这段关于约瑟故事的第三集，展现了他必须承受的又一次考验。这是他一生中第三次也是最后一次磨难。此后随之而来的是好运，而这好运本身也是对他坚忍与毅力的一次考验。当前的这场考验，是在他的清白已经得到证明之后，他仍被投入监狱。一个无辜的人被关进监狱，会感到格外难受，不过他可以安慰自己：他并没有犯任何罪。

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.

在约瑟夫的考验中，我们看到真主赐予他的恩典的一个方面：真主赐予他知识，使他能够解释梦境与异象，并能依据他所看到的迹象，解说即将发生的事情。

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.

于是,当他在国王面前被宣告清白时,真主的恩典进一步降临到他身上。他的才能也得到了认可,使他有机会担任高位,并获得国王的信任和广泛的权力。

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.

“然而，尽管他们看过了所有的迹象，却认为有必要将他关进监狱一段时间。”（第35节）这正是宫廷中惯常的做法，是贵族、专制政权以及反映出无知或蒙昧（jāhiliyyah）状态的社会环境所采取的典型行径。明明一切迹象都指向约瑟夫的清白，他们却决定将他投入监狱。这是多么荒谬的司法不公。宰相的妻子毫无羞耻之心，举办宴会，邀请同阶层的女子前来观看这位年轻人约瑟夫。随后，她当众宣称自己对他的迷恋。那些女子也产生了同样的情愫，于是也来引诱他。面对这样诱人的请求，约瑟夫唯一的依靠就是转而求助于他的主，寻求庇护。他的女主人当着其他女人的面，毫不知耻地宣布，他必须听从她的吩咐，否则就会被投入监狱，在那里他必定会受尽屈辱。他选择了监狱，而最终这正是发生的事情。

“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.

尽管如此,人们还是决定将他关进监狱。此时,这位妇人大概已经对他回应她的努力感到绝望了。而且,这件事想必已经成为公众谈论的话题,并不局限于贵族阶层。因此,有必要保护高门望族的名誉。既然这些家族中的男子既未能守护自身的名誉,也未能守护其女眷的名誉,他们便当然有能力把一个年轻人投入监狱——尽管他们心知肚明,此人除了拒绝了一位贵族妇人的诱惑之外,并未犯下任何过错。毕竟,正是他对诱惑的抵制,使得她成为了各个阶层议论的焦点。

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.

“与他一同入狱的还有两个年轻人。”（第36节）我们很快就会知道，他们曾是国王的私人侍从。

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

这一章并没有详述约瑟在监狱中的情形，即他如何被人视为正直、善良的人，以及他很快赢得周围所有人的信任。他身边想必也有不少人，曾不幸在王宫或达官显贵家中任职，却因种种缘由触怒了主人，如今身陷牢狱。这些内容都被略去了。因为这一章紧接着描绘了这样一幕：约瑟在狱中与两名青年交谈，他们发现他是一位有智慧的人，于是向他讲述各自的梦，请他为之解释。

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.

“其中一人说：‘我梦见自己在榨酒。’另一人说：‘我梦见自己头顶着面包，有鸟在吃它。’‘请告诉我们这些梦的解释，因为我们看出你是一位行善之人。’”（第36节）

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)

约瑟抓住机会，向狱中的囚犯讲述他的信仰，那才是真正的信仰。他身陷牢狱，并不因此免除传扬真正信仰的责任，也不免除批判任何将主权赋予人间统治者的局面的责任。因为服从这样的统治者，就意味着他们篡夺了主的权利，变成了法老。

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.

约瑟首先回应了囚犯们最为挂心的事情。他向他们保证，他会为他们正确地解释梦境，因为他的主赐予了他特殊的知识，这是他专一地崇拜唯独他的主、不以任何东西与之并列的结果。通过这样的方式，约瑟表明，他遵循的是他的先祖们的信仰，而他们同样是专一奉献的人。由此，在一开始，他便赢得了他们的信任，声明他将正确地解释他们的梦境。与此同时，他也以动人的方式呈现了他的信仰。

Joseph starts at the point which preoccupies his fellow prisoners. He reassures them that he will give them the correct interpretation of their dreams because his Lord has given him special knowledge as a result of his dedication in worshipping Him alone and his associating no partners with Him. In this way Joseph makes it clear that he follows the faith of his forefathers who were similarly dedicated. At the very outset then, he wins their trust, stating that he will rightly interpret their dreams. At the same time he also presents his faith in appealing guise.

