12.41. O my two fellow prisoners! As for one of you, he will pour out wine for his lord to drink; and as for the other, he will be crucified so that the birds will eat from his head. Thus is the case judged concerning which ye did inquire. (Pickthall)
12.41. Meine beiden Gefährten des Gefängnisses: Was den einen von euch beiden angeht, so gibt er seinem Herrn Wein zu trinken, und was den anderen angeht, so wird er gekreuzigt, und die Vögel fressen von seinem Kopf. Die Angelegenheit ist entschieden, über die ihr beide Aufschluß gesucht habt." (Ahmad v. Denffer)
12.41. O meine beiden Gefangnisgefährten! Was den einen von euch angeht, so wird er seinem Herrn Wein zu trinken geben. Was aber den anderen angeht, so wird er gekreuzigt, und die Vögel werden von seinem Kopf fressen. Entschieden ist die Angelegenheit, über die ihr um Auskunft fragt." (Bubenheim)
12.41. Ihr Kerkergenossen! Der eine von euch wird seinem Herrn Wein zu trinken reichen, der andere wird gekreuzigt werden, und die Vögel werden von seinem Kopf fressen. Abgeschlossen ist die Deutung, um die ihr gebeten habt." (Azhar)
12.41. Meine Mitgefangenen! Hinsichtlich des einen von euch, so wird er seinem Gebieter Wein servieren. Doch hinsichtlich des anderen, so wird er gekreuzigt, dann werden die 1 Vögel von seinem Kopf fressen. Die Angelegenheit, worauf ihr um Antwort bittet, ist bereits bestimmt worden.“ (Zaidan)
12.41. Ihr beiden Mitgefangenen! Was den einen von euch angeht, so wird er (demnächst) seinem Herrn Wein zu trinken geben. Was aber den anderen angeht, so wird er gekreuzigt werden, und die Vögel werden von seinem Kopf fressen. Die Angelegenheit, über die ihr mich um Auskunft fragt, ist (bereits) entschieden." (Paret)
12.41. O meine beiden Kerkergenossen, was den einen von euch anbelangt, so wird er seinem Herrn Wein ausschenken; und was den anderen anbelangt, so wird er gekreuzigt werden, so daß die Vögel von seinem Kopfe fressen. Die Sache, worüber ihr Auskunft verlangtet, ist beschlossen." (Rasul)
Tafsir von Maududi für die Ayaat 36 bis 41
Two ( 31 ) other slaves also entered into the prison along with him. ( 32 ) One day one of them said, "I have dreamt that I am pressing grapes into wine," and the other said, "I have dreamt that I am carrying loaves of bread on my head, of which birds are eating. " Then both of them said, "Tell us their interpretations, for we have seen that you arc a righteous man. " ( 33 ) Joseph replied, "I will tell you their interpretations before the food you get comes to you. This ability of making interpretations is a part of the knowledge that my Lord has bestowed on me. The fact is that I do not follow the ways of those people who do not believe in Allah, and deny the Hereafter. I follow the Way of my forefathers, Abraham, Isaac and Jacob: it is not for us to associate anyone with Allah as partner. This is Allah's bounty upon us and upon all mankind (that He has not made us the servants of any other than Himself), yet most people are not grateful. O my fellow prisoners, say, which, is better: various gods or the One Omnipotent Allah? The gods you worship other than Him are nothing more than mere names you and your forefathers have invented, for Allah has sent down no authority for them. Sovereignty belongs to none but Allah. He has commanded that you shall not worship anyone but Him. This is the right and straight Way, but most people do not know this. My fellow prisoners, here are the interpretations of your dreams. One of you will serve wine to his lord (the king of Egypt): as for the other, he shall be crucified and birds will eat of his head. Thus has that matter been decreed whereof you enquired. " ( 34 )
Desc No: 31 At the time when Prophet Joseph was sent to prison, probably he was about twenty years old. This has been inferred from two statements in the Qur'an and the Talmud. The Qur'an (v. 42) says that `....he remained in the prison for a decade or so' and the Talmud says that `....Joseph was thirty years old when he was elevated to his honourable and trustworthy position' .
Desc No: 32 One of the two prisoners, according to the Bible, was the chief of the butlers of the king of Egypt, and the other the chief of the bakers. And according to the Talmud, they were condemned to the prison because during a feast stone grits were found in the bread and a fly in the wine.
