Traduzione dei Significati del Sacro Corano - Traduzione inglese - Dr. Walid Bleyhesh Al-Umary - traduzione in corso. * - Indice Traduzioni
۞ قَالَ أَلَمۡ أَقُل لَّكَ إِنَّكَ لَن تَسۡتَطِيعَ مَعِيَ صَبۡرٗا
Esegesi in lingua araba:
قَالَ إِن سَأَلۡتُكَ عَن شَيۡءِۭ بَعۡدَهَا فَلَا تُصَٰحِبۡنِيۖ قَدۡ بَلَغۡتَ مِن لَّدُنِّي عُذۡرٗا
(76) He said: “If I ever inquire you about a thing do not accompany me! You have got your excuse from me!”[3907]
[3907] For breaking the agreement twice, Moses (عليه السلام) found that al-Khiḍr now had a perfectly valid excuse to part with him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Esegesi in lingua araba:
فَٱنطَلَقَا حَتَّىٰٓ إِذَآ أَتَيَآ أَهۡلَ قَرۡيَةٍ ٱسۡتَطۡعَمَآ أَهۡلَهَا فَأَبَوۡاْ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارٗا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُۥۖ قَالَ لَوۡ شِئۡتَ لَتَّخَذۡتَ عَلَيۡهِ أَجۡرٗا
(77) Then they set off until when they reached some dwellers of a village, they asked its dwellers for food but they ˹resolutely˺ denied[3908] them hospitality. Then they found a wall about to tumble down and he (al-Khiḍr) set it straight. He (Mūsā) said: “If you will, you may have asked payment for it!”
[3908] Abaw (lit. they refused) is for ibā’ which is adamant refusal (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). The people of the town were extremely mean folk (cf. Muslim: 2380, al-Ṭabarī, Ibn ʿAṭiyyah, Ibn ʿĀshūr).
Esegesi in lingua araba:
قَالَ هَٰذَا فِرَاقُ بَيۡنِي وَبَيۡنِكَۚ سَأُنَبِّئُكَ بِتَأۡوِيلِ مَا لَمۡ تَسۡتَطِع عَّلَيۡهِ صَبۡرًا
(78) He said: “This is ˹then˺ a parting between me and you![3909] I shall ˹momentarily˺ tell you the interpretation of that which you could not put up with”.
[3909] This is the third time that Moses (عليه السلام) broke the agreement due to his inability to put up with acts that did not agree with his nature.
Esegesi in lingua araba:
أَمَّا ٱلسَّفِينَةُ فَكَانَتۡ لِمَسَٰكِينَ يَعۡمَلُونَ فِي ٱلۡبَحۡرِ فَأَرَدتُّ أَنۡ أَعِيبَهَا وَكَانَ وَرَآءَهُم مَّلِكٞ يَأۡخُذُ كُلَّ سَفِينَةٍ غَصۡبٗا
(79) “As for the ship: it is owned by poor folks who venture into the sea ˹to seek provisions˺. I wanted to defect it ˹as˺ there was after them a king who would forcefully appropriate all ˹seaworthy˺ ships!”
Esegesi in lingua araba:
وَأَمَّا ٱلۡغُلَٰمُ فَكَانَ أَبَوَاهُ مُؤۡمِنَيۡنِ فَخَشِينَآ أَن يُرۡهِقَهُمَا طُغۡيَٰنٗا وَكُفۡرٗا
(80) “As for the boy: his parents are Believers[3910] and we feared that ˹should he live˺ he would hard press them into rebelliousness and Denial!”[3911]
[3910] Although the parents were Believers, their boy was to become a Denier (cf. al-Bukhārī: 4725; Muslim: 2380; al-Ṭabarī, al-Saʿdī).
[3911] Their love for their child, was feared to make them cross God Almighty’s boundaries and fall into Denial (cf. al-Bukhārī: 4726, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[3911] Their love for their child, was feared to make them cross God Almighty’s boundaries and fall into Denial (cf. al-Bukhārī: 4726, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
Esegesi in lingua araba:
وَأَمَّا ٱلۡجِدَارُ فَكَانَ لِغُلَٰمَيۡنِ يَتِيمَيۡنِ فِي ٱلۡمَدِينَةِ وَكَانَ تَحۡتَهُۥ كَنزٞ لَّهُمَا وَكَانَ أَبُوهُمَا صَٰلِحٗا فَأَرَادَ رَبُّكَ أَن يَبۡلُغَآ أَشُدَّهُمَا وَيَسۡتَخۡرِجَا كَنزَهُمَا رَحۡمَةٗ مِّن رَّبِّكَۚ وَمَا فَعَلۡتُهُۥ عَنۡ أَمۡرِيۚ ذَٰلِكَ تَأۡوِيلُ مَا لَمۡ تَسۡطِع عَّلَيۡهِ صَبۡرٗا
(82) “As for the wall: it belongs to two orphan boys in the town and there is a treasure under it which belongs to them[3912]. Their father was a righteous man[3913] so your Lord wanted them to reach the height of their strength and uncover their treasure. ˹All of that is˺ A mercy from your Lord. I did not do it of my own accord[3914]. That ˹you see˺ is the interpretation of what you could not bear with![3915]”
[3912] Had the wall not been mended and subsequently fell, they, being young and weak surrounded by extremely mean people, would surely have lost it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3913] This is indeed a great lesson for everyone. The deceased father was a righteous person and because of that, even after his death, God Almighty saw to the well-being of his children. A person’s righteousness will not be just of benefit to their children in this life only, but also in the Hereafter. Should they be Believers, they will be made to join them and share their high rank in Paradise (cf. Ibn Kathīr, al-Saʿdī): “Those who Believed and whose offspring followed them in Believing, We will unite their offspring with them ˹in Paradise˺ without depriving anybody of the reward for their deeds. Each one according to what he has earned” (52: 21).
