseph; he could not have detained his brother under the king's law, unless God so willed. We elevate by degrees whomever We will; and above every person of knowledge, there is one more learned
So he began [the search] with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother within the religion of the king except that Allah willed. We raise in degrees whom We will, but over every possessor of knowledge is one [more] knowing
And he began with their sacks before the sacks of his brother; then he pulled it out from his brother's sack. Thus We plotted for Joseph. He could not take his brother by the king's religion except God willed; We raise in degrees whomever We will, and over every lord of knowledge is one who knows.
So he began (the search) with their baggage, before (he came to) the baggage of his brother: at length he brought it out of his brother's baggage. Thus did We plan for Joseph. He could not take his brother by the law of the king except that Go d willed it (so). We raise to degrees (of wisdom) whom We please: but over all endued with knowledge is one, the All-Knowing
So he began (the search) with their baggage, before (he came to) the baggage of his brother: at length he brought it out of his brother's baggage. Thus did We plan for Joseph. He could not take his brother by the law of the king except that Allah willed it (so). We raise to degrees (of wisdom) whom We please: but over all endued with knowledge is one, the All-Knowing
۞ قَالُوۤا۟ إِن یَسۡرِقۡ فَقَدۡ سَرَقَ أَخࣱ لَّهُۥ مِن قَبۡلُۚ فَأَسَرَّهَا یُوسُفُ فِی نَفۡسِهِۦ وَلَمۡ یُبۡدِهَا لَهُمۡۚ قَالَ أَنتُمۡ شَرࣱّ مَّكَانࣰاۖ وَٱللَّهُ أَعۡلَمُ بِمَا تَصِفُونَ ٧٧
[His brothers] said, ‘If he is a thief then his brother was a thief before him,’ but Joseph kept his secrets and did not reveal anything to them. He said, ‘You are in a far worse situation. God knows best the truth of what you claim.’
They (Joseph’s brothers) said: “If he steals, surely, a brother of his (Joseph) did steal before him.” But these things Joseph did keep in himself, not revealing (the secrets) to them. He said: “You are in worst case. Allah is the Best Knower of the truth what you assert!”
They said: if he stealeth, then surely a brother of him hath stolen afore. But Yusuf concealed it in himself, and discovered it not unto them. He said: ye are in evil plight, and Allah is the Best Knower of that which ye ascribe
Said the brothers: "If he has stolen (no wonder), his brother had stolen before." But Joseph kept this secret and did not disclose it to them, and said (to himself): "You are worse in the degree of evil, for God knows better of what you allege."
(The brothers) said, “If he has stolen it, his brother has also stolen before!” Joseph kept this (slander) within himself and did not reveal it to them, “Now you are in a really bad position... Allah knows the truth of what you ascribe to whom.”
They said, ´If he steals now, his brother stole before.´ But Yusuf kept it to himself and still did not disclose it to them, saying, ´The plight that you are in is worse than that. Allah knows best the matter you describe.´
They said, ‘If he has stolen [there is no wonder]; a brother of his had stolen before.’ Thereupon Joseph kept the matter to himself and he did not disclose it to them. He said, ‘You are in a worse state! And Allah knows best what you allege.’
They (the other brothers) said: "If he has stolen – well, a brother of his stole before." But Joseph (endured their false accusation in silence and) held it secret in his soul and did not disclose it to them. He said (to himself): "You are indeed in a bad situation. God has full knowledge of (the truth of) what you allege."
(Joseph's brothers) said, `If he has stolen, (no wonder) a brother of his had (also) committed theft before (this).' But Joseph kept it secret in his heart and did not disclose it to them. He (simply) said, `You are a worse case and Allah knows best what you are alleging.
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.
They said: “If he has stolen, a brother of his had also stolen in the past.” But Joseph kept it in himself and did not disclose it to them. He said: “You are in a bad position, and God knows better about what you claim.”
The other brothers (in order to disassociate themselves from Benjamin) said: “Of course; he is a thief like his brother Joseph!” Joseph [in order not to reveal his identity] said to himself: “What evil people you are. Good thing God knows the truth.”
They said, “He steals. And there was a brother of his who stole before him.” But these things did Joseph keep locked in his heart, not revealing the secrets to them. He said, “You are worse situated, and God knows best the truth of what you assert.
They said, “If he steals, well, actually a brother of his has stolen before.” But Joseph kept it secret within himself and did not reveal it to them. He said (to himself), “Youpl are in a worse situation, and Allah knows better of what you describe.”
They said, 'If he has stolen, a brother of his has stolen before him.' But Joseph kept it secret in his soul and disclosed it not to them. Said he, 'Ye are in a bad case, and God knows best about what ye describe.
They said, "If he steals, then indeed his brother has stolen before"; so Yusuf kept this in his heart and did not reveal it to them; he replied within himself, "In fact, you are in a worse position; and Allah well knows the matters you fabricate."
They said, “If he does commit theft then indeed there is a brother of his who has committed theft before.” But Joseph kept it secret within his own self and did not reveal it to them and said [within himself], “Your position is the worst and Allah knows well all that you are narrating [about Him].”
His brethren said, if Benjamin be guilty of theft, his brother Joseph hath been also guilty of theft heretofore. But Joseph concealed these things in his mind, and did not discover them unto them: And he said within himself, ye are in a worse condition than us two; and God best knoweth what ye discourse about
They said, "If he has stolen, a brother of his has stolen before him." But Joseph kept it secret in his soul and disclosed it not to them, but said within himself, "You are in a worse situation (than you think), and Allah knows best the tr
They said: 'If he is a thief know then that a brother of his has committed theft before him. ' But Joseph kept it secret and did not reveal it to them. He said:'You are in a worse position. And Allah knows well what you describe.
They said, "If he steal, a brother of his hath stolen heretofore." But Joseph kept his secret, and did not discover it to them. Said he, aside, "Ye are in the worse condition. And God well knoweth what ye state."
(Half-brothers together) said: “If he steals, so without doubt did steal a brother-german to him, before.” So Yusuf kept it (i.e., the emotional reaction to this false charge) hidden in himself and he did not make it evident before them; (and only) said: "You people are in a dangerous form, and Allah knows better what you allege.”
They said: If he steals, surely, a brother of his stole before. But Joseph kept it secret within himself, not showing it to them. He said: You are in a worse place. And God is greater in knowledge of what you allege.
(The brothers) said, “If he steals, his brother before him also stole.” Joseph kept things to himself and did not reveal the secret to them. He said, “You are in worse condition. Allah knows best about what you say.”
At this accusation, his brothers remarked: "This is not strange if he has committed a theft for his brother also committed a theft before him." Hearing this, Joseph suppressed his feelings and did not reveal anything to them - he simply whispered to himself: "What a bad people you are! You are accusing me of something, the truth of which Allah knows best."
They said: "No wonder that he steals for a brother of his stole before." But Joseph kept his reaction to himself without disclosing the truth to them. He merely said to himself: "You are an evil lot. Allah knows well the truth of the accusation that you are making against me (to my face)."
They said: If he steal, a brother of his did indeed steal before. But Joseph kept it secret in his soul, and disclosed it not to them. He said: You are in an evil condition, and Allah knows best what you state
They said, “If he has stolen, then his brother too stole earlier,” but Yusuf kept it a secret in his soul and did not reveal it to them. He said, “You are in a bad position and Allah knows what you describe.”
They said, "If he has stolen, a brother of his did indeed steal before." And Joseph kept his secret with himself and did not disclose it to them. He said, "You have been in a wicked state of mind and Allah knows the truth about the clarification you have given."
They said: ‘If he has committed theft (then there is nothing to wonder at). Indeed, his brother (Yusuf [Joseph]) has also committed theft before. So Yusuf (Joseph) kept it (hidden) in his heart and did not reveal it to them and said (only to himself): ‘Yours is the worst case and Allah knows well whatever you are saying.
They said: "If he has stolen, there was a brother of his before who also had stolen." Joseph kept this all inside himself, and did not reveal anything to them. He said: "You are in an awkward position, and God best knows what you describe."
They said: "If he has stolen, there was a brother of his before who also had stolen." Joseph kept this all inside himself, and did not reveal anything to them. He said: "You are in an awkward position, and God best knows what you describe."
They said: "If he has stolen, there was a brother of his before who also had stolen." Joseph kept this all inside himself, and did not reveal anything to them. He said: "You are in an awkward position, and God best knows what you describe."
They said: "If he steals/robs, so a brother to him had stolen/robbed from before." So Joseph kept it secret in himself, and did not show it to them, he said: "You are a worse position , and God (is) more knowledgeable with what you describe/categorize."
[As soon as the cup came to light out of Benjamin's bag, the brothers] exclaimed: "If he has stolen-well, a brother of his used to steal afore-time!" Thereupon Joseph said to himself, without revealing his thought to them: "You are far worse in this respect, and God is fully aware of what you are saying
They said, "In case he steals, then a brother of his already stole even before." Yet Yusuf (Joseph) kept it secret within himself and did not display it to them. He said (to himself), "You are in an eviler place; and Allah knows best what you are describing."
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
(Joseph's) brothers said, "It's no wonder that he steals; a brother of his had stolen before him." Joseph noted their remarks, but did not utter a word. He said (to himself), "You are in a worse position. God knows best what you allege."
They said, .If he commits theft, (there is nothing surprising, because) his other brother had committed theft earlier. Yusuf kept it (his reaction) to himself and did not reveal it to them. He said (in his heart), .You are even worse in position. Allah knows best of what you allege
They said: "If he stole, there was a brother of his who did it before (him)." But ‘Joseph’ kept it within himself and disclosed it not to them. He said ( within himself ): "You are in worst situation, and Allâh knows best the truth of what you allege."
They said, "He is not alone! His brother, too, had committed a theft earlier." Yusuf swallowed that remark and disclosed nothing. In his heart, he said, "You are indeed, of an evil status! And Allah knows what you describe!"
They said: ‘If he stole, there was a brother of his who did it before (him).’ But Joseph kept it within himself and did not disclose it to them. He said (within himself): ‘You are in worst situation, and Allâh already knows the truth of what you allege’.
There and then said the brothers, adding insult to injury: "If he has appropriated dishonestly something belonging to someone else, a brother of his had committed theft aforetime." Yusuf swallowed his resentment and kept it down, and in words spoken aside he said: "You went further and fared worse; it shall go bad with you here and worse Hereafter, and Allah knows every falsity you devise."
“If he has stolen,” the brothers said, “then his full-brother before him also stole.” Yusuf kept his feelings to himself and didn’t reveal anything to them. Instead he said, “You are all in far worse position. Allah is well aware of what you describe.”
˹To distance themselves,˺ Joseph’s brothers argued, “If he has stolen, so did his ˹full˺ brother before.” But Joseph suppressed his outrage—revealing nothing to them—and said ˹to himself˺, “You are in such an evil position, and Allah knows best ˹the truth of˺ what you claim.”
They said: if he stole, then his brother stole before, but Yusuf (Joseph) kept it inside and did not disclose it to them. He said: you are in a bad situation, and Allah knows best what you make out.
They said: ‘If he has stolen ― know then that a brother of his did steal before him.‘ But Joseph kept his secret and revealed nothing to them. He said: ‘Your deed was worse. God best knows the things you speak of.‘
They said, "If he stole, so did a brother of his in the past." Joseph concealed his feelings in himself, and did not give them any clue. He said (to himself), "You are really bad. GOD is fully aware of your accusations."
[As soon as the cup was produced from Benjamin's bag, the brothers] said, "If he is a thief, then his brother was a thief before him." Joseph said to himself, without revealing his thought to them, "You are far worse in this respect, and God is fully aware of what you are saying."
[As soon as the cup was produced from Benjamin’s bag, the brothers] said, “If he is a thief, then his brother was a thief before him.” Joseph said to himself, without revealing his thought to them, “You are far worse in this respect, and God is fully aware of what you are saying.”
They said, “If he steals, then already a brother for him has stolen before.” So, Joseph secreted it within himself, and did not appear it to them. He said, “You are in an evil position, and Allah is a knower with what you are describing.”
They said: 'If he steals, a brother of his had stolen before. ' But Yusuf kept it secret within his heart and did not reveal it to them. He said: 'You are in a worse situation, and Allah knows best(the truth)of what you state'.
[Joseph's brothers] said: 'If he has stolen — well, a brother of his had stolen previously.' Joseph kept his secret to himself and revealed nothing to them, saying [within himself]: 'You are in a far worse position, and God knows best what you are speaking of.'
The brothers said, "If he stole, so did his brother in the past." Joseph stayed quiet, revealing nothing. He only said in his heart, "You are in worse case, and Allah is the Best Knower of what you allege."
They said: If he steal, a brother of his did indeed steal before; but Yusuf kept it secret in his heart and did not disclose it to them. He said: You are in an evil condition and Allah knows best what you state
They replied, `If he has stolen, a brother of his had also committed theft before.' But Joseph kept it a secret in his heart and did not disclose it to them. He simply said, `You are in a worst condition; and ALLAH knows best what you allege.
They said, “If he has stolen, a brother of his had stolen aforetime.” But Joseph kept it secret in his soul and disclosed it not unto them. He said, “You are in a worse position! And God knows best concerning that which you describe.
They (the brothers) said: "If he steals, there was a brother of his who did steal before (him)." But Yusuf (Joseph) kept these things locked in his heart, without telling the secrets to them. He said (to himself): "You are in worse position; And Allah knows best the truth of whatever you say!"
They exclaimed, “If he has stolen, a brother of his committed theft before.” But Joseph kept this to himself and didn’t disclose it to them. He said, “You’re in a worse position, and God knows best what you describe.”
They said, 'If he has stolen, a brother of his has stolen before.' But Joseph kept it to himself, and did not reveal it to them. He said, 'You are in a worse situation, and God is Aware of what you allege.'
They said, "If he steals - a brother of his has stolen before." But Joseph kept it within himself and did not reveal it to them. He said, "You are worse in position, and Allah is most knowing of what you describe."
They said, 'If he has stolen, then verily, a brother of his has stolen before.' But Joseph kept it secret in his soul and did not disclose it to them. He said, 'You - evil place, and God knows best what you describe.'
They said: "If he steals, there was a brother of his who did steal before (him)." But these things did Joseph keep locked in his heart, revealing not the secrets to them. He (simply) said (to himself): "Ye are the worse situated; and God knowet h best the truth of what ye assert!"
They said: "If he steals, there was a brother of his who did steal before (him)." But these things did Joseph keep locked in his heart, revealing not the secrets to them. He (simply) said (to himself): "Ye are the worse situated; and Allah knoweth best the truth of what ye assert!"
قَالُوا۟ یَـٰۤأَیُّهَا ٱلۡعَزِیزُ إِنَّ لَهُۥۤ أَبࣰا شَیۡخࣰا كَبِیرࣰا فَخُذۡ أَحَدَنَا مَكَانَهُۥۤۖ إِنَّا نَرَىٰكَ مِنَ ٱلۡمُحۡسِنِینَ ٧٨
They said, ‘Mighty governor, he has an elderly father. Take one of us in his place. We can see that you are a very good man.’
They said: “O mighty one! Surely, he (Benjamin) has a very old father (who will grieve for him); so take one of us in his place. Indeed we think you are one of the righteous people.”
They said: Aziz! verily he hath a father, an old man very aged; So take one of us in his stead; verily we behold thee to be of the well-doers
They said: "O Minister, he has an aged father, so keep one of us in his place. We see you are a virtuous man."
(The brothers) said, “O Azeez... Indeed, he has a father who is very old... Take one of us in his stead... Indeed, we see you as a doer of good.”
They said, ´Your Eminence! He has an old and venerable father, so take one of us instead of him. We see without a doubt that you are of the people who do good.´
They said, ‘O emir! Indeed he has a father, a very old man; so take one of us in his place. Indeed we see that you are a virtuous man.’
"O minister!" they said: "He has a father, a very old man; so take one of us in his place. We see that you are indeed of those devoted to selfless kindness."
(Brothers of Joseph) said, `O noble chief! surely he has an old father, advanced in years, so retain one of us in his place. Surely, we see you to be of the doers of good (to all).
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.
They said: “The powerful one, indeed he has a very old father, so take one of us in his place, as indeed we see you are of the good doers.”
The brothers said: “Your highness, he has a very old father (which may have a heart attack or something, hearing his baby is enslaved.) You are a kind man; take one of us in his place.”
They said, “O exalted one, behold, he has a father who is very old, so take one of us in his place, for we see that you graciously do good.
They said, “O mighty governor, he has a father (who is) a very old man, so take one of us in his place; we see that you are of those who excel in doing good.”
They said, 'O prince! Verily, he has a father, a very old man; take then one of us instead of him; verily, we can see that thou art of those who do good.
They said, "O governor! He has a very aged father, so take one of us in his stead; indeed we witness your favours."
They said, “O mighty one! He indeed has an old notable father therefore hold one of us in his stead. We indeed see that you are of those who are excellent in deeds.”
They said unto Joseph, noble lord, verily this lad hath an aged father; wherefore take one of us in his stead; for we perceive that thou art a beneficent person
They said, "O exalted one (ruler, minister)! Verily, he has a father, aged and venerable (who will grieve). Take then one of us instead of him; verily, we can see that you are of those who do good."
They said: 'Mighty prince, his father is old, advanced in years, take one of us instead of him. We can see you are amongst the gooddoers.
They said, "O Prince! Verily he hath a very aged father; in his stead, therefore, take one of us, for we see that thou art a generous person."
They said: “O you Al-Aziz! Verily, for him (is his) father, a very, very old man, so detain one of us in his place. Indeed we: we see you out of those who do righteousness in perfection.”
They said: O the great one! Truly, for him is an old man as his father so take one of us in his place. Truly, we consider thee among the ones who are doers of good.
They said, “O exalted one, his father is certainly quite old, so detain one of us in his place. Truly, we see that you are kind.”
- They said: "O noble prince! He (Benjamin) has a very aged father who may not be able to survive without him, so please take one of us instead of him. We see that you are one of those who do good to others."
They said: "O powerful chief (al-aziz)! His father is an age-stricken man, (and in order that he may not suffer) seize one of us in his stead. We indeed consider you an excellent person."
They said: O chief, he has a father, a very old man, so take one of us in his place. Surely we see thee to be of the doers of good
They said, “O you who are mighty ! He has a father a very old man, so you seize one of us in his place, we see you to be of the doers of good.”
They said, "Sir! He has a very old father; so, retain one of us in his place. We do indeed see you as a good man."
They said: ‘O ‘Aziz (of Egypt), his father is an aged, elderly person. So detain any one of us in his stead. Surely, we have seen that you are of the generous (and benevolent) people.
They said: "O Governor, he has an elderly father, so take one of us in his place. Indeed we see you as one of the good doers."
They said: "O governor, he has an elderly father, so take one of us in his place. Indeed we see you as one of the good doers."
They said: "O governor, he has an elderly father, so take one of us in his place. Indeed we see you as one of the good doers."
They said: "You, you Elaziz/Egyptian ruler, that to him (is) an old aged big father, so take/receive any of us (in) his place/position, that we, we see you from the good doers."
They said: "O thou great one! Behold, he has a father, a very old man: detain, therefore, one of us in his stead. Verily, we see that thou art a doer of good!"
They said, "O you mighty (Governor), (Literally: the ever-Mighty Al-caziz) surely he has a father, aged and great with years; so take one of us in his place; surely we see that you are one of the fair-doers."
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
They said, "Noble Prince, his father is very old so please take one of us in his place. We believe that you are a righteous person"
They said, .O ‘Aziz, he has a father, a very old man. So, take one of us in his place. We see you are a generous man
They said: "O’ mighty prince, he has a very aged father, so take one of us in his place. We see you one of those who pursue righteousness.”
They said, "Oh chief, his father is really very old. Keep one of us in his stead! We find you to be a kind hearted person!"
They said: ‘O’ mighty prince, he has a very aged father, so take one of us in his place. We see you one of those who pursue righteousness and perfection in Faith’.
Yusuf said: "O you noble one, he has a father who is carried through the stealing steps of age to advanced life. Take one of us in his stead, we do see you a man of piety and we see in you virtue in its true signification."
“Your Lordship,” they said, “his father is an old man, so arrest one of us instead. We consider you to be a gracious person.”
They appealed, “O Chief Minister! He has a very old father, so take one of us instead. We surely see you as one of the good-doers.”
They said: oh governor, he has a very old father, so take one of us in his place, we consider you of those who do good.
They said: ‘Noble prince, he has an aged father; take one of us, instead of him. We can see you are a man of virtue
They said, "O you noble one, he has a father who is elderly; would you take one of us in his place? We see that you are a kind man."
They said, "Mighty governor, he has a father who is a very old man. Therefore, detain one of us instead. We can see that you are a very good man."
They said, “Honorable governor, he has a father who is a very old man. Therefore, detain one of us instead. We can see that you are a very good man.”
They said, “O The Cherished Man, he has a father, a very old man, so take one of us in his place. Surely, We see you among the benefactors.”
They said: 'O' 'Aziz! He has a father, aged and advanced in years, so take one of us in his place; verily we see you of the doers of good'.
They said: 'Chief Minister, this lad has a father who is very old. Take one of us instead of him. We see that you are indeed a generous man.'
They said to Joseph, "O Noble one! He has an aged father, so take one of us instead of him. We see that you are a doer of good."
They said: O chief! he has a father, a very old man, therefore retain one of us in his stead; surely we see you to be of the doers of good
They said, `O noble chief, he has a very aged father, so take one of us in his place; for we see thee to be one of those who are benevolent.
They said, “O viceroy! He has a venerable, aged father; so take one of us in his place. Truly we see you as being among the virtuous.
They said (to the king): "O high one! Verily! He has an old and respected father, (who will feel very sad without him); So take (and keep) one of us in his place; Indeed, we see that you are (kind) in doing good."
They pleaded, “O Noble one, he has an elderly father, so take one of us in his place. We see you as a good-doer.”
They said, 'O noble prince, he has a father, a very old man, so take one of us in his place. We see that you are a good person.'
They said, "O 'Azeez, indeed he has a father [who is] an old man, so take one of us in place of him. Indeed, we see you as a doer of good."
They said, 'O Aziz! Indeed, he has a father, a very old man; take then one of us instead of him; indeed we, we see you are of the good-doers.'
They said: "O exalted one! Behold! he has a father, aged and venerable, (who will grieve for him); so take one of us in his place; for we see that thou art (gracious) in doing good."
They said: "O exalted one! Behold! he has a father, aged and venerable, (who will grieve for him); so take one of us in his place; for we see that thou art (gracious) in doing good."
قَالَ مَعَاذَ ٱللَّهِ أَن نَّأۡخُذَ إِلَّا مَن وَجَدۡنَا مَتَـٰعَنَا عِندَهُۥۤ إِنَّاۤ إِذࣰا لَّظَـٰلِمُونَ ٧٩
He replied, ‘God forbid that we should take anyone other than the person on whom we found our property: that would be unjust of us.’
He (Joseph) replied: “Allah forbids that we should take anyone but him with whom we found our property. Indeed we then should be wrongdoers.”
He said: Allah forbid that we should take anyone but him with whom we found our stuff; verily then we should be the wrong-doers
"May God forgive us," he said, "if we hold any one but him with whom we found our property, or else we would be unjust."
(Joseph) said, “We take refuge in Allah from taking one other than he in whose bag we found our possession... For then, we will indeed be wrongdoers.”
He said, ´Allah forbid that we should take anyone but him with whom our goods were found. In that case we would clearly be wrongdoers.´
He said, ‘God forbid that we should take anyone except him with whom we found our wares, for then we would indeed be wrongdoers.’
He said: "God forbid that we take any other but him with whom we found our merchandise; (if we did otherwise) then surely we (too) would be wrongdoers."
He said, `God forbid that we take anyone except the one with whom we found our property, for (otherwise) we would, of course, be unjust.
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.
He said: “May God protect me that we take anyone except whom we found our property with him, for then we are indeed of the wrongdoers.”
Joseph replied: “God forbid. It will be injustice to punish any one other than the thief.”
He said, “God forbids that we take other than him with whom we found our property. Indeed, we would be acting wrongfully
He said, “God is my refuge! Were we to take anyone except him in whose possession we found our property, we would then most surely be unjust.”
Said he, '(I seek) refuge in God from taking any save him with whom we found our property; verily, we should then be certainly unjust.
He said, "The refuge of Allah from that we should take anyone except him with whom our property was found - we would then surely be unjust."
He said, “God forbid us from holding any other than the one with whom we found our property. We then certainly would be of those who are wrongful.”
Joseph answered, God forbid that we should take any other than him with whom we found our goods; for then should we certainly be unjust
Said he, "I seek refuge in Allah from taking any save him with whom we found our property; verily, we should then be certainly unjust."
He replied: 'Allah forbid that we should seize any but he with whom our property was found, for then we should be harmdoers.
He said, "God forbid that we should take but him with whom our property was found, for then should we act unjustly."
(Yusuf) said: “(I seek) refuge of Allah that we may detain except that with whom we found our property. Indeed, in that case we are surely transgressors''
He said: God be my safe place that we take but him with Whom we found our sustenance. Truly, we, then, would be of the ones who are unjust.
(Joseph) said, “Allah, preserve us from detaining anyone besides the one with whom we found our property. We would indeed be wrong to do so.”
Joseph replied: "God forbid that we should seize other than the one with whom we found our property: if we did so then indeed we would be unjust."
Joseph said: "Allah forbid that we should seize any except him with whom we found our good. Were we to do so, we would surely be one of the wrong-doers."
He said: Allah forbid that we should seize other than him with whom we found our property, for then surely we should be unjust
He said, “Allah protect (us) that we seize (some) one other than him with whom we found our property, in that case we will certainly be unjust.”
He said, "Allah forbid that we seize a man other than him with whom we found our property. We would indeed then be doing a very wrong thing."
Yusuf (Joseph) said: ‘Allah save us from detaining someone (other) than him with whom we have found our item! Then we shall become of the unjust.
He said: "God forbid that we would take anyone except he whom we found our belongings with. Indeed, we would then be wrong doers."
He said: "Refuge is sought with God that we would take anyone except he whom we found our belongings with. Indeed, we would then be wrong doers.
He said: "Refuge is sought with God that we would take anyone except he whom we found our belongings with. Indeed, we would then be wrong doers."
He said: "I seek protection (of) God, that we take except whom we found our belongings/effects/goods at him then we are unjust/oppressive (E) ."
He answered: "May God preserve us from [the sin of] detaining any other than him with whom we have found our property-for then, behold, we would indeed be evildoers!"
He said, " Allah be my refuge that we should take anyone except him at whom we found our belongings; (then) surely we would indeed be unjust."
He said: Allah forbid that we should seize save him with whom we found our property; then truly we should be wrong-doers
He replied, "God forbid! How could I take someone in place of the thief? In doing so I would be committing injustice."
He said, .We seek Allah‘s refuge from keeping anyone other than him with whom we have found our thing, otherwise we shall be unjust
He said: "God forbid! If it should happen that we took any other but him with whom we found our chalice, then we would definitely be of those who are grossly unfair and morally wrong.”
Said, "May Allah help us! We can only keep the one, in whose baggage we found the stolen goods. We may not keep any one else! Otherwise, we will be the transgressors!"
He said: 'God forbid! If it should happen that we took any other but him with whom we found our chalice, then we would definitely be of those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims’.
"Allah forbid", said Yusuf, "that we should take to our custody but him with whom we found our personal property or else we will be wrongful of actions."
“Allah forbid! We should arrest anyone other than him in whose possession we found our belongings,” he said, “Then we would be blatant wrongdoers.”
Joseph responded, “Allah forbid that we should take other than the one with whom we found our property. Otherwise, we would surely be unjust.”
He said: Allah forbid that we take except him whom we found our belongings with, otherwise we would be wrongdoers.
He said: ‘God forbid that we should take any but the man with whom our property was found: for then we should surely be unjust.‘
He said, "GOD forbid that we should take other than the one in whose possession we found our goods. Otherwise, we would be unjust."
[Joseph] answered, "May God preserve us from [the sin of] detaining anyone other than the person on whom we found our property; that would be unjust of us."
[Joseph] answered, “May God preserve us from [the sin of] detaining anyone other than the person on whom we found our property; that would be unjust of us.”
He said, “Incantation to Allah to take except the one whose we found our property with him; surely then we are oppressors.”
He said: 'Allah forbid that we take(anyone)other than him with whom we found our property. Indeed(if we did so)we would certainly be of the unjust ones'.
He answered: 'God forbid that we should take any other than the man with whom we found our property; for then we would be wrongdoers.'
Joseph (stressing the circumstantial evidence) answered, "God preserve us from detaining other than him with whom we have found our property. For, then we would indeed be unjust."
He said: Allah protect us that we should seize other than him with whom we found our property, for then most surely we would be unjust
He replied, `ALLAH forbid that we should take any other but him with whom we have found our property; for then we would certainly be unjust.
He said, “God be my refuge that we should take any save the one with whom we found our property! For then we would surely be wrongdoers.
He (Yusuf) said: "Allah forbid that we take other than him with whom we found our property: Truly (by that), we should be acting wrongfully."
He replied, “God forbid we should seize anyone other than the one in whose possession we found our property. Otherwise, we would be unjust.”
He said, 'God forbid that we should arrest anyone except him in whose possession we found our property; for then we would be unjust.'
He said, "[I seek] the refuge of Allah [to prevent] that we take except him with whom we found our possession. Indeed, we would then be unjust."
He said, 'I seek refuge in God that we take except him with whom we found our goods; indeed, we then surely are wrongdoers.'
He said: "God forbid that we take other than him with whom we found our property: indeed (if we did so), we should be acting wrongfully
He said: "Allah forbid that we take other than him with whom we found our property: indeed (if we did so), we should be acting wrongfully
10
Joseph discloses his Identity
فَلَمَّا ٱسۡتَیۡءَسُوا۟ مِنۡهُ خَلَصُوا۟ نَجِیࣰّاۖ قَالَ كَبِیرُهُمۡ أَلَمۡ تَعۡلَمُوۤا۟ أَنَّ أَبَاكُمۡ قَدۡ أَخَذَ عَلَیۡكُم مَّوۡثِقࣰا مِّنَ ٱللَّهِ وَمِن قَبۡلُ مَا فَرَّطتُمۡ فِی یُوسُفَۖ فَلَنۡ أَبۡرَحَ ٱلۡأَرۡضَ حَتَّىٰ یَأۡذَنَ لِیۤ أَبِیۤ أَوۡ یَحۡكُمَ ٱللَّهُ لِیۖ وَهُوَ خَیۡرُ ٱلۡحَـٰكِمِینَ ٨٠
When they lost hope of [persuading] him, they withdrew to confer with each other: the eldest of them said, ‘Do you not remember that your father took a solemn pledge from you in the name of God and before that you failed in your duty with regard to Joseph? I will not leave this land until my father gives me leave or God decides for me- He is the best decider
When they despaired of him, they held a conference in private. The eldest among them said: “Don’t you know that your father indeed took an oath from you in Allah’s name, and before this you did fail in your duty with Joseph? Therefore, I will not leave this land until my father permits me, or Allah decides my case (by releasing Benjamin) and He is the Best of the judges.”
Then when they despaired of him they counselled together privately. The eldest of them said: know ye not that your father hath taken an assurance from you before Allah? and aforetime ye have been remiss in your duty in respect of Yusuf; I so will by no means go forth from the land until my father giveth me leave or Allah judgeth for me, and He is the Best of judges
When they despaired of (persuading) him, they went aside to confer. The oldest of them said: "You know that your father has pledged you in the name of God, and you have been guilty of iniquity in the case of Joseph before. I will not leave this place unless my father permits or God decides for me, for He is the best of all judges
So when they lost hope (in Joseph) they secluded themselves and spoke privately among each other... Their eldest said, “Do you not remember how your father has taken an oath from you in the name of Allah, and your guilt regarding Joseph? Indeed, I will not leave this land until my father permits me or until Allah decides for me... He is the best of judges.”
When they despaired of him, they went apart to talk alone. The eldest of them said, ´You know full well your father had you make a covenant with Allah concerning this, and how before you failed him with Yusuf. I will not leave this land until I have permission from my father, or Allah decides about the case on my behalf. Truly He is the justest Judge of all.
When they had despaired of [moving] him, they withdrew to confer privately. The eldest of them said, ‘Don’t you know that your father has taken a [solemn] pledge from you by Allah, and earlier you have neglected your duty in regard to Joseph? So I will never leave this land until my father permits me, or Allah passes a judgement for me, and He is the best of judges
So, when they lost hope of moving him, they withdrew to take counsel among themselves. The eldest of them said: "Do you not know how your father took a solemn pledge from you in God’s Name, and how, before that, you failed with regard to Joseph? Never will I depart from this land, until my father gives me leave, or God judges for me (by ending my life or enabling me to win back my brother). And He is the Best of judges
When they were despaired of (moving) him, they retired to confer together in private. One of their leaders said, `Are you not aware that your father has bound you to a solemn pledge in the name of Allah? And how before this, you fell short of your duty in respect of Joseph? Never will I, therefore, leave this land until my father gives me permission or Allah, Who is the best of Judges, decides (the matter) for me
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
So, when they lost hope of him, they had a private conversation. The oldest of them said: “Did you not know that your father has taken a commitment from you by God, and you failed about Joseph in the past? So, I would never leave this land until my father permits me or God rules for me, and He is the best of rulers (and judges),
Disappointed, they went to a corner to talk about the incidence. The elder one said: “Your father has taken a solemn pledge from you at the presence of God. You also know that what you did to Joseph was wrong. I am not going to leave this place without my father’s permission or the Lord’s judgment in my favor; I bear witness that the Lord is the best Judge.”
Now, when they saw no hope of him changing, they held a conference in private. The eldest among them said, “Do you not know that your father took a promise from you in God's name, and how, before this, you failed in your duty with Joseph? Therefore, I will not leave this land until my father permits me, or God commands me, and He is the best to command
So when they completely despaired of him, they conferred privately. Their eldest said, “Do youpl not know that your father took a binding pledge from you before Allah, and in the past you failed with regard to Joseph? Therefore, I will not leave this land until my father permits me or Allah judges for me, for He is the Best of judges.
And when they despaired of him they retired to consult privately. Said the eldest of them, 'Do ye not know that your father has taken a compact from God against you? Aforetime ye exceeded in the matter of Joseph - I will surely not quit the land until my father give me leave, or God judge for me, for He is the best of judges
So when they did not anticipate anything from him, they went away and started consulting each other; their eldest brother said, "Do you not know that your father has taken from you an oath upon Allah, and before this, how you had failed in respect of Yusuf? Therefore I will not move from here until my father permits or Allah commands me; and His is the best command."
So when they despaired [from any mercy] from him, they held a secret counsel. Their leader said, “Do you not know that your father did take a solemn pledge from Allah with you [about Benjamin] and aforetime how you had failed in your duty towards Joseph? Therefore I will never leave the land until my father gives me permission or Allah judges for me for He is the best of the judges.
And when they despaired of obtaining Benjamin, they retired to confer privately together. And the elder of them 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
And when they despaired of (moving) him they retired to consult privately. Said the eldest of them, "Remember you not how your father took an oath from you. In the name of Allah? And how before this you failed in your duty with Joseph? I will surely
When they despaired of him, they went in private to confer together. The eldest said: 'Do you not know that your father took a pledge from you in the Name of Allah, and that you failed before regarding Joseph? I shall never stir from this land until my father gives me leave or Allah makes known to me His judgement: He is the Best of judges
And when they despaired of Benjamin, they went apart for counsel. The eldest of them said, "Know ye not how that your father hath taken a pledge from you before God, and how formerly ye failed in duty with regard to Joseph? I will not quit the land till my father give me leave, or God decide for me; for of those who decide is He the best
So when they lost all hope from him they collected at one place all alone, discussing in privacy. Said their eldest: “Don’t you know that your father did take an assurance from you in Allah’s Name, and before this how you damaged (the promise) about Yusuf? So I will never leave the place until my father gave permission to me, or Allah gives judgement in my favour, and He is the Best of judges
So when in regard to him they became hopeless, they conferred privately. The eldest of them said: Know you not that your father, surely, took a pledge from you by God and before that you neglected your duty with Joseph. So I will never quit this region until my father gives me permission or God gives judgment in my case. And He is Best of the ones who judge.
After they had given up hope of his changing his mind, (the brothers) met privately. The eldest among them said, “Don’t you recall that your father took a promise from you in Allah’s name? Do you recall how, before this, you failed your duty with Joseph? Therefore, I will not leave this land until my father lets me, or until Allah commands me, and He is the best to command.
When they lost their hope of moving Joseph, they went aside to confer in private. The eldest of them said: "You know that your father had taken a solemn pledge in the name of Allah, and you also know how you fell short of your duty with respect to Joseph. Therefore, I am not going to leave this land until my father gives me permission or Allah decides for me, and He is the best of all judges
Then, when they had despaired of Joseph they went to a corner and counselled together. The eldest of them said: "Do you not know that your father has taken a solemn promise from you in the name of Allah, and you failed in your duty towards Joseph? So I will not depart from this land until my father permits me, or Allah pronounces His judgement in my favour. He is the best of those who judge."
So when they despaired of him, they conferred together privately. The eldest of them said: Know you not that your father took from you a covenant in Allah’s name, and how you fell short of your duty about Joseph before? So I shall not leave this land, until my father permits me or Allah decides for me; and He is the Best of the judges
So when they despaired of him they went apart conferring secretly. The eldest of them said, “Do you not know that your father had taken an undertaking from you in (the name of) Allah, and earlier (too) you failed (in keeping up your undertaking) in the case of Yusuf. Therefore I will not leave this land till my father permits me or Allah decides (something) for me and He is the Best of judges.
Then when they got despaired of him, they conferred among themselves. The eldest of them said, "Do you not know that your father took from you a pledge in Allah's name, and that you committed excesses in respect of Joseph, before? Therefore I will not leave this place until my father permits me or Allah otherwise decrees for me. And He is the best Ruler."
So, when they lost hope about Yusuf (Joseph), they counselled (amongst themselves) in isolation. The eldest (brother) amongst them said: ‘Do you not know that your father took a firm covenant from you in the Name of Allah, and before that (you also know) you committed excesses with respect to Yusuf (Joseph)? So I shall not leave this land at all until my father accords me permission, or Allah gives some judgment in my case, and He is the Best of those who judge
So when they gave-up from him, they held a conference in private. The eldest of them said: "Did you not know that your father has taken a covenant over you with God, and before this you also failed in your duty with Joseph I will not leave this land until my father permits me to do so or that God will judge for me. He is the best of judges."
So when they gave-up from him, they held a conference in private. The eldest of them said: "Did you not know that your father has taken a covenant over you with God, and before this you also failed in your duty with Joseph? I will not leave this land until my father permits me to do so or that God will judge for me. He is the best of judges."
So when they gave up from him, they held a conference in private. The eldest of them said: "Did you not know that your father has taken a covenant over you with God, and before this you also failed in your duty with Joseph? I will not leave this land until my father permits me to do so or that God will judge for me. He is the best of judges."
So when they despaired from him, they cleared secretly conversing, their oldest said: "Did you not know that your father, had taken on you a promise/covenant from God and from before what you abused/exceeded the limit in (on) Joseph, so I will never/not leave/depart the land until my father permits/allows for me, or God judges/rules for me, and he (is) best (of) the judges/rulers."
And so, when they lost all hope of [moving] him, they withdrew to take counsel [among themselves]. The eldest of them said: "Do you not remember that your father has bound you by a solemn pledge before God - and how, before that, you had failed with regard to Joseph? Hence, I shall not depart from this land till my father gives me leave or God passes judgment in my favour: for He is the best of all judges
Then as soon as they finally despaired of (moving) him, they conferred privily apart. The great one (i.e., the leader, the eldest) of them said, "Do you not know that your father has taken a binding compact from you by Allah, and even before you neglected regarding Yusuf? (Joseph) Never will I leave off from (this) land, until my father gives me permission (to do so) or Allah judges for me, and He is The Most Charitable of judges
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
When they lost all hope (of convincing the Prince), they moved into a corner whispering to each other. The eldest among them said, "Do you not remember that you had solemnly promised our father to return Benjamin to him and that before this you had broken your promise concerning Joseph? I shall never leave this land until my father gives me permission or God decides for me; He is the best Judge
So when they lost hope in him, they went aside for consultation. The oldest of them said, .Do you not know that your father has taken pledge from you in the name of Allah, while you had defaulted earlier in the case of Yusuf. So, I shall never leave this land unless my father permits me or Allah decides about me. He is the best of all judges
Thus, when they despaired of him, they retired, conferring privately together. The eldest among them said: "Do you not know that your father took an oath from you in the name of Allâh, and before this you failed in your duty with Joseph? Therefore I am not going to leave this land until my father gives me permission to leave or Allâh judges for me. He is the Best of (all) Judges.”
