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.
阿拉伯语经注:
含义的翻译
段: (43) 章: 优素福
《古兰经》译解 - 英文翻译-瓦利德·比利哈什·欧麦尔博士 - 译解目录
古兰经英文译解 - 正在翻译，瓦利德·比里哈什·阿米尔博士翻译