وَ شَرَوۡہُ بِثَمَنٍۭ بَخۡسٍ دَرَاہِمَ مَعۡدُوۡدَۃٍ ۚ وَ کَانُوۡا فِیۡہِ مِنَ الزَّاہِدِیۡنَ ﴿٪۲۱﴾
وَشَرَوۡهُ بِثَمَنِۭ بَخۡسٖ دَرَٰهِمَ مَعۡدُودَةٖ وَكَانُواْ فِيهِ مِنَ ٱلزَّـٰهِدِينَ
English
And they sold him for a paltry price, a few dirhems, and they were not desirous of it.
English Short Commentary
And they sold him for a paltry price, a few dirhems, and they were not at all keen on it.[1368A]
1368A. The particle hi in the expression fihi may mean either 'him' or 'it,' standing either for Joseph or price. See also "The Larger Edition of the Commentary." (close)
English Five Volume Commentary
And they sold him for a paltry price, a few dirhams, and they were not desirous of it.[1524]
1524. Commentary:
It appears that when a member of the caravan took Joseph out of the well, his brethren became apprised of it and, declaring Joseph to be their slave, sold him to that very caravan for a paltry price. Thus the pronoun "they" in the clause, they sold him for a paltry price, stands for Joseph’s brethren and not for the caravan. The pronoun in the expression (of it) may mean either "him" or "it," standing either for Joseph or the price.
The Bible tells us that Joseph’s brothers sold him for twenty pieces of silver (Gen. 37:28). Their object in selling Joseph was obviously not to get money; they only did so fearing that if they did not declare Joseph to be their slave, the caravan might take him to be a free man and might send him home. So they represented him as their slave, and sold him for a small sum.
The context of the Quran also shows that those who are spoken of in this verse as selling Joseph were his brothers, and not the people of the caravan. For, in the preceding verse it has been said that when the caravan found Joseph, "they concealed him as a piece of good merchandise," whereas, in the verse under comment, we read that those who sold Joseph displayed no interest in him and "were not desirous" either of Joseph or of the price. This shows that those who are here spoken of as selling Joseph were not the members of the caravan, but, as the Bible tells us, Joseph’s own brethren.
The verse refers to another difference between the Bible and the Quran. According to the Bible, it was not a member of the caravan who drew Joseph from the well but Joseph’s own brothers (Gen. 37:28). The unreliability of the Biblical version is apparent from the fact that the passage dealing with this incident is full of contradictions. The Talmud also contradicts the Biblical account, and its description of this incident agrees with that of the Quran (Jew. Enc. under Joseph). (close)
اُردو
اور انہوں نے اسے معمولی قیمت چند دراہم کے عوض فروخت کر دیا اور وہ اس کے بارہ میں بالکل بے رغبت تھے۔
اُردو تفسیر صغیر
اور (اس کے بعد جب برادران یوسف کو یوسف کے پکڑے جانے کا علم ہوا تو) انہوں نے اسے (اپنا غلام بتاکر) کچھ تھوڑی (سی) قیمت یعنی چند گنتی کے درہموں کے بدلے (اسی قافلہ والوں کے پاس اسے) بیچ دیا اور وہ اس (حقیر قیمت) سے بالکل بے رغبت تھے۔
Français
Et ils le vendirent à vil prix, pour quelques dirhams. Ils n’étaient pas désireux de tirer un profit de lui.
Español
Y lo vendieron a un precio ínfimo, unos pocos dirhams, pues no estaban interesados en sacar gran provecho de él.
Deutsch
Sie verkauften ihn für einen winzigen Preis, für ein paar Dirhem, und sie waren nicht darauf aus, Gewinn daraus zu ziehen.
وَ قَالَ الَّذِی اشۡتَرٰٮہُ مِنۡ مِّصۡرَ لِامۡرَاَتِہٖۤ اَکۡرِمِیۡ مَثۡوٰٮہُ عَسٰۤی اَنۡ یَّنۡفَعَنَاۤ اَوۡ نَتَّخِذَہٗ وَلَدًا ؕ وَ کَذٰلِکَ مَکَّنَّا لِیُوۡسُفَ فِی الۡاَرۡضِ ۫ وَ لِنُعَلِّمَہٗ مِنۡ تَاۡوِیۡلِ الۡاَحَادِیۡثِ ؕ وَ اللّٰہُ غَالِبٌ عَلٰۤی اَمۡرِہٖ وَ لٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ ﴿۲۲﴾
وَقَالَ ٱلَّذِي ٱشۡتَرَىٰهُ مِن مِّصۡرَ لِٱمۡرَأَتِهِۦٓ أَكۡرِمِي مَثۡوَىٰهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوۡ نَتَّخِذَهُۥ وَلَدٗاۚ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي ٱلۡأَرۡضِ وَلِنُعَلِّمَهُۥ مِن تَأۡوِيلِ ٱلۡأَحَادِيثِۚ وَٱللَّهُ غَالِبٌ عَلَىٰٓ أَمۡرِهِۦ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ
English
And the man from Egypt who bought him said to his wife, ‘Make his stay honourable. Maybe he will be of benefit to us; or we shall adopt him as a son.’ And thus did We establish Joseph in the land, and We did so that We might also teach him the interpretation of things. And Allah has full power over His decree, but most men know it not.
