Traduzione dei Significati del Sacro Corano - Traduzione inglese - Dr. Walid Bleyhesh Al-Umary - traduzione in corso. * - Indice Traduzioni
قَالَ أَرَءَيۡتَ إِذۡ أَوَيۡنَآ إِلَى ٱلصَّخۡرَةِ فَإِنِّي نَسِيتُ ٱلۡحُوتَ وَمَآ أَنسَىٰنِيهُ إِلَّا ٱلشَّيۡطَٰنُ أَنۡ أَذۡكُرَهُۥۚ وَٱتَّخَذَ سَبِيلَهُۥ فِي ٱلۡبَحۡرِ عَجَبٗا
(63) He (the servant boy) said: “Did you see when we settled by the rock, I forgot the fish[3896] – none made me forget about them except Satan[3897], lest that I should remember it – and it took its path in the sea amazingly!”
[3896] That is, he forgot the fish at that place and/or forgot to tell his master about what happened to them (cf. al-Māwardī).
[3897] Satan was eager to make him forget about this amazing incident knowing that the meeting of these two pious highly-knowledgeable servants would result in yet greater knowledge (cf. Ibn ʿĀshūr).
[3897] Satan was eager to make him forget about this amazing incident knowing that the meeting of these two pious highly-knowledgeable servants would result in yet greater knowledge (cf. Ibn ʿĀshūr).
Esegesi in lingua araba:
فَوَجَدَا عَبۡدٗا مِّنۡ عِبَادِنَآ ءَاتَيۡنَٰهُ رَحۡمَةٗ مِّنۡ عِندِنَا وَعَلَّمۡنَٰهُ مِن لَّدُنَّا عِلۡمٗا
(65) Then they found a servant of Ours (al-Khiḍr[3898]) to whom We bestowed mercy[3899] from Our Own and We taught him from certain Knowledge[3900].
[3898] There is no doubt in the minds of scholars of Islam that this special servant of God’s is al-Khiḍr as found in the Hadiths in al-Bukhārī and Muslim (cf. al-Shinqīṭī).
[3899] This ‘mercy’ (raḥmah) could very well be Prophethood, as the majority of exegetes agree on this (cf. al-Qurṭubī, Ibn Kathīr, al-Shinqīṭī). Prophethood is said to be ‘mercy’ in some Qur’anic instances as in 43: 32 (cf. al-Shinqīṭī). Others see that al-Khiḍr was a righteous servant of God’s and not a Prophet (cf. al-Baghawī, al-Qanūjī, al-Saʿdī, Ibn ʿUthaymīn). Hence ‘mercy’ here is used in the general sense, i.e. that God showed him mercy in his life or that he was made to be a cause of mercy with his inspired actions (cf. Ibn ʿĀshūr).
[3900] He, of all people, was inspired with some knowledge that God Almighty made no one else aware of. Part of that was knowledge of some Unseen events (cf. al-Ṭabarī, al-Wāḥidī, al-Bayḍāwī, al-Saʿdī).
This kind of knowledge is known as ʿilm ladunniyy (lit. knowledge from God’s Own). It is the kind of knowledge that God inspires into the heart of the servant without him seeking it intellectually or pursuing a material cause to it (cf. Ibn al-Qayyim, Madārij al-Sālikīn, 3: 399).
[3899] This ‘mercy’ (raḥmah) could very well be Prophethood, as the majority of exegetes agree on this (cf. al-Qurṭubī, Ibn Kathīr, al-Shinqīṭī). Prophethood is said to be ‘mercy’ in some Qur’anic instances as in 43: 32 (cf. al-Shinqīṭī). Others see that al-Khiḍr was a righteous servant of God’s and not a Prophet (cf. al-Baghawī, al-Qanūjī, al-Saʿdī, Ibn ʿUthaymīn). Hence ‘mercy’ here is used in the general sense, i.e. that God showed him mercy in his life or that he was made to be a cause of mercy with his inspired actions (cf. Ibn ʿĀshūr).
[3900] He, of all people, was inspired with some knowledge that God Almighty made no one else aware of. Part of that was knowledge of some Unseen events (cf. al-Ṭabarī, al-Wāḥidī, al-Bayḍāwī, al-Saʿdī).
