വിശുദ്ധ ഖുർആൻ പരിഭാഷ - ഇംഗ്ലീഷ് പരിഭാഷ - ഡോ. വലീദ് ബ്ലൈഹേഷ് ഉമരി - പ്രവൃത്തി പുരോഗമിക്കുന്നു. * - വിവർത്തനങ്ങളുടെ സൂചിക
قَالَ عِلۡمُهَا عِندَ رَبِّي فِي كِتَٰبٖۖ لَّا يَضِلُّ رَبِّي وَلَا يَنسَى
[82] That is, Moses (عليه السلام) said to him: “The knowledge of past generations and the deeds of their people are all recorded with my Lord in the Preserved Tablet (al-Lawḥ al-Maḥfūẓ). If they did not believe in Allah and worship Him alone, He will recompense them accordingly. As for me, I have no knowledge of their fate” (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Moses’ response to Pharaoh is marked by profound wisdom and insight. Ibn ʿĀshūr explains that Moses (عليه السلام) does not fall into the trap of giving a direct answer that could be exploited. Instead, he responds with a statement that is both wise and strategic.
This response demonstrates several key aspects of Prophetic wisdom:
1. Redirecting to God’s Knowledge:
Moses attributes ultimate Knowledge to God, emphasizing that human understanding of past generations is inherently limited. He clarifies that only God Knows their true fate, thereby shifting the focus away from speculative debate.
2. Affirming God’s Justice:
By asserting that God neither errs nor forgets, Moses indirectly reassures his audience that whatever the fate of those past generations may be, it is rooted in perfect justice and Divine Knowledge. This serves to remind them that God’s judgement is precise and comprehensive.
3. Avoiding the Trap:
Moses masterfully avoids being drawn into a fruitless argument that could detract from his primary mission. Instead of engaging in a debate about the fate of previous generations, he keeps his focus on delivering God’s Message and warning against falsehood.
In essence, Moses’ response exemplifies the balance between humility and clarity, emphasizing submission to Divine Knowledge while maintaining unwavering commitment to the central message of monotheism and Truth”.
Moses’ response to Pharaoh is marked by profound wisdom and insight. Ibn ʿĀshūr explains that Moses (عليه السلام) does not fall into the trap of giving a direct answer that could be exploited. Instead, he responds with a statement that is both wise and strategic.
This response demonstrates several key aspects of Prophetic wisdom:
1. Redirecting to God’s Knowledge:
Moses attributes ultimate Knowledge to God, emphasizing that human understanding of past generations is inherently limited. He clarifies that only God Knows their true fate, thereby shifting the focus away from speculative debate.
2. Affirming God’s Justice:
By asserting that God neither errs nor forgets, Moses indirectly reassures his audience that whatever the fate of those past generations may be, it is rooted in perfect justice and Divine Knowledge. This serves to remind them that God’s judgement is precise and comprehensive.
3. Avoiding the Trap:
Moses masterfully avoids being drawn into a fruitless argument that could detract from his primary mission. Instead of engaging in a debate about the fate of previous generations, he keeps his focus on delivering God’s Message and warning against falsehood.
In essence, Moses’ response exemplifies the balance between humility and clarity, emphasizing submission to Divine Knowledge while maintaining unwavering commitment to the central message of monotheism and Truth”.
അറബി ഖുർആൻ വിവരണങ്ങൾ:
ٱلَّذِي جَعَلَ لَكُمُ ٱلۡأَرۡضَ مَهۡدٗا وَسَلَكَ لَكُمۡ فِيهَا سُبُلٗا وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجۡنَا بِهِۦٓ أَزۡوَٰجٗا مِّن نَّبَاتٖ شَتَّىٰ
﴾53﴿ [83]“The One Who made for you the Earth a cradle[84] and pierced[85] pathways for you therein, [86]and He sent down water from the sky, and with it We[87] brought forth diverse pairs of vegetation.”[88]
[83] Moses (عليه السلام) refocuses the argument, steering it away from Pharaoh’s diversionary tactics, and draws attention instead to the manifest, awe-inspiring Sign of the Earth’s creation—how it was fashioned as a stable, accommodating habitat for humankind.
