وَ قَالَ لِلَّذِیۡ ظَنَّ اَنَّہٗ نَاجٍ مِّنۡہُمَا اذۡکُرۡنِیۡ عِنۡدَ رَبِّکَ ۫ فَاَنۡسٰہُ الشَّیۡطٰنُ ذِکۡرَ رَبِّہٖ فَلَبِثَ فِی السِّجۡنِ بِضۡعَ سِنِیۡنَ ﴿ؕ٪۴۳﴾
وَقَالَ لِلَّذِي ظَنَّ أَنَّهُۥ نَاجٖ مِّنۡهُمَا ٱذۡكُرۡنِي عِندَ رَبِّكَ فَأَنسَىٰهُ ٱلشَّيۡطَٰنُ ذِكۡرَ رَبِّهِۦ فَلَبِثَ فِي ٱلسِّجۡنِ بِضۡعَ سِنِينَ
English
And of the two, he said to him whom he thought to be the one who would escape: ‘Mention me to thy lord.’ But Satan caused him to forget mentioning it to his lord, so he remained in prison for some years.
English Short Commentary
And of the two he said to him whom he thought to be the one who would be released, ‘Mention me to thy lord.’ But Satan caused him to forget mentioning it to his lord, so he remained in prison for some years.[1383]
1383. Bid‘ denotes a variety of numbers but is generally understood to mean from three to nine (Lane). (close)
English Five Volume Commentary
And of the two, he said to him whom he thought to be the one who would escape: ‘Mention me to thy lord.’ But Satan caused him to forget mentioning it to his lord, so he remained in prison for some years.[1546]
1546. Important Words:
بضع (some) is derived from بضع (bad‘a). They say بضعه i.e. he cut it; or he cut it into pieces. بضع means, a part or portion of the night; a time thereof. The word denotes a variety of numbers but is generally understood to mean from three to nine. بضع رجال means, from three to nine men. The expression فلبث فی السجن بضع سنن means, and he remained in the prison from three to nine years (Lane & Aqrab).
Commentary:
When this prisoner busied himself with the satanic occupation of preparing wine for and offering it to his master, the purifying influence of Joseph’s holy company was gone and he forgot to speak of him to the King. (close)
اُردو
اور اس نے اُس شخص سے جس کے متعلق خیال کیا تھا کہ ان دونوں میں سے وہ بچ جائے گا کہا کہ اپنے آقا کے پاس میرا ذکر کرنا مگر شیطان نے اُسے بھلا دیا کہ اپنے آقا کے پاس (یہ) ذکر کرے۔ پس وہ چند سال تک قید خانہ میں پڑا رہا۔
اُردو تفسیر صغیر
اوران میں سے اس سے جس کے متعلق اس نے یہ سمجھا تھا کہ وہ مخلصی پا جانے والا ہے اس نے کہا (کہ) اپنے آقا کے پاس میرا (بھی) ذکر کرنا۔ پھر شیطان نے اس (آزاد شدہ قیدی) کو اس کے آقا سے (یہ) ذکر کرنا فراموش کرادیا اور وہ (یعنی یوسف) کئی سال قید خانہ میں (پڑا) رہا۔
Français
Et il dit à celui des deux qu’il croyait être celui qui serait délivré : « Fais mention de moi à ton seigneur. » Mais Satan fit qu’il oublia de faire mention de lui à son seigneur, de sorte qu’il resta en prison pendant quelques années.
Español
Y de los dos, le dijo a aquel que en su opinión se salvaría: “Recuérdame ante tu señor”. Pero Satanás le hizo olvidar mencionarlo a su señor, por lo que 7permaneció en prisión durante algunos años.
Deutsch
Er sagte zu dem von den beiden, von dem er glaubte, er würde entkommen: "Erwähne meiner bei deinem Herrn." Doch Satan ließ ihn vergessen, es bei seinem Herrn zu erwähnen. so blieb er einige Jahre im Gefängnis.
وَ قَالَ الۡمَلِکُ اِنِّیۡۤ اَرٰی سَبۡعَ بَقَرٰتٍ سِمَانٍ یَّاۡکُلُہُنَّ سَبۡعٌ عِجَافٌ وَّ سَبۡعَ سُنۡۢبُلٰتٍ خُضۡرٍ وَّ اُخَرَ یٰبِسٰتٍ ؕ یٰۤاَیُّہَا الۡمَلَاُ اَفۡتُوۡنِیۡ فِیۡ رُءۡیَایَ اِنۡ کُنۡتُمۡ لِلرُّءۡیَا تَعۡبُرُوۡنَ ﴿۴۴﴾
وَقَالَ ٱلۡمَلِكُ إِنِّيٓ أَرَىٰ سَبۡعَ بَقَرَٰتٖ سِمَانٖ يَأۡكُلُهُنَّ سَبۡعٌ عِجَافٞ وَسَبۡعَ سُنۢبُلَٰتٍ خُضۡرٖ وَأُخَرَ يَابِسَٰتٖۖ يَـٰٓأَيُّهَا ٱلۡمَلَأُ أَفۡتُونِي فِي رُءۡيَٰيَ إِن كُنتُمۡ لِلرُّءۡيَا تَعۡبُرُونَ
English
And the King said, ‘I see in a dream seven fat kine which seven lean ones eat up, and seven green ears of corn and seven others withered. O ye chiefs, explain to me the meaning of my dream if you can interpret a dream.’