They failed to convince Yusuf, and consulted each other. The oldest brother said (to others), "Do you not know? Father had obtained a firm oath upon Allah from you. And earlier, in Yusuf´s case, you had been neglectful. I will not leave this place until my father permits me, or until Allah decides my fate. He is the Best of the judges."
So when they despaired of him, they retired, conferring privately together. The eldest among them said: ‘Do you not know that your father took an oath from you in the name of Allâh, and before this you failed in your duty with Joseph? Now, therefore, I am not going to leave this land until my father gives me permission to leave or Allâh judges for me. For He is the Best of (all) Judges’.
When they lost hope of pursuading him to change his position, they were reticent about their intentions wherefore they withdrew and conferred in secret: "Do you not know", said their eldest, "or have you forgotten that your father has bound you by an oath with a solemn appeal to Allah! what of your sense of guilt of negligence and want of reasonable care which has bereaved our father of his son Yusuf. Therefore, I have resolved never to depart from hence until my father has permitted me to do so or Allah has determined me on a course of action; He gives the law whereas all other judges just interpret it."
When they were hopeless about him changing his mind, they went off into a huddle to talk privately, and the eldest of them said, “Don’t you know that your father took your solemn pledge by Allah because you had previously been negligent with Yusuf? I won’t leave this land until either my father gives me permission or else Allah decides for me, He is the best Judge.
When they lost all hope in him, they spoke privately. The eldest of them said, “Do you not know that your father had taken a solemn oath by Allah from you, nor how you failed him regarding Joseph before? So I am not leaving this land until my father allows me to, or Allah decides for me. For He is the Best of Judges.
And when they gave up on him, they drew apart to consult. Their eldest said: don´t you know that your father has already taken your promise by Allah and how you abandoned Yusuf (Joseph)? So I will not leave this land until my father gives me permission or Allah judges for me and He is the best of judges.
When they despaired of him, they went aside to confer in private. Their eldest said: ‘Do you not know that your father took from you a pledge in God‘s name, and that long before you did your worst with Joseph? I will not stir from the land until my father gives me leave or God makes known to me His judgement
When they despaired of changing his mind, they conferred together. Their eldest said, "Do you realize that your father has taken a solemn pledge from you before GOD? In the past you lost Joseph. I am not leaving this place until my father gives me permission, or until GOD judges for me; He is the best Judge.
When they lost all hope of [persuading] him, they withdrew to take counsel [among themselves]. The eldest of them said, "Do not you remember that your father took a solemn pledge from you before God, and how before that you failed with regards to Joseph? I will not depart from this land until my father gives me leave, or God passes judgment in my favor. He is the best of all judges.
When they lost all hope of [persuading] him, they withdrew to take counsel [among themselves]. The eldest of them said, “Do not you remember that your father took a solemn pledge from you before God, and how before that you failed with regards to Joseph? I will not depart from this land until my father gives me leave or God passes judgment in my favor. He is the best of all judges.
So, when they despaired from him, they secluded themselves in private consultation. Their eldest said, “Don’t you know that your father already took upon you a charter from Allah, and before you over neglected, in Joseph? So, I will not depart this land until my father permits me or judges Allah for me and He is the Best of Judges.”
So when they despaired of(moving)him, they conferred in private. The eldest of them said: 'Don't you know that your father has taken a solemn covenant from you in Allah's name, and before that you failed to perform your duty with Yusuf Therefore, I will never leave this land until my father permits me, or Allah decides for me; and He is the best of judges'.
When they despaired of [moving] him, they withdrew to begin earnest consultations among themselves. The eldest of them said: 'Do you not recall that your father took from you a pledge in God's name, and that previously you were at fault with respect to Joseph? I shall not depart from this land until my father gives me leave or God judges for me. He is certainly the best of judges.'
So, when they lost hope, they conferred in solitude. The eldest among them said, "Don't you know that your father took a solemn pledge from you in Allah's name, and how you failed in the case of Joseph before? I shall not go from this place until my father gives leave or Allah judges for me. He is the Best of deciders."
Then when they despaired of him, they retired, conferring privately together. The eldest of them said: Do you not know that your father took from you a covenant in Allah's name, and how you fell short of your duty with respect to Yusuf before? Therefore I will by no means depart from this land until my father permits me or Allah decides for me, and He is the best of the judges
And when they despaired of him, they retired, conferring together in private. Then their leader said, `Know ye not that your father has taken from you a solemn pledge in the name of ALLAH and how, before this, you failed in your duty with respect to Joseph? I will not therefore, leave the land until my father permits me or ALLAH decides for me. And HE is the Best of judges
So when they despaired of [swaying] him, they conferred privately. The eldest of them said, “Do you not know that your father has taken a solemn pledge from you before God, and earlier you neglected Joseph? Thus I shall not depart from this land till my father grants me leave, or God renders judgment upon me, and He is the best of judges
Now when they saw (that there was) no hope of his (keeping one of them), they met together in private. The eldest among them said: "Do you not know that your father took an oath from you in Allah’s Name, and (also) before this, how you had failed in your duty with Yusuf (Joseph)? Therefore I will not leave this land (Egypt) until my father permits me, or Allah decides for me; And He is the best of all the judges
When they despaired of him, they withdrew to confer privately. Their eldest said, “Don’t you remember that your father received a solemn pledge from you before God, and how you were previously lax towards Joseph? I won’t leave this land until my father permits me, or God decides for me. He is the best of judges.”
And when they despaired of him, they conferred privately. Their eldest said, 'Don't you know that your father received a pledge from you before God, and in the past you failed with regard to Joseph? I will not leave this land until my father permits me, or God decides for me; for He is the Best of Deciders.'
So when they had despaired of him, they secluded themselves in private consultation. The eldest of them said, "Do you not know that your father has taken upon you an oath by Allah and [that] before you failed in [your duty to] Joseph? So I will never leave [this] land until my father permits me or Allah decides for me, and He is the best of judges
And when they despaired of him they retired to discourse secretly. The eldest of them said, 'Do you not know that your father has taken a promise from you by God, and before you exceeded in the matter of Joseph? So I will not leave the land until my father permits me, or God judge for me, for He is the best of the wise ones.
Now when they saw no hope of his (yielding), they held a conference in private. The leader among them said: "Know ye not that your father did take an oath from you in God's name, and how, before this, ye did fail in your duty with Joseph? Ther efore will I not leave this land until my father permits me, or God commands me; and He is the best to command
Now when they saw no hope of his (yielding), they held a conference in private. The leader among them said: "Know ye not that your father did take an oath from you in Allah's name, and how, before this, ye did fail in your duty with Joseph? Therefore will I not leave this land until my father permits me, or Allah commands me; and He is the best to command
ٱرۡجِعُوۤا۟ إِلَىٰۤ أَبِیكُمۡ فَقُولُوا۟ یَـٰۤأَبَانَاۤ إِنَّ ٱبۡنَكَ سَرَقَ وَمَا شَهِدۡنَاۤ إِلَّا بِمَا عَلِمۡنَا وَمَا كُنَّا لِلۡغَیۡبِ حَـٰفِظِینَ ٨١
so go back to your father and say, “Your son stole. We can only tell you what we saw. How could we guard against the unforeseen
Return to your father and say: “O our father! Surely, your son (Benjamin) has stolen. We don’t testify except according to what we know, and we could not be guardians of the unseen!
Return unto your father, and say: our father! verily thy son hath stolen, and we testify not save according to that which we know; and of the unseen we could not be guards
So, go to your father and tell him: 'O father, your son has committed a theft. We bear witness to only what we know; we could not prevent the unknown
“Return to your father and say, ‘O our father... Indeed, your son has stolen... We only bear witness to what we have seen... We could not have guarded that which we couldn’t see.’”
Return now to your father and say to him, "Your son stole, father. We can do no more than testify to what we know and we are not the guardians of the Unseen.
Go back to your father, and say, ‘‘Father! Your son has indeed committed theft, and we testified only to what we knew, and we could not have forestalled the unseen
"Return to your father, and say: ‘Our father! Your son stole. We do not testify (to anything) except what we know; and we are not keepers of the Unseen
`Return all of you to your father and say, "Our father! your son has committed the theft, and we say no more than what we know (and we did not witness him stealing), and we could not be guardians over what was unseen (by us)
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
return to your father and say: “Our father, indeed your son stole, and we only testified to what we knew, and we could not guard against the unseen,
Go back to your father and explain how his son was caught red hand. Let him know that we guarded him against what we were able to see and that we could not have protected him against [the Satan’s temptation, his hidden theft, etc. which was happening in] the world of unseen
“Turn back to your father and say, ‘O our father, behold, your son committed theft. We bear witness only to what we know, and we cannot testify against the unknown
Go back to yourpl father and say, ‘Our father, your son has indeed stolen. And we did not testify (about the punishment of stealing) except according to what we have learned, and we could not have preserved (him) against what is hidden.’
'Return ye to your father and say, "O our father! verily, thy son has committed theft, and we bore testimony to naught but what we knew; for of the unforeseen we were not keepers!"
"Return to your father and then submit, ‘O our father! Indeed your son has stolen; we were witness only to what we know and we were not guardians of the unseen.’
Go back to your father and say, ‘O our father! Your son has indeed committed theft and we bear witness to nothing except that which we know nor are we the guardians to the unknown’
Return ye to your father, and say, O father, verily thy son hath committed theft; we bear witness of no more than what we know, and we could not guard against what we did not foresee
"Return you to your father and say, ´O our father! Verily, your son has committed theft, and we bore testimony to naught but what we knew. We could not guard against the unseen (the unforeseen, the unknown or the hidden)"
Return, all of you to your father and say to him: 'Father, your son has committed a theft. We testify only to what we know. How could we guard against the unforeseen
Return ye to your father and say, 'O our father! Verily, thy son hath stolen: we bear witness only of what we know: we could not guard against the unforeseen
Go back to your father and say, ‘O our father! Verily, your son has committed theft, and we did not directly see except what we came to know, and we are not protectors for what is unseen and hidden
Return to your father and say: O our father! Truly, thy son stole and we bore witness only to what we knew. And we had not been ones who guard the unseen.
“Return to your father and say, ‘O our father, your son committed theft. We testify only to what we know, and we could not guard against the unseen.
Go back to your father and tell him, "father, your son committed theft. We did not see him stealing, we testify only to what we know. How could we guard against the unforeseen
So go back to your father and tell him: "Father! Your son has certainly been guilty of stealing. We did not see him stealing but testify according to what we know, and obviously we had no power to keep watch over that what is altogether hidden from us
Go back to your father and say: O our father, thy son committed theft. And we bear witness only what we know, and we could not keep watch over the unseen
Return to your father and say: O our father ! your son committed theft and we do not bear witness except regarding that which we know and we could not be protectors of the unseen.
"Go back to your father." They went back and said, "O our father! Your son did indeed commit theft, and we do not bear witness except to what we have known. And we could not keep watch over the unseen."
Go you back to your father and say: O our father, your son has surely committed theft (and consequently he has been held). And we bore witness only to what we knew. And we were no guardians of the unseen
"Return to your father, and tell him: "Our father, your son has stolen, and we did not witness except what we learned, and we could not know the unseen!"
"Return to your father, and tell him: "Our father, your son has stolen, and we did not witness except what we learned, and we could not know the unseen!"
Return to your father, and tell him: 'Our father, your son has stolen, and we did not witness except what we learned, and we could not know the unseen!
Return to your father so say: 'You, our father, that your son stole/robbed, and we did not witness/testify except with what we knew, and we were not to the unseen observing/guarding .
[And as for you others,] return to your father and say: `O our father! Behold, thy son has stolen-but we [can] bear witness to no more than what has become known to us; and [although we gave you our pledge,] we could not guard against something that [lay hidden in the future and, hence,] was beyond the reach of our perception
Return to your father and so say, 'O our father, surely your son stole; and in no way do we testify except to what we know; and in no way were we preservers of the Unseen
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
"Go to our father and tell him, 'Father, your son committed theft. We say only what we have seen and we have no control over the unseen
Go back to your father and say, ‘Our father, your son has committed theft, and we do not testify except what we know, and we could not guard against the unseen
Return to your father and say (to him): "O’ our father, your son (‘Benjamin’) stole, we testify not except that we know. We were not guardians over the unseen.
"Go back to your father and tell him, "Oh father, your son committed a theft. We say only what we know, and we could not have foreseen the future! We could not protect him from the unseen."
Return to your father and say (to him): ‘O’ our father, your son (Benjamin) stole, we do not testify except that we know. We were not guardians over the unseen.
"Go back to your father", he added, and say to him: your son -Benjamin- has committed a theft and we were associated with the event and we only relate what we saw with our own eyes; and when we bound ourselves by the vow, we did not indulge in prophecy to foretell future events or realize the unseen
Go back to your father and say, “Our father, your son has stolen.” They told him, “We are only testifying to what we know, and we could not be expected to protect against the unforeseen.
Return to your father and say, ‘O our father! Your son committed theft. We testify only to what we know. We could not guard against the unforeseen.
Go back to your father and say: oh our father, your son has stolen, and we only witness that which we know and we are not keepers of the unseen.
He is the best of judges. Return to your father and say to him: Father, your son has stolen. We testify only to what we know: we could not guard against the unforeseen
"Go back to your father and tell him... `Our father, your son has committed a theft. We know for sure, because this is what we have witnessed. This was an unexpected occurrence.
[As for you others,] return to your father and say, "Father, your son has stolen [the king's cup]. We can tell you only what we saw. How could we guard against the unforeseen?
[As for you others,] return to your father and say, “Father, your son has stolen [the king’s cup]. We can tell you only what we saw. How could we guard against the unforeseen?
“Return back to your father, so you say, ‘O our father, surely your son has stolen. And we did not witness except with what we know, and we were not keepers for the unseen.’”
Go back to your father and say: 'O' father! Verily your son has committed theft, and we did not bear witness except to what we knew, and we were not guardians of the Unseen'.
Go back to your father and say: 'Father, your son has stolen. We testify only to that which we know. We cannot guard against the unforeseen.
He told the rest of the nine brothers, "Return to your father and say, 'O Our father! Verily, your son has stolen. We know for sure, because we witnessed it. That was something beyond our knowledge and control
Go back to your father and say: O our father! surely your son committed theft, and we do not bear witness except to what we have known, and we could not keep watch over the unseen
`Go back to your father and say, `O our father, thy son committed theft, and we have stated only what we know and we could not be guardians over the unseen
Return unto your father and say, ‘O father! Verily your son has committed theft. And we bore witness to that which we knew, but we are not keepers of the unseen
"You return back to your father, and say, ‘O our father! Verily! Your son has stolen, and we only bear witness to (and say) what we know, and we could not protect against the unseen
“Go back to your father, and say, ‘O our father, your son committed theft, and we testify only to what we know, and we couldn’t guard against the unforeseen.’”
'Go back to your father, and say, 'Our father, your son has stolen. We testify only to what we know, and we could not have prevented the unforeseen.''
Return to your father and say, "O our father, indeed your son has stolen, and we did not testify except to what we knew. And we were not witnesses of the unseen
Return to your father and say, "O our father! Indeed, your son has committed theft, and we bore witness not except what we knew; and we were not guardians of the unseen.
"Turn ye back to your father, and say, 'O our father! behold! thy son committed theft! we bear witness only to what we know, and we could not well guard against the unseen
"Turn ye back to your father, and say, 'O our father! behold! thy son committed theft! we bear witness only to what we know, and we could not well guard against the unseen
وَسۡءَلِ ٱلۡقَرۡیَةَ ٱلَّتِی كُنَّا فِیهَا وَٱلۡعِیرَ ٱلَّتِیۤ أَقۡبَلۡنَا فِیهَاۖ وَإِنَّا لَصَـٰدِقُونَ ٨٢
Ask in the town where we have been; ask the people of the caravan we travelled with: we are telling the truth.”’
Ask (the people of) the town where we have been in it, and the caravan in which we returned, and indeed we are telling the truth.”
And inquire those of the city where we have been and of the caravan with whom we have travelled hither; and verily we are truth- tellers
Enquire from the people of that city, or ask the men of the caravan with whom we have come. We are verily speaking the truth.'"
“Ask the people of the city and the caravan with which we have traveled... We are indeed telling you the truth.”
Ask questions of the town in which we were and of the caravan in which we came for we are surely telling you the truth."´
Ask [the people of] the town we were in, and the caravan with which we came. We indeed speak the truth.’’ ’
‘Inquire in the township where we were, and the caravan with whom we traveled hither. We are certainly telling the truth.’ "
"And you may inquire of (the inhabitants of) the city we were in, and of (the people of) the caravan carrying the corn we accompanied. We speak nothing but the truth".
Enquire of the city wherein we were, and the caravan in which we approached; surely we are truthful men".
and ask (the people of) the town that we were in it, and the caravan that we returned in it, and we are certainly truthful.””
Ask your father to question those who witnessed the whole thing and returned with your caravan
“Ask at the town where we have been, and the caravan in which we returned, and you will find that we are indeed telling the truth.
And ask the town where we were and the caravan in which we came, for indeed, we are truthful.”
'Ask then in the city where we were, and of the caravan in which we approached it, for, verily, we tell the truth.
‘And ask the township in which we were, and the caravan in which we came; and indeed we are truthful.’ "
Ask the township in which we were and the caravan with which we came back and indeed we are truthful.”
And do thou inquire in the city, where we have been, and of the company of merchants, with whom we are arrived, and thou wilt find that we speak the truth
"Ask then in the city where we were, and of the caravan in which we travelled there, for, verily, we tell the truth."
Ask the village where we were and the caravan in which we traveled, we speak the truth.
Enquire for thyself in the city where we have been, and of the caravan with which we have arrived; and we are surely speakers of the truth.
And ask the town where we had been and the caravan in which we reached (you), and indeed we are surely those who speak the truth.”
And ask the people of the town where we had been and the people of the caravan in which we came forward. And, truly, we are ones who are sincere.
“Ask at the town where we were and within the caravan in which we returned. Indeed, we are telling the truth.’”
You may enquire from the people of the city where we lodged and the caravan in which we travelled that we are indeed telling the truth."
You may inquire of the dwellers of the city where we were, and of the people of the caravan with whom we travelled. We are altogether truthful in what we say."
And ask the town where we were, and the caravan with which we proceeded. And surely we are truthful
And inquire in the city in which we were, and (also from) the caravan with which we travelled and we are certainly truthful.”
"And make enquiries at the place in which we had been to and with the caravan with which we had proceeded. And what we say is most certainly true."
And (if you do not believe us, then) you may enquire of (the people of) the town where we have been, and (find out) from the caravan we have travelled with, and we are certainly truthful (in what we are saying).
"And ask the people of the town which we were in, and the caravan which we have returned with. We are being truthful."
"And ask the people of the town which we were in, and the caravan which we have returned with. We are being truthful."
And ask the people of the town which we were in, and the caravan which we have returned with. We are being truthful!'
'And ask/question the village/urban city which we were in it, and the caravan which we came in it, and we are, truthful (E).
And ask thou in the town in which we were [at the time], and of the people of the caravan with whom we travelled hither, and [thou wilt find that] we, are indeed telling the truth!"
And ask the town wherein we were and the caravan in which we came forward, and surely we are indeed sincere."
Ask the township where we were, and the caravan with which we travelled hither. Lo! we speak the truth
You can ask the people of the town where we were and the caravan we met there. We are certainly telling the truth."
Ask (the people of) the town in which we have been, and the caravan with which we have come, and undoubtedly we are truthful
You can ask the people of the town where we were and the caravan in which we returned. We are absolutely telling the truth."
"Ask the people of the town we were in, or others in our caravan. We are telling the truth!"
You can ask the people of the town where we were and the caravan in which we returned. We are indeed telling the truth’.
"If you are in doubt of what we relate to you," they added, "then you may send whom you trust to the city whereat we were, to inquire in the matter of the larceny, and you may also ask the people with whom we travelled, and rest assured that we are telling the truth and nothing but the truth."
Ask the townsfolk where we have been and the caravan with whom we travelled. We’re telling the truth.”
Ask ˹the people of˺ the land where we were and the caravan we travelled with. We are certainly telling the truth.’”
So ask the town we were in and the caravan that we came with, and we are telling the truth.
Inquire at the city where we lodged, and from the caravan we travelled with. We surely speak the truth."‘
`You may ask the community where we were, and the caravan that came back with us. We are telling the truth.' "
Ask in the town we were in [at the time], and the people of the caravan that we travelled with, and [you will find that] we are telling the truth."
Ask in the town we were in [at the time], and the people of the caravan that we traveled with, and [you will find that] we are telling the truth.”
“And ask the village which we were in, and the animal-riders in which we came within them. And surely, we are truthful.”
And ask at the town in which we were and the caravan with which we travelled hither, and verily we are indeed truthful.
You may ask the [people of the] town where we were, and the caravan with which we travelled. We are certainly telling the truth.'
Ask the township where we were, and the caravan we came with. We are indeed telling the truth.'"
And inquire in the town in which we were and the caravan with which we proceeded, and most surely we are truthful
`And inquire of the people of the town wherein we were, and of the caravan with which we came, and certainly we are speaking the truth.
So ask the town wherein we were, and the caravan with which we approached. Verily we are truthful.’
" ‘Ask (those from the town) where we have been and the caravan in which we returned, and surely, (you know) we are really telling the truth.’ "
“Also, ask about the town where we’ve been, the caravan in which we returned; we are being truthful.”
'Ask the town where we were, and the caravan in which we came. We are being truthful.'
And ask the city in which we were and the caravan in which we came - and indeed, we are truthful,"
Ask then in the city where we were, and of the caravan in which we approached it, and indeed, we surely are truthful."'
"'Ask at the town where we have been and the caravan in which we returned, and (you will find) we are indeed telling the truth.'"
"'Ask at the town where we have been and the caravan in which we returned, and (you will find) we are indeed telling the truth.'"
قَالَ بَلۡ سَوَّلَتۡ لَكُمۡ أَنفُسُكُمۡ أَمۡرࣰاۖ فَصَبۡرࣱ جَمِیلٌۖ عَسَى ٱللَّهُ أَن یَأۡتِیَنِی بِهِمۡ جَمِیعًاۚ إِنَّهُۥ هُوَ ٱلۡعَلِیمُ ٱلۡحَكِیمُ ٨٣
Their father said, ‘No! Your souls have prompted you to do wrong! But it is best to be patient: may God bring all of them back to me- He alone is the All Knowing, the All Wise,’
He (Jacob) said: “Nay, you have lured your own souls into something (story). So patience is most fitting for me. May be Allah will bring them all to me. Truly He! He is the All-Knower, All- Wise.”
He said: nay! your selves have embellished for you an affair; so seemly patience! Belike Allah may bring them all unto me; verily He! only He Is the Knowing, the Wise
"No," said (the father). "You have made up the story; but patience is best; God may bring them back to me. He is all-knowing and all-wise."
(Their father) said, “No (I do not think so)! Your souls have enticed you to something (bad). So, from now on patience is most fitting for me... Perhaps Allah will bring them all back to me... Indeed, He is the Aleem, the Hakim.”
He said, ´It´s merely that your lower selves suggested something to you which you did. But beauty lies in having steadfastness. Perhaps Allah will bring them all together. He is indeed All-Knowing and All-Wise.´
He said, ‘Rather your souls have made a matter seem decorous to you. Yet patience is graceful. Maybe Allah will bring them all [back] to me. Indeed He is the All-knowing, the All-wise.’
(When they had returned to their father and made that speech to him) he said: "No! Rather, your (evil-commanding) souls have tempted you to something. So (the proper recourse for me now is, again,) a becoming patience (a patience that endures without complaint). It may be that God will bring them back to me all together. He it is Who is the All-Knowing, the All-Wise."
(So when, reaching home Jacob's sons gave all this information to him, Jacob) said, `Nay, it is not so, rather your (baser) selves have embellished to you an other (abominable) thing. So (now showing) patience is befitting. It is not far from (the grace of) Allah to bring them all to me for He is indeed the All-Knowing, the All-Wise.
'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.
He (Jacob) said: “No, but you let yourselves be seduced by this affair, so a nice patience (is necessary for me), perhaps God brings them all to me, indeed He is the knowledgeable and the wise.”
Hearing their story, Jacob said: “How lightly you accept the things at their face value. Well, I have to bear this with a graceful patience. May the Lord, Who knows everything and is the Most Wise, bring back my lost ones to me.”
Jacob said, “No, but you have contrived a story for you. Patience is most fitting. Maybe God will bring them to me together, for He is indeed full of knowledge and wisdom.
He said, “Rather, your (inner) selves prompted you (to do) something, so beautiful patience (is most fitting for me); hopefully Allah will bring them all back to me. Indeed, He is the All-Knowing, All-Wise.”
Said he, 'Nay, your souls have induced you to do this thing. But patience is fair. It may be that God will give me them all together;- verily, He is knowing, wise.
Said Yaqub, "Your souls have fabricated an excuse for you; therefore patience is excellent; it is likely that Allah will bring all * of them to me; undoubtedly only He is the All Knowing, the Wise." (* All three including Yusuf.
He [Jacob] said, “Nay! Your souls have made seemly an affair to you. For me is goodly patience, perhaps Allah will bring all of them to me for He is The All-knowing, The All-wise.”
And when they were returned, and had spoken thus to their father, he said, nay but rather ye your selves have contrived the thing for your own sakes: But patience is most proper for me; peradventure God will restore them all unto me; for he is knowing and wise
He (their father when had heard this) said, "Nay, your souls have beguiled (tempted, diverted, deceived) you to something (that serves you). But patience is fitter for me. It may be that Allah will bring them all to me. Verily, He is Knower, Wise.&q;
'No' he (Jacob) said, 'your souls have tempted you to do something. But come sweet patience. Allah may bring them all to me. He alone is the Knowing, the Wise.
He said, "Nay, ye have arranged all this among yourselves: But patience is seemly: God, may be, will bring them back to me together; for he is the Knowing, the Wise."
(Yaqub) said: “Nay! Your ownselves have given for you a plan. So (I can give nothing except) desirable patience. May be Allah will bring them all back to me. Truly He, Only He is the All-Knowing, the All-Wise.”
He said: You were enticed by your souls into an affair. So patience is graceful. Perhaps God will bring me them altogether. Truly, He, He is The Knowing, The Wise.
[On hearing this,] Jacob said, “No, you have concocted [a story] for yourselves. Patience is best. Maybe Allah will return them both [Joseph and Benjamin] to me. He is indeed the All-knowing, the Perfectly Wise.”
When they went back and told all this to their father, " No!" Cried their father, " Your souls have contrived a story for you. Well, I will bear this too with good patience. Maybe Allah will bring them all back to me; indeed He is the Knowledgeable, the Wise."
The father heard the narration and said: "(All that is untrue). But your souls have made it easy for you to engage in a heinous act. So, I will be graciously patient even at this. Allah may well bring them all back to me. He is All-Knowing, All-Wise."
He said: Nay, your souls have contrived an affair for you, so patience is good. Maybe Allah will bring them together to me. Surely He is the Knowing, the Wise
He (Yaqub) said, “No ! your souls have induced this affair for you so patience is good. May be Allah will bring them all together to me, He is certainly the Knowing, the Wise.”
He (Jacob) said, "Nay, you have made up a convenient story for yourselves! So it is better for me to be patient. Maybe, Allah will bring them all together to me. He is indeed Knowledgeable, Wise."
Ya‘qub (Jacob) said: ‘(It is not so.) In fact, your (ill-commanding) selves have made this affair attractive for you. Now (only) patience is the finest (option). It is likely that Allah brings to me all of them. He is indeed All-Knowing, Most Wise.
He replied: "No, for it is your own souls that have conspired you to this. So patience is most fitting, perhaps God will bring them all to me. He is the Knowledgeable, the Wise."
He said: "No, for it is your own souls that have conspired you to this. So patience is most fitting, perhaps God will bring them all to me. He is the Knowledgeable, the Wise."
He said: "No, for it is your own souls that have conspired you to this. So patience is most fitting, perhaps God will bring them all to me. He is the Knowledgeable, the Wise."
He (their father) said: "But your selves enticed/tolerated for you an order/command/matter/affair, so graceful patience, perhaps God that (He) brings them to me all together, that He (is) the knowledgeable, the wise/judicious ."
[AND WHEN they returned to their father and told him what had happened,] he exclaimed: "Nay, but it is your [own] minds that have made [so terrible] a happening seem a matter of little account to you! But [as for myself,] patience in adversity is most goodly; God may well bring them all [back] unto me: verily, He alone is all-knowing, truly wise!"
He (Their father) said, "No indeed, (but) your selves instigated you to do (their) command; yet patience is becoming! It may be that Allah would (make) them altogether come up to me. Surely He, Ever He, is The Ever-Knowing, The Ever-Wise."
(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
(When he heard this), Jacob said, "Your souls have tempted you to make up the whole story. Let us be patient for perhaps God will bring them all back to me. God is certainly All-knowing and All-wise"
He (Ya‘qub) said, .Rather, your inner desires have seduced you to something. So, patience is best. Hopefully, Allah may bring them all together. Surely, He is the All-Knowing, All-Wise
Jacob said: "Nay, your own selves enticed you to do something (evil). So perseverance in patience and constancy is the most appropriate (thing to do now). It may be that Allâh will bring them all to me. He is the All-knowing, the All-wise."
(The father) said, "Rather, your evil spirits made it easier for you (to say that)! I will bear with patience, the utmost patience! Allah might still bring both of my sons back to me. Surely, He is the All-knower and the All-wise."
Jacob said: ‘Nay, your own selves enticed you to do something (evil). Now, therefore, clinging to patience is most adorable (thing to do). I have faith that Allâh will bring them all to me. He is the All-knowing, the All-wise’.
Ya'qub said: " Indeed your minds and souls have enticed you to do something evil and impelled you to feign this tale; may Allah bring them all back to me; He is indeed AL-'Alim and AL-Hakim (the Wise)."
“On the contrary,” Yaqub said, “you have made all this up. It’s better to be patient! It may be that Allah brings them all back to me, for it is He Who is Knowing, Wise.
He cried, “No! Your souls must have tempted you to do something ˹evil˺. So ˹I am left with nothing but˺ beautiful patience! I trust Allah will return them all to me. Surely He ˹alone˺ is the All-Knowing, All-Wise.”
He said: but you have made something up yourselves, so (I will have) beautiful patience. Maybe Allah will bring them all to me, for He is knowing and wise.
No!‘ cried their father. ‘Your souls have tempted you to evil. But I will have sweet patience. God may bring them all to me: He alone is all-knowing and wise.‘
He said, "Indeed, you have conspired to carry out a certain scheme. Quiet patience is my only recourse. May GOD bring them all back to me. He is the Omniscient, Most Wise."
[When they returned to their father and told him what had happened], he said, "No, your souls have enticed you to such a [terrible] thing. [As for me], patience in hard times is most godly. Perhaps God will bring them all [back] to me. He alone is All-Knowing, All-Wise."
[When they returned to their father and told him what had happened], he said, “No, your souls have enticed you to such a [terrible] thing. [As for me], patience in hard times is most godly. Perhaps God will bring them all [back] to me. He alone is All-Knowing, All-Wise.”
He said, “Nay, but your souls have facilitated a command for you. So, beautiful patience. Perhaps Allah will bring me with them altogether. He is Al-Aalim (The Knower), Al-Hakeem (The Wise).”
He(Ya'qoub)said: 'No, but your(guilty)selves have made a matter fair for you, so patience is good. Maybe Allah will bring them to me all together; verily He is the All- Knowing, the All- Wise'.
He said: 'No, but your minds have tempted you to evil. Sweet patience! God may well bring them all back to me. He is All- Knowing, Wise.'
Jacob said, "Nay, you have made up yet another story good enough only for you. But I resort to decent forbearance. May Allah bring them all to me. Verily, He, only He, is the Knower, the Wise."
He (Yaqoub) said: Nay, your souls have made a matter light for you, so patience is good; maybe Allah will bring them all together to me; surely He is the Knowing, the Wise
He replied, `Nay, but your minds have embellished to you an evil thing. So now there is nothing left for me but goodly patience. May be ALLAH will bring them all to me; for HE is the All-Knowing the Wise.
He said, “Nay, your souls have seduced you in this matter. Beautiful patience! It may be that God will bring them to me all together. Truly He is the Knowing, the Wise.
He [Yaqoub (Jacob)] said: "Nay! But you have yourselves made up a story (good) for you. So patience is most suited (for me). May be, Allah will bring them (again) all to me. For He is indeed full of Knowledge and Wisdom."
He said, “Rather, your souls lured you to something. Yet, patience is beautiful. Perhaps God will bring them all back to me. He is the All-Knowing, the All-Wise.”
He said, 'Rather, your souls have contrived something for you. Patience is a virtue. Perhaps God will bring them all back to me. He is the Knowing, the Wise.'
[Jacob] said, "Rather, your souls have enticed you to something, so patience is most fitting. Perhaps Allah will bring them to me all together. Indeed it is He who is the Knowing, the Wise."
He said, 'Nay, your souls have commended to you an affair, and patience is beautiful. It may be that God will give me them all together; indeed, He is the Knowing, the Wise.'
Jacob said: "Nay, but ye have yourselves contrived a story (good enough) for you. So patience is most fitting (for me). Maybe God will bring them (back) all to me (in the end). For He is indeed full of knowledge and wisdom."
Jacob said: "Nay, but ye have yourselves contrived a story (good enough) for you. So patience is most fitting (for me). Maybe Allah will bring them (back) all to me (in the end). For He is indeed full of knowledge and wisdom."
وَتَوَلَّىٰ عَنۡهُمۡ وَقَالَ یَـٰۤأَسَفَىٰ عَلَىٰ یُوسُفَ وَٱبۡیَضَّتۡ عَیۡنَاهُ مِنَ ٱلۡحُزۡنِ فَهُوَ كَظِیمࣱ ٨٤
and he turned away from them, saying, ‘Alas for Joseph!’ His eyes went white with grief and he was filled with sorrow
He turned away from them and said: “Alas for Joseph!” His sight was whitened (lost) because of the sorrow that he was suppressing.
And he turned away from them, and said: O my grief for Yusuf! and his eyes whitened with grief, while he was filled with suppressed sorrow
He turned away from them and cried: "Alas for Joseph!" And his eyes turned white with grief which he bore in silence
He turned away from them and with his eyes that became white from grief he said, “Ah.. How you have done wrong by Joseph!”... He was now one trying to digest his sorrow.
He turned himself away from them and said, ´What anguish is my sorrow for Yusuf!´ And then his eyes turned white from hidden grief.
And he turned away from them and said, ‘Alas for Joseph!’ His eyes had turned white with grief, and he choked with suppressed agony
He turned away from them and said: "Alas, my grief for Joseph!" And his eyes turned white because of the grief. And he was restraining (any resentment toward his other sons, never displaying it to them)
And he turned away from them and said, `O my grief for Joseph!' and his eyes were drowned (with tears) for the pangs of grief and he was suppressing (his sorrow)
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
And he turned away from them and said: “I am sorry about Joseph.” And his eyes turned white (and blind) from the sorrow, and he was a suppressor (of his sorrow and anger).
Jacob then turned away from them saying: “Now let me mourn for my Joseph.” His eyes turned white from grieving so much and he went into a deep depression
And he turned away from them and said, “How great is my grief for Joseph.” And his eyes became white with sorrow, and he fell into silence
And he turned away from them and said, “Alas for Joseph!” And his eyes turned white from grief and he suppressed his anguish.
And he turned away from them and said, 'O my lament for Joseph!' and his eyes grew white with grief, for he repressed (his woe)
And he turned away from them and said, "Alas - the separation from Yusuf!" and his eyes turned white with sorrow, he therefore kept suppressing his anger
He turned away from them and said, “How great is my sorrow about Joseph” and his eyes turned blank from grief which he suppressed.
And he turned from them and said, oh how am I grieved for Joseph! And his eyes became white with mourning, he being oppressed with deep sorrow
And he turned away from them and said, "Alas great is my grief for Joseph!" and his eyes grew white with the sorrow he repressed
And he turned away and said: 'Alas for Joseph! ' His eyes turned white with the grief he repressed within him
And he turned away from them and said, "Oh! how I am grieved for Joseph!" and his eyes became white with grief, for he bore a silent sorrow
And (Yaqub) turned away from them and said: “Ya-asafa-ala-Yusuf [Alas, (my) grief for Yusuf’! (Please note that the word ‘Yusuf’ itself gives such a meaning in classical Arabic. The proper names of most of the Prophets are such that they point to some historical/personal incidents related to them. This we appreciate when the spelling and pronunciation as given in Al-Kitâb are put to this test. The pronunciation and spellings as given in ‘Old Testament’ and ‘New Testament’ have completely damaged this interesting aspect of knowledge)]. And his both eyes became white resulting from sorrow, and he (was) one who was suppressing, controlling and bearing (it)
And he turned away from them and said: O my bitterness for Joseph! And his eyes brightened because of the sorrow that was choking him.
He turned away from them and said, “So great is my grief for Joseph!” His eyes became dim with sorrow, and he became solemn.
He turned his face away from them, crying: "Alas for Joseph!" His eyes became white with grief, and he became sorely oppressed
Then he turned his back to them, and said: "O my grief for Joseph!" His eyes whitened with grief and he was choked up with sorrow trying to suppress his grief
And he turned away from them, and said: O my sorrow for Joseph! And his eyes were filled (with tears) on account of the grief, then he repressed (grief)
And he turned away from them and said, “O my sorrow for Yusuf,” and his eyes became white due to grief but he suppressed.
And, turning away from them, he silently cried, "Alas for Joseph!" And his eyes turned white with grief, and he did control his emotions
Ya‘qub (Jacob) then turned his face away from them and said: ‘Alas! (My dear son) Yusuf (Joseph’s unbearable separation)!’ And his eyes had gone white with grief. And he was suppressing his sorrow
And he turned away from them and said: "Oh, my sorry over Joseph." And his eyes turned white from sadness, and he became blind
Andhe turned away from them and said: "Oh, my sorrow over Joseph." And his eyes turned white from sadness, and he became blind.
And he turned away from them and said: "Oh, my sorrow over Joseph." And his eyes turned white from sadness, and he became blind.
And he turned away from them, and he said: "Oh my sorrow, on Joseph," and his two eyes whitened, from the sadness/grief, and he is suppressed
But he turned away from them and said: "O woe is me for Joseph!"-and his eyes became dim from the grief with which he was filled
And he turned away from them and said, "O, how sorrowful am I for Yusuf!" (Joseph) And his eyes whitened with grief that he was constantly repressed (with sorrow)
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
(Jacob) turned away from them saying, "Alas, Joseph is lost!" He wept continuously in his grief until, in suppressing his anger, his eyes turned white
He turned away from them and said, .How sad I am about Yusuf!. and his eyes turned white with sorrow and he was suppressing (his anger and grief)
He turned away from them saying, "Woe is me for ‘Joseph’!' His eyes became white because of sorrow that he was suppressing.
He turned away from them and said, "Alas! Poor Yusuf!" He tried to hide his feelings, but his eyes turned white with grief!"
He walked away from them saying: ‘Ah! Woe betide me for Joseph!' His eyes became white because of the sorrow that he was suppressing.
He withdrew away from them and retired from their society, weeping and expressing his feeling of grief aroused by the loss of Yusuf. He said: " what a pity it is to lose Yusuf! " and he felt profound grief and mourned passionately to the extent that his eyes turned opaque and impenetrable to sight in the train of his mental pain and deep sorrow
Yaqub turned away from them, saying, “Oh, how I grieve for Yusuf!” His eyes clouded over, turning white, such was his sadness; yet he controlled his emotions.
He turned away from them, lamenting, “Alas, poor Joseph!” And his eyes turned white out of the grief he suppressed.
And he turned away from them and said: oh my grief over Yusuf (Joseph), and his eyes turned white from suppressed worry.
And he turned away from them, crying: ‘Alas for Joseph!‘ His eyes went white with grief, and he was oppressed with silent sorrow
He turned away from them, saying, "I am grieving over Joseph." His eyes turned white from grieving so much; he was truly sad.
He turned away from them and said, "Alas for Joseph," and his eyes clouded over with grief, and he was filled with sorrow.
He turned away from them and said, “Alas for Joseph,” and his eyes clouded over with grief, and he was filled with sorrow.
And he turned away from them, and said, “O my sorrow upon Joseph.” And his eyes whitened from the grieve, so he was a suppressor.
And he turned away from them and said: 'Alas for Yusuf! ' And his eyes became white with the grief of that he repressed.
He then turned away from them and said: 'Oh, woe is me for Joseph!' His eyes became white with grief, and he was burdened with silent sorrow.