约瑟的方法十分婉转,他先循序渐进地引导他们,然后深入他们的内心,坦然而完整地显明自己的信仰。同时,他解释说,他们在生活中所受的苦难,是由他们和他们的people普遍持有的错误信念所致。"我的两位狱友啊!众多的主宰与掌管万有的独一真主,哪一个更好呢?你们和你们的祖先所捏造的、真主并未降下任何凭据的那些名号,你们舍弃真主而崇拜的,不过是些名称罢了。判决只属于真主。他命令你们只崇拜他。这才是正道,但大多数人并不知道。"(第39-40节)

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)

在清晰、明朗而富有启发的几句话中,约瑟夫概述了建立在独一真主之上的真信仰的主要特征。他猛烈地撼动了多神论的整个结构,以及以物配主这一观念本身。

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.

“我的两位狱中同伴啊！是多个主宰更好，还是独一的、统辖万有的真主更好？”（第39节）约瑟以和蔼的态度与他们亲近，把他们当作同伴，这为进入信仰的核心问题——也就是信仰的本质——铺平了道路。他并没有直接号召他们接受信仰，而是把它作为一个可以客观讨论的话题提出来：

“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:

“哪一种更好：信奉多位主宰，还是信奉掌管一切存在之物的独一真主？”这个问题直接而有力地诉诸人的本性，因为人的本性只承认唯一的神明。为何会有若干存在被称为神，而真正配得为主、配得被崇拜、并在其所命之事上被顺从的，却是那对一切存在拥有绝对主宰权的至一者？他是其律法必须在生活中得以施行的那一位。既然宣认神为独一，并承认他在宇宙中的绝对权能，那么主宰权也必须归于那位独一的主，承认他对人类生活的权柄。绝不应当出现这样的情形：人们承认神为独一且全能，却又接受另一个存在对自己拥有权力，使他与神并列为主。主必须是对整个宇宙拥有绝对掌控的神。凡不具有这种权能者，不能被奉为主，也不能被赋予支配人类生活的权力。如果他不能使宇宙臣服于他的意志，那么他就不应当是人们所顺从的对象。

“Which is better: [to believe] in diverse lords, or to believe in God, the One who holds sway over all that exists?” The question makes a direct and strong appeal to human nature which recognizes only one deity. How come that several beings are described as gods when the one who deserves to be Lord and to be worshipped and obeyed in all that He orders is the One who has complete sway over all beings. He is the One whose law must be implemented in life. When God is declared to be One and His absolute power in the universe is recognized, then Lordship must be declared to belong to the One Lord whose power over people’s lives must also be recognized. It should never happen that people who recognize God as One and Almighty, then accept someone else as having power over them, effectively making him a lord beside God. The Lord must be God who has absolute control over the whole universe. Anyone who does not have such power cannot be taken as lord and given power over people’s lives. If he cannot make the universe submit to his will, he must not be the one to whom people submit.

此时,约瑟作出了他最后且决定性的论断,向与他对话的人表明一切权力与裁决归于何方,顺从应当归于谁、该以何种方式承认,简言之,崇拜应当献给谁。

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:

“所有的裁决都只属于真主。祂命令你们除祂之外不要崇拜任何人。这才是正道，但大多数人并不知道。”（第40节）

“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)

判断与权威只属于真主以外的任何人。唯有祂是神明，拥有立法与裁决的权柄。诚然，主权属于祂，因为主权是真主的基本属性之一。无论主张者是个人、阶层、政党、组织、社群，还是代表全人类的国际组织，只要他声称拥有这一权利，便是在与真主的权能相争。任何人若为自己索取真主这一最基本的属性，便是不信真主。他的不信，表现为否认信仰中的一部分，而这一部分是人所共知、普遍确认的事实。

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.

篡夺那只属于神一人的主权，并非只有一种形式。一个人若要宣称主权这一神性的基本特征，不必粗鲁到说“我不承认除我之外还有可供你们崇拜的神”，或说“我是你们至高的主”，像法老那样。他实际上在他开始从神的法律之外的任何来源推导法律时，便已主张了这些权利，并否认神的权威；他宣称权力与权威的来源属于神以外的某个机构或存在物。即便该机构是整个民族或全人类，结果也是一样的。在伊斯兰制度中，民族选择统治者，赋予其依照神的法律进行治理的权力。民族或社群并非制定法律并赋予其效力的主权来源。主权的来源是神。许多人混淆了权力的行使与权力的来源，这种混淆甚至在穆斯林学者中也存在。我们的观点是：人类作为一个整体，并不拥有主权的权利，他们只是执行神所立的法。