[84] Mahd: that is, a firm, stable bed; mahd and mihād denote a levelled, prepared place, and the root (m-h-d) conveys the sense of smoothing and facilitating (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn Juzayy). It also refers to the cradle made for newborns (cf. Ibn ʿĀshūr, Makhlouf, al-Fāẓ al-Qur’ān). God Almighty is the One who made the Earth levelled and prepared for humankind—so they could dwell upon it, find stability in it, walk and journey across its surface, cultivate and plant it, build upon it, and benefit from it in countless other ways (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
[85] God Almighty made pathways for humankind through the Earth—routes that weave through it and connect its regions with ease. The word salaka implies threading something through another, while the root (s-b-l) conveys the idea of extension and continuity (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Wāḥidī, al-Iṣfahānī, al-Mufradāt; Ibn ʿĀshūr).
God draws attention to the great bounty of placing natural pathways upon the Earth to awaken human awareness of His meticulous care and providence. These pathways—valleys between mountains, passes through terrain, river routes, coastal lines, and plains stretching across continents—are not random but Divinely set, enabling movement, exploration, trade, connection, and civilisation itself. By highlighting this blessing, God invites people to reflect: such intricate facilitation could not have emerged by chance. The Earth was not just created to exist—it was shaped to serve. Its usability is a sign of Divine mercy and wisdom. When people recognise that even the roads they travel on are gifts from their Creator, it stirs gratitude, humility, and awe. Gratefulness (shukr) becomes not just a moral response but a spiritual awakening to God’s nearness and generosity. In reminding humanity of these signs, God is calling them not only to thankfulness, but also to deeper awareness: to see the world not as mundane, but as a layered text of Divine generosity—if only they would read it.
[86] Having mentioned the blessing of creating the Earth, God Almighty then pairs it with the blessing of bringing forth vegetation from it through the rain He sends down from the sky (cf. Ibn ʿĀshūr).
[87] Notice the rhetorical shift from the third-person pronoun “He” to the majestic first-person “We”—a deliberate and powerful transition. It is as though God Almighty Himself, in all His Glory and Sovereign Majesty, intervenes directly to answer Pharaoh’s question. This Divine interjection does not merely convey information; it manifests presence. It underscores, in no uncertain terms, that He was not distant or removed, but fully present with Moses and his brother—intimately aware of their struggle, “listening and seeing.” The use of “We” signals both Divine authority and immediacy, marking this moment as one of heightened significance in the unfolding drama.
[88] By means of the rain, God Almighty brings forth diverse kinds of plants—differing in colours, forms, scents, tastes, and benefits (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr): “He is the One Who sends water from the sky and We bring out with it ˹all types of˺ plants of everything: and We bring with it ˹all˺ greens from which We bring out grains stacked up; and of date palm from their sheaths ˹come out˺ clusters ˹of dates˺ hanging down; and gardens of vines; and olive and pomegranate ˹confusingly˺ resembling each other but are not similar; look you at its fruits when it yields and its lushness—indeed in all that are Signs to those who Believe.” (6: 99)
[84] Mahd: that is, a firm, stable bed; mahd and mihād denote a levelled, prepared place, and the root (m-h-d) conveys the sense of smoothing and facilitating (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn Juzayy). It also refers to the cradle made for newborns (cf. Ibn ʿĀshūr, Makhlouf, al-Fāẓ al-Qur’ān). God Almighty is the One who made the Earth levelled and prepared for humankind—so they could dwell upon it, find stability in it, walk and journey across its surface, cultivate and plant it, build upon it, and benefit from it in countless other ways (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
[85] God Almighty made pathways for humankind through the Earth—routes that weave through it and connect its regions with ease. The word salaka implies threading something through another, while the root (s-b-l) conveys the idea of extension and continuity (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Wāḥidī, al-Iṣfahānī, al-Mufradāt; Ibn ʿĀshūr).
God draws attention to the great bounty of placing natural pathways upon the Earth to awaken human awareness of His meticulous care and providence. These pathways—valleys between mountains, passes through terrain, river routes, coastal lines, and plains stretching across continents—are not random but Divinely set, enabling movement, exploration, trade, connection, and civilisation itself. By highlighting this blessing, God invites people to reflect: such intricate facilitation could not have emerged by chance. The Earth was not just created to exist—it was shaped to serve. Its usability is a sign of Divine mercy and wisdom. When people recognise that even the roads they travel on are gifts from their Creator, it stirs gratitude, humility, and awe. Gratefulness (shukr) becomes not just a moral response but a spiritual awakening to God’s nearness and generosity. In reminding humanity of these signs, God is calling them not only to thankfulness, but also to deeper awareness: to see the world not as mundane, but as a layered text of Divine generosity—if only they would read it.
