Yusuf (alayhissalom) ning hikoyasining ushbu uchinchi qismida u yana bir sinovga duch keladi. Bu uning hayotidagi uchinchi va oxirgi mashaqqat sinovidir. Undan keyin keladigan narsa baxt-saodatdir, u ham uning sabr-toqatini sinaydigan imtihon hisoblanadi. Hozirgi sinovda uning begunohligi isbotlangandan keyin u zindonga tashlanadi. Aybsiz odam qamoqqa tashlanganda, bu unga ayniqsa og'ir botadi, garchi u hech qanday jinoyat qilmaganini o'ziga tasalli qilishi mumkin bo'lsa-da.

This third episode of Joseph’s story witnesses yet another trial he has to endure. It is the third and final test of hardship in his life. What comes after this is good fortune which also constitutes a test of his perseverance. The present trial sees him thrown in jail after his innocence has been established. When an innocent person is put in prison, he finds it especially difficult, although he can console himself that he has committed no crime.

Yusuf (alayhissalom) sinovi davomida biz Alloh Taolo unga in'om qilgan ne'matlardan birini ko'ramiz: U zotga tushlar va ro'yolarni ta'bir qilish ilmini beradi hamda ko'rgan alomatlari asosida kelajakda yuz beradigan voqealarni bayon qilish qobiliyatini ato etadi.

During Joseph’s trial we see an aspect of the grace God bestows on him as He gives him knowledge which enables him to interpret dreams and visions, and gives him the ability to explain forthcoming events on the basis of indications he may see.

Shundan so'ng, podshohning huzurida u aybsiz deb e'lon qilinganida, uning ustiga Alloh taolo tomonidan yana bir marhamat yog'diriladi. Uning qobiliyatlari ham e'tirof etiladi va bu unga yuksak mavqega erishish, podshohning ishonchi va keng vakolatlarga ega bo'lish imkonini beradi.

Then God’s grace is further bestowed on him when he is declared innocent in the presence of the King. His abilities are also recognized, giving him the chance to assume high position, coupled with the King’s trust and wide powers.

“Shunday bo‘lsa-da, ular dalillarni ko‘rganlaridan keyin ham uni bir muddat zindonga solish to‘g‘ri deb bildilar.” (35-oyat) Saroylarda sodir bo‘ladigan ish ana shunday bo‘ladi. Bu aslzodalar, zolim hukumatlar va jоhiliyyah, ya’ni johiliyat holatini aks ettiruvchi ijtimoiy sharoitlarga xos harakatdir. Yusufning begunohligini barcha dalillar ko‘rsatib turganda, uni zindonga tashlash qarori qabul qilinadi. Bu adolatning qanday xunuk poymol qilinishi! Bosh vazirning xotini hayo nimaligini bilmay, o‘z tabaqasidagi ayollarni taklif qilib, ziyofat uyushtiradi va ularga yigit Yusufni ko‘rsatadi. So‘ngra u Yusufga bo‘lgan ishqini ochiq-oydin e’lon qiladi. Ular ham xuddi shunday his-tuyg‘ularni boshdan kechiradilar va ular ham Yusufni vasvasaga solishga urinadilar. Bunday jozibali iltijolar oldida Yusufning yagona chorasi Rabbiga panoh so‘rashdir. Xo‘jayinasi boshqa ayollar oldida hayosizlarcha e’lon qiladiki, u unga buyurganini bajarishi kerak, aks holda zindonga tashlanadi va u yerda albatta xo‘rlanadi. Yusuf zindonni tanlaydi va oxir-oqibatda aynan shu sodir bo‘ladi.

“Yet for all the evidence they had seen, they felt it right to put him in jail for a time.” (Verse 35) Such is the type of action taken in palaces. It is the action typical of the aristocracy, despotic regimes and social conditions reflecting a state of ignorance or jāhiliyyah. When all the signs point to Joseph’s innocence, the decision is taken to put him in prison. What a travesty of justice. The Chief Minister’s wife behaves with no sense of shame, throwing a party and inviting women of her class to show them the young man, Joseph. She then declares in public her infatuation with him. They experience the same feelings and so too try to tempt him. Joseph’s only recourse in the face of such tantalizing appeals is to turn to his Lord for protection. His mistress declares, shamelessly, before the other women that he will have to do as he is told or else be thrown in prison where he is sure to be humiliated. His choice is prison, and ultimately this is what occurs.

Shunga qaramay, uni qamoqqa tashlash qarori qabul qilinadi. Ehtimol, bu vaqtga kelib ayol uning uning e'tiboriga sazovor bo'lish urinishlariga javob berishidan umidini uzgan bo'lsa kerak. Bundan tashqari, bu masala jamoatchilik o'rtasida suhbat mavzusiga aylangan bo'lishi kerak va faqat aristokratiya doirasi bilan cheklanib qolmagan. Shuning uchun yuqori tabaqa oilalarining obro'sini himoya qilish zarur edi. Bu oilalardagi erkaklar o'z obro'larini va ayollarining obro'sini saqlab qola olmaganidan, ular yosh yigitni qamoqqa tashlashga qodir, chunki u aristokrat ayolning vasvasasiga javob bermaganidan boshqa hech qanday gunoh qilmaganini bilishadi. Axir, aynan uning vasvasaga bardosh berishi ayolni barcha tabaqalar og'izidagi gapga aylantirgan.

Despite all this, the decision is made to imprison him. Most probably by this time the woman has despaired of him responding to her attempts. Moreover, it must have become the subject of conversation among the public, and not confined to the aristocracy. It was, therefore, necessary to protect the reputation of high class families. Since the men in these families have been unable to safeguard their own reputation and that of their women, they are certainly able to throw a young man in prison, knowing that he has committed no offence other than not responding to the temptation of an aristocratic woman. After all, it is his resistance of temptation that made her the talk of all classes.

"Uning bilan birga ikki yigit zindonga tushdi." (36-oyat) Ular podshohning shaxsiy xizmatchilari bo'lganini biz hozir bilib olamiz.

“Two young men went to prison with him.” (Verse 36) We will presently know that they belonged to the King’s private staff.