Then Jacob turned away from them saying, "Alas, my grief for Joseph!" His eyes glistened with tears but he suppressed his grief." (Jacob worried more about Joseph since he had no news of him yet. Many exponents at this point have ventured into strange guesswork. They report that Prophet Jacob became blind with grief and cried incessantly for eighty years grieving for Joseph! The Bible relates that Jacob lived to be 147 years old. Even so, it is not befitting of a Prophet of God, or even an ordinary person, to turn blind with grief and weep incessantly for 80 years. The whiteness of his eyes in this verse clearly refers to his eyes glistening with tears momentarily. And then he controlled his grief)
And he turned away from them, and said: O my sorrow for Yusuf! and his eyes became white on account of the grief, and he was a repressor (of grief)
And he turned away from them and said, `O my grief for Joseph ! ' And his eyes were filled with tears because of the grief, and he was suppressing his sorrow
And he turned away from them and said, “Oh, how great is my grief for Joseph!” His eyes had turned white with grief, and he was choked with anguish
And he turned away from them, and said: "How great is my sadness for Yusuf (Joseph)!" And his eyes became white with sorrow, and he lost his sight overcome by unspoken sorrow
Then he turned away from them, lamenting, “Oh, my grief for Joseph!” His eyes turned white from grief, and he became depressed.
Then he turned away from them, and said, 'O my bitterness for Joseph.' And his eyes turned white from sorrow, and he became depressed
And he turned away from them and said, "Oh, my sorrow over Joseph," and his eyes became white from grief, for he was [of that] a suppressor
And he turned away from them and said, 'O my lament for Joseph! And his eyes grew white with grief, and he repressed.
And he turned away from them, and said: "How great is my grief for Joseph!" And his eyes became white with sorrow, and he fell into silent melancholy
And he turned away from them, and said: "How great is my grief for Joseph!" And his eyes became white with sorrow, and he fell into silent melancholy
قَالُوا۟ تَٱللَّهِ تَفۡتَؤُا۟ تَذۡكُرُ یُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوۡ تَكُونَ مِنَ ٱلۡهَـٰلِكِینَ ٨٥
They said, ‘By God! You will ruin your health if you do not stop thinking of Joseph, or even die.’
They said: “By Allah! You will never cease remembering Joseph until you become weak with old age, or until you are of the dead.”
They said: by Allah! thou wilt not cease remembering Yusuf until thou art wizened or thou be of the dead
"By God," said they, "you will never stop thinking of Joseph till you are consumed or perish."
They said, “By Allah! You are still reminiscing Joseph... You are either going to become fatally ill or die from this sorrow.”
They said, ´By Allah, you will not ever cease to mention Yusuf, till you waste away or are among the people of the grave!´
They said, ‘By Allah! You will go on remembering Joseph until you wreck your health or perish.’
They said: "By God! You will not cease mentioning Joseph until you are consumed, or you perish!"
They said, `By Allah! you will not cease mentioning Joseph until you are consumed away (for some disease) or become of the perished.
'By God,' they said, 'thou wilt never cease mentioning Joseph till thou art consumed, or among the perishing.
They said: “By God, you will not stop remembering Joseph until you become sick, or you are dead.”
Jacob’s sons said: “For God’s sake; If you keep on mourning for Joseph, you will become sick and you may even die of grief.”
They said, “By God, will you not cease to remember Joseph until you reach the last extremity of illness, or until you die.
They said, “(We swear) by Allah, you will continue remembering Joseph until you become totally drained or become of those annihilated.”
They said, 'By God! thou wilt not cease to remember Joseph till thou art at the point of death, or art of those who perish!
They said, "By Allah, you will keep remembering Yusuf till your health fails you or you lose your life."
They said, “By Allah, you will not cease to remember Joseph till you become seriously ill or you become of those who perish.”
His sons said, by God, thou wilt not cease to remember Joseph, until thou be brought to death's door, or thou be actually destroyed by excessive affliction
They said, "By Allah! You will not cease to remember Joseph till your health is ruined or you are of those who perish!"
They said: 'By Allah, will you not cease to mention Joseph until you are consumed, or are among the perishing?
They said, "By God thou wilt only cease to think of Joseph when thou art at the point of death, or dead."
They said: “By Allah! You take decision that you will go on remembering Yusuf until you become exhausted or you be out of those who perish (in grief).”
They said: By God! Thou wilt never discontinue remembering Joseph until thou hast ruined thy health. Thou wouldst be among the ones who are perishing.
They said, “Consider Allah! Will you never stop thinking of Joseph until you make yourself sick or until you die?”
They said: "By Allah! It appears that you will not cease to remember Joseph until you ruin your health or kill yourself."
The sons said: "By Allah! You will continue to remember Joseph until you will either consume yourself with grief, or will die."
They said: By Allah! Thou wilt not cease remembering Joseph till thou art prey to disease or thou art of those who perish
They said, “By Allah ! you will not cease to remember Yusuf till your health is ruined or you become one of those who perish.”
They (Joseph's brothers) said to him, "By Allah! You will cease not remembering Joseph until you get severely ill or get perished."
They said: ‘By Allah, you will continue remembering Yusuf ([Joseph] alone) till you get near death or pass away.
They said: "By God, will you never cease to remember Joseph until you become senile or you are dead!"
They said: "By God, you will never cease to remember Joseph until you become senile or become dead!"
They said: "By God, you will never cease to remember Joseph until you become senile or become dead!"
They said: "By God you still remember/mention Joseph until you be sick and weak/diminished or you be from the perishing/dying ."
Said [his sons]: "By God! Thou wilt never cease to remember, Joseph till thou art broken in body and spirit or art dead!"
They said, "By Allah you will keep on remembering Yusuf (Joseph) till you are decrepit, or among the perishing."
They said: By Allah, thou wilt never cease remembering Joseph till thy health is ruined or thou art of those who perish
They said, "You are always remembering Joseph. By God, it will either make you sick or you will die"
They said, .By God, you will not stop remembering Yusuf until you collapse or perish
They said: "By Allâh! You will never cease remembering ‘Joseph’ until you become seriously ill, or die."
They said, "By Allah, you would never quit talking about Yusuf, until you either die or melt away."
They said: ‘By Allâh! You will never cease remembering Joseph until you become seriously ill, or die’.
His sons said to him: "For heaven's sake, shall you keep on recalling Yusuf to your memory with distressed mind and deep sorrow and weep out your eyes and heart until you are consumed by disease or perish in the wreck of sorrow!"
“By Allah,” they said, “Will you never stop mentioning Yusuf until you become ill or die?”
They said, “By Allah! You will not cease to remember Joseph until you lose your health or ˹even˺ your life.”
They said: by Allah, you will not stop remembering Yusuf (Joseph) until you ruin your health or will be destroyed.
They said: ‘In God‘s name, will you not cease to remember Joseph until you ruin your health and die?‘
They said, "By GOD, you will keep on grieving over Joseph until you become ill, or until you die."
[His sons] said, "By God. You will never stop remembering Joseph until you are totally broken, or are dead."
[His sons] said, “By God. You will never stop remembering Joseph until you are broken, or are dead.”
They said, “By Allah, you will be still remembering Joseph, until you are fatally ill, or be among the destroyed ones.”
They said: 'By Allah! You will never cease to remember Yusuf until you are ill or(until)you are of the perished ones'.
They said: 'By God, you will continue to remember Joseph until you wither away or until you are dead.'
His sons said, "By God! You will never cease remembering Joseph until your health is ruined or you perish."
They said: By Allah! you will not cease to remember Yusuf until you are a prey to constant disease or (until) you are of those who perish
They said, `By ALLAH, thou wilt not cease talking of Joseph until thou art wasted away or thou art of those who perish.
They said, “By God, wilt thou go on remembering Joseph till thou art ill to the point of death, or till thou hast perished?
They said: "By Allah! (Never) will you stop to remember Yusuf (Joseph), until you reach the final end of illness, or until you die!"
They exclaimed, “By God, you won’t stop remembering Joseph until you ruin your health, or until you pass away.”
They said, 'By God, you will not stop remembering Joseph, until you have ruined your health, or you have passed away.'
They said, "By Allah , you will not cease remembering Joseph until you become fatally ill or become of those who perish."
They said, 'By God, you will not cease to remember Joseph till you are at the point of death, or are of those who perish.'
They said: "By God! (never) wilt thou cease to remember Joseph until thou reach the last extremity of illness, or until thou die!"
They said: "By Allah! (never) wilt thou cease to remember Joseph until thou reach the last extremity of illness, or until thou die!"
قَالَ إِنَّمَاۤ أَشۡكُوا۟ بَثِّی وَحُزۡنِیۤ إِلَى ٱللَّهِ وَأَعۡلَمُ مِنَ ٱللَّهِ مَا لَا تَعۡلَمُونَ ٨٦
He said, ‘I plead my grief and sorrow before God. I have knowledge from God that you do not have
He said: “I only complain of my grief and sorrow to Allah, and I know from Allah what you don’t know.
He said: I only bewail my cogitation and grief unto Allah, and I know from Allah that which ye know not
He replied: "I cry my plaint and grief to God, and know from God what you do not know
(Jacob) said, “I direct my sorrow and grief to Allah alone... I know about Allah things that you do not know.”
He said, ´I make complaint about my grief and sorrow to Allah alone because I know things from Allah you do not know.
He said, ‘I complain of my anguish and grief only to Allah. I know from Allah what you do not know.’
He said: "I only disclose my anguish and sorrow to God, and I know from God what you do not know."
He replied, `I complain of my anguish and of my sorrow to Allah alone. I know from Allah what you do not know
He said, 'I make complaint of my anguish and my sorrow unto God; I know from God that you know not
He said: “I only complain to God about my pain and sorrow, and I know from God what you do not know,
Jacob replied: “I simply pray to God about my sorrow and grief. You do not know as much as I know about the Lord.”
He said, “I only complain of my suffering and grief to God, and I learned from God that which you know not
He said, “Indeed, I only complain of my anguish and grief to Allah, and I know from Allah what you do not know.”
Said he, 'I only complain of my emotion and my grief to God, for I know that from God which ye know nothing of
He said, "I complain of my worry and grief only to Allah, and I know the great traits of Allah which you do not know."
He [Jacob] said, “I only complain about my distress and my grief to Allah for I know from Allah what you know not.
He answered, I only represent my grief, which I am not able to contain, and my sorrow unto God; but I know by revelation from God that which ye know not
Said he, "I complain of (or expose) my distress and anguish only to Allah, for I know from Allah that which you know not
He replied: 'I complain to Allah of my anguish and sadness. I know from Allah what you do not know
He said, "I only plead my grief and my sorrow to God: but I know from God what ye know not
(Yaqub) said: “Surely, I complain of my sorrow and grief to Allah (Alone), and I know from Allah what you do not know
He said: I make not complaint of my anguish and sorrow but to God. And I know from God what you know not.
He said, “I complain of my suffering and grief only to Allah. I know from Allah what you do not know.
He said: "I complain of my distress and grief to Allah Alone and I know from Allah what you do not know
He said: "I will address my sorrow and grief only to Allah, and I know from Allah what you do not know
He said: I complain of my grief and sorrow only to Allah, and I know from Allah what you know not
He said, “I expose my distress and grief only to Allah and I know from Allah that which you do not know.
He said, "I complain of my distress and grief only to Allah. And I know from Allah what you do not know."
He said: ‘I bewail my worry and grief to Allah alone, and I know from Allah what you do not know
He said: "I merely complain my grief and sorrow to God, and I know from God what you do not know."
He said: "I merely complain my grief and sorrow to God, and I know from God what you do not know."
He said: "I merely complain my grief and sorrow to God, and I know from God what you do not know."
He said: "But I complain my grief/condition and my sadness/grief to God and I know from God what you do not know."
He answered: "It is only to God that I complain of my deep grief and my sorrow: for I know, from God, something that you do not know
He said, "Surely I complain of my anguish and my grief only to Allah, and I know from Allah what you do not know
He said: I expose my distress and anguish only unto Allah, and I know from Allah that which ye know not
He replied, "I only complain of my sorrow and grief to God. I know about God what you do not know
He said, .I do not complain of my anguish and sorrow to anyone but Allah, and I know from Allah what you do not know
He said: "I only complain of my distraction and my sorrow to Allâh, and I know from Allâh that which you have no knowledge.
Said, "I complain only to Allah about my grief and anxiety. I know that about Allah, which you do not know."
He said: ‘I only complain of my distraction and sorrow to Allâh. And I know from Allâh that which you have not encompassed in knowledge.
"I only exercise my mind in thought", he said, "and express my grief and deep sorrow to Allah, and I know from Allah what you my sons do not know."
“I am complaining to Allah of My deep sorrow and sadness,” Yaqub said, “I have knowledge from Allah that you don’t.
He replied, “I complain of my anguish and sorrow only to Allah, and I know from Allah what you do not know.
He said: I only disclose my anguish and worry to Allah and I know from Allah what you do not know.
He said: ‘I complain only to God of my sorrow and sadness; God has made known to me things that you know not
He said, "I simply complain to GOD about my dilemma and grief, for I know from GOD what you do not know.
He answered, "It is only to God that I complain of my deep grief and sorrow. I know from God something that you do not know.
He answered, “It is only to God that I complain of my deep grief and sorrow. I know from God something that you do not know.
He said, “I only complain of my suffering and my grief to Allah, and I know from Allah what you are not knowing.”
He said: 'I only complain of my anguish and my grief to Allah, and I know from Allah that which you do not know'.
He said: 'It is only to God that I complain and express my grief. For I know of God what you do not know.
He said, "I present my distress and anguish only to Allah and I know from Allah what you know not."
He said: I only complain of my grief and sorrow to Allah, and I know from Allah what you do not know
He replied, `I only complain of my sorrow and my grief to ALLAH, and I know from ALLAH that which you know not
He said, “I complain of my sorrow and grief to God alone. And I know from God that which you know not
He said: "I only complain of my (extreme) sorrow and pain to Allah, and I know from Allah that which you do not know
He replied, “I only express my distress and anguish to God, and I know from God what you don’t know.”
He said, 'I only complain of my grief and sorrow to God, and I know from God what you do not know.'
He said, "I only complain of my suffering and my grief to Allah , and I know from Allah that which you do not know
He said, 'I complain of my emotion and my grief to God, and I know from God what you do not know.
He said: "I only complain of my distraction and anguish to God, and I know from God that which ye know not..
He said: "I only complain of my distraction and anguish to Allah, and I know from Allah that which ye know not..
یَـٰبَنِیَّ ٱذۡهَبُوا۟ فَتَحَسَّسُوا۟ مِن یُوسُفَ وَأَخِیهِ وَلَا تَا۟یۡءَسُوا۟ مِن رَّوۡحِ ٱللَّهِۖ إِنَّهُۥ لَا یَا۟یۡءَسُ مِن رَّوۡحِ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡكَـٰفِرُونَ ٨٧
My sons, go and seek news of Joseph and his brother and do not despair of God’s mercy- only disbelievers despair of God’s mercy.’
O my sons! You go and enquire about Joseph and his brother, and never give up hope of Allah’s Mercy. Certainly no one despairs of Allah’s Mercy, except the disbelievers.”
O My sons! go and ascertain about Yusuf and his brother, and despair not of the comfort of Allah; verily none despair of the comfort of Allah except a people disbelieving
O sons, go in search of Joseph and his brother, and do not despair of the mercy of God. Only they despair of God's mercy who do not believe."
“O my sons... Go and find out about Joseph and his brother! Do not lose hope of Allah’s reviving grace... For none loses hope of the reviving mercy of Allah except those who deny the knowledge of the reality.”
My sons! Seek news of Yusuf and his brother. Do not despair of solace from Allah. No one despairs of solace from Allah except for people who are kafirun.´
‘Go, my sons, and look for Joseph and his brother, and do not despair of Allah’s mercy. Indeed no one despairs of Allah’s mercy except the faithless lot.’
He said (when once more seeing off his sons): "O my sons, go forth and seek earnestly for Joseph and his brother; and do not despair of God’s Mercy, for none ever despairs of God’s Mercy, except people who disbelieve in Him."
`Go, my sons, and make a thorough search for Joseph and his brother. Do not despair of Allah's soothing mercy. Verily, none but the people who deny (the truth) can ever lose hope of Allah's soothing mercy.
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.
my sons, go and look for Joseph and his brother, and do not lose hope of God’s kindness, indeed only the disbelieving people lose hope of God's kindness.”
“Listen my children; go look for Joseph and Benjamin and do not give up on God’s grace. Only the disbelievers give up on God’s mercy.”
“O my sons, go and inquire about Joseph and his brother, and never give up hope of God's mercy. Truly no one despairs of God's mercy, except those who have no faith.
“O my children, go and ask around about Joseph and his brother and do not despair of Allah's leniency, for certainly none despair of Allah's leniency except the denying people.”
'O my sons! go and enquire concerning Joseph and his brother, and despair not of God's comfort; for, verily, none need despair of God's comfort save a misbelieving people!
"O my sons, go and search for Yusuf and his brother, and do not lose hope in the mercy of Allah; indeed none lose hope in the mercy of Allah except the disbelieving people."
“O my sons, go and look out for Joseph and his brother and do not despair from Allah’s relief. For no one despairs from Allah’s relief except disbelieving folk.
O my sons, go and make inquiry after Joseph and his brother; and despair not of the mercy of God; for none despaireth of God's mercy, except the unbelieving people
"O my sons! Go and inquire concerning Joseph and his brother, and despair not of Allah´s comfort (soothing mercy); for, verily, none despairs of the Mercy of Allah save a faithless people."
Go and seek news of Joseph and his brother. Do not despair of the Comfort of Allah, none but unbelievers despair of the Comfort of Allah.
Go, my sons, and seek tidings of Joseph and his brother, and despair not of God's mercy, for none but the unbelieving despair of the mercy of God."
O my sons! Go and enquire about Yusuf and his brother, and do not give up hope of Allah’s Mercy. Certainly it is that one does not despair of Allah’s Mercy except the nation of disbelievers.”
O my sons! Go and search for Joseph and his brother. And give not up hope of the solace of God. Truly, no one gives up hope of the solace of God but the folk, ones who are ungrateful.
“O my sons, go and inquire about Joseph and his brother. Never lose hope in Allah’s mercy. Truly, no one loses hope in Allah’s mercy except those who have no faith.”
O my sons! Go and search for Joseph and his brother. Never give up hope of Allah’s mercy; in fact none despairs of Allah’s mercy except the unbelieving people."
My sons! Go and try to find out about Joseph and his brother and do not despair of Allah´s mercy. Verily only the unbelievers despair of Allah´s mercy."
O my sons, go and inquire about Joseph and his brother, and despair not of Allah’s mercy. Surely none despairs of Allah’s mercy except the disbelieving people
O my sons ! go and inquire about Yusuf and his brother and do not despair of the mercy of Allah, no one despairs of the mercy of Allah except the people who are infidels.”
"O my sons! Go and make enquiries about Joseph and his brother, and despair not of getting relief from Allah. Indeed, none but the people who suppress the Truth despair of getting relief from Allah."
O my sons, go and fetch me some news about Yusuf (Joseph) and his brother (from somewhere) and despair not of Allah’s mercy, for indeed only those who reject faith despair of Allah’s mercy.
"My sons, go and inquire about Joseph and his brother, and do not give-up from God's Spirit. The only people who would give-up from God's Spirit are the rejecters of faith."
"Mysons, go and inquire about Joseph and his brother, and do not despair from the spirit of God. The only ones who would despair from the spirit of God are the people who are rejecters."
My sons, go and inquire about Joseph and his brother, and do not despair from the spirit of God. The only ones who would despair from the spirit of God are the people who are rejecters.
You my sons go so feel/seek information from Joseph and his brother, and do not despair from God's happiness/rest/mercy , that it truly is no (one) despairs from God's happiness/rest/mercy except the nation the disbelieving. (NOTE: THE DIFFERENCE BETWEEN AND , REFER TO THE DICTIONARY
[Hence,] O my sons, go forth and try to obtain some tidings of Joseph and his brother; and do not lose hope of God's life-giving mercy: verily, none but people who deny the truth can ever lose hope of God's life-giving mercy
O my sons, go and inquire (Literally: grope, probe) about Yusuf and his brother, and do not despair of relief from Allah; surely none despairs of relief from Allah except the disbelieving people."
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
My sons, go and search for Joseph and his brother and do not despair of receiving comfort from God; only the unbelievers despair of receiving comfort from Him."
O my sons, go and search for Yusuf and his brother, and do not lose hope in the mercy of Allah. In fact, only the infidels lose hope in Allah‘s mercy
O’ my sons, go, try to find out about Joseph and his brother, and despair not of the Mercy of Allâh. Definitely no one should despair of the Mercy of Allâh, except for a people who lack faith in Allâh."
"Oh my sons! Go look for Yusuf and his brother. Do not give up hope. Have faith in the mercy of Allah. Surely, only the disbelievers lose hope in the mercy of Allah!"
O’ my sons, go, try to find out about Joseph and his brother, and do not despair of the Mercy of Allâh. Surely, none should despair of the Mercy of Allâh, except a people who are spiritually dead and blind’.
" My sons " he added: "go back to your older brother and feel all of you after Yusuf and his brother -Benjamin- and do not nurse despair nor give up hope of Allah's mercy. Indeed no one despairs of Allah's mercy but those who do not pin their faith to Him nor do they justify faith as a conviction operative on their character and will."
My sons, go and search for Yusuf and his brother; don’t despair of Allah’s kindness, it is only the disbelievers who despair of Allah’s kindness.
O my sons! Go and search ˹diligently˺ for Joseph and his brother. And do not lose hope in the mercy of Allah, for no one loses hope in Allah’s mercy except those with no faith.”
Oh my sons, go and look for Yusuf (Joseph) and his brother and do not despair of relief from Allah, for only people who reject (the truth) despair of relief from Allah.
Go, my sons, and seek news of Joseph and his brother. And do not despair of God‘s spirit; none but unbelievers despair of God‘s spirit.‘
"O my sons, go fetch Joseph and his brother, and never despair of GOD's grace. None despairs of GOD's grace except the disbelieving people."
My sons, go and try to obtain some news of Joseph and his brother, and do not lose hope of God's mercy. Only the unbelievers lose hope of God's life-giving mercy."
My sons, go and try to obtain some news of Joseph and his brother, and do not lose hope of God’s essence (of loving mercy). Only the unbelievers lose hope of God’s essence (life-giving mercy).”
“O my sons, go then sense of Joseph and his brother, and do not despair from Allah's spirit. Surely none despairs from Allah's spirit except the infidel’s kinfolk.”
O' my sons! Go and enquire about Yusuf and his brother, and never despair of Allah's Mercy. Verily none despairs of Allah's Mercy except the unbelieving people.
My sons, go and seek news of Joseph and his brother; and do not despair of God's mercy; for none but unbelievers can ever despair of God's mercy.'
"O My sons! Go and find Joseph and his brother and never despair of the soothing Mercy of Allah. None but the disbelievers (in His Attributes) despair of the soothing Mercy of Allah."
O my sons! Go and inquire respecting Yusuf and his brother, and despair not of Allah's mercy; surely none despairs of Allah's mercy except the unbelieving people
`O my sons, go ye and inquire about Joseph and his brother and despair not of the mercy of ALLAH; for none despairs of ALLAH's mercy save the disbelieving people.
O my sons! Go and inquire about Joseph and his brother and despair not of God’s Comfort; truly none despairs of God’s Comfort save the disbelieving people.
"O my sons! You go and inquire about Yusuf (Joseph) and his brother, and never give up hope of Allah’s (gift of) Mercy: Truly, no one feels sad for Allah’s (gift of) Mercy, except those who have no faith."
“O my sons, go and search for Joseph and his brother, and never despair of God’s mercy. None despairs of God’s mercy except the disbelieving people.”
'O my sons, go and inquire about Joseph and his brother, and do not despair of God's comfort. None despairs of God's comfort except the disbelieving people.'
O my sons, go and find out about Joseph and his brother and despair not of relief from Allah . Indeed, no one despairs of relief from Allah except the disbelieving people."
O my sons! Go and enquire concerning Joseph and his brother, and do not despair of God's mercy; indeed, no one despairs of God's mercy except the disbelieving people.'
"O my sons! go ye and enquire about Joseph and his brother, and never give up hope of God's Soothing Mercy: truly no one despairs of God's Soothing Mercy, except those who have no faith."
"O my sons! go ye and enquire about Joseph and his brother, and never give up hope of Allah's Soothing Mercy: truly no one despairs of Allah's Soothing Mercy, except those who have no faith."
فَلَمَّا دَخَلُوا۟ عَلَیۡهِ قَالُوا۟ یَـٰۤأَیُّهَا ٱلۡعَزِیزُ مَسَّنَا وَأَهۡلَنَا ٱلضُّرُّ وَجِئۡنَا بِبِضَـٰعَةࣲ مُّزۡجَىٰةࣲ فَأَوۡفِ لَنَا ٱلۡكَیۡلَ وَتَصَدَّقۡ عَلَیۡنَاۤۖ إِنَّ ٱللَّهَ یَجۡزِی ٱلۡمُتَصَدِّقِینَ ٨٨
Then, when they presented themselves before Joseph, they said, ‘Mighty governor, misfortune has afflicted us and our family. We have brought only a little merchandise, but give us full measure. Be charitable to us: God rewards the charitable.’
When they entered unto him (Joseph), they said: “O ruler of the land! A hard time has hit us and our family, and we have brought little money, so pay us full measure and be charitable to us. Truly, Allah rewards the charitable.”
And when they entered unto him, they said: O Aziz! distress hath touched us and our household, and we have brought poor goods, wherefore give us full measure, and be charitable unto us; verily Allah recompenseth the charitable
When they returned to him, they said (to Joseph): "O Minister, calamity has befallen us and our people. We have brought but a meagre sum, but give us full measure as alms bestowed. God surely rewards those who give alms."
So when they (the brothers who went back to Egypt for more supplies) entered the presence of Joseph, they said, “O Azeez... Our family has fallen into a great shortness and adversity... and we have come with capital of scant worth... Give us full measure and be charitable to us from your bounty... Indeed, Allah recompenses those who are charitable.”
So when they came into his presence, they said, ´Your Eminence! Hardship has hit us and our families. We bring scant merchandise, but fill the measure for us generously. Allah always rewards a generous giver.´
Then, when they entered into his presence, they said, ‘O emir! Distress has befallen our family, and us, and we have brought [just] a meager sum. Yet grant us the full measure, and be charitable to us! Indeed Allah rewards the charitable.’
They (went back to Egypt and once more) presented themselves before Joseph, saying: "O minister! Hardship has visited us and our family, and we have brought only merchandise of scant worth; but fill up for us the measure and be charitable to us. Surely God rewards the charitable."
And when they (- Joseph's brothers) came again before him (- Joseph) they said, `O noble chief! distress and poverty (due to famine) has befallen us and our family. We have brought only a scanty amount of money. Give us (nonetheless) full measure (of corn) and show us charity. Surely, Allah rewards the charitable.
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.
So, when they entered upon him (Joseph), they said: “Powerful one, hardship has touched us and our family, and we brought little merchandise, but give us the full measure and be charitable to us, as God indeed rewards the charitable ones.”
When they returned back to the presence of Joseph’s, they said: “Your highness, we and our family are going through a lot of hardship now. We have brought some merchandise of less value to barter for food. Please be charitable and give us enough food for our survival in return. You know well that God highly rewards the charitable people.”
Then when they came back into Joseph’s presence they said, “O exalted one, distress has seized us and our family. We have come with goods of little value. So pay us full measure. Consider it as charity to us, for God rewards the charitable.
Then when they presented themselves before him, they said, “O mighty governor, harm has touched us and our family and we have brought scant merchandise, but give us full measure and be charitable towards us; indeed, Allah rewards the charitable ones.”
And when they entered in unto him they said, 'O prince! distress has touched both us and our families, and we have brought trifling chattels. So give us full measure and bestow upon us in charity; verily, God rewards the charitable.
Then when they reached in the company of Yusuf they said, "O governor! Calamity has struck us and our household, and we have brought goods of little value, so give us the full measure and be generous to us; undoubtedly Allah rewards the generous."
So when they came in on him they said, “O you the mighty one, hardship has touched us and our families and we have come with meagre money so therefore give us full measure and be charitable to us for Allah does requite those who are charitable.”
Wherefore Joseph's brethren returned into Egypt: And when they came into his presence they said, noble lord, the famine is felt by us and our family, and we are come with a small sum of money: Yet give unto us full measure, and bestow corn upon us as alms; for God rewardeth the alms-givers
And when they returned into his (Joseph´s) presence they said, "O exalted one! Misfortune has touched both us, and our families, and we have brought scanty capital. So give us full measure and treat it as charity; verily, Allah rewards the cha
And when they presented themselves before him they said: 'O mighty prince, we and our people are afflicted with distress. We have brought but little merchandise. Fill up the measure, and be charitable to us; Allah rewards the charitable.
And when they came in to Joseph, they said, "O Prince, distress hath reached us and our family, and little is the money that we have brought. But give us full measure, and bestow it as alms, for God will recompense the almsgivers."
So when they entered unto him (i.e., unto Yusuf), they said: “O you Al-Aziz! A hard time has hit us and our family, and we have come with merchandise, meagre in value/made available with difficulty. Then complete for us the measure and apply charitable charges to us. Verily, Allah does reward the charitable.”
Then, when they entered to him, they said: O the great one! Harm afflicted us and our household. We drew near merchandise of scant worth so live up to the full measure and be charitable to us. Truly, God gives recompense to the ones who give in charity.
When they came before (Joseph), they said to him, “O mighty ruler, hardship has come upon our family, and we now have little to offer in trade. We ask that you give us a full measure [of grain] and consider it charity. Allah rewards the charitable.”
When they went back to Egypt and entered Joseph’s office, they said: "Noble prince! We and our family are in great distress, we have hardly any money, please give us full quota and also some charity. Surely Allah rewards the charitable."
On going to Egypt they presented themselves to Joseph and said to him: "O chief! We and our family are struck with distress and have brought only a paltry sum. So give us corn in full measure, and give it to us in charity. Allah rewards those who are charitable."
So when they came to him, they said: O chief, distress has afflicted us and our family, and we have brought scanty money, so give us full measure and be charitable to us. Surely Allah rewards the charitable
So when they entered in his (Yusuf’s) presence, they said, “O you who are mighty ! harm has afflicted us and our people and we have brought poor merchandise, so give us full measure (of provision) and be charitable to us, Allah certainly rewards the charitable.”
So when the brothers came back to Joseph, they said, "Sir! Distress has afflicted us and our family and we have brought but little capital to pay for the rations. Give us the full ration and be charitable to us. Allah does indeed reward those that are charitable."
So when they came back to Yusuf ([Joseph] again), they submitted: ‘O ‘Aziz (of Egypt), a distress has fallen upon us and our family (and we are suffering from a dreadful famine). And we have brought only (this) meager amount. So give us full measure (of grain against it) and (in addition) extend to us (some) charity (as well). Indeed, Allah plenteously rewards those who give away charity.
So when they entered upon him, they said: "O Governor, we have been afflicted with harm, us and our family, and we have come with poor goods to trade, so give us a measure of grain, and be charitable towards us, for God does reward the charitable."
So when they entered upon him, they said: "O governor, we have been afflicted with harm, us and our family, and we have come with poor goods to trade, so give us a measure of grain, and be charitable towards us, for God rewards the charitable."
So when they entered upon him, they said: "O governor, we have been afflicted with harm, us and our family, and we have come with poor goods to trade, so give us a measure of grain, and be charitable towards us, for God rewards the charitable."
So when they entered on (to) him, they said: "You, you Elaziz/Egyptian ruler, the harm touched us and our family and we came with little/poor or bad goods/merchandise, so fulfill/complete for us the measuring/weighing device and give charity on us, that God rewards the charity givers."
[AND THE SONS of Jacob went back to Egypt and to Joseph;] and when they presented themselves before him, they said: "O thou great one! Hardship has visited us and our folk, and so we have brought but scanty merchandise; but give us a full measure [of grain], and be charitable to us: behold, God rewards those who give in charity!"
Then, as soon as they entered to him, (i.e., Yusuf) they said, "O you mighty (Governor), (Literally: the ever-mighty Al-Aziz) adversity has touched us and our family and we have come with scant merchandise. So, fill up to us the measure and donate to us; surely ? Allah recompenses the constant donators."
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
When they entered Joseph's court, they said, "Noble Prince, hardship has struck us and our people. We have come with a little money, so give us a measure of grain and be charitable to us. God will give the reward to those who give charity"
So, when they came to him (Yusuf), they said, .‘Aziz, we and our family are struck by distress, and we have brought some goods of very little worth. So, give us the full measure (of grain) and be charitable to us. Surely, Allah rewards the charitable
So when they entered upon Joseph, they said: "O’ mighty prince, misfortune has touched us and our family. We come with merchandise of scant worth. But we (hope you can) give us full measure and you will be charitable to us. Indeed, Allâh remunerates those who give alms."
When they visited Yusuf again, they said, "Oh Chief, we and our families have come upon some hard times. We have brought our humble assets. Please be charitable and let us have the full measure of grain. Allah, surely, rewards those who are charitable!"
So when they entered upon Joseph, they said: ‘O’ mighty prince, misfortune has touched us and our family. We come with merchandise of scant worth. But we (hope you can) give us full measure and you will be charitable to us. Indeed, Allâh remunerates those who give alms’.
When the brothers went back and joined the eldest brother and were granted audience of the vizier –Yusuf-, they said to him, appealing to his charity: "O noble one we and our family have had a severe touch of misfortunes and the famine has levied distress upon us, and we have brought the little we could afford in exchange for the corn we need. We seek your kindness and your benevolence for the alleviation of our mental and physical distress. We should be grateful indeed if you would give us the full measure of corn and consider the extra you add as charitable alms comforting the poor; blessed indeed is he that considers the poor, for Allah rewards the benevolent."
When they entered again into Yusuf ’s office, they said, “Your Lordship, severe hardship has struck us and our family. We have brought but a few goods, so give in full measure and be charitable to us; the reward of the charitable rests with Allah.”
When they entered Joseph’s presence, they pleaded, “O Chief Minister! We and our family have been touched with hardship, and we have brought only a few worthless coins, but ˹please˺ give us our supplies in full and be charitable to us. Indeed, Allah rewards the charitable.”
And when they entered upon him they said: oh governor, hardship has afflicted us and our family and we have come with meagre merchandise, but give us full measure and give us charity, for Allah rewards those who give charity.
And when they went in to him, they said: ‘Noble Prince, we and our people are scourged with famine. We have brought but little money. Give us our full measure, and be charitable to us: God surely rewards the charitable.‘
When they entered (Joseph's) quarters, they said, "O you noble one, we have suffered a lot of hardship, along with our family, and we have brought inferior goods. But we hope that you will give us full measure and be charitable to us. GOD rewards the charitable."
[The sons of Jacob went back to Egypt and to Joseph], and, when they presented themselves before him, they said, "Mighty governor, hardship has afflicted us and our family, and we have brought only a little merchandise, but give us full measure [of grain] and be charitable to us. God rewards those who give in charity."
When they presented themselves before him, they said, “Honorable governor, our family and we have been afflicted with hardship, and we have brought only a little merchandise, but give us full measure [of grain] and be charitable to us. God rewards the charitable.”
So, when they entered upon him, they said, “O The Cherished Man, the harm has touched us, and our family. And we have brought scant merchandise. So, fulfill for us the measure, and give alms upon us, surely Allah recompense the charitable ones.”
Then, when they entered unto him(Yusuf), they said: 'O' 'Aziz! Affliction has visited us and our family, and we have brought scanty merchandise. So pay us full measure and bestow you charity on us; verily Allah will reward the charitable ones'.
When they presented themselves before [Joseph] again, they said: 'Exalted one! Hardship has befallen us and our people, and so we have brought but little merchandise. Give us our full measure [of grains], and be charitable to us. Indeed God rewards those who are charitable.'
When they came before Joseph, they said, "O Noble one! We have suffered a lot of hardship along with our family. We bring only inferior barter to pay. So give us the full measure, and be charitable to us. Allah rewards the charitable."
So when they came in to him, they said: O chief! distress has afflicted us and our family and we have brought scanty money, so give us full measure and be charitable to us; surely Allah rewards the charitable
And when they came before Joseph again, they said, `O noble chief, poverty has smitten us and our family, and we have brought a paltry sum of money, but nonetheless give us full measure, and be charitable to us. Surely, ALLAH does reward the charitable.
So when they entered upon him they said, “O viceroy! Affliction has befallen us and our people. We bring but meager merchandise; yet grant us full measure and be charitable unto us. Truly God shall recompense the charitable.
Then when they came into (Yusuf's) presence, they said: "O mighty one! (Extreme) suffering has come upon us and our family: And we have (now) brought only little capital: So do give us full measure (of grain, we request you) and treat it as charity to us: Truly, Allah does reward the charitable."
Upon entering his presence, they pleaded, “Your Excellency, adversity has touched us and our family, and we brought only a paltry sum. Please, give us full measure and be charitable to us. Truly, God rewards the charitable.”
Then, when they entered into his presence, they said, 'Mighty governor, adversity has befallen us, and our family. We have brought scant merchandise. But give us full measure, and be charitable towards us—God rewards the charitable.'
So when they entered upon Joseph, they said, "O 'Azeez, adversity has touched us and our family, and we have come with goods poor in quality, but give us full measure and be charitable to us. Indeed, Allah rewards the charitable."
And when they entered upon him they said, 'O Aziz! Distress has touched us and our families, and we have brought trifling chattel. So give us full measure and bestow upon us in charity; indeed, God rewards the charitable.'
Then, when they came (back) into (Joseph's) presence they said: "O exalted one! distress has seized us and our family: we have (now) brought but scanty capital: so pay us full measure, (we pray thee), and treat it as charity to us: for God doth reward the charitable."
Then, when they came (back) into (Joseph's) presence they said: "O exalted one! distress has seized us and our family: we have (now) brought but scanty capital: so pay us full measure, (we pray thee), and treat it as charity to us: for Allah doth reward the charitable."
قَالَ هَلۡ عَلِمۡتُم مَّا فَعَلۡتُم بِیُوسُفَ وَأَخِیهِ إِذۡ أَنتُمۡ جَـٰهِلُونَ ٨٩
He said, ‘Do you now realize what you did to Joseph and his brother when you were ignorant?’
He (Joseph) said: “Do you know what you did with Joseph and his brother, when you were ignorant?”
He said: remember ye that which ye did Unto Yusuf and his brother while ye were ignorant
, He said: "Do you know what you did to Joseph and his brother in your ignorance?"
(Joseph) said, “Do you remember what you did to Joseph when you were young and ignorant?”
He said, ´Are you aware of what you did to Yusuf and his brother in ignorance?´
He said, ‘Have you realized what you did to Joseph and his brother, when you were senseless?’
He said: "Do you know what you did to Joseph and his brother at that time when you acted as if ignorant (of right and wrong)?"
(Joseph) said, `Are you aware what you did to Joseph and his brother (- Benjamin to involve him in trouble) in your ignorance?
He said, 'Are you aware of what you did with Joseph and his brother, when you were ignorant?
He said: “Do you know what you did with Joseph and his brother when you were ignorant?”
In reply he said: “Do you recall what you did to Joseph and his brother at the climax of your ignorance?”
He said, “Do you know how you dealt with Joseph and his brother knowingly?
He said, “Do you know what you did with Joseph and his brother when you were ignorant?”
He said, 'Do ye know what ye did with Joseph and his brother, while ye were ignorant?
He said, "Are you aware of what you did to Yusuf and his brother when you were unwise?"
He said, “Did you know what you did to Joseph and his brother while you were ignorant?”
Joseph said unto them, do ye know what ye did unto Joseph and his brother, when ye were ignorant of the consequences thereof
He said, "Do you know what you did with Joseph and his brother in your ignorance?"
'Do you know' he replied, 'what you did to Joseph and his brother in your ignorance?
He said, "Know ye what ye did to Joseph and his brother in your ignorance?"
(Yusuf) said: “Did you come to realise what you did with Yusuf and his brother (- german) when you were ignorant (of the Law of Allah)?!”
He said: Knew you what you accomplished with Joseph and his brother when you are ones who are ignorant?
(Joseph) said, “Do you remember how you treated Joseph and his [younger] brother [Benjamin] without realizing your ignorance?”
Hearing this, Joseph, who could contain himself no longer, replied: "Do you know what you did to Joseph and his brother while acting out of ignorance?"
When Joseph heard this (he could not hold himself and said): "Do you remember what you did to Joseph and his brother when you were ignorant?"
He said: Do you know how you treated Joseph and his brother, when you were ignorant
He said, “Do you know what you did with Yusuf and his brother while you were ignorant.”
