这个故事不仅叙述事件、刻画人物，还指出这些事件发生的历史时期，并描述该时期的总体特征。因此，这一舞台便获得了国际性的历史维度。下面我们将简要提及其中一些内容。
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.
在当时，埃及并非由具有埃及血统的法老统治。当时统治埃及的是一个游牧民族，他们从生活在附近的易卜拉欣、伊斯玛仪、易斯哈格和叶尔孤白那里学到了一些关于正统信仰的知识。我们可以从以下事实推断出这一点：《古兰经》中埃及当时的统治者被称为“君王”，而在穆萨的故事中，埃及的统治者则被冠以埃及人熟知的称号“法老”。这一区别决定了优素福身处埃及的时间，即第十三至第十七王朝之间，这些王朝属于埃及人称为希克索斯的游牧民族。据说这是一个带有贬义的称呼，指猪或养猪的人。他们在埃及的统治持续了大约一个半世纪。
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.
约瑟被派为真主的使者,也是在这一时期。他在监狱中开始宣扬伊斯兰教,这里的伊斯兰教取其广义,即绝对一神信仰的宗教。在狱中,我们看到他明确指出,这是他祖先的信仰,即易卜拉欣、易斯哈格和叶尔孤白的信仰,并准确地阐述了其含义:"我舍弃了那些不信真主、否认后世的人的信仰。我遵循我祖先易卜拉欣、易斯哈格和叶尔孤白的信仰。我们不可以以任何事物与真主并列。这是真主赐予我们和全人类的恩惠,但大多数人不感恩。我的两位狱友啊!是众多的主宰好呢,还是那唯一的、统治万物的真主好呢?你们舍真主而崇拜的,只不过是你们和你们的祖先所捏造的名称,真主并没有为它们降下任何权威。裁决只属于真主。他命令你们只崇拜他。这是正道,但大多数人并不知道。"(第37-40节)
Joseph was sent as a Messenger of God during this period. He started his advocacy of Islam, in its broader sense, which means the religion of absolute monotheism, whilst in prison. We see him there making it clear that it was the faith of his ancestors, Abraham, Isaac and Jacob, and giving an accurate outline of what it meant: “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.” (Verses 37-40)
这是一幅非常清晰而全面的伊斯兰图景，正是所有真主的使者所宣讲的那一信仰。它阐明了根本的信条，包括信仰真主、信仰末日审判、信仰真主的独一性而不存有任何以他物与真主并列的念头、对真主的诸般属性有清楚的理解，即那位独一、至尊的真主。它还宣明，除真主之外，任何人都无权柄，这意味着那些被赋予支配人类之权的神明并不具有这样的地位。一切权力与主权唯属真主，他命令所有的崇拜都只能献给他一位。行使权力、权威与主宰之权，就是要求人们的崇拜，这与真主命令所有崇拜都须归于他的旨意相违背。它将崇拜界定为服从于权威、统治与主宰，而真正的信仰则是承认一切崇拜与统治都属于真主自身。从这个意义上说，二者是同义的："判决唯属真主。他命令你们只崇拜他。这才是正道。"（第40节）这是对伊斯兰最清晰、最全面、最准确、最完善的描述。
This is a very clear and comprehensive picture of Islam, as preached by all God’s messengers. It outlines the essential beliefs, including belief in God, the Day of Judgement, God’s oneness without entertaining any thought of associating partners with Him, a clear understanding of God’s attributes, the One, the Overpowering. It also involves a declaration that none other than God has any power, which entails that the deities given control over people have no such status. All power and authority belongs to God alone who has commanded that all worship be addressed to none other than Him. To exercise power, authority and lordship is to demand worship from people, which is contrary to God’s order that all worship be dedicated to Him. It defines worship as being subject to authority, rule and lordship, while the true faith is to acknowledge that all worship and rule are God’s own. In this sense, the two are synonymous: “All judgement rests with God alone. He has ordained that you should worship none but Him. This is the true faith.” (Verse 40) This is the clearest, most comprehensive, accurate and perfect description of Islam.
显然，约瑟在埃及执掌权柄时，仍然坚持宣扬真正的信仰。毫无疑问，这一信仰因他的努力而在埃及传播开来，尤其是因为他不仅执掌权力，还掌控着人们的粮食供应。它也必定传到了邻近地区，因为那些地方曾派人到埃及购买粮食，而这些粮食是通过约瑟的明智政策储存在埃及的。正如故事所述，约瑟的兄弟们从迦南地带着商队前来，商队运载的是从埃及购得的粮食。这说明当时的旱灾波及了整个地区。
It is also clear that when Joseph held the reins of power in Egypt, he continued to advocate the divine faith. There is no doubt that this faith spread in Egypt by his efforts, particularly because he did not merely hold power but also controlled people’s food provisions. It must also have spread into neighbouring areas, as they sent some of their people to Egypt to buy grains which had been stored there through Joseph’s wise policies. As the story describes, Joseph’s brothers came from the land of Canaan with caravans that brought provisions from Egypt. This shows that the drought affected the whole area at that time.
