แปลความหมายอัลกุรอาน - คำแปลภาษาอังกฤษ - ดร.วะลีด เบลเฮช อัลอุมะรีย์ (กำลังดำเนินการ)
فَلَمَّآ أَن جَآءَ ٱلۡبَشِيرُ أَلۡقَىٰهُ عَلَىٰ وَجۡهِهِۦ فَٱرۡتَدَّ بَصِيرٗاۖ قَالَ أَلَمۡ أَقُل لَّكُمۡ إِنِّيٓ أَعۡلَمُ مِنَ ٱللَّهِ مَا لَا تَعۡلَمُونَ
[2820] The one of his sons who was entrusted with this task (cf. al-Ṭabarī, al-Saʿdī). This was nothing but welcome news and its bearer was deservedly called so.
[2821] Referring to his telling them to go and search out for Joseph as in Aya 87 above.
قَالُواْ يَٰٓأَبَانَا ٱسۡتَغۡفِرۡ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَٰطِـِٔينَ
[2822] This unequivocal admission of guilt and along with their admitting of Joseph’s (عليه السلام) favouring over them show that they sincerely wanted to come clean and repent (cf. al-Biqāʿī, Naẓm al-Durar), hence turning a new page.
قَالَ سَوۡفَ أَسۡتَغۡفِرُ لَكُمۡ رَبِّيٓۖ إِنَّهُۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ
فَلَمَّا دَخَلُواْ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيۡهِ أَبَوَيۡهِ وَقَالَ ٱدۡخُلُواْ مِصۡرَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ
وَرَفَعَ أَبَوَيۡهِ عَلَى ٱلۡعَرۡشِ وَخَرُّواْ لَهُۥ سُجَّدٗاۖ وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأۡوِيلُ رُءۡيَٰيَ مِن قَبۡلُ قَدۡ جَعَلَهَا رَبِّي حَقّٗاۖ وَقَدۡ أَحۡسَنَ بِيٓ إِذۡ أَخۡرَجَنِي مِنَ ٱلسِّجۡنِ وَجَآءَ بِكُم مِّنَ ٱلۡبَدۡوِ مِنۢ بَعۡدِ أَن نَّزَغَ ٱلشَّيۡطَٰنُ بَيۡنِي وَبَيۡنَ إِخۡوَتِيٓۚ إِنَّ رَبِّي لَطِيفٞ لِّمَا يَشَآءُۚ إِنَّهُۥ هُوَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ
[2823] His parents and eleven brothers, i.e. the sun and the moon and the eleven planets he saw in his childhood vision (cf. Aya 4 above) prostrated themselves to him. This prostration (sujūd) was one of homage and appreciation and not that of worship as is the unanimous agreement of exegetes (cf. al-Qurṭubī).
Although such show of appreciation and demonstration of respects could have been approved of in other religious traditions, Islam denounces prostrating to any creature besides God Almighty Himself, great as they might be; this to show that all humans are equal before God (cf. Ibn ʿĀshūr): “O Mankind! We have created you from a ˹single˺ male and a ˹single˺ female and We made you into peoples and tribes, so that you may know each other; indeed the most honourable of you with Allah is the most Mindful of you! Verily Allah is All-Knowing, Most Knowledgeable!” (49: 13).
[2824] Although Joseph’s time in the well was no less difficult than his time in prison, he specifically mentioned his emancipation from prison because upon that he came to prominence. Essentially, he was considerate enough not to mention the incident of the well in front of his brothers now that they had made up and all the past had been forgiven (cf. al-Rāzī, al-Saʿdī).
[2825] That is the countryside of the Levant, where Jacob (عليه السلام) and his sons used to live (cf. al-Ṭabarī). To move from the hardship and scarcity of sources of the outposts to a city where it is less harsh and sources readily abound, is obviously something to be thankful for (cf. al-Qāsimī, al-Saʿdī, Ibn ʿĀshūr).
[2826] The nobleness of Prophet Joseph’s character still shows itself clearly in this instance. He so kindly implicated himself in the ‘bad blood’ that had taken place between him and his brothers even though he was no more than the victim of their plotting (cf. al-Saʿdī).
[2827] Laṭīf in that He (سبحانه وتعالى) makes good easy for His servants in subtle ways which they do not perceive and/or expect (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). Indeed in the story that has just unfolded there is ample evidence of this as well as of God’s Knowledge and Wisdom.
