إِذۡ أَوَى ٱلۡفِتۡيَةُ إِلَى ٱلۡكَهۡفِ فَقَالُواْ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحۡمَةٗ وَهَيِّئۡ لَنَا مِنۡ أَمۡرِنَا رَشَدٗا
(10) ˹Mention˺ When the youths sought refuge in the cave then said: “Our Lord! Bestow Mercy of Your Own on us[3750] and make success[3751] the outcome of this matter of ours”.
[3750] The ‘mercy’ (rahmah) they asked God for is of a general purport (cf. al-Ṭabarī, Ibn Kathīr). Whoever God bestows mercy upon is given all that is good and spared all that is evil. But some exegetes give it a more specific meaning; to some, it is forgiveness, security and being delivered from enemies (cf. al-Zamakhsharī, al-Rasʿanī, al-Shawkānī, al-Qāsimī). Others limit it to forgiveness and provision (cf. al-Qurṭubī, al-Wāḥidī).
Ibn ʿĀshūr explains: “They asked for a specific kind of plentiful mercy while in a state of expecting the opposite. They intended to safeguard their religion from trials, so that they might not in their flight experience hardship or pain, and they would not be humiliated and set up as an example by the enemies of their religion”.
[3751] Rashadan (translated here as success) is a semantically complex word. Originally it derives from al-rushd (guidedness) which is the opposite of digression and being stray (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Exegetes, however, give it a greatly detailed meaning. This whereby the youths asked God Almighty for a means and affairs of which the end is firmness on the path to the Truth, being spared from the Associators, gaining useful knowledge and acting upon it, so that their religious and worldly affairs would be on the right side (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Ibn ʿĀshūr explains: “They asked for a specific kind of plentiful mercy while in a state of expecting the opposite. They intended to safeguard their religion from trials, so that they might not in their flight experience hardship or pain, and they would not be humiliated and set up as an example by the enemies of their religion”.
[3751] Rashadan (translated here as success) is a semantically complex word. Originally it derives from al-rushd (guidedness) which is the opposite of digression and being stray (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Exegetes, however, give it a greatly detailed meaning. This whereby the youths asked God Almighty for a means and affairs of which the end is firmness on the path to the Truth, being spared from the Associators, gaining useful knowledge and acting upon it, so that their religious and worldly affairs would be on the right side (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
アラビア語 クルアーン注釈:
対訳
節: (10) 章: 洞窟章
クルアーンの対訳 - 英語対訳 - Dr. Waleed Bleyhesh Omary - 作業中 - 対訳の目次
Dr. Waleed Bleyhesh Omaryによる訳。