Desc No: 33 The fact that two prisoners attested his righteousness shows that Prophet Joseph was held in high esteem in the prison. Otherwise there was no reason why the two should have requested him alone to interpret the dreams and paid their homage like this: "We have seen that you are a righteous man". It clearly means that the events narrated in the preceding verses had reached all and sundry and the people inside the prison and outside it, knew that he had not been guilty of any crime or sin. On the other hand, he had proved himself to be a noble soul who had come out successful in the hardest test of his piety. So much so that there was not the like of him in piety, not even among their own religious leaders in the whole country. That was why not only the prisoners but also the officers and officials of the prison looked upon him as an honourable man and had full confidence in him. The Bible confirms this: "And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it. The keeper of the prison looked not to anything that was under his hand." (Gen. 39: 22-23).
Desc No: 34 This discourse, which is the soul of this story, and is one of the best on the doctrine of Tauhid in the Qur'an itself, finds no place at all in the Bible and the Talmud. This is because they regard him merely as a wise and pious man and not as a Prophet. That is why Rev. Rodwell has, in regard to this passage, accused Muhammad (Allah's peace be upon him) of putting his own doctrine and conviction into the mouth of Joseph (Allah's peace be upon him). But the Qur'an not only puts forward and presents these two aspects of his life in a much better and clearer way but also presents him as a Prophet, who had started propagating the Message even in the prison. As this discourse suggests several' very important things, it will be worthwhile to consider these one by one: (1) This is the first occasion on which Prophet Joseph appears to have begun the preaching of the true Faith. For before this, the Qur'an reveals him in the different stages of his life as a man of high morality but does not say anything to show that he conveyed the Message also. From this it is clear that those stages were of a preparatory nature and the mission of Prophethood was entrusted to him at the stage of his imprisonment and this was his first discourse as a Prophet. (2) Moreover, this was the first occasion when he revealed his identity to others. Before this, we fmd him bearing patiently everything that happened to him without revealing anything about his relationships with Prophet Abraham and others. He kept silent when the caravan made him a slave and carried him to Egypt: when AI-`Aziz bought him and when he was sent to prison. As Prophet Abraham, Isaac and Jacob (Allah's peace be upon them all) were quite well-known, he might have used their names to advantage. The members of the caravan, both the Ishmaelites and the Midianites, were closely related to his family, and the Egyptians were, at least, familiar with the name of Prophet Abraham. Nay, the way in which Prophet Joseph mentioned their names in this discourse, shows that the fame of. his father, grandfather and great grandfather had reached Egypt. But in spite of this, Prophet Joseph did not use their names on any of the critical occasions to save himself from the plight in which he was placed. This shows that probably he himself knew that these things were inevitable for his training for the Mission for which Allah had chosen him. Now it was absolutely necessary for him, for the sake of his Mission, to reveal this fact in order to show that he was not presenting any new Faith but the same Faith that was preached by Prophets Abraham, Isaac and Jacob (Allah's peace be upon them all). This was necessary because the Message demanded that it should not be presented with the claim that it was a new and novel thing but that it was the same universal and eternal Truth that has always been presented by its bearers. (3) This teaches us that one can, like Prophet Joseph, carve out a way for the propagation of the Message, if one has the intention and the required wisdom. The two men pay their homage to him and request him to interpret their dreams. In answer to this he says, "I will tell their interpretations but Iet me first inform you about the source of my knowledge that enables me to understand dreams" . Thus he takes advantage of their request and preaches his own Faith to them. We learn from this that if a person is imbued with the true and strong desire for propagating the Truth, he can very gracefully turn the direction of the conversation towards the Message he desires to convey. On the contrary, if a person has no strong desire for the propagation of the Message, he never "finds" any opportunity for it, even though hundred and one such opportunities might have come his way which could have been utilized for this purpose. But one must be on one's guard to discriminate between the right use of an opportunity by a wise man from the crude "propagation" of a foolish and un-cultured person, who tries to thrust the Message into the ears of unwilling hearers and succeeds only in creating aversion for it in their minds because of his crude way of presentation. (4) This also teaches the right procedure that should be followed in presenting the Message. Prophet Joseph does not present, at the very start, the details of the creed and regulations of the Faith but the most fundamental thing that distinguishes a Believer from a non-Believer, that is, the distinction between Tauhid and shirk. Then he presents it