ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា * - សន្ទស្សន៍នៃការបកប្រែ
۞ مَّثَلُ ٱلۡجَنَّةِ ٱلَّتِي وُعِدَ ٱلۡمُتَّقُونَۖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُۖ أُكُلُهَا دَآئِمٞ وَظِلُّهَاۚ تِلۡكَ عُقۡبَى ٱلَّذِينَ ٱتَّقَواْۚ وَّعُقۡبَى ٱلۡكَٰفِرِينَ ٱلنَّارُ
(35) [2944]The example[2945] of the Paradise that the Mindful were promised, under which rivers flow; its fruits and its shades are everlasting[2946]—that is the alternation ˹of the Abode˺ of those who are Mindful, but the alternation ˹of the Abode˺ of the Deniers is the Fire!
[2944] This passage reflects on the then hardly bearable status quo to bolster the position of the Messenger (ﷺ) and the Believing community around him, bearing messages which are both assuring and position confirming.
[2945] Mathal (lit. example) is taken to mean the ‘description’ by most exegetes in this instance (cf. al-Wāḥidī, al-Wajīz, Ibn al-Jawzī, Ibn Kathīr).
[2946] These are metonyms of everlasting abundance; water is imminent and ceaselessly flowing, and plantations are ever-fruitful and so thick that light does not pass through them (cf. Ibn ʿĀshūr): “Extended shades, *poured water, *plenty of fruits; *never ceasing nor withheld!” (56: 30-33).
[2945] Mathal (lit. example) is taken to mean the ‘description’ by most exegetes in this instance (cf. al-Wāḥidī, al-Wajīz, Ibn al-Jawzī, Ibn Kathīr).
[2946] These are metonyms of everlasting abundance; water is imminent and ceaselessly flowing, and plantations are ever-fruitful and so thick that light does not pass through them (cf. Ibn ʿĀshūr): “Extended shades, *poured water, *plenty of fruits; *never ceasing nor withheld!” (56: 30-33).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ يَفۡرَحُونَ بِمَآ أُنزِلَ إِلَيۡكَۖ وَمِنَ ٱلۡأَحۡزَابِ مَن يُنكِرُ بَعۡضَهُۥۚ قُلۡ إِنَّمَآ أُمِرۡتُ أَنۡ أَعۡبُدَ ٱللَّهَ وَلَآ أُشۡرِكَ بِهِۦٓۚ إِلَيۡهِ أَدۡعُواْ وَإِلَيۡهِ مَـَٔابِ
(36) [2947]Those to whom We had given the Book delight at what was sent to you ˹Muhammad˺; and among the confederates[2948] those who deny some of it. [2949]Say ˹Muhammad˺: “I was commanded to only worship Allah, Associating none with Him; to Him I call and to Him is my return!”
[2947] This is yet another assuring, position confirming note. The people of the Book, whom were regarded with high esteem as learned in Arabia, provide the needed social evidence for the Truthfulness of the Message. The truly sincere among them will find the Qur’an so: “That is because among them are ˹sincere˺ priests and monks and that they do not disdain ˹the Truth˺. *When they hear what was sent down to the Messenger, you will see their eyes swell with tears because of the Truth they knew. ˹Hence˺ They say: “Our Lord we Believe, so count us among the witnesses”” (5: 82-83).
[2948] Exegetes hold different opinions as to who these aḥzāb (confederates/factions) exactly were, but they mostly agree that it refers to some of the unsympathetic among the people of the Book. These people find qualms with the portions of the Qur’an that do not conform with, or outrightly debunk some of their beliefs (cf. Ibn ʿĀshūr, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[2949] This dictate, almost literally, duplicates Aya 30 above (“He is my Lord, there is no god but Him; in Him I put my trust and to Him repentant return!”) but the addressees are different. Whereas in the aya above the addressees are the pagan Associators, the ones addressed here are the People of the Book (cf. Ibn ʿĀshūr, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar). The same unalterable Message is being delivered to both parties irrespective of the differences between them. It further resonates with the pristine Message with which all Prophets came, of which the People of the Book were particularly aware: “Say ˹Muhammad˺: “People of the Book, come to a common word between us and you, that we will not worship anything besides Allah; do not Associate anything with Him; do not take each other as Lords besides Allah. If they take to their heels, then say ˹Believers˺: “Bear you witness that we are devoutly surrendered ˹to Him˺””” (3: 64). This is the core Message that the Messenger is to deliver and live by, no matter the party whom he confronts (for a detailed discussion of this declaration cf. al-Rāzī).
