ការបកប្រែអត្ថន័យ ជំពូក​ យូសុហ្វ - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - លេខ​ទំព័រ 242 - សព្វវចនាធិប្បាយនៃគម្ពីគួរអាន

53 : 12

۞ وَمَآ أُبَرِّئُ نَفۡسِيٓۚ إِنَّ ٱلنَّفۡسَ لَأَمَّارَةُۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّيٓۚ إِنَّ رَبِّي غَفُورٞ رَّحِيمٞ

(53) “I do not absolve myself ˹thus˺. Indeed the self is ever commanding of bad doing, except those my Lord has Mercy on—indeed my Lord is All-Forgiving, Most Merciful.”

54 : 12

وَقَالَ ٱلۡمَلِكُ ٱئۡتُونِي بِهِۦٓ أَسۡتَخۡلِصۡهُ لِنَفۡسِيۖ فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلۡيَوۡمَ لَدَيۡنَا مَكِينٌ أَمِينٞ

(54) ^[2754]And the King said: “Bring him to me. I shall have him solely for myself!^[2755]” When he spoke to him, he ˹the King˺ said^[2756]: “You are to us today of a great status^[2757]; worthy of trust!”

[2754] When the King saw how knowledgeable, steadfast and unwavering in the face of temptations particularly that of the flesh (which may be the strongest of all) Joseph (عليه السلام) was, he wanted to draw him near and entrust him with responsibility (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2755] Given his worthy attributes, using this expression (astakhliṣhu li nafsī (lit. have him all for my own)), the King wanted to show that he intended to have close contact with him such that they could work side by side (cf. Ibn ʿĀshūr).
[2756] Having discovered more to Joseph (عليه السلام) from their talk than what he had originally found out about him, the King liked him even more and bestowed upon him a particularly great status (cf. Ibn Kathīr, al-Saʿdī).
[2757] Makīn has two meanings and both apply in this case, considering his status with the sovereign of the land. Mutamakkin, having the capability of and command over whatever he wanted and dhū makānah, i.e. having a specially great position (cf. al-Ṭabarī, al-Qurṭubī).

55 : 12

قَالَ ٱجۡعَلۡنِي عَلَىٰ خَزَآئِنِ ٱلۡأَرۡضِۖ إِنِّي حَفِيظٌ عَلِيمٞ

(55) ^[2758]He ˹Yūsuf˺ said: “Put me in charge of the treasuries of the land; I am indeed a good keeper; full of knowledge!^[2759]”

[2758] So that he might be in charge of affairs in preparation for the difficult days ahead. He, thus found himself in a better position than anyone else to carry out the task successfully, and hence why he offered his services (cf. al-Ṭabarī, al-Samʿānī, al-Saʿdī).
[2759] These are the two attributes most needed in a treasurer (cf. al-Qurṭubī).

56 : 12

وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي ٱلۡأَرۡضِ يَتَبَوَّأُ مِنۡهَا حَيۡثُ يَشَآءُۚ نُصِيبُ بِرَحۡمَتِنَا مَن نَّشَآءُۖ وَلَا نُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ

(56) Thus We made it becoming for Yūsuf in the land^[2760]; he dwells thereof wherever he wishes^[2761]. We impart Our Mercy on whomever We want and We do not lay to waste the reward of the good-doers!^[2762]

[2760] This is the second and final transitional station in Joseph’s journey to greatness. The first being his becoming a member of the Chief Minister’s household in his tender years (Aya 21 above).
[2761] This is exemplar of the extent of the power that was imparted on him; all of the land came under his command, nowhere was out of bounds for him (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[2762] God tells us here the lesson to be learned and heeded from Joseph’s (عليه السلام) example: “For those who do good in this world is good; but the abode of the Hereafter is better—distinguished indeed is the abode of the Mindful!” (16: 30).

57 : 12

وَلَأَجۡرُ ٱلۡأٓخِرَةِ خَيۡرٞ لِّلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ

(57) Verily, the reward of the Hereafter is better for those who have Believed and have been Mindful^[2763].

[2763] No matter how great the riches and status a person might achieve in this worldly life, they are nothing compared with what lies in store in the Hereafter, provided that a person Believes and acts Mindfully (cf. al-Ṭabarī, al-Saʿdī).

