വിശുദ്ധ ഖുർആൻ പരിഭാഷ - ഇംഗ്ലീഷ് പരിഭാഷ - ഡോ. വലീദ് ബ്ലൈഹേഷ് ഉമരി - പ്രവൃത്തി പുരോഗമിക്കുന്നു. * - വിവർത്തനങ്ങളുടെ സൂചിക
وَٱتَّبَعۡتُ مِلَّةَ ءَابَآءِيٓ إِبۡرَٰهِيمَ وَإِسۡحَٰقَ وَيَعۡقُوبَۚ مَا كَانَ لَنَآ أَن نُّشۡرِكَ بِٱللَّهِ مِن شَيۡءٖۚ ذَٰلِكَ مِن فَضۡلِ ٱللَّهِ عَلَيۡنَا وَعَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَشۡكُرُونَ
(38) “And I followed the creed of my fathers: Ibrāhīm, Isḥāq and Yaʿqūb[2724]; we were not to Associate with Allah a thing of any sort.[2725] That is of the Grace of Allah on us and on people[2726], but most people thank not”[2727].
[2724] Thereby saying that he came from a line of Prophets and was consequently worthy of their close attention (cf. al-Zamakhsharī).
[2725] Here is an explanation of the reason behind this great favour: by way of calling them to God (cf. Ibn ʿĀshūr).
[2726] The favour of guidance to worshipping none but Almighty God (سبحانه وتعالى) (cf. al-Ṭabarī, Ibn Kathīr).
[2727] That is, they are heedless of this great favour and do not Believe and worship God duly (cf. Abū Ḥayyān, al-Shawkānī).
[2725] Here is an explanation of the reason behind this great favour: by way of calling them to God (cf. Ibn ʿĀshūr).
[2726] The favour of guidance to worshipping none but Almighty God (سبحانه وتعالى) (cf. al-Ṭabarī, Ibn Kathīr).
[2727] That is, they are heedless of this great favour and do not Believe and worship God duly (cf. Abū Ḥayyān, al-Shawkānī).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
يَٰصَٰحِبَيِ ٱلسِّجۡنِ ءَأَرۡبَابٞ مُّتَفَرِّقُونَ خَيۡرٌ أَمِ ٱللَّهُ ٱلۡوَٰحِدُ ٱلۡقَهَّارُ
(39) “My ˹two˺ jail mates, are diverse lords better ˹worshipped˺ or Allah ˹Alone˺, the One, the Overpowering?”[2728]
[2728] He now endearingly calls them his ‘jail mates’ and presents them with a logical argument that sound human nature establishes; that one is better off worshipping One God Who has Absolute Power than an amalgam of powerless gods (cf. al-Ṭabarī, Abū Ḥayyān, Ibn al-Jawzī).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
مَا تَعۡبُدُونَ مِن دُونِهِۦٓ إِلَّآ أَسۡمَآءٗ سَمَّيۡتُمُوهَآ أَنتُمۡ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلۡطَٰنٍۚ إِنِ ٱلۡحُكۡمُ إِلَّا لِلَّهِ أَمَرَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُۚ ذَٰلِكَ ٱلدِّينُ ٱلۡقَيِّمُ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ
(40) “You worship besides Him none but mere names you have named, you and your fathers[2729], for which Allah has sent down no authority; the decision is for none but Allah[2730]. He decreed that you shall worship none but Him—that is the upright religion[2731] but most people know not[2732]”.
[2729] This is how humans set up their own gods; they worship their own illusions (cf. Ibn al-Qayyim, Badā’iʿ al-Fawā’id. 1: 19): “They are none but mere names you have named, you and your fathers for which Allah has sent down no authority; they follow naught but conjecture and that which their souls desire, though guidance has surely come to them from their Lord” (53: 23).
[2730] “Only Allah has a decision; He declares the Truth – He is the best of adjudicators” (6: 57).
[2731] “They were not commanded but to worship God, devoting religion entirely to Him, ˹being˺ rightly-oriented, and to keep up the Prayer, and to give out the prescribed alms—that is the upright religion!” (98: 5).
[2732] Peoples’ sheer ignorance is what leads them to Associate partners with God (سبحانه وتعالى) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2730] “Only Allah has a decision; He declares the Truth – He is the best of adjudicators” (6: 57).
[2731] “They were not commanded but to worship God, devoting religion entirely to Him, ˹being˺ rightly-oriented, and to keep up the Prayer, and to give out the prescribed alms—that is the upright religion!” (98: 5).
[2732] Peoples’ sheer ignorance is what leads them to Associate partners with God (سبحانه وتعالى) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
يَٰصَٰحِبَيِ ٱلسِّجۡنِ أَمَّآ أَحَدُكُمَا فَيَسۡقِي رَبَّهُۥ خَمۡرٗاۖ وَأَمَّا ٱلۡأٓخَرُ فَيُصۡلَبُ فَتَأۡكُلُ ٱلطَّيۡرُ مِن رَّأۡسِهِۦۚ قُضِيَ ٱلۡأَمۡرُ ٱلَّذِي فِيهِ تَسۡتَفۡتِيَانِ
(41) [2733]“My two jail mates; one of you will serve wine to his lord[2734] and the other one will be crucified and birds will eat from his head! The matter that you ask about has been ˹thus˺ settled.”