English Short Commentary
And the man from Egypt[1369] who bought him said to his wife, ‘Make his stay among us honourable. Maybe we will benefit from him or we may adopt him as a son.’ [a]And thus did We establish Joseph in the land, and We did so that We might also teach him the interpretation of things. And Allah has full power over His decree, but most men know it not.
1369. The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Gen. 39:1). He was captain of the royal guard, an officer of high rank in ancient times. (close)
English Five Volume Commentary
And the man from Egypt who bought him said to his wife, ‘Make his stay among us honourable. Maybe he will be of benefit to us; or we shall adopt him as a son.’ [a]And thus did We establish Joseph in the land, and We did so that We might also teach him the interpretation of things. And Allah has full power over His decree, but most men know it not.[1525]
1525. Important Words:
مثوی (stay) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed or dwelt in the place; or he remained, stayed or dwelt long therein; or he alighted in the place. اثواہ means, he made him to stay, or dwell, or he made him to stay or remain long. ثوی means, a guest. مثوی means, a place where one remains, stays or dwells; it also means staying or staying long in a place (Lane & Mufradat).
Commentary:
The Egyptian who bought Joseph is known as Potiphar in Jewish literature (Enc. Bib. & Jew. Enc. under Potiphar; also Gen. 39:1). He was captain of the royal guard, an officer of high rank in ancient times. He seems to have been struck by the noble appearance of Joseph, and asked his wife to treat him with such honour and affection as are not ordinarily shown to a slave or servant. He expressed the hope that they might one day benefit by his ability or, if he proved to be worthy, might adopt him as their son. It appears that Potiphar had no issue. (close)
اُردو
اور جس نے اُسے مصرسے خریدا اپنی بیوی سے کہا اسے عزت کے ساتھ ٹھہراؤ۔ ہو سکتا ہے کہ یہ ہمیں فائدہ پہنچائے یا ہم اسے اپنا بیٹا بنا لیں۔ اور اس طریقہ سے ہم نے یوسف کے لئے زمین میں جگہ بنادی اور (یہ خاص انتظام اس لئے کیا) تاکہ ہم اسے معاملات کی تہہ تک پہنچنے کا علم سکھا دیں اور اللہ اپنے فیصلہ پر غالب رہتا ہے لیکن اکثر لوگ نہیں جانتے۔
اُردو تفسیر صغیر
اور مصر (کے باشندوں) میں سے جس شخص نے اسے خریدا اس نے اپنی بیوی سے کہا کہ اس کی رہائش کی جگہ باعزت بنا۔ امید ہے کہ یہ (لڑکا) ہمارے لئے نفع رساں (ثابت) ہوگا۔ یا ہم اسے (اپنا) بیٹا (ہی) بنا لیں گے۔ اور اس طرح سے ہم نے یوسف کو اس ملک میں (قدرو) منزلت بخشی اور (ہم نے اسے یہ عزت کا مقام) اس لئے (بھی دیا) تا کہ ہم تعبیر رٶیا کی حقیقت کا علم اسے دیں اور اللہ اپنی بات (کو پورا کرنے) پر (کامل) اقتدار رکھتا ہے لیکن اکثر لوگ (اس حقیقت کو) جانتے نہیں۔
Français
Et l’Egyptien qui l’acheta dit à sa femme : « Rends son séjour parmi nous honorable. Il se pourrait qu’il nous soit de quelque utilité ; ou, nous pourrions l’adopter comme notre fils. » Et c’est ainsi que Nous avons établi Joseph dans le pays, et Nous avons fait cela afin aussi de pouvoir lui enseigner l’interprétation des choses narrées. Et Allāh a plein pouvoir sur Son décret, mais la plupart des hommes ne le savent pas.
Español
Y el hombre de Egipto que lo compró dijo a su mujer: “Haz su estancia agradable. Tal vez nos sea de beneficio o lo adoptemos como hijo”. Y así establecimos a José en el país y lo hicimos para poder enseñarle también la interpretación de los hechos narrados. Pues Al-lah tiene poder absoluto sobre Sus designios, pero la mayoría de los hombres no lo saben.
Deutsch
Der Mann aus Ägypten, der ihn gekauft hatte, sprach zu seiner Frau: "Mache seinen Aufenthalt ehrenvoll. Vielleicht kann er uns einmal nützlich werden, oder wir nehmen ihn als Sohn an." Also setzten Wir Joseph im Land fest, damit Wir ihn (auch) die Deutung der Träume lehren möchten. Und Allah hat Macht über Seinen Ratschluss, allein die meisten Menschen wissen es nicht.
وَ لَمَّا بَلَغَ اَشُدَّہٗۤ اٰتَیۡنٰہُ حُکۡمًا وَّ عِلۡمًا ؕ وَ کَذٰلِکَ نَجۡزِی الۡمُحۡسِنِیۡنَ ﴿۲۳﴾
وَلَمَّا بَلَغَ أَشُدَّهُۥٓ ءَاتَيۡنَٰهُ حُكۡمٗا وَعِلۡمٗاۚ وَكَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ
English
And when he attained his age of full strength, We granted him judgment and knowledge. And thus do We reward the doers of good.