۞ رَبِّ قَدۡ ءَاتَيۡتَنِي مِنَ ٱلۡمُلۡكِ وَعَلَّمۡتَنِي مِن تَأۡوِيلِ ٱلۡأَحَادِيثِۚ فَاطِرَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ أَنتَ وَلِيِّۦ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۖ تَوَفَّنِي مُسۡلِمٗا وَأَلۡحِقۡنِي بِٱلصَّٰلِحِينَ
[2828] Here, in a humbling conclusion to this most beautiful story, Prophet Joseph (عليه السلام) counts his blessings and shows his great gratitude to God Almighty and prays to Him to make him steadfast in his religion until death comes (cf. al-Saʿdī) knowing that the blessings of this worldly life unlike those of the Hereafter never last (cf. Ibn ʿĀdil, al-Lubāb).
[2829] The preposition min as in min al-mulk (lit. some Kingship) and min ta’wīl al-aḥādīth (lit. some ˹of the˺ interpretation of expressions) could mean that it either denotes a portion of something, i.e., partitive (tabʿīḍiyyah) but not its entirety, i.e. thus meaning that his Kingship and knowledge were only partial (cf. al-Zamakhsharī, al-Rāzī, al-Qurṭubī, al-Bayḍāwī) or the min that implicates and precedes a generic noun (ism jins) (as in 22: 30) thus meaning Kingship and interpretation proper (cf. al-Zajjāj, Ibn al-Jawzī). Taking it to mean that his influence and knowledge were only limited accords with this noble Prophet’s really humble character and is more becoming here, where he is paying homage to God Almighty and imploring him for deliverance.
[2830] Given that Prophets and Messengers are in a higher rank than the pious both in this world and in the Hereafter (4: 69), exegetes take it that by these ‘pious’ ones Joseph (عليه السلام) meant his forefathers Isaac and Abraham as well as the previous Prophets and Messengers (عليهم السلام) (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī, al-Saʿdī).
ذَٰلِكَ مِنۡ أَنۢبَآءِ ٱلۡغَيۡبِ نُوحِيهِ إِلَيۡكَۖ وَمَا كُنتَ لَدَيۡهِمۡ إِذۡ أَجۡمَعُوٓاْ أَمۡرَهُمۡ وَهُمۡ يَمۡكُرُونَ
[2831] The remaining ayas mark the conclusion of the sura, highlighting the relevance of the story that has just been concluded to the situation in which Prophet Muhammad (ﷺ) found himself at the time of its revelation and was thus able to draw lessons from it.
[2832] al-Ghayb, lit. the Unseen, that which is beyond the reach of perception. Such stories, in the manner and detail told here, were not known to the Prophet (ﷺ) and his community. This is a Sign from God signifying that Muhammad (ﷺ) conveyed nothing of his own and that all was inspired by Him; the accounts given here are different from the narratives of Prophet Joseph’s story that had been prevalent at the time. They were also meant to hearten the Messenger (ﷺ) and bolster his position (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr).
[2833] This fact corresponds with Aya 3, which preceded the account of Prophet Joseph’s story, to show that the Messenger (ﷺ), and his people, were totally oblivious to these stories before the revelation of the Qur’an; all the more reason to Believe him but the home truth is that ‘most people Believe not!’
[2834] The referent of the pronouns in ladayhim (with them), ajmaʿū amrahum (they resolved their matter) and wa hum yamkurūn (while they were plotting) although their being the same is not specified here but many exegetes take it to mean Joseph’s (عليه السلام) brothers who did the most plotting against him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Shawkānī, al-Saʿdī). However, given the ‘plotting’ that went on in the story, Ibn ʿĀshūr believes that it is of a general nature: thus, tacitly implicating the brothers who plotted to get rid of Joseph, the wayfarers who plotted to sell him off as merchandise instead of returning him to his folks and the few women of the city who ‘plotted’ against the Chief Minster’s wife to exploit her moment of weakness. The story is strung with plots, mechanizations and guiles by different parties. These were obviously secret, incriminating conferences and none was in on them besides the closed circle and God Almighty Who revealed them to his Messenger (ﷺ) as conclusive proof of his Truthfulness (cf. al-Shinqīṭī, Aḍwā’ al-Bayān). The account of the story does not fail to reveal the minutest detail of what actually occurred (cf. Abū Ḥayyān).
وَمَآ أَكۡثَرُ ٱلنَّاسِ وَلَوۡ حَرَصۡتَ بِمُؤۡمِنِينَ
[2835] This home truth, hard to accept as it was for the Prophet (ﷺ), had to be broken down and presented through different angles over the next few ayas just to make it fathomable.
