Ushbu sura Makkada nozil bo'lgan vahiy bo'lib, nuzul tartibida 11-sura, Hud, dan keyin keladi. Bu shuni anglatadiki, u biz 10-sura, Yunus, va 11-sura, Hud, muqaddimalarida aytib o'tgan tanqidiy davrga tegishlidir.

This sūrah is a Makkan revelation, and it follows Sūrah 11, Hūd, in the chronological order of revelation. This means that it belonged to the critical period we mentioned in the Prologues to Sūrahs 10 and 11, Jonah and Hūd, respectively.

Bu oraliq davr, ya'ni Payg'ambar ﷺ o'zining sadoqatli tayanchlari — amakisi Abu Tolib va xotini Xadija vafot etgan, "Qayg'u yili" deb ataladigan davr bilan, Madinaning yangi musulmonlari — Ansorlar Payg'ambar ﷺ ga 'Aqaba da birinchi va ikkinchi bay'at berishgan vaqt o'rtasidagi davrdir. Bu bay'atlar yangi yordam keltirdi va Islom da'vatining hamda musulmon jamoasining taqdirida keng ko'lamli o'zgarishning boshlanishini e'lon qildi; bu o'zgarish Payg'ambar ﷺ va sahobalarining Madinaga hijratidan boshlandi.

This is the intervening period between what is known as the year of sorrow, when the Prophet lost his uncle Abū Ţālib and his wife Khadījah, both of whom gave him unfailing support, and the time when the new Muslims of Madinah, the Anşār, gave the Prophet their first and second pledges of loyalty and support at `Aqabah. These pledges brought in new support and heralded a far reaching change in the fortunes of the Islamic message and the Muslim community, beginning with the migration of the Prophet and his Companions to Madinah.

Butun sura Makkada nozil bo‘lgan, Qur’onning ba’zi nusxalarida aytilganidek, 1–3 va 7-oyatlar Madinada nozil bo‘lgan degan fikrga zid. Birinchi uch oyat quyidagicha: “Alif. Lom. Ro. Bu aniq bayon qiluvchi Kitobning oyatlaridir. Biz uni tushunishingiz uchun arabcha qur’on qilib nozil qildik.”

The whole sūrah was revealed in Makkah, contrary to what is mentioned in some copies of the Qur’ān, stating that verses 1-3 and 7 were Madinan revelations. The first three verses read as follows: “Alif. Lām. Rā. These are the verses of the Book that clearly shows [the truth]. We have revealed it as a discourse in Arabic so that you may understand.

Ushbu Qur'onni nozil qilishimiz orqali biz sizga eng go'zal hikoyani bayon qilamiz. Bundan oldin siz xabardan bexabarlar qatorida edingiz.{ Bu oyatlar keyin keladigan voqeaga, ya'ni Yusuf hikoyasiga mantiqiy kirish bo'lib xizmat qiladi: «Yusuf otasiga dedi: "Ota, men tushimda o'n bir yulduzni, quyosh va oyni ko'rdim; ularning meni sajda qilib turganini ko'rdim"».(4-oyat) So'ngra hikoyaning voqealari uning yakuniga qadar ochila boshlaydi.

In revealing this Qur’ān We relate to you the best of narratives. Before it you were among those who are unaware [of revelation].” These verses serve as a logical prelude to what immediately follows, namely Joseph’s story: “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.’“ (Verse 4) Then the events of the story begin to unfold, right up to its conclusion.

Shunday qilib, birinchi oyatda Qur’on hikoyalariga qilingan ishora hikoyaga mukammal kirish bo‘lib xizmat qiladi.

Hence, the reference to Qur’ānic narratives in the opening verse is a perfect prelude to the story.

Bundan tashqari, dastlabki uch oyatning mazmuni to‘liq Makka Qur’oniga tegishli bo‘lib, bu vahiyning yuqoridan nozil bo‘lgani, arab tilida ekanligini ta’kidlaydi hamda butparastlarning bu vahiyni Payg‘ambarga ﷺ bir ajnabiy o‘rgatgan, degan da’vosini rad etadi. Ular shuni bayon qilmoqdaki, bu vahiy kelishidan oldin Payg‘ambar ﷺ uning mazmuni va unda ko‘tarilgan masalalardan butunlay bexabar edilar.

Moreover, the message of the first three verses belongs fully to the Makkan Qur’ān, emphasizing that it is a revelation from on high, in Arabic, refuting the idolaters’ accusation that a non-Arab taught it to the Prophet. They state that prior to receiving this revelation, the Prophet was totally unaware of its message and the subjects it addressed.

Bundan tashqari, surraning bu kirish qismi surada hikoya oxirida berilgan izohlar bilan mukammal mos keladi: «Bu sizga vahiy qilib yuborgan xabarlarimizdan biridir, siz ular (Yusufning akalari) rejalarini tuzib, hiyla-nayranglarini amalga oshirayotganlarida ular bilan birga bo'lmagan edingiz» (102-oyat). Hikoyaning boshlanishi bilan uning yakuniy izohlari o'rtasidagi bu uyg'unlik shuni ko'rsatadiki, butun sura — kirish qismi, hikoya va izohlar — bir vaqtning o'zida nozil qilingan.

Furthermore, this introduction to the sūrah fits perfectly with the comments the sūrah provides on the story towards the end: “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.” (Verse 102) We see how the prelude to the story dovetails with its concluding comments, indicating that the entire sūrah, prelude, narrative and comments, were all revealed at the same time.

Ayat 7 ga kelsak, u davom etayotgan hikoyaning ajralmas qismidir. Uni keyinroq, Madinada qo'shilgan deb hisoblash butun matn bilan mos kelmaydi. Birinchidan, 8-ayat...