[2948] Exegetes hold different opinions as to who these aḥzāb (confederates/factions) exactly were, but they mostly agree that it refers to some of the unsympathetic among the people of the Book. These people find qualms with the portions of the Qur’an that do not conform with, or outrightly debunk some of their beliefs (cf. Ibn ʿĀshūr, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[2949] This dictate, almost literally, duplicates Aya 30 above (“He is my Lord, there is no god but Him; in Him I put my trust and to Him repentant return!”) but the addressees are different. Whereas in the aya above the addressees are the pagan Associators, the ones addressed here are the People of the Book (cf. Ibn ʿĀshūr, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar). The same unalterable Message is being delivered to both parties irrespective of the differences between them. It further resonates with the pristine Message with which all Prophets came, of which the People of the Book were particularly aware: “Say ˹Muhammad˺: “People of the Book, come to a common word between us and you, that we will not worship anything besides Allah; do not Associate anything with Him; do not take each other as Lords besides Allah. If they take to their heels, then say ˹Believers˺: “Bear you witness that we are devoutly surrendered ˹to Him˺””” (3: 64). This is the core Message that the Messenger is to deliver and live by, no matter the party whom he confronts (for a detailed discussion of this declaration cf. al-Rāzī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَكَذَٰلِكَ أَنزَلۡنَٰهُ حُكۡمًا عَرَبِيّٗاۚ وَلَئِنِ ٱتَّبَعۡتَ أَهۡوَآءَهُم بَعۡدَ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِيّٖ وَلَا وَاقٖ
(37) [2950]Thus We have sent it ˹the Qur’an˺ down as an Arabic Criterion; [2951]should you follow their whims after the knowledge that has come to you, there will not be an ally or shield for you from Allah.
[2950] As much as earlier Books were sent down in the languages of their immediate receptors, the Qur’an is Arabic, being the native tongue of its immediate community of reception (cf. al-Wāḥidī, al-Wajīz, Ibn Kathīr, al-Saʿdī).
This indication implicates the Arabs who although it was sent in their own language to a Messenger of their own, to set aright their affairs, with its just rulings and moral dictates, and cause them to rise from the ashes, they, despite all the good that it brought them, demonstrated such poor reception of it (cf. Ibn ʿĀshūr).
[2951] This is to shore up the position of the Messenger (ﷺ), and the Believing community, and to further affirm their clear-cut stance: “Neither the Jews nor the Christians will ever be pleased with you unless you follow their religion; say: “It is Guidance from Allah that is the ˹true˺ Guidance”. If you follow their desires after the knowledge that has come to you, there will not be a guardian or protector for you from Allah” (2: 120): “Surely if you follow their whims after the knowledge that came to you, indeed then you are one of the wrongdoers” (2: 145).
This indication implicates the Arabs who although it was sent in their own language to a Messenger of their own, to set aright their affairs, with its just rulings and moral dictates, and cause them to rise from the ashes, they, despite all the good that it brought them, demonstrated such poor reception of it (cf. Ibn ʿĀshūr).
[2951] This is to shore up the position of the Messenger (ﷺ), and the Believing community, and to further affirm their clear-cut stance: “Neither the Jews nor the Christians will ever be pleased with you unless you follow their religion; say: “It is Guidance from Allah that is the ˹true˺ Guidance”. If you follow their desires after the knowledge that has come to you, there will not be a guardian or protector for you from Allah” (2: 120): “Surely if you follow their whims after the knowledge that came to you, indeed then you are one of the wrongdoers” (2: 145).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَلَقَدۡ أَرۡسَلۡنَا رُسُلٗا مِّن قَبۡلِكَ وَجَعَلۡنَا لَهُمۡ أَزۡوَٰجٗا وَذُرِّيَّةٗۚ وَمَا كَانَ لِرَسُولٍ أَن يَأۡتِيَ بِـَٔايَةٍ إِلَّا بِإِذۡنِ ٱللَّهِۗ لِكُلِّ أَجَلٖ كِتَابٞ
(38) [2952]Indeed We have sent Messengers before you ˹Muhammad˺ and We made for them wives and posterity. No Messenger can bring a Sign except with Allah’s permission[2953]; for every term there is a ˹set˺ record[2954].
