Translation:
"Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil,(1712-A) unless my Lord do bestow His Mercy: but surely my Lord is Oft- forgiving, Most Merciful." 1713 1712-A Ammarah: prone, impelling, headstrong, passionate. Seest n. 5810 to 75:2.
"Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil,(1712-A) unless my Lord do bestow His Mercy: but surely my Lord is Oft- forgiving, Most Merciful." 1713 1712-A Ammarah: prone, impelling, headstrong, passionate. Seest n. 5810 to 75:2.
Translation:
And yet, I am not trying to absolve myself: for, verily, man's inner self does incite [him] to evil, 53 and saved are only they upon whom my Sustainer bestows His grace. 54 Behold, my Sustainer is much forgiving, a dispenser of grace!"
And yet, I am not trying to absolve myself: for, verily, man's inner self does incite [him] to evil, 53 and saved are only they upon whom my Sustainer bestows His grace. 54 Behold, my Sustainer is much forgiving, a dispenser of grace!"
Commentary:
53 Lit., "is indeed wont to command [the doing of] evil"-i.e., is filled with impulses which often conflict with what the mind regards as a moral good. This is obviously a reference to the statement in verse 24 above - "she desired him, and he desired her; [and he would have succumbed,] had he not seen [in this temptation] an evidence of his Sustainer's truth" - as well as to Joseph's prayer in verse 33, "unless Thou turn away their guile from me, I might yet yield to their allure". (See also note 23 above.) Joseph's stress on the weakness inherent in human nature is a sublime expression of humility on the part of one who himself had overcome that very weakness: for, as the sequence shows, he attributes his moral victory not to himself but solely to the grace and mercy of God.
54 Lit., "except those upon whom...", etc. According to most of the commentators, the pronoun ma (lit., "that which") is here synonymous with man ("he who" or "those who").
53 Lit., "is indeed wont to command [the doing of] evil"-i.e., is filled with impulses which often conflict with what the mind regards as a moral good. This is obviously a reference to the statement in verse 24 above - "she desired him, and he desired her; [and he would have succumbed,] had he not seen [in this temptation] an evidence of his Sustainer's truth" - as well as to Joseph's prayer in verse 33, "unless Thou turn away their guile from me, I might yet yield to their allure". (See also note 23 above.) Joseph's stress on the weakness inherent in human nature is a sublime expression of humility on the part of one who himself had overcome that very weakness: for, as the sequence shows, he attributes his moral victory not to himself but solely to the grace and mercy of God.
54 Lit., "except those upon whom...", etc. According to most of the commentators, the pronoun ma (lit., "that which") is here synonymous with man ("he who" or "those who").
1713 See n. 1712.1 construe this verse to be a continuation of the speech of the wife of the 'Aziz. It is more appropriate to her than to Joseph. (R).