Let us kill Joseph or cast him in some distant land so that we may get our father's exclusive affection; then play innocent."
“Kill Yusuf or throw him somewhere in the land, so that your father’s attention may be directed only towards you, and then after it you may again become righteous!”
Kill you Joseph, or cast him forth into some land, that your father's face may be free for you, and thereafter you may be a righteous people.'
[Said one of them:] "Slay Joseph, or else drive him away to some [faraway] land, so that your father's regard may be for you alone: and after this is done, you will be [free to repent and to live once again as] righteous people!"
Slay Yusuf or cast him forth to some land; your father's countenance will be free for you, and ye shall be thereafter a people favoured.
"Kill Yusuf (Joseph) or cast him out to some (other) land, so that the favour of your father may be given to you alone, and after that you will be righteous folk (by intending repentance before committing the sin)."
“Kill Joseph, or throw him somewhere in the land, and your father‘s attention will be yours. Afterwards, you will be decent people.”
So either kill Joseph or cast him into some distant land so that your father's attention may become exclusively yours. And after so doing become righteous."
"Kill Yusuf or cast him out to some (other) land, so that the favor of your father may be given to you alone, and after that you will be righteous folk."
(One said): Kill Joseph or cast him to some (other) land, so that your father's favour may be all for you, and (that) ye may afterward be righteous folk.
‘Kill Joseph or cast him away into some [distant] land, so that your father’s attention may be exclusively towards you, and thereafter you may become a righteous lot.’
(Let us) kill Joseph, or cast him away in some (far off) land, so that your father's face will be left for you, and afterwards you will be a righteous nation'
Kill Joseph or cast him out to [another] land; the countenance of your father will [then] be only for you, and you will be after that a righteous people."
Some of them suggested, "Let us kill Joseph or leave him somewhere far away from the presence of our father. Only then shall we receive equal treatment and thereafter can become righteous people".
Slay Yusuf or cast him (forth) into some land, so that your father's regard may be exclusively for you, and after that you may be a righteous people.
Oqtuloo yoosufa awi i<u>t</u>ra<u>h</u>oohu ar<u>d</u>an yakhlu lakum wajhu abeekum watakoonoo min baAAdihi qawman <u>sa</u>li<u>h</u>een<b>a</b>
Therefore, let us put Joseph to death or cast him away to some [far-off] land, so that our father's attention should turn only to us, and you can thereafter become a righteous people."
"Slay ye Joseph or cast him out to some (unknown) land, that so the favour of your father may be given to you alone: (there will be time enough) for you to be righteous after that!"
ٱقْتُلُوا۟ يُوسُفَ أَوِ ٱطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا۟ مِنۢ بَعْدِهِۦ قَوْمًا صَٰلِحِينَ
It was further said: Kill Joseph or expel him to a far-off land and your father’s attention will be all yours and he will love you completely. After killing him and expelling him, you can be righteous when you repent from your sin.
It was further said: Kill Joseph or expel him to a far-off land and your father’s attention will be all yours and he will love you completely. After killing him and expelling him, you can be righteous when you repent from your sin.
<p>The third verse (9) describes how the brothers exchanged opinions among themselves. Some suggested that Yusuf be killed. Others opted for throwing him into a desolate pit so that the thorn in their side could be removed and they could thus become the sole recipients of their father's attention. As for the sin they would be earning for themselves by killing or throwing him in a pit that was something which could be taken care of later when they could repent for what they did and thus become righteous. This is the meaning of the sentence: وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِين (and after that you may become a righteous people) according to some reports. And the verse could also be taken to mean that things will come out right for them after the killing of Yusuf because that focus of the father's attention on Yusuf (علیہ السلام) will not be there anymore, or that they would, once they have apologized to their father after the killing of Yusuf, become normal as they were.</p><p>This proves that these brothers of Sayyidna Yusuf (علیہ السلام) were not prophets because, in this case, they had committed many major sins, such as, the intention to kill someone innocent, disobedience to their father and causing pain to him, contravention of pledge, conspiracy, and things like that. Such sins, according to the Muslim consensus, cannot be committed by the noble prophets, may peace be upon them all, even before they are ordained to be one.</p>
The third verse (9) describes how the brothers exchanged opinions among themselves. Some suggested that Yusuf be killed. Others opted for throwing him into a desolate pit so that the thorn in their side could be removed and they could thus become the sole recipients of their father's attention. As for the sin they would be earning for themselves by killing or throwing him in a pit that was something which could be taken care of later when they could repent for what they did and thus become righteous. This is the meaning of the sentence: وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِين (and after that you may become a righteous people) according to some reports. And the verse could also be taken to mean that things will come out right for them after the killing of Yusuf because that focus of the father's attention on Yusuf (علیہ السلام) will not be there anymore, or that they would, once they have apologized to their father after the killing of Yusuf, become normal as they were.This proves that these brothers of Sayyidna Yusuf (علیہ السلام) were not prophets because, in this case, they had committed many major sins, such as, the intention to kill someone innocent, disobedience to their father and causing pain to him, contravention of pledge, conspiracy, and things like that. Such sins, according to the Muslim consensus, cannot be committed by the noble prophets, may peace be upon them all, even before they are ordained to be one.