Bu parcha Yusufning hikoyasidagi ikkinchi voqeani bayon qiladi: u Misrga yetib kelgach, qulga sotilgan edi. Biroq uni sotib olgan odam bu yigitning yaxshi inson ekanini sezdi. Bunday his-tuyg'uni odamning qiyofasidan, ayniqsa u yaxshi xulq-odob bilan uyg'unlashganda, sezish mumkin. Shu sababli, erkak xotiniga yigitga yaxshi qarashni tavsiya qiladi. Shu tariqa uning tushi ro'yobga chiqishining birinchi ipi boshlanadi.

This passage relates the second episode of Joseph’s story, after he had reached Egypt where he was sold as a slave. However, the man who bought him felt that the boy was a good person. Such feelings may be sensed from a person’s looks, particularly if they are coupled with good manners. Hence the man recommends his wife to take good care of the boy. Here begins the first thread in how his dream comes true.

Lekin Yusufga yetuklik yoshiga yetganida, butunlay boshqa turdagi yana bir sinov kutib turardi. Bundan oldin unga shunday hikmat va ilm berilgan bo'lardiki, bu uni kelajakdagi sinovga tayyorlab qo'yardi — uni faqat Xudo o'z marhamati bilan siylagan kishilargina yengib, unga bardosh bera oladigan sinov edi. Bu saroylardagi fahshga chorlash sinovi edi, u yerda zodagonlar muhiti ko'pincha axloqiy buzuqlik bilan ajralib turadi. Yusuf esa bu sinovdan axloqiy va diniy qadriyatlari bilan sog'-salomat chiqdi.

But another trial of a totally different type was awaiting Joseph when he reached his prime. Prior to this, he would have been given wisdom and knowledge which would help him confront the forthcoming trial, one which only those on whom God bestows His grace can stand up to and resist. It was a trial of seduction in palaces where the aristocratic environment is often characterized by loose morality. Joseph emerged unscathed from it in his moral and religious values.

Misrda uni sotib olgan odam xotiniga dedi: "Unga yaxshi munosabatda bo'l. Ehtimol, u bizga foyda keltirar yoki uni o'g'il qilib olarmiz." Shunday qilib, Biz Yusufni o'sha yerda joylashtirdik va unga voqealarning haqiqiy ma'nosini anglash ilmini berdik. Alloh O'z ishini albatta amalga oshiradi; ammo ko'pchilik buni bilmaydi.

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 understanding of the real meaning of statements. God always prevails in whatever be His purpose; though most people may not know it.

(21-oyat)

(Verse 21)

Sura hali uni sotib olgan shaxsning kimligini oshkor etmaydi. Uzoq vaqt o‘tgach biz uning juda yuqori mansabdagi kishi ekanligini bilib olamiz, ehtimol Misrning bosh vaziri. Hozircha esa biz faqat Yusufning xavfsiz joyga yetganini, uning birinchi sinovi tugaganini va unga yorqin kelajak kutayotganini bilamiz.

The sūrah does not as yet reveal the identity of the person who bought him. After a long time we learn that he is a person in a very high position, perhaps Egypt’s chief minister. But for now we only know that Joseph has reached a safe place, and that his first trial is over, and that bright prospects await him.

"Unga yaxshi munosabatda bo‘ling." (21-oyat) Qur’on tarjimonlarining aksariyati Yusufni sotib olgan kishining birinchi so‘zini shunday tarjima qiladi. So‘zma-so‘z olganda, u kishi: "Uning turar joyini keng va qulay qiling", deydi. Bu so‘z Yusufga mehribonlik ko‘rsatish haqida buyruq bo‘lsa-da, ifoda quduqdagi turmush va o‘sha tajriba bilan bog‘liq barcha qo‘rquvlar bilan qarama-qarshi qo‘yiladigan, undan ham ortiqroq mehr-shafqatni anglatadi.

“Be kind to him.” (Verse 21) This is how most translators of the Qur’ān render the first statement said by the man who bought Joseph. Literally the man says: “Be generous in his place of abode.” Although this is meant to be an instruction to treat him kindly, the expression signifies greater kindness to be contrasted with his stay in the well and all the fears that were associated with that experience.

Lekin erkak yanada ileri borib, xotiniga bolaning kelajagi haqida qanday umid qilayotganini aytadi:

But the man goes further and tells his wife of what he hopes for the boy’s future:

"Bizga foydasi tegishi mumkin yoki uni o'g'il qilib olamiz", deydi u. (21-oyat) Ba'zi rivoyatlarga ko'ra, ularning farzandi bo'lmagan bo'lishi mumkin. Shuning uchun o'sha odam, agar yigit aql-zakovati, xulqi va go'zalligi jihatidan xo'jayinining umidlariga javob bersa, uni o'z farzandi qilib olish mumkin, deb o'ylay boshlagan.