English Short Commentary
And the King said to his courtiers, ‘I see in a dream seven fat kine which seven lean ones were eating, and seven green ears of corn and seven others withered. O ye chiefs, explain to me the meaning of my dream if you can interpret dreams.’
English Five Volume Commentary
And the King said, ‘I see in a dream seven fat kine which seven lean ones eat up, and seven green ears of corn and seven others withered. O ye chiefs, explain to me the meaning of my dream if you can interpret a dream.’[1547]
1547. Important Words:
عجاف (withered) of which the singular is اعجف is derived from عجف i.e. it (a beast) became lean, meagre and emaciated. اعجف means, lean, meagre or emaciated, having lost fatness or plumpness. وجه اعجف means, a face that has little flesh (Lane).
تعبرون (you can interpret a dream) is derived from عبر. They say عبر السبیل (‘abara) i.e. he travelled or passed along the way as though he cut it. عبر النھر (‘abbara) means he conveyed him across the river. عبر الرؤیا means, he interpreted or explained the dream and told its final sequel or result. They say عبر عما فی نفسه i.e. he declared or explained what was in his mind. They say عبرت عن فلان i.e. I spoke for such a one. The Quranic expression ان کنتم للرؤیا تعبرون means, if you be the interpreters of the dream, or if you can interpret a dream (Lane & Aqrab).
Commentary:
It appears from this verse that the King was so fully convinced that his vision was real and true that he not only asked the learned men of his court to interpret it but also wished them to tell him what he should do to escape its evil effects, if any. The vision seemed to be so vivid that the King was deeply affected by it and his fright became the means of Joseph’s deliverance from the prison. (close)
اُردو
اور بادشاہ نے (دربار میں) بیان کیا کہ میں سات موٹی گائیں دیکھتا ہوں جنہیں سات دُبلی پتلی گائیں کھا رہی ہیں اور سات سرسبز بالیاں اور کچھ دوسری سوکھی ہوئی بھی (دیکھتا ہوں)۔ اے سردارو! مجھے میری رؤیا کے بارہ میں تعبیر سمجھاؤ اگر تم خوابوں کی تعبیر کرسکتے ہو۔
اُردو تفسیر صغیر
اور (کچھ عرصہ کے بعد) بادشاہ نے (اپنے درباریوں سے) کہا (کہ) میں (خواب میں) سات موٹی گائیں دیکھتا ہوں۔ جنہیں سات دُبلی (گائیں) کھا رہی ہیں اور سات (تروتازہ اور) سبز بالیں (دیکھتا ہوں) اور چند اور (بالیں بھی جو) خشک (ہیں) اے سرکردہ لوگو! اگر تم رٶیا کی تعبیر (کیا) کرتے ہو تو مجھے میری (اس) رٶیا کے متعلق صحیح حکم بتاٶ۔
Français
Et le Roi dit : « J’ai vu en songe sept vaches grasses qui sont dévorées par sept vaches maigres, et sept épis verts de blé et sept autres desséchés. Ô chefs, expliquez-moi la signification de mon songe, si vous êtes à même d’interpréter un songe. »
Español
El Rey dijo: “he visto en un sueño siete vacas gordas a as que siete vacas flacas devoraban; y siete espigas verdes y otras siete secas. Oh, vosotros, jefes, explicadme el significado de mi sueño, si es que podéis interpretarlo”.
Deutsch
Und der König sagte: "Ich sehe sieben fette Kühe, und es fressen sie sieben magere; und sieben grüne Ähren und (sieben) andere dürre. O ihr Häupter, erkläret mir die Bedeutung meines Traums, wenn ihr einen Traum auszulegen versteht."
قَالُوۡۤا اَضۡغَاثُ اَحۡلَامٍ ۚ وَ مَا نَحۡنُ بِتَاۡوِیۡلِ الۡاَحۡلَامِ بِعٰلِمِیۡنَ ﴿۴۵﴾
قَالُوٓاْ أَضۡغَٰثُ أَحۡلَٰمٖۖ وَمَا نَحۡنُ بِتَأۡوِيلِ ٱلۡأَحۡلَٰمِ بِعَٰلِمِينَ
English
They replied, ‘They are confused dreams, and we do not know the interpretation of such confused dreams.’
English Short Commentary
They replied, ‘These are confused dreams and we do not know the interpretation of confused dreams.’
English Five Volume Commentary
They replied, ‘They are confused dreams, and we do not know the interpretation of such dreams.’[1548]
1548. Important Words:
اضغاث (confused) of which the singular is ضغث (dighthun) is derived from ضغث (daghatha) which means, he collected together the thing. ضغث الحدیث means, he confused or confounded the tradition or story. ضغث of which the plural is اضغاثmeans, a handful of things mixed together; what is confused and without truth and reality (Lane).
احلام (dreams) is the plural of حلم (hulm) which means, a dream or vision in sleep, especially one that is evil (Lane).
