Ushbu parcha surah uchun kirish bo'lib, hikoyaning birinchi qismini bayon qiladi, u olti sahnadan iborat. U Yusufning tushi bilan boshlanadi va uning akalari tomonidan unga qarshi qilingan fitnaning tafsilotlarini hikoya qiladi, to u Misrga kelguniga qadar.

This passage serves as an introduction to the sūrah and relates the first episode of the story, comprising six scenes. It begins with Joseph’s dream and recounts the details of his brothers’ conspiracy against him, until he arrives in Egypt.

Alif. Lom. Ro. Bu aniq bayon qiluvchi Kitobning oyatlaridir. Biz uni tushunishingiz uchun arab tilida nozil qildik. Biz bu Qur'onni vahiy qilish orqali sizga eng go'zal hikoyani bayon qilamiz. Undan oldin siz (vahiydan) bexabarlardan edingiz. (1-3-oyatlar)

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. In revealing this Qur’ān We relate to you the best of narratives. Before it you were among those who are unaware [of revelation]. (Verses 1-3)

Bu yana bir sura bo‘lib, u uchta alohida harf bilan boshlanadi: ‘Alif Lām. Rā.’ Bu va shunga o‘xshash alifbo harflari odamlarga yaxshi tanish bo‘lib, ular doim ishlatib kelinadigan harflardir. Aynan shu harflar insonning qudrati yetmaydigan darajada tuzilgan vahiy oyatlarini tashkil etadi. Ular haqiqatni aniq ko‘rsatadigan kitobni, ya’ni Qur’onni tashkil etadi. Xudo uni xuddi shu tanish harflardan foydalanadigan arab tilida nozil qilgan, ‘toki siz tushunasiz’ (2-oyat). Siz oddiy so‘zlardan Qur’ondek benazir mukammallikdagi kitob yaratadigan Zotni anglaysiz. Demak, Qur’onning vahiy ekanligi aqlga muvofiqdir. Shu sababli inson aqli bu haqiqat va undan kelib chiqadigan zaruriy oqibatlar ustida mulohaza yuritishga chaqirilgan.

This is yet another sūrah which begins with three separate letters, ‘Alif Lām. Rā.’ These and similar letters of the alphabet, which are well known to people and always used by them, are the same that spell out the revealed verses the composition of which is well beyond human ability. They make up the book that shows the truth clearly, i.e. the Qur’ān. God has revealed it in the Arabic tongue which uses these well-known letters, ‘so that you may understand.’ (Verse 2) You will realize that the One who makes out of ordinary words a book of surpassing excellence like the Qur’ān. Hence, it stands to reason that the Qur’ān must be revelation. Human intellect is thus called upon to reflect on this fact and its inevitable implications.

Ushbu surraning katta qismi hikoya bo‘lgani uchun, bu kitobning hikoya jihati alohida ta’kidlangan: «Biz sizga bu Qur’onni vahiy qilish orqali eng go‘zal hikoyani bayon qilamiz» (3-oyat). Bu hikoya biz sizga vahiy qilgan Qur’onning bir qismidir va u ajoyib qissadir. Siz vahiy nozil bo‘lishidan oldin qanday edingiz?

Bu yerda bu sura mavzusiga kiruvchi tushlar va vahiylarga murojaat qilishimiz kerak.

Here we need to refer to dreams and visions which are part of the subject matter of this sūrah.

Biz albatta ishonishimiz kerakki, ba'zi tushlar yaqin yoki uzoq kelajakda sodir bo'ladigan narsadan xabar beradi. Bu yerda ikki sabab ko'rsatish mumkin: birinchisi, Yusufning, uning ikki zindondoshining va Misr shohining tushlari ro'yobga chiqqanidir.

We must inevitably believe that some dreams prophesy something that will happen in the near or distant future. Two reasons may be identified here: the first is that Joseph’s, his two fellow prisoners’ and the King of Egypt’s dreams all came true.

Ikkinchidan, o‘z hayotimizda ba’zi tушlar amalga oshishini ko‘ramiz, va bu shunchalik tez-tez uchraydiki, bu bog‘liqlikni inkor etishning iloji yo‘q.

