Kilniojo Korano reikšmių vertimas - Vertimas į anglų k. – Dr. Valid Bleiheš Omari - vykdomas
وَرَٰوَدَتۡهُ ٱلَّتِي هُوَ فِي بَيۡتِهَا عَن نَّفۡسِهِۦ وَغَلَّقَتِ ٱلۡأَبۡوَٰبَ وَقَالَتۡ هَيۡتَ لَكَۚ قَالَ مَعَاذَ ٱللَّهِۖ إِنَّهُۥ رَبِّيٓ أَحۡسَنَ مَثۡوَايَۖ إِنَّهُۥ لَا يُفۡلِحُ ٱلظَّٰلِمُونَ
[2701] That he was ‘in her house’ shows that all circumstances were favourable to this affair taking place secretively without drawing attention or causing trouble: they were in the house alone (cf. al-Saʿdī) and she was the mistress of the house who could easily command him to do her bidding (cf. Ibn ʿĀshūr).
[2702] That is, she worked her wiles on him, seeking to trap him into an amorous liaison with her (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2703] To prepare the ground for her plan, she ghallaqat (hyperbolic for aghlaqat: tightly shut and bolted (cf. Ibn ʿĀshūr)) all the doors of the house (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2704] That is, the master of the house, her husband (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī). Joseph’s great sense of duty and gratitude to his benefactor, is revealed in full colour in Ayas 52-53 below.
[2705] Being of such a pious, grateful nature, he saw the darker side of betraying his benevolent master, who was like a father to him, by amorously liaising with his wife (cf. al-Ṭabarī, al-Shawkānī).
[2706] He also saw that such an affair would be wrongful and unfair (ẓulm) and that its perpetrators would not do well eventually.
وَلَقَدۡ هَمَّتۡ بِهِۦۖ وَهَمَّ بِهَا لَوۡلَآ أَن رَّءَا بُرۡهَٰنَ رَبِّهِۦۚ كَذَٰلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَۚ إِنَّهُۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ
[2707] Hammat bihi (translated here as: ‘made for him’) means that she acted on what her heart was bent on, i.e. to have sex with him (cf. al-Ṭabarī, Ibn Juzayy, Ibn Kathīr, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[2708] Exegetes old and new have debated long and hard about what hamma bihā (translated here as: ‘and he for her’) exactly means. A party said that he had only a momentarily passing thought (hammu khaṭratin ʿāriḍah), which was not coupled with intent and purpose, being only a human made of flesh and blood (cf. al-Ṭabarī, Ibn Juzayy, Ibn Kathīr, Ibn ʿAṭiyyah, al-Shinqīṭī, Aḍwā’ al- Bayān, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
On the other hand, other highly regarded exegetes have it that Joseph (عليه السلام) did not even have the first thought about having an affair with her, because the ‘clear proof of his Lord’ was on his mind all along (cf. al-Qurṭubī, Abū Ḥayyān, al-Shawkānī, Ibn ʿĀshūr). Thus it is read as follows: “Had he not seen the clear proof of his Lord, he would have made for her”.
ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) narrated that the Prophet (ﷺ) said: “Allah decreed good and bad deeds, then He made them distinct. Whoever means to do a good deed but does not carry it out, Allah writes it down for him as a complete good deed. If he means to do it and does, Allah writes it down for him as ten good deeds up to seven hundred fold and up to many folds yet. But whoever means to carry out a bad deed, Allah writes it down for him as a complete good deed. Yet if he means it and carries it out, then Allah will write it down for him as only one bad deed” (al-Bukhārī: 6491, Muslim: 131).
[2709] The exact nature of this burhān (clear proof) is not known, what is sure though is that it is a Sign from God that made him hold back (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Shawkānī). However, Ibn Taymiyyah (Majmūʿ al-Fatāwā, 10: 101) alludes to the fact that it was his robust and very much alive conscience that made itself appear concrete to him at that critical moment and which came between him and his heart (cf. also al-Saʿdī).
وَٱسۡتَبَقَا ٱلۡبَابَ وَقَدَّتۡ قَمِيصَهُۥ مِن دُبُرٖ وَأَلۡفَيَا سَيِّدَهَا لَدَا ٱلۡبَابِۚ قَالَتۡ مَا جَزَآءُ مَنۡ أَرَادَ بِأَهۡلِكَ سُوٓءًا إِلَّآ أَن يُسۡجَنَ أَوۡ عَذَابٌ أَلِيمٞ
[2710] That is, her husband (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This is how they used to call a husband in that culture (cf. Ibn ʿĀshūr).
[2711] This very composed statement shows just how calculated that woman was. She did not even falter in such a very unnerving commotion and came to pass a very judicial-like verdict (cf. Ibn ʿĀshūr). Her steely nerves played into her calculations both in this situation and when the women cast aspersions on her as we will see shortly. But when God decreed to reveal the Truth, she broke down without any interlude (Aya 51 below).
قَالَ هِيَ رَٰوَدَتۡنِي عَن نَّفۡسِيۚ وَشَهِدَ شَاهِدٞ مِّنۡ أَهۡلِهَآ إِن كَانَ قَمِيصُهُۥ قُدَّ مِن قُبُلٖ فَصَدَقَتۡ وَهُوَ مِنَ ٱلۡكَٰذِبِينَ
[2712] This is a prime example of evidence-based judgement (cf. Ibn ʿĀshūr). That his tunic was ripped off from the back meant that he was escaping from her, otherwise, it would have been ripped from the front as a sign of her struggles against him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
وَإِن كَانَ قَمِيصُهُۥ قُدَّ مِن دُبُرٖ فَكَذَبَتۡ وَهُوَ مِنَ ٱلصَّٰدِقِينَ
فَلَمَّا رَءَا قَمِيصَهُۥ قُدَّ مِن دُبُرٖ قَالَ إِنَّهُۥ مِن كَيۡدِكُنَّۖ إِنَّ كَيۡدَكُنَّ عَظِيمٞ
يُوسُفُ أَعۡرِضۡ عَنۡ هَٰذَاۚ وَٱسۡتَغۡفِرِي لِذَنۢبِكِۖ إِنَّكِ كُنتِ مِنَ ٱلۡخَاطِـِٔينَ
[2713] He asked him to overlook this matter and make no mention of it! (Cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī.)
۞ وَقَالَ نِسۡوَةٞ فِي ٱلۡمَدِينَةِ ٱمۡرَأَتُ ٱلۡعَزِيزِ تُرَٰوِدُ فَتَىٰهَا عَن نَّفۡسِهِۦۖ قَدۡ شَغَفَهَا حُبًّاۖ إِنَّا لَنَرَىٰهَا فِي ضَلَٰلٖ مُّبِينٖ
[2714] Their speech is fraught with insinuations and gossip (cf. Ibn ʿĀshūr); here is a woman who is married, and not to just anyone but rather the Chief Minister himself, who seduces not a man of high-standing ‘worthy of her’, but her own servant (cf. Ibn al-Qayyim, 2: 115). That their speech is called makrihinna (their cunning) shows that they did not intend well with what they said (cf. al-Samarqandī). In effect, they meant to say: “Look how low she stooped!”