Sura bu yerda Yusufning zindondagi hayoti, uning yaxshi xulqi va mehr-shafqatli ekanligi, shuningdek, tez orada atrofdagilarning ishonchini qozonganligi haqida gapirmaydi. Zindondagilar orasida ham saroyda yoki amaldorlar xizmatida ishlagan, ammo qandaydir sabab bilan xo‘jayinlarining g‘azabiga uchrab, hozir qamoqda yotganlar ancha bo‘lgan bo‘lishi kerak. Bularning hammasi tushirib qoldirilgan. Chunki sura darhol Yusufning zindonda ikki yigit bilan suhbatlashishi tasvirlashga o‘tadi. Bu yigitlar uni donishmand inson sifatida tanigan edilar va ulardan o‘z tushlarini tabir qilib berishni so‘raydilar.

The sūrah does not dwell on what happened to Joseph in prison, and how he was recognized as a man of integrity and kindness, and that he soon won the trust of all those around him. There must also have been quite a few among them who had had the misfortune to work in the palace or for courtiers, yet had incurred the anger of their masters for one reason or another, and, as a result, were now in jail. All this is omitted. For the sūrah immediately moves on to portray a scene of Joseph, in prison, speaking to two young men who had found him to be a man of wisdom. They related their dreams to him, requesting that he interpret them.

Ulardan biri dedi: «Men o‘zimni [tushimda] sharob siqayotgan holda ko‘rdim». Ikkinchisi dedi: «Men esa o‘zimni [tushimda] boshimda non ko‘tarib yurganimni ko‘rdim, qushlar undan yeb turardi». «Bizga bu tushlarning ta’birini ayting, chunki biz sizni yaxshi odam ekaningizni ko‘rib turibmiz» (36-oyat).

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.’ (Verse 36)

Yusuf (alayhissalom) ushbu imkoniyatdan foydalanib, mahbuslarga o'z e'tiqodi, ya'ni to'g'ri din haqida gapirib beradi. U qamoqda bo'lgani uning to'g'ri dinni targ'ib qilish va rabbiylikni insoniy hukmdorlarga nisbat beradigan har qanday vaziyatni tanqid qilish burchidan ozod qilmaydi. Chunki bunday hukmdorlarga itoat qilish ularning rabbiylik huquqini egallashi va fir'avnlarga aylanishini anglatadi.

Joseph seizes the opportunity to speak to the prisoners about his faith, which is the true faith. The fact that he is in prison does not exempt him from his duty to preach the true faith and to criticize any situation that assigns lordship to human rulers. For submission to such rulers means that they usurp the rights of lordship and become pharaohs.

Yusufning yondashuvi nozik bo‘lib, ularni asta-sekin, ehtiyotkorlik bilan yetaklaydi, so‘ngra qalblariga chuqur kirib boradi va imonini ochiq-oydin, to‘liq bayon qiladi. Bunga qo‘shib, ular hayotda duch kelayotgan azob-uqubatlar o‘zlari va xalqlari umuman olganda tutib kelayotgan noto‘g‘ri e’tiqodlar tufayli ekanini tushuntiradi. “Ey mening zindon yo‘ldoshlarim! Turli xil rablarga ishonish yaxshiroqmi yoki barcha mavjudotning ustidan hukmronlik qiluvchi yagona Allohga ishonishmi? Ulardan boshqa siz va ota-bobolaringiz o‘ylab topgan, Alloh esa ularga hech qanday dalil nozil qilmagan nomlardan boshqa narsa emas, ular sizlar sig‘inayotgan narsalar. Hukm faqat Allohnikidir. U faqat Unga ibodat qilishingizni buyurdi. Mana shu to‘g‘ri din, lekin ko‘pchilik buni bilmaydi.” (39-40-oyatlar)

Joseph’s approach is subtle, taking them carefully step by step before going deep into their hearts to reveal his faith plainly and completely. He couples this with an explanation that the misery they suffer in life is due to the false beliefs which they and their people generally hold. “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.” (Verses 39-40)

Yusuf (Yusuf alayhis-salom) aniq, ravshan va ma'rifatli so'zlar bilan Tangrining birligiga asoslangan haqiqiy e'tiqodning asosiy xususiyatlarini bayon qiladi. U shirkning butun tuzilmasini va Tangriga sherik keltirish tushunchasini kuchli zarba bilan silkitib tashlaydi.

In a few clear, lucid and enlightening words, Joseph outlines the main features of the true faith based on the oneness of God. He shakes violently the whole structure of polytheism and the very concept of associating partners with God.

“Ey mening zindon hamrohlarim! Turli xudolarga ishonish yaxshimi, yoki mavjud bo‘lgan hamma narsaga hukmron bo‘lgan yagona Xudoga ishonishmi?” (39-oyat) Yusuf ularni o‘ziga yaqin do‘st qilib oladi va mehribon muomalasi bilan ularni o‘ziga yaqinlashtiradi. Bu esa asosiy mavzu – iymonning mohiyatiga oson kirib borishga yordam beradi. U ularni bevosita iymonni qabul qilishga chaqirmaydi, balki uni xolis muhokama qilinadigan mavzu sifatida taqdim etadi:

“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?” (Verse 39) Joseph makes them his companions, drawing them close with his affable approach. This facilitates an easy way into the main subject, namely the essence of faith. He does not call on them directly to adopt it, but instead presents it as a subject for objective discussion:

Shu nuqtada Yusuf o'zining yakuniy va hal qiluvchi fikrini bildiradi, suhbatdoshlariga barcha hokimiyat va hukm kimda ekanini, kimga itoat qilish lozimligini va bu itoat qanday e'tirof etilishi kerakligini aniq qilib qo'yadi. Qisqasi, kimga ibodat qilinishi kerakligini.

At this point Joseph makes his final and decisive point, making it clear to his interlocutors where all power and judgement lie, and to whom obedience is owed and how it must be acknowledged. Or, in short, to whom worship should be offered:

“Hukm faqat Alloh taolo uchun xoslanadi”? No — the rules say never write "Allah" and write the Uzbek word for God, which is "Xudo". Hukm faqat Xudoga xosdir. U sizlarga Undan boshqasiga ibodat qilmasliklaringizni farz qildi. Bu – to‘g‘ri din, lekin ko‘pchilik buni bilmaydi. (40-oyat)

“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.” (Verse 40)

Hukm va hokimiyat faqat Allohdan boshqa hech kimga tegishli emas. Ilohlik sifatiga ega bo'lgan, qonun chiqarish va hukm qilish huquqi bor zot Uning O'zidir. Darhaqiqat, hokimiyat Unga xosdir, chunki hokimiyat Allohning asosiy sifatlaridan biridir. Kim bu huquqqa da'vo qilsa, u haqiqatan ham Allohning qudratiga qarshi chiqqan bo'ladi, da'vogar shaxs, sinf, partiya, tashkilot, jamoa yoki insoniyatni vakil qiluvchi xalqaro tashkilot bo'lishidan qat'i nazar. Kim Allohning ushbu asosiy sifatini o'ziga da'vo qilsa, u Allohga kufr keltirgan bo'ladi. Uning kufri imonning bir qismini inkor etish shaklida bo'ladi, bu esa mohiyatan va umumiy ravishda haqiqat sifatida ma'lum bo'lgan narsadir.

