แปลความหมายอัลกุรอาน - คำแปลภาษาอังกฤษ - ดร.วะลีด เบลเฮช อัลอุมะรีย์ (กำลังดำเนินการ) * - สารบัญคำแปล
فَلَمَّا جَهَّزَهُم بِجَهَازِهِمۡ جَعَلَ ٱلسِّقَايَةَ فِي رَحۡلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلۡعِيرُ إِنَّكُمۡ لَسَٰرِقُونَ
(70) When he furnished them with their supplies, he placed the drinking cup[2784] in his brother’s saddlebag. Then a caller shouted out: “O you caravan! You have indeed stolen!”
[2784] al-Siqāyah (lit. the watering cup) is the utensil/gauge which was used for drinking and measuring (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
The story, from here on, moves at quick pace but still takes the time to fill in the blanks in order to bring to life the strong emotions lived by some of the characters.
The story, from here on, moves at quick pace but still takes the time to fill in the blanks in order to bring to life the strong emotions lived by some of the characters.
ตัฟสีรต่างๆ ภาษาอาหรับ:
قَالُواْ وَأَقۡبَلُواْ عَلَيۡهِم مَّاذَا تَفۡقِدُونَ
[2785] The ones who advanced could be either the brothers or Joseph’s (عليه السلام) foot soldiers (cf. al-Wāḥidī, al-Basīṭ).
ตัฟสีรต่างๆ ภาษาอาหรับ:
قَالُواْ نَفۡقِدُ صُوَاعَ ٱلۡمَلِكِ وَلِمَن جَآءَ بِهِۦ حِمۡلُ بَعِيرٖ وَأَنَا۠ بِهِۦ زَعِيمٞ
(72) They said: “We miss the King’s measure[2786] and for whoever brings it, is a camel’s load”. “And I am guarantor of it!”[2787]
[2786] Ṣuwāʿ (a variation of ṣāʿ, i.e. measure) is the proper noun for the instrument, while siqāyah (watering cup) is more of a description of it (cf. al-Rāzī). It is called ‘the King’s measure’ here to impart importance as the circumstance requires so (cf. Ibn ʿĀshūr).
[2787] Understandably, this was said by the senior figure among Joseph’s (عليه السلام) soldiers, who was vested with authority (cf. Ibn ʿĀshūr).
[2787] Understandably, this was said by the senior figure among Joseph’s (عليه السلام) soldiers, who was vested with authority (cf. Ibn ʿĀshūr).
ตัฟสีรต่างๆ ภาษาอาหรับ:
قَالُواْ فَمَا جَزَٰٓؤُهُۥٓ إِن كُنتُمۡ كَٰذِبِينَ
ตัฟสีรต่างๆ ภาษาอาหรับ:
قَالُواْ جَزَٰٓؤُهُۥ مَن وُجِدَ فِي رَحۡلِهِۦ فَهُوَ جَزَٰٓؤُهُۥۚ كَذَٰلِكَ نَجۡزِي ٱلظَّٰلِمِينَ
(75) They said: “His penalty – whoever’s saddlebag it is found in – he himself is its penalty[2788]; thus we penalize the wrongdoers!”
[2788] That is, to be taken in captivity. This was the penalty for thieves as per Jacob’s (عليه السلام) religion (cf. al-Tafsīr al-Muyassar).
ตัฟสีรต่างๆ ภาษาอาหรับ:
فَبَدَأَ بِأَوۡعِيَتِهِمۡ قَبۡلَ وِعَآءِ أَخِيهِ ثُمَّ ٱسۡتَخۡرَجَهَا مِن وِعَآءِ أَخِيهِۚ كَذَٰلِكَ كِدۡنَا لِيُوسُفَۖ مَا كَانَ لِيَأۡخُذَ أَخَاهُ فِي دِينِ ٱلۡمَلِكِ إِلَّآ أَن يَشَآءَ ٱللَّهُۚ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ وَفَوۡقَ كُلِّ ذِي عِلۡمٍ عَلِيمٞ
(76) He ˹Yūsuf˺ began with their luggage before his brother’s luggage[2789]; then he extracted it from his brother’s luggage. Thus We planned for Yūsuf[2790]; he would never have been able to take his brother as per the King’s religion[2791], except by Allah willing it so. We raise in rank whoever We will[2792]; above each possessor of knowledge an All-Knowledgeable One[2793].
[2789] So that to avert suspicion that they were tripped into a setup all along (cf. Ibn ʿĀshūr).
[2790] The immaculate, well-calculated plan that has just unfolded so that Joseph (عليه السلام) was able to extract his brother from the others, was inspired by God (سبحانه وتعالى) (cf. al-Baghawī, al-Shawkānī, al-Qāsimī).
