ಪವಿತ್ರ ಕುರ್‌ಆನ್ ಅರ್ಥಾನುವಾದ - ಆಂಗ್ಲ ಅನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ - ಕೆಲಸ ಪ್ರಗತಿಯಲ್ಲಿದೆ * - ಅನುವಾದಗಳ ವಿಷಯಸೂಚಿ
وَإِذۡ نَجَّيۡنَٰكُم مِّنۡ ءَالِ فِرۡعَوۡنَ يَسُومُونَكُمۡ سُوٓءَ ٱلۡعَذَابِ يُذَبِّحُونَ أَبۡنَآءَكُمۡ وَيَسۡتَحۡيُونَ نِسَآءَكُمۡۚ وَفِي ذَٰلِكُم بَلَآءٞ مِّن رَّبِّكُمۡ عَظِيمٞ
(49) ˹Remember˺ When We saved you from the people of Pharaoh who subjected you to the worst of suffering—they slaughtered your sons and kept your womenfolk alive—surely, this was a great tribulation from your Lord.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِذۡ وَٰعَدۡنَا مُوسَىٰٓ أَرۡبَعِينَ لَيۡلَةٗ ثُمَّ ٱتَّخَذۡتُمُ ٱلۡعِجۡلَ مِنۢ بَعۡدِهِۦ وَأَنتُمۡ ظَٰلِمُونَ
(51) And ˹remember˺ when We appointed forty nights for Moses[87], and then when he was away you took up ˹worshipping˺ the calf—you were unjust[88].
[87] The meeting place where Moses was to receive the Torah is specified elsewhere in the Qur’an; 20: 80.
[88] Associating any other with God in worship is a grave injustice (cf. 31: 13).
[88] Associating any other with God in worship is a grave injustice (cf. 31: 13).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ثُمَّ عَفَوۡنَا عَنكُم مِّنۢ بَعۡدِ ذَٰلِكَ لَعَلَّكُمۡ تَشۡكُرُونَ
[89] For more details on these episodes cf. 7: 138-155.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِذۡ ءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ وَٱلۡفُرۡقَانَ لَعَلَّكُمۡ تَهۡتَدُونَ
[90] Mujāhid and al-Rabīʿ Ibn Anas are of the opinion that the Book is the same as the Furqān (the Distinguisher) that distinguishes Truth from falsehood; the Torah is the Furqān in this aya. (Ibn Abū Ḥātim)
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِۦ يَٰقَوۡمِ إِنَّكُمۡ ظَلَمۡتُمۡ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلۡعِجۡلَ فَتُوبُوٓاْ إِلَىٰ بَارِئِكُمۡ فَٱقۡتُلُوٓاْ أَنفُسَكُمۡ ذَٰلِكُمۡ خَيۡرٞ لَّكُمۡ عِندَ بَارِئِكُمۡ فَتَابَ عَلَيۡكُمۡۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
(54) ˹Remember˺ When Moses said to his people: “My people, you have done yourselves injustice by taking the calf ˹as an idol˺. Repent to your Originator! Kill yourselves[91]; that will be best for you with your Maker; that He may forgive you. Surely, He is the All-Forgiving, the Most Merciful.
[91] The same form of punishment is mentioned in Exodus 32:15-35. By the Prophet’s (ﷺ) permission (al-Bukhārī: 3274), Muslims are allowed to mention these Biblical accounts or the so-called isrā’īliyyāt (or apocryphal sources ascribed to the Children of Israel) but they are not to rely on them.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِذۡ قُلۡتُمۡ يَٰمُوسَىٰ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ نَرَى ٱللَّهَ جَهۡرَةٗ فَأَخَذَتۡكُمُ ٱلصَّٰعِقَةُ وَأَنتُمۡ تَنظُرُونَ
(55) ˹Remember˺ When you said: “Moses! We will not Believe in you unless we see Allah before our own eyes”. Suddenly, the thunderbolt struck you while you were beholding.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ثُمَّ بَعَثۡنَٰكُم مِّنۢ بَعۡدِ مَوۡتِكُمۡ لَعَلَّكُمۡ تَشۡكُرُونَ
[92] When the punishment of the thunderbolt struck them, they died, then God brought them back to life so that they might become grateful to Him. (al-Ṭabarī)
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَظَلَّلۡنَا عَلَيۡكُمُ ٱلۡغَمَامَ وَأَنزَلۡنَا عَلَيۡكُمُ ٱلۡمَنَّ وَٱلسَّلۡوَىٰۖ كُلُواْ مِن طَيِّبَٰتِ مَا رَزَقۡنَٰكُمۡۚ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓاْ أَنفُسَهُمۡ يَظۡلِمُونَ
(57) We shaded you with the clouds[93] and sent down to you the manna and quails[94]. Eat from the good things that We provided for you. They[95] did not commit injustice against Us, but they did themselves the injustice.
[93] This is an account of sparing the Israelites the glare of the sun whilst they were lost in the wilderness. (al-Ṭabarī, Ibn Abū Ḥātim)
[94] In Arabic, al-mann and al-salwā, respectively. They both have linguistic roots in Arabic; al-mann means that which is God-given without effort, while al-salwā means that in which one finds consolation and comfort. (al-Ṭabarī, Ibn ʿĀshūr)
[95] Rhetorical shifts (known as uslūb al-iltifāt) from, for instance as in this aya, the second person plural pronoun ‘you’ into the third person plural pronoun ‘they’ is very common in the Qur’anic discourse. This well-known and well-researched linguistic feature is employed to serve a number of rhetorical purposes. In this instance, it is meant to announce that enumeration of the Israelites’ repeated offenses has come to an end and that talk is directed to other nations so that they may take heed and not fall into the same trap (cf. al-Qāsimī, Ibn ʿĀshūr, al-Dabl, Dalīl al-Balāghah al-Qur’āniyyah, p. 39).
[94] In Arabic, al-mann and al-salwā, respectively. They both have linguistic roots in Arabic; al-mann means that which is God-given without effort, while al-salwā means that in which one finds consolation and comfort. (al-Ṭabarī, Ibn ʿĀshūr)
[95] Rhetorical shifts (known as uslūb al-iltifāt) from, for instance as in this aya, the second person plural pronoun ‘you’ into the third person plural pronoun ‘they’ is very common in the Qur’anic discourse. This well-known and well-researched linguistic feature is employed to serve a number of rhetorical purposes. In this instance, it is meant to announce that enumeration of the Israelites’ repeated offenses has come to an end and that talk is directed to other nations so that they may take heed and not fall into the same trap (cf. al-Qāsimī, Ibn ʿĀshūr, al-Dabl, Dalīl al-Balāghah al-Qur’āniyyah, p. 39).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ಪವಿತ್ರ ಕುರ್‌ಆನ್ ಅರ್ಥಾನುವಾದ - ಆಂಗ್ಲ ಅನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ - ಕೆಲಸ ಪ್ರಗತಿಯಲ್ಲಿದೆ - ಅನುವಾದಗಳ ವಿಷಯಸೂಚಿ
ಅನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