in such a rational manner as cannot fail to convince any tnan of common sense. And his argument must have impressed deeply on the minds of the two slaves. "Which is better: various gods or One Omnipotent Allah?" They knew it from their personal experience that it was much better to serve one master than a number of them. Therefore it was far better to serve the Lord of the universe than His servants. Moreover, he does not invite them directly to accept his Faith and discard their own faith, but he very wisely draws their attention to this fact; "This is Allah's bounty upon us and upon all mankind that He has not made us the servants of any other than Himself, yet most of the people are not grateful to Him. Instead of serving Him alone, they invent gods for themselves and worship them" . Then it is also noteworthy that his criterion of the faith of his addressees is based on wisdom and has no tinge of bitterness in it. He says, "The gods whom you call `the god of wealth' or `the god of health' or 'the god of prosperity' or `the god of rain' etc. are mere names you have given them without any reality behind them. The real Owner of everything is the Supreme Allah Whom you also acknowledge as the Creator and the Lord of the whole universe. He has sent no authority and given no sanction to anyone for Godhead and worship, but has reserved all the powers, all the rights and all the authorities for Himself, and commanded, `Serve and worship none but Me.'" (5) It may also be inferred from this discourse that Prophet Joseph must havc made full use of this "opportunity" of a decade for the propagation of the Message. Some people think that that was the only time when he extended the invitation to the Message. This is wrong for two reasons. First, it is absurd to imagine that a Prophet could havc been neglectful of his Mission for a long period. Second, it cannot be imagined that the person who availed himself of the opportunity when two men approached him for the interpretation of their dreams, could ever have passed a decade of imprisonment without propagating the Message entrusted to him by his Lord. "
12.42. And he said unto him of the twain who he knew would be released: Mention me in the presence of thy lord. But Satan caused him to forget to mention it to his lord, so he (Joseph) stayed in prison for some years. (Pickthall)
12.42. Und er sagte zu dem, von dem er meinte, daß er der Freigelassene von den beiden sein würde: "Erinnere an mich bei deinem Herrn!", und der Teufel ließ ihn das Erinnern seines Herrn vergessen, also verweilte er einige Jahre im Gefängnis. (Ahmad v. Denffer)
12.42. Und er sagte zu dem von beiden, von dem er glaubte, daß er entkommen werde: "Erwähne mich bei deinem Herrn." Aber der Satan ließ ihn vergessen, ihn bei seinem Herrn zu erwähnen, (und) so blieb er noch einige Jahre im Gefängnis. (Bubenheim)
12.42. Dem einen, dem er vorausgesagt hatte, dass er gerettet würde, sagte er: "Erwähne mich bei deinem Herrn!" Doch Satan ließ ihn vergessen, Josephs Fall vorzubringen, und so blieb Joseph einige Jahre im Gefängnis. (Azhar)
12.42. Demjenigen von beiden, von dem er dachte, dass er doch gerettet wird, sagte er dann: „Erwähne mich vor deinem Gebieter!“ Doch der Satan hat ihn die Erwähnung vor seinem Gebieter vergessen lassen. So blieb er im Gefängnis noch ein paar Jahre. (Zaidan)
12.42. Und er sagte zu demjenigen von ihnen, von dem er annahm, daß er gerettet werden würde: "Erwähne mich bei deinem Herrn (wenn du wieder in Freiheit bist)!" Und der Satan ließ ihn vergessen, seines Herrn zu gedenken. (Er verließ sich statt dessen auf menschliche Fürsprache.) Darum blieb er (noch) etliche Jahre im Gefängnis. (Paret)
12.42. Und er sagte zu dem von den beiden, von dem er glaubte, er würde entkommen: "Erwähne mich bei deinem Herrn." Doch Satan ließ ihn vergessen, es bei seinem Herrn zu erwähnen, (und) so blieb er noch einige Jahre im Gefängnis. (Rasul)
Tafsir von Maududi für die Ayaat 42 bis 42
Then to the one who he thought would be released. Joseph said, "Mention me to your lord (the king of Egypt)". But Satan made him so neglectful that he forgot to mention him to his lord, and so Joseph remained in the prison for several years. ( 35 )
Desc No: 35 Some commentators have interpreted it like this: "Satan made Prophet Joseph neglectful of his Lord, Allah, so he placed his confidence in a man rather than Allah and desired him to mention him to his lord, the king, for his release. So Allah punished him by letting him languish several years in the dungeon" In fact, such an interpretation is absolutely erroneous for as 'Allamah Ibn Kathir and some early commentators like Mujahid, Muhammad-bin-Ishaq and some others say, the pronoun "him" refers to that person who he thought would be released. Therefore it will mean: "Satan made him (the would-be free man) so neglectful that he forgot to mention him (Prophet Joseph) to his lord (the king)." They also cite a tradition in support of their interpretation to this effect. The Holy Prophet said, "If Prophet Joseph had not said that which he said, he would not have remained in imprisonment for several years." But `Allamah Ibn Kathir says, "This Hadith cannot be accepted because all the ways in which it has been reported arc weak. Moreover, two of the reporters, Sufyan-bin-Waki`i and Ibrahim-bin-Yazid, are not trustworthy". Besides being weak on technical grounds, it is also against the dictates of common sense: if a wronged person adopted some measures for his release, he cannot be considered to be neglectful of God and guilty of the lack of trust in Allah.