[86] Having mentioned the blessing of creating the Earth, God Almighty then pairs it with the blessing of bringing forth vegetation from it through the rain He sends down from the sky (cf. Ibn ʿĀshūr).
[87] Notice the rhetorical shift from the third-person pronoun “He” to the majestic first-person “We”—a deliberate and powerful transition. It is as though God Almighty Himself, in all His Glory and Sovereign Majesty, intervenes directly to answer Pharaoh’s question. This Divine interjection does not merely convey information; it manifests presence. It underscores, in no uncertain terms, that He was not distant or removed, but fully present with Moses and his brother—intimately aware of their struggle, “listening and seeing.” The use of “We” signals both Divine authority and immediacy, marking this moment as one of heightened significance in the unfolding drama.
[88] By means of the rain, God Almighty brings forth diverse kinds of plants—differing in colours, forms, scents, tastes, and benefits (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr): “He is the One Who sends water from the sky and We bring out with it ˹all types of˺ plants of everything: and We bring with it ˹all˺ greens from which We bring out grains stacked up; and of date palm from their sheaths ˹come out˺ clusters ˹of dates˺ hanging down; and gardens of vines; and olive and pomegranate ˹confusingly˺ resembling each other but are not similar; look you at its fruits when it yields and its lushness—indeed in all that are Signs to those who Believe.” (6: 99)
അറബി ഖുർആൻ വിവരണങ്ങൾ:
كُلُواْ وَٱرۡعَوۡاْ أَنۡعَٰمَكُمۡۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّأُوْلِي ٱلنُّهَىٰ
﴾54﴿ “Eat and graze your livestock ˹therein˺.[89] Indeed, in this are Signs for people of discernment.”[90]
[89] “Then let man consider his food; how We poured down the water in abundance; then We split the ground with cleaving; and caused to grow therein the grain;*and grapes and herbs; *and olives and date-palms; *and gardens thick with foliage; *and fruits and pasture—*As a provision for you and for your livestock!” (80: 24-32)
[90] Ulī al-nuhā—people of discernment—refers to those endowed with reason. The singular is nuhyah (lit. the act of prevention), so named because the intellect serves to restrain one from shameful deeds. The root conveys the sense of restraint or confinement (cf. Abū ʿUbaydah, Majāz al-Qur’ān; Ibn Qutaybah, Gharīb al-Qur’ān): “And on Earth there are adjacent plots ˹of land˺, gardens of grapes, ˹different˺ plants, and date palms – joined at the truck and unjoined – irrigated with the same water but We make some better than others in fruit; indeed in that are Signs to people who heed!” (13: 4)
[90] Ulī al-nuhā—people of discernment—refers to those endowed with reason. The singular is nuhyah (lit. the act of prevention), so named because the intellect serves to restrain one from shameful deeds. The root conveys the sense of restraint or confinement (cf. Abū ʿUbaydah, Majāz al-Qur’ān; Ibn Qutaybah, Gharīb al-Qur’ān): “And on Earth there are adjacent plots ˹of land˺, gardens of grapes, ˹different˺ plants, and date palms – joined at the truck and unjoined – irrigated with the same water but We make some better than others in fruit; indeed in that are Signs to people who heed!” (13: 4)
അറബി ഖുർആൻ വിവരണങ്ങൾ:
۞ مِنۡهَا خَلَقۡنَٰكُمۡ وَفِيهَا نُعِيدُكُمۡ وَمِنۡهَا نُخۡرِجُكُمۡ تَارَةً أُخۡرَىٰ
﴾55﴿ [91]“From it We created you,[92] and into it We shall return you,[93] and from it We shall bring you forth once more.”[94]
[91] The following functions as a reminder of the first creation, intended to serve as proof of the possibility of re-creation after death. The thematic continuity is clear: having mentioned the Earth’s creation and its manifold benefits, the discourse naturally progresses to what is most consequential for humankind in relation to it. Just as humans were originally formed from the Earth—akin to how vegetation emerges from it—so too will they be resurrected from it, just as plants are brought forth from the soil (cf. Ibn ʿĀshūr).