Shu nuqtada Yusuf o'zining hayotidagi ikkinchi sinovga duch keladi. U birinchisidan ancha og'irroq va chuqurroq. U Alloh taolo rahmatining in'omi sifatida unga hikmat va ilm berilgan paytda keladi. Shu sababli u bu sinovga dadil yuzlanadi va yaxshilik qilgani uchun mukofot sifatida undan najot topadi. Bu sinov vasvasa shaklida namoyon bo'ladi va surada o'sha butun voqea, Yusuf katta xavflarga duch kelgan holatda, juda kuchli ta'sirli tasvirda berilgan.

At this point Joseph experiences the second trial in his life. It is much more severe and profound than the first one. It comes when he has been given wisdom and knowledge as a gesture of God’s grace. Hence, he faces it squarely, and he is saved from it as a reward for doing good. This trial takes the form of temptation, and the sūrah paints a very charged picture of the whole encounter, when Joseph was vulnerable to great risks.

U ayol, Yusuf turgan uyning egasi edi, u Yusufni o‘ziga yo‘ldan urmoqchi bo‘ldi. Eshiklarni yopib: «Kel», dedi. U esa: «Alloh asrasin! Mening xo‘jayinim menga yaxshi joy berdi. Zolimlar najot topmaydi», dedi. U ayol unga intilib, Yusuf ham unga intilar edi, agar Parvardigoridan bir dalilni ko‘rmaganida edi. Shunday qilib, Biz yomonlik va fahshdan uni qaytardik. Albatta, u Bizning ixlosli bandalarimizdan edi. Ular ikkovi eshik tomon yugurdilar. Ayol uning ko‘ylagini orqadan yirtdi. Eshik oldida esa ular ayolning erini uchratdilar. Ayol dedi: «Xotiningizga yomon niyat qilgan kishining jazosi zindonga solinish yoki og‘ir azob bo‘lishidan boshqa nima bo‘lishi mumkin?» Yusuf dedi: «U meni o‘ziga yo‘ldan urmoqchi bo‘ldi». Ayolning oilasidan bir guvoh guvohlik berdi: «Agar uning ko‘ylagi oldidan yirtilgan bo‘lsa, u rost gapiryapti, u yolg‘onchi. Agar ko‘ylagi orqasidan yirtilgan bo‘lsa, u yolg‘on gapiryapti, u rostgo‘y». Erkak Yusufning ko‘ylagi orqasidan yirtilganini ko‘rgach, dedi: «Bu sizlarning, ayollarning hiylasi. Albatta, sizlarning hiylangiz ulkandir». Yusuf, buni e’tiborga olma! Sen, ayol, gunohingdan kechirim so‘ra.

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.’ 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. 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.’ [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. But if it has been torn from behind, then she is lying, and he is speaking the truth.’ 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!’ Joseph, let this pass! And you, woman, ask forgiveness for your sin.

“Zero ayol uni xohlagan edi va u ham unga intilgan edi. [Agar] Rabbisidan bir dalilni ko‘rmaganida [edi, u ham unga moyil bo‘lib qolgan bo‘lardi].” (24-oyat) Qur’on tafsirchilarining barchasi, o‘tmishdagilari ham, hozirgilari ham, mana shu so‘nggi voqeaga e’tiborini qaratgan. Yahudiy manbalaridan ma’lumot olgan kishilar Yusufni cheksiz shahvat bilan yonayotgan inson sifatida tasvirlaydigan ko‘plab afsonaviy rivoyatlarni keltiradilar, Alloh esa barcha dalillariga qaramay uni tiya olmagan emish. Aytilishicha, u shiftda otasining suratini ko‘rgan, u barmog‘ini tishlab turgan emish. Yana bir shunday rivoyatga ko‘ra, u bir necha lavha xattotlik namunasini ko‘rgan, unda Qur’on oyatlari [ha, Qur’on!] bunday ishni qoralayotgan emish, lekin u hech narsa ko‘rmagandek davom etgan emish. Shunda Alloh Jabroil farishtasini yuborib, Yusufni qutqarishni buyurgan emish.

“She truly desired him, and he desired her. [He would have succumbed] had he not seen a clear sign from his Lord.” (Verse 24) All commentators on the Qur’ān, past and present alike, have focused their attention on this last incident. Those who have taken their information from Jewish sources mention numerous legendary reports describing Joseph as one driven by insatiable desire, and God unable to restrain him despite all His evidence. He is said to have seen his father’s image on the ceiling, biting his finger. Another such report suggests that he saw several plates of calligraphy, with verses of the Qur’ān, [Yes, the Qur’ān!] denouncing such action, but he continues as though he saw nothing. Then God sent the angel Gabriel, telling him to save Joseph.