English Short Commentary
[b]And when he attained his age of full strength, We granted him judgment and knowledge. And thus do We reward those who do good.
English Five Volume Commentary
[b]And when he attained his age of full strength, We granted him judgement and knowledge. And thus do We reward the doers of good.[1526]
1526. Commentary:
The verse does not mean that Joseph attained to prophethood as soon as he became of age. The Quran generally omits intervening details and mentions only the end. (close)
اُردو
اور جب وہ اپنی مضبوطی کی عمر کو پہنچا تو اسے ہم نے حکمت اور علم عطا کئے اور اسی طرح ہم احسان کرنے والوں کو جزا دیا کرتے ہیں۔
اُردو تفسیر صغیر
اور جب وہ اپنی قوت (اور مضبوطی کی عمر) کو پہنچا تو ہم نے اسے فیصلہ (کرنے کی فراست) اور (خاص) علم بخشا۔ اور (حقیقی) نیکو کاروں کو ہم اسی طرح جزا دیا کرتے ہیں۔
Français
Et lorsqu’il eut atteint l’âge de maturité, Nous lui accordâmes le jugement et la connaissance. Et ainsi récompensons-Nous ceux qui font le bien.
Español
Y cuando alcanzó la edad de la madurez, le concedimos discernimiento y conocimiento. Así recompensamos a quienes hacen el bien.
Deutsch
Als er seine Vollkraft erlangte, verliehen Wir ihm Weisheit und Wissen. Also belohnen Wir die Gutes Tugenden.
وَ رَاوَدَتۡہُ الَّتِیۡ ہُوَ فِیۡ بَیۡتِہَا عَنۡ نَّفۡسِہٖ وَ غَلَّقَتِ الۡاَبۡوَابَ وَ قَالَتۡ ہَیۡتَ لَکَ ؕ قَالَ مَعَاذَ اللّٰہِ اِنَّہٗ رَبِّیۡۤ اَحۡسَنَ مَثۡوَایَ ؕ اِنَّہٗ لَا یُفۡلِحُ الظّٰلِمُوۡنَ ﴿۲۴﴾
وَرَٰوَدَتۡهُ ٱلَّتِي هُوَ فِي بَيۡتِهَا عَن نَّفۡسِهِۦ وَغَلَّقَتِ ٱلۡأَبۡوَٰبَ وَقَالَتۡ هَيۡتَ لَكَۚ قَالَ مَعَاذَ ٱللَّهِۖ إِنَّهُۥ رَبِّيٓ أَحۡسَنَ مَثۡوَايَۖ إِنَّهُۥ لَا يُفۡلِحُ ٱلظَّـٰلِمُونَ
English
And she, in whose house he was, sought to seduce him against his will. And she bolted the doors, and said, ‘Now come.’ He said, ‘I seek refuge with Allah. He is my Lord. He has made my stay with you honourable. Verily, the wrongdoers never prosper.’
English Short Commentary
And she, in whose house he was, sought to seduce[1370] him against his will. And she bolted the doors, and said, ‘Now come.’[1371] He said, ‘I seek refuge with Allah. He is my Lord.[1372] He has made my stay with you honourable. Verily, the wrongdoers never prosper.’
1370. Rawada-hu means, he endeavoured or sought to turn him to or from a thing by blandishments or deceitful arts (Lane). (close)
1371. Haita meaning, 'come or come forward' or 'hasten,' and the expression haita laka means, 'come thou' or 'now come;' also, 'come I am ready for thee or I am ready to receive thee' (Lane & Mufradat). (close)
1372. The verse shows that the woman who sought to seduce Joseph failed in her efforts and that Joseph successfully resisted her evil suggestion. The words, 'He is my Lord,' refer to God, and not to Joseph’s Egyptian master, as some Commentators have wrongly supposed. (close)
English Five Volume Commentary
And she, in whose house he was, sought to seduce him against his will. And she bolted the doors, and said, ‘Now come.’ He said, ‘I seek refuge with Allah. He is my Lord. He has made my stay with you honourable. Verily, the wrongdoers never prosper.’[1527]
1527. Important Words:
راودته (she sought to seduce him). راود is derived from راد which means, he or it came and went; he went to and fro; he was restless; it also means, he sought or desired a thing; راوده means, he endeavoured or sought to turn him to or from a thing. راوده عن الامر means, he endeavoured to turn him by blandishment or by deceitful arts from the thing. راوده علی الامرmeans, he endeavoured to turn him by blandishment, etc., to the thing. The Quranic expression سنراود عنه اباہ means, we will endeavour to turn his father from him by blandishment or artifice and to make him yield him to us; or we will strive to obtain him of his father. So the words راودته عن نفسه would mean, she desired or sought of him a sinful act using blandishment or artifice for that purpose; she tempted him to do the sinful act; she endeavoured to entice him and to make him yield himself to her; more literally, she endeavoured to turn him by blandishment, etc., from his disdainful noncompliance or from his purpose and will. الرود really signifies going about in search of a thing. المراودة means, seeking to make a person do a thing against his will (Lane & Mufradat).