Commentary:
By "such dreams" is here meant "the evil dreams" of the kind mentioned above, namely, dreams which cannot be interpreted by reason of their being vague and confused. In such dreams truth is often mixed with falsehood, and, not being free from the wanderings of the mind, they cannot be said to be wholly divine. But, as later events showed, the dream of the King was not of that nature. (close)
اُردو
انہوں نے کہا یہ پراگندہ خیالات پر مشتمل نفسانی خوابیں ہیں اور ہم نفسانی خوابوں کی تعبیر کا علم نہیں رکھتے۔
اُردو تفسیر صغیر
انہوں نے کہا (کہ یہ تو) پراگندہ خوابیں ہیں۔ اور ہم (لوگ) ایسی پراگندہ خوابوں کی حقیقت نہیں جانتے۔
Français
Ils répondirent : « Ce sont des rêves confus, et nous ignorons l’interprétation de rêves confus. »
Español
Ellos respondieron: “Son sueños confusos y desconocemos la interpretación de este tipo de sueños confusos”.
Deutsch
Sie antworteten: "Wirre Träume! und wir kennen die Deutung der Träume nicht."
وَ قَالَ الَّذِیۡ نَجَا مِنۡہُمَا وَ ادَّکَرَ بَعۡدَ اُمَّۃٍ اَنَا اُنَبِّئُکُمۡ بِتَاۡوِیۡلِہٖ فَاَرۡسِلُوۡنِ ﴿۴۶﴾
وَقَالَ ٱلَّذِي نَجَا مِنۡهُمَا وَٱدَّكَرَ بَعۡدَ أُمَّةٍ أَنَا۠ أُنَبِّئُكُم بِتَأۡوِيلِهِۦ فَأَرۡسِلُونِ
English
And he of the two who had escaped, and who now remembered after a time, said, ‘I will let you know its interpretation, therefore send ye me.’
English Short Commentary
And he of the two who was released and who now remembered after a time, said, ‘I will let you know its interpretation, therefore, send ye me.’
English Five Volume Commentary
And he of the two who had escaped, and who now remembered after a time, said, ‘I will let you know its interpretation, therefore send ye me.’[1549]
1549. Important Words:
اذکر (remembered) which is derived from ذکر is really اذتکر and gives the same meaning as تذکر i.e. he remembered or he became reminded of (Lane).
امة (time). See 11:9.
Commentary:
The verse shows that the man who escaped was an ordinary person and not a court dignitary. This is why he asked the permission of the court to go to Joseph. The words, I will let you know its interpretation, show that, because of his past experience, this man was sure that Joseph would be able to interpret the vision correctly. In ancient times priests and religious divines exercised great influence in the royal courts. (close)
اُردو
اور اس شخص نے جو اُن دونوں (قیدیوں) میں سے بچ گیا تھا اور ایک طویل مدت کے بعد اس نے (یوسف کو) یاد کیا، یہ کہا کہ میں تمہیں اس کی تعبیر بتاؤں گا پس مجھے (یوسف کی طرف) بھیج دو۔
اُردو تفسیر صغیر
اور ان (دو قیدیوں) میں سے اس نے جس نے مخلصی پائی تھی اور (جس نے) ایک عرصہ کے بعد (یوسف کے ساتھ جو اس کا معاملہ گذرا تھا اسے) یاد کیا۔ کہا (کہ) میں تمہیں اس کی حقیقت سے آگاہ کروں گا۔ پس تم (اس کی حقیقت دریافت کرنے کے لئے) مجھے بھیجو۔
Français
Et celui des deux qui avait été délivré et qui maintenant après une longue période se souvenait, dit : « Je vous ferai savoir son interprétation, envoyez-moi donc. »
Español
Y aquel de los dos que se había librado, y que ahora lo recordó después de algún tiempo, dijo: “Os daré a conocer su interpretación, enviadme pues”.
Deutsch
Und derjenige von den beiden, der entkommen war und der sich erinnerte nach geraumer Zeit, sprach: "Ich will euch die Deutung davon wissen lassen, darum sendet mich."
یُوۡسُفُ اَیُّہَا الصِّدِّیۡقُ اَفۡتِنَا فِیۡ سَبۡعِ بَقَرٰتٍ سِمَانٍ یَّاۡکُلُہُنَّ سَبۡعٌ عِجَافٌ وَّ سَبۡعِ سُنۡۢبُلٰتٍ خُضۡرٍ وَّ اُخَرَ یٰبِسٰتٍ ۙ لَّعَلِّیۡۤ اَرۡجِعُ اِلَی النَّاسِ لَعَلَّہُمۡ یَعۡلَمُوۡنَ ﴿۴۷﴾
يُوسُفُ أَيُّهَا ٱلصِّدِّيقُ أَفۡتِنَا فِي سَبۡعِ بَقَرَٰتٖ سِمَانٖ يَأۡكُلُهُنَّ سَبۡعٌ عِجَافٞ وَسَبۡعِ سُنۢبُلَٰتٍ خُضۡرٖ وَأُخَرَ يَابِسَٰتٖ لَّعَلِّيٓ أَرۡجِعُ إِلَى ٱلنَّاسِ لَعَلَّهُمۡ يَعۡلَمُونَ
English
‘Joseph! O thou man of truth, explain to us the meaning of seven fat kine which seven lean ones devour, and of seven green ears of corn and seven others withered; that I may return to the people so that they may know.’
English Short Commentary
And he came to Joseph and said, ‘Joseph! O thou man of truth, explain to us the meaning of seeing in a dream seven fat kine which seven lean ones devour, and of seven green ears of corn and seven others withered; that I may return to the people so that they may know the interpretation.’