He said, "Do you know how you treated Joseph and his brother in your ignorance?"
Yusuf (Joseph) said: ‘Do you remember what you did to Yusuf (Joseph) and his brother? Were you (then) ignorant?
He said: "Do you know what you have done with Joseph and his brother, while you are ignorant"
He said: "Do you know what you have done with Joseph and his brother, while you were ignorant?"
He said: "Do you know what you have done with Joseph and his brother, while you were ignorant?"
He said: "Did you know what you made/did with Joseph and his brother, when you are lowly/ignorant ?"
Replied he: "Do you remember what you did to Joseph and his brother when you were still unaware [of right and wrong]?"
He said, "Do you know what you committed (Literally: what you perfomed with) with Yusuf (Joseph) and his brother as you were ignorant?"
He said: Know ye what ye did unto Joseph and his brother in your ignorance
Joseph asked them, "Do you know what you did to Joseph and his brother in your ignorance?"
He said, .Do you know what you did to Yusuf and his brother when you were ignorant?
He said: "Do you know what you did with Joseph and his brother, when you were ignorant?"
He said, "Now do you realize what you had done to Yusuf and his brother in your ignorance, earlier?"
He said: ‘Do you know what you did with Joseph and his brother, when you were ignorant?’
Yusuf then said: "Do you recall what you did to Yusuf and his brother. You probably did not realize the danger and the consequence of what you were doing and you did it foolhardily."
He said, “Do you now know what you did to Yusuf and his brother when you were ignorant?”
He asked, “Do you remember what you did to Joseph and his brother in your ignorance?”
He said: Do you know what you did with Yusuf (Joseph) and his brother when you were ignorant?
Do you know,‘ he said, ‘what you did to Joseph and his brother? You are surely unaware.‘
He said, "Do you recall what you did to Joseph and his brother when you were ignorant?"
He replied, "Do you remember what you did to Joseph and his brother when you were still ignorant?"
He replied, “Do you remember what you did to Joseph and his brother when you were still ignorant?”
He said, “Were you knowing what you did with Joseph and his brother, when you were ignorant ones?”
He(Yusuf)said: 'did you know what you did with Yusuf and his brother when you were ignorant
He said: 'Do you know what you did to Joseph and his brother, when you were still unaware?'
As he granted the request, Joseph said, "Do you remember what you did to Joseph and his brother in your ignorance?"
He said: Do you know how you treated Yusuf and his brother when you were ignorant
He said, `Do you know what you did to Joseph and his brother in ignorance?
He said, “Do you know what you have done with Joseph and his brother, when you were ignorant?
He (Yusuf) said: "Do you know how you dealt with Yusuf (Joseph), and his brother, while you were ignorant?"
He asked, “Do you remember what you did to Joseph and his brother in your ignorance?”
He said, 'Do you realize what you did with Joseph and his brother, in your ignorance?'
He said, "Do you know what you did with Joseph and his brother when you were ignorant?"
He said, 'Do you know what you did with Joseph and his brother, when you were ignorant?'
He said: "Know ye how ye dealt with Joseph and his brother, not knowing (what ye were doing)?"
He said: "Know ye how ye dealt with Joseph and his brother, not knowing (what ye were doing)?"
قَالُوۤا۟ أَءِنَّكَ لَأَنتَ یُوسُفُۖ قَالَ أَنَا۠ یُوسُفُ وَهَـٰذَاۤ أَخِیۖ قَدۡ مَنَّ ٱللَّهُ عَلَیۡنَاۤۖ إِنَّهُۥ مَن یَتَّقِ وَیَصۡبِرۡ فَإِنَّ ٱللَّهَ لَا یُضِیعُ أَجۡرَ ٱلۡمُحۡسِنِینَ ٩٠
and they cried, ‘Could it be that you are Joseph?’ He said, ‘I am Joseph. This is my brother. God has been gracious to us: God does not deny anyone who is mindful of God and steadfast in adversity the rewards of those who do good.’
They said: “Are you indeed Joseph?” He said: "I am Joseph, and this is my brother (Benjamin). Allah has indeed been gracious to us. Surely, he who fears Allah and is patient, then surely, Allah does not make the reward of the righteous people to be lost.”
They said: art thou Yusuf indeed! He said: I am Yusuf and this is my brother; Allah hath surely been gracious unto us; verily whosoever feareth and endureth, then verily Allah wasteth not the hire of the well-doers
They said: "Surely you are not Joseph!" "I am Joseph," he said, "and this is my brother. God has been gracious to us; for God does not verily deprive those who fear Him and are patient of the recompense of those who are good."
(The brothers) said, “Ah! You... yes, you are Joseph, indeed?”... (Joseph) said, “I am Joseph and this is my brother... Allah has certainly bestowed his favor upon us... For whoever protects himself and is patient, indeed Allah will not allow the deeds of the doers of good to be lost.”
They said, ´Are you Yusuf?´ He said, ´I am indeed Yusuf, and this here is my brother. Allah has acted graciously to us. As for those who fear Allah and are steadfast, Allah does not allow to go to waste the wage of any people who do good.´
They said, ‘Are you really Joseph?!’ He said, ‘I am Joseph, and this is my brother. Certainly Allah has shown us favour. Indeed if one is Godwary and patient Allah does not waste the reward of the virtuous.’
They said: "Is it indeed you who are Joseph?" He said: "I am Joseph, and this is my brother. God has indeed been gracious to us. Surely whoever keeps from disobedience to God in reverence for Him and piety, and is patient – surely God will not leave to waste the reward of those devoted to doing good as if seeing God."
They (were startled and) said, `Are you (Joseph)? Yes you are Joseph indeed!' He said, `(Yes) I am Joseph, and this is my brother (Benjamin), Allah has indeed been gracious to us. As a matter of fact, he who guards against evil (seeking refuge in Him) and patiently perseveres, will find that Allah suffers not the reward of the doers of good to others to be lost.
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
They said: “Are you indeed Joseph?” He said: “I am Joseph, and this is my brother, God has been gracious to us, indeed anyone who is cautious (of God) and perseveres then God does not waste reward of the good doers.”
They were so taken by surprise that they cried: “You must be Joseph.” He said: “Yes; I am Joseph, and here is my brother (and not my slave as you think.) God has been good to us. He never fails to reward those who lead a righteous life and recourse to patience
They said, “Are you indeed Joseph?” He said, “I am Joseph, and this is my brother. God has indeed been gracious to us all. Behold, he who is righteous and patient, never will God cause his reward to be lost on those who do right.
They said, “Can it be that you really are Joseph?” He said, “I am Joseph, and this is my brother. Allah has certainly been gracious to us; indeed, whoever is mindful (of God) and endures patiently—indeed, Allah never wastes the reward of those who excel in doing good.”
They said, 'Art thou then indeed Joseph? He said, 'I am Joseph, and this is my brother; God has been gracious towards us. Verily, whoso fears God and is patient,- verily, God wastes not the hire of those who do good!
They said, "Are you, in truth you, really Yusuf?" He said, "I am Yusuf and this is my brother; indeed Allah has bestowed favour upon us; undoubtedly whoever practices piety and patience - so Allah does not waste the wages of the righteous."
They said, “Is it indeed you who is Joseph?” He said, “I am Joseph and this is my brother. Allah has indeed bestowed His favor upon us for surely whoever reveres [Allah] and is patient surely Allah does not suffer the reward of those who act in excellence to go in vain.”
They answered, art thou really Joseph? 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
They said, "Are you then indeed Joseph?" He said, "I am Joseph, and this is my brother; Allah has been gracious towards us. Verily, whoever fears Allah (repulses evil or is righteous) and is patient (endures) - verily, Allah wastes not the
They said: 'Are you Joseph? ' 'I am Joseph, ' he answered, 'and this is my brother. Allah has been gracious to us. Those who keep from evil and are patient, indeed, Allah does not let the wage of the good doers go to waste.
They said, "Canst thou indeed be Joseph?" He said, "I am Joseph, and this is my brother. Now hath God been gracious to us. For whoso feareth God and endureth. . . . God verily will not suffer the reward of the righteous to perish!"
They said: “What? Surely, you, indeed you are Yusuf?” He said: “I am Yusuf, and this is my brother. Certainly, Allah has bestowed His abundant Grace over us. Certainly it is that one who pays obedience and shows perseverance, then surely Allah does not allow to go waste the reward of those who do good in perfection.”
They said: Art thou, truly, Joseph? He said: I am Joseph and this is my brother. Surely, God showed us grace. Truly, He Who is Godfearing and endures patiently, then, surely, God will not waste the compensation of the ones who are doers of good.
They said, “Are you indeed Joseph?” He answered, “I am Joseph, and this is my brother [Benjamin]. Allah has indeed been gracious to us. For one who is righteous and patient, Allah will not allow the reward to be lost from those who do right.”
This took them by surprise, and they cried: "What! Are you really Joseph?" He said: "Yes! I am Joseph and this is my brother. Allah has indeed been gracious to us. In fact as for the righteous and patient; Allah really does not let the reward of the righteous be wasted."
They exclaimed: "Are you indeed Joseph?" He said: "Yes, I am Joseph and this is my brother. Allah has surely been gracious to us. Indeed whoever fears Allah and remains patient, Allah does not allow the reward of such people to go to waste."
They said: Art thou indeed Joseph? He said: I am Joseph and this is my brother; Allah has indeed been gracious to us. Surely he who keeps his duty and is patient -- Allah never wastes the reward of the doers of good
They said, “You ! are you indeed Yusuf ?” He said, “I am Yusuf and this is my brother, Allah has indeed been gracious to us; (for) him who guards (against evil) and is patient, Allah certainly does not waste the reward of the doers of good.”
They said, "Are you indeed Joseph?" He said, "I am Joseph and this is my brother. Allah has certainly been gracious to us. Indeed, such is the reward for him who fears Allah and exercises patience. And, indeed, Allah does not let the reward, of those who do good, go waste."
They said: ‘Are you really Yusuf (Joseph)?’ He said: ‘(Yes,) I am Yusuf (Joseph) and here is my brother. Indeed, Allah has been gracious to us. Surely, the one who fears Allah and remains steadfast, then surely Allah does not waste the reward of the pious.
They said: "Are you indeed Joseph" He said: "I am Joseph, and this is my brother. God has been gracious to us. For anyone who reveres God and is patient, then God will not waste the reward of the good doers."
They said: "Are you indeed Joseph?" He said: "I am Joseph, and this is my brother. God has been gracious to us. For anyone who reverences and is patient, God will not waste the reward of the good doers."
They said: "Are you indeed Joseph?" He said: "I am Joseph, and this is my brother. God has been gracious to us. For anyone who reverences and is patient, God will not waste the reward of the good doers."
They said: "Are you, you are (E) Joseph?" He said: "I am Joseph and that (is) my brother, God had blessed on us, that who, whom fears and obeys, and is patient, so that God does not loose/waste/destroy the good doer's reward ."
They exclaimed: "Why - is it indeed thou who art Joseph?" He answered: "I am Joseph, and this is my brother. God has indeed been gracious unto us. Verily, if one is conscious of Him and patient in adversity behold, God does not fail to requite the doers of good!"
They said, "Is it sure that you, indeed you, are Yusuf?" (Joseph) "I am Yusuf, " he said, "and this is my brother. Allah has already been bounteous to us. Surely whoever is pious and (endures) patiently, then surely Allah does not waste the reward of the fair-doers."
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
Then they inquired, "Are you Joseph?" He said, "Yes, I am Joseph and this is my brother. God has indeed been gracious to us. One who exercises patience and observes piety should know that God does not ignore the reward of the righteous ones."
They said, .Is it that you are, in fact, Yusuf?. He said, .I am Yusuf, and this is my brother. Allah has been very kind to us. Surely, whoever fears Allah and observes patience, Allah does not let the reward of such good people to go to waste
They said: "Are you indeed Joseph?" He said: "I am Joseph and this is my brother. Allâh has definitely favored us. Indeed, whosoever acts piously, and seeks help through perseverance in patience and constancy (needs to know that) Allâh will not let the reward of those who pursue righteousness be lost.”
They asked, "Are you really Yusuf?" Said, "I am. And this is my brother! Allah has bestowed favors upon us. Surely, Allah does not waste the reward of the pious, those who fear Him and remain steadfast."
They said: ‘Are you indeed Joseph?’ He said: ‘(Yes), I am Joseph and this is my brother. Allâh has definitely favored us. Indeed, whosoever acts piously and seeks help through patience (can rest assured that) Allâh will not let the reward of those who pursue righteousness and perfection in Faith be lost’.
They said: "Indeed you are Yusuf, are you not!" "Indeed I am," said Yusuf, "and this is my brother –Benjamin-. Allah has graced us with His divine favour and benediction, and conferred on us prosperity, for he who entertains the profound reverence dutiful to Allah and be unwearied in the face of difficulties and able to endure evil shall be greatly rewarded. Allah does not annul, withhold or withdraw the fruit people are entitled to reap from their deeds of wisdom and piety."
They said, “Yusuf, is that really you?” “I am Yusuf,” he said, “and this is my brother. Allah has favoured us. Whoever is mindful of Allah and is patient, Allah will not waste the reward of the righteous.”
They replied ˹in shock˺, “Are you really Joseph?” He said, “I am Joseph, and here is my brother ˹Benjamin˺! Allah has truly been gracious to us. Surely whoever is mindful ˹of Allah˺ and patient, then certainly Allah never discounts the reward of the good-doers.”
They said: are you actually Yusuf (Joseph)? He said: I am Yusuf (Joseph) and this is my brother. Allah has bestowed His favours on us, for if someone bewares (of Allah) and is patient, then Allah does not waste the reward of those who do good.
They said: ‘Can you indeed be Joseph?‘ ‘I am Joseph,‘ he said, ‘and this is my brother. God has been gracious to us. Those that fear God and endure with fortitude, God will not deny the virtuous their reward.‘
They said, "You must be Joseph." He said, "I am Joseph, and here is my brother. GOD has blessed us. That is because if one leads a righteous life, and steadfastly perseveres, GOD never fails to reward the righteous."
They said, "Could it be that you are Joseph?" He said, "I am Joseph, and this is my brother. God has been gracious to us. If one is mindful of Him and patient in hard times, God does not allow the reward of those who do good to be lost."
They said, “Could it be that you are Joseph?” He said, “I am Joseph, and this is my brother. God has been gracious to us. If one is mindful of Him and patient in hard times, God does not allow the reward of those who do good to be lost.”
They said, “Are you, yourself, Joseph?” He said, “I am Joseph, and this is my brother. Allah has conferred favors upon us. That whoever shows piety and be patient, so Allah never wastes the benefactors' wage.”
They said: 'Are you indeed Yusuf ' He said: '(Yes), I am Yusuf and this is my brother. Allah has been indeed gracious to us. Verily whoever keeps from evil and is patient(is always rewarded)for verily Allah does not waste the reward of the righteous'.
They said: 'Why — is it indeed you who are Joseph?' He replied: 'I am Joseph, and this is my brother. God has indeed been gracious to us. If one remains God-fearing and patient in adversity, God will not fail to reward those who do good.'
They exclaimed, "Wow! Is it indeed you who are Joseph?" He answered, "I am Joseph and this is my brother. Allah has been Gracious to us. Verily, if one walks aright and is steadfast, Allah never loses the reward of such doers of good."
They said: Are you indeed Yusuf? He said: I am Yusuf and this is my brother; Allah has indeed been gracious to us; surely he who guards (against evil) and is patient (is rewarded) for surely Allah does not waste the reward of those who do good
They replied, `Art thou Joseph?' He said, `Yes, I am Joseph and this is my brother. ALLAH has indeed been gracious to us. Verily, whoso fears ALLAH and is steadfast - ALLAH never suffers the reward of the good to be lost.
They said, “Art thou indeed Joseph?” He said, “I am Joseph and this is my brother. God has been gracious unto us. Verily whosoever is reverent and patient—surely God neglects not the reward of the virtuous.
They said: "Are you truly Yusuf (Joseph)?” He said: "I am Yusuf (Joseph), and this is my brother (Benjamin): Allah has truly been Gracious to us (all). He who is righteous and patient— Then surely, Allah will never make the reward to be lost, for those who do right."
They exclaimed, “Could you possibly be Joseph?” He confirmed, “I am Joseph, and this is my brother. God has truly favored us. Whoever is righteous and patient—God never wastes the reward of the good-doers.”
They said, 'Is that you, Joseph?' He said, 'I am Joseph, and this is my brother. God has been gracious to us. He who practices piety and patience—God never fails to reward the righteous.'
They said, "Are you indeed Joseph?" He said "I am Joseph, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good."
They said, 'Are you indeed, surely you, Joseph?' He said, 'I am Joseph, and this is my brother; indeed God has been gracious to us. Indeed, He who fears and is patient, then indeed, God does not waste the reward of those who do good.'
They said: "Art thou indeed Joseph?" He said, "I am Joseph, and this is my brother: God has indeed been gracious to us (all): behold, he that is righteous and patient,- never will God suffer the reward to be lost, of those who do right."
They said: "Art thou indeed Joseph?" He said, "I am Joseph, and this is my brother: Allah has indeed been gracious to us (all): behold, he that is righteous and patient,- never will Allah suffer the reward to be lost, of those who do right."
قَالُوا۟ تَٱللَّهِ لَقَدۡ ءَاثَرَكَ ٱللَّهُ عَلَیۡنَا وَإِن كُنَّا لَخَـٰطِءِینَ ٩١
They said, ‘By God! God really did favour you over all of us and we were in the wrong!’
They said: ‘By Allah! Indeed Allah has preferred you above us, and certainly we have been sinners.”
They said: by Allah! assuredly Allah hath chosen thee above us, and we have been sinners indeed
They said: "By God, God has favoured you above us, for we have indeed been sinners."
(The brothers) said, “By Allah! Indeed, Allah has raised you above us... We were certainly in error.”
They said, ´By Allah, Allah has favoured you above us. Clearly we were in the wrong.´
They said, ‘By Allah, Allah has certainly preferred you over us, and we have indeed been erring.’
"By God," they responded, "God has indeed preferred you above us, and certainly we were sinful."
They said, `By Allah, Allah has surely exalted you above us and we have indeed been guilty.
'By God,' they said, 'God has indeed preferred thee above us, and certainly we have been sinful.
They said: “By God, surely God has preferred you over us and we are sinners.”
They said: “We were wrong and [among other things that is why] God has made you superior to us.”
They said, “By God, God has indeed preferred you above us, and we certainly have been guilty of wrong.
They said, “(We swear) by Allah, Allah has certainly preferred you over us, and we were definitely wrongdoers.”
They said, 'By God! God has chosen thee over us; and we indeed were sinners.
They said, "By Allah, undoubtedly Allah has given you superiority over us, and we were indeed guilty."
They said, “By Allah! Surely Allah has preferred you above us and we surely were in error.”
They said, by God, now hath God chosen thee above us; and we have surely been sinners
They said, "By Allah! Allah has chosen (or preferred) you over us; and we indeed were guilty."
'By Allah, ' they said, 'Allah has preferred you above us all. We have indeed been sinful.
They said, "By God! now hath God chosen thee above us, and we have indeed been sinners!"
They said “By Allah! Verily, Allah preferred you over us, and side by side we became, indeed, the sinners.”
They said: By God! Certainly, God held thee in greater favor above us. And, truly, we had been ones who are inequitable.
(Joseph’s brothers) said, “Indeed Allah has preferred you over us, and we certainly have been guilty of sin.”
They said: "By Allah! Certainly Allah has preferred you over us. We have indeed been guilty."
They said: "We swear by Allah! Indeed Allah has chosen you in preference to us and we were truly guilty."
They said: By Allah! Allah has indeed chosen thee over us, and we were certainly sinners
They said, “By Allah, Allah has indeed preferred you above us and indeed we were at fault.”
They said, "By Allah! HE has certainly chosen you over us, and we were indeed the sinners."
They exclaimed: ‘By Allah, Allah has certainly exalted you above us, and certainly we alone were the sinners.
They said: "By God, God has indeed preferred you over us and we were wrongdoers."
They said: "By God, God has indeed preferred you over us and we have been wrongdoers."
They said: "By God, God has indeed preferred you over us and we have been wrongdoers."
They said: "By God, God had preferred/chosen you over us and that truly we were sinners (E)."
[The brothers] said: "By God! Most certainly has God raised thee high above us, and we were indeed but sinners!"
They said, "By Allah! Indeed, Allah has already preferred you above us, and decidedly we were indeed sinners."
They said: By Allah, verily Allah hath preferred thee above us, and we were indeed sinful
They said, "We swear by God that He has given preference to you over us and we have sinned"
They said, .We swear by Allah, indeed Allah has given to you preference over us, and we were guilty in fact
They said: "By Allâh! Definitely Allâh has preferred you over us, and we were obviously sinners.”
They remarked, "We swear by Allah! He chose you over us. We were clearly the wrong-doers!"
They said: ‘By Allâh! Surely Allâh has preferred you over us, and we were obviously sinful’.
"Goodness", they said, "indeed Allah has taken you by preference out of all of us and exalted you in status, rank and fortune and characterized you by impressive disposition." "We do acknowledge our sinful deed and confess ourselves to Allah with full purpose of amendment of life."
“By Allah,” they said, “Allah has preferred you over us, and we are the sinners.”
They admitted, “By Allah! Allah has truly preferred you over us, and we have surely been sinful.”
They said: by Allah, Allah has preferred you over us and we were guilty.
‘By the Lord,‘ they said, ‘God has exalted you above us all. We have indeed done wrong.‘
They said, "By GOD, GOD has truly preferred you over us. We were definitely wrong."
[The brothers] said, "By God. God has certainly raised you above us, and we were sinners."
[The brothers] said, “By God. God has certainly raised you above us, and we were sinners.”
They said, “By Allah, Allah has already preferred you over us. And we were guilty ones.”
They said: 'By Allah! Allah has indeed preferred you above us, and we certainly have been guilty'.
They said: 'By God! Most certainly has God raised you high above us, and we were indeed sinners.'
They said, "By God! Certainly Allah has raised you above us, and we were indeed at fault."
They said: By Allah! now has Allah certainly chosen you over us, and we were certainly sinners
They replied, `By ALLAH; surely, ALLAH has preferred thee above us and we have indeed been sinners.
“By God!” they said, “God has preferred thee over us, and we were at fault.
They said: "By Allah! Truly, Allah has chosen you over us, and we certainly have been guilty of sin!"
They admitted, “By God, truly God has preferred you over us, and we were indeed at fault.”
They said, 'By God, God has preferred you over us. We were definitely in the wrong.'
They said, "By Allah , certainly has Allah preferred you over us, and indeed, we have been sinners."
They said, 'By God! Certainly God has chosen you over us; and we indeed were sinners.'
They said: "By God! indeed has God preferred thee above us, and we certainly have been guilty of sin!"
They said: "By Allah! indeed has Allah preferred thee above us, and we certainly have been guilty of sin!"
قَالَ لَا تَثۡرِیبَ عَلَیۡكُمُ ٱلۡیَوۡمَۖ یَغۡفِرُ ٱللَّهُ لَكُمۡۖ وَهُوَ أَرۡحَمُ ٱلرَّ ٰحِمِینَ ٩٢
but he said, ‘You will hear no reproaches today. May God forgive you: He is the Most Merciful of the merciful
He (Joseph) said: “There is no blame on you this Day. May Allah forgive you. He is the Merciful of those who show mercy!
He said; no reproach upon you today. May Allah forgive you; and He is the Most Merciful of the merciful
"There is no blame on you today," he said, "May God forgive you. He is the most merciful of all
(Joseph) said, “No reproach shall be uttered against you today, you shall not be condemned! Allah will forgive you... for He is the most Rahim of the Rahim.”
He said, ´No blame at all will fall on you. Today you have forgiveness from Allah. He is the Most Merciful of the merciful.
He said, ‘There shall be no reproach on you today. Allah will forgive you, and He is the most merciful of the merciful
He said: "No reproach this day shall be on you. May God forgive you; indeed He is the Most Merciful of the merciful
(Joseph) said, `No reproach (from me shall be) on you this day. May Allah forgive you; He is the Most Merciful to those who show mercy
He said, 'No reproach this day shall be on you; God will forgive you; He is the most merciful of the merciful
He said: “(There is) no blame on you today, God forgives you, and He is most merciful of the merciful ones,
Joseph replied: “Do not blame yourself. May God forgive you. Of all those who are merciful, God is the Most Merciful.”
He said, “This day let no blame be on you. God will forgive you, and He is the Most Redeeming of those who redeem
He said, “There is no blame on youpl today; may Allah forgive you, for He is the Most Merciful of the merciful ones.
He said, 'No reproach against you today! God will pardon you, for He is the most merciful of the merciful
He said, "There is no reproach on you, this day! May Allah forgive you - and He is the Utmost Merciful, of all those who show mercy."
He said, “Let there be no reproach upon you today. Allah will forgive you. For He is The Most Merciful of those who are merciful.
Joseph answered, let there be no reproach cast on you this day. God forgiveth you; for he is the most merciful of those who shew mercy
He said, "No reproach against you this day! Allah will pardon you, for He is the most Merciful of the merciful
He replied: 'Let no reproach be on you this day. Allah will forgive you He is the Most Merciful of the merciful
He said, "No blame be on you this day. God will forgive you, for He is the most merciful of those who shew mercy
He said: “There is no blame on you (from me) this day; Allah will forgive you, and He is More Merciful of those who bestow mercy
He said: No censure on you this day. God forgive you. And He is One Who is Most Merciful of the ones who are most merciful.
He said, “This day, may there be no accusation against you. Allah will forgive you, and He is the Most Merciful among those who show mercy.
Joseph said: "There is no blame on you today. May Allah forgive you! He is the most Merciful of those who show mercy!
He replied: "No blame lies with you today. May Allah forgive you. He is the Most Merciful of all those that are merciful
He said: No reproof be against you this day. Allah may forgive you, and He is the most Merciful of those who show mercy
He said, “Let there be no reproach on you this day. May Allah protectively forgive you and He is the Most Merciful of the merciful ones.
He said, "No reproof against you this day. Allah may forgive you, and He is the most Merciful."
Yusuf (Joseph) said: ‘No blame (or penalty) lies on you today. May Allah grant you His forgiveness and He is the Most Merciful of all the merciful
He said: "There is no blame on you this day, may God forgive you, and He is the most Merciful of those who show mercy."
He said: "There is no blame on you this day, may God forgive you, and He is the Most Merciful of those who show mercy."
He said: "There is no blame on you this day, may God forgive you, and He is the Most Merciful of those who show mercy."
He said: "No blaming/reproaching on you today , God forgives for you, and He (is) most merciful (of) the merciful."
Said he: "No reproach shall be uttered today against you. May God forgive you your sins: for He is the most merciful of the merciful
He said, "No reproach will be on you today; Allah will forgive you; and He is The Most Merciful of the merciful
He said: Have no fear this day! May Allah forgive you, and He is the Most Merciful of those who show mercy
(Joseph) said, "No one will blame you on this day. God will forgive you; He is more Merciful than others
He said, .No reproach upon you today! May Allah forgive you, and He is the Most- Merciful of all the merciful
He said: “No reproof will be upon you today. Allâh will forgive you. He is the Most Merciful of all those who show clemency ."
(Yusuf) said, "There is no censure, today. Allah will forgive you. And He is absolutely the most Forgiving of all!"
He said: ‘No reproof will be upon you today. And Allâh will forgive you. For He is the Most Merciful of all those who show mercy’.
"Today" said, Yusuf: "I cannot blame you to weep, nor do I reproach you. To err is human, to forgive, divine. Allah forgive you, for to Him belong mercy and forgiveness; He is the most Merciful of all those who exercise mercy;"
Yusuf said, “There is no blame on you today. Allah will forgive you, for He is the most Kind.
Joseph said, “There is no blame on you today. May Allah forgive you! He is the Most Merciful of the merciful!
He said: you will not be blamed today, may Allah forgive you, and He is the most merciful of all.
He said: ‘None shall reproach you this day. May God forgive you: of all those that show mercy He is the most merciful.
He said, "There is no blame upon you today. May GOD forgive you. Of all the merciful ones, He is the Most Merciful.
He said, "No blame will be uttered today against you. May God forgive you for your sins. He is the Most Merciful of those who are merciful.
He said, “No blame will be uttered today against you. May God forgive you for your sins. He is the Most Merciful of those who are merciful.
He said, “There is no reproach upon you Today. Allah forgives you. And He is the best merciful of the merciful ones.”
He said: 'There is no reproach against you this day. Allah may forgive you; and He is the most Merciful of the merciful(ones)'.
He replied: 'None shall reproach you today. May God forgive you. He is indeed the Most Merciful of those who show mercy.
Joseph said, "There is no blame on you this day! May Allah forgive you, and He is the Most Merciful of the merciful."
He said: (There shall be) no reproof against you this day; Allah may forgive you, and He is the most Merciful of the merciful
He said, `No blame shall lie on you this day; may ALLAH forgive you ! And HE is the Most Merciful of those Who show mercy
He said, “There is no reproach against you this day. God will forgive you. And He is the most Merciful of the merciful
He (Yusuf) said: "This day let there be no blame on you: May Allah forgive you, and He is the Most Merciful of those who show mercy
He responded, “There will be no blame on you today. May God forgive you, for He is the Most Merciful of the merciful.”
He said, 'There is no blame upon you today. God will forgive you. He is the Most Merciful of the merciful.'
He said, "No blame will there be upon you today. Allah will forgive you; and He is the most merciful of the merciful."
He said, 'No reproach on you today. God will pardon you, for He is the most merciful of the merciful.
He said: "This day let no reproach be (cast) on you: God will forgive you, and He is the Most Merciful of those who show mercy
He said: "This day let no reproach be (cast) on you: Allah will forgive you, and He is the Most Merciful of those who show mercy
ٱذۡهَبُوا۟ بِقَمِیصِی هَـٰذَا فَأَلۡقُوهُ عَلَىٰ وَجۡهِ أَبِی یَأۡتِ بَصِیرࣰا وَأۡتُونِی بِأَهۡلِكُمۡ أَجۡمَعِینَ ٩٣
Take my shirt and lay it over my father’s face: he will recover his sight. Then bring your whole family back to me.’
You go with this shirt of mine, cast it over the face of my father, he will become clear-sighted, and bring to me all your family.”
Go with this shirt of mine and cast it upon my father's face; he shall become clear-sighted; and bring unto me all your household
Take my shirt and put it on my father's face; his eyesight will be restored; and bring your entire family to me."
“Go (to our father) with my shirt... And put it in front of him, he will see the truth... And gather the whole family and bring them to me!”
Go with this shirt of mine and cast it on my father´s face and he will see again. Then come to me with all your families.´
Take this shirt of mine, and cast it upon my father’s face; he will regain his sight, and bring me all your folks.’
"Go with this shirt of mine and lay it over my father’s face, and he shall recover his sight; and come to me with all your people."
`Go with this my shirt and lay it before my father he will come to know (the whole affair and as well believe). And bring to me the whole of your family.
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.
go with this shirt of mine, and throw it over my father’s face, he regains sight, and bring me all your family.”
“No go back and put this shirt of mine over my father’s eyes; this will restore his vision. Then take all your families and come back to me
“Go with this, my shirt, and cast it over the face of my father. He will come to see. Then come to me together with all your family.
Take this shirt of mine and cast it over my father’s face (and) he will recover his sight. And bring your whole family to me.”
Take this my shirt, and throw it over the face of my father, he will become able to see; and bring, me your families all together.
"Take along this shirt of mine and lay it on my father’s face, his vision will be restored; and bring your entire household to me." (Prophet Yusuf knew that this would miracle would occur.
Go with this shirt of mine and cast it on the face of my father, he will become seeing and come to me with all your family together.”
Depart ye with this my inner garment, and throw it on my fathers's face; and he shall recover his sight: And then come unto me with all your family
Take this my shirt, and lay it over the face of my father, he will become able to see; and come to me with all your family."
Go, take this shirt of mine and cast it over my father's face, he will recover his sight. Then return to me with all your family.
Go ye with this my shirt and throw it on my father's face, and he shall recover his sight: and bring me all your family."
Go with this shirt of mine, and lay it down on the face of my father, he will be one who can see clearly and powerfully. And come (back) to me with your family-members altogether”
Go with this, my long shirt and cast it over the face of my father. He will become seeing. And bring me your household one and all.
“Go with this my shirt and cast it over the face of my father. He will regain his sight. After that, all of you and your family come to me.”
Go, take this shirt of mine and cast it over the face of my father, he will recover his sight. Then come back to me with all the members of your family."
Take this shirt of mine and throw it over my father´s face. He will regain his sight. And bring to me all your family."
Take this my shirt and cast it before my father’s face -- he will come to know. And come to me with all your famil
Go with this shirt of mine and put it on the face of my father, (his power of) seeing will come (back to him) and come to me with all your people.”
"Take this shirt of mine and put it on my father's face. He will be able to see. And then come back to me with your entire family."
Take this shirt of mine and cast it over my father’s face; he will recover his sight. (Then) bring me the whole of your family.
"Take this shirt of mine and cast it over my fathers face, and he will become with sight; and bring to me all your family."
"Take this shirt of mine and cast it over the face of my father, and he will have sight; and bring to me all your family."
Take this shirt of mine and cast it over the face of my father, and he will have sight; and bring to me all your family.
Go with my shirt/dress, this, so throw it on my father's face/front he comes (becomes) seeing/understanding , and bring me with your family/people all/all together
[And now] go and take this tunic of mine and lay it over my father's face, and he will recover his sight. And thereupon come [back] to me with all your family."
Go with this shirt of mine; then cast it on my father's face and he will recover his sight, (Or: breath) and come up with your family all together."
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
Take my shirt and place it unto my father's face. This will restore his eye-sight. Then bring the whole family to me."
Go with this shirt of mine, and put it over the face of my father, and he will turn into a sighted man. And bring to me all your family
Go, take this shirt of mine, and do you cast it on the face of my father, he will regain his sight. Bring your whole family and come back to me."
"Take this shirt of mine and place it over my father´s eyes! It will bring back his sight! And bring all your families to me!"
Go, take this shirt of mine, and cast it on the face of my father. He will regain his sight. Bring your whole family and come back to me’.
"Go back with this shirt of mine", he added, "and lay it on my father's face. He will recover his sight, and bring me all the members of your family."
Then Yusuf said, “Take this shirt of mine, and place it over my father’s face, and his sight will return; then bring your whole family here to me.”
Go with this shirt of mine and cast it over my father’s face, and he will regain his sight. Then come back to me with your whole family.”
Go with this shirt of mine and throw it onto my father´s face, he will become sighted (again), and come to me with all your family.
Take this shirt of mine and throw it over my father‘s face: he will recover his sight. Then return to me with your people all.‘
"Take this shirt of mine; when you throw it on my father's face, his vision will be restored. Bring your whole family and come back to me."
[Now] take this shirt of mine and lay it over my father's face, and he will recover his sight. Then come [back] to me with all of your family."
[Now] take this shirt of mine and lay it over my father’s face, and he will recover his sight. Then come [back] to me with all of your family.”
“Go with my shirt this, so throw it over my father’s face, he will come seeing. And bring to me your family altogether.”
Go with this shirt of mine and lay it on my father's face, he will(again ) be able to see; and bring me your family all together.
Now go and take this shirt of mine and lay it over my father's face, and he will recover his sight. Then come back to me with all your family.'
Now, go and take this royal shirt of mine and show it to my father. He will see the reality of things. Then, bring all your family to me
Take this my shirt and cast it on my father's face, he will (again) be able to see, and come to me with all your families
Go with this shirt of mine and lay it before my father; he will come to know everything. And bring to me the whole of your family.
Take this shirt of mine and cast it upon my father’s face; he will come to see. And bring me your family, all together.
"(Now you) go with this, my shirt; And put it over the face of my father: He will start to see (clearly again). Then you come (back here) to me together with your entire family."
“Take my shirt, and lay it over my father’s face, and he will regain his sight. And bring your entire family to me.”
'Take this shirt of mine, and lay it over my father's face, and he will recover his sight. And bring your whole family to me.'
Take this, my shirt, and cast it over the face of my father; he will become seeing. And bring me your family, all together."
Take this my shirt, and throw it over the face of my father, He will become able to see; and bring me your families all together.'
"Go with this my shirt, and cast it over the face of my father: he will come to see (clearly). Then come ye (here) to me together with all your family."
"Go with this my shirt, and cast it over the face of my father: he will come to see (clearly). Then come ye (here) to me together with all your family."
11
Israel goes to Egypt
وَلَمَّا فَصَلَتِ ٱلۡعِیرُ قَالَ أَبُوهُمۡ إِنِّی لَأَجِدُ رِیحَ یُوسُفَۖ لَوۡلَاۤ أَن تُفَنِّدُونِ ٩٤
Later, when the caravan departed, their father said, ‘You may think I am senile but I can smell Joseph,’
When the caravan departed, their father said: “I do indeed feel the smell of Joseph, even if you think me weak of mind due to old age.”
And when the caravan had departed, their father said: surely feel the smell of Yusuf, if ye think not that I am doting
The caravan departed (from Egypt) and Jacob said (at home): "Say not that I am in my dotage, but I get the smell of Joseph."
And when the caravan left (the land of Joseph), their father (in their own land) said, “If you do not think I am old and weakened in mind, indeed I perceive the scent (frequency) of Joseph.”
And when the caravan went on its way, their father said, ´I can smell Yusuf´s scent! You probably think I have become senile.´
As the caravan set off, their father said, ‘I sense the scent of Joseph, if you will not consider me a dotard.’
At the time that the (brothers’) caravan set out, their father said (to those around him): "Surely, I sense the fragrance of Joseph, unless you would consider me a dotard."
So when the caravan with the corn departed (from Egypt) their father said (in Kin`an), `If you do not pronounce my judgment to be weak and unsound (let me tell you that) I do scent the power of Joseph.
So, when the caravan set forth, their father said, 'Surely I perceive Joseph's scent, unless you think me doting.
And when the caravan left, their father said: “I certainly find the smell of Joseph, if you do not think that I am senile.”
When their caravan left Egypt, their father said to his folk: “I can sense the smell of Joseph; do not call me names (such as senile, crazy, etc.)”
As the caravan left, their father said, “I indeed smell the presence of Joseph. And do not think that I am weak of mind.
And as soon as the caravan departed, their father said, “I sense the scent of Joseph, though you may deem me senile.”
And when the caravan departed, their father said, 'Verily, I find the smell of Joseph, unless ye think I dote!
When the caravan left Egypt, their father said *, "Indeed I sense the fragrance of Yusuf, if you do not call me senile." (* Prophet Yaqub said this in Palestine, to other members of his family. He could discern the fragrance of Prophet Yusuf’s shirt from far away.
So when the caravan departed their father said, “I do indeed get the smell of Joseph if only you don’t take me to be a senile.”
And when the company of travellers was departed from Egypt on their journey towards Canaan, their father said unto those who were about him, verily I perceive the smell of Joseph: Although ye think that I dote
And when the caravan left (Egypt), their father said, "Verily, I smell the presence of Joseph; nay, think me not a dotard."
As the caravan departed, their father said: 'I smell the scent of Joseph, unless you think I am foolish.
And when the caravan was departed, their father said, "I surely perceive the smell of Joseph: think ye that I dote?"
And when the caravan departed, their father said: “Definitely I, indeed I get the smell of Yusuf (ie, I feel the presence of Yusuf), if it is not that you blame me of talhead of state illogically.”
And when they set forward with the caravan their father said: Truly, I find the scent of Joseph if you think me not weak of mind.
After the caravan had left [Egypt], their father said, “I truly sense the smell of Joseph. Do not think I have lost my mind.”
When the caravan started (from Egypt) their father (who was in Ken’an) said: "Certainly I feel the scent of Joseph, even though you may think I am out of my mind."
And as the caravan set out (from Egypt), their father said (in Canaan): "Indeed I smell the fragrance of Joseph. I say so although you may think that I am doting."
And when the caravan left (Egypt), their father said: Surely I scent (the power of) Joseph, if you call me not a dotard
And when the caravan departed, their father said, “I certainly perceive the smell of Yusuf, if you do not consider me weak in mind due to old age.”
And when the caravan had set out, their father said, "I do indeed get the smell of Joseph, unless you consider me delirious."
And when the caravan left (Egypt), his father (Ya‘qub [Jacob]) said (whilst sitting in Canaan): ‘If you do not consider me unstable due to senility, I am smelling the fragrance of Yusuf (Joseph).
And when the caravan departed, their father said: "I do indeed feel the scent of Joseph, except that you may think me senile."
Andwhen the caravan departed, their father said: "I do indeed feel the scent of Joseph, except that you may think me senile."
And when the caravan departed, their father said: "I do indeed feel the scent of Joseph, except that you may think me senile."