Usurping the rights of sovereignty which belong to God alone does not come in one form only. For a person to claim the basic characteristic of Godhead, which is sovereignty, he need not be so crude as to say, ‘I know no God whom you may worship other than myself,’ or, ‘I am your Lord, the Most High,’ as Pharaoh did. He actually claims these rights disputing God’s authority when he starts to derive laws from any source other than God’s law, declaring that the source of power and authority belongs to some institution or being other than God. Even when that institution is the whole nation or all humanity, the result is the same. In the Islamic system, the nation selects the ruler, giving him the authority to govern in accordance with God’s law. The nation, or the community, is not the source of sovereignty which enacts the law and gives it its power. The source of sovereignty is God. Many are those who confuse the exercise of power and its source. This confusion is found even among Muslim scholars. What we say is that human beings, in their total aggregate, do not have the right of sovereignty. They only implement what God has legislated.

现在场景转入宫廷，国王请他的臣属和祭司解释他所做的一个令人不安的梦：“国王说：我梦见七头肥牛被七头瘦牛吞食，又见七穗青麦，旁边还有七穗枯干。诸位大臣啊，如果你们能解梦，就为我解释我所见的异象吧。”他们回答说：“这不过是杂乱的梦境，我们并不精通梦的真正含义。”（第43-44节）

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)

没有人能对国王的梦作出合理的解释。或者，他们可能觉得这预示着不祥之事，因此不愿将其禀告国王。这往往是朝臣和顾问的态度，他们只愿向君主呈报令人愉快的事情。因此，他们说这“不过是一堆杂乱的梦境”，将其描述为纷乱的幻象，算不上一个完整的梦。他们接着说：“我们对梦的真正含义并无深入的了解”，也就是说，当梦境如此模糊混乱时，他们无法解读。

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.

到目前为止，我们已经提到了三件梦的事件：第一件是约瑟的梦，第二件是狱中两个青年的梦，现在又出现了国王的梦。每一次都有人请求解梦。梦被如此重视，这告诉我们当时埃及以及其他地方所盛行的风气。

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.

此时，那位获释出狱的囚友想起了约瑟夫，想起他如何准确地解释了自己和同狱者的梦。"那获释出狱的人在经过那么长的时间之后突然想起了他，便说：'我会把这个梦的真正含义告诉你们，所以请允许我去吧。'"（第45节）

At this point, Joseph’s prison companion who was released remembered him and how he accurately interpreted his own dream and that of his fellow prisoner. “At that point, the man who had been released from prison suddenly remembered [Joseph] after all that time and said: I will tell you the real meaning of this dream, so give me leave to go.’“ (Verse 45)

他请求准许去见那个必定能给出真实解释的人，而此前没有人敢解释这个梦。帷幕在此落下，当它再次拉开时，我们已身在监狱中，看见约瑟和他从前的同伴在一起，同伴请求他为国王的梦作解释："'约瑟，诚实的人啊，请你为我们解释：七头肥牛被七头瘦牛吃掉，还有七穗绿麦和七穗干枯的麦子。好让我回去见那些人，让他们知道。'"（第46节）

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)

这位担任国王饮膳总管的人称约瑟夫为“诚实的人”，这是对约瑟夫的证言，表明根据此人自己与约瑟夫相处的经历，约瑟夫始终说实话。“请告诉我们那七头肥牛的事……”这里，此人在转述梦境时引用了国王本人的话语。因为他要求对梦进行解释，就必须准确地引述梦的描述。经文再次使用了相同的词句，以表明转述的准确性，并使解释能够紧接着这一陈述出现。

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.

然而，约瑟给出的并非对梦境的被动解释，而是同时附上了应对即将到来之事的最佳建议。“他说：‘你们要连续耕种七年。’”（第47节）这是七个丰年，中间没有间断，因此梦中把它们描绘为七头肥牛。“但你们所收的粮食，要留在穗子里，”（第47节）

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)

…因为这样可以保护庄稼免受害虫和气候影响而导致的腐坏。"除了你们可以吃的一点之外。"（第47节）你们为食用所需的，可以从穗中取出。其余的必须储存起来，以备梦中以七头瘦牛所描绘的七个歉收之年。

because that would protect the crop against insects and atmospheric effects that may cause it to decay. “Except for the little which you may eat.” (Verse 47) What you need for eating you may take out of its ear. The rest must be stored for the following seven years of poor harvest which are depicted in the dream as seven emaciated cows.