Judgement and authority belong to no one other than God. It is He who is the Godhead, with authority to legislate and judge. Indeed, sovereignty, belongs to Him, for sovereignty is one of God’s basic attributes. Whoever claims any right to it is indeed disputing God’s power, whether the claimant be an individual, a class, a party, an organization, a community or an international organization representing mankind. Anyone who claims this very basic attribute of God’s for himself disbelieves in God. His disbelief is in the form of denying a part of faith which is essentially and universally known as a fact.

Xudoning hokimiyat huquqlarini o‘zlashtirish faqat bir shakl bilan cheklanmaydi. Insonning Xudolikning asosiy xususiyati bo‘lgan hokimiyatni da’vo qilishi uchun u shunchalik qo‘pol bo‘lishi shart emas: "Men o‘zimdan boshqa sig‘inadigan Xudo tanimayman" yoki Fir'avn kabi, "Men sizning Parvardigoringizman, Eng Oliy" demasligi kerak. U, aslida, Xudoning qonunidan boshqa manbadan huquq chiqarishni boshlaganda, hokimiyat va vakolat manbai biror muassasa yoki zotga, Xudodan boshqasiga tegishli ekanini e'lon qilganda, Xudoning hokimiyatiga da'vo qilib, shu huquqlarni egallaydi. Bu muassasa butun xalq yoki barcha insoniyat bo‘lsa ham, natija o‘sha-o‘sha bo‘ladi. Islom tizimida xalq hukmdorni saylaydi va unga Xudoning qonuniga muvofiq boshqarish vakolatini beradi. Xalq yoki jamoa qonunni chiqaradigan va unga kuch beradigan hokimiyat manbai emas. Hokimiyat manbai Xudodir. Ko‘pchilik hokimiyatni amalga oshirishni va uning manbasini chalkashtirib yuboradi. Bu chalkashlik hatto musulmon olimlari orasida ham uchraydi. Biz aytamizki, insonlar o‘zlarining umumiy yig‘indisida hokimiyat huquqiga ega emas. Ular faqat Xudo qonunlashtirgan narsani amalga oshiradilar.

Endi voqea shohning saroyiga ko'chadi: shoh o'z maslahatchilari va ruhoniylariga o'zi ko'rgan bezovta qiluvchi tushning ta'birini so'raydi: "Podshoh dedi: «Men [tushimda] yettita semiz sigirni ko'rdim, ularni yettita ozg'in sigir yeb bitirmoqda, shuningdek yettita yashil bug'doy boshoғi va yettita quruq, so'lg'in boshoq ko'rdim. Ey amaldorlarim, agar tush ta'birini bilsangiz, ko'rgan tushimning ma'nosini ayting»". Ular javob berdi: "Bu shunchaki chalkash tushlardir, biz tushlarning haqiqiy ma'nosini bilmaymiz".» (43-44-oyatlar)

Now we move into the court with the King asking his courtiers and priests to interpret a disturbing dream he had had: “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.’ They replied: ‘This is but a medley of dreams, and we have no deep knowledge of the real meaning of dreams.’” (Verses 43-44)

Hech kim shohning tushiga aniq bir talqin bera olmadi. Yoki ular bu tush yoqimsiz narsadan darak beradi deb o‘ylagani uchun uni shohga aytishni istamadilar. Maslahatchilar va saroy a’yonlari ko‘pincha o‘z hukmdorlariga faqat yoqimli narsalarni yetkazishni afzal ko‘radilar. Shu sababli ular tushni “shunchaki aralash tushlar to‘plami” deb atadilar. Ular bu tushni to‘g‘ri tush emas, balki chalkash va buzilgan xayollar deb ta’rifladilar. Buning ustiga, ular: “Biz tushlarning haqiqiy ma’nosini chuqur bilmaymiz”, ya’ni ular shunchalik xira va chalkash bo‘lganda, deb qo‘shimcha qildilar.

None could offer a plausible interpretation of the King’s dream. Or they might have felt that it signalled something unpleasant and hence did not wish to put it to the King. This is often the attitude of courtiers and advisors who prefer to deliver to their masters only that which is pleasant. Hence they said that it is all ‘but a medley of dreams.’ They described it as disturbed visions that did not constitute a proper dream. They followed this by saying, “We have no deep knowledge of the real meaning of dreams,” i.e. when they are so blurred and confused.

Shunday qilib, biz hozirgacha uchta tush voqeasini eslab o‘tdik: birinchisi Yusufning tushi, ikkinchisi zindondagi ikki yigitning tushlari, va endi esa Shohning tushi. Har safar ularning ta’birini so‘rash talab qilindi. Tushlarga shunchalik katta e’tibor berilgani Misrda va boshqa joylarda o‘sha paytda hukm surgan muhit haqida bizga ma’lum narsalarni aytib beradi.

So far we have mentioned three dream incidents: the first was Joseph’s, the second was those of the two young men in prison and now we have the King’s dream. Each time interpretation was requested. That so much emphasis was placed on dreams tells us something about the atmosphere that prevailed in Egypt and elsewhere.