English Five Volume Commentary
‘Joseph! O thou man of truth, explain to us the meaning of seven fat kine which seven lean ones devour, and of seven green ears of corn and of seven others withered; that I may return to the people so that they may know.’[1550]
1550. Commentary:
The words, that I may return to the people so that they may know, show that the butler addressed them to Joseph with a view to inspiring hope in him that when he returned to the court with the interpretation, the people would realize that Joseph was a holy man and was innocent of the wicked charge imputed to him. The butler also meant by these words to offer an excuse for his failure so far to fulfil his promise to Joseph, which was that no favourable opportunity had yet offered itself to bring his case to the notice of the King and that it was only now that a suitable opportunity had presented itself. (close)
اُردو
یوسف اے راستباز! ہمیں سات موٹی گائیوں کا جنہیں سات دُبلی گائیں کھا رہی ہوں اور سات سبز و شاداب بالیوں اور دوسری سوکھی ہوئی بالیوں کے بارہ میں مسئلہ سمجھا تاکہ میں لوگوں کی طرف واپس جاؤں شاید کہ وہ (اس کی تعبیر) معلوم کرلیں۔
اُردو تفسیر صغیر
(اور اس نے یوسف سے جاکر کہا کہ) اے یوسف! (ہاں) اے راستباز! ہمیں ان سات موٹی گائیوں (کو رٶیا میں دیکھنے) کے متعلق جنہیں سات دُبلی (گائیں) کھا جائیں اور (نیز) سات سبز بالوں اور (ان کے مقابل پر) چند اور خشک (بالوں کو دیکھنے) کے متعلق تشریح بتایئے تا کہ میں ان لوگوں کے پاس جاٶں کہ ان کو (تعبیر خواب کا) علم ہو جائے۔
Français
»Joseph ! Ô homme véridique, explique-nous la signification de sept vaches grasses qui sont dévorées par sept vaches maigres, et de sept épis verts de blé et sept autres desséchés, pour que je puisse retourner aux gens et afin qu’ils sachent. »
Español
“¡José! Oh tú, hombre veraz, explícanos el significado de siete acas gordas que devoran siete flacas y de siete espigas verdes y otras siete secas; para que pueda volver a esa gente y lo conozcan”.
Deutsch
Joseph! O du Wahrhaftiger, erkläre uns die Bedeutung von sieben fetten Kühen, die von sieben magern gefressen werden, und von sieben grünen Ähren und (sieben) anderen dürren, auf dass ich zurückkehre zu den Leuten, damit sie es erfahren.
قَالَ تَزۡرَعُوۡنَ سَبۡعَ سِنِیۡنَ دَاَبًا ۚ فَمَا حَصَدۡتُّمۡ فَذَرُوۡہُ فِیۡ سُنۡۢبُلِہٖۤ اِلَّا قَلِیۡلًا مِّمَّا تَاۡکُلُوۡنَ ﴿۴۸﴾
قَالَ تَزۡرَعُونَ سَبۡعَ سِنِينَ دَأَبٗا فَمَا حَصَدتُّمۡ فَذَرُوهُ فِي سُنۢبُلِهِۦٓ إِلَّا قَلِيلٗا مِّمَّا تَأۡكُلُونَ
English
He replied, ‘You shall sow for seven years, working hard and continuously, and leave what you reap in its ear, except a little which you shall eat.
English Short Commentary
Joseph replied, ‘You shall sow for seven years, working diligently throughout; then leave, what you reap in its ear, except a little which you shall eat;
English Five Volume Commentary
He replied, ‘You shall sow for seven years, working hard and continuously, and leave what you reap in its ear, except a little which you shall eat.[1551]
1551. Important Words:
دابا (working hard and continuously). See 3:12.
Commentary:
Joseph, while interpreting the dream, not only advised the people to lay up corn for the years of famine but also suggested to them the way in which they could safely do so, viz. by leaving the corn in the ear, for that was the safest way of preserving it. It is quite possible that Joseph should have deduced this method of preserving corn from the words of the dream itself, for after being shown seven fat and seven lean cows, the king was shown seven green and seven dry ears, and from this repetition Joseph might have deduced the remedy for the impending calamity. (close)
اُردو
اس نے کہا کہ تم مسلسل سات سال تک کاشت کرو گے۔ پس جو تم کاٹو اسے اس کی بالیوں میں رہنے دو سوائے تھوڑی مقدار کے جو تم اس میں سے کھاؤ گے۔
اُردو تفسیر صغیر
اس نے کہا (کہ) تم سات برس مسلسل جدوجہد سے کاشت (کا کام) کرو گے پس (اس عرصہ میں) جو (کچھ) تم کاٹو اس (سب) کو سوائے (اس) تھوڑے سے حصہ کے جو تم کھالو‘ اس کی بالوں میں (ہی) رہنے دینا۔
Français
Joseph répondit : « Vous cultiverez pendant sept ans, en travaillant dur et sans relâche ; et laissez en épi ce que vous moissonnerez, sauf le peu dont vous mangerez.
Español
Respondió: “Sembraréis durante siete años, trabajando duro y continuamente, mas dejad lo que seguéis en la espiga, excepto lo poco que comáis”.