“然后，将有七个艰难的年头来临，”（第48节）那时土地所出甚少，甚至一无所出。因此，这些艰难的年头“将吃尽你们为它们所储存的，只留下你们所积存的一小部分。”（第48节）仿佛这些年头自己就是吞噬者。这里将它们的歉收描述为饥荒。它们将吞吃一切，只留下一小部分，免于被吞吃。

“Then after that there will come seven hard years,” (Verse 48) when the land produces little or nothing. Hence these hard years “will devour all that you have laid up for them except a little of what you have kept in store.” (Verse 48) It is as if these years are the ones which do the devouring themselves. Their lack of harvest is described here as hunger. And they will eat all except a little which is kept from them.

在此处，本章再次转入下一幕，在刚结束的场景与即将开始的场景之间留下一段空白。这段空白中发生的事，留给我们去想象。随后，国王的宫殿帷幕再次拉开。本章略去了那人讲述对国王之梦的解释，以及他对约瑟、其入狱及入狱原因、其现状所说的话。取而代之的，是这一切所产生的效果，体现在国王表达的见他的愿望，以及他下令将约瑟带到自己面前的命令之中。

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.

国王说:“把这个人带到我面前来。”(第50节)这一章再次略去了执行国王命令的细节,我们只看到约瑟回应国王的使者。他在监狱中已经待了很长时间,但他并不急于离开,直到他的案件得到妥善调查。他希望真相得以清楚地显明,他的清白能向所有人宣告。加诸于他身上的所有虚假指控都必须被揭示为它们本来的样子:不过是谎言。他受到了主的眷顾,而他所受的教养给了他安慰与内心的平静。在真相大白之前,他并不着急。

“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.

上帝对约瑟的抚育所产生的影响，从他现在的态度与先前的态度之间的差异中清楚可见。先前，他曾请求与他一同在狱中的囚友向他的主人替他提起自己。如今，他想先证明自己的清白。因此他对国王的使者说：“你回去问你的主人，那些割了手的女人是怎么回事。”（第50节）这两种处境之间的差距确实很大。

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.

约瑟拒绝走出监狱去见国王，直到国王调查清楚他的案情。他特意提到那些割伤了手的女人，好让导致这件事的前因后果，以及之后发生的一切都得以揭示。此外，他希望这一切在他离开监狱之前就完成，使整个真相大白，而他自己不必去亲自询问那些女人。他之所以能够这样做，是因为他绝对确信自己的清白，并且坚信真相不会被掩盖。

Joseph refused to go to the King until the latter had investigated his case. He specifically mentions the women who cut their hands so that the circumstances leading to this, and what happened later will all be revealed. Moreover, he wanted all this to be done before leaving prison, so that the whole truth be known and without him having to question the women himself. He could afford to do this because he was absolutely certain of his own innocence, reassured that the truth would not be suppressed.

《古兰经》所用的词语，比“你们当时怎么了”这一短语的含义要强烈得多，更接近于“你们遭遇了什么灾祸”。看来国王在召见他们之前，曾要求详细了解此事的全部情况。国王这样做，是为了在与他们谈话之前先掌握事情的来龙去脉。当他们被带到他面前时，他的问话带有指责的意味，暗示必定发生了非常严重的事情：“你们勾引约瑟夫的时候，究竟怎么了？”（第51节）

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)

国王的这一问，本身就透露了那天在大臣家里发生的事情。由此我们可以推知，那些女人对约瑟说了什么，或者暗示了什么，企图诱使他堕入淫乱。

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.

当面对国王面前提出的这样的指控时，那些女人感到她们再也无法否认事实了："女人们说：愿真主保佑！我们没有察觉他有丝毫的恶行。"（第51节）这是连她们自己也无法否认的真相。约瑟夫是如此清白，以至于没有人能够现实地指控他有任何不当行为。

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.

此时,那位爱慕约瑟、尽管知道他绝不会屈从于她的诡计、却无法摆脱这份爱恋的女人站了出来,坦率地承认了一切。她说:“现在真相已经大白了。”

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.

“是我企图引诱他。他确实说了实话。”（第51节）这是一份完整的供认，承认了她的罪过，也表明了他坚持说实话的态度。

It was I who tried to seduce him. He has indeed told the truth.’“ (Verse 51) It is a full confession admitting her guilt and his commitment to telling the truth.