Secondly, in our own lives we find that some dreams come true and this is frequent enough to make it impossible to deny the relationship.

Demak, tushlarning mohiyati nimada? Analitik psixologiya maktabi ularni bostirilgan istaklarning ongsiz ifodasi deb hisoblaydi. Bu ba'zi tushlarni tushuntiradi, lekin hammasini emas. Freyd o'zi, ilmiy jihatdan juda asossiz va ixtiyoriy yondashuvidan qat'i nazar, bashoratli tushlar mavjudligini tan oladi. Unda bu turdagi tushlarning mohiyati qanday?

So what is the nature of dreams then? The school of analytical psychology considers them as the subconscious expression of suppressed desires. This accounts for some dreams, but not all of them. Freud himself, despite his grossly unscientific and arbitrary approach, acknowledges that there are prophetic dreams. So what is the nature of this type of dream?

Birinchi navbatda shuni aytish kerakki, ularning tabiatini bilamizmi-yo'qmi, bunday tushlar mavjudligi va ulardan ba'zilarining rost bo'lishi haqiqatga ta'sir qilmaydi. Biz bu yerda faqat insonning tabiatining ayrim jihatlarini va Alloh taolo koinotda amalga oshirgan ayrim qonunlarni tushunishga harakat qilyapmiz.

First of all we have to say that whether we know their nature or not does not affect the fact that there are such dreams and that some of them are true. We are here only trying to understand certain aspects of man’s nature, and some of the laws God has set in operation in the universe.

Bizning bu tushlar haqidagi tasavvurimiz quyidagicha: vaqt va makon insonni biz o'tmish, kelajak yoki butun hozirgi zamon deb ataydigan narsani ko'rishdan to'sadigan to'siqlarni tashkil etadi. O'tmish va kelajak vaqt omili bilan to'silgan, hozirgi zamonning bevosita yaqinimizda bo'lmagan qismi esa makon omili bilan to'silgan. Insonning tabiatidagi biz bilmaydigan biror sezgi ba'zan uyg'onib ketishi yoki ba'zan qo'shimcha kuchga ega bo'lishi mumkin va vaqt omilidan o'tib, uning ortida nima borligini noaniq ko'rishi mumkin. Bu haqiqiy bilim emas, balki ba'zi odamlarda uyg'oq holatda, boshqalarida uyquda yuz beradigan narsaga o'xshash bir xil idrok qilish shaklidir, ular vaqt yoki makon to'siqlaridan, yoki ikkalasidan ham o'tib keta oladilar. Aslida biz vaqtning haqiqiy tabiati haqida hech narsa bilmaymiz, makon yoki moddaning tabiati ham bizga to'liq ma'lum emas.

Keyingi qismda biz Yusufning akalari qandaydir reja haqida maslahatlashayotganini ko‘ramiz.

Next, we find ourselves looking at Joseph’s brothers discussing some sort of plot.

Bu so‘z bilan boshlanadigan gap, bundan keyin keladigan narsaning alohida muhim ekanini aniq ko‘rsatadi.

This begins with a clear indication that what follows is particularly important.

"Albatta, Yusuf va uning aka-ukalarida so'ragan kishilar uchun oyatlar bor." (Oyat 7)

“Surely in Joseph and his brothers there are signs for those who inquire.” (Verse 7)

Yusuf va uning akalari haqidagi hikoyada belgilar, ishoralar va yashirin ma'nolarni izlaydigan kishi ko'p narsani topadi. Ushbu kirish qismining o'zi diqqatimizni va qiziqishimizni uyg'otishga yetarli.

Anyone who looks for signs, indications and clues will find plenty in the story of Joseph and his brothers. This opening is sufficient to alert our attention and interest.

Demak, bu pardalarni ko'tarib, voqealarning sodir bo'lishiga imkon berishga o'xshaydi.

Hence, it is similar to the raising of the curtains to allow events to take place.