ھیت لك (now come). ھیت is a word of exclamation denoting wonder. The Arabs say ھیت للحلم i.e. what forbearing mildness or clemency! The word is used in the sense of ھلم or تعال or اقبل meaning, "come or come forward." It is also used to signify "hasten" and "set forth journeying." The words therefore mean, "come thou" or "now come." The words also signify, "come, I am ready for thee, or I am ready to receive thee" (Lane & Mufradat).
معاذ الله (I seek refuge with God). معاذ is the noun-infinitive from عاذ. They say عاذ به من کذا i.e. he sought protection by him from that or sought refuge in him from that; or he put his trust in him, or relied upon him, for protection from such a thing. معاذ means, a refuge; a place to which one has recourse for protection or preservation; also the time at which one does so. The expressions معاذ الله and عیاذ الله and عیاذا بالله are all synonymous with اعوذ بالله معاذا i.e. I seek protection or preservation by God (Lane & Aqrab).
Commentary:
The verse clearly shows that the woman who sought to seduce Joseph failed in her efforts and that Joseph successfully resisted her temptation. The words, "He is my Lord," refer to God, and not to Joseph’s Egyptian master, as some commentators have wrongly supposed. It is difficult to imagine that a highly spiritual man like Joseph should have abstained from sin merely out of regard for the paltry favours of a human benefactor and not for the manifold Divine boons.
Whatever honour Joseph had received from his Egyptian master was really in fulfilment of God’s promises. So it was for the sake of his True Lord and Master that he followed the path of rectitude and refused to be seduced into sin, which would have amounted to an act of ingratitude far more towards God than to any human benefactor.
Joseph not only himself abstained from the heinous sin, but also warned his master’s wife against its evil consequences by saying that the wrongdoers never prosper. The expression راودته translated as "she sought to seduce him against his will," literally means, as shown under Important Words, "she endeavoured to turn him from his purpose or will by blandishment and artifice and make him yield to her against his disdainful noncompliance." This meaning shows that Joseph abhorred the evil deed to which she invited him and was determined not to yield. (close)
اُردو
اور اُس عورت نے جس کے گھر میں وہ تھا اسے اس کے نفس کے بارہ میں پھسلانے کی کوشش کی اور دروازے بند کر دیئے اور کہا تم میری طرف آؤ۔ اس (یوسف) نے کہا خدا کی پناہ! یقیناً میرا ربّ وہ ہے جس نے میرا ٹھکانا بہت اچھا بنایا۔ یقیناً ظالم کامیاب نہیں ہوا کرتے۔
اُردو تفسیر صغیر
اور جس (عورت) کے گھر میں وہ (رہتا) تھا اس نے اس سے اس کی مرضی کے خلاف (ایک) فعل کروانا چاہا۔ اور (اس مکان کے) تمام دروازے بند کر دئیے اور کہا (میری طرف) آجا۔ اس نے کہا (میں ایسا کرنے سے) اللہ کی پناہ (چاہتا ہوں) وہ یقیناً میرا رب ہے۔ اس نے (ہی) میری رہائش کی جگہ اچھی بنائی ہے۔ بات یہی ہے کہ ظالم کامیاب نہیں ہوا کرتے۔
Français
Et celle dans la maison de laquelle il habitait chercha à le séduire contre son gré. Et elle verrouilla les portes, et lui dit : « Viens vers moi. » Il dit : « Je cherche refuge auprès d’Allāh. Il est certainement mon Seigneur. Il a rendu mon séjour auprès de vous honorable. En vérité, les injustes ne prospèrent jamais. »
Español
La mujer en cuya casa estaba, intentó seducirlo contra su voluntad. Cerró las puertas y dijo: “Ven aquí”. Él respondió: “Busco refugio en Al-lah, Él es mi Señor. Él hizo que mi estancia con vosotros fuese digna. En verdad, los malvados nunca prosperan”.
Deutsch
Und sie, in deren Hause er war, suchte ihn zu verführen gegen seinen Willen. Sie verriegelte die Türen und sprach: "Nun komm!" Er sprach: "Ich suche Zuflucht bei Allah. Er ist mein Herr. Er hat meinen Aufenthalt ehrenvoll gemacht. Wahrlich, die Frevler können nicht Erfolg haben."
وَ لَقَدۡ ہَمَّتۡ بِہٖ ۚ وَ ہَمَّ بِہَا لَوۡ لَاۤ اَنۡ رَّاٰ بُرۡہَانَ رَبِّہٖ ؕ کَذٰلِکَ لِنَصۡرِفَ عَنۡہُ السُّوۡٓءَ وَ الۡفَحۡشَآءَ ؕ اِنَّہٗ مِنۡ عِبَادِنَا الۡمُخۡلَصِیۡنَ ﴿۲۵﴾
وَلَقَدۡ هَمَّتۡ بِهِۦۖ وَهَمَّ بِهَا لَوۡلَآ أَن رَّءَا بُرۡهَٰنَ رَبِّهِۦۚ كَذَٰلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَۚ إِنَّهُۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ
English
And she made up her mind with regard to him, and he made up his mind with regard to her. If he had not seen a manifest Sign of his Lord, he could not have shown such determination. Thus was it, that We might turn away from him evil and indecency. Surely, he was one of Our chosen servants.