As for verse 7, it is an integral part of the progressing narrative. For it to have been added later, in Madinah, is inconsistent with the whole. For one thing, verse 8

“include” ifodasi (ya’ni, “{ya’ni}” ichidagi oyatlar bundan mustasno) ... — no; here is the translation: Olmoshi Yusufning akalariga ishora qiladigan, ya’ni 7-oyatda zikr etilgan, shuning uchun 8-oyat 7-oyatdan oldin kelmasa, to‘g‘ri tushunilishi mumkin emas. Ikkala oyat birga o‘qilganda shunday deyiladi: “Albatta, Yusuf va uning akasida so‘rovchilar uchun oyatlar bor.” (7-oyat) “Ular bir-birlariga dedilar: ‘Haqiqatan, Yusuf va uning ukasi otamizga biz, garchi biz ko‘p bo‘lsak ham, undan ko‘ra sevimliroqdir. Albatta, otamiz ochiq adashishdadir.’” (8-oyat) Bularning barchasi ikkala oyat birga, hikoyaning davomi sifatida nozil bo‘lganini aniq ko‘rsatadi.

includes a pronoun that refers to Joseph’s brothers mentioned in verse 7, which means that verse 8 could not be properly understood unless its were preceded by verse 7. The two verses together read: “Surely in Joseph and his brothers there are signs for those who inquire. (Verse 7) “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.’” (Verse 8) All this clearly indicates that the two verses were revealed together as part of the unfolding narrative.

Sura bir butun va mustaqil birlikdir, uning mavzusi, xabari va muhitida aniq Makka xarakteri aks etadi. U nozil bo'lgan og'ir davrning mohiyatini aks ettiradi. Payg'ambar ﷺ yolg'izlik hissi bilan yashagan va o'z ijtimoiy muhitidan begonalashgan edilar, sahobalari esa izolyatsiyaning og'irligini his qilardilar.

The sūrah is a single, complete unit with a clear Makkan character reflected in its subject matter, message and ambience. It reflects the nature of the critical period in which it was revealed. The Prophet was enduring a time when he felt lonely and alienated from his social surroundings, and his followers felt the strains of isolation.

Ushbu surani nozil qilish bilan Alloh taolo O‘zining ulug‘ Elchisi Muhammadga ﷺ bir oliyjanob birodar haqida hikoya qiladi — Yusuf ibn Yoqub ibn Ishoq ibn Ibrohim (ularning barchasiga salom bo‘lsin). Yusuf ham bir qator sinovlar va imtihonlarga duch keldi: avvalo, akalari uni yo‘q qilish uchun fitna uyushtirdilar, so‘ngra uni quduqqa tashladilar va u o‘z hayoti xavf ostida qolganini ko‘rdi. Buning ortidan u jonsiz narsadek sotilgan qulga aylandi, bu ishda hech qanday ixtiyori bo‘lmadi va ota-onasining barcha g‘amxo‘rligi va mehridan mahrum bo‘ldi. Keyin u vasvasa va ayblovlarga duch keldi, so‘ngra xo‘jayinining xotini va uning hamjinslarining yomon fitnalari bo‘ldi. Saroyda farovon yashaganidan keyin uzoq zindonda qolishga majbur bo‘ldi. Keyin taqdir o‘zgardi va u odamlarning asosiy oziq-ovqat ehtiyojlari va hayoti ustidan to‘liq nazorat qiladigan hokimiyat mavqeiga ko‘tarildi. Shundan so‘ng u butunlay boshqacha xarakterdagi sinovga duch keldi — o‘ziga qarshi butun bu voqeaning boshlanishiga sabab bo‘lgan akalari bilan uchrashdi. Ammo butun davomida Yusuf sobit imonli bo‘lib qoldi va bu sinovlardan ilohiy xabarni targ‘ib qilish uchun foydalandi. Oxirida u g‘olib bo‘lib chiqdi, ota-onasi va oilasi bilan qayta birlashdi va ilk orzusining to‘liq ro‘yobga chiqishini ko‘rdi: “Yusuf otasiga dedi: ‘Ota, men tushimda o‘n bir yulduzni, quyosh va oyni ko‘rdim; ular menga sajda qilayotganini ko‘rdim’” (4-oyat).

With the revelation of this sūrah, God tells His noble Messenger, Muĥammad, the story of a noble brother, one Joseph ibn Jacob ibn Isaac ibn Abraham, (peace be upon them all). Joseph too had to endure a series of tests and trials: first, his brothers schemed to get rid of him, then he was thrown into the well where he found himself in fear of his life. This was followed by his becoming a slave sold like an inanimate object, having no say in the matter and losing all the care and love of his parents. He then faced temptation and seduction, followed by the wicked scheming of his master’s wife and her fellow women. He then had to endure long imprisonment after having lived comfortably in a palace. A change of fortunes then sees him in a position of power where he had full control of people’s basic food requirements and their lives. He subsequently faces a trial of a totally different nature when he meets his brothers whose plot against him started this whole scenario. Throughout, however, Joseph remained a steadfast believer, using these trials to propagate the divine message. He emerged triumphant at the end, reunited with his parents and family, witnessing the realization of his early dream in perfect relief: “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.” (Verse 4)

Бу сура ва унинг баёни ва шарҳлари Пайғамбарга Маккадаги ўша оғир пайтда нозил бўлгани ажабланарли эмас, у ўзи ва мусулмонлар учун тасалли, таскин ва ишонч бағишлаган. Дарҳақиқат, мен сурага қараганимда, мусулмонлар Маккани тарк этиб, бошқа жойда ўрнашишга мажбур бўлишлари ва у ерда қудрат ҳамда ғалабага эришишлари ҳақида нозик ишора борга ўхшайди. Мусулмон жамоасининг узоқ давом этган таъқиби туфайли ҳижрат қилиш зарурий туюлгани ҳақиқат. Аммо Юсуф ҳам ота-онасидан ажратилиб, узоқ синов ва мусибатлар силсиласини бошидан кечирган эди: «Шундай қилиб, Биз Юсуфни ўша юртда жойлаштирдик ва унга воқеаларнинг ҳақиқий маъносини англаш илмини бердик. Аллоҳ ўз ишини доимо устун қилади, лекин кўпчилик буни билмайди». (21-оят) Бу сўзлар Юсуф ёш бола сифатида Мисрга келиб, бош вазирга қул бўлиб сотилган пайт ҳақида айтилган.

