Kur'an-ı Kerim meal tercümesi - İngilizce Tercüme - Dr. Velid Beleyhiş Al-Amri - Üzerinde Çalışılıyor.
فَلَمَّا سَمِعَتۡ بِمَكۡرِهِنَّ أَرۡسَلَتۡ إِلَيۡهِنَّ وَأَعۡتَدَتۡ لَهُنَّ مُتَّكَـٔٗا وَءَاتَتۡ كُلَّ وَٰحِدَةٖ مِّنۡهُنَّ سِكِّينٗا وَقَالَتِ ٱخۡرُجۡ عَلَيۡهِنَّۖ فَلَمَّا رَأَيۡنَهُۥٓ أَكۡبَرۡنَهُۥ وَقَطَّعۡنَ أَيۡدِيَهُنَّ وَقُلۡنَ حَٰشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنۡ هَٰذَآ إِلَّا مَلَكٞ كَرِيمٞ
[2715] She went to great pains to prepare the scene for the effect she wanted to achieve. This can be read from the marked (special) lexical items employed here to describe her doing: aʿtadat muttaka’an (carefully prepared recliner couches), deliberately handed out (ātat) knives, and told Joseph (عليه السلام) ukhruj ʿalayhinna (lit. come out on them) by way of taking them by surprise. All this care paid off and their reaction was to her great satisfaction; they were awestruck and wounded their hands in the process; a tell-tale mark of their culpability (as we will come to see in Aya 50 below).
[2716] The knives were for the food that their host served them (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
[2717] In the long hadith of the Nocturnal Journey and Ascension (al-isrā’ wa al-miʿrāj), Prophet Muhammad (ﷺ) described Prophet Joseph when he met him as a man who is: “Endowed with ˹a whole˺ half of ˹all human˺ handsomeness” (Muslim: 162).
قَالَتۡ فَذَٰلِكُنَّ ٱلَّذِي لُمۡتُنَّنِي فِيهِۖ وَلَقَدۡ رَٰوَدتُّهُۥ عَن نَّفۡسِهِۦ فَٱسۡتَعۡصَمَۖ وَلَئِن لَّمۡ يَفۡعَلۡ مَآ ءَامُرُهُۥ لَيُسۡجَنَنَّ وَلَيَكُونٗا مِّنَ ٱلصَّٰغِرِينَ
[2718] Seeing that they were equally besotted by his beauty, and their reaction justifying her actions, stood them on an equal footing with her, she bore it all out in front of them (cf. al-Qurṭubī, Riḍā).
قَالَ رَبِّ ٱلسِّجۡنُ أَحَبُّ إِلَيَّ مِمَّا يَدۡعُونَنِيٓ إِلَيۡهِۖ وَإِلَّا تَصۡرِفۡ عَنِّي كَيۡدَهُنَّ أَصۡبُ إِلَيۡهِنَّ وَأَكُن مِّنَ ٱلۡجَٰهِلِينَ
فَٱسۡتَجَابَ لَهُۥ رَبُّهُۥ فَصَرَفَ عَنۡهُ كَيۡدَهُنَّۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
ثُمَّ بَدَا لَهُم مِّنۢ بَعۡدِ مَا رَأَوُاْ ٱلۡأٓيَٰتِ لَيَسۡجُنُنَّهُۥ حَتَّىٰ حِينٖ
[2719] This, along with the earlier verdict of the Chief Minister when he hushed up the matter and asked Joseph (عليه السلام) to simply forget about it and his wife just to feel some sort of regret, gives a glimpse into the workings of high societies; they allow for nothing that threatens their political aspirations and gains and a spouse’s extramarital amorous adventures is one such singularity. Here, upon seeing this potential threat, now that the affair had been publicly noted, the Chief Minister and his aides decided to ‘sweep it under the rug’ and throw Joseph (عليه السلام) into jail, if only for a while, until there was no more interest in the matter (cf. al-Wāḥidī, al-Basīṭ).
وَدَخَلَ مَعَهُ ٱلسِّجۡنَ فَتَيَانِۖ قَالَ أَحَدُهُمَآ إِنِّيٓ أَرَىٰنِيٓ أَعۡصِرُ خَمۡرٗاۖ وَقَالَ ٱلۡأٓخَرُ إِنِّيٓ أَرَىٰنِيٓ أَحۡمِلُ فَوۡقَ رَأۡسِي خُبۡزٗا تَأۡكُلُ ٱلطَّيۡرُ مِنۡهُۖ نَبِّئۡنَا بِتَأۡوِيلِهِۦٓۖ إِنَّا نَرَىٰكَ مِنَ ٱلۡمُحۡسِنِينَ
[2720] The story of Joseph’s (عليه السلام) time in jail, which given was a hard time, is presented here in light of how advantageous it was in God’s grand plan for him (cf. al-Biqāʿī, Naẓm al-Durar). So it begins with the dreams of his jail mates, the interpretation of which was to become the reason behind his victorious release and appointment as Chief Minister.
قَالَ لَا يَأۡتِيكُمَا طَعَامٞ تُرۡزَقَانِهِۦٓ إِلَّا نَبَّأۡتُكُمَا بِتَأۡوِيلِهِۦ قَبۡلَ أَن يَأۡتِيَكُمَاۚ ذَٰلِكُمَا مِمَّا عَلَّمَنِي رَبِّيٓۚ إِنِّي تَرَكۡتُ مِلَّةَ قَوۡمٖ لَّا يُؤۡمِنُونَ بِٱللَّهِ وَهُم بِٱلۡأٓخِرَةِ هُمۡ كَٰفِرُونَ
[2721] He did not answer them immediately but saw a chance, since they were in a very receptive state and eager to hear what he had to say, to guide them to the right path, which was his purposeful mission in life (cf. al-Rasʿanī, al-Saʿdī, Ibn ʿĀshūr).
[2722] Since they were in jail and had no means of telling the time, they used to gauge time by the most recurrent, time alluding, everyday event, i.e. meal times. They also knew that the next meal should not be too far away. Thus, in effect, he meant to say that what he was to tell them was not going to take long before they would be provided with the answer they were so eager to hear; in other words, he did not want to lose their interest in the process (cf. Ibn ʿĀshūr).
[2723] Thus saying that he acquired such knowledge not out of some sort of magic or necromancy, but because he was Divinely Inspired (cf. al-Wāḥidī, al-Basīṭ). The interpretation of dreams is, by no means, the only knowledge that God bestowed on Yūsuf (عليه السلام) (cf. Ibn ʿĀshūr).