And when the caravan parted/went out , their father said: "That I, I find (E) Joseph's smell , unless you prove me wrong ."
AND AS SOON as the caravan [with which Jacob's sons were travelling] was on its way, their father said [to the people around him]: "Behold, were it not that you might consider me a dotard, [I would say that] I truly feel the breath of Joseph [in the air]!"
And as soon as the caravan departed, their father said, "Surely I indeed find Yusuf's scent, (Or: breath) unless you think me doting."
When the caravan departed their father had said: Truly I am conscious of the breath of Joseph, though ye call me dotard
When the caravan left the town, their father said, "I smell Joseph's scent. I hope that you will not accuse me of senility"
And when the caravan set out (from Egypt), their father (Ya‘qub) said (in Canaan), .I sense the fragrance of Yusuf, if you do not take me to be senile
So, when the caravan set forth, their father said: ”I can clearly smell the scent of ‘Joseph’ (in the air) unless you think of me infatuated.”
And when the caravan moved (from Egypt) their father said, "Call me senile, but I am beginning to smell the scent of Yusuf!"
So, when the caravan set forth, their father said: ‘I can clearly smell the scent of Joseph (in the air) unless you think of me infatuated’.
When the caravan was on its way homeward, Ya'qab, inspirited with the divine prerogative of intuition, had a presentiment of the event that was about to happen. He said: "I do perceive Yusuf's scent in the wind, albeit you people might think I have lost my mind."
Once the caravan had set off from Egypt, their father said, “I smell Yusuf ’s breath in the air, even though you might think I am senile.”
When the caravan departed ˹from Egypt˺, their father said ˹to those around him˺, “You may think I am senile, but I certainly sense the smell of Joseph.”
And when the caravan broke up (on arrival) their father said: I notice the scent of Yusuf (Joseph) even if you contradict me.
When the caravan departed their father said: ‘I feel the breath of Joseph, though you will not believe me.‘
Even before the caravan arrived, their father said, "I can sense the smell of Joseph. Will someone enlighten me?"
As soon as the caravan [with which Jacob's sons were travelling] was on its way, their father said [to the people around him], "You may think I am senile, but I can smell Joseph."
As soon as the caravan [with which Jacob’s sons were traveling] was on its way, their father said [to the people around him], “You may think I am senile, but I can smell Joseph.”
And when the animal-riders dispatched, their father said, “I find Joseph’s smell, unless you would be disproving.”
And when the caravan set out(from Egypt to Kan'an), their father said: 'Verily I perceive Yusuf's scent, unless you think me doting'.
As the caravan set out, their father said [to the people around him]: 'I feel the breath of Joseph, though you will not believe me.'
As soon as the caravan departed from Egypt, their father (Jacob) began telling his neighbors in Canaan about the Revelation that his son Joseph was in a position of high authority. "I do indeed scent the presence of Joseph even though you may call me senile."
And when the caravan had departed, their father said: Most surely I perceive the greatness of Yusuf, unless you pronounce me to be weak in judgment
And when the caravan departed, their father said, `Surely, I perceive the scent of Joseph, even though you take me to be a dotard.
And as the caravan set off, their father said, “Truly I sense the scent of Joseph, if you think me not senile!
And when the caravan left (Egypt to come to Jacob), their father said: "I truly scent the presence of Yusuf (Joseph): Do not think me as a feeble (old man)."
As the caravan departed, their father said, “I can sense the scent of Joseph, even if you think I’m senile.”
As the caravan set out, their father said, 'I sense the presence of Joseph, though you may think I am senile.'
And when the caravan departed [from Egypt], their father said, "Indeed, I find the smell of Joseph [and would say that he was alive] if you did not think me weakened in mind."
And when the caravan departed, their father said, 'Indeed, I surely find the smell of Joseph, if not that you have pronounced me weak in judgment.'
When the caravan left (Egypt), their father said: "I do indeed scent the presence of Joseph: Nay, think me not a dotard."
When the caravan left (Egypt), their father said: "I do indeed scent the presence of Joseph: Nay, think me not a dotard."
قَالُوا۟ تَٱللَّهِ إِنَّكَ لَفِی ضَلَـٰلِكَ ٱلۡقَدِیمِ ٩٥
but [people] said, ‘By God! You are still lost in that old illusion of yours!’
They said: “By Allah! Certainly, you are in your old error.”
They said: by Allah! verily thou art in thine old-time error
They said: "By God, you are still persisting in your old delusion."
They said, “By Allah! Indeed, you are repeating your same old error.”
They said, ´By Allah! Your mind is still astray.´
They said, ‘By God, you persist in your inveterate error.’
"By God," they said, "you are indeed still lost in your old error."
They (- people of Joseph's household) said, `By Allah! you are (still) suffering from your old delusion.
They said, 'By God, thou art certainly in thy ancient error
They said: “By God, indeed you are in your old error.”
His folk replied: “You are still living in the past!”
They said, “By God, truly you are in your old wandering mind.
They said, “(We swear) by Allah, yousg are surely in your old misguidance.”
They said, 'By God! thou art in thy old error.
They said, "By Allah, you are still deeply engrossed in the same old love of yours."
They said, “By Allah! You truly are still in your old error.”
They answered, by God, thou art in thy old mistake
Those around him said, "By Allah! You are in your old meandering mind."
'By Allah, ' they said, 'this is but your old illusion.
They said, "By God, it is thy old mistake."
(People around) said: “By Allah, surely you are indeed in your persistent error.”
They said: By God! Truly, thou art long possessed by thy wandering astray.
(Members of the household) said, “Consider Allah! You are truly confused in your old age.”
The people, who heard him, said: "By Allah! You are still suffering from your old illusion."
They said: "Surely you are still in your same old craze."
They said: By Allah! thou art surely in thy old error
They said, “By Allah, you are certainly in your old error.”
Those who were there with him said, "By Allah, you are indeed in your old error."
They said: ‘By Allah, you are certainly in the (same) ecstasy of your (old) love.
They said: "By God, you are back to your old misguidance."
They said: "By God, you are back to your old misguidance."
They said: "By God, you are back to your old misguidance."
They said: "By God, that you are in your misguidance the old/old time."
They answered: "By God! Thou art indeed still lost in thy old aberration!"
They said, "By Allah, surely you are indeed in your old error."
(Those around him) said: By Allah, lo! thou art in thine old aberration
His people said, "By God, you are still making the same old error"
They said, .By God, you are still in your old fallacy!
They said: "By Allâh! Definitely, you are in your old deception."
They said, "By Allah, you are still obsessed by that same old thing!"
They said: ‘By Allâh! You are indeed living in your old deception’.
But those who were around him said to him: "By Allah, you still live in your old perplexity and confused state of mind!"
Those around him said, “By Allah, you are back to your old love again.”
They replied, “By Allah! You are definitely still in your old delusion.”
They said: by Allah, you are in your old aberration.
‘By the Lord,‘ they said, ‘you are surely under your old illusion.‘
They said, "By GOD, you are still in your old confusion."
They answered, "By God, you are still lost in that old illusion of yours."
They answered, “By God, you are still lost in that old illusion of yours.”
They said, “By Allah, you are still in your old astray.”
They said: 'By Allah! you are in your ancient error'.
They replied: 'By God! You are still lost in your old illusions.'
The skeptics said, "By God! You are still in your old confusion."
They said: By Allah, you are most surely in your old error
They replied, `By ALLAH, thou art assuredly still in thy old error.
They said, “By God! Truly thou art astray as of old.
They said: "By Allah! Truly, you are in your old wandering mind."
They replied, “By God, you are still in your old delusions.”
They said, 'By God, you are still in your old confusion.'
They said, "By Allah , indeed you are in your [same] old error."
They said, 'By God, indeed, you are surely in your old error.'
They said: "By God! truly thou art in thine old wandering mind."
They said: "By Allah! truly thou art in thine old wandering mind."
فَلَمَّاۤ أَن جَاۤءَ ٱلۡبَشِیرُ أَلۡقَىٰهُ عَلَىٰ وَجۡهِهِۦ فَٱرۡتَدَّ بَصِیرࣰاۖ قَالَ أَلَمۡ أَقُل لَّكُمۡ إِنِّیۤ أَعۡلَمُ مِنَ ٱللَّهِ مَا لَا تَعۡلَمُونَ ٩٦
Then, when the bearer of good news came and placed the shirt on to Jacob’s face, his eyesight returned and he said, ‘Did I not tell you that I have knowledge from God that you do not have?’
Then when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He (father) said: “Did I not say to you, surely I know from Allah what you don’t know?”
Then, when the bringer of the glad tidings came, he cast it upon his face and he became clear-sighted. He said: said I not unto you, verily I know from Allah that which ye know not
Then, as the harbinger of happy news arrived and put the garment over his face his eyesight was restored. He said: "Did I not tell you? I know from God what you do not know."
And when the bearer of good news came, he put the shirt in front of Jacob and immediately he saw the truth! (Jacob) said, “Didn’t I tell you, indeed I know about Allah things that you do not know.”
But when the bringer of the good news came, he cast it on his face and sight returned. He said, ´Did I not say to you before, I know things from Allah you do not know?´
When the bearer of good news arrived, he cast it on his face, and he regained his sight. He said, ‘Did I not tell you, ‘‘I know from Allah what you do not know?’’ ’
But when the bearer of the good tidings came (with Joseph’s shirt), Jacob laid it over his face and he regained his sight. (Soon the caravan of the brothers reached home.) Jacob said: "Did I not tell you that I know from God what you do not know?"
And when the bearer of the happy tidings came (to Jacob) he laid it (- the shirt) before him and he became enlightened (about the true state of affairs), he said, `Did I not tell you I know from Allah what you do not know.
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?
So, when the giver of good news came, he threw it over his face and his sight returned. He said: “Did I not tell you that indeed I know from God what you do not know?”
When the sons arrived and put the shirt of Joseph on his eyes, he got his eye sight back and said: “Did I not tell you that I was blessed with the revelations from the Lord that you were unaware of ?”
Then when the bearer of the good news came, he cast the shirt over his face, and he immediately regained clear sight. He said, “Did I not say to you, ‘I know from God that which you know not?’
So when the herald of glad tidings arrived, he cast it over his face and he regained his sight. He said, “Did I not say to youpl, ‘Indeed, I know from Allah what you know not.’”?
And when the herald of glad tidings came he threw it on his face, and he was restored to sight. Said he, 'Did I not tell you that I know from God that of which ye know not?
Then when the bearer of glad tidings came, he laid the shirt on his face, he therefore immediately regained his eyesight*; he said, "Was I not telling you? I know the great traits of Allah which you do not know!" (This was a miracle that took place by applying Prophet Yusuf’s shirt.
So when the bearer of glad tidings came, he casted it [the shirt] on his face and he instantly became seeing. He said, “Did I not tell you I know from Allah what you do not know?”
But when the messenger of good tidings was come with Joseph's inner garment, he threw it over his face; and he recovered his eye-sight. And Jacob said, did I not tell you that I knew from God, that which ye knew not
And when the herald of glad tidings (Judah) came he threw it on his face, and he was restored to clear sight (became a seer). Said he, "Did I not tell you that I know from Allah that of which you know not
And when the bearer of glad tidings arrived, he laid Joseph's shirt over him, and he saw once again. He said: 'Did I not tell you that I know from Allah what you do not know?
And when the bearer of good tidings came, he cast it on his face, and Jacob's eyesight returned." Then he said, "Did I not tell you that I knew from God what ye knew not?"
Then when the bearer of the happy news arrived, he cast it (ie, the shirt) over his face, then and there he reverted to one who can see clearly. He said: “Did I not say to you, ‘surely I know from Allah what you do not know.”
Then, when the bearer of good tidings drew near, he cast it over his face and he went back, seeing. He said: Did I not say to you, truly, I know from God what you know not?
When the bearer of the good news came, he cast [Joseph’s] shirt over (Jacob’s) face, and (Jacob) regained his sight. (Jacob) said [to the brothers], “Did I not say to you that I know from Allah that which you do not know?”
But when the bearer of the good news arrived, he cast the shirt of Joseph over his face and he regained his sight. Then he said: "Didn’t I tell you that I know from Allah what you do not know?"
And when the bearer of good news came he threw Joseph´s shirt over Jacob´s face, whereupon he regained his sight, and said: "Did I not tell you that I know from Allah what you do not know?"
Then when the bearer of good news came, he cast it before his face so he became certain. He said: Did I not say to you that I know from Allah what you know not
So when the conveyer of the good news came, he put (Yusuf’s shirt) on his face when (his power of) seeing returned. He said, “Did I not say to you that I know from Allah that which you do not know ?”
And when the bearer of good news (Joseph's brother with Joseph's shirt) did arrive, he put the shirt on the face of Jacob, who then got back his sight. Jacob said, "Did I not tell you that I know from Allah what you know not?"
But when the bearer of the glad tidings arrived, and he cast that shirt over Ya‘qub’s (Jacob’s) face, his sight returned at that same moment. Ya‘qub (Jacob) said: ‘Did I not say to you that I know from Allah what you do not know?
Then, when the bearer of good news came, he cast it over his face and he returned clear with sight. He said: "Did I not tell you that I know from God what you do not know"
Then, when the bearer of good news came, he cast it over his face and he regained sight. He said: "Did I not tell you that I know from God what you do not know?"
Then, when the bearer of good news came, he cast it over his face and he regained sight. He said: "Did I not tell you that I know from God what you do not know?"
So when that the announcer of good news came, he threw it (the shirt) on his face/front , so he returned seeing/understanding , he said: "Did I not say to you that I know from God what you do not know?"
But when the bearer of good tidings came [with Joseph's tunic], he laid it over his face; and he regained his sight, [and] exclaimed: "Did I not tell you, `Verily, I know, from God, something that you do not know'?"
Then, as soon as the bearer of good tidings (actually) came, he cast it on his face; so he turned back a beholder once again. (i.e., He regained his eyesight) He said, "Did I not say to you that surely I know from Allah what you do not know.
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
When someone brought him the glad news, Joseph's shirt was placed on his face and his eye-sight was restored, he said, "Did I not tell you that I know about God that which you do not know?"
So, when came the man with good news, he put it (the shirt) on his face, and he turned into a sighted man. He (Ya‘qub) said, .Did I not tell you that I know from Allah what you do not know?
As soon as the bearer of good tidings came to him and cast it (-the shirt-) over his face, he regained his sight. He said: “Did I not tell you that I know from Allâh that which you have no knowledge?"
The bearer of good news arrived and placed the shirt over his face. His sight was restored forthwith. Said, "Did I not tell you? I know that about Allah, which you do not know."
As soon as the bearer of good tidings came to him and cast it (-the shirt of Joseph -) over his face, he regained his sight. He said: ‘Did I not tell you that I know from Allâh that which you have not encompassed in knowledge?’
But when the harbinger of good presage -the eldest brother- reached home, and laid Yusuf's shirt on his father's face; there did Ya'qab recover his faculty of sight. and thus he exclaimed: "Did I not tell you that I know from Allah what you people do not know!"
But when the bearer of good news came and placed the shirt over his face, his eyesight returned, he said, “Did I not tell you that I have knowledge from Allah that you don’t have?”
But when the bearer of the good news arrived, he cast the shirt over Jacob’s face, so he regained his sight. Jacob then said ˹to his children˺, “Did I not tell you that I truly know from Allah what you do not know?”
Then when the bringer of good news came, he threw it over his face and he became sighted again. He said: did I not say to you that I know from Allah what you do not know?
And when the bearer of joyful tidings arrived, he threw Joseph‘s shirt over the old man‘s face, and he regained his sight. He said: ‘Did I not tell you, God has made known to me what you know not?‘
When the bearer of good news arrived, he threw (the shirt) on his face, whereupon his vision was restored. He said, "Did I not tell you that I knew from GOD what you did not know?"
But when the bearer of good news came [with Joseph's shirt], he laid it over his face, and he regained his sight, and said, "Did I not tell you, 'I know, from God, something that you do not know'?"
But when the bearer of good news came [with Joseph’s shirt], he laid it over his face, and he regained his sight, and said, “Did I not tell you, ‘I know, from God, something that you do not know’?”
So, when the preacher came, he threw it over his face, so he returned, seeing. He said, “Am I not saying to you that I know from Allah what you are not knowing?”
Then, when the bearer of the good news came, he cast it(the shirt)on his(Jacob's)face and(forthwith)he regained his sight. He said: 'Did I not tell you I know from Allah what you do not know
But when the bearer of good news arrived [with Joseph's shirt], he laid it over his face; and he regained his sight. He said: Did I not say to you that I know from God something that you do not know?'
The caravan arrived in Canaan and the good news was given to Jacob. When Joseph's royal shirt was shown to Jacob, he was delighted and his eyes saw the reality. He said, "Didn't I tell you that I know from Allah what you know not ?"
So when the bearer of good news came he cast it on his face, so forthwith he regained his sight. He said: Did I not say to you that I know from Allah what you do not know
And when the bearer of glad tidings came, he laid the shirt before him and he became enlightened. Then he said, `Did I not say to you, `I know from ALLAH what you know not?
And when the bearer of glad tidings came, he cast it upon his face and he was restored to sight. He said, “Did I not say unto you that I know from God that which you know not?
Then when the bearer of the good news came, he put (the shirt) over his (Jacobs) face, and he right away regained clear sight. He said: "Did I not tell you, ‘I know from Allah what you do not know?’"
When the bearer of good news arrived, he laid it over his face, and he regained his sight. He said, “Didn’t I tell you that I know from God what you don’t know?”
Then, when the bearer of good news arrived, he laid it over his face, and he regained his sight. He said, 'Did I not say to you that I know from God what you do not know?'
And when the bearer of good tidings arrived, he cast it over his face, and he returned [once again] seeing. He said, "Did I not tell you that I know from Allah that which you do not know?"
And when the herald of glad tidings came he threw it on his face, and he was restored to sight. He said, 'Did I not tell you, indeed, I know from God what you do not know?'
Then when the bearer of the good news came, He cast (the shirt) over his face, and he forthwith regained clear sight. He said: "Did I not say to you, 'I know from God that which ye know not?'"
Then when the bearer of the good news came, He cast (the shirt) over his face, and he forthwith regained clear sight. He said: "Did I not say to you, 'I know from Allah that which ye know not?'"
قَالُوا۟ یَـٰۤأَبَانَا ٱسۡتَغۡفِرۡ لَنَا ذُنُوبَنَاۤ إِنَّا كُنَّا خَـٰطِءِینَ ٩٧
The [brothers] said, ‘Father, ask God to forgive our sins- we were truly in the wrong.’
They said: “O our father! Ask forgiveness (from Allah) for our sins, indeed we have been sinners.”
They said: our father! pray for forgiveness of our sins for us; verily we have been sinners
Said (the sons): "O our father, pray for us that our sins be forgiven, for we are really sinners."
(Joseph’s brothers) said, “O our father... Ask for us forgiveness of our sins... Indeed, we were mistaken.”
They said, ´Our father, may we be forgiven for all the many wrongs that we have done. We were indeed greatly mistaken men.´
They said, ‘Father! Plead [with Allah] for forgiveness of our sins! We have indeed been erring.’
(Jacob’s sons confessed what they had done.) They said: "O our father! Ask God to forgive us our sins; surely we have been sinful."
They said, `Our father! pray that our sins are forgiven to us, for certainly we have been sinful.
They said, 'Our father, ask forgiveness of our crimes for us; for certainly we have been sinful.
They said: “Our father, ask forgiveness for us for our sins, as we are indeed sinners.”
His sons said: “Father, please pray to God to forgive us. We were absolutely wrong.”
They said, “O our father, ask for us forgiveness for our sins, for we are truly at fault.
They said, “O father, pray for the forgiveness of our misdeeds; we were indeed wrongdoers.”
They said, 'O our father! ask pardon for us of our sins;- verily, we were sinners
They said, "O our father! Seek forgiveness for our sins, for we were indeed guilty."
They said, “O our father. Ask forgiveness for us [from God] for our sins for we indeed were in error.”
They answered, O father, ask pardon of our sins for us, for we have surely been sinners
They said, "O our father! Ask pardon for us of our sins; verily, we were sinners!"
His sons said: 'Father, ask forgiveness for our sins. We have indeed been sinners.
They said, "Our father, ask pardon for our crimes for us, for we have indeed been sinners."
They said: “O our father! Seek forgiveness for us regarding our sins; indeed, we have been sinners.”
They said: O our father! Ask forgiveness for us for our impieties. Truly, we had been ones who are inequitable.
They said, “O our father, ask for forgiveness for us because of our sins, for we were truly at fault.”
They said: "Father! Pray for the forgiveness for our sins. We have indeed done wrong."
They said: "Father! Pray for the forgiveness of our sins; we were truly guilty."
They said: O our father, ask forgiveness of our sins for us, surely we are sinners
They said, “O our father ! ask for protective forgiveness for our sins on our behalf, we were certainly at fault.”
They said, "O our father! Pray for forgiveness of our sins. We indeed did wrong."
They said: ‘O our father, seek for us forgiveness (from Allah) for our sins. Indeed, we alone are the sinners.
They said: "Our father, ask forgiveness for our sins, indeed we have been wrong."
They said: "Our father, ask forgiveness for our sins, indeed we were wrongdoers."
They said: "Our father, ask forgiveness for our sins, indeed we were wrongdoers."
They said: "You, our father ask for forgiveness for us for our crimes, that we were sinners/mistaken/erroneous ."
[His sons] answered: "O our father! Ask God to forgive us our sins, for, verily, we were sinners."
They said, "O our father, ask forgiveness of our guilty (deeds) for us; surely we have been sinners."
They said: O our father! Ask forgiveness of our sins for us, for lo! we were sinful
They said, "Father, ask God to forgive our sins; we have certainly sinned"
They said, .Our father, pray to Allah to forgive us our sins. Surely, we have been guilty
They said: "O’ our father, ask for us forgiveness of our sins. Definitely we have been sinners."
They said, "Oh our father, pray for our forgiveness. We surely, are the sinners!"
They said: ‘O’ our father, ask forgiveness of our iniquitous deeds for us, surely we were sinful’.
There said the ten –guilty- sons to their father: "O father, invoke Allah's forgiveness on our behalf for what We committed of sinful deeds; we were indeed wrongful of actions."
“Our father,” the brothers said, “seek forgiveness for our sins, we have been sinners.”
They begged, “O our father! Pray for the forgiveness of our sins. We have certainly been sinful.”
They said: oh our father, ask forgiveness for our sins, for we were guilty.
They said: ‘Father, implore forgiveness for our sins. We have indeed done wrong.‘
They said, "Our father, pray for our forgiveness; we were wrong indeed."
[His sons] answered, "Father, ask God to forgive us our sins. We were sinners."
[His sons] answered, “Father, ask God to forgive us our transgressions. We were transgressors.”
They said, “O our father, seek forgiveness for our misdeeds; we were guilty ones.”
They said: 'O' our father! Ask forgiveness of our sins for us, verily we were guilty'.
[His sons] said: 'Father, pray to God to forgive us our sins, for we were sinners indeed.'
They said, "O Our father! Ask forgiveness for us, for we trailed behind in your obedience, indeed we were at fault."
They said: O our father! ask forgiveness of our faults for us, surely we were sinners
They said, `O our father, ask of ALLAH forgiveness of our sins for us; we have indeed been sinners.
They said, “O father! Seek forgiveness for us from our sins. Truly we were at fault.
They said: "O our father! Ask for us forgiveness (from Allah) for our sins, indeed, we were truly at fault."
They pleaded, “O our father, seek forgiveness for our transgressions; we were indeed in the wrong.”
They said, 'Father, pray for the forgiveness of our sins; we were indeed at fault.'
They said, "O our father, ask for us forgiveness of our sins; indeed, we have been sinners."
They said, 'O our father! Ask forgiveness for us of our sins; indeed, we were sinners.'
They said: "O our father! ask for us forgiveness for our sins, for we were truly at fault."
They said: "O our father! ask for us forgiveness for our sins, for we were truly at fault."
قَالَ سَوۡفَ أَسۡتَغۡفِرُ لَكُمۡ رَبِّیۤۖ إِنَّهُۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِیمُ ٩٨
He replied, ‘I shall ask my Lord to forgive you: He is the Most Forgiving, the Most Merciful.’
He replied: “I will ask my Lord for forgiveness for you. Surely He! Only He is the Forgiving, the Merciful.”
He said: presently I shall pray for forgiveness for you of my Lord; verily He! only He is the Forgiving, the Merciful
"I will ask my Lord to forgive you," he replied, "for He is forgiving and kind."
(Jacob) said, “I will ask forgiveness for you from my Rabb... Indeed, he is the Ghafur, the Rahim.”
He said, ´I will ask my Lord to pardon you. He is Ever-Forgiving, Most Merciful.´
He said, ‘I shall plead with my Lord to forgive you; indeed He is the All-forgiving, the All-merciful.’
He said: "I will ask my Lord to forgive you. Surely He it is Who is the All-Forgiving, the All-Compassionate."
He (- Jacob) said, `I will certainly pray to my Lord to forgive you. Surely, He is the Most Forgiving, the Ever Merciful.
He said, 'Assuredly I will ask my Lord to forgive you; He is the All-forgiving, the All-compassionate.
He said: “I will ask forgiveness for you from my Lord, He is indeed the forgiving, the merciful.”
Jacob said: “I will beg my Lord to forgive you. He is the Forgiver, Most Merciful
He said, “Soon will I ask my Lord for forgiveness for you, for he is indeed Oft-Forgiving, Mercifully Redeeming.
He said, “I will ask my Lord to forgive you; indeed, He is the Oft-Forgiving, the Bestower of mercy.”
He said, 'I will ask pardon for you from my Lord; verily, He is the pardoning and merciful.
He said, "I shall soon seek forgiveness for you from my Lord; indeed He only is the Oft Forgiving, the Most Merciful."
He said, “I shall soon ask forgiveness for you from my Lord for He indeed is the Oft-Forgiving, The Most Merciful”
He replied, I will surely ask pardon for you of my Lord; for He is gracious and merciful
He said, "I will ask pardon for you from my Lord; verily, He is the Forgiving, Merciful."
He said: 'I shall ask my Lord to forgive you. He is Forgiving, the Most Merciful.
He said, "I will ask your pardon of my Lord, for he is Gracious, Merciful."
He said: “Soon I invoke my Nourisher-Sustainer in forgiveness for you. Verily He, only He is the Oft-Forgiving, the continuously Merciful
He said: I will ask forgiveness for you with my Lord. Truly, He, He is The Forgiving, The Compassionate.
He said, “I will ask my Lord to forgive you, and He is the Most Merciful of those who show mercy.”
He replied: "Soon I will ask my Lord for your forgiveness; surely He is the One who is the Forgiving, the Merciful."
He said: "I shall pray to my Lord for your forgiveness, for He, and indeed He alone, is Ever Forgiving, Most Merciful."
He said: I shall ask forgiveness for you of my Lord. Surely He is the Forgiving, the Merciful
He said, “I will ask my Fosterer for protectively forgiving you, He is certainly the Protectively Forgiving, the Merciful.”
The father said, "I will pray to my Lord to forgive you. He is indeed Forgiving, Merciful
Ya‘qub (Jacob) said: ‘Soon shall I pray to my Lord for forgiveness for you. Indeed, He alone is Most Forgiving, Ever-Merciful.
He said: "I will ask forgiveness for you from my Lord, He is the Forgiving, the Merciful."
He said: "I will ask forgiveness for you from my Lord, He is the Forgiving, the Merciful."
He said: "I will ask forgiveness for you from my Lord, He is the Forgiving, the Merciful."
He said: "I will/shall ask for forgiveness for you from my Lord, that he is the forgiving, the merciful."
He said: "I shall ask my Sustainer to forgive you: He alone is truly forgiving, a true dispenser of grace!"
He said, "Eventually I will ask my Lord to forgive you; surely He, Ever He, is The Ever-Forgiving, The Ever-Merciful."
He said: I shall ask forgiveness for you of my Lord. Lo! He is the Forgiving, the Merciful
He said, "I shall ask my Lord to forgive you; He is All-forgiving and All-merciful."
He said, .I shall pray to my Lord to forgive you. Surely, He is the Most-Forgiving, Very-Merciful
He said: “I shall ask my Lord for forgiveness for you. Indeed, He is the Oft-Forgiving, the Most Merciful."
Said, "I will ask my Lord to forgive you. He is really the most Forgiving and the most Merciful!"
He said: ‘I shall ask for your forgiveness from my Lord. Most assuredly He is the Oft-Forgiving, the Most Merciful’.
The father said: "I will invoke Allah's forgiveness; on your behalf, my Creator is indeed AL-Ghafur (the Forgiving) AL-Rahim (the Merciful)
He said, “I will seek my Lord’s forgiveness for you,” Yaqub said, “ He is the Forgiver, the Kind.
He said, “I will pray to my Lord for your forgiveness. He ˹alone˺ is indeed the All-Forgiving, Most Merciful.”
He said: I will ask my Lord for forgiveness, for He is the forgiving and merciful.
He said: ‘I shall implore my Lord to forgive you. He it is who is the Forgiving, the Compassionate One.‘
He said, "I will implore my Lord to forgive you; He is the Forgiver, Most Merciful."
He said, "I will ask my Lord to forgive you. He alone is truly forgiving, a true Purveyor of Mercy."
He said, “I will ask my Lord to forgive you. He alone is truly forgiving, the Mercy Giver.”
He said, “I will ask my Lord to forgive you. He is Al- Ghafor (The Forgiver), Al-Raheem (The merciful to his creation and himself).”
He said: 'Soon I will ask forgiveness for you from my Lord; He is the Forgiving, the Merciful'.
He said: 'I shall pray to God to forgive you. He is certainly Most Forgiving, Most Merciful.'
Jacob answered, "I shall ask forgiveness for you from my Sustainer. Verily, He is Forgiving, Merciful."
He said: I will ask for you forgiveness from my Lord; surely He is the Forgiving, the Merciful
He said, `I will certainly ask forgiveness for you of my Lord. Surely HE is the Most Forgiving, the Merciful
He said, “I shall indeed seek forgiveness for you from my Lord. Truly He is Forgiving, Merciful.
He said: "Soon I will ask my Lord for forgiveness for you: Truly! He, Only He is Often Forgiving (Ghafoor), Most Merciful (Raheem)."
He replied, “I will seek your forgiveness from my Lord. He is the Forgiving, the Merciful.”
He said, 'I will ask my Lord to forgive you. He is the Forgiver, the Most Merciful.'
He said, "I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful."
He said, 'Soon I will ask forgiveness for you from my Lord; indeed, He is the Forgiving, the Compassionate.
He said: "Soon will I ask my Lord for forgiveness for you: for he is indeed Oft-Forgiving, Most Merciful."
He said: "Soon will I ask my Lord for forgiveness for you: for he is indeed Oft-Forgiving, Most Merciful."
فَلَمَّا دَخَلُوا۟ عَلَىٰ یُوسُفَ ءَاوَىٰۤ إِلَیۡهِ أَبَوَیۡهِ وَقَالَ ٱدۡخُلُوا۟ مِصۡرَ إِن شَاۤءَ ٱللَّهُ ءَامِنِینَ ٩٩
Later, when they presented themselves before Joseph, he drew his parents to him- he said, ‘Welcome to Egypt: you will all be safe here, God willing’
When they entered unto Joseph, he took his parents to himself and said: “Enter Egypt, if Allah wills, in security.”
Then when they entered unto Yusuf, he betook his parents unto himself. and said: enter Misr, if Allah will, in security
When they went back to Joseph he gave his father and mother a place of honour, and said: "Enter Egypt in peace by the will of God."
And when they came next to Joseph, he embraced his parents and said, “Allah willing, welcome to Egypt, safe and secure!”
Then when they entered into Yusuf´s presence, he drew his parents close to him and said, ´Enter Egypt safe and sound, if Allah wills.´
When they entered into the presence of Joseph, he set his parents close to himself, and said, ‘Welcome to Egypt, in safety, God willing!’
(When Jacob’s family reached Egypt,) they presented themselves before Joseph (who had come out to welcome them). He embraced his parents, and said (addressing all those who came): "Enter Egypt by God’s will in security (free from fear of privation or grief)!"
And when they all came to Joseph he betook his parents to himself for a restful lodging (making them his personal guests) and said, `Enter the city, if Allah will, you shall always be safe and secure.
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.
When they entered upon Joseph, he placed his parents next to him and said: “God willing, enter Egypt safely.”
When they arrived to Egypt and met Joseph, he embraced his parents and said: “Welcome to Egypt. God willing, you will be safe here.”
Then when they entered the presence of Joseph, he provided a home for his parents with himself and said, “Enter Egypt in peace, if it is the will of God.
So when they presented themselves before Joseph, he drew his parents close to him and said, “Enter Egypt all of you, Allah willing, feeling secure.”
And when they entered in unto Joseph, he took his father to stay with him, and said, 'Enter ye into Egypt, if it please God, safe.
So when they all reached in Yusuf’s company, he kept his parents close to him, and said, "Enter Egypt, if Allah wills, in safety."
Then when they came in on Joseph he drew his parents near unto himself and he said, “Enter Egypt in safety as long as Allah pleases.”
And when Jacob and his family arrived in Egypt, and were introduced unto Joseph, he received his parents unto him, and said, enter ye into Egypt, by God's favour, in full security
And when they came before Joseph, he took his parents to stay with him, and said, "Enter you into Egypt, in safety if it please Allah."
And when they entered before Joseph, he took his father and mother into his arms and said: 'Welcome to Egypt, safe, if Allah wills!
And when they came into Joseph he took his parents to him, and said, "Enter ye Egypt, if God will, secure."
Then, when they (all the family-members together) entered unto Yusuf he made his parents sit close to himself and said: “Enter Egypt, if Allah willed, as those in complete security and peace.”
Then, when they entered to Joseph, he gave refuge to his parents and said: Enter Egypt, if God willed, as ones who are safe!
[Later] they presented themselves before Joseph. He extended his home to his parents, and he invited, “Enter Egypt in safety, if it pleases Allah.”
When they came to Joseph, he asked his parents to lodge with himself, and said: "Now enter the city. Allah willing, you will live here in peace."
And when they went to Joseph, he took his parents aside and said (to the members of his family): "Enter the city now, and if Allah wills, you shall be secure."
Then when they went in to Joseph, he lodged his parents with himself and said: Enter Egypt in safety, if Allah please
So when they entered (in the presence of) Yusuf, he took his parents to stay with him and said, “Enter Egypt in safety, if Allah wills.”
When they then came to Joseph, he got his parents to stay with him and said, "Welcome to Egypt. You will, Allah willing, be safe here."
Then, when they (all the members of the family) came to Yusuf (Joseph, he presented them a reception outside the city in the form of a royal procession comprising extensive transport arrangements, soldiers and general public, and) he venerated his parents and made them sit beside him, (or embraced them,) and (offering them welcome) said: ‘Enter Egypt, and if Allah so wills (then stay here) with peace and comfort.
So when they entered upon Joseph, he took his parents to him and he said: "Enter Egypt, God willing, in security."
So when they entered upon Joseph, he took his parents to him and he said: "Enter Egypt, God willing, in security."
So when they entered upon Joseph, he took his parents to him and he said: "Enter Egypt, God willing, in security."
So when they entered on Joseph, he gave shelter/refuge (hosted) his parents to him, and he said: "Enter (the) city/border/region/Egypt , if God willed/wanted safe/secure."
AND WHEN they [all arrived in Egypt and] presented themselves before Joseph, he drew his parents unto himself, saying, "Enter Egypt! If God so wills, you shall be secure [from all evil]!"
So, soon as they entered to Yusuf, he gave an abode to his two parents (Or: two fathers. See verse 6 of this suurah) with him and said, "Enter into Misr, (Egypt) in case Allah (so) decides, secure."
And when they came in before Joseph, he took his parents unto him, and said: Come into Egypt safe, if Allah will
When they all came to Joseph, he welcomed his parents and said, "Enter the town in peace, if God wants it to be so."
Later, when they came to Yusuf, he placed his parents near himself and said, .Enter Egypt, God willing, in peace
When they entered upon Joseph, he lodged his parents with himself and said: "Enter Egypt, if Allâh wills, safely."
When they came to Yusuf, he raised his parents to the throne with him, saying, "Welcome to Egypt, God willing, in peace!"
And when they entered upon Joseph, he lodged his parents with himself and said: ‘Enter Egypt, if Allah wills, in security’.
When they all went to Egypt and were granted audience of Yusuf, he took his parents (father and stepmother- aunt who fostered him-) beside him and he said to them: "You are very welcome to reenter into Egypt where you make abode, Allah willing, safe and secure."
When they entered Yusuf’s office, he received his parents as honoured guests, saying, “Enter Egypt, Allah willing, in safety.”
When they entered Joseph’s presence, he received his parents ˹graciously˺ and said, “Enter Egypt, Allah willing, in security.”
And when they entered upon Yusuf (Joseph) he took care of his parents and said: enter Egypt safely if Allah wills.
And when they went in to Joseph, he embraced his parents and said: ‘Welcome to Egypt, safe, if God wills!‘
When they entered Joseph's quarters, he embraced his parents, saying, "Welcome to Egypt. GOD willing, you will be safe here."
When they [arrived in Egypt and] presented themselves before Joseph, he drew his parent to him, saying, "Enter Egypt. If God wills, you will be secure."
When they [arrived in Egypt and] presented themselves before Joseph, he drew his parent to him, saying, “Enter Egypt. If God's wills, you will be secure.”
So, when they entered upon Joseph, he sheltered his parents to him, and said, “Enter Egypt, if Allah will, safe.”
Then when they entered unto Yusuf, he lodged his parents with him and said: 'Enter Egypt, Allah willing,(all)in security'.
When they all presented themselves before Joseph, he drew his parents to himself, saying: 'Enter Egypt in peace, if it so pleases God.'
And when they came in before Joseph, he respectfully greeted his parents, "Welcome to Egypt! God willing you will be in safety and peace here."
Then when they came in to Yusuf, he took his parents to lodge with him and said: Enter safe into Egypt, if Allah please
And when they came to Joseph, he put up his parents with himself and said, `Enter Egypt in peace, if it please ALLAH.
So when they entered upon Joseph, he drew his parents close to himself and said, “Enter Egypt in security, if God wills!
Then when they (all) came in the presence of Yusuf (Joseph), he gave a home for his parents with himself, and said: "May you (all) enter Egypt, if Allah wills, in security (and safety)."
When they entered Joseph’s presence, he embraced his parents and said, “Enter Egypt, God willing, in peace and safety.”
Then, when they entered into the presence of Joseph, he embraced his parents, and said, 'Enter Egypt, God willing, safe and secure.'
And when they entered upon Joseph, he took his parents to himself and said, "Enter Egypt, Allah willing, safe [and secure]."
And when they entered upon Joseph, he took his parents to himself, and said, 'Enter Egypt, if God wills, safe.'
Then when they entered the presence of Joseph, he provided a home for his parents with himself, and said: "Enter ye Egypt (all) in safety if it please God."
Then when they entered the presence of Joseph, he provided a home for his parents with himself, and said: "Enter ye Egypt (all) in safety if it please Allah."
وَرَفَعَ أَبَوَیۡهِ عَلَى ٱلۡعَرۡشِ وَخَرُّوا۟ لَهُۥ سُجَّدࣰاۖ وَقَالَ یَـٰۤأَبَتِ هَـٰذَا تَأۡوِیلُ رُءۡیَـٰیَ مِن قَبۡلُ قَدۡ جَعَلَهَا رَبِّی حَقࣰّاۖ وَقَدۡ أَحۡسَنَ بِیۤ إِذۡ أَخۡرَجَنِی مِنَ ٱلسِّجۡنِ وَجَاۤءَ بِكُم مِّنَ ٱلۡبَدۡوِ مِنۢ بَعۡدِ أَن نَّزَغَ ٱلشَّیۡطَـٰنُ بَیۡنِی وَبَیۡنَ إِخۡوَتِیۤۚ إِنَّ رَبِّی لَطِیفࣱ لِّمَا یَشَاۤءُۚ إِنَّهُۥ هُوَ ٱلۡعَلِیمُ ٱلۡحَكِیمُ ١٠٠
and took them up to [his] throne. They all bowed down before him and he said, ‘Father, this is the fulfilment of that dream I had long ago. My Lord has made it come true and has been gracious to me- He released me from prison and He brought you here from the desert- after Satan sowed discord between me and my brothers. My Lord is most subtle in achieving what He will; He is the All Knowing, the Truly Wise
And he raised his parents to the throne, and they fell down before him prostrate. He said: “O my father! This is the interpretation of my dream from before! My Lord has made it come true! Indeed He was good to me, when He took me out of the prison, and brought you out of the Bedouin-life, after Satan had sown enmity between me and between my brothers. Certainly, my Lord is kind to whom He wills. Truly He! Only He is the All-Knower, the All-Wise.