12.43. And the king said: Lo! I saw in a dream seven fat kine which seven lean were eating, and seven green ears of corn and other (seven) dry. O notables! Expound for me my vision, if ye can interpret dreams. (Pickthall)
12.43. Und der König sagte: "lch sah sieben wohlgenährte Kühe, es fressen sie sieben magere, und sieben grüne Ähren und andere, vertrocknete. Ihr, die Würdenträger, gebt mir Aufschluß über mein Traumgesicht, wenn ihr das Traumgesicht auslegen könnt." (Ahmad v. Denffer)
12.43. Und der König sagte: "Ich sah sieben fette Kühe, die von sieben mageren gefressen wurden, und sieben grüne Ähren und (sieben) andere dürre. O ihr führende Schar, gebt mir Auskunft über mein (Traum)gesicht, wenn ihr ein (Traum)gesicht auslegen könnt." (Bubenheim)
12.43. Einmal sagte der König: "Ich sah im Traum sieben fette Kühe, die von sieben mageren gefressen wurden und sieben grüne und sieben verdorrte ?hren. Ihr Notablen, deutet mir meinen Traum, wenn ihr Träume zu deuten wißt!" (Azhar)
12.43. Der König sagte: „Ich hatte ein Traumgesicht, in dem sieben fette Kühe von sieben mageren Kühen gefressen werden und sieben grüne Ähren und (sieben) andere Vertrocknete waren. Ihr Entscheidungsträger! Gebt mir eine Antwort auf mein Traumgesicht, wenn ihr das Traumgesicht interpretieren könnt!“ (Zaidan)
12.43. Und der König (von Ägypten) sagte: "Ich sah (im Traum) sieben fette Kühe, die von sieben mageren gefressen wurden, und sieben grüne Ähren und (sieben) andere, die verdorrt waren. Ihr Vornehmen (mala')! Gebt mir über mein Traumgesicht Auskunft, wenn (anders) ihr ein Traumgesicht auslegen könnt!" (Paret)
12.43. Und der König sagte: "Ich sehe sieben fette Kühe, und sie werden von sieben mageren gefressen; und ich sehe sieben grüne Ähren und (sieben) andere dürre. O ihr Vornehmen, erklärt mir die Bedeutung meines Traums, wenn ihr einen Traum auszulegen versteht." (Rasul)
12.44. They answered: Jumbled dreams! And we are not knowing in the interpretation of dreams. (Pickthall)
12.44. Sie sagten: "Wirre Träume, und wir sind keine Kenner der Deutung der Träume." (Ahmad v. Denffer)
12.44. Sie sagten: "(Das ist) ein Bündel von wirren Träumen. Wir wissen über die Deutung der Träume nicht Bescheid." (Bubenheim)
12.44. Sie sprachen: "Das sind sinnlose Traumvisionen. Wir können keine Träume deuten." (Azhar)
12.44. Sie sagten: „Das ist ein Durcheinander von Träumen und wir haben doch keinerlei Kenntnisse über Traumdeutung.“ (Zaidan)
12.44. Sie sagten: "Eine Wirrnis von Träumen (ist das). Und wir kennen uns in der Deutung von Träumen nicht aus." (Paret)
12.44. Sie sagten: "Ein Wirrnis von Träumen! Und nicht wir sind jene, die das Deuten der Träume beherrschen." (Rasul)
Tafsir von Maududi für die Ayaat 43 bis 44
One ( 36 ) day the king said, "I saw in a dream seven fat cows whom seven lean cows were devouring. Likewise I saw seven green ears of corn, and seven withered ones. O my courtiers, tell me the interpretation of my dream, if you understand the meanings of dreams" ( 37 ) They answered, "These are the result of confused nightmares and we do not understand their meaning. "
Desc No: 36 Leaving the account of the events of the intervening years of imprisonment, the story has been resumed from the time when Prophct Joseph began to rise in worldly rank.