It is no wonder that this sūrah, and the account and comments it gives, was revealed to the Prophet during that particularly difficult time in Makkah, giving him and his followers solace, comfort and reassurance. Indeed the way I think about the sūrah gives me the feeling that it carries a subtle hint that the Muslims will be made to leave Makkah to settle somewhere else, where they will enjoy power and achieve victory. It is true that the migration appeared to be enforced by the long persecution endured by the Muslim community. But so was the case with Joseph who was taken away from his parents to endure a long series of trials and tribulations: “Thus We established Joseph in the land, and We imparted to him some understanding of the real meaning of statements. God always prevails in whatever be His purpose; though most people may not know it.” (Verse 21) This is stated in relation to the moment when Joseph first arrived in Egypt as a young lad being sold as a slave to the Chief Minister.

Mening xayolimni band qilgan bu fikrlar, bu sura oxiridagi qissa haqidagi yakuniy sharhlarga alohida qadrlash tuyg'usini beradi. Men faqat his-tuyg'ularimga murojaat qila olaman, garchi ularni so'zga aylantirish qiyin. Shu bois qila oladigan eng yaxshi ish - oxirgi oyatlarning o'ziga murojaat qilishdir: «Sendan oldin ham Biz faqat odamlar orasidan, ularga vahiy yuborgan kishilarni elchi qilib yubordik. Ular yer yuzini kezib, o'tgan kofirlarning oqibati qanday bo'lganini ko'rmadilarmi?»

These thoughts that press on my mind now give me a special appreciation of the ending of the sūrah with its final comments on the story. I can only refer to what I feel, though putting such feelings into words is difficult. So the best I can do is to refer to the final verses themselves: “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?

Albatta, oxirat yurti taqvo egalari uchun yaxshiroqdir. Hali ham aql yuritmaysizlarmi? {Hatto payg‘ambarlar umidsizlikka tushib, ular yolg‘onchi deb o‘ylanganlarida, Bizning yordamimiz ularga yetib keldi va Biz xohlaganlarimiz najot topdi. Gunohkor qavmdan Bizning azobimiz hech qachon qaytarilmaydi. Darhaqiqat, ularning qissalarida aql egalari uchun ibrat bor. Bu (Qur’on) o‘ylab chiqarilgan so‘z emas, balki o‘zidan oldingi kitoblarni tasdiqlovchi, har bir narsani batafsil bayon etuvchi, iymon keltirgan qavm uchun hidoyat va rahmatdir.}

Ushbu surada bayon qilinganidek, Yusuf alayhissalomning qissasi islomiy hikoya qilish usulining mukammal namunasidir. U qissaning ruhiy va tarbiyaviy ta’sirini kuchaytirib, imonni mustahkamlash va o‘z yo‘lida ishonchni kuchaytirishga xizmat qiladi. Qur’on bir xil mavzu va bayon uslubini saqlab qolgan bo‘lsa-da, Yusuf qissasi uning badiiy xususiyatlarining mukammal namunasi sifatida ajralib turadi.

As narrated in this sūrah, Joseph’s story provides the perfect example of the Islamic method of story-telling while enhancing its psychological and educational effects that aim to reinforce faith and strengthen trust in its line of action. Although the Qur’ān maintains the same theme and method of presentation, Joseph’s story stands out as a perfect example of its artistic features.

Yusuf, asosiy qahramon, hayotning barcha jabhalari bilan turli vaziyatlarda muloqot qilgan holda tasvirlanadi. Uning sinovlari xarakteri va ta'siri jihatidan juda xilma-xil bo‘lib, har bir holatda inson tabiiy reaksiyalari to‘liq aks ettirilgan. Yusuf, Xudoning kamtarin bandasining mukammal namunasi sifatida, bu barcha sinovlardan pok, dog‘siz, to‘liq sadoqatli holda chiqadi va Xudoga o‘z sadoqatini ifodalovchi samimiy duo bilan murojaat qiladi.

Joseph, the main protagonist, is shown interacting with all aspects of life across a wide variety of situations. His trials, greatly varied in nature and effect, are all fully portrayed with natural human reactions in each case. Joseph, a perfect model of God’s humble servant, emerges from all these trials pure, untarnished, fully dedicated, addressing to God a heartfelt prayer that expresses his devotion.

Boshqa personajlar hikoyada turli darajadagi ochiqlik, joy va e'tibor bilan taqdim etiladi. Shu tarzda hikoya insон ruhiyatiga chuqur kirib boradi va turli vaziyatlar, his-tuyg'ular, munosabatlar va o'zaro ta'sirlarni ko'rsatadi. Bunga misol qilib Ya'qub alayhissalomni olish mumkin: u mehribon ota, qayg'uga to'la, shu bilan birga o'zi ham tasalli topgan va maxsus bilim berilgan payg'ambar. Yana bir misol — hasad, ichidagi nafrat va shaxsiy da'volar bilan yurib, shum reja tuzgan Yusufning aka-ukalari: bu reja ularning yuragiga og'irlik soladi va ularni ojiz hamda chalkash holatga soladi. Ulardan biri esa hikoyaning turli bosqichlarida o'zini boshqacha xarakter bilan namoyon qiladi. Uchinchi holat — Vazirning xotini. Jinsiy istak bilan yonib, o'z ifodasida hech qanday uyatsiz ochiq bo'lgan bu ayol johiliyyat davridagi Misr saroylarining vaziyatini aks ettiradi. U aniq tasvirlanadi, shunda biz uning shaxsiy xarakterini va atrof-muhit uni qanday shakllantirayotganini ko'ramiz.

Other characters in the story are presented with varying degrees of exposure, space and focus. The story in this way reveals profound insight into the human psyche, presenting a variety of situations, feelings, reactions and interactions. One such case is that of Jacob, a loving father full of sorrow and a reassured prophet who has been granted special knowledge. Another is that of Joseph’s brothers motivated by envy, jealousy and personal grudges into devising a wicked scheme, which weighs heavily on them and leaves them weak and confused. One of them, however, emerges with a different personality that asserts itself in the various stages of the story. A third case is that of the Chief Minister’s wife: driven by sexual desire, unashamedly explicit in her expression, and reflecting the situation in the palaces of Egypt during a period of jāhiliyyah. She is clearly delineated so as to give us an insight into her personal character and how she is influenced by her environment.