It also underscores humanity’s intrinsic bond with its Earthly cradle, thereby magnifying the Almighty’s Supreme Power of creation and His gracious provision.
[92] That is, from the dust of the Earth We created Adam (عليه السلام), the father of humanity—its origin—and they are his descendants (cf. al-Ṭabarī, al-Zamakhsharī, Ibn ʿAṭiyyah, Ibn al-Jawzī, Ibn Kathīr, al-Shinqīṭī).
[93] Into the Earth humans shall be returned after their death, and they shall become dust in their graves—just as they were before God Almighty brought them into being as complete human beings (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[94] From the Earth humans shall be resurrected once more, brought back to life as they were before their death. They shall be brought forth from it just as they were created the first time, and they shall emerge from it on the Day of Resurrection for reckoning and recompense (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “… on Earth will be your dwelling and livelihood for a given time!” “He said: ‘Therein you live, therein you die and from it you are brought out.’” (7: 25)
It also underscores humanity’s intrinsic bond with its Earthly cradle, thereby magnifying the Almighty’s Supreme Power of creation and His gracious provision.
[92] That is, from the dust of the Earth We created Adam (عليه السلام), the father of humanity—its origin—and they are his descendants (cf. al-Ṭabarī, al-Zamakhsharī, Ibn ʿAṭiyyah, Ibn al-Jawzī, Ibn Kathīr, al-Shinqīṭī).
[93] Into the Earth humans shall be returned after their death, and they shall become dust in their graves—just as they were before God Almighty brought them into being as complete human beings (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[94] From the Earth humans shall be resurrected once more, brought back to life as they were before their death. They shall be brought forth from it just as they were created the first time, and they shall emerge from it on the Day of Resurrection for reckoning and recompense (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “… on Earth will be your dwelling and livelihood for a given time!” “He said: ‘Therein you live, therein you die and from it you are brought out.’” (7: 25)
അറബി ഖുർആൻ വിവരണങ്ങൾ:
وَلَقَدۡ أَرَيۡنَٰهُ ءَايَٰتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ
[95] This passage recounts Pharaoh’s erratic response to Moses’ call.
[96] God Almighty showed Pharaoh all the Signs that attested to the Prophethood of Moses (عليه السلام) and the truth of that to which he was calling (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “Indeed, We sent Mūsā with Our Signs to Pharaoh and his chiefs; and he said, ‘Verily, I am the Messenger of the Lord of all beings.’ *But when he brought them Our Signs—lo! they laughed at them in scorn. *Never did We show them a Sign but it was greater than its sister; and We seized them with the Punishment, that haply they might return. *And they said, ‘O sorcerer! Supplicate for us to your Lord by the pact He has made with you—verily, we shall be rightly guided.” *But when We lifted from them the Punishment—behold! they reneged on their word!” (43: 46–50)
[96] God Almighty showed Pharaoh all the Signs that attested to the Prophethood of Moses (عليه السلام) and the truth of that to which he was calling (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “Indeed, We sent Mūsā with Our Signs to Pharaoh and his chiefs; and he said, ‘Verily, I am the Messenger of the Lord of all beings.’ *But when he brought them Our Signs—lo! they laughed at them in scorn. *Never did We show them a Sign but it was greater than its sister; and We seized them with the Punishment, that haply they might return. *And they said, ‘O sorcerer! Supplicate for us to your Lord by the pact He has made with you—verily, we shall be rightly guided.” *But when We lifted from them the Punishment—behold! they reneged on their word!” (43: 46–50)
അറബി ഖുർആൻ വിവരണങ്ങൾ:
قَالَ أَجِئۡتَنَا لِتُخۡرِجَنَا مِنۡ أَرۡضِنَا بِسِحۡرِكَ يَٰمُوسَىٰ
[97] How Pharaoh arrived at the motive he ascribed to Moses—namely, the intent to drive them from their land—has been explored by the exegetes. Abū Ḥayyān and Abū al-Suʿūd observe that rather than engaging with Moses’ message on its own terms, Pharaoh resorted to psychological warfare. The Divine signs were too manifest to be denied outright, so he sought instead to manipulate public perception. As al-Saʿdī explains: “Thus did he claim that the signs Moses had shown were but sorcery and deception, intended to expel them from their land and seize control of it. He spoke in this way to stir the hearts of his people, for souls are bound to their homelands and loath to part from them. So, he portrayed Moses as one bent on dispossessing them, that they might abhor him and rise against him.”
