وه‌رگێڕانی ماناكانی قورئانی پیرۆز - وەرگێڕاوی ئینگلیزی - د. ولید بلیهش العمري * - پێڕستی وه‌رگێڕاوه‌كان
وه‌رگێڕانی ماناكان
ئایه‌تی: (101) سوره‌تی: سورەتی یوسف
۞ رَبِّ قَدۡ ءَاتَيۡتَنِي مِنَ ٱلۡمُلۡكِ وَعَلَّمۡتَنِي مِن تَأۡوِيلِ ٱلۡأَحَادِيثِۚ فَاطِرَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ أَنتَ وَلِيِّۦ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۖ تَوَفَّنِي مُسۡلِمٗا وَأَلۡحِقۡنِي بِٱلصَّٰلِحِينَ
(101) [2828]“My Lord, You have given me some Kingship and taught me some ˹of the˺ interpretation of expressions[2829]. O Originator of the Heavens and Earth, you are my Ally in the worldly life and in the Hereafter; bring my term ˹on Earth˺ to an end being devoutly submitted and join me with the pious[2830]”.
[2828] Here, in a humbling conclusion to this most beautiful story, Prophet Joseph (عليه السلام) counts his blessings and shows his great gratitude to God Almighty and prays to Him to make him steadfast in his religion until death comes (cf. al-Saʿdī) knowing that the blessings of this worldly life unlike those of the Hereafter never last (cf. Ibn ʿĀdil, al-Lubāb).
[2829] The preposition min as in min al-mulk (lit. some Kingship) and min ta’wīl al-aḥādīth (lit. some ˹of the˺ interpretation of expressions) could mean that it either denotes a portion of something, i.e., partitive (tabʿīḍiyyah) but not its entirety, i.e. thus meaning that his Kingship and knowledge were only partial (cf. al-Zamakhsharī, al-Rāzī, al-Qurṭubī, al-Bayḍāwī) or the min that implicates and precedes a generic noun (ism jins) (as in 22: 30) thus meaning Kingship and interpretation proper (cf. al-Zajjāj, Ibn al-Jawzī). Taking it to mean that his influence and knowledge were only limited accords with this noble Prophet’s really humble character and is more becoming here, where he is paying homage to God Almighty and imploring him for deliverance.
[2830] Given that Prophets and Messengers are in a higher rank than the pious both in this world and in the Hereafter (4: 69), exegetes take it that by these ‘pious’ ones Joseph (عليه السلام) meant his forefathers Isaac and Abraham as well as the previous Prophets and Messengers (عليهم السلام) (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī, al-Saʿdī).
[2829] The preposition min as in min al-mulk (lit. some Kingship) and min ta’wīl al-aḥādīth (lit. some ˹of the˺ interpretation of expressions) could mean that it either denotes a portion of something, i.e., partitive (tabʿīḍiyyah) but not its entirety, i.e. thus meaning that his Kingship and knowledge were only partial (cf. al-Zamakhsharī, al-Rāzī, al-Qurṭubī, al-Bayḍāwī) or the min that implicates and precedes a generic noun (ism jins) (as in 22: 30) thus meaning Kingship and interpretation proper (cf. al-Zajjāj, Ibn al-Jawzī). Taking it to mean that his influence and knowledge were only limited accords with this noble Prophet’s really humble character and is more becoming here, where he is paying homage to God Almighty and imploring him for deliverance.
[2830] Given that Prophets and Messengers are in a higher rank than the pious both in this world and in the Hereafter (4: 69), exegetes take it that by these ‘pious’ ones Joseph (عليه السلام) meant his forefathers Isaac and Abraham as well as the previous Prophets and Messengers (عليهم السلام) (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī, al-Saʿdī).
تەفسیرە عەرەبیەکان:
وه‌رگێڕانی ماناكان
ئایه‌تی: (101) سوره‌تی: سورەتی یوسف
وه‌رگێڕانی ماناكانی قورئانی پیرۆز - وەرگێڕاوی ئینگلیزی - د. ولید بلیهش العمري - پێڕستی وه‌رگێڕاوه‌كان
وەرگێڕاوی ماناکانی قورئانی پیرۆز بۆ زمانی ئینگلیزی - کارکردن لەسەری بەردەوامە، وەرگێڕان: د. وەلید بلهیش ئەلعومەری.