And he raised his parents to the throne, and they fell down before him prostrate, And he said: O my father! this is the interpretation of my vision aforetime; My Lord hath now made it come true; and surely He did well by me when he took me forth from the prison, and hath brought you from the desert after the Satan had stirred strife between me and my brethren; verily my Lord is subtilel Unto whomsoever He will. Verily He! only He, is the Knowing, the Wise
He seated his parents by his side on the throne; and they fell down before him in homage. "O my father," said Joseph, "this is the meaning of my earlier dream. My Lord has made it come true. He was gracious in getting me out of the prison, and bringing you out of the desert to me after the discord created by Satan between me and my brothers, for my Lord is gracious to whomsoever He please. He is indeed all-knowing and all-wise
And he raised his parents to the throne... His brothers prostrated to him in respect... And (Joseph) said, “My father... This is the interpretation (actualization) of my dream before (i.e. father = sun, mother = moon, eleven brothers = eleven planets)... My Rabb has made it true (actualized it)... (My Rabb) has indeed been good to me... After Satan induced provocation between my brothers and I, He took me out of the prison and brought you from the desert... Indeed, my Rabb is Latif upon whom He wills... For He is the Aleem, the Hakim.”
He raised his parents up onto the throne. The others fell prostrate in front of him. He said, ´My father, truly this is now the interpretation of the dream I had. My Lord has made it all come true; and He was kind to me by letting me out of prison and brought you from the desert when Shaytan had caused dissent between me and my brothers. My Lord is kind to anyone He wills. He is indeed All-Knowing and All-Wise.
And he seated his parents high upon the throne, and they fell down prostrate before him. He said, ‘Father! This is the fulfillment of my dream of long ago, which my Lord has made come true. He was certainly gracious to me when He brought me out of the prison and brought you over from the desert after that Satan had incited ill feeling between me and my brothers. Indeed my Lord is all-attentive in bringing about what He wishes. Indeed He is the All-knowing, the All-wise.’
He raised his parents on the throne and they all bowed down before Joseph (as a sign of loyalty to him). He said: "O my father! This is the meaning of my dream of long ago; my Lord has made it come true. He has indeed been gracious to me: He freed me from prison, and He brought you all from the desert after Satan had sown discord between me and my brothers. Truly, my Lord is subtly kind in the way He brings about whatever He wills. Surely, He it is Who is the All-Knowing, the All-Wise
And he took his parents to the royal court and they all fell down prostrate (before God) because of him and he said, `My father! this is the real fulfillment of my vision of old. My Lord has made it come true. He has been gracious to me, indeed, when he released me out of the prison and brought you from the desert. (This all happened) after satan had stirred up discord between me and my brothers. Surely, my Lord is Benignant to whomsoever He pleases. He it is, Who is the All-Knowing, the All-Wise.
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
And he raised his parents to the throne and they fell down before him humbly, and he said: “My father, this is the interpretation of my dream of the past, my Lord has made it true, and He has been good to me when He took me out of the prison and brought you from the desert after Satan set off enmity between me and my brothers, my Lord is indeed nice to whatever He wants, indeed He is the knowledgeable and the wise,
Joseph placed his parents at the highest seat and then they all fell prostrate before him. He said: “Father, do you remember my dream. My Lord has made it come true. God has been good to me. He took me out of prison and brought you all to me from the heart of the desert and made Satan to fail in his plot to create animosity between me and my brothers. My Lord is Most Kind unto Whom He wills (and deserves.) He knows everything and He is the Most Wise.”
And he raised his parents high on the throne, and they all fell down in prostration before him. He said, “O my father, this is the fulfillment of my vision in the past. God has made it come true. He was indeed good to me when He took me out of prison and brought you out of the desert, even after Satan had sown enmity between my brothers and me. Indeed my Lord understands best, the mysteries of all that He plans, for indeed He is full of knowledge and wisdom
And he raised his parents on the throne, and they (all) fell prostrate before him, and he said, “O father, this is the interpretation of my vision of long ago. My Lord has certainly made it come true, and He was certainly charitable to me when He brought me out of prison and brought youpl from the nomadic life after Satan had sown discord between me and my brothers. Indeed, my Lord is Subtle in fulfilling whatever He wills; indeed, He is the All-Knowing, the All-Wise.”
And he raised his father upon the throne, and they fell down before him adoring. And he said, 'O my sire! This is the interpretation of my vision aforetime; my Lord has made it come true, and He has been good to me, in bringing me forth out of prison, and bringing you from the desert, after Satan had made a breach between me and my brethren;- verily, my Lord is kind to whomsoever He will;- verily, He is the knowing, the wise
And he seated his parents on the throne, and they all prostrated before him; and Yusuf said, "O my father! This is the interpretation of my former dream; my Lord has made it true; and indeed He has bestowed favour upon me, when He brought me out of prison and brought you all from the village, after Satan had created a resentment between me and my brothers; indeed my Lord may make easy whatever He wills; undoubtedly He is the All Knowing, the Wise."
And he raised his parents on the throne and they fell in prostration to him and he [Joseph] said, “O my father, this is the ultimate interpretation of my dream of aforetime. My Lord has indeed made it come true and He has indeed dealt most excellently with me when He took me out of the prison and brought you out of desert after Satan had sown discord between me and my brothers. Lo! My Lord is Most-subtle towards whatever He pleases for He indeed is The All-knowing, The All-wise.
And he raised his parents to the seat of state, and they, together with his brethren, fell down and did obeisance unto him. 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 desert; after that the devil had sown discord between me and my brethren: For my Lord is gracious unto whom He pleaseth; and He is the knowing, the wise God
And he raised his parents upon the throne (of dignity), and they fell down before him prostrate. And he said, "O my sire! This is the fulfilment of my vision of old; my Lord has made it come true, and He has shown me kindness in bringing me forth ou
He lifted his parents to the throne, and (the others) bowed before him. Joseph said to his father: 'This is the meaning of my vision of long ago, my Lord has verified it. He has been gracious to me. He brought me out of prison and brought you out of the desert after satan had corrupted (the relationship) between me and my brothers. My Lord is Gentle to whom He will. He alone is the Knower, the Wise
And he raised his parents to the seat of state, and they fell down bowing themselves unto him. Then said he, "O my father, this is the meaning of my dream of old. My Lord hath now made it true, and he hath surely been gracious to me, since he took me forth from the prison, and hath brought you up out of the desert, after that Satan had stirred up strife between me and my brethren; for my Lord is gracious to whom He will; for He is the Knowing, the Wise
And he brought his parents up on the throne and they (i.e., the father, the mother, the brother-german and the ten half-brothers — altogether) fell down prostrate (before Allah) in appreciation to him (when they witnessed the position and high rank of Yusuf). And (Yusuf) said: “O my dear father! This (becomes) the interpretation (in physical form) of my dream (which I saw as vision) before. Indeed, my Nourisher-Sustainer has made it a reality. And indeed, He did kindness to me when He brought me out of the prison, and He came with you (all) out of the rural-area, after Satan had sown enmity between me and between my brothers. Certainly, my Nourisher-Sustainer is (the) Keenest Observer for whom He thinks proper. Truly He! Only He is the All-Knowing, the All-Wise
And he exalted his parents to the throne. And they fell down before him as ones who prostrate themselves. And he said: O my father! This is the interpretation of my dream from before. My Lord has made it a reality. And, surely, He did good to me when He brought me out of the prison and drew you near out of the desert after Satan had sown enmity between me and between my brothers. Truly, my Lord is Subtle in what He wills. Truly, He is The Knowing, The Wise.
He placed his parents at a high place of honor, and they bowed prostrate before him. He said, “O my father, this is the meaning of my vision of long ago. Truly, my Lord has made it come true. He was certainly good to me when He released me from prison and brought you from the desert. This was after Satan had sown discord between me and my brothers. Truly, my Lord is the Most Subtle over all that He plans to do. Truly, He is the All-knowing, the Perfectly Wise.”
After entering the city he helped his parents to seats on the throne, and they all fell down in prostration before him. "This," said Joseph to his father, "is the interpretation of my dream which I dreamt long before. My Lord has really made it come true. It was His grace that He took me out of prison and brought you all here from the desert even though Satan had stirred up strife between me and my brothers. For sure my Lord fulfills His plan in mysterious ways. Surely He is the One Who is the Knowledgeable, the Wise
And after they had entered the city, Joseph raised his parents to the throne beside himself, and they (involuntarily) bowed in prostration before him. Joseph said: "Father! This is the fulfilment of the vision I had before - one that My Lord has caused to come true. He was kind to me when He rescued me from the prison, and brought you from the desert after Satan had stirred discord between me and my brothers. Certainly my Lord is Subtle in the fulfilment of His will; He is All-Knowing, All-Wise
And he raised his parents on the throne, and they fell prostrate for his sake. And he said: O my father, this is the significance of my vision of old -- my Lord has made it true. And He was indeed kind to me, when He brought me forth from the prison, and brought you from the desert after the devil had sown dissensions between me and my brethren. Surely my Lord is Benignant to whom He pleases. Truly He is the Knowing, the Wise
And he raised his parents on the cough and they fell bowing down to him, and he said, “O my father ! this is the interpretation of my vision (which I had seen) earlier, my Fosterer indeed made it a reality and He was indeed good to me when He took me out of the prison and brought you all from the desert after the devil had instigated (ill feelings) between me and my brothers. My Fosterer is certainly kind to whom He wills, He is certainly the Knowing, the Wise.
And Joseph raised his parents upon the throne; and they fell down in prostration before him. And he said, "O my father! This is the interpretation of the dream I had seen before. My Lord has indeed made it come true. And He was indeed kind to me when He brought me out from the prison and brought you from the desert after the Satan had fomented discord between me and my brothers. My Lord is indeed benevolent to whom He pleases. He is indeed Knowledgeable, Wise."
And he seated his parents on the throne and they (all) fell down prostrate before Yusuf (Joseph) and Yusuf (Joseph) said: ‘O father, this is the interpretation of (that) dream of mine which I had seen (long) before. (Most commentators state that it took forty years.) And my Lord has surely proved it true. And indeed He did me a (great) favour when He took me out of the prison and brought all of you (here) from the desert after Satan had stirred up discord between me and my brothers. The fact is that my Lord makes easy with (His) plan whatever He wills. Indeed, He alone is All-Knowing, Most Wise
And he raised his parents on the throne, and they fell in prostration to Him. And he said: "My father, this is the interpretation of my vision from before. My Lord has made it true, and He has been good to me that he took me out of prison and brought you out of the wilderness after the devil had placed a rift between me and my brothers. My Lord is kind to whom He wills. He is the Knowledgeable, the Wise."
And he raised his parents upon the throne, and they fell in prostration to Him. And he said: "My father, this is the interpretation of my vision from before. My Lord has made it true, and He has been good to me that he took me out of prison and brought you out of the wilderness after the devil had made bitterness between me and my brothers. My Lord is Kind to whom He wills. He is the Knowledgeable, the Wise."
And he raised his parents upon the throne, and they fell in prostration to Him. And he said: "My father, this is the interpretation of my vision from before. My Lord has made it true, and He has been good to me that He took me out of prison and brought you out of the wilderness after the devil had made bitterness between me and my brothers. My Lord is Kind to whom He wills. He is the Knowledgeable, the Wise."
And he rose his parents on the throne and they fell down to him prostrating, and he said: "You my father, that (is the) interpretation/explanation (of) my dream from before, my Lord had made it truthfully , and He had done good/bettered with me when He brought me out from the prison/jail, and He came with you from the desert from after that the devil spoiled between me and between my brothers, that my Lord (is) kind/soothing to what He wills/wants, that He is the knowledgeable, the wise/judicious
And he raised his parents to the highest place of honour; and they [all] fell down before Him, prostrating themselves in adoration. Thereupon [Joseph] said: "O my father! This is the real meaning of my dream of long ago, which my Sustainer has made come true. And He was indeed good to me when He freed me from the prison, and [when] He brought you [all unto me] from the desert after Satan had sown discord between me and my brothers. Verily, my Sustainer is unfathomable in [the way He brings about] whatever He wills: verily, He alone is all-knowing, truly wise
And he raised his two parents (Or: two fathers. See verse 6 of this suurah) upon the throne, and they (The pronoun is plural, not dual; i.e., three or more) collapsed prostrating to him. And he said, "O my father, this is the interpretation of my vision earlier; my Lord has already made it true; and He has already dealt me fairly as He brought me out of the prison and made you come forward from the desert, even after Ash-Shaytan (The all-vicious (one), i.e., the Devil) incited (jealousy) between me and my brothers. Surely my Lord is Ever-Kind to what He decides; surely He, Ever He, is The Ever-Knowing, The Ever-Wise
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
He raised his parents on the throne and they prostrated themselves before him (Joseph). He said, "This is the meaning of my dream which God has made come true. He has granted me many favors. He set me free from prison and brought you to me from the desert after having ended the enmity which satan sowed between my brothers and I. My Lord is certainly kind to whomever He wants. It is He who is All-forgiving and All-wise
And he raised his parents up on the throne, and they all fell before him in prostration. He said, .My father, here is the fulfillment of my early dream. My Lord has made it come true. He favored me when he released me from the prison, and brought you from the countryside after Satan had caused a rift between me and my brothers. Surely, my Lord does what He wills in a subtle way. Surely, He is the All-Knowing, the All- Wise
He raised his parents on the throne and they prostrated themselves before him. He said: "O’ my father, this is the interpretation of my dream aforetime. My Lord has made it true. He was indeed generous to me when He brought me forth from the prison, and brought you here from Bedouin lifestyle after having ended the antagonism which ‘Satan’ disseminated between my brothers and me. Absolutely, my Lord is the Most Amiable to whom He wills. Indeed, He is the All-Knowing, the All-Wise.
He helped his parents up to the throne with him; and they all fell down prostrate before him! He said, "Oh Father! This is what I saw in my dream earlier. My Lord has made it all come true. He blessed me, when He took me out of prison, and again when He brought all of you to me from the village, even though Shaitan had sowed discord between me and my brothers. Surely, my Lord is extremely kind to whomever He pleases, and surely, He is the All-knower and the Wise!"
He raised his parents on the throne and they prostrated themselves before him. He said: ‘O’ my father, this is the interpretation of my dream aforetime. My Lord has made it true. He was indeed generous to me when He brought me forth from the prison, and brought you here from Bedouin lifestyle after having ended the antagonism which Satan disseminated between my brothers and me. Most surely my Lord is the Most Amiable to whom He wills. Indeed, He is the All-Knowing, the All-Wise.
And he raised aloft his parents to his -the vizier's- seat of dignity and Authority and there and then did all of them bow to the ground in respect, reverence and admiration. There, said Yusuf to his father: "O father, this is the interpretation of my vision which was brought before my mind's eyes during sleep, and Allah has verified it and made it come true". "He was gracious to me; He brought to effect my release from prison and your emigration from the desert in Can'an to settle in the city in Egypt after AL-Shaytan had sown malevolence and ill-will in my brothers' bosoms against me". "Indeed Allah, my Creator, moves in a mysterious way His wonders to perform as He will; He is indeed AL-'Alim and AL-Hakim"
As he invited his parents to sit on the throne, they fell before him in prostration. Yusuf said, “My dear father, this is the meaning of my long ago dream, which My Lord has made come true. Allah has been gracious to me, getting me out of the prison and bringing you from the desert after Satan had sown enmity between me and my brothers. My Lord has made it come true as He pleases. He is the Knower, the Wise
Then he raised his parents to the throne, and they all fell down in prostration to Joseph, who then said, “O my dear father! This is the interpretation of my old dream. My Lord has made it come true. He was truly kind to me when He freed me from prison, and brought you all from the desert after Satan had ignited rivalry between me and my siblings. Indeed my Lord is subtle in fulfilling what He wills. Surely He ˹alone˺ is the All-Knowing, All-Wise.”
And he raised his parents on to the throne and they fell prostrate before him, and he said: oh my father, this is the outcome of my earlier dream, Allah has made it come true and He was good to me when He brought me out of prison and brought you from the desert after the devil came between me and my brothers, for my Lord is kind to whom He pleases, for He is the knowing and wise.
He helped his parents to the throne, and they all fell on their knees and prostrated themselves before him. ‘This,‘ he said to his father, ‘is the meaning of my old vision: my Lord has fulfilled it. He has been gracious to me; He has released me from prison, and brought you out of the desert after Satan had stirred up strife between me and my brothers. My Lord is gracious to whom He will. He alone is all-knowing and wise.‘
He raised his parents upon the throne. They fell prostrate before him. He said, "O my father, this is the fulfillment of my old dream. My Lord has made it come true. He has blessed me, delivered me from the prison, and brought you from the desert, after the devil had driven a wedge between me and my brothers. My Lord is Most Kind towards whomever He wills. He is the Knower, the Most Wise."
He raised his parents to the highest place of honor, and they [all] fell down before him, bowing. [Joseph] said, "My father, this is the real meaning of my dream long ago, which my Lord has made come true. He was good to me when He freed me from the prison, and [when] He brought you [all to me] from the desert after Satan sowed discord between me and my brothers. My Lord is most subtle in achieving whatever He wills. He alone is All-Knowing, All-Wise.
He raised his parents to the highest place of honor, and they [all] fell before him, bowing. [Joseph] said, “My father, this is the real meaning of my dream long ago, which my Lord has made come true. He was good to me when He freed me from the prison, and [when] He brought you [all to me] from the desert after Satan sowed discord between my brothers and I. My Lord is most subtle in achieving whatever He wills. He alone is All-Knowing, All-Wise.
And he elevated his parents on the throne, and they fell down in prostration for him. He said, “O my father, this is the interpretation of my vision before. My Lord has already set it up true. He excelled to me, when He exited me out of prison, and brought by you from the Bedouins, after Satan had obsessed between me and my brothers. Surely My Lord is Kind for what He wills. He is Al-Aalim (The Knower), Al- Hakeem (The Wise).”
And he raised both his parents upon the throne, and they fell down prostrating before him, and he said: 'O' my father! This is the interpretation of my dream of aforetime! My Lord has made it come true; and He was indeed kind to me when He brought me out of the prison, and He brought you out of the desert(of Kan'an into Egypt) after Satan had made strife between me and my brothers. Verily my Lord is Benignant unto what He wills. Verily He is indeed the All- Knowing, the All- Wise'.
And he raised his parents to the highest place of honour, and they fell down on their knees, prostrating themselves before him. He said: 'Father, this is the real meaning of my dream of long ago. My Lord has made it come true. He has been gracious to me, releasing me from prison, and bringing you all from the desert after Satan had sown discord between me and my brothers. My Lord is gracious in whatever way He wishes. He is All-Knowing, truly Wise.'
He raised his parents upon the throne of honor. All those present bowed to him in respect (To let his parents see the honor Allah had given their son). Joseph said, "O My father! This is how my Lord has made my dream come true. He has been very kind to me, since He freed me from the prison, and He has brought you here from the village. Satan (selfishness of my brothers) had sown enmity between us brothers. Verily, my Lord is Sublime in helping the worthy. He is the Knower, the Wise."
And he raised his parents upon the throne and they fell down in prostration before him, and he said: O my father! this is the significance of my vision of old; my Lord has indeed made it to be true; and He was indeed kind to me when He brought me forth from the prison and brought you from the desert after the Shaitan had sown dissensions between me and my brothers, surely my Lord is benignant to whom He pleases; surely He is the Knowing, the Wise
And he raised his parents upon the throne and they all fell down prostrate before ALLAH for him. And he said, `O my father, this is the fulfillment of my dream of old. My Lord has made it come true. And he bestowed a favour upon me when he took me out of the prison and brought you from the desert after Satan had stirred up discord between me and my brethren. Surely, my Lord is Benignant to whomsoever HE pleases; for HE is the All-Knowing, the Wise
And he raised his parents up to the throne, and they [all] fell prostrate toward him. He said, “O my father! This is the fulfillment of my vision; my Lord has made it come true. He was good to me when He brought me forth from prison, and brought thee from the desert, after Satan incited evil between my brothers and me. Indeed, my Lord is Subtle in that which He wills. Truly He is the Knower, the Wise
And he placed his parents high on the throne (of dignity) where he sat, and they fell down in prostration before him. And he said: "O my father! This is the completion of my old dream! Allah has made it come true! He was indeed good to me when He took me out of prison and brought you (here) out of the desert, (even) after Satan had caused (big) hate between me and my brothers. Surely, my Lord is the Most Gentle and Kind to those whom He chooses. Surely, He (and Only He,) is All Knowing (Aleem) and All Wise (Hakeem)
He then elevated his parents upon the throne, and they all prostrated before him. He said, “O my father, this fulfills my previous vision; my Lord made it come true. He has been good to me, releasing me from prison and bringing you from the desert after Satan had sown discord between me and my brothers. My Lord is Most Kind to whom He wills. He is the All-Knowing, the All-Wise.”
And he elevated his parents on the throne, and they fell prostrate before him. He said, 'Father, this is the fulfillment of my vision of long ago. My Lord has made it come true. He has blessed me, when he released me from prison, and brought you out of the wilderness, after the devil had sown conflict between me and my brothers. My Lord is Most Kind towards whomever He wills. He is the All-knowing, the Most Wise.'
And he raised his parents upon the throne, and they bowed to him in prostration. And he said, "O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise
And he raised his parents upon the throne, and they fell down to him prostrating. And he said, 'O my father! This is the interpretation of my vision before; verily, my Lord has made it come true, and indeed, He has been good to me, when He brought me forth from prison, and brought you from the desert, after the devil incited between me and my siblings; indeed, my Lord is subtle to what He wills; indeed, He is the Knowing, the Wise.
And he raised his parents high on the throne (of dignity), and they fell down in prostration, (all) before him. He said: "O my father! this is the fulfilment of my vision of old! God hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) out of the desert, (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that He planneth to do, for verily He is full of knowledge and wisdom
And he raised his parents high on the throne (of dignity), and they fell down in prostration, (all) before him. He said: "O my father! this is the fulfilment of my vision of old! Allah hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) out of the desert, (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that He planneth to do, for verily He is full of knowledge and wisdom
۞ رَبِّ قَدۡ ءَاتَیۡتَنِی مِنَ ٱلۡمُلۡكِ وَعَلَّمۡتَنِی مِن تَأۡوِیلِ ٱلۡأَحَادِیثِۚ فَاطِرَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ أَنتَ وَلِیِّۦ فِی ٱلدُّنۡیَا وَٱلۡءَاخِرَةِۖ تَوَفَّنِی مُسۡلِمࣰا وَأَلۡحِقۡنِی بِٱلصَّـٰلِحِینَ ١٠١
My Lord! You have given me authority; You have taught me something about the interpretation of dreams; Creator of the heavens and the earth, You are my protector in this world and in the Hereafter. Let me die in true devotion to You. Join me with the righteous.’
My Lord! You have indeed bestowed on me the sovereignty and taught me the interpretation of dreams; the Creator of the heavens and the earth! You are my Protector in this world and in the Hereafter, cause me to die as a Muslim, and join me with the righteous.”
O My Lord! Thou hast given me of the dominion,and hast taught me of the interpretation of discourses, Creator of the heavens and the earth! Thou art my Patron in the world and the Hereafter. Make me to die a Muslim, and join me with the righteous
O my Lord, you have given me dominion and taught me the interpretation of dreams; O Creator of the heavens and the earth, You alone are my saviour in this world and the world to come; let me die submitting to You, and place me among the upright."
“My Rabb... Indeed, You have given to me from Your sovereignty and taught me to see the true meanings of life events... You are the Fatir of the heavens and the earth (1. Universal meaning: The dimension of knowledge comprising the essence of the universe, and the material dimension that exists based on the perception of creation, 2. Worldly meaning: The skies, with all of its dimensions, and the earth, 3. The meaning pertaining to humans: The levels of consciousness of man – the seven stations of self/consciousness – and the body). You are my Waliyy (guardian/protector) in the world and the eternal life to come (I am experiencing the awareness of the Name Waliyy among Your names that comprise my essence at every given instance)... Cause me to die (take me out of the life of this material dimension) in this submissive state and join me with the righteous (those who fulfill the requirements of their faith)!”
My Lord, You have granted power to me on earth and taught me the true meaning of events. Originator of the heavens and earth, You are my Friend in this world and the Next. So take me as a Muslim at my death and join me to the people who are righteous.´
‘My Lord! You have granted me a share in the kingdom, and taught me the interpretation of dreams. Originator of the heavens and earth! You are my guardian in this world and the Hereafter! Let my death be in submission [to You], and unite me with the Righteous.’
"My Lord! You have indeed granted me some important part of the rule and imparted to me some knowledge of the inner meaning of all happenings (including dreams). O You, Originator of the heavens and the earth each with particular features! You are my Owner and Guardian in this world and in the Hereafter. Take my soul to You a Muslim, and join me with the righteous."
(Addressing his Lord, Joseph then said,) `My Lord! You have bestowed a part of the sovereignty upon me and it is You Who have imparted me true knowledge of the significance of (divine) sayings. O You, the Originator of the heavens and the earth! You alone are my Patron in this world and the Hereafter. Let it be that I die in a state of complete submission (to You), let it be that I join the righteous.
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.
my Lord, you have given me some of the rule and taught me some of the interpretation of events (dreams). Creator of the skies and the earth, You are my protector in this life and the Hereafter, make me die as a submitter and join me with the righteous.”
“My Lord, You have given me the power and You have taught me the interpretation of dreams. Originator of the heavens and the earth! I bear witness that you are my Lord in this world as well as in the Hereafter. When my time comes, please let me die as a Muslim (in Arabic meaning “submitter to the Lord.”) and join me with the righteous servants of yours.”
“O my Lord, You have indeed bestowed on me some power, and taught me something of the interpretation of dreams and events, O Creator of the heavens and the earth, You are my Protector in the present and in the hereafter. Take my soul as one submitting to Your will, and unite me with the righteous.
“My Lord, You have surely brought me of kingship and have taught me of the interpretation of dreams. Initiator of the heavens and the earth—You are my Ultimate Guardian in the Earlier (Life) and the Hereafter; take me back at death as a Muslim and join me with the righteous.”
O my Lord! thou least given me dominion, and hast taught me the interpretation of sayings; O originator of the heavens and the earth! Thou art my patron in this world and the next; take me to Thyself resigned, And let me reach the righteous!
"O my Lord! you have given me a kingdom * and have taught me how to interpret some events; O Creator of the heavens and the earth - you are my Supporter in the world and in the Hereafter; cause me to die as a Muslim, and unite me with those who deserve Your proximity." (* Prophethood and the rule over Egypt. Prophet Yusuf said this prayer while his death approached him.
O my Lord! You have indeed given me something of the dominion and taught me something of the interpretation of the inspirations. O Originator of the heavens and of the earth! You are my ally in this life and in the hereafter. Take my soul as one submitted [to You] and make me join [the ranks of] the righteous.
O Lord, Thou hast given me a part of the kingdom, and hast taught me the interpretation of dark sayings. The Creator of heaven and earth! Thou art my protector in this world, and in that which is to come: Make me to die a Moslem, and join me with the righteous
"O my Lord! Thou hast given me some dominion (power, sovereignty), and have taught me something of the interpretation of dreams and events (and sayings, stories etc.); O Thou Originator of the heavens and the earth! Thou art my patron (protector, pr
Lord, You have given me the kingdom and taught me to interpret visions. Originator of the heavens and the earth, my Guardian in this world and in the Everlasting Life. Let me die in submission (as a Muslim) and let me join the righteous.
O my Lord, thou hast given me dominion, and hast taught me to expound dark sayings. Marker of the Heavens and of the Earth! My guardian art thou in this world and in the next! Cause thou me to die a Muslim, and join me with the just."
My Nourisher-Sustainer! You have indeed bestowed on me of the sovereignty, and you taught me the interpretation of Al-Ahadees (‘The narrations’), the Initiator of the heavens and the earth! You are my Wali in this world and the Hereafter; cause me to die as a Muslim and intermingle me with the righteous.”
My Lord! Surely, Thou hadst given me of the dominion. Thou hadst taught of the interpretation of events. One Who is Originator of the heavens and the earth, Thou art my protector in the present and in the world to come. Call me to Thyself as one who submits to Thee and cause me to join with the ones in accord with morality.
[Joseph’s prayer:] “My Lord, You have indeed bestowed on me some power and taught me something of the interpretations of dreams. Creator of Heaven and Earth, You are my protector in this world and in the hereafter. Accept my soul as one in complete submission to Your will, and unite me with the righteous.”
O Lord! You have indeed given me a kingdom and taught me the interpretation of dreams. O, the Creator of the heavens and the earth, You are my Protector in this world and in the hereafter, make me die as a Muslim and admit me among the righteous."
My Lord! You have bestowed dominion upon me and have taught me to comprehend the depths of things. O Creator of heavens and earth! You are my Guardian in this world and in the Hereafter. Cause me to die in submission to You, and join me, in the end, with the righteous."
My Lord, Thou has given me of the kingdom and taught me of the interpretation of sayings. Originator of the heavens and the earth, Thou art my Friend in this world and the Hereafter. Make me die in submission and join me with the righteous
My Fosterer ! You have given me (something) of power and taught me about interpreting the events. Initiator of the creation of the skies and the earth ! You are my Guardian in this world and the hereafter, take me back (make me die) in submission (as a Muslim) and join me with the righteous.”
"My Lord! You have given me some political power and taught me some knowledge on interpretation of events. Originator of the heavens and the earth! You are my waliin this world and the Hereafter. Make me die as one who willingly submits to You and make me join the ranks of the righteous people."
O my Lord! Verily, You granted me dominion and blessed me with the knowledge of the interpretation of dreams. O Creator of the heavens and the earth! You are my Helper in this world and in the Hereafter (as well). Make me die in a state of total submission to (the Din [Religion] of) Islam, and make me join the company of those who are upright.
"My Lord, you have given me sovereignty and taught me the interpretations of what is supposed. Initiator of the heavens and Earth, you are my protector in this world and the Hereafter. Take me as one who has surrendered, and join me with the good doers."
"My Lord, You have given me sovereignty and taught me the interpretation of the narrations. Initiator of the heavens and the earth, You are my protector in this world and the Hereafter. Let me die as one who has submitted, and join me with the good doers."
My Lord, You have given me sovereignty and taught me the interpretation of the narrations. Initiator of the heavens and the earth, You are my Protector in this world and the Hereafter. Let me die as one who has submitted, and join me with the good doers.
My Lord, you had given me from the possession and free will and you taught/instructed me from interpreting/explaining the information/speeches , creator/bringer to being (of) the skies/space and the earth/Planet Earth, you are my guardian in the present world and the end (other life), make me die a Moslem/submitter , and make me catch up/join me with the correct/righteous
"O my Sustainer! Thou hast indeed bestowed upon me something of power, and hast imparted unto me some knowledge of the inner meaning of happenings. Originator of the heavens and the earth! Thou art near unto me in this world and in the life to come: let me die as one who has surrendered himself unto Thee, and make me one with the righteous!"
Lord! You have already brought me (my share) of kingship and You have taught me (my share) of the interpretation of discourses. O Originator (Literally: Renderer; i.e., Creator) of the heavens and the earth, You are my Ever-Patronizing Patron in the present (life) (Literally: the lowly (life), the life of this world) and the Hereafter, Take me up to You as a Muslim (One who submits to you) and join me with the righteous."
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
"My Lord, You have given me the kingdom and taught me the meaning of dreams. You are the Creator of the heavens and the earth. You are my Guardian in this world and in the life to come. Make me die as one who has submitted to the Will of God and unite me with the righteous ones."
.My Lord, You have given me power to rule and the knowledge of interpreting events. O Creator of the heavens and the Earth, You are my guardian in this world and the Hereafter. Make me die a Muslim and make me join the righteous
O’ My Lord, You have given me of the sovereignty and taught me of the interpretation of dreams, the Creator of the heavens and earth. You are my Guardian in this world and in the Hereafter. Make me die as the one who submitted (himself to the authority of Allâh) and join me with the righteous."
"My Lord! You have awarded me kingdom and have taught me the meaning of (dreams and) events. Oh Maker of the heavens and the earth, You are our Patron in this world, as well as in the afterlife. Give me the death of a Muslim, and let me join the pious."
O’ My Lord, You have given me of the sovereignty and taught me of the interpretation of dreams, O’ Originator of the heavens and the earth! . You are my Guardian in this world and the Hereafter. Make me die as the one who wholly submitted and join me with the righteous’.
To express his gratitude to Allah, he -Yusuf- came out with an invocatory prayer, thus: "O Allah, my Creator, You have graced me with pre-eminence in respect of power, dominion and authority, and You have imparted to me the knowledge of interpreting visions and what they prefigure of future events; You are the Creator, Who generated the heavens and the earth; You are my Tutelary Guardian here and Hereafter." "Disembody my soul, O Allah, impressed with the image of religious and spiritual virtues and join me to those whose deeds had been imprinted with wisdom and piety."
My Lord, you have given me power and authority and taught me how to interpret dreams, Creator of the Heavens and Earth, You are my Protector in this world and the Hereafter; let me die submitting to Your will, and include me among the righteous.
“My Lord! You have surely granted me authority and taught me the interpretation of dreams. ˹O˺ Originator of the heavens and the earth! You are my Guardian in this world and the Hereafter. Allow me to die as one who submits and join me with the righteous.”
My Lord, you have given me a kingdom and taught me the interpretation of meanings, originator of the heavens and the earth, You are my protector in this world and the hereafter, take me away whilst having submitted (as Muslim) and join me with the righteous.
Lord, You have given me authority and taught me to interpret dreams. Creator of the heavens and the earth, my Guardian in this world and in the world to come! Allow me to die a Muslim, and admit me among the righteous.‘
"My Lord, You have given me kingship and taught me the interpretation of dreams. Initiator of the heavens and the earth; You are my Lord and Master in this life and in the Hereafter. Let me die as a submitter, and count me with the righteous."
My Lord, you have given me power, and have imparted to me some knowledge about the interpretation of dreams. Originator of the heavens and the earth, You are my protector in this world and in the life to come. Let me die as one who has surrendered himself to You, and allow me to join the righteous."
My Lord, you have given me power and have imparted to me some knowledge about the interpretation of dreams. ‘O’ Originator of heavens and Earth, You are my protector in this world and in the life to come. Let me die as one who has surrendered himself to You and allow me to join the righteous.”
“My Lord, You already gave me, among the sovereignty, and taught me the narrations’ interpretations. Originator of the skies and the earth; You are my Guardian in the Dunya and the Hereafter, deceased me submitting (Muslim) and joined me with the righteous.”
O my Lord! You have given me to rule, and have taught me the interpretation of dreams.(O!)Originator of the heavens and the earth! You are my Protector in the world and the Hereafter. Cause me die a Muslim(in submission(unto you)and join me with the righteous.
'My Lord, You have given me power and imparted to me some understanding of the real meaning of statements. Originator of the heavens and the earth! You are my guardian in this world and in the life to come. Let me die as one who has surrendered himself to You, and admit me among the righteous.'
Then, Joseph prayed, "O My Lord! You have indeed bestowed upon me some kingship, and have imparted to me the insight into events. Originator of the heavens and the earth! You are my Protecting Friend in the world and the Hereafter. Help me remain committed to your Commands till the last breath, and be counted among those who help augment the human potential."
My Lord! Thou hast given me of the kingdom and taught me of the interpretation of sayings: Originator of the heavens and the earth! Thou art my guardian in this world and the hereafter; make me die a muslim and join me with the good
`O my Lord, Thou hast bestowed a portion of sovereignty upon me and taught me the interpretations of dreams. O Maker of the heavens and the earth, Thou art my Protector in this world and in the Hereafter. Let death come to me in a state of submission to Thy Will and join me to the righteous.
My Lord! Thou hast given me something of sovereignty, and taught me the interpretation of events. Originator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter! Take me as a submitter unto Thyself, and admit me to the company of the righteous.
"My Lord! You have truly given me some power, and taught me some of the meanings of dreams and events— You! The Creator of the heavens and the earth! You are my Protector in this world and in the Hereafter. You (Almighty!) take my soul (at death) as (one who bows down to Your Will) as a Muslim and join me with the righteous."
“My Lord, You’ve granted me some authority and taught me some interpretation of events—the Originator of the heavens and the earth. You’re my Protector in this world and the Hereafter. Receive my soul in submission, and unite me with the righteous.”
'My Lord, You have given me some authority, and taught me some interpretation of events. Initiator of the heavens and the earth; You are my Protector in this life and in the Hereafter. Receive my soul in submission, and unite me with the righteous.'
My Lord, You have given me [something] of sovereignty and taught me of the interpretation of dreams. Creator of the heavens and earth, You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous."
My Lord! Indeed, you have given me of the sovereignty, and have taught me of the interpretation of narrations; O Originator of the heavens and the earth! You are my patron in the world and the hereafter; cause me to die as one who submits, and join me with the righteous.'
"O my Lord! Thou hast indeed bestowed on me some power, and taught me something of the interpretation of dreams and events,- O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter. Take Thou my so ul (at death) as one submitting to Thy will (as a Muslim), and unite me with the righteous."
"O my Lord! Thou hast indeed bestowed on me some power, and taught me something of the interpretation of dreams and events,- O Thou Creator of the heavens and the earth! Thou art my Protector in this world and in the Hereafter. Take Thou my soul (at death) as one submitting to Thy will (as a Muslim), and unite me with the righteous."
ذَ ٰلِكَ مِنۡ أَنۢبَاۤءِ ٱلۡغَیۡبِ نُوحِیهِ إِلَیۡكَۖ وَمَا كُنتَ لَدَیۡهِمۡ إِذۡ أَجۡمَعُوۤا۟ أَمۡرَهُمۡ وَهُمۡ یَمۡكُرُونَ ١٠٢
This account is part of what was beyond your knowledge [Muhammad]. We revealed it to you: you were not present with Joseph’s brothers when they made their treacherous plans
This is of the news of the unseen which We reveal to you (O Muhammad). You were not present with them when they arranged their plan together, and while they were plotting.
This is of the tidings of the unseen, which We reveal unto thee; nor wast thou with them when they resolved on their affair while they were plotting
This is news of the unknown We reveal to you, for you were not present when Joseph's brothers agreed on their course of action, and devised their plot
This that We reveal to you is news from the unperceivable realms... And you were not with them (Joseph’s brothers) when they were conspiring to put together their plan.
This is news of the Unseen which We reveal to you. You were not with them when they decided what to do and devised their scheme.
These are accounts of the Unseen which We reveal to you, and you were not with them when they conspired together and schemed
That is an account of some exemplary events of the unseen (a realm and time beyond the reach of any created being’s perception) that We reveal to you, (O Messenger). You were not with them when those agreed upon their plans, and then were scheming (against Joseph)
(Prophet!) this (narrative) is a part of the important news of the hidden realities which We reveal to you. You were not present with these (enemies of yours) when they agreed upon their plan (against you) and they are (still) hatching subtle plots
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
This is from the stories of the unseen that We reveal to you, and you were not with them when they all agreed on their affair while they were plotting.
You (Mohammad) are thus being informed about this story which took place in the past (and its detailed are kept as unknown to the people.) After all, you were not there when they conspired against Joseph (to throw him in the well.
Such is one of the stories unknown, which We reveal by inspiration to you, nor were you with them when they concerted their plans and while they plotted
That is of the stories of the hidden realm which We reveal to you, for you were not with them when they agreed together upon their affair as they were scheming.
That is one of the stories of the unseen which we inspire thee with, though thou wert not with them when they agreed in their affair, when they were so crafty.
These are some tidings of the Hidden which We divinely reveal to you (O dear Prophet Mohammed - peace and blessings be upon him); and you were not with them when they set their task and when they were scheming
That is part of the news of the unseen which We communicate to you by inspiration and you were not with them when they resolved their matter and were scheming.
This is a secret history, which We reveal unto thee, O Mohammed, although thou wast not present with the brethren of Joseph, when they concerted their design, and contrived a plot against him
That is one of the stories of the unseen that We inspire in you (Muhammad). You were not with them when they agreed in their affair when they were scheming
That is of the news We reveal to you of the unseen. You were not present when they agreed upon their plan, scheming
This is one of the secret histories which we reveal unto thee. Thou wast not present with Joseph's brethren when they conceived their design and laid their plot
This is of the news of the hidden and unseen, which We reveal in inspiration to you. And you were not near them when they jointly prepared their stratagem and they plot (against Yusuf)
That is of the tidings of the unseen that We reveal to thee. And thou hadst not been in their presence when they agreed to their affair. And they plan.
[The story of Joseph] is one [of the stories] that happened unseen [by you], which We convey to you. You were not with them as (Joseph’s brothers) unanimously agreed to their conniving plan.