U ruxsat so'raydi, o'sha odam oldiga borib, hech kim tabir qilishga jur'at etmagan tushni to'g'ri ta'bir qilishiga ishonch hosil qilmoqchi bo'ladi. Shu o'rinda parda tushadi, qayta ko'tarilganda biz zindonda Yusuf bilan uning sobiq hamrohini ko'ramiz, hamrohi Yusufdan Shohning tushini ta'bir qilib berishni so'raydi: "'Ey rostgo'y Yusuf, yetti semiz sigirni yetti ozg'in sigir yeyayotgani, va yetti yashil bug'doy boshog'ini yetti quruq, quruqshagan boshoq qurshab turgani haqida bizga ayt, shunda men odamlar (saroy ahli) oldiga qaytib, ular bilishlari uchun.'" (46-oyat)

He requests leave to go and see the man who was certain to give a true interpretation of the dream no one else dared interpret. The curtains drop here, and when they are raised again we are in the prison looking at Joseph and his former companion asking him to interpret the King’s dream: “‘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.’” (Verse 46)

Shoh-ning sharob boshlig'i bo'lgan o'sha kishi Yusufni "rostgo'y odam" deb ataydi. Bu uning Yusuf haqida o'z tajribasiga ko'ra guvohligi bo'lib, Yusuf doim rost gapirgan. "Bizga yetti semiz sigirni ayt..." Bu yerda o'sha kishi tushni bayon qilishda shohning o'z so'zlarini keltiradi. Tush ta'birini so'raganligi sababli, tavsifni aniq keltirishi kerak edi. Sura xabarning aniqligini ko'rsatish va ta'birni bayonot darhol ortidan kelishini ta'minlash uchun xuddi shu so'zlarni yana ishlatadi.

The man, who is the drink master of the King, calls Joseph a ‘man of truth,’ which is testimony that Joseph always tells the truth according to the man’s own experience with him. “Tell us of the seven fat cows...” Here the man quotes the King’s own words in relating the dream. Since he was asking for an interpretation of the dream, he had to quote the description accurately. The sūrah uses the same words again to indicate the accuracy of the reporting, and to enable the interpretation to immediately follow the statement.

Ammo Yusuf bergan javob shunchaki tushni izohlash emas. U, shuningdek, kelajakda sodir bo'ladigan voqealarning oqibatlariga qanday eng yaxshi tarzda duch kelish haqida maslahat bilan birga keladi. "U dedi: 'Ketma-ket yetti yil ekin ekasiz.'" (47-oyat) Bu, orasida hosilsiz yillar bo'lmagan, mo'l hosil beradigan yetti yildir. Shu sababli tushda ular semiz yetti sigir sifatida tasvirlanadi. "Lekin yig'ib olgan donlaringizni boshoqlari ichida qoldiring," (47-oyat)

However, what Joseph gives is not a passive interpretation of the dream. Instead it is coupled with advice on how best to cope with the consequences of what is going to happen. “He replied: ‘You shall sow for seven consecutive years.” (Verse 47) These are seven years without a gap when there is a rich harvest. Hence they are depicted in the dream as seven fat cows. “But let the grain you harvest remain in its ear,” (Verse 47)

Shu o'rinda sura yana keyingi sahnaga o'tadi va tugayotgan sahna bilan boshlanayotgan sahna o'rtasida bo'shliq qoldiradi. Bu bo'shliqda nima bo'lganini tasavvur qilish bizga havola etiladi. So'ngra podshohning saroyida parda yana bir bor ko'tariladi. Sura odam podshohning tushini ta'bir qilgani, Yusufga oid so'zlari, uning qamalishi va sababi, hamda uning hozirgi ahvoli haqida aytganlarini tushirib qoldiradi. Buning o'rniga bizga bularning natijasi beriladi: podshohning uni ko'rish istagi va uni huzuriga keltirish haqidagi buyrug'i.

At this point the sūrah again moves to the next scene, leaving a gap between the one just ending and the one about to begin. What happens during this gap is left for us to imagine. The curtains are then once again raised in the King’s palace. The sūrah leaves out what the man tells of the interpretation of the King’s dream, and what he says about Joseph, his imprisonment and its cause, and his present situation. What we have instead is the effect of all this, embodied in the King’s expressed desire to see him and his order that he should be brought before him.

“Shoh dedi: ‘Uni huzurimga olib keling.’” (50-oyat) Yana bir bor, surа ushbu buyruqning ijrosiga oid tafsilotlarni qoldiradi. Biz faqat Yusufning shohning elchisiga javob berganini ko‘ramiz. U zindonda shunchalik uzoq qolganki, ishi to‘g‘ri tekshirilmaguncha bu yerdan chiqishga shoshilmaydi. U haqiqat aniq ma’lum bo‘lishini va uning aybsizligi barcha odamlarga e’lon qilinishini istaydi. Unga qarata qilingan barcha yolg‘on ayblovlar o‘z mohiyati bilan, ya’ni oddiy yolg‘on ekani ma’lum bo‘lishi kerak. Uni Rabbisi himoya qilgan, uni tarbiyalash tarzi esa unga tasalli va ko‘ngil xotirjamligi bergan. Haqiqat ma’lum bo‘lguncha u shoshilmaydi.

“The King said: ‘Bring this man before me.’” (Verse 50) Again the sūrah leaves out the details of carrying out the King’s order. We simply find Joseph replying to the King’s emissary. He has spent so long in prison that he is in no hurry to leave until his case has been properly investigated. He wants the truth to be clearly known and his innocence to be declared to all people. All the false accusations hurled at him must be known for what they were: mere lies. He has been looked after by his Lord, and the way he has been brought up gives him reassurance and peace of mind. He is in no hurry until the truth is known.

Худо Юсуфни тарбиялашда кўрсатган ғамхўрлигининг таъсири унинг ҳозирги муносабати билан илгариги муносабати ўртасидаги фарқда аниқ кўриниб турибди. Илгари у зиндондаги шериги билан хўжайинига эсга солишни сўраган эди. Энди эса аввал унинг бегуноҳлиги исботланишини истайди. Шу боис у подшоҳ элчисига шундай деяди: “Хўжайинингнинг олдига қайтиб бор ва қўлларини кесган аёллар ҳақида сўра” (50-оят). Бу икки вазият орасидаги фарқ ҳақиқатан ҳам катта.

The impact of the care God has taken of Joseph in bringing him up is clearly seen in the difference between his present attitude and his earlier one. Formerly, he had asked his prison companion to remember him to his master. Now he wants his innocence to be established first. Hence he says to the King’s emissary: “Go back to your lord and ask him about the women who cut their hands.” (Verse 50) The gulf between these two situations is great indeed.