早期故事中，有一些隐约的迹象表明，希克索斯人对神圣信仰有某种模糊的了解。第一处提及出现在引述女人们见到约瑟夫容貌时的话："当她们看见他，就惊叹他，并割伤了自己的手，说：'愿神保佑我们！这不是凡人，这只是一位高贵的天使。'"（第31节）类似的迹象也见于大臣对妻子的劝告："约瑟夫，你不要再提此事了！至于你，女人，你要为你的罪过求饶，你实在犯了错误。"（第29节）后来，大臣的妻子又有进一步的提及。她显然相信约瑟夫的宗教，并宣布顺服神。大臣的妻子说：
Early in the story there are hints at some vague influence of the divine faith which the Hyksos were aware of. The first reference occurs in quoting what the women said when they were surprised by Joseph’s appearance: “When they saw him, they were amazed at him, and they cut their hands, exclaiming: ‘God preserve us! This is no mortal man! This is none other than a noble angel.” (Verse 31) A similar indication is seen in the Chief Minister’s counsel to his wife: “Joseph, let this pass! And you, woman, ask forgiveness for your sin. You have been seriously at fault.” (Verse 29) Further reference is made later by the Chief Minister’s wife who clearly appears to have believed in Joseph’s religion and declared her submission to God: “The Chief Minister’s wife said:
"现在真相大白了。是我试图引诱他，他确实说的是实话。"这样，他就会知道，我并没有在背后背叛他，而且真主不会引导那些背信弃义者的阴谋得逞。然而，我并不是要宣称自己没有罪过。的确，人的灵魂常常驱使他作恶，除非是真主所施恩慈的人。我的主是至深赦宥、至慈至仁的。"（第51至53节）
‘Now has the truth come to light. It was I who tried to seduce him. He has indeed told the truth.’ From this he will know that I did not betray him behind his back, and that God does not bless with His guidance the schemes of those who betray their trust. And yet, I am not trying to claim to be free of sin. Indeed man’s soul does incite him to evil, except for those upon whom God has bestowed His mercy. My Lord is Much-Forgiving, Merciful.” (Verses 51-53)
既然一神信仰在约瑟掌权之前已在埃及为人所知,它在约瑟执政期间以及随后的希克索斯王朝统治时期,必定进一步传播开来。当埃及法老在第十八王朝重新掌权后,他们开始压制一神信仰及其信徒,尤其是雅各的后裔,目的是恢复那种赋予法老权威的偶像崇拜。
Since the monotheistic faith was known in Egypt before Joseph assumed power, it must have subsequently spread during his reign and in subsequent Hyksos dynasties. When the Pharaohs of Egypt regained power with the 18th dynasty, they began to suppress the monotheistic faith and its adherents, particularly Jacob’s descendants, in order to reinstate the idolatry that gave the Pharaohs their authority.
这说明了以色列后裔遭受迫害的一个主要原因。
This explains a major cause behind the persecution of the Children of Israel.
以色列即雅各的儿子们定居在埃及,并在希克索斯时期统治了埃及。
Israel’s, i.e. Jacob’s, sons settled in Egypt and ruled it during the Hyksos period.
当埃及人驱逐希克索斯人时,他们迫害了与之结盟的以色列子孙。然而,这种迫害的根本原因实际上在于两种信仰之间的冲突,因为一神信仰的传播摧毁了法老统治的根基,因为它坚决反对一切暴政。
When the Egyptians expelled the Hyksos, they persecuted their allies, the Children of Israel. But the conflict between the two faiths is in fact the prime reason for such persecution, because the spread of the monotheistic faith destroys the very basis of Pharaohs’ rule, since it stands firmly against all tyranny.