Yusuf (Yusuf) akalarining holatini olaylik: ularning yuragida mayda-chuyda kek-nafrat o'sib boradi va u shu darajaga yetadiki, ular o'zlari qilmoqchi bo'lgan dahshatli jinoyatning qanchalik katta ekanini ko'rmay qo'yadilar. Shundan so'ng ular vijdonlarini tinchlantirish uchun "axloqiy asos" o'ylab topadilar.

Take the case of Joseph’s brothers: petty grudges grow in their hearts, reaching great proportions so as to make them lose sight of the enormity of their ghastly crime. They then come up with a ‘moral justification’ to quieten their consciences.

Bu asoslash ularning diniy muhitining haqiqatini aks ettiradi, chunki ular Ya`qub ibn Ishoq ibn Ibrohim (ularning barchasiga salom bo‘lsin) payg‘ambarning farzandlaridir. Ularning muhiti fikrlash tarzi, his-tuyg‘ulari va an’analariga aniq izlarini qoldiradi. Ular o‘z jinoyatlarining dahshatini kamaytirish uchun qandaydir asoslash kerakligini bilishadi:

This justification reflects the reality of their religious environment, since they are the children of the Prophet Ya`qūb ibn Isĥāq ibn Ibrāhīm (peace be upon them all). Their environment leaves its clear impressions on their way of thinking, feelings and traditions. They know that they need some sort of justification so as to reduce the ghastliness of their crime:

Albatta, Yusuf va uning birodarlarida so'roq qiluvchilar uchun ibratlar bor. Ular bir-birlariga dedilar: "Albatta, Yusuf va uning ukasi bizdan ko'ra otamizga yoqimliroqdir, holbuki biz ko'pmiz. Albatta, otamiz ochiq adashishda. Yusufni o'ldiring yoki uni uzoq bir yerga tashlab yuboring, shunda otangizning e'tibori faqat sizlarga qaratiladi. Shundan keyin siz (tavba qilib) solih kishilar bo'lasiz." Ulardan biri dedi: "Yusufni o'ldirmanglar, balki agar biror ish qilmoqchi bo'lsangiz, uni bu quduqning qorong'i tubiga tashlanglar. Uni biror karvon olib ketishi mumkin." Shunda ular (otalariga) dedilar:

Surely in Joseph and his brothers there are signs for those who inquire. 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. 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 said: Do not kill Joseph, but rather — if you must do something — cast him into the dark depth of this well. Some caravan may pick him up.’ [Thereupon] they sad [to their father]:

"Ota, nega bizga Yusufni ishonib topshirmaysiz, holbuki biz unga albatta xayrixoh bo'lsak?

‘Father, why do you not trust us with Joseph, when we are indeed his well-wishers?

Bosh vazirning xotini vaziyatdan qat'i nazar izchillik aks etadigan yana bir qahramondir. Biz uni avvalo nafsning changalida ko'ramiz: u hech narsaga parvo qilmay, nazorat qilib bo'lmaydigan shahvatini qondirishga intiladi. Uni na ayollik hayoyi, na o'z qadr-qimmati, na ijtimoiy mavqei, na oilaviy shov-shuvga aylanishi mumkin bo'lgan janjal to'xtata oladi. U o'zini aybsiz ko'rsatish va shu bilan birga sevgilisini himoya qilish uchun ayollik ayyorligi va hiylakorligining barchasini tezda ishga soladi; ataylab unga nisbatan yolg'on ayblov qo'yadi. Uning maqsadi shuki, yigit yengilroq jazo olsin va hayoti saqlab qolinsin. Yana bir bor uning hiylakorligi boshqa ayollarning ayblovlariga javob berishga yordam beradi, ular ham xuddi shunday shahvatga moyillik zaifligidan foydalanadi. O'zining nazoratsizligi fosh bo'lganda, u o'z istagiga erishish niyatini tan oladi va bu haqda o'sha ayollarga, ya'ni xuddi shunday shahvat bilan yashab, nafsni qondirishda hech qanday noto'g'rilik ko'rmaydiganlarga ochiq aytadi.

The Chief Minister’s wife is another character that reflects consistency in all situations. We see her first in the grip of desire, heeding nothing as she tries to satisfy her uncontrolled lust. She is restrained neither by feminine shyness, self respect, social position nor by a potential family scandal. She is quick to employ all her female guile and craftiness in order to show herself free of blame and at the same time protect her loved one, at whom she deliberately levelled a false accusation. Her aim here is that he should be given a mild sentence that spares his life. Again her guile helps her to answer other women’s accusations, utilizing their similar weakness against sexual desire. When her own lack of control is exposed, she owns up to her determination to get what she wants, declaring this to the other women who share with her the same lust that sees nothing wrong in satisfying carnal desires.

Garchi hikoya bunday ayolni haqqoniy va sadoqat bilan tasvirlab, nazoratsiz ishtiyoqning eng keskin lahzasini ko'rsatsa-da, Qur'oni karim bayoni — islomiy badiiylikning eng yaxshi namunasi — butun davomida juda toza chiziqni saqlaydi.

Although the story paints this type of woman realistically and faithfully, showing the moment of uncontrolled desire at its most urgent, the Qur’ānic account, which provides the best example of Islamic artistry, maintains a very clean line throughout.

Hatto xotinning jismoniy va ruhiy yalang‘ochligini tasvirlashda ham Qur’on zamonaviy, diniy qadriyatlarga kam e’tibor beruvchi jamiyatlarning adabiy asarlarida “realizm” deb ataladigan narsani xarakterlovchi shahvoniy shafqatsizlik va ifloslikdan uzoqlashadi.

Even in the description of a woman exposing her physical and mental nakedness, the Qur’ān steers away from the squalor of explicit eroticism which characterizes what is called realism in literary works of contemporary societies that pay little regard to religious values.