Ibn ʿĀshūr offers a further dimension to this rhetoric. Pharaoh, he notes, framed Moses’ mission as a political manoeuvre akin to insurrection—drawing on the precedent of those who rise in rebellion against kings under the guise of reform, while harbouring ambitions to seize power. In this view, Pharaoh suggested that Moses had been beguiled by his own soul, imagining that the display of signs might sway the people, who would then crown him king and drive Pharaoh out. Ibn ʿĀshūr paraphrases Pharaoh’s implication as follows: “You have imagined that the manifestation of wonders would subjugate the nation to you, so they would make you king over them, and you would expel me from my land.” The use of the first-person plural “us” in Pharaoh’s speech, Ibn ʿĀshūr further explains, is a rhetorical device of royal self-aggrandisement, not a literal claim of shared governance, for Moses had said nothing that might even remotely imply the intention of expelling them from their land.
Ibn ʿĀshūr offers a further dimension to this rhetoric. Pharaoh, he notes, framed Moses’ mission as a political manoeuvre akin to insurrection—drawing on the precedent of those who rise in rebellion against kings under the guise of reform, while harbouring ambitions to seize power. In this view, Pharaoh suggested that Moses had been beguiled by his own soul, imagining that the display of signs might sway the people, who would then crown him king and drive Pharaoh out. Ibn ʿĀshūr paraphrases Pharaoh’s implication as follows: “You have imagined that the manifestation of wonders would subjugate the nation to you, so they would make you king over them, and you would expel me from my land.” The use of the first-person plural “us” in Pharaoh’s speech, Ibn ʿĀshūr further explains, is a rhetorical device of royal self-aggrandisement, not a literal claim of shared governance, for Moses had said nothing that might even remotely imply the intention of expelling them from their land.
അറബി ഖുർആൻ വിവരണങ്ങൾ:
فَلَنَأۡتِيَنَّكَ بِسِحۡرٖ مِّثۡلِهِۦ فَٱجۡعَلۡ بَيۡنَنَا وَبَيۡنَكَ مَوۡعِدٗا لَّا نُخۡلِفُهُۥ نَحۡنُ وَلَآ أَنتَ مَكَانٗا سُوٗى
﴾58﴿ “Then surely, we shall bring you magic like it. So set an appointment between us and you, which neither we nor you shall fail to keep, at a midpoint place.”[98]
[98] Suwā denotes midpoint—derived from istiwā’, which signifies evenness and equilibrium, as the distance from the centre to either end is equal, without disparity, level and uniform. The root s-w-y conveys the idea of straightness and balanced proportion between two things (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Ṭabarī; al-Zamakhsharī; al-Shinqīṭī).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
قَالَ مَوۡعِدُكُمۡ يَوۡمُ ٱلزِّينَةِ وَأَن يُحۡشَرَ ٱلنَّاسُ ضُحٗى
﴾59﴿ He said, “Your appointment is on the Day of Adornment, and let the people be assembled at mid-morning.”[99]
[99] Yawm al-Zinah (Day of Adornment) is a day on which they used to gather for celebration wearing the best clothes (cf. al-Shinqīṭī). It used to be held at a specific time in a specific place (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Moses (عليه السلام) chose that day so that the supremacy of God’s Word, the triumph of His religion, the humiliation of the disbelievers, and the downfall of falsehood would unfold before a vast public assembly, under the eyes of the gathered multitudes. In doing so, he sought to strengthen the hearts of those inclined toward the truth, blunt the force of the falsifiers and their partisans, and ensure that this momentous event would be recounted far and wide—across desert and settlement, among both nomads and townsfolk (cf. al-Qurṭubī). The Day of Adornment, held in the full light of mid-morning, was a time of great public convergence and perfect visibility—an ideal setting for such a decisive encounter to be witnessed openly and unmistakably, leaving no room for ambiguity or concealment (cf. Ibn Kathīr, al-Saʿdī).