在《古兰经》的其他地方也提到了这一点,即讲述法老家族中一位信士为穆萨辩护的言论。他竭力劝说法老及其臣民放过穆萨。法老觉得自己的统治受到了穆萨所传扬的一神信仰的威胁。
There is a reference to this elsewhere in the Qur’ān, when it relates the argument of a believer from Pharaoh’s household as he defended Moses, trying hard to persuade Pharaoh and his people to leave Moses alone. Pharaoh felt that his very rule was threatened by the monotheistic faith Moses preached:
法老家族中一位信道的男子，他一直隐藏着自己的信仰，便说道："你们难道要因为他说'我的主是真主'而杀一个人吗？他已经从你们的主那里带来了明证。如果他是说谎的，他的谎言要由他自己承担；如果他说的是实话，他所警告你们的事情，至少有一部分必定会降临到你们身上。真主不会引导那作恶说谎的人。我的民众啊！今天国土归你们所有，你们在这片土地上占有优势。但如果真主的惩罚降临我们，谁来救我们呢？"法老说："我只是把我所看到的指给你们看，我不会引导你们走别的路，只走正道。"
那位信道的男子说："我的民众啊！我担心你们遭遇那些联合起来对抗真理的民族所遭遇的事情，就像挪亚的民族、阿德人、赛莫德人以及在他们之后的人所遭遇的一样。真主绝不愿意亏待他的仆人。我的民众啊！我担心那一天的来临，那一天人们将彼此呼喊，你们将转身逃跑，而你们在真主面前没有任何保护者。真主使谁迷误，谁就不会有任何引导者。从前，优素福曾带着明证来到你们这里，但你们对他所带来的一切始终心存疑虑；当他去世时，你们说：'真主以后绝不会再派使者来了。'真主就是这样使那些心存疑虑、过度犯罪的人迷误的。那些在没有任何证据的情况下就质疑真主迹象的人，真主对他们甚为憎恶。"
A believing man of Pharaoh’s family, who had concealed his faith, exclaimed: ‘Would you slay a man merely because he says, ‘My Lord is God” — seeing that he has brought you all evidence of this truth from your Lord? Now if he be a liar, his lie will fall back on him; but if he is speaking the truth, a part at least of what he warns you is bound to befall you. God would not grace with His guidance one who is a lying transgressor. My people! Yours is the dominion today, and you have the upper hand in the land. But who will rescue us from God’s punishment, should it befall us?’Said Pharaoh: I but point out to you that which I see myself and I would never make you follow any path but that of rectitude.’The man who had attained to faith said: My people! I fear for you the like of what had befallen those others who were leagued together [against God’s truth], the like of what happened to Noah’s people, the `Ād, the Thamūd and those who came after them. God never wishes any injustice for His servants. And, my people, I fear for you that day when people will cry out to one another, when you will turn your backs and flee, having none to defend you against God. For he whom God lets go astray can never find any guide. In times gone by, Joseph had come to you with all evidence of the truth; but you never ceased to throw doubt on all that he brought you; and when he died you said: “No messenger will God send after him.” Thus God lets go astray a transgressor who is lost in doubt; those who call in question God’s revelations, with no authority vouchsafed to them.
“这种行为在真主和信士们看来是极其可憎的。真主就是这样封住每一颗傲慢自大的心。”（40：28-35）
Exceedingly abhorrent is [their conduct] in the sight of God and of the believers. Thus God sets a seal on every arrogant, self-exalting heart.’ (40: 28-35)
由此可见，真正的冲突存在于两种信仰之间：一方是承认神性与主权唯独属于真主的一神信仰，另一方是为法老们的权力提供依据的偶像崇拜信仰。
Thus we see that the true conflict was between the monotheistic faith which acknowledges Godhead and lordship as belonging to God alone and the idolatrous faith that gave the Pharaohs the basis of their power.
或许与阿肯纳顿相关的那种走样的一神信仰，是约瑟夫（愿主赐其平安）在埃及所倡导的正信所残存影响的一种混乱版本。如果历史记载属实，即阿肯纳顿的母亲出身亚洲而非法老血统，这一点就更加明显。
Perhaps the distorted version of monotheism associated with Akhenaton was a confused version of the lingering influence of the divine faith advocated by Joseph (peace be upon him) in Egypt. This could be seen more so if historical reports to the effect that Akhenaton’s mother was Asian, and not of Pharaohnic descent.
这个故事并不局限于埃及。它准确地反映了那个历史时期，而相关的梦境与预言则分布在更广阔的地域范围内。我们首先在约瑟的梦及其最终应验中清楚地看到这一点，同样也体现在两名囚犯的梦中，以及国王的梦中。所有这些梦都受到了经历者或听闻者的应有重视，这表明了当时盛行的文化风尚。
The story is not confined to Egypt. It accurately reflects the historical period, with the related dreams and predictions spread across a wider area. We see this clearly reflected first in Joseph’s dream and its fulfilment at the end, as also in the dreams of the two prisoners, and then the King’s dream. All these dreams receive due attention from those who experience or hear them, which is an indication of the prevalent culture at the time.