Deutsch
Er sprach: "Ihr werdet säen sieben Jahre lang, hart arbeitend und ohne Unterlass, und was ihr erntet, lasset es in seinen Ähren, bis auf weniges, von dem ihr esset.
ثُمَّ یَاۡتِیۡ مِنۡۢ بَعۡدِ ذٰلِکَ سَبۡعٌ شِدَادٌ یَّاۡکُلۡنَ مَا قَدَّمۡتُمۡ لَہُنَّ اِلَّا قَلِیۡلًا مِّمَّا تُحۡصِنُوۡنَ ﴿۴۹﴾
ثُمَّ يَأۡتِي مِنۢ بَعۡدِ ذَٰلِكَ سَبۡعٞ شِدَادٞ يَأۡكُلۡنَ مَا قَدَّمۡتُمۡ لَهُنَّ إِلَّا قَلِيلٗا مِّمَّا تُحۡصِنُونَ
English
‘Then there shall come after that seven hard years which shall consume all that you shall have laid by in advance for them except a little which you may preserve.
English Short Commentary
‘Then there shall come after that seven hard years,[1384] which shall consume all that you shall have laid by in advance for them except a little which you may preserve;
1384. Arabia, in the Holy Prophet’s time, was visited with a terrible famine which lasted for seven long years. It was so severe that people were forced to eat carrion (Bukhari). (close)
English Five Volume Commentary
Then there shall come after that seven hard years which shall consume all that you shall have laid by in advance for them except a little which you may preserve.[1552]
1552. Commentary:
Joseph explains that the seven years of famine would be so severe that all that the people had stored up during the first seven years of plenty would be eaten up except very little which they might have saved, for fear lest the famine should become prolonged or for the purpose of seed.
Here we have another point of resemblance between Joseph and the Holy Prophet. Just as in the time of Joseph, Egypt was visited with a severe seven-year famine, so in the Holy Prophet’s time Arabia had a terrible famine which lasted for seven long years. It was so severe that some people were forced to eat carrion. At last, the Holy Prophet was requested to pray to God for the removal of the famine. He prayed to God and the famine left the land after the people had been reduced to a most pitiable plight (Bukhari and Muslim). This is the twelfth point of resemblance between these two noble Prophets. (close)
اُردو
پھر اس کے بعد سات بہت سخت (سال) آئیں گے جو وہ کھا جائیں گے جو تم نے ان کے لئے آگے بھیجا ہوگا سوائے اس میں سے تھوڑے سے حصہ کے جو تم (آئندہ کاشت کے لئے) سنبھال رکھو گے۔
اُردو تفسیر صغیر
پھر اس کے بعد سات سخت (تنگی کے سال) آئیں گے (اور) سوائے اس قلیل مقدار کے جسے تم پس انداز کر لو وہ اس (تمام غلہ) کو جو تم نے ان کے لئے پہلے سے جمع کر چھوڑا ہوگا کھا جائیں گے۔
Français
Puis viendront après cela sept années pénibles, qui consumeront tout ce que vous aurez mis en réserve d’avance pour elles, sauf le peu que vous pourrez garder. »
Español
“Luego vendrán tras ellos siete años duros que consumirán todo lo que hayáis reservado de antemano para ellos, excepto el poco que podáis preservar”.
Deutsch
Nach diesem werden dann sieben schwere Jahre kommen, die alles aufzehren werden, was ihr an Vorrat für sie aufgespeichert hattet, bis auf weniges, das ihr bewahren mögt.
ثُمَّ یَاۡتِیۡ مِنۡۢ بَعۡدِ ذٰلِکَ عَامٌ فِیۡہِ یُغَاثُ النَّاسُ وَ فِیۡہِ یَعۡصِرُوۡنَ ﴿٪۵۰﴾
ثُمَّ يَأۡتِي مِنۢ بَعۡدِ ذَٰلِكَ عَامٞ فِيهِ يُغَاثُ ٱلنَّاسُ وَفِيهِ يَعۡصِرُونَ
English
‘Then there shall come after that a year in which people shall be relieved and in which they shall give presents to each other.’
English Short Commentary
‘Then there shall come after that a year in which people shall be relieved[1385] and in which they shall give presents[1386] to each other.
1385. In their ignorance of the meaning of the word Yughathu which besides meaning, 'They will be rained upon' also means, 'They will be relieved of their distress' or 'They will be aided and helped,' some Christian writers have objected that as it very seldom rains in Egypt and that the fertility of its soil depends upon the flooding of the Nile, the Quranic statement is against the elementary facts of geography. Obviously, the latter two meanings quite agree with the text of the Qur’an. But if the word be taken in the first-mentioned sense, even then there is no ground for any objection, for though the fertility of the soil of Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on rain on the mountains in which lies its source. (close)
1386. Ya‘sirun is derived from ‘Asira which means, (l) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he aided or succoured or saved or preserved (him); (3) he gave something to someone or did some benefit to someone (Lane). (close)
English Five Volume Commentary
Then there shall come after that a year in which people shall be relieved and in which they shall give presents to others.’[1553]
1553. Important Words:
یغاث (shall be relieved) is derived from غاث (aorist یغیث) and غاث (aorist یغوث) and اغاث. They say غاث الله البلاد (aorist یغیث) i.e. God watered the country with rain; sent down rain on the land. غاثه (aorist یغوث) or اغاثه means, he aided or helped him; he removed from him trouble or affliction. اغاثنا المطر means, the rain gave us relief. (Lane & Aqrab).