Desc No: 37 According to the Bible and the Talmud, the king was greatly disturbed troubled and confused in mind because of these dreams. So he proclaimed throughout the whole land of Egypt, and called upon all the wise men, and the sooth-sayers, and magicians of the land to interpret his dreams.
12.45. And he of the two who was released, and (now) at length remembered, said: I am going to announce unto you the interpretation, therefore send me forth. (Pickthall)
12.45. Und es sagte der von den beiden freigelassen worden war, und er erinnerte sich nach einer Weile: "lch gebe euch Nachricht über seine Deutung, schickt mich aus!" (Ahmad v. Denffer)
12.45. Derjenige von beiden, der entkommen war und sich nach einiger Zeit erinnerte, sagte: "Ich werde euch seine Deutung kundtun. Darum entsendet mich." (Bubenheim)
12.45. Der Gerettete erinnerte sich nach langer Zeit und sprach: "Ich verschaffe euch die Deutung des Traumes. Schickt mich zu einem hin, den ich kenne." (Azhar)
12.45. Und derjenige von den Beiden, der gerettet war und sich nach langer Zeit erinnerte, sagte: „Ich kann euch seine Deutung mitteilen, so schickt mich nur!“ (Zaidan)
12.45. Und der von den beiden (Mitgefangenen des Joseph), der gerettet worden war, sagte - er erinnerte sich nach einer (gewissen) Frist (umma) (an Joseph) -: "Ich werde euch die Deutung davon kundgeben. Schickt mich (weg, damit ich Auskunft holen kann)!" (Paret)
12.45. Und derjenige von den beiden, der (dem Kerker) entkommen war und sich nach geraumer Zeit (wieder an Yusuf) erinnerte, sagte: "Ich will euch die Deutung davon wissen lassen, darum schickt mich (zu Yusuf)." (Rasul)
Tafsir von Maududi für die Ayaat 45 bis 45
Then one of the two prisoners who had been released emembered the dung after a long time and said, "I will tell you its interpretation: just send me (to Joseph in the prison. ( 38 ) )"
Desc No: 38 The Qur'an has told in brief the essence of the request of the chief butler, but the Bible and the Talmud have given its details. According to these (and it stands to reason that it must have been so), he told the king of the life of Prophet Joseph in prison and how he interpreted their dreams rightly and prayed the king to give hits leave to see Prophct Joseph in prison for that purpose.
