وَلَقَدۡ هَمَّتۡ بِهِۦۖ وَهَمَّ بِهَا لَوۡلَآ أَن رَّءَا بُرۡهَٰنَ رَبِّهِۦۚ كَذَٰلِكَ لِنَصۡرِفَ عَنۡهُ ٱلسُّوٓءَ وَٱلۡفَحۡشَآءَۚ إِنَّهُۥ مِنۡ عِبَادِنَا ٱلۡمُخۡلَصِينَ
(24) She indeed made for him[2707] and he for her[2708] had he not seen the clear proof[2709] of his Lord. Thus We ward off from him bad doing and vice; indeed he is one of Our chosen servants.
[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).
[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).
阿拉伯语经注:
含义的翻译
段: (24) 章: 优素福
《古兰经》译解 - 英文翻译-瓦利德·比利哈什·欧麦尔博士 - 译解目录
古兰经英文译解 - 正在翻译，瓦利德·比里哈什·阿米尔博士翻译