她更进一步透露，她仍对他怀有一份柔情，希望经过这么长时间之后，能够重新赢得他的尊重。还有一个进一步的暗示：他的信仰已经进入了她的心，而她也相信了它。她说："他会由此知道，我并没有在背后背叛他，而真主不会以祂的引导护佑那些背信者的诡计。"1（第52节）

She goes even further to reveal that she still has a soft spot for him, hoping that she will gain his respect after all that time. There is a further hint that his faith had found its way into her heart and that she believed in it: “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.”1 (Verse 52)

国王说:"你们把他带到我面前来,我要让他专门侍奉我。"当国王与约瑟交谈之后,说:"从今以后,你在我们这里地位崇高,并且受到完全的信任。"约瑟说:"请你委派我掌管国家的仓库,我能够妥善地管理它们。"这样,我使约瑟在这片土地上有了地位,他可以随意地在其中居住、行事。我把我的慈悯赐给我所意欲的人,我绝不会使行善者的报酬落空。而敬畏主、远离罪恶的人,后世的报酬必定更加美好。

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)

国王确认了约瑟的清白。他还得知约瑟解梦的高超本领，以及他要求调查那些女人的行为时所表现出的睿智。国王也了解到，约瑟是一个有尊严的人。他没有急于离开监狱去见埃及国王。他以一个蒙冤入狱的正直之人的姿态行事。他想在获释之前就证明那项指控是虚假的。在寻求国王的任何恩宠职位之前，他想重新树立自己的正直和信仰的真实性。

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.

他作为一个正直而有智慧的人所表现出的庄重品格,赢得了国王的喜爱与敬重。因此,国王下令:"把他带到我面前来,我要把他留在身边。"(第54节)他要人把他带来,并不是为了释放他,也不是仅仅为了认识这位博学的解梦者,或者接见他并告诉他自己对他很满意。他要把他带来,是为了把他留在自己身边,使他成为一位可以信赖的顾问,甚至成为朋友。

His dignified attitude as a man of integrity and wisdom earned hire the King’s love and respect. Hence, the King ordered: “Bring him before me. I will choose him for my own.” (Verse 54) He does not want him brought before him so that he can release him, or just to know this learned interpreter of dreams, or to grant him audience and tell him that he is pleased with him. He wants him brought to him so that he can choose him for his own and make him a trusted advisor and even a friend.

有些人并未犯任何罪过，本可享有完全的自由，却在统治者脚下抛弃了自己的尊严。他们给自己的脖子套上缰绳，急切地追求一丝满足或一句赞扬，而这些使他们沦为仆从，而非值得信任的顾问。我真希望这样的人能读一读《古兰经》和约瑟夫的故事，好让他们知道：尊严与荣誉带来的利益要多得多，甚至包括物质上的利益，这远非向统治者和暴君卑躬屈膝所能换来的。

There are those who are accused of no crime and have full freedom, who shed their dignity at the feet of rulers. They put a leash around their own necks, eagerly seeking a glimpse of satisfaction or a word of praise which keeps them as servants, not trusted advisors. I wish to God that such people would read the Qur’ān and Joseph’s story so that they would know that dignity and honour bring much more profit, even material profit, than can ever be gained through humiliating themselves before rulers and tyrants.

然而，约瑟夫的请求似乎违反了伊斯兰教法的两项原则。

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

这第一种是请求职位，这在伊斯兰教中是不允许的，正如先知ﷺ所说：

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

“我们不把政府职位授予任何主动求取的人。”[由布哈里和穆斯林辑录。] 第二条是自我夸赞，这与《古兰经》的训示相违背：“你们不要自夸清白。”（53：32）然而，这些规定是伊斯兰制度在先知穆罕默德ﷺ时代确立的，因此它们并不适用于约瑟夫的时代。此外，这只是组织和行政层面的事务，而这类事务在真主所降的各次启示中未必相同，也并不同样适用于所有接受神圣引导的群体。

“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.

虽然对约瑟夫请求的这一辩护是有道理的，我们并不打算依赖它。此事过于重大，不能建立在这样的论证之上。事实上，它所依据的是另外一些考量，需要加以恰当地阐明，以便我们充分理解如何以《古兰经》和圣训中已确立的言辞进行推论与构建。这样，我们才能体会伊斯兰教法学的动态本质，它与那种似乎在世代停滞、缺乏创新之中一直沿袭下来的僵化局面截然不同。

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.

伊斯兰教法并非诞生于真空之中，也无法在真空之中运作。它随着伊斯兰社群的形成而诞生，并开始回应该社群的需要，以确保其生活符合伊斯兰的原则与价值。伊斯兰社群并非伊斯兰教法的产物；事实恰恰相反：法律体系的出现，是为了满足伊斯兰社群在生活与运作过程中的需要。这两个事实都十分重要，因为它们使我们得以洞察伊斯兰教法及其条文的动态本质。

Islamic jurisprudence was not born in a vacuum, nor can it function in one. It was born when an Islamic community came into existence. It thus began to answer the needs of that community to ensure that its life was in line with Islamic principles and values. The Islamic community was not the product of Islamic jurisprudence; in fact it is the other way round: the legal code came into being so that it might fulfil the needs of the Islamic community as it began to live and function. Both facts are of great importance, for they provide us with insight into the dynamic nature of Islamic jurisprudence and its provisions.

运动是伊斯兰社会的构成要素，也是伊斯兰社会由此而生的根源。起初，信仰源自其神圣的本源，由真主的使者以言语和行为传达。在后世，则由信奉神圣信仰的倡导者来承载。有些人会回应这一倡导，他们遭遇阻挠，并受到实行各种形式“蒙昧”（Jāhiliyyah）的暴虐政权的迫害。有些人可能屈服于迫害，背离信仰及其倡导运动；另一些人则坚定不移。在后者之中，有人会成为殉道者，也有人会继续奋斗，直到真主在他们与对手之间作出判决。这一群体将获得真主的襄助而取得胜利，真主使他们成为实现祂旨意的工具。祂将胜利与权力的应许赐予他们，使他们能够确立神圣信仰的统治。这胜利不是他们个人的利益或报酬，而是他们所传之道的胜利，使他们得以确立真主对人类的主宰。

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.

这一群人的信仰不局限于某一片土地，也不局限于某一种族、民族、肤色、语言或类似的空洞纽带。他们的使命是把全世界的人从对神以外任何人的屈从中解放出来，并将人类提升到远高于屈从暴君的境地，无论那种暴政是何种形式。

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.

随着这场运动的推进,人们的品质逐渐显现,各人的位置也依据根植于此信仰、并为整个社群所认可的标准与价值观而得以确立。这些价值观包括:对事业的奉献、牺牲精神、虔敬、高尚的道德标准、效率与才能。所有这些价值都要通过实践来衡量,因为它们会在行动与运动中显现出来。如此,社群便能认出拥有这些品质的人。这样的人无需炫耀自己的卓越,也无需谋求政府职位,或凭借自己的竞选活动当选议会议员。

As this movement goes on, people’s qualities become apparent, and their respective positions are identified on the basis of standards and values that are firmly rooted in this faith and acceptable to all the community. These are values such as dedication to the cause, sacrifice, piety, a high standard of morals, efficiency and ability. All these values are judged by practice, as they become apparent through action and movement. Thus the community comes to recognize those who have them. Such people do not need to make any pretension to excellence, nor do they need to seek a position of government or be elected to parliament on the basis of their own campaigns.

在这样的穆斯林社群中，社会结构建立在通过行动与努力落实信仰价值而获得的地位之上。第一代穆斯林社群正是如此：移民者（Muhājirīn）与辅助者（Anşār）的先行群体、Badr战役中的军队、在Al-Ĥudaybiyah和约签署之前向先知ﷺ宣誓至死奋战的人们，以及在夺回麦加、使其重归伊斯兰之前参加各次战斗为伊斯兰而战的人们，都因此获得了卓越的地位。在随后的几代人中，卓越则通过为伊斯兰事业的奉献而获得。在这样的社群里，人们不会嫉妒他人应得的权益，也不会剥夺他人应有的尊荣地位，尽管人性的弱点可能使一些人被贪图个人利益的欲望所左右。这意味着人们无需夸耀自己的美德，也无需为自己谋取权力。

有些人可能会认为，这一特质仅因历史条件而独属于最初的穆斯林群体。然而他们忘记了，一个真正的伊斯兰社会，除此之外不会有其他的根基或存在方式。若没有一场运动倡导回归伊斯兰，并帮助人们摆脱自己所陷入的无明（jāhiliyyah），这样的社会便不会出现。这就是起点。随之而来的必然是一段艰难与考验的时期，正如最初的那一次一样。其中一些成员会屈服于压力，另一些人则会坚守不移。其中会有殉道者，而幸存者则会决心继续奋斗。他们憎恶重新陷入无明，就如同憎恶被投入火中一样。他们坚持奋斗，直到真主在他们与对手之间作出裁决，并像赐予最初的穆斯林群体那样，赐予他们胜利。

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.

这意味着在真主大地的某个地方,一个新的伊斯兰制度就此诞生。到这一阶段,这场运动将已经从起点走到了建立伊斯兰社会的目标,与此同时,它也将按照信仰以及所践行的标准与价值,把其宣导者区分为不同的等级。这些人无需自荐担任权位,因为与他们一同进行圣战的社群将已经认可了他们的能力,并向人们推荐了他们。

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.

