ترجمة معاني القرآن الكريم - الترجمة الإنجليزية - د. وليد بليهش العمري * - فهرس التراجم
ترجمة معاني آية: (102) سورة: يوسف
ذَٰلِكَ مِنۡ أَنۢبَآءِ ٱلۡغَيۡبِ نُوحِيهِ إِلَيۡكَۖ وَمَا كُنتَ لَدَيۡهِمۡ إِذۡ أَجۡمَعُوٓاْ أَمۡرَهُمۡ وَهُمۡ يَمۡكُرُونَ
(102) [2831]These are some accounts of the unknown[2832], We reveal them to you ˹Muhammad˺[2833]. You were not with them[2834] as they resolved their matter while they were plotting.
[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).
[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).
التفاسير العربية:
ترجمة معاني آية: (102) سورة: يوسف
ترجمة معاني القرآن الكريم - الترجمة الإنجليزية - د. وليد بليهش العمري - فهرس التراجم
ترجمة معاني القرآن الكريم إلى اللغة الإنجليزية - جار العمل عليها، ترجمة د. وليد بليهش العمري.