Farishta uning ko'kragiga urdi. Bunday rivoyatlar ko'p, lekin ularning barchasi aniq asossiz va ravshan o'ylab topilgan.

The angel hit him in the chest. There are many such reports, but they are all clearly groundless and manifestly fabricated.

Ko‘pchilik Qur’on sharhchilari uning (ayolning) istagi jismoniy, uniki esa ruhiy bo‘lgan, deydilar. So‘ngra u Robbisidan bo‘lgan dalilni ko‘rdi va vasvasaga qarshi tura oldi.

Most commentators on the Qur’ān say that her desire was physical, whilst his was mental. Then he saw the evidence from his Lord, and he was able to resist temptation.

Marhum olim Rashīd Riđo bu qarashni butunlay rad etadi. U aytadiki, ayol unga qarshi tura oladigan, itoat qilinishi lozim bo‘lgan xo‘jayin sifatida uni urmoqchi bo‘lgan, chunki u o‘zining qadr-qimmatini saqlab qarshilik ko‘rsatgan. Boshqa tomondan, u ayolni o‘ziga yaqinlashtirmaslikni istagan, lekin qochib qutulishga harakat qilishni afzal ko‘rgan.

The late scholar, Rashīd Riđā’, rejects this view altogether. He says that she desired to hit him because of his dignified resistance when she was the mistress to be obeyed. On the other hand, he desired to repel her, but he preferred to try to escape.

Er bu ishni ajratish uchun hech qanday chora ko‘rmadi. U shunchaki avvalgidek ishlarni o‘z holicha qoldirdi, chunki saroylarda bunday masalalar aynan shunday hal qilinadi.

The husband did not take any action to separate his wife and his slave. He simply let matters go on as previously, because this is how palaces deal with such affairs.

Ammo saroylar devorlarning ham quloqlari bor, u yerda miш-miш gap ko'p bo'ladi. Chunki bunday janjallar doim qiziqarli suhbatlarga sabab bo'ladi: "Shaharda ayollar shunday deyishardi: «Bosh vazirning xotini o'zining qul yigitini yo'ldan ozdirmoqchi, chunki u uning ishqida yonib-kuyib yuribdi. Ko'ryapmizki, u aniq adashib ketgan».” (30-oyat)

But palaces are walls with ears, and gossip is always rife. For such scandals always provide interesting conversations: “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.’“ (Verse 30)

Bu xuddi barcha johiliyya jamiyatlarida ayollar bunday masalalar haqida aytadigan gaplardir.

This is the sort of thing women say about such matters in all jāhiliyyah societies.

Shu tariqa, biz birinchi marta ayolning kim ekanini bilib olamiz va Yusufni sotib olgan kishi Misrning bosh vaziri ekanini o'rganamiz. Bu, janjal ommaga oshkor bo'lganda e'lon qilinadi va uning ahvoli ko'z oldida gavdalantirib tasvirlanadi: "Bosh vazirning xotini o'z yigitchasini - xizmatkor yigitini - ayblashga urinmoqda, chunki u unga shiddat bilan oshiq bo'lib qolgan." (30-oyat) Uning sevgisi o'ziga butunlay egalik qiladigan, hamma narsani qamrab oladigan sevgidir. Shuning uchun ham izoh berilgan: "Biz uning aniq adashib ketganini ko'ramiz." (30-oyat) U davlat arbobi bo'lgan erga turmushga chiqqan, shu sababli o'zi ibrat namunasi bo'lishi kerak edi. Biroq u eri sotib olgan yosh yigitga ishqivoz bo'lib qolgan. Balki ular shunchaki ayolning janjal markaziga tushib qolganiga izoh berayotgandir. Qoralanadigan narsa gunohning o'zi emas, balki uning fosh bo'lib qolganidir. Agar u yashirin qolsa, unga hech qanday ayb qo'yilmaydi.

For the first time we learn who the woman is, and we learn that the man who bought Joseph was Egypt’s Chief Minister. This is announced as the scandal becomes public, with her position graphically described: “The Chief Minister’s wife is trying to seduce her slave lad, as she is passionately in love with him.” (Verse 30) Hers is a consuming love that takes complete hold. Hence the comment: “We see that she is clearly going astray.” (Verse 30) She is supposed to be the role model as she is married to a leading personality in government. Yet she is infatuated with the young man her husband had bought. Or perhaps they were merely commenting on the fact that she had become the centre of a scandal. It is not the offence itself that is reproachable, but of being found out doing it. If it remains concealed, no blame is attached.