Did Joseph tell his dream to his brothers, as mentioned in the Old Testament? The sequence of the narrative here implies that he did not. They speak of their father’s favouritism of Joseph and his full brother. Had they known of his dream, they would have mentioned it, because it would have been an added reason for their grudge against him. What Jacob feared would happen, should Joseph relate his dream to his brothers, did eventually happen but for different reasons, namely because of Joseph being his favourite. It had to happen anyway, because it was simply an episode in the great line of events which led Joseph to his appointed destination. All his life circumstances, his family position, and the fact that he was born to an elderly father led to his position of special favour. The youngest children, as Joseph and his brother were, are normally the dearest, particularly when the father is elderly.

Did Joseph tell his dream to his brothers as mentioned in the Old Testament? The sequence of the narrative here implies that he did not. They speak of their father’s favouritism of Joseph and his full brother. Had they known of his dream, they would have mentioned it, because it would have been an added reason for their grudge against him. What Jacob feared would happen, should Joseph relate his dream to his brothers, did eventually happen but for different reasons, namely because of Joseph being his favourite. It had to happen anyway, because it was simply an episode in the great line of events which led Joseph to his appointed destination. All his life circumstances, his family position, and the fact that he was born to an elderly father led to his position of special favour. The youngest children, as Joseph and his brother were, are normally the dearest, particularly when the father is elderly.

Endi biz ularni otalari bilan ko'ramiz: ular otalarini ertaga Yusufni o'zlari bilan birga yuborishga ko'ndirishga urinmoqdalar. Ular otalarini aldashga va Yusufga qarshi shum rejalarini amalga oshirishga qat'iy niyat qilganlar. «[Shunda] ular [otalariga]: "Ota, nega Yusufga bizni ishonmayapsiz? Holbuki, biz albatta uning xayrixohimiz. Ertaga uni biz bilan yuboring, u yayrab, o'ynasin. Biz uni albatta yaxshi qarab asraymiz", dedilar. U: "Uni siz bilan birga yuborishingiz meni albatta xafa qiladi va siz unga e'tiborsiz bo'lganingizda bo'rining uni yeb qo'yishidan qo'rqaman", dedi. Ular dedilar: "Agar biz shuncha ko'p bo'lganimizda ham bo'ri uni yeb qo'ysa, biz albatta halok bo'lgan bo'lardik"», (11-14-oyatlar). Bu yerda biz nozik so'zlar va iboralar orqali ularning otalarining yuragini yumshatishga qanchalik harakat qilganlarini ko'ramiz.

Now we see them with their father trying to persuade him to let them take Joseph with them the following day. They are intent on deceiving their father and carrying out their wicked scheme against Joseph. “[Thereupon] they said [to their father]: ‘Father, why do you not trust us with Joseph, when we are indeed his well-wishers. Send him with us tomorrow, that he may enjoy himself and play. We will certainly take good care 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.’ They said: ‘If the wolf were to eat him when we are so many, then we should surely be lost.” (Verses 11-14) Here we see through fine words and expressions how much effort they exerted in trying to win over their father’s heart.

Ular boshlaganda, qarindoshlik munosabatiga ko'ra uni "Ota!" deb chaqirishadi. So'ngra ular yashirin norozilikni ifodalovchi savol beradilar: "Nega sen Yusufni bizga ishonib topshirmaysan?" (11-oyat) Bu savol Yoqubning inkor qilishiga olib keladi, shunda u aksincha tan oladi va Yusufning ular bilan birga ketishiga ruxsat beradi. Yoqub Yusufni o'z akalari bilan, ular tez-tez boradigan chorvaga yaylov va ochiq dalalarga olib borishdan avval to'xtatib turgan edi, chunki uni juda yaxshi ko'rar va uning yoshligida bu charchatuvchi yo'lga va og'ir ob-havoga bardosh bera olmasligidan qo'rqardi. Bunga biror yomon niyatdan gumon qilgani uchun emas edi. Demak, akalar otalarining ularga ishonmayotganini aytib, uning buni inkor qilishini talab qilishdi. Shu tariqa Yusufni uyda qoldirish borasidagi qarori susaydi. Bu yomon maqsad ko'zlangan yomon hiyla edi.