Qur’on matnida ifodalangan atama “Sizga nima bo‘ldi?” iborasi bildiradigan ma’noga qaraganda ancha kuchliroq. U ko‘proq “sizga qanday falokat tushdi?” degan ma’noni anglatadi. Ko‘rinishidan, podsho ularni chaqirishdan oldin ish yuzasidan to‘liq ma’lumot so‘ragan. Podsho bunday qilgan, toki ular bilan gaplashishdan oldin vaziyat bilan tanish bo‘lsin. Ular uning huzuriga keltirilganda, uning savoli ayblovchi barmoq ko‘rsatadi, ya’ni biror jiddiy voqea sodir bo‘lgan bo‘lishi kerak: “Siz Yusufni vasvasaga solmoqchi bo‘lganingizda sizga nima bo‘ldi?” (51-oyat)

The Qur’ānic text uses a term much stronger than that expressed by the phrase, ‘What was the matter with you.’ It is much more like ‘what calamity came over you.’ It appears that the King asked for full information about the matter before he called them in. This the King did so that he would be appraised of the circumstances before he spoke to them. When they are brought before him, his question points an accusing finger, saying that something really serious must have happened: “What was the matter with you when you tried to seduce Joseph?” (Verse 51)

Podshohning o'sha savoli Bosh vazirning uyida o'sha kuni nima bo'lganini bizga bir oz anglatadi. Ayollarning Yusufga aytgan yoki ishora qilgan, uni fohishalikka vasvasa qilishga uringan so'zlaridan ba'zilarini biz tushunib olamiz.

The King’s very question tells us something about what happened on that day at the Chief Minister’s house. We gather something of what the women said to Joseph, or hinted at, trying to tempt him into seduction.

Shoh huzurida bunday ayblovga duch kelgan ayollar endi haqiqatni inkor eta olmasliklarini his qildilar: "Ayollar dedilar: Xudo asrasin! Biz uning tomonidan hech qanday yomonlikni sezmadik." (51-oyat) Bu haqiqatni hatto ular ham inkor eta olmadilar. Yusuf shunchalik begunoh edi, uning biror yomon ishda ayblanishi aqlga sig'maydigan darajada edi.

When faced with such an accusation in the presence of the King, the women felt that they could no longer deny the facts: “The women said. God save us! We did not perceive the least evil on his part.” (Verse 51) That is the truth that could not be denied, even by them. Joseph was so innocent that no one could realistically accuse him of any misdeed.

Shu o'rinda Yusufni sevgan va uni o'ziga bo'ysundirish hiyla-nayranglari bilan erishib bo'lmasligini bilsa-da, bu sevgidan qutula olmagan ayol, sirni fosh etish uchun ochiq so'zlar bilan oldinga chiqadi: "Vazirning xotini dedi: Endi haqiqat ayon bo'ldi.

At this point, the woman who loved Joseph and could not rid herself of such love, despite her despair of him ever succumbing to her guile, comes forward to confess all in a very frank statement: “The Chief Minister’s wife said: Now has the truth come to light.

Shoh dedi: «Uni menga olib keling, uni o‘zim uchun tanlayman». U bilan suhbatlashgach, shoh dedi: «Endi sen bizning huzurimizda yuksak martabali bo‘lasan, barcha ishonchga sazovor bo‘lasan». Yusuf dedi: «Meni yer xazinalari ustiga qo‘ying, men ularni donolik bilan saqlay olaman». Shunday qilib, Yusufni o‘sha yerda o‘rnashtirdik, u xohlagan joyida erkin yashardi. Biz rahmatimizni xohlaganimizga beramiz va yaxshilik qilganlarning mukofotini zoye qilmaymiz. Imon keltirib, taqvo qilganlar uchun esa oxirat mukofoti yanada yaxshidir.

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.’ Joseph replied: ‘Give me charge of the store- houses of the land. I am able to look after them with wisdom.’ 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. But as for those who believe in God and keep away from evil, the reward of the life to come is much better indeed. (Verses 54-57)

Padshoh Yusufning begunohligini tasdiqladi. U, shuningdek, Yusufning tush ta'birlashda naqadar mohir ekanini va ayollarning xatti-harakatlarini tekshirishni talab qilganda qanchalik donishmand ekanini bildi. Padshoh yana Yusufning izzat-nafsli inson ekanini bildi. U zindondan chiqib, Misr podshohi huzuriga shoshilmadi. U nohaqlik bilan zindonga tashlangan olijanob inson pozitsiyasini egalladi. U ozod bo'lishdan oldin ham uning ustidagi ayblovning yolg'on ekanini isbotlashni xohladi. U mansab va iltifot izlashdan avval o'z obro'sini va imonining haqiqatini qayta tiklashni istadi.

The King established Joseph’s innocence. He also learnt how adept Joseph was in the interpretation of dreams, and how wise he was when he requested an investigation of the women’s behaviour. The King also learnt that Joseph was a man of dignity. He did not rush to leave the prison and meet the King of Egypt. He took the stand of an honourable man who had been wrongfully imprisoned. He wanted to prove the falsehood of the accusation even before his release. He wanted to re- establish his integrity and the truth of his faith before seeking any position of favour with the King.

Uning yaxshi axloqli, halol va dono inson sifatidagi vazmin xulqi Shohning mehrini va hurmatini qozondi. Shu sababli Shoh buyurdi: "Uni huzurimga olib keling. Men uni o'ziğim uchun tanlayman." (54-oyat) U Yusufni huzuriga olib kelinishini ozod qilish uchun istamaydi, yoki shunchaki bu dono tush ta'biri qiluvchini bilish uchun, yoki unga qabul berib, undan mamnun ekanini aytish uchun ham emas. U uni huzuriga olib kelinishini xohlaydi, chunki uni o'ziga xos qilib tanlamoqchi, unga ishonchli maslahatchi, hatto do'st qilmoqchi.

Shunga qaramay, Yusufning iltimosi Islom qonunining ikki tamoyiliga zid ko‘rinadi.

Nonetheless Joseph’s request appears to violate two principles of the Islamic code.