Agar biz Yusufni butun hikoyasi davomida kuzatsak, uning xarakteri har bir muhitda aks etib, o‘zining asosiy xususiyatlarini namoyon qilganini ko‘ramiz. U Allohdan qo‘rqadigan yigit bo‘lib, payg‘ambar oilasida tarbiyalangan va imonini o‘sha yerda olgan. Uning hech bir lahzada bu jihatlardan birortasini yo‘qotganini ko‘rmaymiz. Uni nohaq ravishda zindonga tashlangan qorong‘u damlarda ham u imonini yumshoq, lekin qat’iy tarzda targ‘ib qilishda davom etadi, o‘z muhitini yaxshi biladi va bunday muhitdagi odamlar bilan qanday muomala qilishni biladi. U o‘z e’tiqodining ustunligini doimo yuksak axloqiy me’yorlar va qadriyatlarni saqlaydigan xulq-atvori bilan namoyon etishi kerakligini anglaydi. Note: the original says "God", so I have rendered it as "Alloh" in Uzbek.

If we follow Joseph across the whole story, we find his character shining throughout, reflecting its essential characteristics in every environment he finds himself in. He is a God-fearing young man brought up in a prophet’s home where he acquired his faith. At no point do we see him losing sight of any of these elements. In the dark hours when he is unjustly thrown into prison, he continues to advocate his faith gently but firmly, aware of his environment and knowing how to approach people in such an environment. He realizes that he must always reflect the superiority of his faith by his conduct which maintains high moral standards and values:

Ikki yigit u bilan birga zindonga tushdi. Ulardan biri dedi: «Men tushimda o‘zimni sharob siqayotgan holda ko‘rdim». Ikkinchisi dedi: «Men tushimda boshimda non ko‘tarib borayotgan holda ko‘rdim, qushlar esa undan yeyayotgan edi». «Bizga bu tushlarning ma’nosini ayt, chunki biz seni yaxshi odam ekaningni ko‘ryapmiz». U javob berdi: «Sizlarga berilgan ovqat sizlarga kelmasidan oldin, men sizlarga tushlaringizning haqiqiy ma’nosini aytib beraman. Bu mening Rabbim menga o‘rgatgan ilmning bir qismidir. Men Allohga ishonmaydigan, oxirat hayotining haqiqatini inkor etadigan xalqning dinini tark etdim. Men ota-bobolarim Ibrohim, Ishoq va Yoqub dinига ergashaman. Biz Allohga hech qanday sherik keltirishimiz kerak emas. Bu Alloh bizga va butun insoniyatga ato etgan fazlidir, lekin ko‘pchilik shukr qilmaydi. Ey zindon hamrohlarim! Turli xil rabblarga ishonish yaxshiroqmi yoki hamma mavjudotning hukmdori bo‘lgan yagona Allohga ishonishmi? Siz va ota-bobolaringiz o‘ylab topgan, Alloh esa uchun hech qanday dalil nozil qilmagan nomlardan boshqa narsa emas, sizlar Undan tashqari sig‘inayotgan narsalar. Hukm faqat Allohning qo‘lidadir. U sizlarga Undan boshqasiga ibodat qilmaslikni buyurdi. Bu to‘g‘ri din, lekin ko‘pchilik buni bilmaydi».

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.’ [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. 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. 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? 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.

Yoʻqub bu obrazda mehribon va mehrli ota hamda ishonchli payg‘ambar sifatida namoyon bo‘ladi. O‘g‘li unga orzusini aytganda, u bir vaqtning o‘zida xavotir va umid tuyg‘usini boshdan kechiradi. U orzuning kelajakda juda porloq taqdirni vazifa qilib qo‘yganini anglaydi, shu bilan birga, Shayton boshqa farzandlarini nojo‘ya ish qilishga undashidan qo‘rqadi. Quyida uning xarakterining barcha jihatlari haqida mulohaza yuritayotgani ko‘rsatilgan: {Yusuf otasiga dedi: “Ey otajon, men o‘n bir yulduz, quyosh va oyni tushimda ko‘rdim. Ularning menga sajda qilayotganini ko‘rdim.” U javob berdi: “O‘g‘lim, tushingni akalaringga aytma, aks holda ular senga qarshi biror yomon hiyla o‘ylab topishadi. Albatta, Shayton inson uchun ochiq dushmandir. Shunday qilib, Rabbing seni tanlangan bandasi qilib oladi va senga voqealarning haqiqiy ma’nosini tushunish ilmini beradi. U o‘z ne’matini senga va Yoqub avlodiga to‘liq qiladi, xuddi ilgari ota-bobolaring Ibrohim va Ishoqqa to‘liq qilganidek. Albatta, Rabbing hamma narsani biladi, hikmat egasidir.”} (4-6-oyatlar)

Another character is Jacob, the loving kindly father and confident prophet who experiences a combination of apprehension and hope when his son tells him of his dream. He recognizes that the dream heralds a very promising future, but he fears at the same time that Satan might prompt his other children to take some undesirable action. We see him here reflecting on all aspects of his character: “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.’ 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. 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.’“ (Verses 4-6)

Keyin biz uni yana uchratamiz, o‘g‘illari uni Yusufni ular bilan birga yuborishga ko‘ndirishga urinadi, so‘ngra ular unga Yusufning yo‘qolgani haqidagi dahshatli xabarni beradi.

We then meet him again as his sons try to persuade him to let them take Joseph with them, followed by them giving him the shocking news of Joseph’s disappearance:

[Shunda] ular dedilar: «Ey otamiz, nega Yusufni bizga ishonmaysiz? Holbuki biz uning hamdardi bo'lsak-ku! Ertaga uni biz bilan birga yuboring, u yayrab, o'ynab yursin. Biz uni albatta asrab-avaylaymiz». U javob berdi: «Uni siz bilan birga yuborishingiz meni, albatta, xafa qiladi va siz uning haqida befarq bo'lganingizda, bo'ri uni yeb qo'yishidan qo'rqaman». Ular dedilar: «Agar biz shuncha ko'p bo'lganimizda ham bo'ri uni yeb qo'ysa, unda biz, albatta, halok bo'lgan bo'lamiz». Ular uni olib ketganlarida, uni quduqning tubiga tashlashga kelishib oldilar. Biz unga vahiy qildik: «Sen ularga bu ishlarini, ular seni tanimaydigan bir paytda, albatta, aytib berasan». Kechqurun ular yig'lab otalarining oldiga kelishdi va dedilar: «Ey otamiz, biz poyga o'ynab ketgan edik, Yusufni esa buyumlarimiz yonida qoldirgan edik, shunda uni bo'ri yeb qo'ydi. Lekin biz rostni gapirsak ham, bizga ishonmaysiz». Ular uning ko'ylagini ham soxta qon bilan bulg'ab keltirdilar. U dedi: «Yo'q, balki nafslaringiz sizlarni yomon ishga undagandir. Sabr go'zal! Sizlar ta'riflagan bu musibatda yolg'iz Allohning o'ziga tayanaman».