[2952] Although the Deniers might have fancied that they were in on some weak point through which they could get to the Messenger (ﷺ), i.e. being a human who fulfills his needs through marriage and children and not ‘angelic’, this is not to be heeded as there had been many Noble Messengers before, not the least of whom was the Patriarch of the Prophets, Abraham, from whom the Qurayshites were descended, who had wives and children. Moreover, their requests are not to be answered, just as earlier Prophets did not succumb to the demands of their Denying peoples (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
This fact also draws attention to the reality that it was only by God Almighty’s command that they were able to show their people miracles, they being mere humans who were not greatly different from other humans in respect of showing weakness.
[2953] Being mere humans who are only tasked with delivering the Message; such matters are in God Almighty’s Hands and He allows miracles to happen whenever He wishes (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2954] Nothing can be hastened or delayed, as every time of happening is recorded with God Almighty (cf. al-Baghawī, al-Qurṭubī, al-Saʿdī).
This fact also draws attention to the reality that it was only by God Almighty’s command that they were able to show their people miracles, they being mere humans who were not greatly different from other humans in respect of showing weakness.
[2953] Being mere humans who are only tasked with delivering the Message; such matters are in God Almighty’s Hands and He allows miracles to happen whenever He wishes (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2954] Nothing can be hastened or delayed, as every time of happening is recorded with God Almighty (cf. al-Baghawī, al-Qurṭubī, al-Saʿdī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
يَمۡحُواْ ٱللَّهُ مَا يَشَآءُ وَيُثۡبِتُۖ وَعِندَهُۥٓ أُمُّ ٱلۡكِتَٰبِ
[2955] Although everything is set in a record with God Almighty, He decrees whatever He wishes and the angels erase and write down in the scrolls in their hands whatever He dictates to them (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 14: 492, Ibn ʿUthaymīn, Sharḥ al-Arbaʿīn al-Nawawiyyah, p. 66).
[2956] That is, the Preserved Tablet (al-Lawḥ al-Maḥfūẓ) (cf. al-Ṭabarī, Ibn al-Jawzī, al-Qurṭubī, al-Saʿdī); in which there is no deletion or addition (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 14: 492, Ibn ʿUthaymīn, Sharḥ al-Arbaʿīn al-Nawawiyyah, p. 66).
[2956] That is, the Preserved Tablet (al-Lawḥ al-Maḥfūẓ) (cf. al-Ṭabarī, Ibn al-Jawzī, al-Qurṭubī, al-Saʿdī); in which there is no deletion or addition (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 14: 492, Ibn ʿUthaymīn, Sharḥ al-Arbaʿīn al-Nawawiyyah, p. 66).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَإِن مَّا نُرِيَنَّكَ بَعۡضَ ٱلَّذِي نَعِدُهُمۡ أَوۡ نَتَوَفَّيَنَّكَ فَإِنَّمَا عَلَيۡكَ ٱلۡبَلَٰغُ وَعَلَيۡنَا ٱلۡحِسَابُ
(40) [2957]˹No matter˺ Should We show you ˹Muhammad˺ some of what We promise them or bring your life to termination ˹afore˺, you are only tasked with delivering ˹the Message˺ and on Us is the reckoning!