Birinchisi — mavqe talab qilish bo‘lib, Islomda bunga ruxsat berilmagan. Payg‘ambar ﷺ shunday deganlar:

The first is a request of position, which is not allowed in Islam, as the Prophet says:

“Biz hokimiyat lavozimini uni so‘ragan kishiga bermaymiz.” [Al-Buxoriy va Muslim rivoyat qilgan.] Ikkinchisi — o‘zini maqtash, bu esa Qur’ondagi “Poklikka da’vo qilmanglar” (53:32) degan amrga zid. Biroq bunday qoidalar Payg‘ambar Muhammad ﷺ davrida o‘rnatilgan islomiy tizim asosida belgilangan. Shu sababli ular Yusuf davrida qo‘llanilmagan. Bundan tashqari, bu faqat tashkiliy va boshqaruv masalasi bo‘lib, bunday masalalar Xudo tomonidan yuborilgan barcha xabarlarda bir xil bo‘lishi shart emas va ular ilohiy hidoyatni qabul qilgan barcha jamoalarga bir xil darajada tegishli emas.

“We do not give a position [of government] to anyone who asks for it.” [Related by al-Bukhārī and Muslim.] The second is praising oneself, which runs contrary to the Qur’ānic instruction: “Do not pretend to purity.” (53: 32) However, such rules were established by the Islamic system laid down at the time of the Prophet Muĥammad (peace be upon him). Hence they did not apply during Joseph’s time. Besides, this is only a matter of organization and administration, and such matters are not necessarily the same in all messages sent by God, and they do not apply equally to all communities that accept divine guidance.

Ushbu Yusufning iltimosini himoya qilish to‘g‘ri bo‘lsa-da, biz unga tayanishni istamaymiz. Masala juda jiddiy bo‘lib, bunday dalilga suyanish yetarli emas. Aslida bu boshqa mulohazalarga asoslangan bo‘lib, ularni Qur’on va Hadisda sobit bo‘lgan bayonlar asosida xulosa chiqarish va qurish usulini to‘liq tushunishimiz uchun to‘g‘ri bayon qilinishi kerak. Shunda biz Islom huquqshunosligining dinamik tabiatini anglay olamiz, bu esa avlodlar davomida harakatsizlikda qolgan olimlarning turg‘un ahvolidan butunlay farqlidir.

Valid as this defence of Joseph’s request is, we do not wish to rely on it. The matter is far too serious to rest on such an argument. In fact it is based on different considerations which need to be properly outlined so that we can fully understand the method of deduction and construction on the basis of established statements in the Qur’ān and Ĥadīth. We will be able then to appreciate the dynamic nature of Islamic jurisprudence, which is totally different from the stale situation which appears to have remained with scholars upheld over generations of inactivity.

Harakat islomiy jamiyatning tarkibiy unsuri bo‘lib, uni vujudga keltiradigan aynan shudir. Dastlab iymon o‘zining ilohiy manbasidan keladi va uni Alloh Elchisi{ ﷺ} so‘z va amali bilan yetkazadi. Keyingi avlodlarda esa uni ilohiy dinning da’vatchilari vakillik qiladi. Ba’zi odamlar bu da’vatga javob beradi, ular esa qarshilikka uchraydi va turli shakldagi johiliyatni joriy etgan zolim tuzumlarning zulmiga duchor bo‘ladi. Ba’zilari zulmga bardosh berolmay, dindan va uni da’vat qiluvchi harakatdan yuz o‘giradi, boshqalari esa qat’iy turadi. Ulardan ba’zilari shahid bo‘ladi, boshqalari esa Alloh o‘rtalarida va ularning raqiblari orasida hukm chiqarguncha kurashni davom ettiradi. Bu so‘nggi guruhga Alloh g‘alaba ato etadi, ularni O‘z irodasini amalga oshiruvchi vosita qilib qo‘yadi. U ularga g‘alaba va hokimiyat haqidagi va’dasini ado etadi, shunda ular ilohiy dinning hukmronligini o‘rnatishlari mumkin bo‘ladi. Bu g‘alaba ularning shaxsiy foydasi yoki mukofoti sifatida emas. Bu ularning xabarining g‘alabasidir, shunda ular insoniyat ustidan Allohning rububiyatini qaror toptiradilar.

Movement is the constituent element of Islamic society, and this is what gives birth to it. Initially, the faith comes from its divine source, conveyed by God’s Messenger in word and deed. In later generations, it is represented by advocates of the divine faith. Some people will respond to this advocacy, and they are met with resistance, and subjected to persecution by tyrannical regimes implementing different forms of Jāhiliyyah. Some may succumb to persecution and turn away from the faith and its advocating movement, while others remain steadfast. Some of the latter may become martyrs, and others continue the struggle until God has judged between them and their opponents. This latter group will be granted victory by God, who makes them a means of fulfilling His will. He fulfils His promise to them of victory and power, so that they can establish the rule of divine faith. The victory is not theirs as a personal gain or reward. It is a victory of their message, so that they establish God’s Lordship of mankind.

Bu guruh odamlari o‘z imonini ma’lum bir yer parchasi bilan, yoki ma’lum bir irq, millat, rang, til yoki shunga o‘xshash puch bog‘liqliklar bilan cheklamaydilar. Ularning vazifasi insoniyatni, butun dunyo bo‘ylab, Allohdan boshqa hech kimga bo‘ysunishdan ozod qilish va insoniyatni zolimlarga qullik qilish darajasidan, ularning zulm turi qanday bo‘lishidan qat’i nazar, ancha yuqoriga ko‘tarishdir.

This group of people do not limit their faith to a certain piece of land, or to a certain race, nation, colour, language or similarly hollow tie. Their mission is to liberate mankind, the world over, from submission to anyone other than God, and to elevate mankind far above the level of subservience to tyrants, regardless of their type of tyranny.

Ba'zilar bu xususiyat sharoitlari tufayli faqat birinchi musulmon jamoasiga xos, deb taxmin qilishi mumkin. Ammo ular shuni unutadilar: haqiqiy islomiy jamiyatning boshqa poydevori va yashash usuli bo'lmaydi. U Islomga qaytishni targ'ib qiladigan va odamlarga o'zlari botgan johiliyyatdan voz kechishga yordam beradigan harakat paydo bo'lmasa, vujudga kelmaydi. Bu boshlang'ich nuqtadir. Unga, birinchi safardagidek, muqarrar ravishda mashaqqat va sinov davri ergashadi. Ularning ba'zilari bosimga bo'ysunib qoladi, boshqalari esa qat'iy turadi. Ular orasida shahidlar bo'ladi, omon qolganlar esa kurashni davom ettirishga qat'iy bel bog'laydi. Ular johiliyyatga qaytib botishni xuddi olovga tashlanishni yomon ko'rganidek yomon ko'radilar. Ular Xudo ular bilan dushmanlari o'rtasida hukm chiqarib, birinchi musulmon jamoasiga bergani kabi ularga g'alaba bermaguncha kurashni davom ettiradilar.