58 : 12

وَجَآءَ إِخۡوَةُ يُوسُفَ فَدَخَلُواْ عَلَيۡهِ فَعَرَفَهُمۡ وَهُمۡ لَهُۥ مُنكِرُونَ

(58) ^[2764]And ˹when˺ Yūsuf’s brothers came and they entered upon him, he recognized them while they identified him not.

[2764] When they were hit by the drought, Joseph’s brothers went to Egypt for supplies (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). And so the events of this intriguing story continue.

59 : 12

وَلَمَّا جَهَّزَهُم بِجَهَازِهِمۡ قَالَ ٱئۡتُونِي بِأَخٖ لَّكُم مِّنۡ أَبِيكُمۡۚ أَلَا تَرَوۡنَ أَنِّيٓ أُوفِي ٱلۡكَيۡلَ وَأَنَا۠ خَيۡرُ ٱلۡمُنزِلِينَ

(59) When he furnished them with their supplies, he said: “Bring me a brother of yours from your father^[2765]. Can you not see that I give full measure ˹of provisions˺ and I am the best of those who accommodate!^[2766]”

[2765] Given that Joseph (عليه السلام) did not want to immediately reveal himself to his brothers (cf. Ibn ʿĀshūr), exegetes deduce from this request that they must have told him in some interaction that had taken place between them earlier that they had a half-brother from their father’s side, especially when numbers counted and supplies were given per capita (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[2766] By playing up these two pieces of information, namely, that he was both-open handed and especially accommodating to them, Joseph meant to encourage his brothers to bring their half-brother with them the next time, such that his plan could be carried out (cf. al-Ṭabarī, Abū Ḥayyān, al-Shawkānī). He coupled this with a warning as in the next aya.

60 : 12

فَإِن لَّمۡ تَأۡتُونِي بِهِۦ فَلَا كَيۡلَ لَكُمۡ عِندِي وَلَا تَقۡرَبُونِ

(60) “If you do not bring him^[2767], there will not be any ˹further˺ measure ˹of supplies˺ for you with me and ˹do˺ not ˹ever˺ approach me!”

[2767] That is, the next time they were to come for supplies (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr).

61 : 12

قَالُواْ سَنُرَٰوِدُ عَنۡهُ أَبَاهُ وَإِنَّا لَفَٰعِلُونَ

(61) They said: “We will argue about him with his father; we shall surely do!^[2768]”

[2768] They knew how difficult it would be to obtain their father’s permission to escort their half-brother to Egypt with them. But they still made a promise to do their best (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, Abū al-Suʿūd).

62 : 12

وَقَالَ لِفِتۡيَٰنِهِ ٱجۡعَلُواْ بِضَٰعَتَهُمۡ فِي رِحَالِهِمۡ لَعَلَّهُمۡ يَعۡرِفُونَهَآ إِذَا ٱنقَلَبُوٓاْ إِلَىٰٓ أَهۡلِهِمۡ لَعَلَّهُمۡ يَرۡجِعُونَ

(62) He said to his servants: “Place their commodities in their saddlebags so that they may know them when they return back to their people. Perhaps they may return”. ^[2769]

[2769] Besides enticement and threat, Joseph (عليه السلام) wanted to make especially sure that they would be encouraged to return with the half-brother so he ordered his men to secretly place the commodities his brothers had brought with them in exchange for supplies back in their baggage. He wanted them to realize how generous and magnanimous he was to them this first time so that they would be tempted to return (cf. al-Tafsīr al-Muyassar). Doing so, he wanted to expedite this return by giving them their commodities back, which they would then seek to exchange for more supplies, and this sooner rather than later (cf. Ibn ʿĀshūr).

63 : 12

فَلَمَّا رَجَعُوٓاْ إِلَىٰٓ أَبِيهِمۡ قَالُواْ يَٰٓأَبَانَا مُنِعَ مِنَّا ٱلۡكَيۡلُ فَأَرۡسِلۡ مَعَنَآ أَخَانَا نَكۡتَلۡ وَإِنَّا لَهُۥ لَحَٰفِظُونَ

(63) When they returned to their father, they ˹no sooner˺^[2770] said: “O father, provisions have been withheld from us!^[2771] So send our brother with us, may we obtain our measure; verily, we shall indeed guard him!”

[2770] Joseph’s (عليه السلام) plan had the desired effect. No sooner than they arrived home, even before unloading their saddlebags, they broached the difficult subject of their half-brother with their father (cf. Abū Ḥayyān).
[2771] That is, in the future (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).