[2791] The judgement of enslaving thieves was not part of the Egyptian penal code (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2792] Both with knowledge and the means of achieving worthy goals (cf. al-Ṭabarī, al-Saʿdī).
[2793] Above and beyond every possessor of knowledge, there is one more knowledgeable until all knowledge ends up with God Almighty, the Omnipotent, Omnipresent Who possesses the knowledge of the seen and the Unseen (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). That Joseph (عليه السلام) was able to draw upon his brothers to use their knowledge to his own benefit, gives a practical illustration of this. This was only possible by God’s will and inspiration.
[2790] The immaculate, well-calculated plan that has just unfolded so that Joseph (عليه السلام) was able to extract his brother from the others, was inspired by God (سبحانه وتعالى) (cf. al-Baghawī, al-Shawkānī, al-Qāsimī).
[2791] The judgement of enslaving thieves was not part of the Egyptian penal code (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2792] Both with knowledge and the means of achieving worthy goals (cf. al-Ṭabarī, al-Saʿdī).
[2793] Above and beyond every possessor of knowledge, there is one more knowledgeable until all knowledge ends up with God Almighty, the Omnipotent, Omnipresent Who possesses the knowledge of the seen and the Unseen (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). That Joseph (عليه السلام) was able to draw upon his brothers to use their knowledge to his own benefit, gives a practical illustration of this. This was only possible by God’s will and inspiration.
ตัฟสีรต่างๆ ภาษาอาหรับ:
۞ قَالُوٓاْ إِن يَسۡرِقۡ فَقَدۡ سَرَقَ أَخٞ لَّهُۥ مِن قَبۡلُۚ فَأَسَرَّهَا يُوسُفُ فِي نَفۡسِهِۦ وَلَمۡ يُبۡدِهَا لَهُمۡۚ قَالَ أَنتُمۡ شَرّٞ مَّكَانٗاۖ وَٱللَّهُ أَعۡلَمُ بِمَا تَصِفُونَ
(77) They ˹the brothers˺ said: “If he steals, then a brother of his had stolen before!”[2794] Yūsuf stifled it[2795] within himself and did not express it to them; he said: “But you are indeed in a worse position; Allah Knows best what you describe[2796]!”
[2794] Due to lack of historical evidence of what exactly was the ‘stealing’ the brothers ascribed to Joseph (عليه السلام), it is safe to proper that this was merely a ploy to avert blame and that it was nothing but a lie (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿAṭiyyah, al-Shawkānī).
[2795] A cataphoric reference to Joseph’s (عليه السلام) upcoming monologue (cf. al-Ṭabarī, al-Zajjāj, al-Baghawī).
[2796] Waṣf (description) is often used in the Qur’an to denote lying (cf. al-Samīn al-Ḥalabī, ʿUmdat al-Ḥuffāẓ, 4:317).
[2795] A cataphoric reference to Joseph’s (عليه السلام) upcoming monologue (cf. al-Ṭabarī, al-Zajjāj, al-Baghawī).
[2796] Waṣf (description) is often used in the Qur’an to denote lying (cf. al-Samīn al-Ḥalabī, ʿUmdat al-Ḥuffāẓ, 4:317).
ตัฟสีรต่างๆ ภาษาอาหรับ:
قَالُواْ يَٰٓأَيُّهَا ٱلۡعَزِيزُ إِنَّ لَهُۥٓ أَبٗا شَيۡخٗا كَبِيرٗا فَخُذۡ أَحَدَنَا مَكَانَهُۥٓۖ إِنَّا نَرَىٰكَ مِنَ ٱلۡمُحۡسِنِينَ
(78) They said: “O Chief Minister, his is a father who is a very old man, so take one of us in his place[2797]; verily we see you among the well-doers![2798]”
[2797] They described their father as ‘a very old man’ to soften the Chief Minister’s heart; knowing that an old father is usually deeply attached to the younger ones among his children (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). They called him by his honorific title, al-ʿazīz (Chief Minister), for the same purpose (cf. al-Biqāʿī, Naẓm al-Durar).
[2798] They further wanted to appeal to his honourable nature (cf. al-Zajjāj).
[2798] They further wanted to appeal to his honourable nature (cf. al-Zajjāj).
ตัฟสีรต่างๆ ภาษาอาหรับ:
แปลความหมายอัลกุรอาน - คำแปลภาษาอังกฤษ - ดร.วะลีด เบลเฮช อัลอุมะรีย์ (กำลังดำเนินการ) - สารบัญคำแปล
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