As they begin, they address him by virtue of their relationship, “Father!” Then they follow this with a question that suggests tacit remonstration: “Why do you not trust us with Joseph?” (Verse 11) This invites Jacob’s denial, so that he admits what is opposite and allows Joseph to go with them. Jacob had thus far prevented Joseph from going with his brothers to the pasture land and open areas they frequented because he loved him so dearly and feared that at his young age he might not withstand the tiring journey and the hard weather. It was not because he suspected any foul play. Hence, by suggesting that their father did not trust them, the brothers sought his denial of the same. In this way, his resolve to keep Joseph at home was weakened. It was a foul trick with a foul aim in mind.

Shunday qilib, ular uni olib ketishdi va Yusufni birga olib, o'zlarining yomon rejalarini amalga oshirishga qaror qilishdi. Yagona Xudo yosh bolaga ilhom beradi va bu sinov faqat tugashi muqarrar bo'lgan vaqtinchalik ekanligiga ishontiradi. U omon qoladi va bir kun kelib, ular uni Yusuf ekanini bilmaydigan paytda, akalariga o'zlarining unga qarshi rejasini eslatadi. {Ular uni olib ketib, quduqning tubiga tashlashga qaror qilganlarida, Biz unga vahiy qildik: "Sen ularga bu qilmishlarini, ular seni tanimaydigan bir vaqtda albatta aytasan."} (15-oyat)

Then we see them on their way, Joseph with them, and they intent on putting their wicked plot into effect. God Almighty inspires the young boy, reassuring him that it is only a trial that is certain to come to an end. He will survive and he will remind his brothers of their plot against him on a day when they will not know him to be Joseph. “And when they went away with him, they resolved to cast him into the depths 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.’“ (Verse 15)

Shunday qilib, ularning niyati uni quduqning qorong'i chuqurligiga tashlab, oilaviy hayotlaridan butunlay olib tashlash edi. Yusuf o'z hayotidan qo'rqqan, unga yordam beradigan hech kim yo'q, unga qarshi o'n nafar voyaga yetgan va kuchli aka-ukalari turgan, bir bola bo'lgan bu paytda, unga vahiy orqali tasalli keladi: u qutqariladi va ular o'ziga qilgan jinoyatni eslatgunicha yashaydi. O'sha kelajakda ular uning ularning quduqqa tashlagan aka-uzi ekanini bilmaydilar.

Their resolve, then, was to cast him into the dark depths of a well to remove him altogether from their family life. At this point when Joseph fears for his life, when there’s no one to help him and ten adult and powerful brothers against him, a mere young child, reassurance comes to him through inspiration that he will be saved and will live until such a time as he reminds them of their crime. At that point in the future, they will not know that he is their brother whom they had thrown into the well.

Biz endi Yusufni o‘z sinovini boshdan kechirish uchun qoldiramiz, shubhasiz, Allohning ilhomi bilan tinchlantirilgan holda, va uning akalarini jinoyatlarini sodir etganlaridan so‘ng, qayg‘urgan otalari oldidagi holatini ko‘ramiz: "Kechqurun ular yig‘lab otalari oldiga kelishdi va dedilar: «Ey otamiz, biz poyga qilib ketgan edik va Yusufni buyumlarimiz yonida qoldirgan edik, uni bo‘ri yeb qo‘ydi. Lekin biz rost gapirsak ham, bizga ishonmaysiz». Ular uning ko‘ylagini soxta qon bilan bo‘yalgan holda olib kelishdi. U dedi: «Yo‘q, balki nafsларингиз sizni yomonlikka yo‘lladi. Sabr go‘zaldir! Siz tasvirlagan bu musibatda faqat Allohga tayanaman»." (16-18-oyatlar)

We leave Joseph now to face his ordeal, undoubtedly reassured by God’s inspiration, to look at his brothers facing their saddened father after committing their crime: “At nightfall they came to their father weeping, 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.’ 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.’” (Verses 16-18)