Qur’on yondashuvi, ya’ni haqiqatni sadoqat bilan tasvirlash va shu bilan birga poklik hamda odob qadriyatlarini saqlash, faqat inson xislatlarini chizishda namoyon bo‘lmaydi. U voqealarni sodiqlik bilan bayon qilishda ham aniq ko‘rinadi: voqealar qanday sodir bo‘lgan bo‘lsa, shundayligicha, ularning sharoitini, ortidagi sabablarni, vaqt va joyini aniq belgilab ko‘rsatiladi. Har bir harakat, his-tuyg‘u, reaksiya va hatto har bir so‘z o‘z vaqtida, munosib o‘rnida keltiriladi.

The Qur’ānic approach of faithfully painting reality while maintaining the values of purity and propriety is not limited to the sketching of human characteristics. It is also clearly seen in the faithful narration of events, showing them as they took place, accurately outlining their circumstances, background, time and place. Every movement, feeling, reaction and indeed every word is given at the appropriate time.

Bu tasvirlangan shaxslar haqida ham xuddi shunday gapirish mumkin.

All this is similarly true of the characters painted.

Jinsiy tuyg'ular va munosabatlarga ham inson hayotining o'z o'rni berilgan, lekin buni insonga mos bo'lgan pok doira ichida qilamiz. Biz inson haqiqatini, uning ko'lamini va yaxlitligini soxtalashtirmaymiz, buzmaymiz va bostirmaymiz. Biroq bu lahzalarga boshqa voqealarga nisbatan munosib o'rin berish, ularni insonning butun haqiqati va hayotidagi asosiy unsur sifatida markazga qo'yish degani emas. Bu johiliyya yondashuvi bilan zid bo'lib, u bunday e'tiborgina realistik san'at yaratishini bizga ishontirmoqchi bo'ladi.

Even sexual feelings and attitudes are given their full space, within the limits of the clean approach that suits man. We see no falsification, distortion or suppression of the human reality, its scope or integrity. However, giving these moments their proper space in relation to the rest of events does not mean focusing on them as if they were the total reality of humans and the pivotal element in their life. This is contrary to the un-Islamic or jāhiliyyah approach which wants us to believe that only such focus produces realist art.

Johiliyat insonni san'at realizmi bahonasida buzadi. U jinsiy aloqani xuddi inson hayotining butun maqsadiymish kabi katta qilib ko'rsatadi va uni vasvasali, ammo yomon gullar bilan o'ralgan chuqur botqoqqa aylantiradi. Johiliyat jinsiy masalaga bunday yondashishni voqelikka sodiqlik tufayli qilmaydi. Buni Sionistlarning "Protokollar"i rag'batlantirgani uchun qiladi. Bu Protokollar insonni hayvoniy va tanaviy bo'lgandan boshqa barcha qadriyatlardan mahrum holda ko'rishni xohlaydi, shunda Sionistlar barcha moddiy bo'lmagan qadriyatlarni rad etgan yagona xalq sifatida ko'rinmasin. Ular insoniyat jinsiy botqoqqa botishini, barcha salohiyatini shu tomonga yo'naltirishini istaydi. Insoniyatni yo'q qilishning va uni yaqinlashib kelayotgan Sionistlar Shohligi oldida sajda qildirishning eng ishonchli yo'li ana shudir. Ular bu barcha yomonliklarga erishish vositasi sifatida san'atni ishlatadi. Bundan tashqari, ular yangi ta'limotlarni keng targ'ib qilishga harakat qiladilar, ularni aynan shu maqsatga xizmat qiladigan tarzda ishlatadilar, shu bilan birga bunday ta'limotlarni "ilmiy" deb da'vo qiladilar. Bunga misollar: Darvinizm, Freydizm, Marksizm va Ilmiy sotsializm. Bularning barchasi yomon Sionistlar rejalariga xizmat qilish maqsadida birlashadi.

Hikoya faqat voqealarni bayon qilish va qahramonlarni tasvirlash bilan cheklanmaydi. U shuningdek, bu voqealar sodir bo‘lgan tarixiy davrni ko‘rsatadi va uning umumiy xususiyatlarini tasvirlaydi. Shunday qilib, sahna xalqaro tarixiy o‘lchamga ega bo‘ladi. Biz ulardan ba’zilariga qisqacha to‘xtalib o‘tamiz.

The story does not only relate events and draw characters. It goes beyond this to point out the period in history when these events took place, and describes its general features. Thus the stage acquires an international historical dimension. We will briefly refer to some of these.

Misr bu paytda fir'avnlar tomonidan, ya'ni misrlik kelib chiqishli hukmdorlar tomonidan boshqarilmagan. Uni aksincha, yaqin atrofda yashagan Ibrohim, Ismoil, Ishoq va Yoqub alayhimussalomdan ilohiy din haqida ma'lum narsalarni o'rgangan ko'chmanchi xalq boshqargan. Buni shu bilan xulosa qilamizki, Qur'onda o'sha davrdagi Misr hukmdori "shoh" unvoni bilan atalgan, Muso qissasidagi Misr hukmdori esa mashhur misrlik unvon bo'lgan "Fir'avn" deb atalgan. Bu farq Yusuf alayhissalomning Misrdagi davrini belgilab beradi, ya'ni o'n uchinchi va o'n yettinchi sulolalar oralig'ida, ular misrliklar hyksos deb atagan ko'chmanchilarga tegishli edi. Bu nom haqorat ma'nosida, cho'chqalarga yoki cho'chqa boquvchilarga ishora qiladigan atama bo'lgan, deyiladi. Ularning Misrdagi hukmronligi taxminan bir yarim asr davom etgan.