English Short Commentary
And she made up her mind with regard to him, to seduce him and he made up his mind with regard to her[1373] to resist her. If he had not seen manifest Sign of his Lord,[1374] he could not have shown such determination. Thus did it come about that We might turn away from him all evil and indecency. Surely, he was one of Our chosen servants.[1375]
1373. The wife of Joseph’s master intended a thing about Joseph (i.e. copulation). Similarly, Joseph intended a thing about her, i.e. resisting her evil intention. That Joseph did not intend anything evil is clear from the previous verse. His only object was to dissuade her from her evil purpose. (close)
1374. By 'manifest Sign' are meant the heavenly Signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5), the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16) and also his being taken out alive from the well. (close)
1375. Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or to collect great wealth for him or to give him in marriage the most beautiful girl in Arabia. The offer was of course contemptuously rejected by the Holy Prophet with the historic words, 'If you place the sun on my right hand and the moon on my left hand, even then I will not give up preaching God’s Unity (Hisham). (close)
English Five Volume Commentary
And she made up her mind with regard to him, and he made up his mind with regard to her. If he had not seen a manifest Sign of his Lord, he could not have shown such determination. Thus was it, that We might turn away from him evil and indecency. Surely, he was one of Our chosen servants.[1528]
1528. Commentary:
This verse tells us that the wife of Joseph’s master intended a thing about Joseph (i.e. copulation) in which she did not succeed. Similarly, Joseph intended a thing about her (i.e. turning her to pure thoughts), but he too did not succeed in his endeavour. That Joseph did not intend anything evil is clear from the previous verse. His only purpose was to dissuade her from her evil course.
By "manifest sign" is meant the heavenly signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5) and the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16). Surely, the person who was being prepared for the exalted office of a Prophet could not debase himself before an idolatrous woman.
The words, that We might turn away from him evil and indecency, signify that a person who had witnessed such signs could not stoop to evil. They may also mean that God brought about these circumstances so that Joseph should no longer live in the evil company of his master’s wicked wife and her evil companions which might have exercised a pernicious influence on him.
Here there is another point of resemblance between Joseph and the Holy Prophet. Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or amass great wealth for him or give him in marriage the most beautiful girl in Arabia. The offer was of course disdainfully rejected by the Prophet with the historic words, "If you place the sun on my right hand and the moon on my left hand, I will not give up preaching the Oneness of God." (Zurqani & Hisham). This constitutes the eleventh resemblance between these two great Prophets. (close)
اُردو
اور یقیناً وہ اس کا پختہ ارادہ کرچکی تھی اور وہ (یعنی یوسف) بھی اس کا ارادہ کرلیتا اگر اپنے ربّ کی ایک عظیم بُرہان نہ دیکھ چکا ہوتا۔ یہ طریق اس لئے اختیار کیا تا کہ ہم اس سے بدی اور فحشاءکو دور رکھیں۔ یقیناً وہ ہمارے خالص کئے گئے بندوں میں سے تھا۔
اُردو تفسیر صغیر
اور اس (عورت) نے اس کے متعلق (اپنا) ارادہ پختہ کر لیا اور اس (یوسف) نے بھی اس کے متعلق (اپنا) ارادہ (یعنی اس سے محفوظ رہنے کا) پختہ کر لیا (اور) اگر اس نے اپنے رب کا روشن نشان نہ دیکھا ہوتا (تو وہ ایسا عزم نہ کر سکتا) اسی طرح پر (ہوا) تا کہ ہم اس سے (ہرایک) بدی اور بے حیائی (کی بات) کو دور کردیں۔ (اور) وہ یقیناً ہمارے برگزیدہ (اور پاک کئے ہوئے) بندوں میں سے تھا۔
Français
Et elle s’est éprise de lui et lui aussi se serait épris d’elle s’il n’avait vu le Signe de son Seigneur. Il en fut ainsi afin que Nous puissions détourner de lui le mal et l’indécence. Assurément, il était un de Nos serviteurs élus.
Español
Mas ella ciertamente lo deseaba y él también la habría deseado de no haber visto el Signo manifiesto de su Señor. Así ocurrió ara que apartásemos de él el mal y la obscenidad. En verdad, él era uno de Nuestros siervos elegidos.
Deutsch
Und sicher begehrte sie ihn, auch er hätte sie begehrt, wenn er nicht ein deutliches Zeichen von seinem Herrn gesehen hätte. Das geschah, auf dass Wir Schlechtigkeit und Unsittlichkeit von ihm abwendeten. Fürwahr, er war einer Unserer auserwählten Diener.
وَ اسۡتَبَقَا الۡبَابَ وَ قَدَّتۡ قَمِیۡصَہٗ مِنۡ دُبُرٍ وَّ اَلۡفَیَا سَیِّدَہَا لَدَا الۡبَابِ ؕ قَالَتۡ مَا جَزَآءُ مَنۡ اَرَادَ بِاَہۡلِکَ سُوۡٓءًا اِلَّاۤ اَنۡ یُّسۡجَنَ اَوۡ عَذَابٌ اَلِیۡمٌ ﴿۲۶﴾
وَٱسۡتَبَقَا ٱلۡبَابَ وَقَدَّتۡ قَمِيصَهُۥ مِن دُبُرٖ وَأَلۡفَيَا سَيِّدَهَا لَدَا ٱلۡبَابِۚ قَالَتۡ مَا جَزَآءُ مَنۡ أَرَادَ بِأَهۡلِكَ سُوٓءًا إِلَّآ أَن يُسۡجَنَ أَوۡ عَذَابٌ أَلِيمٞ
English
And they both raced to the door, and she tore his shirt from behind, and they found her lord at the door. She said, ‘What shall be the punishment of one who intended evil to thy wife, save imprisonment or a grievous chastisement?’