12.46. (And when he came to Joseph in the prison, he exclaimed): Joseph! O thou truthful one! Expound for us the seven fat kine which seven lean were eating and the seven green ears of corn and other (seven) dry, that I may return unto the people, so that they may know. (Pickthall)
12.46. "Jusuf, der Wahrhafte, gib uns Aufschluß über sieben wohlgenährte Kühe es fressen sie sieben magere, und sieben grüne Ähren und andere, vertrocknete, damit ich zu den Leuten zurückkehre, damit sie vielleicht Bescheid wissen." (Ahmad v. Denffer)
12.46. "Yusuf, du Wahrhaftiger, gib uns Auskunft über sieben fette Kühe, die von sieben mageren gefressen werden, und über sieben grüne Ähren und (sieben) andere dürre, auf daß ich zu den Leuten zurückkehre, auf daß sie wissen mögen." (Bubenheim)
12.46. "Joseph, der du die Wahrheit sagst, deute uns einen Traum, in dem von sieben fetten Kühen, die von sieben mageren gefressen werden und von sieben grünen und sieben verdorrten ?hren die Rede ist! Mit der Deutung möchte ich zu den Leuten zurück, damit sie wissen, worum es geht." (Azhar)
12.46. „Yusuf, du Wahrhaftiger! Gib uns eine Antwort über sieben fette Kühe, die von sieben mageren Kühen gefressen werden, und über sieben grüne Ähren und (sieben) andere Vertrocknete, vielleicht kehre ich zu den Menschen zurück, vielleicht wissen sie es dann.“ (Zaidan)
12.46. (Er kam ins Gefängnis und sagte:) "Joseph, du Wahrhaftiger (siddieq)! Gib uns Auskunft über sieben fette Kühe, die von sieben mageren gefressen werden, und sieben grüne Ähren und (sieben) andere, die verdorrt sind! Vielleicht werde ich zu den Leuten (die mich geschickt haben) zurückkommen, (so) daß sie vielleicht Bescheid wissen." (Paret)
12.46. "Yusuf, o du Wahrhaftiger, erkläre uns die Bedeutung von sieben fetten Kühen, die von sieben mageren gefressen werden, und (die Bedeutung) von sieben grünen Ähren und (sieben) anderen dürren, auf daß ich zurückkehre zu den Leuten, damit sie es erfahren." (Rasul)
12.47. Qala tazraAAuuna sabAAa siniinadaaban famahasadtum fadharuuhu fiisunbulihi illa qaliilan mimma ta/kuluuna
12.47. He said: Ye shall sow seven years as usual, but that which ye reap, leave it in the ear, all save a little which ye eat. (Pickthall)
12.47. Er sagte: "Ihr sät sieben Jahre wie gewöhnlich, und was ihr abgemäht habt, laßt es in seiner Ähre, außer wenigem, von dem ihr eßt, (Ahmad v. Denffer)
12.47. Er sagte: "Ihr werdet unablässig sieben Jahre wie gewohnt säen. Was ihr erntet, das laßt in seinen Ähren, bis auf ein weniges, wovon ihr eßt. (Bubenheim)
12.47. Joseph sprach: "Ihr sollt sieben Jahre ununterbrochen Getreide anbauen. Was ihr erntet, lasst in den ?hren auf Lager, ausgenommen, was ihr an Nahrung braucht. (Azhar)
12.47. Er sagte: „Ihr werdet den Acker wie gewohnt bestellen. Was ihr dann erntet, so belasst es in seinen Ähren, außer ein wenig von dem, was ihr speist. (Zaidan)
12.47. Joseph sagte: "Ihr sollt sieben Jahre ununterbrochen (da'aban) säen. Was ihr dann erntet, das laßt in den Ähren (ohne es zu dreschen), außer einer geringen Menge, die ihr (während dieser Zeit) verzehrt! (Paret)
12.47. Er sagte: "Ihr werdet ununterbrochen sieben Jahre lang säen und hart arbeiten; und was ihr erntet, belaßt auf den Ähren, bis auf das wenige, was ihr esset. (Rasul)
12.48. Thumma ya/tii min baAAdi dhalikasabAAun schidadun ya/kulna ma qaddamtum lahunna illaqaliilan mimma tuhsinuuna
12.48. Then after that will come seven hard years which will devour all that ye have prepared for them, save a little of that which ye have stored. (Pickthall)
12.48. Dann kommen danach sieben harte Jahre, die verzehren, was ihr für sie vorausgeschickt habt, außer wenigem, das ihr bewahrt habt, (Ahmad v. Denffer)
12.48. Hierauf werden nach alledem sieben harte (Jahre) kommen, die das aufzehren werden, was ihr für sie vorbereitet habt, bis auf ein weniges von dem, was ihr aufbewahrt. (Bubenheim)