Egypt was not ruled at the time by pharaohs of Egyptian descent. It was instead under the rule of a nomadic people who had learnt something about the divine faith from Abraham, Ishmael, Isaac and Jacob who lived nearby. We deduce this from the fact that the ruler of Egypt at the time is given in the Qur’ān the title of King, while the ruler of Egypt in the story of Moses is given the well-known Egyptian title, Pharaoh. This distinction determines the time when Joseph was in Egypt, namely between the 13th and 17th dynasties, which belonged to the nomads whom the Egyptian people called the Hyksos. This was said to be a derogatory appellation which referred to pigs or pig farmers. Their rule in Egypt lasted about one and a half centuries.

Yusuf alayhissalom ushbu davrda Allohning elchisi sifatida yuborilgan edi. U zindonda turganida Islom diniga, ya'ni keng ma'nodagi, mutlaq yagonaparastlik dinini targ'ib qila boshladi. U yerda u bu din ota-bobolari — Ibrohim, Ishoq va Yoqub dinini ekanini ochiq aytadi va uning mohiyatini aniq bayon etadi: {Men Allohga ishonmaydigan, oxirat hayotini inkor etadigan qavmning dinini tark etdim. Men ota-bobolarim Ibrohim, Ishoq va Yoqubning dinига ergashaman. Bizga Allohga biror sherik qo'shish yarashmaydi. Bu Allohning bizga va butun insoniyatga ato etgan fazlidir, ammo ko'pchilik shukr qilmaydi. Ey mening zindon sheriklarim! Turli xil xudolarmi yaxshiroq, yoki borliqning barchasiga hukmronlik qiluvchi yagona Allohga ishonishmi? Siz va ota-bobolaringiz o'ylab topgan, Alloh esa hech qanday dalil nozil qilmagan, Undan boshqa sig'inayotgan narsalaringiz faqat nomlardir. Hukm faqat Allohnikidir. U faqat Unga ibodat qilishingizni buyurdi. Bu to'g'ri din, ammo ko'pchilik buni bilmaydi} (37-40-oyatlar).

Islom harakati uchun bu qissa aniq saboqlar beradi. Ulardan ba'zilari harakatning rivojlanishidagi muayyan bosqichlarga xos ahamiyatga ega, boshqalari esa doimiy ehtiyojlarga javob beradi. Bundan tashqari, qissa orqali va butun sura davomida, ayniqsa uning yakuniy izohlarida, ma'lum haqiqatlar tasdiqlanadi. Biz ularning ba'zilariga qisqacha to'xtalamiz.

For the Islamic movement, the story provides clear lessons, some of which are particularly relevant to certain stages of its progress, while others answer clear permanent needs. In addition, certain facts are established through the story and within the sūrah as a whole, particularly in its final comments. We will briefly refer to some of these.

Biz bu surah nozil bo'lishi va u hikoya qilgan voqea Makkada islom da'vatining o'tgan tanqidiy davri hamda Payg'ambar ﷺ va uning oz sonli sahobalari chekkan mashaqqatlarga aynan mos kelganini oldin ta'kidlagan edik.

We have already mentioned that the revelation of this sūrah and the story it narrates were particularly suited to the critical period the Islamic message went through in Makkah, and the hardship endured by the Prophet and his few followers.

Bu, Muhammad ﷺ Allohning Elchisining ukasi bo‘lgan Yusufning boshidan kechirgan sinovlari va o‘z yurtini tark etib, boshqa joyda hokimiyat berilgunga qadar qanday yo‘l tutgani bayoni orqali namoyon bo‘ladi. Bu hikoyaning, o‘sha davrdagi Islom xabarining ehtiyojlariga mos keladigan, ibratli jihatini ochib beradi. Shu tariqa biz Qur’onning amaliyotga yo‘naltirilgan xususiyatini anglaymiz, chunki u xabarning mohiyatini tushuntiradi va musulmon jamoasiga aniq va belgilangan maqsadlarga ega amaliy ko‘rsatmalar beradi.

This is manifested through the relation of the trials endured by Joseph, a noble brother of Muĥammad, God’s Messenger, and how he had to depart from his land until he was given power elsewhere. This gives us an aspect of the moral of the story which fits in with the needs of the Islamic message at that particular time. We thus have an insight into the action-oriented nature of the Qur’ān, as it explains the nature of the message and gives the Muslim community practical directives with clear and well defined objectives.

Hikoyani tahlil qilishimizda, biz Yusuf (alayhissalom) tomonidan chizilgan ilohiy din – Islomning aniq, batafsil va to‘g‘ri tasvirigа ham murojaat qildik.

In our analysis of the story, we have also referred to the clear, detailed and accurate picture of the divine faith, Islam, drawn by Joseph (peace be upon him).

Bu tasvir uzoq vaqt mulohaza qilishga arziydi. U imonning birligini tasdiqlash bilan boshlanadi, bu imon Xudoga to‘liq bo‘ysunishga asoslangan va barcha Xudo elchilari tomonidan targ‘ib qilingan. Biz ko‘ramizki, bu imonning asosiy unsurlari har bir xabarda to‘liq mujassam. Ularning barchasi mukammal tavhidga, ya’ni Xudoning yagonaligi va insoniyat ustidan Rububiyatiga asoslangan bo‘lib, insonlar faqat Unga to‘liq bo‘ysunishlari shart. Bu imon barcha xabarlarida keyingi hayotga bo‘lgan muhim e’tiqodni ham mustahkamlaydi. Bu, “Qiyosiy din” deb nomlanuvchi fan qarashlariga zid bo‘lib, u insoniyat tarixining juda kech bosqichida, turli xil butparastlik va ikkilamchilik shakllarini bosib o‘tgandan keyingina Bir Xudoga va oxirat hayotiga ishonishni boshlaganini da’vo qiladi. U shuningdek, din sohasidagi taraqqiyot inson ilm-fan va sanoatdagi taraqqiyotini aks ettiradi, deb ta’kidlaydi. Shunday qilib, “Qiyosiy din” barcha dinlar ham ilm-fan va sanoat kabi insonning mahsulidir, degan xulosaga olib keladi.