Moses (عليه السلام) chose that day so that the supremacy of God’s Word, the triumph of His religion, the humiliation of the disbelievers, and the downfall of falsehood would unfold before a vast public assembly, under the eyes of the gathered multitudes. In doing so, he sought to strengthen the hearts of those inclined toward the truth, blunt the force of the falsifiers and their partisans, and ensure that this momentous event would be recounted far and wide—across desert and settlement, among both nomads and townsfolk (cf. al-Qurṭubī). The Day of Adornment, held in the full light of mid-morning, was a time of great public convergence and perfect visibility—an ideal setting for such a decisive encounter to be witnessed openly and unmistakably, leaving no room for ambiguity or concealment (cf. Ibn Kathīr, al-Saʿdī).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
فَتَوَلَّىٰ فِرۡعَوۡنُ فَجَمَعَ كَيۡدَهُۥ ثُمَّ أَتَىٰ
[100] Kaydahu (his machination) i.e., his tricks and deceit; and kayd is a form of scheming (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
Pharoah set about assembling the sorcerers from the cities, then came to the appointed time on the Day of Adornment (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “They said, ‘Hold him and his brother off for a while, and send forth into the cities summoners—*who will bring to you every cunning sorcerer.’ *So, the sorcerers were assembled for the appointed time of a well-known day.” (26: 36-38)
Pharoah set about assembling the sorcerers from the cities, then came to the appointed time on the Day of Adornment (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “They said, ‘Hold him and his brother off for a while, and send forth into the cities summoners—*who will bring to you every cunning sorcerer.’ *So, the sorcerers were assembled for the appointed time of a well-known day.” (26: 36-38)
അറബി ഖുർആൻ വിവരണങ്ങൾ:
قَالَ لَهُم مُّوسَىٰ وَيۡلَكُمۡ لَا تَفۡتَرُواْ عَلَى ٱللَّهِ كَذِبٗا فَيُسۡحِتَكُم بِعَذَابٖۖ وَقَدۡ خَابَ مَنِ ٱفۡتَرَىٰ
﴾61﴿ Mūsā said to them, [101] “Woe to you! Do not fabricate a lie against Allah,[102] lest He wipe you out with a Punishment; indeed, ruined is he who fabricates.”[103]
[101] Exegetes differed regarding whom Moses (عليه السلام) was addressing. Some maintain that he was speaking to the sorcerers (cf. al-Ṭabarī, al-Wāḥidī, al-Baghawī, Ibn ʿAṭiyyah, among others), while others maintained that he was addressing Pharaoh and his chieftains (cf. al-Qurṭubī, al-Maẓharī).
[102] Some exegetes hold the intended meaning to be: “Do not conjure for people, through your deeds, illusions of things that have no reality; things you claim to be created when, in fact, they are not—thus slandering against Allah.” Among those who espoused this interpretation are Ibn Kathīr and al-Qāsimī. Others maintain that the meaning is: “Do not call His Signs and Miracles sorcery.” This view was favoured by al-Zamakhsharī, al-Bayḍāwī, and also cited by al-Māwardī.
[103] “Say: ‘Verily those who fabricate lies against Allah will never succeed.’” *˹For them is but˺ The enjoyment of the worldly life, then to Us is their return and then We make them taste the severe Punishment for their ˹persistent˺ Denying.” (10: 69-70)
[102] Some exegetes hold the intended meaning to be: “Do not conjure for people, through your deeds, illusions of things that have no reality; things you claim to be created when, in fact, they are not—thus slandering against Allah.” Among those who espoused this interpretation are Ibn Kathīr and al-Qāsimī. Others maintain that the meaning is: “Do not call His Signs and Miracles sorcery.” This view was favoured by al-Zamakhsharī, al-Bayḍāwī, and also cited by al-Māwardī.