12.48. Dann kommen sieben harte Jahre, in denen ihr von den vorsorglich gelagerten Vorräten esst, ausgenommen eine kleine Menge, die ihr später als Saat braucht. (Azhar)
12.48. Dann kommen danach sieben dürre Jahre, welche (euch) das, was ihr für sie vorbereitet habt, verbrauchen lassen, außer ein wenig von dem, was ihr aufbewahrt habt. (Zaidan)
12.48. Hierauf, wenn diese Zeit um ist, werden sieben schwere (Jahre) kommen, die aufzehren werden, was ihr für sie zurückgelegt habt (qaddamtum), außer einer geringen Menge, die ihr aufbewahrt (tuhsinuuna). (Paret)
12.48. Danach werden dann sieben schwere Jahre kommen, die alles aufzehren, was ihr an Vorrat für sie aufgespeichert habt, bis auf das wenige, was ihr bewahren möget. (Rasul)
12.49. Then, after that, will come a year when the people will have plenteous crops and when they will press (wine and oil). (Pickthall)
12.49. Dann kommt danach ein Jahr, in idem die Menschen reichlich beregnet werden, und in dem sie keltern." (Ahmad v. Denffer)
12.49. Hierauf wird nach alledem ein Jahr kommen, in dem die Menschen Regen haben und in dem sie (Früchte) auspressen werden." (Bubenheim)
12.49. Darauf folgt ein segensreiches Jahr, in dem die Menschen mit Regen gesegnet werden und keltern und pressen können." (Azhar)
12.49. Dann kommt danach ein Jahr, in dem den Menschen (mit Regen) geholfen wird und in dem sie keltern. (Zaidan)
12.49. Hierauf, wenn diese Zeit um ist, wird ein Jahr kommen, in dem die Menschen (wieder) Regen haben, und in dem sie (wieder) keltern werden." (Paret)
12.49. Danach wird ein Jahr kommen, in welchem die Menschen Erleichterung finden und in welchem sie (Früchte) pressen." (Rasul)
Tafsir von Maududi für die Ayaat 46 bis 49
Going to Joseph, he said, "Joseph, O man of righteousness! ( 39 ) tell me the meaning of the dream of seven fat cows whom seven lean cows are devouring, and of seven green ears of corn and seven withered ones. Maybe I go back to those people and they might understand it. " ( 40 ) Joseph answered, "You will cultivate land for seven consecutive years as usual. During this period thrash out of the harvest you reap only that much grain that might suffice for your food and leave the rest in the ears. Then, after this, there shall come upon you seven hard years. Then you will eat up all that corn you might have kept for that period except that you will have reserved in the store. After that will come another year in which there will be abundant rainfall in answer to the prayer of the people and they will press (juice and oil.)" ( 41 )
Desc No: 39 The Arabic word pofeIoO (Siddiq) is used for the one who is an embodiment of truth and righteousness. Thus it shows that the butler had been so deeply impressed with the pure character of Prophet Joseph that even years had failed to blot it from his heart. (For its fuller meaning please refer to E.N. 99 of An-Nusa).
Desc No: 40 That is, "They might understand your true worth and realize their own error in keeping you in prison without any just cause. And in a way I may get the opportunity of fulfilling the promise I made with you during my imprisonment. "
Desc No: 41 The literal meaning of is: "they will press." Here it has been used to denote that state of verdure which was going to prevail after the famine years because of rainfall and flood in the Nile. For, when the land will be watered, there will be abundance of seed to press oil, and abundance of fruit to press juice and abundance of fodder for cattle to press milk out of them. It should be noted that Prophet Joseph not only interpreted the king's dream but also told them how to preserve and reserve grain during the first seven years of prosperity for the subsequent seven years of famine. Moreover he foretold the good news of prosperity after the seven years of famine, though there was no hint of this in the dream of the king.