یعصرون (give presents) is derived from عصر which means: (1) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he took or collected the produce of the earth; (3) he aided or succoured or saved or preserved (him); (4) he gave something to someone or did some benefit to someone (Lane).
Commentary:
Thinking in their ignorance that the verb is used only in the sense "they shall be rained upon," some Christian critics of the Quran have objected that as it very seldom rains in Egypt and the fertility of its soil depends entirely on the flooding of the Nile, therefore the statement that "the people shall be rained upon" betrays the ignorance of the Revealer of the Quran of even the elementary facts of geography. But these critics, instead of exposing the ignorance of the Quran, have betrayed their own ignorance of the Arabic language. The verb as shown under Important Words is used in three different senses, i.e. (1) sending down rain; (2) helping and aiding; and (3) relieving and removing trouble. Of these the latter two quite agree with the text of the Quran. But even if the word be taken in the first-mentioned sense there is no ground for objection, for though it is true that the fertility of the soil in Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on the rain on the mountains where lies its source. So if Joseph is represented here as saying that after seven years of famine, rains would fall, he obviously meant to say that rains would fall in such parts of the land as would cause the swelling of the Nile, which would bring relief to the famine-stricken people of Egypt.
The objection that the Quran has used an ambiguous and equivocal word is also devoid of all substance. The ambiguity lies in the critics’ own minds. The Quran has every right to use any word in the sense in which it is used in the Arabic language. If the critics of the Quran are not conversant with the particular use of a certain word, they should blame their own ignorance and not the Quran. In fact, the beauty of the Quranic style lies in the fact that it has used a word which applies with equal appropriateness to the times both of Joseph and the Holy Prophet, whose respective peoples were visited with a severe seven-year famine. Of the three meanings of the word یغاث given under Important Words, the first applied to the time of the Holy Prophet and the latter two to that of Joseph. Thus instead of exposing any weakness in the diction of the Quran, the use of this word emphasizes its excellence. (close)
اُردو
پھر اس کے بعد ایک سال آئے گا جس میں لوگ خوب سیراب کئے جائیں گے اور اس میں وہ رس نچوڑیں گے۔
اُردو تفسیر صغیر
پھر اس کے بعد ایک (ایسا) سال آئے گا‘ جس میں لوگوں کی فریاد سنی جائے گی اور وہ (خوشحال) ہو جائیں گے اور اس حالت میں ایک دوسرے کو تحفے دیں گے۔
Français
Puis viendra après cela une année où les gens recevront des pluies abondantes et où ils auront beaucoupde fruits et de grains oléagineux à presser pour obtenir des jus et des huiles.
Español
“Después seguirá un año en el que la gente disfrutará de lluvia abundante con la que tendrán plenitud de frutos y semillas que prensarán para obtener zumos y aceite”.
Deutsch
Dann wird nach diesem ein Jahr kommen, in dem die Menschen Erleichterung finden und in welchem sie Geschenke geben werden."
وَ قَالَ الۡمَلِکُ ائۡتُوۡنِیۡ بِہٖ ۚ فَلَمَّا جَآءَہُ الرَّسُوۡلُ قَالَ ارۡجِعۡ اِلٰی رَبِّکَ فَسۡـَٔلۡہُ مَا بَالُ النِّسۡوَۃِ الّٰتِیۡ قَطَّعۡنَ اَیۡدِیَہُنَّ ؕ اِنَّ رَبِّیۡ بِکَیۡدِہِنَّ عَلِیۡمٌ ﴿۵۱﴾
وَقَالَ ٱلۡمَلِكُ ٱئۡتُونِي بِهِۦۖ فَلَمَّا جَآءَهُ ٱلرَّسُولُ قَالَ ٱرۡجِعۡ إِلَىٰ رَبِّكَ فَسۡـَٔلۡهُ مَا بَالُ ٱلنِّسۡوَةِ ٱلَّـٰتِي قَطَّعۡنَ أَيۡدِيَهُنَّۚ إِنَّ رَبِّي بِكَيۡدِهِنَّ عَلِيمٞ
English
And the King said, ‘Bring him to me.’ But when the messenger came to him, he said, ‘Go back to thy lord and ask him how fare the women who cut their hands: for, my Lord well knows their crafty design.’
English Short Commentary
And the King said, ‘Bring him to me.’ But when the messenger came to him, he said, ‘Go back to thy lord and [a]ask him how fare the women who cut their hands;[1387] for, my Lord well knows their crafty design.’