[103] “Say: ‘Verily those who fabricate lies against Allah will never succeed.’” *˹For them is but˺ The enjoyment of the worldly life, then to Us is their return and then We make them taste the severe Punishment for their ˹persistent˺ Denying.” (10: 69-70)
അറബി ഖുർആൻ വിവരണങ്ങൾ:
فَتَنَٰزَعُوٓاْ أَمۡرَهُم بَيۡنَهُمۡ وَأَسَرُّواْ ٱلنَّجۡوَىٰ
[104] They whispered the matter secretly among themselves, tugging the conversation back and forth in hushed tones, going to great lengths to conceal it from Pharaoh (cf. al-Tabarī, al-Samarqandī, Ibn Kathīr).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
قَالُوٓاْ إِنۡ هَٰذَٰنِ لَسَٰحِرَٰنِ يُرِيدَانِ أَن يُخۡرِجَاكُم مِّنۡ أَرۡضِكُم بِسِحۡرِهِمَا وَيَذۡهَبَا بِطَرِيقَتِكُمُ ٱلۡمُثۡلَىٰ
﴾63﴿ They said, “Indeed, these two are surely nothing but magicians, intending to drive you out from your land by their magic,[105] and to do away with your most exemplary way.”[106]
[105] They could find no just grounds to proceed with their original plan, once Moses (عليه السلام) confronted them—save to echo, whether through incitement or moral posturing, the very aberrations once uttered by Pharaoh and his chieftains—statements that served as their rhetorical centre of gravity, intended to consolidate resolve and justify escalation: “The notables among the people of Pharaoh said: ‘This one is evidently a greatly knowledgeable magician!’” *˹Pharaoh said:˺ “He intends to oust you from your land! Then what do you command!” (7: 109-110); “He said to the notables around him: ‘Indeed this one is a knowledgeable magician. *He seeks to drive you out of your land by his magic—so what do you command?’” (26: 34–35)
[106] That is, so that they may nullify the religion, the Law, and the doctrine which Pharaoh and his people upheld—and which they deemed to be the most superior of doctrines (cf. al-Qurṭubī, al-Bayḍāwī, al-Khāzin, al-Alūsī): “And Pharaoh said: ‘Let me kill Moses, and let him call upon his Lord! Indeed, I fear that he will alter your religion or cause corruption to appear in the land!’” (40: 26)
[106] That is, so that they may nullify the religion, the Law, and the doctrine which Pharaoh and his people upheld—and which they deemed to be the most superior of doctrines (cf. al-Qurṭubī, al-Bayḍāwī, al-Khāzin, al-Alūsī): “And Pharaoh said: ‘Let me kill Moses, and let him call upon his Lord! Indeed, I fear that he will alter your religion or cause corruption to appear in the land!’” (40: 26)
അറബി ഖുർആൻ വിവരണങ്ങൾ:
فَأَجۡمِعُواْ كَيۡدَكُمۡ ثُمَّ ٱئۡتُواْ صَفّٗاۚ وَقَدۡ أَفۡلَحَ ٱلۡيَوۡمَ مَنِ ٱسۡتَعۡلَىٰ
﴾64﴿ So muster your plot, then come forth in ranks[107]—and he shall surely triumph today the one who gains the upper hand!”[108]
[107] Ṣaff (lit. rank/line/row) denotes arranging things in a straight alignment, such as people or trees. The meaning is “row after row,” never a single unit (cf. al-Samīn al-Ḥalabī, ʿUmdat al-Ḥuffāẓ). This plural understanding is affirmed by al-Ṭabarī and Ibn ʿĀshūr.
This mode of confrontation embodies psychological warfare through disciplined formation: standing in ranks enhances operational effectiveness, instils awe in the adversary, and ensures each person fulfils their role independently. As al-Saʿdī notes: “So that your deed may be more effective, more awe-inspiring in hearts, and so that none among you may leave to others what he is capable of doing himself.”
[108] That is, whether the triumphant be them or him. As for them, Pharoah had promised them a great reward; and as for him, he would attain great leadership (cf. Ibn Kathīr).
This mode of confrontation embodies psychological warfare through disciplined formation: standing in ranks enhances operational effectiveness, instils awe in the adversary, and ensures each person fulfils their role independently. As al-Saʿdī notes: “So that your deed may be more effective, more awe-inspiring in hearts, and so that none among you may leave to others what he is capable of doing himself.”
[108] That is, whether the triumphant be them or him. As for them, Pharoah had promised them a great reward; and as for him, he would attain great leadership (cf. Ibn Kathīr).
അറബി ഖുർആൻ വിവരണങ്ങൾ:
വിശുദ്ധ ഖുർആൻ പരിഭാഷ - ഇംഗ്ലീഷ് പരിഭാഷ - ഡോ. വലീദ് ബ്ലൈഹേഷ് ഉമരി - പ്രവൃത്തി പുരോഗമിക്കുന്നു. - വിവർത്തനങ്ങളുടെ സൂചിക
തർജമ ചെയ്തത് ഡോ. വലീദ് ബ്ലഹേശ് അൽ ഉമരി.