This kind of knowledge is known as ʿilm ladunniyy (lit. knowledge from God’s Own). It is the kind of knowledge that God inspires into the heart of the servant without him seeking it intellectually or pursuing a material cause to it (cf. Ibn al-Qayyim, Madārij al-Sālikīn, 3: 399).
Esegesi in lingua araba:
قَالَ لَهُۥ مُوسَىٰ هَلۡ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدٗا
(66) Mūsā said to him: [3901]“Shall I follow you so that you teach me of what you have been taught ˹in which there is˺ guidedness?”
[3901] Moses (عليه السلام) here gives a valuable lesson of showing humbleness to those who have greater knowledge than one’s self (cf. Abū Ḥayyān). He sought permission to be a follower of al-Khiḍr’s and asked him to teach him (cf. al-Bayḍāwī).
Esegesi in lingua araba:
قَالَ إِنَّكَ لَن تَسۡتَطِيعَ مَعِيَ صَبۡرٗا
[3902] As we will see, al-Khiḍr anticipated that Prophet Moses (عليه السلام) would not be able to handle such deeds which appeared to be evil but had a pearl of wisdom hidden in them (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī).
Esegesi in lingua araba:
وَكَيۡفَ تَصۡبِرُ عَلَىٰ مَا لَمۡ تُحِطۡ بِهِۦ خُبۡرٗا
[3903] As found in Muslim (2380), he told Moses that he was given the knowledge of something that he could not bear with. Witnessing these events unfold, having no knowledge of the wisdom of whom or what the right course of action to take was, Moses could not put up with them (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr).
Esegesi in lingua araba:
فَٱنطَلَقَا حَتَّىٰٓ إِذَا رَكِبَا فِي ٱلسَّفِينَةِ خَرَقَهَاۖ قَالَ أَخَرَقۡتَهَا لِتُغۡرِقَ أَهۡلَهَا لَقَدۡ جِئۡتَ شَيۡـًٔا إِمۡرٗا
(71) Then they set off until when they boarded the ship, he (al-Khiḍr) holed it! He (Mūsā) said: “Did you hole it! [3904]Its people might drown! You have surely come up with something macabre!”
[3904] Another equally valid translation would be: “Did you hole it to drown its people!” The lām particle (to) could be for justification (al-ʿillah) or for the end result (al-ʿāqibah; cf. Ibn ʿUthaymīn, Sūrat al-Kahf), and it could be rendered as found in the translation above.
Esegesi in lingua araba:
قَالَ أَلَمۡ أَقُلۡ إِنَّكَ لَن تَسۡتَطِيعَ مَعِيَ صَبۡرٗا
Esegesi in lingua araba:
قَالَ لَا تُؤَاخِذۡنِي بِمَا نَسِيتُ وَلَا تُرۡهِقۡنِي مِنۡ أَمۡرِي عُسۡرٗا
(73) He said: “Do not find fault with me for what I have forgotten about[3905]. Do not make this affair of mine even harder for me!”
[3905] This first instance of breaching the agreement between him and al-Khiḍr is due to forgetfulness (cf. al-Bukhārī: 4725; Muslim: 2380). His sound heart and clear conscience could not put up with what appeared to him as a roguish deed (cf. al-Qaṣṣāb, al-Nukat al-Dāllah ʿAlā al-Bayān).
Esegesi in lingua araba:
فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمٗا فَقَتَلَهُۥ قَالَ أَقَتَلۡتَ نَفۡسٗا زَكِيَّةَۢ بِغَيۡرِ نَفۡسٖ لَّقَدۡ جِئۡتَ شَيۡـٔٗا نُّكۡرٗا
(74) Then they set off until when they met a boy and he (al-Khiḍr) killed him. He (Mūsā) said: “Did you kill a pure soul not ˹even˺ for killing another! You have verily come up with a most heinous thing![3906]
[3906] Although, Moses (عليه السلام) forgot in the first instance, this time over, he just could not remain silent about what he had just seen and which so sharply clashed with his principles (cf. 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.