English Short Commentary
And they both raced to the door, and in the struggle she tore his shirt from behind, and they found her lord at the door. She said to him, ‘What shall be the punishment of one who intended evil to thy wife, save imprisonment or a grievous chastisement?’
English Five Volume Commentary
And they both raced to the door, and she tore his shirt from behind, and they found her lord at the door. She said, ‘What shall be the punishment of one who intended evil to thy wife, save imprisonment or a grievous chastisement?’[1529]
1529. Commentary:
When Joseph saw that all his exhortations and admonitions to his master’s wife to desist from her evil course were of no avail, he thought he should no longer stay in the room, lest it might give rise to unfounded suspicions. So he hastened to leave her presence. Thereupon the woman, in order to prevent him from leaving the room, ran to the door to reach it before Joseph succeeded in getting out. There was thus a sort of race for the door. It was most probably at the door that the woman pulled Joseph’s shirt in order to pull him back and in so doing she tore his shirt at the back.
Here, again, the Bible differs from the Quran. The Bible says that when the woman caught hold of Joseph’s garment, he left it in her hand (Gen. 39:12). But as the Hebrews used to wear one garment only, which was generally long enough to cover the whole body, it is inconceivable that Joseph should have run away naked, leaving the only garment he was wearing in the woman’s hand. So the Quranic account that Joseph’s shirt was torn in the scuffle seems to be more reasonable. (close)
اُردو
اور وہ دونوں دروازے کی طرف لپکے اور اس (عورت) نے پیچھے سے (اُسے کھینچتے ہوئے) اس کی قمیص پھاڑ دی اور ان دونوں نے اس کے سرتاج کو دروازے کے پاس پایا۔اُس (عورت) نے کہا جو تیرے گھر والی سے بدی کا ارادہ کرے اس کی جزا قید کئے جانے یا درد ناک عذاب کے سوا اور کیا ہو سکتی ہے۔
اُردو تفسیر صغیر
اور وہ (دونوں) دروازہ کی طرف دوڑے اور اس (کشمکش میں اس عورت) نے اس کے کرتے کو پیچھے سے پھاڑ دیا۔ اور (جب وہ دروازے تک پہنچے تو) انہوں نے اس (عورت) کے خاوند کو دروازہ کے پاس (کھڑا) پایا (جس پر) اس (عورت) نے (اپنے خاوند سے) کہا جو (شخص) آپ کے اہل سے بدی (کرنا) چاہے۔ اس کی سزا سوائے اس کے (کوئی) نہیں (ہونی چاہیے) کہ اسے قید کر دیا جائے یا (اسے) کوئی دردناک عذاب (دیا جائے)
Français
Et tous deux coururent vers la porte à qui mieux mieux, ettout en voulant l'empêcher d'y arriver en premier elle déchira sa chemise par derrière, et ils trouvèrent le seigneur de la femme à la porte. Elle dit : « Quelle sera la punition de celui qui projetait du mal à ta femme, excepté l’emprisonnement ou un châtiment douloureux ? »
Español
Ambos corrieron entonces hacia la puerta, y ella le rasgó la túnica por detrás, encontrando los dos a su amo junto a la puerta. Ella dijo: “¿Qué pena merece quien ha intentado deshonrar a tu mujer, salvo la prisión o un terrible castigo?”.
Deutsch
Sie liefen beide zur Tür, und sie zerriss sein Hemd von hinten, und sie trafen auf ihren Herrn an der Tür. Sie sprach: "Was soll eines Lohn sein, der gegen dein Weib Böses plante, wenn nicht Kerker oder eine schmerzliche Strafe?"
قَالَ ہِیَ رَاوَدَتۡنِیۡ عَنۡ نَّفۡسِیۡ وَ شَہِدَ شَاہِدٌ مِّنۡ اَہۡلِہَا ۚ اِنۡ کَانَ قَمِیۡصُہٗ قُدَّ مِنۡ قُبُلٍ فَصَدَقَتۡ وَ ہُوَ مِنَ الۡکٰذِبِیۡنَ ﴿۲۷﴾
قَالَ هِيَ رَٰوَدَتۡنِي عَن نَّفۡسِيۚ وَشَهِدَ شَاهِدٞ مِّنۡ أَهۡلِهَآ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٖ فَصَدَقَتۡ وَهُوَ مِنَ ٱلۡكَٰذِبِينَ
English
He said, ‘She it was who sought to seduce me against my will.’ And a witness of her household bore witness saying, ‘If his shirt is torn from the front, then she has spoken the truth and he is of the liars.