故事中的艺术元素丰富多样。它充满人性的温度，通过所描绘的情感与动作得以体现，叙述清晰地突显了这一切。此外，《古兰经》的表达方式始终令人感动，它运用不同的节奏，以契合每一种情境的特定氛围。
Artistic elements in the story are varied and plenty. It is rich with the human element, reflected in the feelings and movements described. The narrative clearly highlights all these. Moreover, the Qur’ānic mode of expression is always inspiring, using varying rhythms to suit the particular atmosphere of every situation.
父爱的程度各有不同，这一点在雅各对约瑟的爱中显而易见，他对约瑟的兄弟，以及对其余众子的爱，也同样可见。他的爱还体现在他对与约瑟有关之事的反应上，从故事的开端直到结尾的最后一句。
A father’s love is clearly seen in varying degrees. We see it in Jacob’s love of Joseph, his brother and also in his love for the rest of his sons. His love is also reflected in the way he reacts to events involving Joseph, from the beginning of the story up to its last line.
我们也会看到，同父异母的兄弟之间，因各自看到父亲对他们的爱的表达方式不同，而产生嫉妒与猜忌。这些情绪表现出来的方式也各不相同：有些兄弟竟然想到谋杀，而另一些兄弟则对这种罪行感到震惊，转而建议只需采用一个影响小得多的计策便已足够。
We also see envy and jealousy between brothers born to different mothers, according to how they see their father’s love expressed. The way these feelings surface also varies, with some of the brothers entertaining murder while others, aghast at the thought of such a crime, advise instead that a much less impacting scheme should be sufficient.
另一个突出的特质是阴谋和诡计。约瑟夫的兄弟们密谋除掉他，而宰相的妻子所设的圈套则针对约瑟夫、她的丈夫以及在背后非议她的女人们。
Another prominent trait is that of plotting and scheming. Joseph’s brothers plot to get rid of him, while the Chief Minister’s wife’s plots target Joseph, her husband and the women who gossip against her.
欲望与性都有所描写，以及人们对此的不同反应。这里既能看到不加节制的冲动，也能看到自我克制。一方是诱惑与迷恋，另一方是贞洁与自持。书中也表达了其他情感，例如悔恨、宽恕，以及久别的家人重逢时的喜悦。此章还描绘了当时蒙昧时代（jāhiliyyah）上层社会的若干面貌：家中、监狱、集市以及埃及的政府机构。同时也描绘了希伯来社会的其他方面，并着重于梦境与预言。
Desire and sex are described, as also the different responses to these. Here we see an unrestrained drive as well as self control. Appeal and fancy on the one side and chastity and restraint on the other. Other feelings and emotions are expressed such as regret, forgiveness and delight at the reunion of long lost family members. The sūrah also paints some aspects of the upper class of the then jāhiliyyah society: at home, in prison, at the market-place and in government offices in Egypt. Other aspects of the Hebrew society are also drawn, with emphasis on dreams and prophecies.
故事开始于约瑟向父亲讲述自己的梦，父亲告诉他，他将来会有重大的使命，但嘱咐他不要把梦告诉兄弟们，以免他们因嫉妒而设计陷害他。随后故事的发展仿佛是在应验这个梦，也印证了雅各的警告。梦境最终应验时，故事便结束了，这与旧约作者的做法不同。因此，故事在艺术上有了完整的收束，从而充分地实现了它的宗教目的。
The story begins with the dream related by Joseph to his father who tells him that he will have a great role to play, but urging him to withhold his dream from his brothers so that their jealousy does not motivate them to scheme against him. The story then proceeds as though it is a realization of the dream, fulfilling Jacob’s warnings. When the dream is finally fulfilled the story is ended, unlike what the writers of the Old Testament did. It thus has an artistic closure making it serve its religious purpose fully.
情节清晰会增添故事的艺术性。梦境的实现被推迟到结尾，尽管它是一点一点展开的。到结尾时，情节得到最自然的解释。
A clear plot adds to the artistic aspect of the story. The fulfilment of the dream is withheld to the end, even though it unfolds little by little. At the end, the plot is explained most naturally.
这个故事被分为若干部分，每一部分叙述若干段情节和场景，并在它们之间留出空白，由读者去填补。通过这种方式，故事增加了吸引力和趣味性。
The story is divided into sections, each relating a number of episodes and scenes, leaving gaps between them to be filled in by the reader. In this way, it increases the story’s appeal and entertainment.
由此我们终于可以说，这个故事为未来的文学作品指明了方向：这些作品既具有精湛的艺术特色，又忠于现实，同时不沉溺于任何有损人类艺术尊严的粗俗之处。
We may finally say that the story shows the way for future literary works that benefit from fine artistic features and remain faithful to reality, without indulging in any vulgarity that is unbecoming to human art.