O Muhammad, this story which We have revealed to you is a tale of the unseen; for you were not there with (the brothers of Joseph) when they collectively conspired and schemed against him
(O Muhammad), this is part of news from the Unseen that We reveal to you for you were not present with them when Joseph´s brothers jointly resolved on a plot
This is of the announcements relating to the unseen (which) We reveal to thee, and thou wast not with them when they resolved upon their affair, and they were devising plans
That’s the news of the unseen which We communicate to you and you were not with them when they collectively decided their affair and (when) they were planning.
This is from annals of the unseen past which We reveal to you. And you were not with them when they got together to act, and they conspired
(O My Esteemed Beloved!) This (narrative) is of the news of the unseen which We are revealing to you, and you were not present with them when they (Yusuf’s [Joseph’s] brothers) were co-working to conclude their conspiracy and were plotting to deceive
That is from the news of the unseen that We inspire to you. You were not amongst them when they arranged their plan and were scheming
Thatis from the news of the unseen that We inspire to you. You were not among them when they arranged their plan and were scheming.
That is from the news of the unseen that We inspire to you. You were not among them when they arranged their plan and were scheming.
That (is) from the unseen's/hidden's information/news, We inspire/transmit it to you, and you were not by/near them when they all unanimously agreed their matter/affair, and (while) they are cheating/deceiving/scheming
THIS ACCOUNT of something that was beyond the reach of thy perception We [now] reveal unto thee, [O Prophet:] for thou wert not with Joseph's brothers when they resolved upon what they were going to do and wove their schemes [against him]
That is of the tidings of the Unseen that We reveal to you; (i.e., Muhammad) and in no way were you close to them as they agreed together upon their decision, (as) they were scheming
This is of the tidings of the Unseen which We inspire in thee (Muhammad). Thou wast not present with them when they fixed their plan and they were scheming
This is some of the news of the unseen which We reveal to you, (Muhammad). You were not with them when Joseph's brothers agreed on devising their evil plans
That is a part of the reports of the unseen We reveal to you (O Prophet). You were not with them when they determined their object, and when they were planning devices
That is of the tidings of the Unseen that We reveal unto you. You were not with them when they agreed on devising their evil plans.
These are the events of the unseen distant past which We reveal to you (oh Mohammed)!. Certainly, you were not present among them, when they were in accord and were plotting and scheming
That is of the tidings of the Unseen that We reveal to you. You were not with them when they agreed on devising their evil schemes.
Such narrative as We have inspired to you O Muhammad is an epitome of the chief points of a larger invisible work embracing unseen forces and motives, thoughts and feelings, complications and results not usually seen or perceived by people but win through in the end as Allah has planned. Nor were you O Muhammad in their circles when they ( the brothers, the retinue and the women resolved unanimously to accomplish what they had maliciously schemed
This is one of the accounts of the unseen that We have revealed to you; and you were not there with them, Messenger, when they conspired to hatch a plot against Yusuf.
That is from the stories of the unseen which We reveal to you ˹O Prophet˺. You were not present when they ˹all˺ made up their minds, and when they plotted ˹against Joseph˺.
This is of the information of the unseen which We reveal to you, and you were not with them when they agreed on their affairs and schemed.
That which We have now revealed to you¹ is a tale of the unknown. You were not present when they conceived their plan, and when they schemed together
This is news from the past that we reveal to you. You were not present when they made their unanimous decision (to throw Joseph in the well), as they conspired together.
[Prophet], We now reveal to you this account of something that was beyond your knowledge. You were not with Joseph's brothers when they decided what they were going to do and schemed [against him].
We now reveal to you this account of something that was beyond your knowledge. You were not with Joseph’s brothers when they decided what they were going to do and schemed [against him].
That is from the unseen news, We reveal to you. You were not present with them when they put together their matter and they were guiling.
That is of the news of the Unseen(which)We reveal to you(O' Prophet); and you were not with them(the brothers of Joseph)when they agreed upon their plan and they were plotting.
That is an account which We have now revealed to you, speaking of things that have been beyond your perception. You were not present when they [i.e. Joseph's brothers] resolved upon their plans and completed their schemes.
(O Prophet Muhammad) These are the chapters of the Unseen (history) that We reveal to you. You were not there when the brothers of Joseph decided together and were making their schemes
This is of the announcements relating to the unseen (which) We reveal to you, and you were not with them when they resolved upon their affair, and they were devising plans
That is of the tidings of the unseen, which WE reveal to thee. And thou wast not with them when they agreed upon their plan while they were plotting
These are among the accounts of the unseen which We reveal unto thee. And thou wert not with them when they decided upon their affair and plotted
That is one of the stories of what happened unseen, which We make it known to you (O Prophet,) by revelation: And you were not with them when they made up their plans together and while coming up with their plots
These are some of the narratives that We reveal to you. You weren’t present with them when they conspired and devised their plan.
This is news from the past that We reveal to you. You were not present with them when they plotted and agreed on a plan
That is from the news of the unseen which We reveal, [O Muhammad], to you. And you were not with them when they put together their plan while they conspired
That is from the stories of the unseen which We inspire you with, and you were not with them when they put together their affair, and they were plotting.
Such is one of the stories of what happened unseen, which We reveal by inspiration unto thee; nor wast thou (present) with them then when they concerted their plans together in the process of weaving their plots
Such is one of the stories of what happened unseen, which We reveal by inspiration unto thee; nor wast thou (present) with them then when they concerted their plans together in the process of weaving their plots
وَمَاۤ أَكۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِینَ ١٠٣
However eagerly you may want them to, most men will not believe
And most of mankind will not believe even if you desire it eagerly.
And most of the people, though thou desiredest ardently, are not going to be believers
Many men will not believe howsoever you wish
And most of the people, although you ardently strive (to help them) are not experiencing true faith.
But most people, for all your eagerness, are not muminun.
Yet most people will not have faith, however eager you should be
Yet, be you ever so eager, most people will not believe
And many people, even though you ardently desire (it), will not at all believe
Yet, be thou ever so eager, the most part of men believe not
And most people do not believe, even though you are eager.
What a shame that most people, no matter what you do, will choose not to believe
But most of humanity will not believe, no matter how much you desire it
And most mankind will not believe, no matter how keen yousg are,
And yet most men, though thou shouldst be urgent, will not believe
And however much you long for, most men will not accept faith
And most people will not be believers despite your ardent desire.
But the greater part of men, although thou earnestly desire it, will not believe
And though you ardently desires it, most of mankind will not believe (or have faith)
Even though you are so eager, most people will not believe
but the greater part of men, though thou long for it, will not believe
And the majority of mankind is not becoming Believers even if you desired vehemently
And most of humanity is not ones who believe, even if thou wert eager.
Yet most people will have no faith no matter how passionately you desire it.
Yet strive as you may, most men are not going to become believers
And most of the people, howsoever you might so desire, are not going to believe
And most men believe not, though thou desirest it eagerly
And the majority of the human beings will not believe though you desire excessively.
And most men will not believe, though you desire eagerly that they believe
And most people will not believe even if you (so ardently) desire
And most of the people, even if you are diligent, will not believe
And most of the people, even if you are diligent, will not believe.
And most of the people, even if you are diligent, will not believe.
And most of the people are not with believing, and even if you held onto stingily and desired strongly (were careful)
Yet - however strongly thou mayest desire it -most people will not believe [in this revelation]
And, though you be (so) eager, in no way are most of mankind believers
And though thou try much, most men will not believe
However hard you try, most people will not believe
Most of the people are not going to believe despite your strong desire for it
Most of the people, no matter how hard you strive, are inclined to disbelieve (in Allâh’s power & glory)
Most people will not believe, no matter how hard you try
Most of the people will not live by Faith no matter how hard you strive (to convince them).
Nor are most people moved by the convincing divine signs and marvels, expositions and illustrations to exercise spiritual apprehension of divine truths nor do they justify faith as a conviction operative on their character and will, even though you Muhammad are full of keen desire to guide them into all truth
Most people will never believe, no matter how keen you are to guide them,
And most people will not believe—no matter how keen you are—
And most people do not believe even if you are eager.
Yet strive as you may, the greater part of mankind will not believe
Most people, no matter what you do, will not believe.
However eager you may be, most people will not believe [in this revelation],
However eager you may be, most people will not believe [in this revelation],
And not most of the people, even though you are eager, will be believers.
And most people will not believe, though you desire it.
Yet however strongly you may desire it, most people will not believe.
(Although you narrated the accurate account of Joseph as they demanded), most of these people will not believe even as you compassionately so desire
And most men will not believe though you desire it eagerly
And most men will not believe even though eagerly desire it
And most of mankind, however much thou mightest desire, are not believers
Still the larger part of mankind will not have any Faith: However much you may like it (for them)
Despite your eagerness, most people aren’t believers.
But most people, for all your eagerness, are not believers
And most of the people, although you strive [for it], are not believers
And though you are eager, most of mankind will not believe.
Yet no faith will the greater part of mankind have, however ardently thou dost desire it
Yet no faith will the greater part of mankind have, however ardently thou dost desire it
وَمَا تَسۡءَلُهُمۡ عَلَیۡهِ مِنۡ أَجۡرٍۚ إِنۡ هُوَ إِلَّا ذِكۡرࣱ لِّلۡعَـٰلَمِینَ ١٠٤
You ask no reward from them for this: it is a reminder for all peopl
And you (O Muhammad) don’t ask them any reward for it; it (the Qur’an) is a reminder and an advice to the worlds.
And thou askest them not any hire therefor; it is but an admonition unto the worlds
Even though you ask no recompense (for it). It is only a warning for all mankind
(Whereas) you do not even ask them for any payment (to warn them of the reality). It is simply a reminder to the worlds (man and jinn).
You do not ask them for any wage for it. It is only a reminder to all beings.
You do not ask them any reward for it: it is just a reminder for all the nations
You do not ask them any wage for it (for conveying the Qur’an to them). It is but a message and reminder to all conscious beings
While you ask from them no wages for it (- bringing this teaching contained in the Qur'an). On the other hand this (Qur'an) is but (a source of) eminence and glory for all mankind
Thou askest of them no wage for it; it is nothing but a reminder unto all beings
And you do not ask them for any wage for it. It (Quran) is only a reminder for humankind.
You charge people nothing for delivering this message, which is a reminder for the intelligent residents of the whole universe
And no reward do you ask of them for this. It is no less than a message for all worlds
though you ask them no reward for it. It is only a reminder for all realms.
Thou dost not ask them for it a hire; it is naught but a reminder to the world
You do not ask them any fee in return for it; this is not but an advice to the entire world
And you ask for no fee for it. It is but a reminder for the worlds.
Thou shalt not demand of them any reward for thy publishing the Koran; it is no other than an admonition unto all creatures
You do not ask them a fee for it; it is naught else but a reminder unto the creatures
You shall ask no wage for it. It is nothing except a reminder to all mankind
Thou shalt not ask of them any recompense for this message. It is simply an instruction for all mankind
And you do not ask them, over it (on transmitting them the correct news about events through reciting the Ayaât of Al-Kitâb) any of the reward. It (i.e., Al-Kitâb) is not but a Message to the worlds
Thou hast asked them not for any compensation. It is but a Remembrance to the worlds.
You ask no reward of them for this; it is no less than a message to benefit all creatures.
even though You do not demand any recompense for this information. This Qur’an is nothing but a reminder for all the people of the worlds
You do not seek from them any recompense for your service. This is merely an admonition to all mankind
And how many a sign in the heavens and the earth do they pass by! yet they turn away from it
And you do not ask them for any reward. It is nothing but a reminder for the worlds.
And you ask them not for any reward for this. It is nothing but that which all human beings need to constantly refer to for rightful decisions and actions in their respective worlds.
And you do not ask for any reward from them for this (communicating and preaching the Message). This Qur’an is but a reminder to all mankind
And you do not ask them for a wage for it, it is but a reminder to the worlds
And you are not asking them for any wage, it is but a reminder to the worlds.
And you are not asking them for any wage, it is but a reminder to the worlds.
And you do not ask/question them on (for) it from a reward/wage/fee, that it is except (a) reminder to the creations all together/(universes)
although thou dost not ask of them any reward for it: it is but [God's] reminder unto all mankind
And in no way do you ask of them any reward for it; decidedly it is (nothing) except a Remembrance for the worlds
Thou askest them no fee for it. It is naught else than a reminder unto the peoples
You do not ask any reward for your preaching (of Our guidance to them). This (Quran) is a guide for the people of the world (human beings and jinn)
And you do not demand from them any reward against it. It is nothing but a reminder for all the (people of the) worlds
You ask of them no wage for (your efforts to guide them into all the truth) . It is nothing except a reminder for all the worlds.
Do you ask them for anything in return? This (Qur´an) is, in fact, a reminder and an advice for the entire world
You do not ask of them any wealth (for what you admonish you). It is no more than a book of Enlightenment for all the beings.
In fact you never ask them for a price nor do you strike a bargain with them for advantaging them of divine knowledge and practical divinity cited in the Quran which is but a divine illumination and enlightenment revealed to guide mankind into all truth
you don’t seek reward for it from them. This Quran is a reminder for humanity
even though you are not asking them for a reward for this ˹Quran˺. It is only a reminder to the whole world.
And you do not ask them for a reward for it, for it is only a reminder for all the worlds.
And you demand of them no recompense for this: it is but an Admonition to mankind
You are not asking them for any money; you simply deliver this reminder for all the people.
although you do not ask them for any reward for [reciting] it. It is [God's] reminder to all people.
although you do not ask them for any reward for [reciting] it. It is [God’s] reminder to all people.
And you are not asking them for it, among wages. Surely it is not except a reminder to the worlds.
And you do not ask them for any reward for it; it(the Qur'an)is no other than a reminder for all mankind.
You ask no recompense from them for it. It is but God's reminder to all mankind.
Although you ask them no reward for it. It is but a Reminder for the Worlds
And you do not ask them for a reward for this; it is nothing but a reminder for all mankind
And thou does not ask of them any reward for it. It is but a source of honour for all mankind
And thou askest of them no reward for it; it is naught but a reminder for the worlds
And you ask no reward from them for this: It (the Quran) is nothing less than a (Clear) reminder for all creatures (and a Message to all the jinns' and men)
You ask for no compensation for it. It is merely a reminder to all of humanity.
You ask them no wage for it. It is only a reminder for all mankind
And you do not ask of them for it any payment. It is not except a reminder to the worlds
You do not ask them for it a reward; it is not except a reminder to the worlds.
And no reward dost thou ask of them for this: it is no less than a message for all creatures
And no reward dost thou ask of them for this: it is no less than a message for all creatures
12
Lesson for Prophet's Opponents
وَكَأَیِّن مِّنۡ ءَایَةࣲ فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ یَمُرُّونَ عَلَیۡهَا وَهُمۡ عَنۡهَا مُعۡرِضُونَ ١٠٥
and there are many signs in the heavens and the earth that they pass by and give no heed to
And there are many signs in the heavens and the earth which they pass by, yet they are reluctant from it.
And how many a sign in the heavens and the earth they pass by, while they are averters therefrom
How many a sign there is in the heavens and the earth which most men pass by and ignore
And there are many signs within the heavens and earth, from which they turn away and leave behind.
How many Signs there are in the heavens and earth! Yet they pass them by, turning away from them.
How many a sign there is in the heavens and the earth that they pass by while they are disregardful of it
How many a sign there is in the heavens and earth that they pass by, being unmindful of the signs and giving no consideration to them
And many are the signs in the heavens and the earth, which they pass by turning away (arrogantly) from them
How many a sign there is in the heavens and in the earth that they pass by, turning away from it
And how many signs in the skies and the earth they pass by and they turn away from them (and do not pay any attention)?
As a matter of fact there are so many signs in the heavens and the earth (which testifies for the existence, greatness, and oneness of the Lord.) Yet, they pass by and do not show any interest in it
And how many signs in the heavens and the earth do they pass by? Yet they turn away from them
And how many a sign in the heavens and the earth do they pass by while they disregard them?
How many a sign in the heavens and the earth do they pass by and turn away therefrom
And how many signs exist in the heavens and the earth, over which most people pass and remain unaware of them
And how many a sign in the heavens and in the earth that they pass by but they are turned away from them in arrogance.
And how many signs soever there be of the being, unity, and providence of God, in the heavens and the earth; they will pass by them, and will retire afar off from them
How many a sign is there in the heavens and the earth which they pass by with face averted
How many signs in the heavens and earth do they pass by and turn away from
And many as are the signs in the Heavens and on the Earth, yet they will pass them by, and turn aside from them
And how many a sign in the heavens and the earth they pass by, while they show aversion therefrom
And how many signs of the heavens and the earth they pass by while they are ones who turn aside from them!
How many signs of the skies and Earth do they pass? Yet, they ignore them.
There are many signs in the heavens and the earth which they pass by; yet they pay no attention to them!
How many are the signs in the heavens and the earth which people pass by without giving any heed
And thou askest them no reward for it. It is nothing but a reminder for all mankind
And how many of the signs in the skies and the earth do they pass by yet they turn away from them.
And how many a sign, in the heavens and the earth, do they pass by? And yet they turn aside from it
And how many a sign is there in the heavens and the earth, which these people pass by, but they are heedless of them
And how many a sign in the heavens and the Earth do they pass by, while they are turning away from it
And how many a sign in the heavens and the earth do they pass by, while they are turning away from it.
And how many a sign in the heavens and the earth do they pass by, while they are turning away from it.
And how many from an evidence/sign/verse in the skies/space and the earth/Planet Earth, they pass on (to) it, and they are from it objecting/opposing
But [then] -how many a sign is there in the heavens and on earth which they pass by [unthinkingly], and on which they turn their backs
And (similarly) many a sign (there are) in the heavens and the earth that they pass by, and they are veering away from them!
How many a portent is there in the heavens and the earth which they pass by with face averted
There is much evidence (of the existence of God) in the heavens and the earth which they see, but ignore
How many a sign there are in the heavens and the Earth, which they pass by and they are heedless to them
So many signs ( of Allâh’s power & glory) in the heavens and on the earth, do they pass by. Yet they give no heed to them.
There are so many signs in the heavens and the earth. They pass by them without paying any attention
So many signs (of Allâh’s power & glory) in the heavens and on the earth they pass by. Yet they give no heed to them.
Countless are the convincing divine signs in the heavens and the earth but in some way people go by them unwilling to open their minds' eyes
How many signs in the Heaven and Earth do they pass by and they turn their backs to.
How many signs in the heavens and the earth do they pass by with indifference!
And how many signs in the heavens and on earth do they pass by and turn away from them?
Many are the marvels in the heavens and the earth; yet they pass them by and pay no heed to them
So many proofs in the heavens and the earth are given to them, but they pass by them, heedlessly!
How many signs are there in the heavens and on earth which they pass by and on which they turn their backs?
How many signs are there in heavens and on Earth which they pass by and on which they turn their backs?
And how many among a verse in the skies and the earth, they are passing upon it, while they are averting about?
And how many a sign there is in the heavens and on the earth which they pass by while they turn away from it.
Yet many are the signs in the heavens and the earth which they pass by, paying no heed to them.
How many a Sign is there in the heavens and the earth which they pass by with their faces turned away
And how many a sign in the heavens and the earth which they pass by, yet they turn aside from it
And how many a Sign is there in the heavens and the earth, which they pass by, turning away from it
How many a sign is there in the heavens and on the earth by which they pass; yet they turn away from them
And how many (of Our) Signs in the heavens and the earth do they pass by? Yet they turn (themselves) away from them
How many signs in the heavens and on earth do they pass by, yet they turn away from them?
How many a sign in the heavens and the earth do they pass by, paying no attention to them
And how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away
And how many a sign in the heavens and the earth do they pass by and turn away therefrom.
And how many Signs in the heavens and the earth do they pass by? Yet they turn (their faces) away from them
And how many Signs in the heavens and the earth do they pass by? Yet they turn (their faces) away from them
وَمَا یُؤۡمِنُ أَكۡثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشۡرِكُونَ ١٠٦
most of them will only believe in God while also joining others with Him
And most of them don’t believe in Allah except that they attribute partners to Him.
And most of them believe not in Allah except as they are associators
Not only do they not believe in God, but also associate others with Him
And most of them believe in Allah only as dualists (by associating their assumed gods or selves)!
Most of them do not have iman in Allah without associating others with Him.
And most of them do not believe in Allah without ascribing partners to Him
And most of them do not even believe in God without associating partners with Him
Infact, most of them believe not in Allah without (at the same time) ascribing partners (to Him)
And the most part of them believe not in God, but they associate other gods with Him
And most of them do not believe in God except while they are still associating (partners with Him).
As to those who believe in God, most of them believe in other (man-invented) gods (Christians believe that Jesus in God and most people fall so much in love with their women, wealth employer, etc. that they raise them to the heaven and start to worship them!
And most of them do not believe in God without associating partners with Him
And most of them do not believe in Allah unless they associate (others with Allah).
Nor do most of them believe in God without associating (other gods) with Him
And most of them are such that they do not believe in Allah except while ascribing partners (to Him)
And most of them do not believe in Allah without ascribing partners to Him.
And the greater part of them believe not in God, without being also guilty of idolatry
And most of them believe not in Allah without associating partners with Him
And most of them do not believe in Allah, but they associate others with Him
And most of them believe not in God, without also joining other deities with Him
And the majority of them believe not in Allah except that they attribute partners [in His Dominion (in their concepts, beliefs as well as practical deeds)]
And most of them believe not in God, but they be ones who are polytheists.
Most of them do not believe in Allah without making associations.
As a result most of them who believe in Allah also commit shirk
And most of them believe in Allah only when they associate others with Him in His Divinity
And most of them believe not in Allah without associating others (with Him)
And the majority of them does not believe in Allah without associating partners (with Him).
And most of them do not believe in Allah without worshipping others besides Him
And most of them do not believe in Allah, but that they are polytheists
And most of them will not believe in God except while setting-up partners
And most of them will not believe in God except while setting up partners.
And most of them will not believe in God except while setting up partners.
And most of them do not believe with God, unless and (while) they are sharing/taking partners (with Him)
And most of them do not even believe in God without [also] ascribing divine powers to other beings beside Him
And in no way do most of them believe in Allah except (as) they are associators (of other gods with Him)
And most of them believe not in Allah except that they attribute partners (unto Him)
Most of them do not believe in God; they are but pagans
and most of them do not believe in Allah without associating partners with Him in His divinity
Most of them believe not in Allâh without attributing partners unto Him.
Most of them do believe in Allah, but then they associate partners with Him
Most of them do not believe in Allâh except that they attribute partners to Him.
Nor do most of them recognize Allah without incorporating with Him other deities
Most of them will believe in Allah whilst also associating partners with Him.
And most of them do not believe in Allah without associating others with Him ˹in worship˺.
And most of them do not believe in Allah without being idolaters.
The greater part of them believe in God only if they can worship other gods besides Him
The majority of those who believe in GOD do not do so without committing idol worship.
Most of them do not even believe in God without associating others with Him.
Most of them do not even believe in God without associating others with Him.
And most of them do not believe in Allah except while they are associating.
And most of them do not believe in Allah except that they associate others(with him).
And most of them do not even believe in God without also associating partners with Him.
The majority of those who claim to believe in Allah, practically submit to false authorities; humans and idols in countless forms. That is indeed SHIRK and they are MUSHRIKOON
And most of them do not believe in Allah without associating others (with Him)
And most of them believe not in ALLAH without at the same time associating partners with HIM
And most of them believe not in God, save that they ascribe partners unto Him
And most of them do not believe in Allah without associating (others) with Him
Most of them don’t believe in God without associating partners with Him.
And most of them do not believe in God unless they associate others
And most of them believe not in Allah except while they associate others with Him
And most of them believe not in God except while they associate partners.
And most of them believe not in God without associating (other as partners) with Him
And most of them believe not in Allah without associating (other as partners) with Him
أَفَأَمِنُوۤا۟ أَن تَأۡتِیَهُمۡ غَـٰشِیَةࣱ مِّنۡ عَذَابِ ٱللَّهِ أَوۡ تَأۡتِیَهُمُ ٱلسَّاعَةُ بَغۡتَةࣰ وَهُمۡ لَا یَشۡعُرُونَ ١٠٧
Are they so sure that an overwhelming punishment from God will not fall on them, or that the Last Hour will not come upon them suddenly when they least expect it
Do they feel secure that Allah’s punishment will not come against them, or that the Hour (of Judgment) will not come against them all of a sudden while they don’t perceive?
Are they secure then against this, that there may come upon them an overwhelming of Allah's torment, or that there may come upon them the Hour on a sudden while they percieve not
Do they really believe that an all-embracing punishment of God will not come upon them, or the Day of Doom overtake them suddenly while they remain unaware
(Or) do they give a guarantee against the punishment of Allah that will envelope them all, or the Hour (death) that will come upon them suddenly while they are unaware?
Do they feel secure that the all-enveloping punishment of Allah will not come upon them, or that the Last Hour will not come upon them all of a sudden when they least expect it?
Do they feel secure from being overtaken by a blanket punishment from Allah, or being overtaken by the Hour, suddenly, while they are unaware
Do they deem themselves secure that there will not come upon them an overwhelming punishment of God, which will envelop them thoroughly, or that the Last Hour will not come upon them all of a sudden, without their being aware (of its coming)
Do they then, feel secure from the coming of an overwhelming punishment on them from Allah, or the sudden coming of the Hour upon them, taking them unawares
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
Do they feel safe about an overwhelming God’s punishment coming to them, or the Hour comes to them suddenly while they do not realize?
Do they not realize that the Lord may subject them to a sever punishment? Do they not mind of the Day of Judgment which may catch up with them all of a sudden
Do they then feel secure from the coming against them of the covering veil of punishment from God, or of the coming against them of the Hour all of a sudden, while they expect it not
Do they feel secure that an overwhelming event of Allah’s punishment will not come upon them, or that the Hour will not come upon them suddenly while they are unaware?
Are they safe, then, from overwhelming vengeance coming on them from the torment of God? or from the Hour coming upon them suddenly while they do not perceive
Do they remain complacent over Allah’s punishment coming and surrounding them, or the Last Day coming suddenly upon them whilst they are unaware
Do they feel safe that there may come upon them a shower from the punishment of Allah or may come upon them the hour suddenly while they are not aware?
Do they not believe that some overwhelming affliction shall fall on them, as a punishment from God; or that the hour of judgment shall overtake them suddenly, while they consider not its approach
Think they themselves secure, then, from overwhelming punishment coming on them from Allah, or from the Hour coming upon them suddenly while they are unaware
Do they feel secure that the punishment of Allah will envelop them, or that the Hour will overtake them suddenly when they are unaware
What! Are they sure that the overwhelming chastisement of God shall not come upon them, or that that Hour shall not come upon them suddenly, while they are unaware
Have they felt secure that comes to them, out of the torment of Allah, Ghashiyah? Or comes to them the Hour, all of a sudden while they perceive (it) not
Were they safe from the approach to them of the overwhelming event of the punishment from God or the approach on them of the Hour suddenly while they are not aware?
Do they then feel secure from the coming disaster of the wrath of Allah, or from the hour [of the final end]. It will come all of a sudden while they are not expecting it.
Do they feel secure that Allah’s scourge will not fall on them, or that the Hour of Doom will not come upon them suddenly while they do not suspect it
Do they, then, feel secure that an overwhelming chastisement shall not visit them, and the Hour shall not suddenly come upon them without their even perceiving it
Do they then feel secure from the coming to them of an all-encompassing chastisement from Allah or from the coming to them of the hour suddenly, while they perceive not
Then do they feel secure from the covering of punishment of Allah which will come on them or the hour of doom which will come suddenly while they do not perceive ?
Do they then feel secure that some punishment from Allah will not envelope them or that the Hour may not come to them suddenly and unknowingly
Have they gone free from this fear that a prevailing calamity of Allah’s torment will come upon them, or the Last Hour will seize them all of a sudden whilst they have no news of it
Are they secure against the coming of a cover of retribution from God, or that the Hour would come to them suddenly while they do not perceiv
Are they secure against the coming of an enveloping retribution from God, or that the Hour will come to them suddenly while they do not perceive?
Are they secure against the coming of an enveloping retribution from God, or that the Hour will come to them suddenly while they do not perceive?
Did they become safe that (a) cover/disaster from God's torture comes to them, or the Hour/Resurrection comes to them suddenly/unexpectedly and (while) they do not feel/know/sense
Do they, then, feel free from the fear that there might fall upon them the overwhelming terror of God's chastisement, or that the Last Hour might come upon them of a sudden, without their being aware [of its approach]
Do they then feel secure that there will not come up to them an Enveloper of the torment of Allah, or that the Hour will not come to them suddently and they are not aware
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
Do they feel safe from God's overwhelming torment or of the sudden approach of the Day of Judgment while they are unaware
Do they feel themselves secure from the visit of Allah‘s encircling punishment or from the sudden arrival of the Hour, while they are not conscious of it
Do they then feel safe that there will not come unto them a sweeping chastisement from Allâh or that the (Inevitable) ‘Hour’ will come upon them suddenly while they perceive not?
Do they now feel secure from the overwhelming punishment of Allah, or the hour (of Judgment). It may descend upon them suddenly, when they least expect it
Do they then feel secure that there will not come to them a sweeping chastisement from Allâh or that the Hour will not come upon them unexpectedly when they perceive not?
Are they certain in their minds that they are secure against a destructive punishment from the realm of heaven striking them at the root or against their Hereafter which might well be planted unexpectedly and unperceivably in the now
Are they insured against being overwhelmed by Allah’s punishment, or being taken all of a sudden and unaware by the Final Hour?
Do they feel secure that an overwhelming torment from Allah will not overtake them, or that the Hour will not take them by surprise when they least expect ˹it˺?
Are they then safe that a disaster from the punishment of Allah reaches them or the hour reaches them suddenly without them realising it?
Are they confident they will not be overwhelmed by a scourge from God, or that the Hour will not overtake them unawares, without warning
Have they guaranteed that an overwhelming retribution from GOD will not strike them, or the Hour will not come to them suddenly, when they least expect it?
Do they have assurances that the all-enveloping punishment of God's will evade them, or that the Last Hour will not come upon them suddenly, when they least expect it?
Do they have assurances that the all-enveloping punishment of God’s will evade them or that the Last Hour will not come upon them suddenly when they least expect it?
So have they secured that come to them over-covering from Allah’s torment, or the Hour will come to them unexpectedly, while they do not feel?
Do they then feel secure from the enveloping punishment coming upon them from Allah, or the coming of the Hour suddenly, while they are unaware
Do they feel confident that the overwhelming scourge of God's punishment will not fall upon them, or that the Last Hour will not come upon them suddenly, taking them unaware.
Do they deem themselves secure from the overwhelming Requital of Allah, or the coming of the Hour suddenly while they are unaware
Do they then feel secure that there may come to them an extensive chastisement from Allah or (that) the hour may come to them suddenly while they do not perceive
Do they, then, feel secure from the coming on them of an overwhelming punishment from ALLAH or the sudden coming of the Hour upon them while they are unaware
Do they feel secure from the coming of an overwhelming punishment from God upon them? Or from the coming of the Hour suddenly, while they are unaware
Do they then feel safe from the approach against them of the covering curtain of the Anger of Allah— Or from the approach against them of the Final Hour— Suddenly, while they are not (even) aware
Are they confident that a covering punishment from God won’t come upon them, or that the Hour won’t come upon them suddenly while they don’t realize?
Do they feel secure that a covering of God's punishment will not come upon them, or that the Hour will not come upon them suddenly, while they are unaware
Then do they feel secure that there will not come to them an overwhelming [aspect] of the punishment of Allah or that the Hour will not come upon them suddenly while they do not perceive
Are they safe, then, from overwhelming vengeance coming on them from the punishment of God? Or from the Hour coming upon them suddenly while they do not perceive?
Do they then feel secure from the coming against them of the covering veil of the wrath of God,- or of the coming against them of the (final) Hour all of a sudden while they perceive not
Do they then feel secure from the coming against them of the covering veil of the wrath of Allah,- or of the coming against them of the (final) Hour all of a sudden while they perceive not
قُلۡ هَـٰذِهِۦ سَبِیلِیۤ أَدۡعُوۤا۟ إِلَى ٱللَّهِۚ عَلَىٰ بَصِیرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِیۖ وَسُبۡحَـٰنَ ٱللَّهِ وَمَاۤ أَنَا۠ مِنَ ٱلۡمُشۡرِكِینَ ١٠٨
Say, ‘This is my way: based on clear evidence, I, and all who follow me, call [people] to God- glory be to God!- I do not join others with Him.’
Say (O Muhammad): “This is my way. I invite you to Allah with sure knowledge which I and whosoever follow me. And glory be to Allah. I am not one of the polytheists.”
Say thou: this is my way: I call unto Allah resting upon an insight---I, and whosoever followeth me. Hallowed be Allah:and I am not of the associators
Say: "My way, and that of my followers, is to call you to God with full perception. All glory to God, I am not an idolater."
Say, “This is my way, I invite to Allah based on insight (not by imitation but by experiencing the essence)... I and those who follow me (live with insight). Subhan is Allah! I am not of those who associate things to Allah!”
Say: ´This is my way. I call to Allah with inner sight, I and all who follow me. Glory be to Allah! I am not one of the idolaters!´
Say, ‘This is my way. I summon to Allah with insight —I and he who follows me. Immaculate is Allah, and I am not one of the polytheists.’
Say (to them, O Messenger): "This is my way: I call to God on clear evidence and with sure knowledge – I and those who follow me. All-Glorified is God (in that He is absolutely above having any partners) – and I am not one of those who associate partners with Him."
Say, `This is my path. I call to Allah. I am on sure knowledge verifiable by reason and (so are) those who follow me. (I believe that) Holy is Allah. I am not of the polytheists.
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.
Say: “This is my way, I and anyone who follows me invite (people) to God with insight, and glory to God (He is flawless), and I am not of the idolaters.”
Say: “This is my path. I invite you to God. My followers and I see the path fully lit. Glorious (Perfect) is the Lord and (I seek refuge in Him as) I do not associate none with Him
Say, “This is my way. I invite to God, with evidence as clear as the seeing with one’s eyes, I and whoever follows me. Glory is to God, and never will I join gods with God.
Saysg, “This is my way; I call to Allah with insight—I and whoever has followed me. And Highly Exalted be Allah, and I am not of those who associate (others with Allah).”
Say, 'This is my way; I call now unto God on clear proof, I and those who follow me; and celebrated be God's praises, for I am not of the idolaters.
Proclaim, "This is my path - I call towards Allah; I, and whoever follows me, are upon perception; and Purity is to Allah - and I am not of the polytheists."
Say, “This is my way. I call on to Allah [I am] on a clear vision, me and whoever follows me, and glory be unto Allah for I am not of those who ascribe partners to Him.”
Say unto those of Mecca, this is my way: I invite you unto God, by an evident demonstration; both I and he who followeth me; and, praise be unto God! I am not an idolater
Say, "This is my Way; I call now unto Allah with sure knowledge (or clear proof), I and those who follow me - Glory be to Allah - for I am not of the idolaters."
Say: 'This is my Path. I call to Allah with sure knowledge, I and my followers. Exaltations be to Allah! I am not among the idolaters.
SAY: This is my way: resting on a clear proof, I call you to God, I and whoso followeth me: and glory be to God! I am not one of those who add other deities to Him
Tell (them): “This is my way of life, I invite to Allah on the basis of sound knowledge, I as well as who has followed me. And Allah became Glorified and Exalted. And I am not of the Mushrikün.”
Say: This is my way. I call to God. I and whoever followed me are on clear evidence. And glory be to God! And I am not among the ones who are polytheists.
Say, “This is my way. I and my followers invite to Allah on the basis of undeniable evidence. Glory to Allah! I am not one of the idolaters.”
Tell them plainly: "This is my way. I invite you to Allah with sure knowledge which I and my followers possess. Glory be to Allah, and I am not one of the pagans."
Tell them plainly: "This is my way: I call you to Allah, on the basis of clear perception - both I and those who follow me. Allah - Glory be to Him - is free of every imperfection. I have nothing to do with those who associate others with Allah in His Divinity."
Say: This is my way: I call to Allah, with certain knowledge -- I and those who follow me. And glory be to Allah! and I am not of the polytheists
Say, “This is my way, I invite towards Allah (being) on sure proof, myself and those who follow me. And Glory be to Allah and I am not of the polytheists.”
Say, "This is my path: I call to Allah. I and my followers are on right guidance. And glory is to Allah! I am not one of those who worship others besides Allah."
(O Glorious Beloved!) Say: ‘This is my way. I invite towards Allah. I am (firm and committed to) my vision and insight, I and also he who complies with me. And far Exalted is Allah, and I am not of the polytheists.
Say: "This is my way, I invite to God in full disclosure, myself and whomever follows me. And glory be to God. And I am not of those who set up partners."
Say:"This is my way, I invite to God in full disclosure, myself and whoever follows me. And glory be to God; and I am not of the polytheists."
Say: "This is my way, I invite to God in full disclosure, myself and whoever follows me. And glory be to God; and I am not of the polytheists."
Say: "This (is) my way/path I call to God, on (an) evidence/clear sightedness, me and who followed me, and praise/glory (to) God, and I am not from the sharers/takers of partners (with God)."
Say [O Prophet]: "This is my way: Resting upon conscious insight accessible to reason, I am calling [you all] unto God - I and they who follow me." And [say:] "Limitless is God in His glory; and I am not one of those who ascribe divinity to aught beside Him!"
Say, "This is my way. I call to Allah with demonstration, I and whoever closely follows me; and All Extolment be to Allah; and in no way am I one of the associators." (Those who assciate other with Allah
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
(Muhammad), say, "This is my way. I and all my followers invite you to God with proper understanding. God is most Glorious. I am not a pagan."
Say, .This is my way. I call (people) to Allah with full perception, both I and my followers. Pure is Allah; and I am not among those who associate partners with Allah
Say: "This is my way; I invite to Allâh with awareness (and certainty), I and those who follow me. Exalted is Allâh! I am not one of the ‘Polytheists’."
Say, "This is my way. It is with proofs and evidences! I, as well as those who follow me, call you towards Allah. He is the most High! I would never commit the sin of shirk (associating partners with Allah)!"
Say: ‘This is my way. I call to Allâh with sure knowledge, I and my followers. All Glory Be To Allâh! And I am not one of the Polytheists’.
Say to them -the infidels-: "This is my way of presenting divine inducements to the people, based on clear and comprehensible evidence; inducements which I, in collaboration with those who follow me, use to invite people to the path of Allah; glory to Him, and extolled are His glorious attributes wherefore never do I incorporate with Him other deities"
Say: “This is the path that I am on: I call others to Allah. I and those who follow me base our beliefs on clear evidence. Glory be to Allah! I am no associator of partners with Allah.”
Say, ˹O Prophet,˺ “This is my way. I invite to Allah with insight—I and those who follow me. Glory be to Allah, and I am not one of the polytheists.”
Say: this is my way, I call to Allah based on my understanding - I and those who follow me, and glorified is Allah, and I am not of the idolaters.
Say: ‘This is my path. With sure knowledge I call on you to have faith in God, I and all my followers. Glory be to God! I am no idolater.‘
Say, "This is my path: I invite to GOD, on the basis of a clear proof, and so do those who follow me. GOD be glorified. I am not an idol worshiper."
[Prophet], Say, "This is my way: I and all who follow me call [people] to God based on the clear insight. May God be exalted in His glory! I am not one of those who associate others with Him."
[Prophet], Say, “This is my way: I and all who follow me call [people] to God based on the clear insight. May God be exalted in His glory! I am not one of those who associate others with Him.”
Say, “This is my pathway; I am calling to Allah, upon insight, I and whoever followed me. And glorified is Allah; and I am not among the polytheists.”
Say(O' Our Apostle): 'This is my way. I invite to Allah with clear sight, I and whoever follows me; and glory be to Allah! And I am not(one)of the polytheists'.
Say: 'This is my way. I call [all mankind] to God on the basis of sure knowledge, I and all those who follow me. Limitless is God in His glory. I am not one of those who associate partners with Him.'
Say (O Prophet), "This is my way. Resting my call upon insight accessible to reason. I am calling you all to Allah, I and they who follow me." (We do not invite through blind faith, vague dogmas or by stunning your intellect with miracles). Glory to Allah! And I am not one of those who ascribe divinity in any form besides Him."
Say: This is my way: I call to Allah, I and those who follow me being certain, and glory be to Allah, and I am not one of the polytheists
Say, `This my way; I call unto ALLAH standing on sure knowledge, - I and those who follow me. Holy is ALLAH, and I am not of those who associate gods with ALLAH
Say, “This is my way. I call unto God with clear sight—I, and those who follow me. Glory be to God! And I am not among those who ascribe partners unto God.