[2957] This is both a masked threat to the Deniers that they need not be so sure about the promise not coming true, given the fact stated in the previous aya, and, on the other hand, the Messenger, knowing this, needs not to worry himself with anything except delivering the Message (cf. Ibn ʿĀshūr): “Remind ˹Muhammad˺; you are only a reminder, *you are not overpowering over them. *But whoever turns away and Denies, * then Allah inflicts upon him the major Punishment.* Surely to Us is their return, *then surely with Us is their holding to account” (88: 21-26).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
أَوَلَمۡ يَرَوۡاْ أَنَّا نَأۡتِي ٱلۡأَرۡضَ نَنقُصُهَا مِنۡ أَطۡرَافِهَاۚ وَٱللَّهُ يَحۡكُمُ لَا مُعَقِّبَ لِحُكۡمِهِۦۚ وَهُوَ سَرِيعُ ٱلۡحِسَابِ
(41) [2958]Could they not see that We come to the land and dwindle it from its sides[2959]; Allah decrees and there is none to repeal His decree; He is ˹indeed˺ swift in reckoning[2960].
[2958] This passage is a Divine comment on what this sura has unravelled so far whereby the Deniers are forewarned, given their heedlessness and barefaced defiance, and the Messenger is assured (ﷺ) that what is being promised is not by any means far-fetched, as precedence for their example can be found in the case of earlier Denying nations.
[2959] Exegetes have differed on what this ‘land’ (arḍ) exactly refers to. Those who opined that this sura came down in Madinah took this aya to mean the ground that the Deniers lost in battle to the Believers after the establishment of their state (cf. al-Ṭabarī, al-Baghawī, al-Zamakhsharī, al-Shawkānī). Others took it to be of a general sense. It, thus, means any land that God Almighty usurps from the Deniers through destruction and laying to waste (cf. Ibn Kathīr, al-Shinqīṭī, Aḍwā’ al-Bayān): “We certainly destroyed the town around you, having varied the Signs so perhaps they would return ˹to the Right Path˺!” (46: 27)
[2960] This implies that the evil that they seek to hasten upon themselves only shows how unbelieving they were of the Message (Aya 6 above); whatever draws near is near (cf. al-Shawkānī, al-Saʿdī, Ibn ʿĀshūr).
[2959] Exegetes have differed on what this ‘land’ (arḍ) exactly refers to. Those who opined that this sura came down in Madinah took this aya to mean the ground that the Deniers lost in battle to the Believers after the establishment of their state (cf. al-Ṭabarī, al-Baghawī, al-Zamakhsharī, al-Shawkānī). Others took it to be of a general sense. It, thus, means any land that God Almighty usurps from the Deniers through destruction and laying to waste (cf. Ibn Kathīr, al-Shinqīṭī, Aḍwā’ al-Bayān): “We certainly destroyed the town around you, having varied the Signs so perhaps they would return ˹to the Right Path˺!” (46: 27)
[2960] This implies that the evil that they seek to hasten upon themselves only shows how unbelieving they were of the Message (Aya 6 above); whatever draws near is near (cf. al-Shawkānī, al-Saʿdī, Ibn ʿĀshūr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَقَدۡ مَكَرَ ٱلَّذِينَ مِن قَبۡلِهِمۡ فَلِلَّهِ ٱلۡمَكۡرُ جَمِيعٗاۖ يَعۡلَمُ مَا تَكۡسِبُ كُلُّ نَفۡسٖۗ وَسَيَعۡلَمُ ٱلۡكُفَّٰرُ لِمَنۡ عُقۡبَى ٱلدَّارِ
(42) Those before them indeed plotted, but all planning is Allah’s own[2961]; [2962]He knows what every soul earns and the Deniers shall know for whom will be ˹desired˺ alternation of the Abode.
[2961] For more on the significance on quoting earlier nations as proof, see the note on Aya 6 above: “They plotted some plot and We planned some plan, while they perceived not. *Behold then what the consequence of their plot was; We ˹utterly˺ destroyed them and their people all together. *Those are their homes, deserted, for their persistent injustice; in these are ˹indeed˺ Signs for those who realize” (27: 50-52).
[2962] God, Whom they disregard and set up Associates with (cf. Aya 33 above), will come to pass His Judgement among people and then the Deniers will know who was in the right all along (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Baghawī).
[2962] God, Whom they disregard and set up Associates with (cf. Aya 33 above), will come to pass His Judgement among people and then the Deniers will know who was in the right all along (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Baghawī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែដោយបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី។