surah Yusuf aya 76 , English translation of the meaning Ayah.

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English Translation of the Meanings by Muhammad Muhsin Khan and Muhammad Taqi-ud-Din al-Hilali , Tafheem-ul-Quran by Syed Abu-al-A'la Maududi & English - Sahih International : surah Yusuf aya 76 in arabic text(Joseph).
  
   
Verse 76 from surah Yusuf

﴿فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَاءِ أَخِيهِ ثُمَّ اسْتَخْرَجَهَا مِن وِعَاءِ أَخِيهِ ۚ كَذَٰلِكَ كِدْنَا لِيُوسُفَ ۖ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِي دِينِ الْمَلِكِ إِلَّا أَن يَشَاءَ اللَّهُ ۚ نَرْفَعُ دَرَجَاتٍ مَّن نَّشَاءُ ۗ وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ﴾
[ يوسف: 76]

English - Sahih International

12:76 So he began [the search] with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother within the religion of the king except that Allah willed. We raise in degrees whom We will, but over every possessor of knowledge is one [more] knowing.

Tafsir Ibn Katheer in English
Abridged Explanation of the Quran

So they returned them to Joseph to inspect their bags.
He started by inspecting the bags of his half-brothers before inspecting the bag of his full brother, to cover up what he was doing.
Then he inspected the bag of his full brother, and took the bowl of the king out of it.
As Allah planned things for Joseph by arranging to have the bowl put into the bag of his brother, He also arranged – for the benefit of Joseph – that his brothers would be given the punishment of their country, which was the enslavement of the thief.
This would not have come to pass if it had been according to the punishment of the king for thieves, which was beating and fining.
Allah is able to arrange matters in whatever way He wills.
He raises the ranks of those of His servants whom He wills, as He raised the rank of Joseph.
Above every possessor of knowledge is someone more knowledgeable than them, and above the knowledge of everyone is the knowledge of Allah, Who knows all things.


Muhammad Taqiud-Din alHilali

So he [Yusuf (Joseph)] began (the search) in their bags before the bag of his brother. Then he brought it out of his brother's bag. Thus did We plan for Yusuf (Joseph). He could not take his brother by the law of the king (as a slave), except that Allah willed it. (So Allah made the brothers to bind themselves with their way of "punishment, i.e. enslaving of a thief.") We raise to degrees whom We please, but over all those endowed with knowledge is the All-Knowing (Allah).


phonetic Transliteration


Fabadaa biawAAiyatihim qabla wiAAai akheehi thumma istakhrajaha min wiAAai akheehi kathalika kidna liyoosufa ma kana liyakhutha akhahu fee deeni almaliki illa an yashaa Allahu narfaAAu darajatin man nashao wafawqa kulli thee AAilmin AAaleemun


Abdullah Yusuf Ali - Translation


So he began (the search) with their baggage, before (he came to) the baggage of his brother: at length he brought it out of his brother's baggage. Thus did We plan for Joseph. He could not take his brother by the law of the king except that Allah willed it (so). We raise to degrees (of wisdom) whom We please: but over all endued with knowledge is one, the All-Knowing.


Safi-ur-Rahman al-Mubarakpuri


So he [Yusuf] began (the search) in their bags before the bag of his brother. Then he brought it out of his brother's bag. Thus did We plan for Yusuf. He could not take his brother by the law of the king (as a slave), except that Allah willed it. We raise to degrees whom We will, but over all those endowed with knowledge is the All-Knowing (Allah).

Page 244 English transliteration



⚠️Disclaimer: there's no literal translation to Allah's holy words, but we translate the meaning.
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".

12:76 So he began [the search] with their bags before the bag of translate in arabic

فبدأ بأوعيتهم قبل وعاء أخيه ثم استخرجها من وعاء أخيه كذلك كدنا ليوسف ما كان ليأخذ أخاه في دين الملك إلا أن يشاء الله نرفع درجات من نشاء وفوق كل ذي علم عليم

سورة: يوسف - آية: ( 76 )  - جزء: ( 13 )  -  صفحة: ( 244 )

Almuntakhab Fi Tafsir Alquran Alkarim

He –Yusuf- began the search with their sacks before searching that of his brother -Benjamin-, then he brought it out of Benjamins saddle bags. Thus did We design a stratagem for Yusuf to outwit his brothers according to the inspired plan. He could not have detained his brother -Benjamin- by exercising judicial authority not conformable to the statutes of the realm, nor could he have applied the Jewish law of full restitution for the theft or the enslavement by the state unless Allah had willed. So it was. We raise whom We will to higher ranks and exalt them in dignity, wisdom and power. Above every one having mastery of knowledge, there is one who is endowed with more substantial knowledge; and above every one whose sum of knowledge with grace divine imbued there is AL-Alim (the All-Knowing, the Omniscient)


Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(12:76) Then Joseph first began to search the packs of his step-brothers before searching the pack of his own brother. At last he took it out from the pack of his brother. Thus We supported Joseph with Our plan: *59 or it did not behove Joseph to seize his brother (by the king's law) except that Allah willed it so. *60 We raise high the ranks of those We will, and there is the One Whose knowledge is far greater than the knowledge of all others.