1387. Realizing that Joseph was no ordinary person the King wanted to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be two- fold: First, that the King might know that he was innocent so that on no future occasion his mind might be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment. Secondly, that Potiphar, his benefactor, might not remain under the impression that Joseph had proved faithless to him. (close)
English Five Volume Commentary
And the King said, ‘Bring him to me.’ But when the messenger came to him, he said, ‘Go back to thy lord and [a]ask him how fare the women who cut their hands: for, my Lord well knows their crafty design.’[1554]
1554. Commentary:
When the King saw that the wise men of his court had failed to interpret his dream and that Joseph had not only interpreted it rightly but had also suggested a remedy for the impending affliction, and when he learnt from his butler that Joseph’s previous interpretation of two dreams had also turned out to be true, he realized that Joseph was no ordinary man and desired to release him from the prison forthwith. But Joseph refused to be released until a full inquiry was made into his case and he was proved to be innocent of the charge laid against him. His object in demanding an inquiry seems to be twofold: firstly, that the King might know that he was innocent so that on no future occasion might his mind be poisoned against him by evilly-disposed persons on the basis of the alleged cause of his imprisonment; secondly, that Potiphar, his benefactor, might not remain under the impression that he had proved faithless to him.
The Holy Prophet is reported to have once said that if he had remained in prison for so long a time as Joseph did and, like Joseph, had received the orders of his release, he would at once have left the prison (Bukhari & Muslim). This readiness of the Holy Prophet to leave the prison in contrast to the hesitancy of Joseph to do so shows the former to be spiritually superior to the latter. It is true that the vindication of one’s honour is an act of virtue, but to welcome the opportunity for discharging one’s duties as a Prophet of God, as the Holy Prophet’s reported readiness implied, leaving one’s honour to take care of itself, is certainly an act of much higher spiritual eminence.
The words, how fare the women who cut their hands, spoken by Joseph show that the incident of the cutting by the women of their hands did actually take place; otherwise Joseph could not have referred to it in these words. Either the women, while absorbed in conversation, had inadvertently cut their hands, or they might have declared that, by bringing a false accusation against Joseph, they had cut their own hands i.e. had landed themselves in a false position. If these words had only expressed the women’s state of mind and nothing actual had happened, Joseph could not have referred to "the cutting of the hands." (close)
اُردو
بادشاہ نے کہا اسے میرے پاس لاؤ۔ پس جب ایلچی اس (یعنی یوسف) کے پاس پہنچا تو اس نے کہا اپنے آقا کی طرف لوٹ جاؤ اور اس سے پوچھو اُن عورتوں کا کیا قصہ ہے جو اپنے ہاتھ کاٹ بیٹھی تھیں۔ یقیناً میرا ربّ ان کی چال کو خوب جانتا ہے۔
اُردو تفسیر صغیر
اور بادشاہ نے (یہ بات سن کر ان سے) کہا (کہ) تم اسے میرے پاس لے آٶ۔ پس جب (بادشاہ کا) پیغام رساں اس کے پاس آیا‘ تو اس نے (یعنی یوسف نے اس سے) کہا (کہ) تو اپنے آقا کے پاس واپس جا اور اس سے پوچھ کہ جن عورتوں نے اپنے ہاتھ کاٹے تھے ان کی (اس وقت) کیا کیفیت ہے۔ میرا رب ان کے منصوبے کو یقیناً خوب جاننے والا ہے۔
Français
Et le Roi dit : « Amenez-le-moi. » Mais lorsque le messager du Roi vint à lui, il dit : « Retourne auprès de ton seigneur et demande-lui ce qu’il en est des femmes qui se coupèrent les mains ; car mon Seigneur connaît très bien leur ruse. »
Español
El Rey dijo: “Traédmelo”. Pero cuando el mensajero llegó a él, le dijo: “Vuelve a tu señor y pregúntale cuál fue la suerte de las mujeres que se cortaron las manos; pues mi Señor conoce perfectamente su astuto propósito”.
Deutsch
Der König sprach: "Bringt ihn mir." Doch als der Bote zu ihm kam, sprach er: "Kehre zurück zu deinem Herrn und frage ihn, wie es den Frauen ergeht, die sich in die Hände schnitten, denn mein Herr kennt ihren Anschlag recht wohl."
قَالَ مَا خَطۡبُکُنَّ اِذۡ رَاوَدۡتُّنَّ یُوۡسُفَ عَنۡ نَّفۡسِہٖ ؕ قُلۡنَ حَاشَ لِلّٰہِ مَا عَلِمۡنَا عَلَیۡہِ مِنۡ سُوۡٓءٍ ؕ قَالَتِ امۡرَاَتُ الۡعَزِیۡزِ الۡـٰٔنَ حَصۡحَصَ الۡحَقُّ ۫ اَنَا رَاوَدۡتُّہٗ عَنۡ نَّفۡسِہٖ وَ اِنَّہٗ لَمِنَ الصّٰدِقِیۡنَ ﴿۵۲﴾
قَالَ مَا خَطۡبُكُنَّ إِذۡ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفۡسِهِۦۚ قُلۡنَ حَٰشَ لِلَّهِ مَا عَلِمۡنَا عَلَيۡهِ مِن سُوٓءٖۚ قَالَتِ ٱمۡرَأَتُ ٱلۡعَزِيزِ ٱلۡـَٰٔنَ حَصۡحَصَ ٱلۡحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفۡسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّـٰدِقِينَ
English
He (the King) said to the women, ‘What was the matter with you when you sought to seduce Joseph against his will?’ They said, ‘He kept away from sin for fear of Allah — we have known no evil against him.’ The wife of the ‘Aziz said, ‘Now has the truth come to light. It was I who sought to seduce him against his will, and surely, he is the truthful.’