12.50. Waqala almaliku i/tuunii bihi falammadschaahu alrrasuulu qala irdschiAA ilarabbika fais-alhu ma balu alnniswatiallatii qattaAAna aydiyahunna inna rabbiibikaydihinna AAaliimun
12.50. And the King said: Bring him unto me. And when the messenger came unto him, he (Joseph) said: Return unto thy lord and ask him what was the case of the women who cut their. hands. Lo! my lord knoweth thee guile. (Pickthall)
12.50. Und der König sagte: "Bringt mir ihn!", und als der Gesandte zu ihm kam sagte er: "Kehre zurück zu deinem Herrn und frage ihn, was der Zustand der" Frauenschaft ist, die sich in ihre Hände geschnitten haben, mein Herr kennt ja ihre List." (Ahmad v. Denffer)
12.50. Der König sagte: "Bringt ihn zu mir." Als der Bote zu ihm kam, sagte er: "Kehr zu deinem Herrn zurück und frag ihn, wie es mit den Frauen steht, die sich ihre Hände zerschnitten. Mein Herr weiß doch über ihre List Bescheid." (Bubenheim)
12.50. Der König sprach: "Bringt ihn mir her!" Als der Bote Joseph aufsuchte, sagte dieser ihm: "Geh zu deinem Herrn zurück und frage ihn nach den Frauen, die sich in die Hände geschnitten haben. Gott, mein Herr, weiss genau um ihre List." (Azhar)
12.50. Der König sagte: „Bringt ihn mir!“ Als der Entsandte dann zu ihm kam, sagte er: „Kehre zurück zu deinem Gebieter und frage ihn, was mit den Frauen war, die sich die Hände geschnitten hatten? Gewiß, mein HERR ist über ihre List allwissend.“ (Zaidan)
12.50. Der König sagte (nachdem ihm diese Auskunft überbracht worden war): "Bringt ihn zu mir her!" Und als der Bote (des Königs) zu ihm kam (um ihn zu holen), sagte Joseph: "Kehr zu deinem Herrn zurück und frag ihn, wie es mit den Frauen steht, die sich (seinerzeit) in die Hand geschnitten haben! Mein Herr weiß über ihre List Bescheid." (Paret)
12.50. Und der König sagte: "Bringt ihn zu mir!" Doch als der Bote zu ihm kam, sagte er: "Kehre zurück zu deinem Herrn und frage ihn, wie es den Frauen ergeht, die sich in die Hände schnitten; denn mein Herr kennt ihre List recht wohl." (Rasul)
Tafsir von Maududi für die Ayaat 50 bis 50
The king said, "Bring him to me." But when the royal envoy came to him, Joseph said, ( 42 ) "Go back to your lord and ask him to enquire about the matter of the women who cut their hands. Indeed my Lord has full knowledge of their cunning. " ( 43 )
Desc No: 42 There is no mention in the Bible and the Talmud of this most important part of the story that Prophet Joseph declined to quit the prison till his character was cleared. On the other hand, according to the Bible, "Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon; and he shaved himself, and changed his raiment, and came in unto Pharaoh" . And the Talmud depicts even a more degrading picture of the event. It says, "The king ordered that Joseph should be brought before him. But he commanded his officers to be careful not to frighten the lad, lest through fear he should be unable to interpret correctly. And the servant of the king brought Joseph forth from his dungeon, and shaved him and clothed him in new garments, and carried him before the king. The king was seated upon his throne, and the glare and glitter of the jewels which ornamented the throne dazzled and astonished the eyes of Joseph. Now the throne of the king was reached by seven steps, and it was the custom of Egypt for a prince or noble who held audience with the king, to ascend to the sixth step; but when an inferior or a private citizen of the land was called into his presence, the king descended to the third step and from there spoke with him." (The Talmud, H. Polano, pp. 87-88). A comparison of the degrading picture in the Talmud with this self -respecting grand, and noble picture depicted in the Qur'an will convince every unbiased critic that the one in the Qur'an is worthy of a Prophet of God. Moreover the picture in the Talmud is open to a grave objection: Had Prophet Joseph behaved like a frightened and cringing lad who was so dazzled by the glitter and glare of the jewels of the throne that he bowed to the ground, how was it that the king and the courtiers were so impressed by him that they declared, "...... the Hebrew has proved himself wise and skilful and through his wisdom shall our country be saved the pangs of want"? So much so that the king appointed him, without demur, as "governor" over the land, "second only to himself". All this shows that by that time he had proved his moral and mental superiority and had enhanced it by his refusal to quit the prison without proving his innocence. Otherwise, they would have never raised him to the highest rank in such a civilized and advanced country as Egypt.
Desc No: 43 He demanded an enquiry into the matter not because he himself had any doubt of his innocence, but because he was perfectly confident of this: "My Lord has full knowledge of my innocence and of their cunning. But your lord should also make a thorough inquiry as to why I had been sent to prison, for I do not want to go before the public with any blemish or blot on my reputation. Therefore a public enquiry should be held to prove that I was an innocent victim of the injustice of the chiefs and nobles of the country, who had cast me into prison in order to cover up the guilt of their own ladies." The words in which the demand was made clearly show that the king was already fully acquainted with the details of the incident that had happened at the banquet of the wife of Al-'Aziz. That is why a mere reference to it was enough. Another note-worthy thing in this demand was that Prophet Joseph did not in any way hint at the part the wife of Al-`Aziz had played in the event. This is another proof of his noble character that he did not like to involve and entangle the wife of his benefactor in the matter, even though she had done him her worst. "
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