So he began [the search] with their bags before the bag of meaning

*59) Now Iet us consider the question: How did AIlah directly support Prophet Joseph with His plan? It is obvious that the plan of placing the cup in Benjamin's pack was thought out and executed by Joseph himself. And it is also obvious that the royal servants checked their packs as a matter of routine for such is the procedure that is generally followed on such occasions. There is nothing in this passage that might be called supernatural support by Allah except that the servants asked the brothers to prescribe the punishment for the thief, and they answered that he should be made a bondsman. The sentence that follows also confirms this interpretation.
*60) Had AIIah willed it, He would not have removed the flaw in the plan of Prophet Joseph. It was this: he could seize his brother according to his plan only by the help of the king's law, but it was not worthy of a Prophet of Allah to apply that un-lslamic law to his own personal case. For he had taken political power in his hands in order to establish gradually the Islamic law and not to enforce and keep the king's law in vogue. Had Allah willed it, He would have left no other course for His Prophet except to have resort to the un-Islamic law. But He did not will it so because He did not like to tarnish the fair name of His Prophet. Therefore he made the servants enquire from the brothers (an unusual thing) about the punishment of a thief and they stated the Law of Prophet Abraham. Thus not only was the flaw removed, but also no room was left for the brothers to raise any objection against this on the plea that they were not Egyptians, and therefore the law of the land could not be applied against them. As has already been pointed out, this was the support of Allah to which He has referred in the two subsequent verses as a token of His favour and a sign of the perfection of His knowledge.
The favour of Allah was that He saved Prophet Joseph from applying the un-Islamic law of the king of Egypt to his personal case, for he was liable to do so under the stress of human weakness. And there can be no greater favour for one than this that AIlah Himself should arrange to guard his high moral position. It should, however, be noted that such a high rank is awarded only to those who prove themselves to be "righteous" in very hard trials.
By removing the flaw in his plan, Allah showed that His knowledge was far superior to the knowledge of those, whom (like Prophet Joseph) He had endowed with knowledge.
In this connection, there are some other points worthy of consideration and we will deal with them briefly:
(1) Generally the words BaaaC ail iY DYQia oaCoBcoa are translated like this: "Joseph could not seize his brother by the law of the king", or "Joseph was not authorized to seize his brother according to the law of the king. " In other words, it means, "He could not do this, as there was no provision for it in the king's law." Whereas it means this: "He ought not to have seized him by the king's law, as it did not behove him to do so." This version is open to two objections. Firstly, this is against the Qur'anic usage of as aCB Ca which usually means, "It did not behove him", "It was not right for him" and "He ought not to have done this." For instance, this is what it means in the following verses
"Indeed, Islam alone is the Right Way in the sight of Allah." (III: 18). "Whosoever will adopt any other way than the way of Islam, it shall not be accepted...." (III:85).
Secondly, such a version is meaningless, for there could have been no reason why he had not the power to seize him for theft according to the law of the king. Can there be any kingdom without having a law for taking action against a thief?
(2) As the Qur'an uses the word BaaaC ai'I which connotes "the king's way of life" in addition to "the king's law", it helps to understand the meaning of the sentence under discussion. For it is obvious that the Prophet was sent to establish the way of Allah and not the un-Islamic way of the king. Though by that time he had only partially succeeded in this Mission, it was not proper and worthy of a Prophet to adopt "the way of the king" for his own personal case. Though there was no legal hindrance in his way to seize his brother according to the king's law, nevertheless, it was inappropriate for him, as a Prophet, to adopt the king's way which he had hitherto scrupulously avoided as far as his own person was concerned. Thus it is clear that its appropriate interpretation will be this: "It did not behove Joseph to seize his brother by the king's law. "
(3) Besides this, by using the word for the "law of the land", AIlah has denoted the vast comprehension of the word (din) and this cuts at the root of the conception of din of those people who confine the scope of the Message of the Prophets to mere worship of One Allah and believe that it has nothing to do with the cultural, political, social, judicial, legal and other mundane affairs of life. Or, they opine that, if at all it has any concern with those matters, it is merely to give some instructions of an optional nature in regard to these, and leave it to the believers to adopt these or their own man-made laws, because, they think, there is no harm even in adopting the latter course. This erroneous conception of din, which has been in vogue among the Muslims for a long time, has been responsible for rendering them neglectful of making exertions for the establishment of the Islamic Way of life. As a result of this misconception of din, they became reconciled to un-Islamic ways of unbelief and ignorance. Nay, they considered this misconception of theirs to be the pattern set by Prophet Joseph and became willing helpers and servants of these un-Islamic systems. Whereas this verse categorically refutes this misconception by declaring that the "law of the land" is as much a part of the din of Allah as Salat, Haj, Fast, and Zakat are. Therefore, the demand of the acceptance of aiIaC (ad-Din) made in v. 19 and v. 85 of Al-i'Imran, that is, "Indeed, Islam alone is aiIaC the Right Way, in the sight of Allah" and "Whosoever will adopt any other way (aiI), than the' Way of Islam, it shall not be accepted", includes laws as well as Salat and other obligatory duties prescribed by Allah. Therefore the exclusion of this part of din from any system would incur the displeasure of Allah.
(4) The above interpretation, however, is open to one objection. It does, at least, imply that an un-Islamic way was in vogue in Egypt at the time, when Prophet Joseph was, even according to the present commentator, the supreme head of the country. It is, therefore, a proof that that Prophet himself was enforcing the un-Islamic law of the king. What difference, then, could it have made, if Prophet Joseph had followed, in his personal case too, the system of law of the king which he himself was enforcing instead of the system of law of Prophet Abraham? Most certainly this would have made a vast difference because it would have compromised his position as a Prophet, because he was trying to establish the Islamic Way of life, which naturally could have been accomplished gradually in course of time, during which the king's law would have inevitably remained in vogue. The same thing happened in Arabia during the Mission of the Holy Prophet in Madinah, which took nine years to establish the Islamic System in its entirety. During that period, several unIslamic laws remained in vogue. For instance, drinking, interest, the unIslamic laws of inheritance and marriage and some wrong ways of trade, etc., had to continue for some time. Likewise the civil and penal codes of Islam took some time for their complete introduction. So there is nothing strange in this that the king's law continued to be in vogue during the first nine years or so of Prophet Joseph's reign. But the continuance of the unIslamic law of the king during the period of transition is no argument to prove that Allah's Prophet was sent to follow the way of the king and not to establish the Way of Allah.
 

So he began [the search] with their bags before the bag of meaning in Urdu

تب یوسفؑ نے اپنے بھائی سے پہلے اُن کی خرجیوں کی تلاشی لینی شروع کی، پھر اپنے بھائی کی خرجی سے گم شدہ چیز برآمد کر لی اِس طرح ہم نے یوسفؑ کی تائید اپنی تدبیر سے کی اُس کا یہ کام نہ تھا کہ بادشاہ کے دین (یعنی مصر کے شاہی قانون) میں اپنے بھائی کو پکڑتا الا یہ کہ اللہ ہی ایسا چاہے ہم جس کے درجے چاہتے ہیں بلند کر دیتے ہیں، اور ایک علم رکھنے والا ایسا ہے جو ہر صاحب علم سے بالا تر ہے

listen to Verse 76 from Yusuf 12:76



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