English Short Commentary
The King said to the women, ‘What was the truth of that matter of yours when you sought to seduce Joseph against his will?’ [a]They said ‘He kept away from sin for fear of Allah[1388]––we have known no evil against him.’ The wife of the ‘Aziz said, ‘Now has the truth come to light. It was I who sought to seduce him against his will and surely, he is of the truthful.’
1388. The words seem to show that the incident of the cutting of their hands by the women did actually take place; otherwise Joseph could not have referred to it. Either in amazement or being absorbed in conversation, some of them did inadvertently cut their hands. Or the words might mean that by bringing a false accusation against Joseph the women had cut their own hands, i.e. they had landed themselves into a false position. But if nothing actual had happened, Joseph could not have referred to 'the cutting of the hands.' Hasha Lillahi also means, God forbid; or how far is Allah from every imperfection (Lane). (close)
English Five Volume Commentary
He (the King) said to the women, ‘What was the matter with you when you sought to seduce Joseph against his will?’ [a]They said, ‘He kept away from sin for fear of Allah—we have known no evil against him.’ The wife of the ‘Aziz said, ‘Now has the truth come to light. It was I who sought to seduce him against his will, and surely, he is of the truthful.’[1555]
1555. Important Words:
ماخطبکن (what was the matter with you) خطب (khatbun) is the noun-infinitive from خطب (khataba). They say خطب القوم i.e. he addressed the people and delivered to them an exhortation or admonition. خطب المرأة means, he asked or demanded the woman in marriage. خطب means, a thing, an affair, or a business, small or great, that one seeks or desires to do or that may be a subject of discourse; a great thing or affair; or the cause or occasion of a thing or an event; or an affliction or calamity. They say ماخطبك i.e. what is the thing or affair or business that thou seekest or desirest to do; or, what is the cause of thy coming? (Lane).
Commentary:
This verse shows that the King had become so convinced of the righteousness of Joseph that, on hearing of the accusation against him, he at once believed it to be false. This is why the women, judging from the way in which the King questioned them, realized that he looked upon Joseph as a righteous man, and so they confessed the truth. But by so doing they only bore witness to the innocence of Joseph, without in any way accusing Potiphar’s wife. The latter, however, fearing lest after exonerating Joseph of all blame the women might proceed to testify to her misconduct, hastened to confess her guilt, although she had not yet been questioned by the King. She did this to escape the greater shame of being condemned out of the mouth of others and perhaps also to win some credit for speaking the truth without being questioned. (close)
اُردو
اس (بادشاہ) نے پوچھا (اے عورتو!) بتاؤ تمہارا کیا معاملہ تھا جب تم نے یوسف کو اس کے نفس کے بارہ میں پھسلانا چاہا تھا۔ انہوں نے کہا پاک ہے اللہ۔ ہمیں تو اس کے خلاف کسی بُرائی کا علم نہیں۔ سردار کی بیوی نے کہا اب سچائی ظاہر ہو چکی ہے۔ میں نے ہی اسے اس کے نفس کے بارہ میں پھسلانا چاہا تھا اور یقیناً وہ صادقوں میں سے ہے۔
اُردو تفسیر صغیر
(یہ پیغام سن کر) اس نے (یعنی بادشاہ نے) ان (عورتوں) سے کہا (کہ) تمہارا (وہ) معاملہ جبکہ تم نے یوسف سے اس کی مرضی کے خلاف (ایک برا) فعل کروانے کی کوشش کی تھی (اصل میں) کیا تھا؟ انہوں نے کہا کہ وہ اللہ کی خاطر (بدی کے ارتکاب سے) ڈرا تھا۔ (اور) ہم نے اس میں کوئی بھی برائی (کی بات) نہیں معلوم کی تھی۔ (یہ سن کر) عزیز کی بیوی نے کہا (کہ) اب سچائی بالکل کھل گئی ہے۔ میں نے (ہی) اس سے اس کی مرضی کے خلاف (برا) فعل کرانے کی کوشش کی تھی اور وہ یقیناً راستبازوں میں سے ہے۔
Français
Le Roi dit à ces femmes : « Qu’est-ce qui vous a pris lorsque vous avez essayé de séduire Joseph contre son gré ? » Elles répondirent : « Gloire à Allāh pour avoir créé un tel homme – nous n’avons connu aucun mal contre lui. » La femme d'Al-‘Azīz dit alors : « La vérité a maintenant éclaté. C’est moi qui avais cherché à le séduire contre son gré, et assurément il est du nombre des véridiques. »
Español
Él ( el Rey) dijo a las mujeres: “¿Qué os pasó cuando intentasteis seducir a José contra su voluntad?”. Ellas respondieron: “Glorificado sea Al-lah por crear un hombre así: no conocemos nada malo contra él”. La mujer del Aziz dijo: “ahora se ha hecho patente la verdad. Fui yo quien intenté seducirlo contra su voluntad, y en verdad él es el veraz”.
Deutsch
Er sprach: "Wie stand es um euch, als ihr Joseph zu verführen suchtet gegen seinen Willen?" Sie sprachen: "Er hütete sich um Allahs willen. Wir haben nichts Böses über ihn erfahren." Da sprach die Frau des Aziz: "Nun ist die Wahrheit ans Licht gekommen. (Ich) versuchte ihn zu verführen gegen seinen Willen, und er gehört sicherlich zu den Wahrhaftigen.