[2733] This, now, is the interpretation of their dreams. Joseph (عليه السلام) gave a considerate answer by not pointing out whose dream was which, given the horrific fate of the one who would be crucified (cf. al-Shawkānī).
[2734] That is the King (cf. al-Ṭabarī, Ibn Kathīr).
[2734] That is the King (cf. al-Ṭabarī, Ibn Kathīr).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
وَقَالَ لِلَّذِي ظَنَّ أَنَّهُۥ نَاجٖ مِّنۡهُمَا ٱذۡكُرۡنِي عِندَ رَبِّكَ فَأَنسَىٰهُ ٱلشَّيۡطَٰنُ ذِكۡرَ رَبِّهِۦ فَلَبِثَ فِي ٱلسِّجۡنِ بِضۡعَ سِنِينَ
(42) And he said to the one he thought would be spared of the two: “Mention me in your lord’s presence”. But Satan made him forget to mention ˹Yūsuf to˺ his lord, so he ˹Yūsuf˺ stayed in jail for several years!”
അറബി ഖുർആൻ വിവരണങ്ങൾ:
وَقَالَ ٱلۡمَلِكُ إِنِّيٓ أَرَىٰ سَبۡعَ بَقَرَٰتٖ سِمَانٖ يَأۡكُلُهُنَّ سَبۡعٌ عِجَافٞ وَسَبۡعَ سُنۢبُلَٰتٍ خُضۡرٖ وَأُخَرَ يَابِسَٰتٖۖ يَٰٓأَيُّهَا ٱلۡمَلَأُ أَفۡتُونِي فِي رُءۡيَٰيَ إِن كُنتُمۡ لِلرُّءۡيَا تَعۡبُرُونَ
(43) [2735]And the King said: “I see ˹in a dream˺ seven fat cows eaten up by seven lean cows and seven green ˹grain˺ ears and other dry ones[2736]. Enlighten me, O notables, as to my vision; if you ˹really˺ can interpret visions![2737]”
[2735] What comes is the fifth episode of Prophet Joseph’s (عليه السلام) story, which marks his turn of fortune from imprisonment to high status and authority.
[2736] Many exegetes, basing their opinion on the case of the cows, say that the King saw the dry grain ears were doing harm to the green ones and this was not just present in the dream (cf. al-Qurṭubī, al-Baghawī, al-Qāsimī, al-Zamakhsharī, al-Shawkānī, al-Saʿdī).
[2737] Dream interpretation was prevalent in that culture and was considered an art requiring intelligence and, sometimes, divine inspiration. Historical evidence gleaned from studies of Egyptology bear out this fact (cf. Hughes, J.D. Dream Interpretation in Ancient Civilizations. Dreaming 10, 7–18 (2000)). So the King’s alarm at his dream and seeking out the help of his most knowledgeable powerful courtly aides was for good reason (cf. Ibn ʿ?sh?r). That Y?suf (Āshūr). That Yūsuf (عليه السلام) was able to interpret it correctly while all the notables of the land failed to do so was of singular importance and effectively played into his coming to prominence (cf. al-Saʿdī); God had prepared him all along for this.
[2736] Many exegetes, basing their opinion on the case of the cows, say that the King saw the dry grain ears were doing harm to the green ones and this was not just present in the dream (cf. al-Qurṭubī, al-Baghawī, al-Qāsimī, al-Zamakhsharī, al-Shawkānī, al-Saʿdī).
[2737] Dream interpretation was prevalent in that culture and was considered an art requiring intelligence and, sometimes, divine inspiration. Historical evidence gleaned from studies of Egyptology bear out this fact (cf. Hughes, J.D. Dream Interpretation in Ancient Civilizations. Dreaming 10, 7–18 (2000)). So the King’s alarm at his dream and seeking out the help of his most knowledgeable powerful courtly aides was for good reason (cf. Ibn ʿ?sh?r). That Y?suf (Āshūr). That Yūsuf (عليه السلام) was able to interpret it correctly while all the notables of the land failed to do so was of singular importance and effectively played into his coming to prominence (cf. al-Saʿdī); God had prepared him all along for this.
അറബി ഖുർആൻ വിവരണങ്ങൾ:
വിശുദ്ധ ഖുർആൻ പരിഭാഷ - ഇംഗ്ലീഷ് പരിഭാഷ - ഡോ. വലീദ് ബ്ലൈഹേഷ് ഉമരി - പ്രവൃത്തി പുരോഗമിക്കുന്നു. - വിവർത്തനങ്ങളുടെ സൂചിക
തർജമ ചെയ്തത് ഡോ. വലീദ് ബ്ലഹേശ് അൽ ഉമരി.