有人可能会争辩说，这一原则只适用于最初的时期，而不适用于伊斯兰社会已经稳固确立的后来时期。这种观点恰恰说明其持有者完全不了解伊斯兰的本质。伊斯兰这一信仰不会停止其前进的步伐，因为它的目标是把全世界所有人从屈服于暴政权力的状态中解放出来。这意味着这一运动将持续下去，而运动中的卓越表现将仍然是识别有才能、有能力、有奉献精神之人的标准。除非偏离了伊斯兰，否则它不会停止。禁止自我推荐以求担任政府职位的规定，将在其所及的环境中继续有效，正如它最初实施之时一样。

Some may argue that this only applies in the initial period. That it does not extend to the next period when Islamic society is well established and well settled. This notion betrays a complete lack of awareness of the nature of Islam. This faith of Islam will never stop its movement, because its goal is to liberate all mankind throughout the whole world from submission to tyrannical power. This means that the movement will continue and distinction in the movement will remain the criterion for recognizing those who have talent, ability and dedication. It will not stop unless there is a deviation from Islam. The rule that prohibits self-promotion for positions of government will remain operative within its environment, just as when it was first put into effect.

那些今天思考或撰文探讨伊斯兰制度及其结构的人,使自己陷入了迷宫,因为他们试图在当今的社会架构中实施伊斯兰制度及其规则和价值观。与伊斯兰制度相比,这样的架构就像一个真空,没有为任何伊斯兰规则的实施留下余地。两类社会在其根本构成上存在着本质区别。在伊斯兰制度中,人与群体是通过他们在把伊斯兰信仰付诸实践、并反对贾希利耶的价值观与制度的斗争过程中所做的事情来加以区分的。正是他们的坚韧,使他们能够忍受压力、迫害以及其他艰难困苦,这些磨难一直持续,直到在大地上建立起伊斯兰社会。其他社会则属于贾希利耶,它们停滞不前,坚守着与伊斯兰毫无关系的原则和价值观。因此,它们就像一个真空,无法支撑伊斯兰原则和价值观的运作。

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.

那些作者和研究者寻求一种解决方案，使他们能够倡导伊斯兰制度及其各项机构，并落实其价值观与法律。首先困扰他们的问题是：如果候选人不能自我推荐，也不能谈论自己的品质，那么协商委员会的成员应当如何产生？

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.

在今天这样的社会里，人们彼此并不了解对方的德行，也不是依据诚实、才干和正直这些正确的标准来评判，那么，贤能之人应当如何被识别出来？人们对于国家元首的产生方式也心存疑虑：他应当经由公民投票产生，还是由协商委员会选出？如果是他来提名协商委员会的成员，那么这些成员将来如何选择他？他们会不会因感激他而觉得亏欠，并想要回报他的恩惠？再者，如果由他们来选举或推举他，他们在他作为最高领导人时，会不会对他拥有某种制约力？在他提名他们时，他会不会只挑选忠于自己的人？诸如此类的问题，层出不穷。

How are the right people to be known in communities such as we have today where people do not know each other’s virtues and are not judged by the right standards of honesty, efficiency and integrity? They are also troubled by the method of choosing a head of state. Is he to be chosen by public referendum, or by the Consultative Council? If he is the one who nominates the members of the Consultative Council, how are these to select him in future? Will they not feel indebted to him and wish to return his favour? Besides, if they are the ones to select or elect him, will they not have leverage over him, when he is overall leader? When nominating them, will he not choose only those who are loyal to him? Such questions are endless.

伊斯兰教法的学术研究或许是安全的，因为它不涉及任何风险，但它不属于伊斯兰的宣教事业，也不是伊斯兰的战略组成部分。若想避开风险，不如专心于文学、艺术或商业。依我个人的看法——真主最知道——按照上述方式进行的伊斯兰教法学术研究，是一种浪费精力、也徒劳无功的事情。神圣的信仰不接受对蒙昧（jāhiliyyah）的屈从：那种蒙昧违抗伊斯兰的统治，拒绝顺服真主和伊斯兰信仰，却又有时嘲弄地要求为它自身的问题寻求伊斯兰的解决方案。

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.

伊斯兰社会的诞生方式是相同的，并且遵循相同的阶段。

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

从jāhiliyyah向伊斯兰的转变绝不会是一件容易的事，它也绝不会从编纂伊斯兰原则开始，为将来某个时候可能建立的伊斯兰社会做准备。这些法典也不是非伊斯兰社会要成为伊斯兰社会所需要的要素。这种转变之所以困难，并非因为伊斯兰律法不足以满足先进和文明社会的复杂需求。那完全是自欺欺人。阻碍这些社会成为伊斯兰社会的，是暴政，它拒不承认一切主权唯独属于真主。因此，它们拒绝承认真主对人类生命和整个世界的主宰权，从而将自己彻底排除在伊斯兰之外。这是伊斯兰中一个人所共知的根本道理。此外，当大众屈服于暴政时，他们便使暴君成为与真主并列的主宰，并服从他们。这样，大众就从信仰真主的独一，堕入了多神崇拜，因为承认除真主之外的任何存在拥有主宰权，就是将这些存在置于与真主相同的地位。jāhiliyyah正是这样被确立为一种人类制度的。它的根基既建立在谬误之上，也建立在物质力量之上。