[3914] That is, in all these actions, he was carrying out God Almighty’s commands (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3915] Although the tri-syllabic tas-ta-ṭiʿ (found in Aya 78 as ‘put up with’) and the disyllabic tas-ṭiʿ (translated here as bear up with) are one and the same (cf. al-Wāḥidī, al-Basīṭ), it is said that the second syllable in the first word, the ta, was deleted here because whereas in the first instance, the burden was so greatly felt by Moses (عليه السلام), seeing all these extremely roguish deeds which severely clashed with all that he lived and fought for, here the burden is lightened by virtue of the explanation just given, thus the dropping of the second syllable (cf. Ibn Kathīr). Or that this usage is meant to vary lexicalization, having another equally applicable exact synonym of the word. The first being the most widely used so it was mentioned earlier (cf. al-Bayḍāwī, Abū al-Suʿūd).
[3913] This is indeed a great lesson for everyone. The deceased father was a righteous person and because of that, even after his death, God Almighty saw to the well-being of his children. A person’s righteousness will not be just of benefit to their children in this life only, but also in the Hereafter. Should they be Believers, they will be made to join them and share their high rank in Paradise (cf. Ibn Kathīr, al-Saʿdī): “Those who Believed and whose offspring followed them in Believing, We will unite their offspring with them ˹in Paradise˺ without depriving anybody of the reward for their deeds. Each one according to what he has earned” (52: 21).
[3914] That is, in all these actions, he was carrying out God Almighty’s commands (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3915] Although the tri-syllabic tas-ta-ṭiʿ (found in Aya 78 as ‘put up with’) and the disyllabic tas-ṭiʿ (translated here as bear up with) are one and the same (cf. al-Wāḥidī, al-Basīṭ), it is said that the second syllable in the first word, the ta, was deleted here because whereas in the first instance, the burden was so greatly felt by Moses (عليه السلام), seeing all these extremely roguish deeds which severely clashed with all that he lived and fought for, here the burden is lightened by virtue of the explanation just given, thus the dropping of the second syllable (cf. Ibn Kathīr). Or that this usage is meant to vary lexicalization, having another equally applicable exact synonym of the word. The first being the most widely used so it was mentioned earlier (cf. al-Bayḍāwī, Abū al-Suʿūd).
Esegesi in lingua araba:
وَيَسۡـَٔلُونَكَ عَن ذِي ٱلۡقَرۡنَيۡنِۖ قُلۡ سَأَتۡلُواْ عَلَيۡكُم مِّنۡهُ ذِكۡرًا
(83) [3916]And they ask you ˹Muhammad˺ about Dhūl Qarnayn (The Two-Horned ˹King˺[3917]). Say: “I shall recite ˹some profound˺ mention about him[3918] to you!”
[3916] Now comes the story of the Two-Horned Sovereign, whom the Qurayshites asked the Noble Messenger (ﷺ) about, along with that of the Companions of the Cave in order to test him.
[3917] There are different opinions as to why he was called by this name. al-Biqāʿī in Naẓm al-Durar sums up that he was called thus because: he reached the earliest rising point and the last setting point of the Sun, both known as Qarnayn (two horns); because two generations (qarnayn) of people passed away during his reign; because he had two long locks of hair (qarnayn); because his crown had two horns.
[3918] That is, whatever is of relevant moral value (cf. al-Ṭabarī, al-Alūsī, al-Saʿdī).
[3917] There are different opinions as to why he was called by this name. al-Biqāʿī in Naẓm al-Durar sums up that he was called thus because: he reached the earliest rising point and the last setting point of the Sun, both known as Qarnayn (two horns); because two generations (qarnayn) of people passed away during his reign; because he had two long locks of hair (qarnayn); because his crown had two horns.
[3918] That is, whatever is of relevant moral value (cf. al-Ṭabarī, al-Alūsī, al-Saʿdī).
Esegesi in lingua araba:
Traduzione dei Significati del Sacro Corano - Traduzione inglese - Dr. Walid Bleyhesh Al-Umary - traduzione in corso. - Indice Traduzioni
Tradotta dal Dr. Walid Bleyhesh Al-Umary.