English Short Commentary
Joseph said, ‘She it was who sought to seduce me against my will.’ And a witness of her household bore witness saying, ‘If his shirt is torn from the front, then she has spoken the truth and he is a liar;
English Five Volume Commentary
He said, ‘She it was who sought to seduce me against my will.’ And a witness of her household bore witness saying, ‘If his shirt is torn from the front, then she has spoken the truth and he is of the liars.[1530]
1530. Commentary:
Nothing can approach the nobility of mind of God’s Elect. In spite of the fact that Joseph was grievously sinned against, he bore himself with great dignity and refrained from exposing the evil deed of his temptress. But when she herself had the hardihood to bring an utterly false accusation against him, he was compelled to state the facts. A person who appeared to have noticed that Joseph’s shirt had been torn at the back at once came to the conclusion that the woman was to blame. Without having the courage to incriminate her, but wishing to exculpate Joseph, he gave his evidence in a general manner as if he were blaming no one, but was merely laying down a principle by which the culprit could be discovered. (close)
اُردو
اس (یعنی یوسف) نے کہا اِسی نے مجھے میرے نفس کے بارہ میں پھسلانے کی کوشش کی تھی۔ اور اس کے گھر والوں ہی میں سے ایک گواہ نے گواہی دی کہ اگر اُس کی قمیص سامنے سے پھٹی ہوئی ہے تو یہی سچ کہتی ہے اور وہ جھوٹوں میں سے ہے۔
اُردو تفسیر صغیر
اس (یعنی یوسف) نے کہا (بات یہ نہیں بلکہ) اس نے مجھ سے میری مرضی کے خلاف (ایک) فعل کروانا چاہا تھا اور اس (عورت ہی) کے کنبہ میں سے ایک گواہ نے گواہی دی (کہ اس عورت کے کپڑے صحیح سلامت ہیں اور اس آدمی کا کرتہ تازہ پھٹا ہوا ہے پس) اگر اس کا کرتہ آگے سے پھاڑا گیا ہے تو اس عورت نے سچ کہا ہے اور وہ (آدمی) یقیناً جھوٹا ہے۔
Français
Il dit : « C’est elle qui cherchait à me séduire contre mon gré. » Et un témoin de sa famille à elle témoigna en disant : « Si sa chemise est déchirée par devant, alors elle a dit vrai, et il est du nombre des menteurs.
Español
Él dijo: “Fue ella quien intentó seducirme contra mi voluntad”. Y un testigo de la casa de ella testificó diciendo: “Si su túnica está rasgada por delante ella ha dicho la verdad y él es el mentiroso”.
Deutsch
Er sprach: "Sie war es, die mich zu verführen suchte gegen meinen Willen." Und ein Zeuge aus ihrem Haushalt bezeugte: "Wenn sein Hemd vorne zerrissen ist, dann hat sie die Wahrheit gesprochen und er ist der Lügner einer.
وَ اِنۡ کَانَ قَمِیۡصُہٗ قُدَّ مِنۡ دُبُرٍ فَکَذَبَتۡ وَ ہُوَ مِنَ الصّٰدِقِیۡنَ ﴿۲۸﴾
وَإِن كَانَ قَمِيصُهُۥ قُدَّ مِن دُبُرٖ فَكَذَبَتۡ وَهُوَ مِنَ ٱلصَّـٰدِقِينَ
English
‘But if his shirt is torn from behind, then she has lied and he is of the truthful.’
English Short Commentary
‘But if his shirt is torn from behind, then she has lied and he is of the truthful.’
English Five Volume Commentary
But if his shirt is torn from behind, then she has lied and he is of the truthful.’[1531]
1531. Commentary:
See note on the preceding verse. (close)
اُردو
اور اگر اُس کی قمیص پیچھے سے پھٹی ہوئی ہے تو یہ جھوٹ بول رہی ہے اوروہ سچوں میں سے ہے۔
اُردو تفسیر صغیر
اور اگر اس (مرد) کا کرتہ پیچھے سے پھاڑا گیا ہے تو اس (عورت) نے جھوٹ بولا ہے اور وہ (مرد) یقیناً سچا ہے۔
Français
Mais si sa chemise est déchirée par derrière, alors elle a menti et il est du nombre des véridiques. »
Español
“Pero si la túnica está rasgada por detrás, ella ha mentido y él es sincero”.
Deutsch
Ist sein Hemd jedoch hinten zerrissen, dann hat sie gelogen und er ist der Wahrhaftigen einer."
فَلَمَّا رَاٰ قَمِیۡصَہٗ قُدَّ مِنۡ دُبُرٍ قَالَ اِنَّہٗ مِنۡ کَیۡدِکُنَّ ؕ اِنَّ کَیۡدَکُنَّ عَظِیۡمٌ ﴿۲۹﴾
فَلَمَّا رَءَا قَمِيصَهُۥ قُدَّ مِن دُبُرٖ قَالَ إِنَّهُۥ مِن كَيۡدِكُنَّۖ إِنَّ كَيۡدَكُنَّ عَظِيمٞ
English
So when he saw his shirt torn from behind, he said, ‘Surely, this is a device of you women. Your device is indeed mighty.
English Short Commentary
So when he[1376] saw his shirt torn from behind, he said, ‘Surely, this is a device of you women. Your device is indeed mighty;[1377]
1376. The pronoun 'he' stands for the master of the house and not for the man who bore witness. (close)
1377. In his endeavour to screen his wife so far as possible Potiphar seems to accuse the whole fair sex of cunning and guile. (close)
English Five Volume Commentary
So when he saw his shirt torn from behind, he said, ‘Surely, this is a device of you women. Your device is indeed mighty.[1532]
1532. Commentary:
The pronoun "he" in the clause, when he saw his shirt, stands for the master of the house and not for the man who bore witness.