Sūraning uzun hikoyasidan keyingi yakuniy qismidagi birinchi izoh Qurayshning vahiy haqiqatini inkor etishining asossizligini ko‘rsatadi. Bu izoh ushbu sūradagi tarixga asoslanadi. Unda Payg‘ambar ushbu voqealar sodir bo‘lgan paytda hozir bo‘lmaganligi aytiladi: “Bu sizga hozir vahiy qilib yuborgan xabardir, siz esa ularning [ya’ni Yusufning akalari] rejalarini tuzib, hiylalarini amalga oshirgan paytda hozir bo‘lmagansiz” (102-oyat). Bu izoh sūraning boshidagi kirish izohi bilan bog‘lanadi: “Biz bu Qur’onni vahiy qilish orqali sizga eng go‘zal hikoyalarni bayon qilamiz”.

The first comment the sūrah makes in its final passage that follows the long story shows the absurdity of the Quraysh’s denial of the truth of revelation with a statement based on the history related in this sūrah. It states that the Prophet was not present when the events of this history took place: “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.” (Verse 102) This comment ties up with the introductory one at the beginning of the sūrah: “In revealing this Qur’ān We relate to you the best of narratives.

Bundan oldin siz ham vahiydan bexabar kimselar qatorida edingiz.” (3-oyat)

Before it you were among those who are unaware [of revelation].” (Verse 3)

Shunday qilib, kirish so'zi bilan yakuniy so'z bir-biriga uyg'unlashib, haqiqatning yaxlit manzarasini hosil qiladi. Shu tariqa u qo'yilgan e'tirozlarni va rad etishlarni ham bartaraf etadi.

The introductory statement thus dovetails with the end one to form a picture of the truth. In this way it also counters the objections and denials raised.

Bu bilan birga, Payg'ambarimizga (ﷺ) ta'ziya bildiriladi, ya'ni uning xabarini rad etayotganlarni unchalik muhim deb hisoblamasligi uchun tasalli beriladi. Bu ularning Olloh koinotda ularning atrofiga joylashtirgan belgilarni ko'rib chiqishdan qanchalik qat'iy bosh tortishlarini ko'rsatadi. Bu belgilar insoniy tabiatni imonning haqiqatiga uyg'otish va uni ilohiy xabarni tinglashga hamda uni tasdiqlovchi dalillarni qabul qilishga majbur qilish uchun yetarlidir. Ularni Xudoning kutilmaganda ularni ustiga tushishi mumkin bo'lgan jazosi bilan ogohlantiriladi: "Garchi sen ularning imon keltirishini qanchalik istasang ham, ko'pchilik iymon keltirmas. Sen bu ish uchun ulardan hech qanday mukofot so'ramaysan. Bu barcha insonlarga Xudoning eslatmasidir. Osmonlar va yerdagi qancha-qancha belgilar bor, ular ularning yonidan o'tib ketadilar, ularga e'tibor bermaydilar. Va ularning ko'pchiligi Xudoga sherik keltirmasdan turib iymon keltirmaydilar. Ular Xudoning azobining ularni bosib olishidan yoki Qiyomat soati ularga kutilmaganda, ularni bexabar holda tutib kelishidan xavfsiz deb o'ylaydilarmi?" (103-107-oyatlar) Ushbu oyatlar haqiqiy ilohiy dinga ishonmaydigan kishilar haqida bir qator asosiy haqiqatlarni bayon etadi. Bu, ayniqsa, "Va ularning ko'pchiligi Xudoga sherik keltirmasdan turib iymon keltirmaydilar" (106-oyat) degan so'zlarda ta'kidlanadi. Bu Xudoning birligi haqida to'g'ri tushuncha shakllantirmagan, imonni kufr bilan aralashtirib yuborgan ko'p odamlarning haqiqiy tavsifidir.

Ushbu surani Yusuf qissasi bilan bog'lovchi muqaddimaning oxirida surada butun davom etadigan nozik uyg'unlikning ba'zi jihatlarini, uning ba'zi nafis misollarini keltirib, yoritib o'tish foydalidir.

It is useful at the end of this Prologue to the sūrah relating Joseph’s story to highlight some aspects of the fine harmony that runs throughout the sūrah, citing some of its finer examples.

Ushbu sura Qur'onning odatdagi uslubiga amal qiladi: ba'zi so'zlar va iboralar sura umumiy ruhi va xarakterini shakllantirish uchun tez-tez takrorlanadi. Masalan, bu yerda ilm juda ko'p eslatiladi, jaholat esa bir necha o'rinda zikr etiladi.

• This sūrah follows the same pattern of the Qur’ān when certain words and expressions are often repeated to contribute to the general atmosphere and character of the sūrah. For example, here knowledge is mentioned very frequently, while ignorance is mentioned on several occasions:

Shunday qilib, Robbing seni o‘zi uchun tanlaydi va senga voqealarning haqiqiy ma’nosini tushunishni ato etadi. U senga va Yoqub avlodiga Ibrohim va Ishoq ota-bobolaringga to‘liq qilgan ne’matini ham to‘liq qiladi. Albatta, Robbing Ilmli va Hikmatli Zotdir. (6-oyat)

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. (Verse 6)

Shunday qilib, Biz Yusufni o‘sha yerda o‘rnashtirdik va unga voqealarning haqiqiy ma’nosini tushunishni o‘rgatdik. Xudo O‘z niyatini har doim amalga oshiradi; ammo ko‘pchilik buni bilmaydi.

Thus We established Joseph in the land, and We imparted to him some understanding of the real meaning of statements. God always prevails in whatever be His purpose; though most people may not know it. (Verse 21)

Va u o'z to'liq balog'at yoshiga yetganda, Biz unga hikmat va ilm ato etdik. Yaxshilik qiluvchilarni Biz shunday mukofotlaymiz.

And when he attained his full manhood, We bestowed on him wisdom and knowledge. Thus do We reward those who do good. (Verse 22)

Uning Rabbi uning duosini ijobat qildi va ularning hiylasini undan qaytardi. Albatta, U (yolg'iz O'zi) hammani eshituvchi va hammani biluvchidir. (Oyat 34)

His Lord answered his prayer and warded off their guile from him. It is He alone who hears all and knows all. (Verse 34)