Say (to them): "This is my way: I invite to Allah— On evidence clear as the sight of one's eyes— I and those who follow me (invite you), and Glorified and Supreme is Allah! And never will I join gods with Allah!"
Say, “This is my way: I call to God with insight—I and those who follow me. Praise be to God, and I am not among the polytheists.”
Say, 'This is my way; I invite to God, based on clear knowledge—I and whoever follows me. Glory be to God; and I am not of the polytheists.'
Say, "This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah ; and I am not of those who associate others with Him."
Say, 'This is my way; I call to God upon evidence, I and whoever follows me; and glory be to God, and I am not of the idolaters.'
Say thou: "This is my way: I do invite unto God,- on evidence clear as the seeing with one's eyes,- I and whoever follows me. Glory to God! and never will I join gods with God!"
Say thou: "This is my way: I do invite unto Allah,- on evidence clear as the seeing with one's eyes,- I and whoever follows me. Glory to Allah! and never will I join gods with Allah!"
وَمَاۤ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالࣰا نُّوحِیۤ إِلَیۡهِم مِّنۡ أَهۡلِ ٱلۡقُرَىٰۤۗ أَفَلَمۡ یَسِیرُوا۟ فِی ٱلۡأَرۡضِ فَیَنظُرُوا۟ كَیۡفَ كَانَ عَـٰقِبَةُ ٱلَّذِینَ مِن قَبۡلِهِمۡۗ وَلَدَارُ ٱلۡءَاخِرَةِ خَیۡرࣱ لِّلَّذِینَ ٱتَّقَوۡا۟ۚ أَفَلَا تَعۡقِلُونَ ١٠٩
All the messengers We sent before you [Muhammad] were men to whom We made revelations, men chosen from the people of their towns. Have the [disbelievers] not travelled through the land and seen the end of those who went before them? For those who are mindful of God, the Home in the Hereafter is better. Do you [people] not use your reason
And We did not send (as Messengers) before you but human. We revealed to them from among the people of the towns. Have they (disbelievers) not traveled through the land and seen how was the end of those who were before them? Surely the home of the Hereafter is the best for those who fear Allah. Do you not then understand?
And We sent not before thee any save men unto whom We revealed from among the people of the towns. Have then they not travelled about in the land that they might observe of what wise hath been the end of those before them! And surely the abode of the, Hereafter is best for those who fear! Reflect then ye not
All the apostles We had sent before you were men of those regions, to whom We sent Our revelations. Have they not travelled on the earth and seen what befell the people before them? Surely the abode of the Hereafter is better for those who fear straying from the right path. Do you not understand
And We have not disclosed before you any men except those in the city to whom We revealed... Have they not traveled upon the earth and seen how the end of those before them has been... The eternal life to come is surely better for those who protect themselves... Will you not use your reason?
We sent none before you but men inspired with revelation from among the people of the cities. Have they not travelled in the land and seen the final fate of those before them? The abode of the Next World is better for those who have taqwa. So will you not use your intellect?
We did not send [any apostles] before you except as men to whom We revealed from among the people of the towns. Have they not traveled over the land so that they may observe how was the fate of those who were before them? And the abode of the Hereafter is surely better for those who are Godwary. Do you not apply reason
We did not send before you as Messengers any but men to whom We revealed, from amongst the people of the townships (where We raised them). Have they never traveled about the earth and beheld how was the outcome for those who came before them (those who persisted in associating partners with Him and in wrongdoing and transgression)? Assuredly, the abode of the Hereafter is best for those who keep from disobedience to God in reverence for Him and piety. Will you not, then, reason and understand
And We sent none (as Messengers) before you but they were men from among the people of the townships to whom We revealed (Our will). Have they not then journeyed in the land and seen how was the end of their predecessors? Indeed, the abode of the Hereafter holds out better promises for those who guard against evil and keep their duty. Will you not then refrain (from disbelief and unrighteous deeds)
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
And We did not send (messengers) before you, except men among the people of the towns whom We revealed to them. Have they not traveled throughout the earth to see what the end of those before them was? And the home of the Hereafter is certainly better for those who are cautious (of God), do you not understand?
All the Prophets that I sent before you, were also human beings (chosen from their own communities) to relay My revelations. Do these people ever travel to see what happened to people who passed away before them? Know that the life after death is much better for those who lead a righteous life. Do you get it
Nor did We send before you any except human beings whom we inspired. People living in human societies. Do they not travel through the earth and see what the end of those before them was? But the home of the hereafter is best for those who do right. Then will you use reason
And in no way did We send (any messengers) before yousg except men to whom We reveal, from among the people of the towns. Have they not journeyed through the earth and looked at what the outcome was for those before them? The Home of the Hereafter is surely better for those who have been mindful (of God). Do youpl not reason?
Nor did we ever send before thee any save men whom we inspired, of the people of the cities. Have they not journeyed on in the earth, and beheld how was the end of those before them? But the abode of the future is surely better for those who believe;- what! have they then no sense
And all the Noble Messengers We sent before you, were exclusively men - towards whom We sent the divine revelations, and were dwellers of townships; so have not these people travelled in the land and seen what sort of fate befell those before them? And undoubtedly the abode of the Hereafter is better for the pious; so do you not have sense
We did not send before you except men whom We inspired from the people of the township. Have they not travelled in the earth so that they see how was the ending of those before them? And surely the home of the hereafter is better for those who safeguard their own souls in reverence to Allah. Will they not then understand?
We sent not any apostles before thee, except men, unto whom We revealed our will, and whom We chose out of those who dwelt in cities. Will they not go through the earth, and see what hath been the end of those who have preceded them. But the dwelling of the next life shall surely be better for those who fear God. Will they not therefore understand
We never sent before you any, save men whom We inspired, from among the people of the townships (or communities). Have they not journeyed in the earth and beheld the consequences for those who were before them? Verily, the abode of Hereafter is surely be
We did not send any before you from the inhabitants of the village, but men to whom a revelation was sent. Have they not traveled in the land and seen what was the end of those before them? Better is the dwelling in the Everlasting Life for those who keep from evil. Do you not understand
Never before thee have we sent any but men, chosen out of the people of the cities, to whom we made revelations. Will they not journey through the land, and see what hath been the end of those who were before them? But the mansions of the next life shall be better for those who fear God. Will they not then comprehend
And We sent not before you (as Messengers) except male-adults, We send inspiration to them from amongst the citizens of the townships. Have they not travelled through the land so that they may see how was the final-end of those (who went) before them. And verily, the Home of the Hereafter is the best for those who presented obedience. Do you not then use (your) intellect
And We sent not before thee as Messengers, but men to whom We reveal from among the people of the towns. So journey they not through the earth and look on how had been the Ultimate End of those who were before them? And, truly, the abode of the world to come is better for those who were Godfearing. Will you not, then, be reasonable?
We never sent anyone before you except people whom We inspired, who were of the common people. Do they not travel throughout the land and wonder what became of those before them? The home of the hereafter is best for those who live righteously. Will you not understand?
All the Messengers that We sent before you, O Muhammad, were human beings, to whom We sent Our Revelations after choosing them from the people of their town. Have these unbelievers not traveled through the land and seen what was the end of those who passed away before them? From their destiny you should know that the home of the hereafter is better for those who are righteous. Why don’t you understand
The Messengers whom We raised before you, (O Muhammad), and to whom We sent down revelations, were only human beings, and were from among those living in earthly habitations. Have these people not travelled in the earth that they may observe the end of their predecessors? Certainly the abode of the Hereafter is much better for those (who accepted the call of the Messengers and) acted in a God-fearing manner. Will you still not act with good sense
And We sent not before thee any but men, from the people of the towns, to whom We sent revelation. Have they not then travelled in the land and seen what was the end of those before them? And certainly the abode of the Hereafter is best for those who keep their duty. Do you not then understand
And We did not send (any messenger) before you but they were men from among the people of the cities, to whom We had communicated. Have they not traveled in the earth and seen how the end of those before them was (brought about)? And the home of the hereafter is better for those who guard (against evil). Then do you not have sense?
And We did not send before you any but men, from among the same communities, to whom We sent revelations. Have they not then travelled on land and seen for themselves what end those before them met with? And the abode of the Hereafter is certainly better for those who fear Allah. Do you not understand this
And before you We also sent men alone from amongst the inhabitants of (various) towns to whom We sent Revelations. Have they not travelled in the land so that they might (themselves) witness what was the end of those before them? And surely, the home in the Hereafter has far greater value for the Godfearing. Do you not have reason
And We have not sent before you except men, to whom We gave inspiration, from the people of the towns. Would they not roam the Earth and see how was the punishment of those before them And the abode of the Hereafter is far better for those who are aware. Do you not comprehen
And We have not sent before you except men, to whom We gave inspiration, from the people of the towns. Will they not roam the earth and see how was the punishment of those before them? And the abode of the Hereafter is far better for those who are aware. Do you not comprehend?
And We have not sent before you except men, to whom We gave inspiration, from the people of the towns. Will they not roam the earth and see how was the punishment of those before them? And the abode of the Hereafter is far better for those who are aware. Do you not comprehend?
And We did not send from before you except men We inspire/transmit to them from (about) the villages'/urban cities' people/relation , did they not walk/move/ride in the earth/Planet Earth, so they see/wonder about how was (the) end/turn (result of) those who (were) from before them, and the end's (other life's) home/house (E) (is) best to those who feared and obeyed, so do you not reason/understand/comprehend
And [even] before thy time, We never sent [as Our apostles] any but [mortal] men, whom We inspired, [and whom We always chose] from among the people of the [very] communities [to whom the message was to be brought]. Have, then, they [who reject this divine writ] never journeyed about the earth and beheld what happened in the end to those [deniers of the truth] who lived before them?-and [do they not know that] to those who are conscious of God the life in the hereafter is indeed better [than this world]? Will they not, then, use their reason
And in no way did We send (any Messengers) even before you, except men whom We revealed to of the population of the towns. Have they then not traveled in the earth (and) so have looked into how was the end of (the ones) who were (there) even before them? And indeed the Residence of the Hereafter is most charitable (i.e., better) for the ones who are pious. Do you then not consider
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?
The Messengers whom We sent before you were mere men of the people of the towns. We gave them revelations. Have they (the unbelievers) not travelled sufficiently through the land to see how terrible the end was of those who lived before. The next life is, certainly, better for the pious ones. Will you not then take heed
We did not send before you (messengers) other than men from the people of the towns whom We inspired with revelation. Have they not traveled in the land where they could have seen how was the fate of those before them? And surely the abode of the Hereafter is much better for those who fear Allah. Would you, then, still not understand
We sent not before you (as Messengers) any except men, whom We revealed from among the people of townships. Thus, have they not traveled through the earth and observed the dreadful outcome of those who were before them? Indeed, the home of the Hereafter is the best for those who act piously. Do you not possess self- awareness that allows you to understand?
Even prior to you, We sent men from among the townsfolk towards them. To these men, We sent revelations. Have they not moved about in the land and seen the fateful end of those before them? The abode of the afterlife is far superior, and it is for those who are fearful (pious)! So, do they not think
We did not send before you (as Messengers) any except men, whom We revealed from among the people of town. Have they not traveled through the earth and observed (the dreadful) end of those who were before them? Indeed, the home of the Hereafter is the best for those who act piously. Don't you have conscious thoughts at least in this sense?
We never sent Messengers before you O Muhammad whom We inspired, but were men chosen from among the town dwellers whose deeds were natural to man. Have these people not journeyed through the land and looked with their minds' eyes to see what was the end of those who preceded them! Indeed the abode in Paradise is infinitely better for those who had entertained the profound reverence dutiful to Allah in life below; can you people not reflect
Even before you, Messenger, the men who We sent, and to who We revealed Our signs to, were townsfolk. Have the disbelievers not travelled about the land and seen how the end came to those who rejected Allah’s signs before them? The home in the Hereafter is much better for the mindful. Doesn’t any one of you understand?
We only sent before you ˹O Prophet˺ men inspired by Us from among the people of each society. Have the deniers not travelled through the land to see what was the end of those ˹destroyed˺ before them? And surely the ˹eternal˺ Home of the Hereafter is far better for those mindful ˹of Allah˺. Will you not then understand?
And before you We did not send anything else but men from the people of the towns to whom We revealed. Do they not travel on the earth so they see what the outcome was like for those before them? And the abode of the hereafter is better for those who beware (of Allah), do you not understand?
Nor were those We sent before you other than men We inspired from people of the city. Have they not travelled the land and seen what was the end of those who disbelieved before them? Surely better is the life to come for those that fear God. Can you not understand
We did not send before you except men whom we inspired, chosen from the people of various communities. Did they not roam the earth and see the consequences for those before them? The abode of the Hereafter is far better for those who lead a righteous life. Would you then understand?
[Even] before your time, We never sent [as Our Messengers] anyone except [mortal] men, whom We inspired, [and whom We always chose] from among the people of the [very] communities [to whom the message was to be brought]. Have the [unbelievers] not travelled through the land and seen the end of those who went before them? Those who are mindful of God prefer the life to come. Do you [people] not use your reason?
[Even] before your time, We never sent [as Our Messengers] anyone except [mortal] men, whom We inspired, [and whom We always chose] from among the people of the [very] communities [to whom the message was to be brought]. Have the [unbelievers] not traveled through the land and seen the end of those who went before them? Those who are mindful of God prefer life to come. Do you [people] not use your reason?
And We did not send before you except men, We revealed to them, among the villages’ inhabitants. So, have they not walked on the earth, so observe how it was a consequence to those before them? And the Hereafter Home is a goodness for those who show piety. So, will you not be reasoning?
And We did not send(apostles)before you but men from the people of the towns whom We did inspire with revelations. Have they not traveled in the earth and seen what was the end of those who came before them And certainly the abode of the Hereafter is better for those who are pious. Do you not understand
Even before your time, We only sent [as messengers] men to whom We gave Our revelations, choosing them from among their people. Have they not travelled the land and seen what was the end of those [unbelievers] who lived before them? Better indeed is the life to come for those who remain God-fearing. Will you not, then, use your reason?
And even before your time, We never sent (as Our Messengers) but men to whom We revealed Our Messages. We always chose them from among the people of their own communities. Have they then never journeyed about the earth and seen what happened in the end to those who lived before them? And, don't they know that those who walk aright, the life to come is better for them. Will they not then, use reason
And We have not sent before you but men from (among) the people of the towns, to whom We sent revelations. Have they not then travelled in the land and seen what was the end of those before them? And certainly the abode of the hereafter is best for those who guard (against evil); do you not then understand
And WE sent not before thee as Messengers any but men to whom WE sent revelation, from among the people of the towns. Have they not then traveled in the earth so that they should see what was the end of those before them? And surely, the abode of the Hereafter is better for those who fear ALLAH. Will you not then use you understanding
And We sent none before thee, save men unto whom We sent revelation among the people of the towns. Have they not journeyed upon the earth and observed how those before them fared in the end? And the Abode of the Hereafter is better for those who are reverent. Do you not understand
And before you, We did not send any except men (as messengers, men) whom We inspired— Living in human homes (and groups). Do they not travel through the earth, and see what was the end of those before them? And verily, the home of the Hereafter is the best, for those who do right. Then, will you not understand
We sent none before you, except men whom We inspired, chosen from among the people of the towns. Didn’t they travel through the earth and observe the aftermath of those who preceded them? The home of the Hereafter is better for the righteous. Will you not, then, use reason?
We did not send before you except men, whom We inspired, from the people of the towns. Have they not roamed the earth and seen the consequences for those before them? The Home of the Hereafter is better for those who are righteous. Do you not understand
And We sent not before you [as messengers] except men to whom We revealed from among the people of cities. So have they not traveled through the earth and observed how was the end of those before them? And the home of the Hereafter is best for those who fear Allah ; then will you not reason
And We sent not before you except men whom We inspired among the people of the cities. Have they not journeyed in the earth, and beheld how was the end of those before them? And surely, the home of the hereafter is better for those who feared. So will you not become intelligent?
Nor did We send before thee (as apostles) any but men, whom we did inspire,- (men) living in human habitations. Do they not travel through the earth, and see what was the end of those before them? But the home of the hereafter is best, for th ose who do right. Will ye not then understand
Nor did We send before thee (as messengers) any but men, whom we did inspire,- (men) living in human habitations. Do they not travel through the earth, and see what was the end of those before them? But the home of the hereafter is best, for those who do right. Will ye not then understand
حَتَّىٰۤ إِذَا ٱسۡتَیۡءَسَ ٱلرُّسُلُ وَظَنُّوۤا۟ أَنَّهُمۡ قَدۡ كُذِبُوا۟ جَاۤءَهُمۡ نَصۡرُنَا فَنُجِّیَ مَن نَّشَاۤءُۖ وَلَا یُرَدُّ بَأۡسُنَا عَنِ ٱلۡقَوۡمِ ٱلۡمُجۡرِمِینَ ١١٠
When the messengers lost all hope and realized that they had been dismissed as liars, Our help came to them: We saved whoever We pleased, but Our punishment will not be turned away from guilty people
(They were pardoned) until when the Messengers gave up hope and thought that they were denied (by their people), then came to them Our Help, and were rescued whoever We willed. And Our punishment cannot be warded off from the people who are sinners.
Respited were they until when the apostles had despaired and imagined that they were deluded, there came unto them Our succour; then whomsoever We willed was delivered.las And Our wrath is not warded off from a people sinful
When the apostles despaired and thought they were made false promises, Our help arrived, and We delivered whom We pleased; but never will Our punishment be averted from the sinners
Until the Rasuls lost hope and (before the punishment became manifest) they assumed they had been denied (that is when) Our help came to them. And whoever We willed was saved... Our punishment will not be repelled from the guilty people.
Then when the Messengers despaired and thought themselves denied, Our help came to them, and those We willed were saved. Our violent force cannot be averted from people who are evildoers.
When the apostles lost hope and they thought that they had been told lies, Our help came to them, and We delivered whomever We wished, and Our punishment will not be averted from the guilty lot
So far so that when they (the earlier Messengers who all had to suffer much persecution for a long time) nearly lost hope and were convinced that they were denied, Our help came to them. And whoever We willed was saved. But Our mighty punishment cannot be averted from the guilty people committed to accumulating sin
(It always happened with the previous Messengers as well, they went on with their teachings) till when those Messengers despaired (of believing on the part of their people) and they (the people of their nation) thought that they have been told only lies (in the name of revelations), Our help reached these (Messengers) suddenly, delivering those whom We pleased. Surely, Our punishment is not averted from the people who sever their ties (with Us)
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
Until when the messengers lost hope and thought that they have been lied to, then Our help came to them and We saved those We wanted. And Our punishment is not held back from the guilty people.
The previous Prophets went on spreading My Words for the longest time till they became disappointed. When they were treated as liar, My help reached them; I saved whoever I had decided and the punishment of the guilty people was unavoidable
Until the messengers give up hope and think that they are treated as liars, Our help will come to them, and those that We wish to be delivered into safety, will be delivered, but never will our punishment be warded off from those who are in sin
Until, when the messengers had completely despaired and thought that they had been lied to (by their own selves), Our support came to them. Then whomever We willed was delivered, and Our chastisement is never turned back from the criminal people.
Until when the apostles despaired and they thought that they were proved liars, our help came to them, and whosoever we pleased was saved; but our violence is not averted from the sinful people
To the extent that when the Noble Messengers lost hope from the visible means, and the people thought that they had spoken wrongly, Our help came to them - therefore whoever We willed was saved; and Our punishment is never averted from the guilty
Until when the messengers are on the verge of despair and they think of themselves that they have been belied, then comes Our help to them and We save whom We please and Our mighty punishment cannot be turned away from the evildoing folk.
Their predecessors were born with for a time, until, when our apostles despaired of their conversion, and they thought that they were liars, our help came unto them, and We delivered whom We pleased; but our vengeance was not turned away from the wicked people
Until when the Messenger despaired and they thought that they were proved liars, then came Our help unto them, and whoever We pleased was saved; but Our wrath is not averted from the guilty
And when at length Our Messengers despaired and reckoned that they would be belied, Our help came down to them, saving whom We pleased. OurMight cannot be withheld from the guilty nation
When at last the Apostles lost all hope, and deemed that they were reckoned as liars, our aid reached them, and we delivered whom we would; but our vengeance was not averted from the wicked
Until when the Messengers almost lost all hope (of reform) and they became sure that they were indeed rejected and belied, there came to them Our Assistance, so was saved and rescued that whom We think proper. And Our punishment would not be warded off from a nation of the criminals (and sinners)
When the Messengers became hopeless and thought that they were lied against, then, Our help drew near. So We were to deliver whomever We will. And Our Might will not be repelled from the folk, the ones who sin.
As the messengers lost hope and considered themselves treated as liars, Our help came to them. Those whom We chose were safely delivered. Our punishment will never be repelled from the lost sinners.
Respite was granted until the Messengers gave up hope of their people and realized that they were being treated as liars, Our help came to them and We delivered those whom We pleased; and Our scourge was not averted from the criminal people
(It also happened with the earlier Messengers that for long they preached and people paid no heed) until the Messengers despaired of their people, and the people also fancied that they had been told lies (by the Messengers), then suddenly Our help came to the Messengers. And when such an occasion comes We rescue whom We will; as for the guilty, Our chastisement cannot be averted from them
Until, when the messengers despaired and (the people) thought that they were told a lie, Our help came to them, and whom We pleased was delivered. And Our punishment is not averted from the guilty people
Our help came to them at the point when the messengers were despaired, and they thought that they were denied. Then whom We willed, he was saved. And Our punishment was not turned away from the criminal people.
The Messengers continued propagating the divine Message to the people until the Messengers despaired and reckoned that the people would not believe them. Then did Our help come to them and every person, whom We pleased, was saved. And Our punishment was not dispensed with for the sinners
Until, when the Messengers despaired (of their disobedient people,) and those denying communities developed this scepticism that they were told a lie (i.e., they will not be tormented), Our help reached the Messengers. Then We delivered whom We willed. And Our torment is not averted from the people committed to do evil
Then, when the messengers gave up, and they thought that they have been denied, Our victory came to them. We then save whom We wish, and Our punishment cannot be swayed from the wicked people
Then, when the messengers gave up, and they thought that they have been denied, Our victory came to them. We then save whom We wish, and Our punishment cannot be swayed from the wicked people
Then, when the messengers gave up, and they thought that they have been denied, Our victory came to them. We then save whom We wish, and Our punishment cannot be swayed from the wicked people.
Until when the messengers despaired , and they thought/assumed that they had been lied to/denied, Our victory/aid came to them, so We save/rescue whom We will/want, and Our courage/might/power does not be returned from the nation the criminals/sinners
[All the earlier apostles had to suffer persecution for a long time;] but at last -when those apostles had lost all hope and saw themselves branded as liars - Our succour attained to them: whereupon everyone whom We Milled [to be saved] was saved [and the deniers of the truth were destroyed]: for, never can Our punishment be averted from people who are lost in sin
Till, when the Messengers finally despaired and expected that they were counted liars, Our victory came to them. So, whoever We decided will be safely delivered. And Our violence will not be turned back (i.e., turned away from) from the criminal people
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
When at last the Messengers lost all hope of achieving success in their task and thought that everyone had called them liars, We gave them victory and saved whomever We chose to save. The guilty ones can not escape Our wrath
(Punishment was often delayed) until when the messengers were in despair and thought that they were wrong in their estimation, Our help came to them, then saved were those whom We willed. And Our punishment is not averted from the guilty
(They were given respite) until, when the ‘Messengers’ despaired, becoming certain that they were completely rejected (by their people), then came to them Our Help, and whomsoever We willed was saved. Our Strength (i.e. punishment ) cannot be averted from the ungodly sinners.
Take heart! Our help arrived just as the messengers were beginning to lose hope and (their opponent) thought that they had been lied to (by the messengers)! We rescued whom We pleased! Our punishment will never be warded off from the criminal nation
(They were given respite) until, when the Messengers despaired, becoming certain that they were completely rejected (by their people), then came to them Our Help, and whomsoever We willed was saved. Our Might cannot be averted from the Ungodly Sinners.
Our Messengers O Muhammad do face hardships and difficulties, adversities and distresses to the extent that they give up hope of their followers' constancy and begin to think that they take them for impostors. There and then the turning point is reached and Our help comes in good time. We deliver whom We will and punish whom We will and never is Our retributive punishment averted from those who grow daily more and more wicked
When the messengers lost hope in outward signs of success, and the disbelievers believed they were lied to, then Our help came to them. Whoever We wanted was saved, but nothing can turn away Our punishment from the guilty.
And when the messengers despaired and their people thought the messengers had been denied help, Our help came to them ˹at last˺. We then saved whoever We willed, and Our punishment is never averted from the wicked people.
Until when the messengers gave up and thought they had already been denied, Our help reached them, so We rescue whom We will, and Our distress is not averted from the sinful people.
And when the apostles despaired and thought they were denied, Our help came down to them, delivering whom We pleased. The transgressors could not be saved from Our power
Just when the messengers despair, and think that they had been rejected, our victory comes to them. We then save whomever we choose, while our retribution for the guilty people is unavoidable.
[All the earlier messengers had to suffer persecution for a long time,] but, at last, when those messengers had lost all hope and saw themselves branded as liars, Our help came to them. We saved whomever We pleased, but Our punishment will not be turned away from those who force others to reject God's messages.
[All the earlier messengers had to suffer persecution for a long time,] but, at last, when those messengers had lost all hope and saw themselves branded as liars, Our help came to them. We saved whomever. We are pleased, but Our punishment will not be turned away from those who force others to reject God’s messages.
Until, when the messengers have despaired, and thought that they were falsified already, our victory came to them. So, We save whoever We will, and Our adversity is not averted from the criminal kinfolk.
Till when the messengers despaired and they(disbelievers)thought they had been told a lie, Our help came to them and We delivered whom We pleased. But Our punishment will not be averted from the guilty people.
When at length [Our] messengers lost all hope and thought that they were denied, Our help came to them, saving those whom We willed [to be saved] . Never can Our [mighty] punishment be averted from people who are guilty.
There have been times when even the Messengers had lost all hope of reformation and thought that they had been denied. Then came Our help. We saved everyone worthy of being saved. Without exception We punished those who thrived on the fruit of others' toil
Until when the messengers despaired and the people became sure that they were indeed told a lie, Our help came to them and whom We pleased was delivered; and Our punishment is not averted from the guilty people
And when the Messengers despaired of the disbelievers and the disbelievers were convinced that they had been told only lies, Our help came to the Messengers, and then were saved those whom WE please. And Our chastisement cannot be averted from the sinful people
Till, when the messengers despaired and thought that they were deemed liars, Our Help came unto them, and whosoever We willed was saved. And Our Might shall not be turned back from the guilty people
(Time will be given to them) until, when the messengers (of Allah) give up hope and think that they were treated as liars, then Our help reaches them and those whom We want are taken into safety. And Our punishment is never taken away from those who are in sin
When the messengers lost hope, and thought that they were denied, Our help came to them. We save whom We will, and Our wrath can’t be repelled from the criminal people.
Until, when the messengers have despaired, and thought that they were rejected, Our help came to them. We save whomever We will, and Our severity is not averted from the guilty people
[They continued] until, when the messengers despaired and were certain that they had been denied, there came to them Our victory, and whoever We willed was saved. And Our punishment cannot be repelled from the people who are criminals
Until when the messengers despaired and they thought that they certainly were proved liars, Our help came to them, and whom We will was saved; but Our punishment is not averted from the sinful people.
(Respite will be granted) until, when the apostles give up hope (of their people) and (come to) think that they were treated as liars, there reaches them Our help, and those whom We will are delivered into safety. But never will be warded off our punishment from those who are in sin
(Respite will be granted) until, when the messengers give up hope (of their people) and (come to) think that they were treated as liars, there reaches them Our help, and those whom We will are delivered into safety. But never will be warded off our punishment from those who are in sin
لَقَدۡ كَانَ فِی قَصَصِهِمۡ عِبۡرَةࣱ لِّأُو۟لِی ٱلۡأَلۡبَـٰبِۗ مَا كَانَ حَدِیثࣰا یُفۡتَرَىٰ وَلَـٰكِن تَصۡدِیقَ ٱلَّذِی بَیۡنَ یَدَیۡهِ وَتَفۡصِیلَ كُلِّ شَیۡءࣲ وَهُدࣰى وَرَحۡمَةࣰ لِّقَوۡمࣲ یُؤۡمِنُونَ ١١١
There is a lesson in the stories of such people for those who understand. This revelation is no fabrication: it is a confirmation of the truth of what was sent before it; an explanation of everything; a guide and a blessing for those who believe
Surely in their stories, there is a lesson for people of understanding. It (the Qur’an) is not a forged statement but a confirmation (of the existing books of Allah) - a detailed explanation of everything, a guide, and a Mercy for the people who believe.
Assuredly in their stories is a lesson for men of understanding. It is not a discourse fabricated, but a confirmation of that which went before it, and a detailing of everything, and a guidance and a mercy unto a people who believe
Verily in their accounts is a lesson for men of wisdom. This is not a fictitious tale, but a verification of earlier Books, and a clear exposition of everything, and a guidance and grace for those who believe
Indeed, there is a lesson in their life stories for those who contemplate in depth! It (the Quran) is not a narration invented (by man)... It is a confirmation of the essential knowledge, which came before it, and a detailed narration of huda (knowledge of the reality) and grace (knowing one’s self and living accordingly) for a believing people.
There is instruction in their stories for people of intelligence. This is not a narration which has been invented but confirmation of all that came before, a clarification of everything, and a guidance and a mercy for people who have iman.
There is certainly a moral in their accounts for those who possess intellect. This [Qur’an] is not a fabricated discourse; rather it is a confirmation of what was [revealed] before it, and an elaboration of all things, and a guidance and mercy for a people who have faith
Indeed, in their exemplary life-stories there is a significant lesson for people of discernment. It (the Qur’an, which contains them) is not a discourse fabricated, but (a Divine Book revealed as) a confirmation of (the Divine authorship of and the truths still contained by) the Revelations prior to it, and an explanation of everything, and a guidance and mercy for people who will and do believe
Most assuredly the narratives of the people (gone by) contain lessons for the people possessed of pure and clear understanding. This (Qur'an) is no forged narrative. It is a fulfillment of those (prophecies contained in the Scriptures) which were before it and is a detailed exposition of all things, and a guide, and a mercy to a people who believe
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
Certainly, there is a lesson in their stories for people of understanding. It is not a saying which is made up, but a confirmation of what is before it (in the Torah and the Gospel), and an explanation of everything (concerning religion) and a guide and a mercy for people who believe.
There are many lessons in their stories to be learnt by those people who use their brain. This is not a fabricated story. Qur’an confirms all previous Scriptures, gives details of everything (which is required for the success of man), is a guidance, and a mercy for those who have chosen to believe
There is in their stories instruction for people of understanding. It is not a narrative made up, but a confirmation of that which came before it, a detailed explanation of all things, and a guide and a mercy to people who believe
Most surely, in their narrative there has been a lesson for people of understanding. This was not a fabricated tale, but a confirmation of what came before it and a detailed explanation of everything and guidance and mercy for people who believe.
Their stories were a lesson to those endowed with minds. It was not a tale forged, but a verification of what was before it, and a detailing of everything, and a guide and a mercy to a people who believe
Indeed in their tidings is enlightenment for the men of understanding; this (the Qur’an) is not some made up story but a confirmation of the Books before it, and a detailed explanation of all things, and a guidance and a mercy for the Muslims
In their stories there is indeed a lesson for people with a living heart. It was not an invented story but the confirmation of that which went before it and a detailing of everything and a guidance and a mercy for a believing folk.
Verily in the histories of the prophets and their people there is an instructive example unto those who are indued with understanding. The Koran is not a new invented fiction; but a confirmation of those scriptures which have been revealed before it, and a distinct explication of every thing necessary, in respect either to faith or practice, and a direction and mercy unto people who believe
In their histories, surely, there are lessons for people endowed with understanding. It is not an invented tale, but a confirmation of the scriptures before it, and a detailed explanation of everything, and a guide and a mercy to a people who believe
Indeed, in their stories is a lesson for those of understanding. This is no forged tale, rather, it is a confirmation of the previous, a distinguishing of all things, a guidance and a mercy to a nation who believe
Certainly in their histories is an example for men of understanding. This is no new tale of fiction, but a confirmation of previous scriptures, and an explanation of all things, and guidance and mercy to those who believe
Definitely, in their incidents is a lesson for men of understanding. (This Al-Kitâb) is not (a collection of) forged and concocted Hadees. Rather it is a confirmation to what is in its both hands (i.e., already there) and details to all things and Hudah and Rahmah for the nation who Believe
Certainly, there had been in their narratives a lesson for those imbued with intuition. It had not been a discourse that is devised except it established as true what was before and decisively explained everything and is a guidance and a mercy for a folk who believe.
Truly, in their stories is a lesson for people with understanding. It is not an invented tale, but a confirmation of (the Scriptures) that came before it. It is a detailed explanation of all things. It is a guide and a mercy for the believers.
There is a lesson in these stories of former people for the men of common sense. This story of Joseph revealed in the Qur’an is not an invented tale, but a confirmation of previous scriptures - a detailed exposition of all things, and is a guidance and blessing for the people who believe
Certainly in the stories of the bygone people there is a lesson for people of understanding. What is being narrated in the Qur´an is no fabrication; it is rather confirmation of the Books that preceded it, and a detailed exposition of everything, and a guidance and mercy for people of faith
In their histories there is certainly a lesson for men of understanding. It is not a narrative which could be forged, but a verification of what is before it, and a distinct explanation of all things, and a guide and a mercy to a people who believe
In their narratives there is indeed a lesson for men of understanding. The (Quran) is not a fabricated statement but it is a confirmation of what is before it (of the earlier Divine books) and an explanation of everything and a guide and a mercy for a people who believe.
In their annals there is certainly a lesson for those endowed with insight. This is not a fabricated hadeeth, but a confirmation of what has preceded it and a detailed explanation of all things and a guide and a mercy to people who believe
Truly, in their stories there is a lesson of warning for men of understanding. This (Qur’an) is not a Revelation that can be forged, but a confirmation of those (revealed Books) which were revealed before it, an explanation of everything and guidance and mercy for those who believe
In their stories is a lesson for the people of intelligence. It was not a narration that was invented, but an authentication of what is already present and a detailing of all things, and a guidance and mercy to a people who believe
In their stories is a lesson for those who possess intelligence. It is not a narration that has been invented, but an authentication of what is between his hands and a detailing of all things, and a guidance and a mercy for a people who believe
In their stories is a lesson for those who possess intelligence. It is not a narrative that has been invented, but to affirm what is between his hands and a detailing of all things, and a guidance and a mercy for a people who believe.
In their narration/information (stories there) had been an example/warning to those of the pure minds/hearts (it) was not an information/speech to be fabricated and but confirmation (to) which (is) between his hands and detailing/explaining/clarifying every thing, and guidance, and mercy to (a) nation believing
Indeed, in the stories of these men there is a lesson for those who are endowed with insight. [As for this revelation,] it could not possibly be a discourse invented [by man]: nay indeed, it is [a divine writ] confirming the truth of whatever there still remains [of earlier revelations], clearly spelling out everything, and [offering] guidance and grace unto people who will believe
Indeed in their narratives is already a lesson to (the ones) endowed with intellects. In no way is it a discourse fabricated, but a (sincere) verification of what is before it, (Literally: between its two hands) and an expounding of everything, and a guidance, and a mercy to people who believe
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
In their story, there is a lesson for the people of understanding. It is not a legend but a confirmation of what exists (in the Torah). It (the Quran) has details about everything. It is a guide and mercy for those who have faith
Surely, in the narratives of these, there is a lesson for the people of understanding. It is not an invented story, rather, a confirmation of what has been before it, and an elaboration of everything, and guidance and mercy for a people who believe
There was certainly in their stories a lesson for the people who possess self-awareness. Never was the Qur'ân a narration mythologized, but a verification of what was before it and a distinct explanation of all things, as well as a guide ( into all the truth ) and a mercy to the people who believe (in the Unity & Oneness of Allâh).
Surely, for those who are wise there is a moral in this tale. It is not a made-up story! The book that exists with them confirms it in all its details. And in it is guidance and mercy for any nation that believes
There was certainly in their stories a lesson for the people who possess high intelligence and great illumination. This Qur'ân cannot be forged narration, but a verification of what was before It, a distinct explanation of all things, and a True Source of Enlightenment and Mercy for a people who live a life of Genuine Faith.
Indeed there has been an example or a great lesson in the narratives of the Messengers; a lesson lessoning those of intellect into abhorrence of impatience and despair and the abuse of divine faculties. Such narratives as have been disclosed by divine means are not a feigned tales, but an integral part of the Quran corroborating and authoritatively validating all the divine Books revealed before it in time and serving as an excellent interpretation expounding all the statutes and ordinances past and present revealed to all human beings exacting obedience from the whole. It is emblematic of the spirit of truth that guides the faithful into all truth and it is a mercy to those who lift to Allah their inward sight
In the story of Yusuf and his brothers, there is a lesson for those who understand. It isn’t a made-up account, but confirmation of what happened in the past, it explains all things, a guidance that is useful for those who believe
In their stories there is truly a lesson for people of reason. This message cannot be a fabrication, rather ˹it is˺ a confirmation of previous revelation, a detailed explanation of all things, a guide, and a mercy for people of faith.
In their story is a lesson for those with understanding. It is not an invented tale but a confirmation of what came before it and an explanation of everything and a guidance and mercy for people who believe.
Their annals point a moral to those that are of good sense possessed. This is no invented tale, but a confirmation of what came before it, an explanation of all things, a guide and a blessing to people who believe
In their history, there is a lesson for those who possess intelligence. This is not fabricated Hadith; this (Quran) confirms all previous scriptures, provides the details of everything, and is a beacon and mercy for those who believe.
In the stories of these men, there is a lesson for those who understand. [As for this Qur'an], it could not possibly be a discourse invented [by the Prophet]. No, it is a confirmation of what is available to him from prior revelations, clearly spelling out everything, and [offering] guidance and mercy to people who will believe.
In the stories of these men, there is a lesson for those who understand. [As for this Book], it could not possibly be a discourse invented [by the Prophet]. No, it is a confirmation of what is available to him from prior revelations, clearly spelling out everything and [offering] guidance and mercy to people who will believe.
In their stories is already an admonition lesson for the mind’s possessors. It was not a slandered narration, but a confirmation of which is between its hands, and a detailing of everything, and a guidance, and a mercy for believing kinfolk.
Indeed in their stories, there is a lesson for the possessors of intellect. It is not an invented tale, but a confirmation of what came before it, and a clear exposition of all things, and a guidance and a mercy for people who believe.
Indeed their stories give a lesson to those who are endowed with understanding. This [revelation] could not possibly be an invented discourse. It is a confirmation of earlier revelations, an explanation of all things, as well as guidance and mercy for people who believe.
Indeed in the history of these men, there is a lesson for people of understanding. As for this Revelation, it could not possibly be a hadith, fabricated. It confirms the Divine Origin of the previous Scriptures, and gives a detailed explanation of everything. And it is a Beacon and Mercy for all those who accept it
In their histories there is certainly a lesson for men of understanding. It is not a narrative which could be forged, but a verification of what is before it and a distinct explanation of all things and a guide and a mercy to a people who believe
Assuredly, in their narrative is a lesson for men of understanding. It is not a thing that has been forged, but a fulfillment of that which is before it and a detail exposition of all things, and a guidance and a mercy to people who believe
Certainly in their stories is a lesson for those possessed of intellect. It is not a fabricated account; rather, it is a confirmation of that which came before it, and an elaboration of all things, and a guidance and a mercy for a people who believe
Indeed, in their stories, there is guidance for men blessed with understanding. It (the Quran) is not a story made up, but a affirmation of what went on before it— And a detailed statement of all things, and a Guide and a Mercy for any of those who believe
In their stories, there are lessons for those of understanding. It is not an invented tale, but a confirmation of what preceded it, a detailed explanation of everything, and guidance and mercy for those who believe.
In their stories is a lesson for those who possess intelligence. This is not a fabricated tale, but a confirmation of what came before it, and a detailed explanation of all things, and guidance, and mercy for people who believe
There was certainly in their stories a lesson for those of understanding. Never was the Qur'an a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe
Surely, certainly there is in their story a lesson for possessors of understanding. It was not a forged narration, but a verification of what was before it, and a detailing of everything, and guidance and mercy for people who believe.
There is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a confirmation of what went before it,- a detailed exposition of all things, and a guide and a mercy to any such as believe
There is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a confirmation of what went before it,- a detailed exposition of all things, and a guide and a mercy to any such as believe