Yusuf
سورة يوسفThis is the Arabic text of the Tafsīr al-Jalālayn of Jalāl al-Dīn al-Maḥallī and Jalāl al-Dīn as-Suyūṭī as the OpenITI corpus has it, from the copy of altafsir.com that the COBHUNI project of Hamburg University took: only the commentary on the verses, with no introductions, no edition and no pagination. Nobody has compared it with a printed book or a manuscript, and no scholar has reviewed it. Each passage stands beside the verses it comments on, which are the Qur’ān text of Tanzil, shown as it is there. Beneath each passage stands its English translation by Feras Hamza, as the copy of Tarteel’s Quranic Universal Library has it; nobody has compared that copy with the printed book either.
Text fromOpenITICC BY-NC-SA 4.0altafsir.comtaken 2026-10-21English translation: Feras Hamza, Tafsir al-Jalalayn (Fons Vitae, 2008), as published at altafsir.com by the Royal Aal al-Bayt Institute for Islamic Thought, from the copy of Tarteel’s Quranic Universal Library. altafsir.comQUL
الٓر ۚ تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ ٱلْمُبِينِ 1
{ الر } الله أعلم بمراده بذلك { تلك } هذه الآيات { ءاياتالكتب } القرآن، والإضافة بمعنى( من) { المبين } المظهر للحق من الباطل.
Alif lām rā’: God knows best what He means by these [letters]. Those, verses, are the verses of the Book, the Qur’ān (the genitive annexation carries the meaning of [partitive] min, ‘from’) that makes plain, the one that manifests truth [distinguishing it] from what is falsehood.
إِنَّآ أَنزَلْنَـٰهُ قُرْءَٰنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ 2
{ إنا أنزلناه قرءانا عربيا } بلغة العرب { لعلكم } يا أهل مكة { تعقلون } تفقهون معانيه.
We have revealed it as an Arabic Qur’ān, in the language of the Arabs, so that you, O people of Mecca, might understand, comprehend its meaning.
نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ ٱلْقَصَصِ بِمَآ أَوْحَيْنَآ إِلَيْكَ هَـٰذَا ٱلْقُرْءَانَ وَإِن كُنتَ مِن قَبْلِهِۦ لَمِنَ ٱلْغَـٰفِلِينَ 3
{ نحن نقص عليك أحسن القصص بمآ أوحينآ } بإيحائنا { إليك هذا القرءان وإن } مخففة أي وإنه { كنت من قبله لمن الغفلين }.
We will relate to you the best of narratives in what We have revealed, in Our revealing, to you this Qur’ān, though (wa-in: in is softened, in other words [understand it as] wa-innahu) prior to it you were of the heedless.
إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَـٰٓأَبَتِ إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَٱلشَّمْسَ وَٱلْقَمَرَ رَأَيْتُهُمْ لِى سَـٰجِدِينَ 4
اذكر { إذ قال يوسف لأبيه } يعقوب { يا أبت } بالكسر دلالة على ياء الإضافة المحذوفة والفتح دلالة على ألف محذوفة قلبت عن الياء { إنى رأيت } في المنام { أحد عشر كوكبا والشمس والقمر رأيتهم } تأكيد { لى ساجدين } جمع بالياء والنون للوصف بالسجود الذي هو من صفات العقلاء.
Mention, when Joseph said to his father, Jacob: ‘O my father (read yā abati to indicate the omitted yā’ of genitive annexation [sc. of yā abī]; or read yā abata to indicate that an alif, originally a yā’, has been omitted) I saw, in my sleep, eleven planets and the sun and the moon, I saw them ([repeated] for emphasis) prostrating themselves before me’ (sājidīn: this plural form is used to describe [the act of] ‘prostration’, which is an attribute associated with rational beings).
قَالَ يَـٰبُنَىَّ لَا تَقْصُصْ رُءْيَاكَ عَلَىٰٓ إِخْوَتِكَ فَيَكِيدُوا۟ لَكَ كَيْدًا ۖ إِنَّ ٱلشَّيْطَـٰنَ لِلْإِنسَـٰنِ عَدُوٌّ مُّبِينٌ 5
{ قال يا بنى لا تقصص رءياك على إخوتك فيكيدوا لك كيدا } يحتالون في هلاكك حسدا لعلمهم بتأويلها من أنهم الكواكب والشمس أمك والقمر أبوك { إن الشيطن للإنسن عدو مبين } ظاهر العداوة.
He said, ‘O my son, do not relate your vision to your brothers, lest they plot against you some plot, [lest] they scheme to kill you, out of envy, knowing that the interpretation [of the dream] is that they represent the [eleven] planets, your mother, the sun and your father, the moon. Truly Satan is to man a manifest foe, [one] of evident enmity.
وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأْوِيلِ ٱلْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُۥ عَلَيْكَ وَعَلَىٰٓ ءَالِ يَعْقُوبَ كَمَآ أَتَمَّهَا عَلَىٰٓ أَبَوَيْكَ مِن قَبْلُ إِبْرَٰهِيمَ وَإِسْحَـٰقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ 6
{ وكذلك } كما رأيت { يجتبيك } يختارك { ربك ويعلمك من تأويل الأحاديث } تعبير الرؤيا { ويتم نعمته عليك } بالنبوة { وعلى ءال يعقوب } أولاده { كمآ أتمها } بالنبوة { على أبويك من قبل إبرهيم وإسحق إن ربك عليم } بخلقه { حكيم } في صنعه بهم.
Thus, in the way that you have seen, will your Lord prefer you, choose you, and teach you the interpretation of events, the interpretation of visions, and perfect His grace upon you, with prophethood, and upon the House of Jacob — [upon] his sons — as He perfected it, with prophethood, formerly on your fathers Abraham and Isaac. Truly your Lord is Knower, of His creatures, Wise’, in what He does with them.
لَّقَدْ كَانَ فِى يُوسُفَ وَإِخْوَتِهِۦٓ ءَايَـٰتٌ لِّلسَّآئِلِينَ 7
{ لقد كان فى } خبر { يوسف وإخوته } وهم أحد عشر { ءايت } عبر { للسآئلين } عن خبرهم.
Verily in, the tale of, Joseph and his brethren — who were eleven — are signs, lessons, for those who inquire, about their tale.
إِذْ قَالُوا۟ لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰٓ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِى ضَلَـٰلٍ مُّبِينٍ 8
اذكر { إذ قالوا } أي بعض إخوة يوسف لبعضهم { ليوسف } مبتدأ { وأخوه } شقيقه (بنيامين) { أحب } خبر { إلى أبينا منا ونحن عصبة } جماعة { إن أبانا لفى ضلل } خطإ { مبين } بين بإيثارهما علينا.
Mention, when they, that is, [when] some of Joseph’s brothers, said, to some of the others: ‘Surely Joseph (la-Yūsufu is the subject) and his brother, his full brother Benjamin, are dearer (ahabbu is the predicate) to our father than we are, though we be a [hardy] band, a group. Lo! our father is in plain aberration, in manifest error, for preferring those two to us.
ٱقْتُلُوا۟ يُوسُفَ أَوِ ٱطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا۟ مِنۢ بَعْدِهِۦ قَوْمًا صَـٰلِحِينَ 9
{ اقتلوا يوسف أو اطرحوه أرضا } أي بأرض بعيدة { يخل لكم وجه أبيكم } بأن يقبل عليكم ولا يلتفت لغيركم { وتكونوا من بعده } أي بعد قتل يوسف أو طرحه { قوما صلحين } بأن تتوبوا.
Kill Joseph or cast him away into some land, that is, into some distant land, so that your father might be solely concerned with you, so that he might turn [his attention] to you and not be distracted by anyone else, and that thereafter, that is, after killing Joseph or casting him away, you might be a righteous folk’, by repenting.
قَالَ قَآئِلٌ مِّنْهُمْ لَا تَقْتُلُوا۟ يُوسُفَ وَأَلْقُوهُ فِى غَيَـٰبَتِ ٱلْجُبِّ يَلْتَقِطْهُ بَعْضُ ٱلسَّيَّارَةِ إِن كُنتُمْ فَـٰعِلِينَ 10
{ قال قائل منهم } هو( يهوذا) { لا تقتلوا يوسف وألقوه } اطرحوه { فى غيبتالجب } مظلم البئر، وفي قراءة (غيابات)بالجمع { يلتقطه بعض السيارة } المسافرين { إن كنتم فعلين } ما أردتم من التفريق فاكتفوا بذلك.
One of them, namely, Judah, said, ‘Do not kill Joseph, but cast him, throw him, into the bottom of a well (ghayābat al-jubb is the darkest recess of a well; a variant reading has the plural [ghayābāt]), so that some caravan might pick him up, if you are to do anything’, of what you desire, in the way of separating [Joseph from us]: so content yourselves with this [solution].
قَالُوا۟ يَـٰٓأَبَانَا مَا لَكَ لَا تَأْمَ۫نَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُۥ لَنَـٰصِحُونَ 11
{ قالوا يأبانا ملك لا تأمنا على يوسف وإنا له لنصحون } لقائمون بمصالحه.
They said, ‘O father, what is wrong with you that you do not trust us with Joseph? We are indeed his well-wishers, we are indeed only looking out for his best interests.
أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُۥ لَحَـٰفِظُونَ 12
{ أرسله معنا غدا } إلى الصحراء { نرتع ونلعب } بالنون والياء فيهماننشط ونتسع { وإنا له لحفظون }.
Send him forth with us tomorrow, to the desert, to frolic and play (read [first person plural] narta‘ wa-nal‘ab, ‘that we might frolic and play’, or [third person plural] yarta‘ wa-yal‘ab, ‘that he might frolic and play’), in other words, so that we might be spirited and roam freely. Surely we shall take good care of him’.