Some people may suggest that this quality belongs uniquely to the first Muslim community on the basis of its historical circumstances. They forget, however, that a true Islamic society will have no other foundation or method of existence. It will not come about unless a movement advocates a return to Islam and helps people abandon the jāhiliyyah into which they have sunk. That is the starting point. It will inevitably be followed by a period of hardship and trial, just like the first time. Some of its members will succumb to pressure, while others will remain steadfast. There will be martyrs among them while those who survive will be determined to continue the struggle. They will hate sinking back into jāhiliyyah as much as they hate being thrown into fire. They keep up the struggle until God has judged between them and their opponents, and gives them victory as He did with the first Muslim community.

Bu Allohning yerining biror qismida yangi islomiy tizimning tug‘ilishini anglatadi. Shu nuqtada harakat boshlanish nuqtasidan islomiy jamiyatni barpo etish nuqtasigacha yo‘l bosgan bo‘ladi va shu orada o‘z da’vatchilarini iymoni hamda amalga oshirgan me’yorlari va qadriyatlariga ko‘ra turli darajalarga ajratgan bo‘ladi. Ular hokimiyat lavozimlariga o‘zlarini nomzod qilib ko‘rsatishlariga hojat qolmaydi, chunki ular bilan birga jihod yo‘lida kurashgan jamoalari ularning qobiliyatlarini tan olib, tavsiya qilgan bo‘ladi.

This means the birth of a new Islamic system in some part of God’s land. At this point, the movement will have travelled from the point of beginning to the point of establishing an Islamic society, and in the meantime it will have sorted out its advocates into different grades based on faith and the standards and values they put into effect. These will not need to nominate themselves for positions of power, because their community, which fought the campaign of jihād with them, will have recognized their abilities and recommended them.

Islomiy tizim va uning tuzilishi haqida bugun fikr yuritadigan yoki yozadigan kishilar o‘zlarini chalkashlik labirintiga tushirib qo‘yadilar, chunki ular Islom tizimini, uning qoidalarini va qadriyatlarini hozirgi ijtimoiy tuzumlariga joriy etishga urinadilar. Islom tizimi bilan solishtirganda, bunday tuzum bo‘shliqqa o‘xshaydi, u hech qanday islomiy qoidalarning amalga oshirilishi uchun joy qoldirmaydi. Ikki turdagi jamiyatning tuzilishida asosiy farq bor. Islom tizimida odamlar va guruhlar amalda Islom diniga asos solish jarayonida va johiliyyat qadriyatlari hamda tizimlariga qarshi kurashda qilayotgan ishlari bilan ajratiladi. Yerda Islom jamiyati barpo etilguncha davom etadigan bosim, ta’qib va boshqa qiyinchiliklarga bardosh berish ularning sabr-matonatiga bog‘liq. Boshqa jamiyatlar johiliyyatga tegishli bo‘lib, ular turg‘unlikda qolgan, Islomga aloqasi bo‘lmagan tamoyil va qadriyatlarni himoya qilmoqda. Shu jihatdan ular Islom tamoyil va qadriyatlarining faoliyat yuritishini qo‘llab-quvvatlay olmaydigan bo‘shliqqa o‘xshaydi.

Those who think or write about the Islamic system and its structure today place themselves in a maze, because they try to implement the Islamic system and its rules and values in their present social set-up. Compared with the Islamic system, such a set-up is like a vacuum which provides no room for the implementation of any Islamic rules. There is a fundamental difference in the very make-up of the two types of society. In the Islamic system, people and groups are distinguished through what they do in the process of establishing the Islamic faith in practice and in the struggle against the values and systems of jāhiliyyah. It is their perseverance which enables them to endure pressure, persecution and other hardships that continue until the establishment of an Islamic society in the land. Other societies belong to jāhiliyyah, and they are stagnating, upholding principles and values that have nothing to do with Islam. As such, they are like a vacuum that cannot support the functioning of Islamic principles and values.

Ushbu yozuvchilar va tadqiqotchilar Islom tizimi va uning muassasalarini targ‘ib qilish, uning qadriyatlari va qonunlarini amalga oshirish imkonini beruvchi yechim izlaydilar. Ularni birinchi bo‘lib tashvishga soladigan masala shuki, agar Shura Kengashi a’zolari o‘z nomzodlarini ilgari sura olmasalar yoki o‘z fazilatlari haqida gapira olmasalar, ularni qanday tanlash kerak?

Those writers and researchers look for a solution which enables them to advocate the Islamic system and its institutions, and to operate its values and laws. The first thing to trouble them is how the members of the Consultative Council are to be selected if they cannot put their names forward or speak about their own qualities.

Jamiyatlarda, bugungi kabi sharoitda, bir-birining fazilatlarini bilmaydigan va to‘g‘ri mezonlar — halollik, samaradorlik va yaxlitlik bilan baholanmaydigan odamlar orasida to‘g‘ri kishilarni qanday tanish mumkin? Davlat rahbarini tanlash usuli ham ko‘pchilikni tashvishga soladi: uni umumxalq referendumi orqali tanlash kerakmi yoki Shūro kengashi orqali? Agar u Shūro kengashi a’zolarini tayinlasa, bu kengash kelajakda uni qanday tanlaydi? Ular unga qarzdor bo‘lib qolmaydimi va uning iltifotini qaytarishni istamaydilarmi? Bundan tashqari, agar ular uni tanlaydigan yoki saylaydigan bo‘lsalar, u umumiy rahbar bo‘lganda ularning unga nisbatan ta’siri bo‘lmaydimi? Ularni tayinlashda u faqat o‘ziga sadoqatli kishilarnigina tanlamaydimi? Bunday savollar tugab bo‘lmaydi.