The words, Your device is indeed mighty, will thus be taken to have been spoken by Joseph’s master, and the pronoun "your" refers to "women" generally. In his endeavour to screen his wife as far as possible, he appears to accuse the whole of the fair sex of cunning and guile. But cunning is no characteristic of women; only those women who are oppressed and tyrannized over and whose rights are trampled upon generally develop a tendency to conspiring and adopting wily and cunning ways to avenge themselves on their oppressors. Moreover, the words of a man spoken casually cannot be regarded as an established truth and must be treated with reserve. (close)
اُردو
پس جب اس نے اس کی قمیص پیچھے سے پھٹی ہوئی دیکھی تو (بیوی سے) کہا یقیناً یہ (واقعہ) تمہاری چالبازی سے ہوا۔ یقیناً تمہاری چالبازی (اے عورتو!) بہت بڑی ہوتی ہے۔
اُردو تفسیر صغیر
پس جب اس (کے خاوند) نے اس کے (یعنی یوسف کے) کرتے کو دیکھا کہ پیچھے سے پھاڑا گیا ہے تو اس نے (اپنی بیوی سے) کہا یہ (جھگڑا) یقیناً تمہاری چالاکی سے (پیدا ہوا) ہے۔ یقیناً تم عورتوں کی چالاکی بہت بڑی ہے۔
Français
Alors, lorsqu’il vit sa chemise déchirée par derrière, il dit : « Assurément, c’est une ruse de votre part, vous autres femmes. Votre ruse est vraiment grande. »
Español
Así, cuando él vio la túnica rasgada por detrás, dijo: “En verdad, ésta es una treta vuestra, mujeres. Vuestras artimañas son ciertamente grandes”.
Deutsch
Als er nun sah, dass sein Hemd hinten zerrissen war, da sprach er: "Fürwahr, das ist eine eurer Weiberlisten. Eure List ist wahrlich groß.
یُوۡسُفُ اَعۡرِضۡ عَنۡ ہٰذَا ٜ وَ اسۡتَغۡفِرِیۡ لِذَنۡۢبِکِ ۚۖ اِنَّکِ کُنۡتِ مِنَ الۡخٰطِئِیۡنَ ﴿٪۳۰﴾
يُوسُفُ أَعۡرِضۡ عَنۡ هَٰذَاۚ وَٱسۡتَغۡفِرِي لِذَنۢبِكِۖ إِنَّكِ كُنتِ مِنَ ٱلۡخَاطِـِٔينَ
English
‘O Joseph, turn away from this and thou, O woman, ask forgiveness for thy sin. Certainly, thou art of the guilty.’
English Short Commentary
‘O Joseph, do thou overlook this mischief and thou, O woman, ask forgiveness for thy sin. Certainly thou art of the guilty.’
English Five Volume Commentary
O Joseph, turn away from this and thou, O woman, ask forgiveness for thy sin. Certainly, thou art of the guilty.’[1533]
1533. Commentary:
Here again there is a difference between the Bible and the Quran. According to the Bible Joseph’s master believed the allegation of his wife to be true and held Joseph to be guilty and was angry with him (Gen. 39:19). But other verses of the Bible itself contradict this statement and support the Quran. In Genesis it is stated that when Joseph was sent to prison, its keeper committed all the prisoners to his care. The prison was under the charge of Potiphar, captain of the guard (Joseph’s master), nay, it was in Potiphar’s own house, as the following Biblical verses show: And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers. And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound (Gen. 40:2,3). Now it does not stand to reason that the keeper of the prison who was subordinate to Potiphar, Joseph’s master, should have given the latter a position of honour in the prison when his superior looked upon him as one who sought to commit an outrage upon his wife. Not only that but we find that Potiphar himself put two of Pharaoh’s officers, the chief of the butlers and the chief of the bakers in charge of Joseph while the former were sent to the same prison (Gen. 40:4). These facts clearly show that Joseph’s master believed him to be innocent of the heinous charge brought against him by his wife. (close)
اُردو
اے یوسف! اس سے اِعراض کر اور تُو (اے عورت!) اپنے گناہ کی وجہ سے استغفار کر۔ یقیناً تُو ہی ہے جو خطاکاروں میں سے تھی۔
اُردو تفسیر صغیر
اے یوسف! تو اس (عورت کی شرارت) سے چشم پوشی کر اور تو (اے عورت) اپنے قصور کی بخشش طلب کر۔ یقیناً تو ظالموں (اور خطاکاروں) میں سے ہے۔
Français
» Ô Joseph, passe sur ceci et toi, ô femme, demande pardon pour ton péché. Tu es certainement du nombre des coupables. »
Español
“Oh, José, apártate de esto, y tú, Oh, mujer, pide perdón por tu pecado. En verdad, eres de las culpables”.
Deutsch
Joseph, wende dich ab von dieser Sache, und du [o Frau], bitte um Vergebung für deine Sünde. Denn gewiss, du gehörst zu den Schuldigen."