A transformation from jāhiliyyah to Islam will never be an easy task, and it will never start with codifying Islamic principles in preparedness for Islamic society whenever it may come into existence. Nor are these codes the ingredient that non-Islamic societies require in order to become Islamic. The difficulty in such a transformation is not due to Islamic laws being inadequate to meet the sophisticated needs of advanced and civilized societies. That is all self-deception. What prevents such societies from becoming Islamic is tyranny that refuses to acknowledge that all sovereignty belongs to God alone. Hence they refuse to acknowledge God’s Lordship over human life and over the whole world. Thus they take themselves out of Islam altogether. That is a part of Islam that is essentially known to all. Moreover, when the masses submit to tyranny, they make the tyrants lords beside God, and they obey them. Thus the masses take themselves away from believing in the oneness of God to polytheism, because acknowledging Lordship as belonging to any beings other than God is to place such beings in the same position as God. That is how jāhiliyyah is established as a human system. It is founded on misconceptions as much as it is founded on material power.

因此,对伊斯兰法典的编纂,并不能以足够的手段去应对蒙昧时代(jāhiliyyah)。要有效应对它,需要一场运动:呼吁社会回归伊斯兰,并以其全部结构去与蒙昧时代作斗争。随后,正常的进程便会开始,最终真主将依据完全而纯正的公正,在伊斯兰的倡导者与其反对者之间作出裁决。只有到那时,伊斯兰法的作用才会开始,因为其律例与规定将拥有自然的生存环境以得到施行。届时,它们便能够依照这新生的伊斯兰社会之需要的本质、情况与范围,来满足这些需要。我们无法预先断定这些需要,也无法预见它们将是怎样的。如今去专注地制定这些内容,并不是符合伊斯兰信仰本质的那种认真的投入。

在阐述了约瑟请求担任国库管理之职的问题，以及伊斯兰社会中谋求政府职位的问题之后，我们接续故事的脉络。考察本章的经文，我们会发现它并没有提到国王同意约瑟的请求。仿佛这一请求本身就暗含了国王的认可。这是给予约瑟的更高荣誉，也表明他在国王心中的崇高地位。他只需提出请求，便会得到应允。以下经文证实了这一点：

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:

“这样，我使约瑟在大地上有权柄，他可以随意居住。我将我的慈悲降给我所意欲的人，我不使行善者的报酬失落。”（第56节） “信道而且敬畏的人，他们的后世报酬是更好的。”（第57节）

“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)

因此，约瑟洁白无辜的事实以这种方式得到证明，国王对他已有的赞赏，以及对他请求的应允，都帮助约瑟在这片土地上确立了稳固而尊贵的地位。

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.

“{这样，我使约瑟在地上获得了权力，他可以在其中随意居住。}”（第56节）他可以选择自己想要的住处，选在自己中意的地方，并担任自己所希望的职位。这种自由与他曾被兄弟们投入的井底、以及他所不得不忍受的牢狱之灾形成鲜明对比，那两种处境都充满恐惧与束缚。“{我将我的慈恩赐给我所意欲的人。}”（第56节）

“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)

我们将艰难转为容易，将恐惧转为安宁，将束缚转为自由，将屈辱转为尊贵的崇高地位。"我绝不让行善者的报酬落空。"（第56节）那些表现出坚定不移的信仰、全心依靠真主、并以公正和仁慈待人的人，今世必定不会失去他们的回报。

We replace hardship with ease, fear with security, fetters with freedom, and humiliation with a high position of honour. “We never fail to give their reward to those who do good.” (Verse 56) Those who demonstrate a strong, unshakeable faith and reliance on God and who deal with other people in fairness and kindness will not fail to have their reward in this life.

"至于那些信仰真主、远离罪恶的人，后世的报酬确实更加美好。"（第57节）他们在今世获得的报酬，并不会减损后世报酬的价值。然而，后世的报酬远胜于今世的报酬，不可以道里计。这报酬的条件是：人要信仰，要行善，要远离真主所禁止的事，无论是在公开场合还是私下里。真主以此替代了约瑟所经历的磨难，使他获得了权位，并许诺他在后世将获得更美好的赏赐。所有这些报酬，都是为了信仰、正直，以及在困难面前的坚忍。