Ilmiy tadqiqot islomiy huquqshunoslik sohasida xavfsiz va qulay bo‘lishi mumkin, chunki u hech qanday xavf bilan bog‘liq emas. Lekin u islomiy da’vatchilikning bir qismi emas. Darhaqiqat, u islomiy strategiyaning ham bir qismi emas. Xavfdan qochmoqchi bo‘lganlar adabiyot, san’at yoki savdo bilan shug‘ullangani ma’qul. Yuqorida tasvirlangan yo‘nalishda islomiy huquqshunoslikni ilmiy o‘rganish mening shaxsiy fikrimcha — Xudo eng yaxshi biladi — behuda mehnat va behuda savobdir. Ilohiy din Xudoning hukmiga bo‘ysunmay, uning hukmiga qarshi isyon ko‘targan, ba’zan esa Xudoga va islom diniga bo‘ysunishni rad etib, o‘z muammolariga islomiy yechimlar so‘raydigan johiliyatning itoatkorligini qabul qilmaydi.

Intellectual research in Islamic jurisprudence may be comfortable, because it involves no risks, but it is not part of Islamic advocacy. In fact it is not a part of Islamic strategy. Those who want to steer away from risk will be better off occupying themselves with literature, art or commerce. Academic study of Islamic jurisprudence on the lines described is in my personal view — and God knows best — a waste of effort and reward. The divine faith does not accept a position of subservience to jāhiliyyah which rebels against its rule and which, at times, ridicules it by requesting Islamic solutions for its own problems when it refuses to submit to God and the Islamic faith.

Islomiy jamiyatning tug'ilish usuli bir xil bo'lib, u bir xil bosqichlarni bosib o'tadi.

The method of birth of Islamic society is the same, and it follows the same stages.

Jahiliyyah dan Islomga o'tish hech qachon oson vazifa bo'lmaydi va u hech qachon, Islom jamiyati qachondir vujudga kelganda unga tayyorgarlik sifatida Islom qoidalarini kodifikatsiya qilishdan boshlanmaydi. Va bu kodekslar islomiy bo'lmagan jamiyatlarning islomiy bo'lishi uchun zarur bo'lgan unsur ham emas. Bunday o'zgarishdagi qiyinchilik Islom qonunlari ilg'or va madaniyatli jamiyatlarning murakkab ehtiyojlarini qondirishga yetarli emasligidan kelib chiqmaydi. Bularning hammasi o'z-o'zini aldashdir. Bunday jamiyatlarning islomiy bo'lishiga to'sqinlik qiladigan narsa – butun hokimiyat faqat Allohga tegishli ekanini tan olishdan bosh tortadigan zulmdir. Shu sababli ular Xudoning insон hayoti va butun olam ustidan Rububiyatini tan olishdan bosh tortadilar. Shunday qilib, ular o'zlarini Islomdan butunlay chiqarib tashlaydilar. Bu Islomning hammaga mohiyatan ma'lum bo'lgan qismidir. Bundan tashqari, ommа zulmga bo'ysunganda, zolimlarni Xudodan boshqa rablar qilib qo'yadilar va ularga itoat etadilar. Shunday qilib, ommа Xudoning yagonaligiga ishonishdan shirkka o'tadi, chunki rububiyatni Xudodan boshqa biror mavjudotga tegishli deb tan olish, o'sha mavjudotni Xudo bilan bir darajaga qo'yishdir. Jahiliyyah insoniy tizim sifatida mana shunday qaror topadi. U noto'g'ri tushunchalarga asoslangani kabi, moddiy kuchga ham asoslangan.

Ушбу мавзуни кенгроқ баён қилиб, Юсуфнинг подшоҳ хазиналари устидан масъул бўлиш ҳақидаги илтижоси ва Ислом жамиятида давлат лавозимларини талаб қилиш масаласини тушунтиргач, ҳикоянинг давомига қайтамиз. Сура матнига назар ташласак, унда подшоҳнинг Юсуфнинг илтижосига розилиги зикр этилмаганини кўрамиз. Гўёки илтижонинг ўзи подшоҳнинг розилигини назарда тутган. Бу Юсуфга берилган янада юксак шараф бўлиб, унинг подшоҳ назаридаги олий мартабасини кўрсатади. Унинг илтижосини баён қилиши унинг ижобат топиши учун кифоя эди. Бу қуйидаги оятлар билан тасдиқланади:

Having elaborated the point about Joseph’s request to be in charge of the Kingdom’s store houses, and the issue of seeking government posts in Islamic society, we pick up the thread of the story again. When we consider the text of the sūrah we find that it does not mention the King’s agreement to Joseph’s request. It is as if the request itself implied the King’s approval. This is an even higher honour given to Joseph, and it shows his high standing with the King. He only needed to state his request for it to be answered. This is confirmed by the following verses:

Shunday qilib, Biz Yusufni yerda mustahkam o‘rnashtirdik, u xohlagan joyida erkin tasarruf etadigan bo‘ldi. Biz rahmatimizni xohlagan kishimizga beramiz, yaxshilik qilganlarning mukofotini esa hech zoe qilmaymiz. Iymon keltirgan va taqvodor bo‘lgan kishilar uchun esa oxirat mukofoti yanada yaxshiroqdir.

“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. But as for those who believe in God and keep away from evil, the reward of the life to come is much better indeed.” (Verses 56-57)

Shunday qilib, Yusufning aybsizligining isboti ish qanday amalga oshirilgani bilan, shohning uning oldida allaqachon qozongan hayratlanishi va uning iltimosining ijobat topishi, bularning barchasi Yusufni yurtda mustahkam va e'tiborli mavqeda qaror topishiga yordam berdi.

Thus the proof of Joseph’s innocence in the way that it was done, and the King’s admiration that he has already won, and the granting of his request, all helped to establish Joseph in the land, giving him a firm and distinguished position.

“Shunday qilib, Yusufni yerda mustahkamladik, u xohlagan joyda erkin yashashi uchun.” (56-oyat) U xohlagan uyni egallashi, o‘zi tanlagan joyda yashashi va istagan mavqeni egallashi mumkin edi. Bu erkinlik akalari tashlab yuborgan quduq va u chidashi kerak bo‘lgan qamoq jazosi, ikkalasining barcha qo‘rquvlari va cheklovlari bilan to‘liq farq qiladi. “Biz rahmatimizni xohlagan kishimizga ato etamiz.” (56-oyat)

“Thus did We establish Joseph in the land, free to do what he willed.” (Verse 56) He was free to take up the house he wanted, at the place of his choice, and to occupy the position he wished. That freedom contrasts fully with the well in which he was thrown by his brothers and the prison sentence he had to endure, with all the fears and restrictions of both situations. “We bestow Our mercy on whom We will.” (Verse 56)