ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី * - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែអត្ថន័យ អាយ៉ាត់: (22) ជំពូក: សូរ៉ោះអាល់កះហ្វុី
سَيَقُولُونَ ثَلَٰثَةٞ رَّابِعُهُمۡ كَلۡبُهُمۡ وَيَقُولُونَ خَمۡسَةٞ سَادِسُهُمۡ كَلۡبُهُمۡ رَجۡمَۢا بِٱلۡغَيۡبِۖ وَيَقُولُونَ سَبۡعَةٞ وَثَامِنُهُمۡ كَلۡبُهُمۡۚ قُل رَّبِّيٓ أَعۡلَمُ بِعِدَّتِهِم مَّا يَعۡلَمُهُمۡ إِلَّا قَلِيلٞۗ فَلَا تُمَارِ فِيهِمۡ إِلَّا مِرَآءٗ ظَٰهِرٗا وَلَا تَسۡتَفۡتِ فِيهِم مِّنۡهُمۡ أَحَدٗا
(22) [3788]They would say: “˹They are˺ Three with their dog as their fourth!” And they say: “˹They are˺ Five with their dog as their sixth!” – merely shooting in the dark[3789] – And they say: “˹They are˺ Seven with their dog as their eighth!”[3790] Say ˹Muhammad˺: “My Lord Knows best their number!” [3791] None know ˹for sure˺ their number but a few[3792]. Do not ˹Muhammad˺ argue ˹with anyone˺ in their regard, except cursorily[3793]. Do not ˹neither˺ seek the counsel from any of those[3794] about them.
[3788] The much surmising that ensued from the story of these youths is highlighted here with the single most piece of advice not to engage in such disputes which are not based on true knowledge, but rather to take heed of their example and try to emulate it (cf. Ibn ʿĀshūr).
It is not exactly stated as to who these disputants were, but mostly they are thought to be the contemporaries of the Noble Messenger (ﷺ), especially the people of the Torah who differed on their number and/or the Christians who came to the Messenger from Najran; the Jacobites (note: the Syrian Orthodox Church of Jacob Baradaeus) said they were three with their dog as their fourth and the Nestorians said that they were five and their dog being their sixth, whereas the Muslims said they were seven and their dog was their eighth (cf. al-Qurṭubī, al-Bayḍāwī, Abū al-Suʿūd).
[3789] Groundless knowledge is merely shooting in the dark (rajman bi al-ghayb, lit. shooting at what is hidden from the eyessight (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt)); it hardly hits the target and if it does, it does so by mere chance (cf. Ibn Kathīr).
[3790] Most exegetes agree that this is the right number since God Almighty did not comment on this number as He did with the previous two (being merely ‘shooting in the dark’) (cf. Ibn Kathīr, al-Rasʿanī).
But it is left open so that people get used to not delving into what is of next to no use to them (cf. Ibn ʿĀshūr).
[3791] God, the Knower of the Unseen, perfectly Knows for sure their exact number. His Knowledge is Perfect and far away from that which is based on mere conjecture and shooting in the dark, which may or may not hit the truth (cf. Ibn ʿĀshūr).
[3792] Those few who have come to know their exact number come to it only through revelation (cf. Ibn ʿĀshūr). al-Shawkānī opines that this knowledge is not limited to their number but includes who they were.
[3793] Exegetes hold different opinions as to the exact nature of this mirā’an ẓāhiran (lit. plain argument) but they all boil down to roughly the same thing. Some say that it means limited to what the Qur’an says (cf. al-Wāḥidī, al-Basīṭ), others hold that the argument should be of an irrefutable nature which does not take long to be agreed upon, for example, God Knows best their number (cf. Ibn ʿĀshūr), yet others deem it to mean that it should be argued lightly not heatedly since no great benefit is to be gained from the details being contested over (cf. Ibn Kathīr, Ibn ʿUthaymīn, Sūrat al-Kahf).
As with whom he is only to argue cursorily, these were most likely to be the pagans either based on their prompting by the people of the Book or out of their own accord (cf. Ibn ʿĀshūr). Since the Qur’an thwarted their plan by providing this account they naturally felt the urge to find fault with it.
[3794] Most exegetes hold that these are the People of the Book (cf. al-Ṭabarī, al-Wāḥidī, al-Zamakhsharī, al-Saʿdī). This because their knowledge is only based on guesswork and not on infallible revelation (cf. Ibn Kathīr).
It is not exactly stated as to who these disputants were, but mostly they are thought to be the contemporaries of the Noble Messenger (ﷺ), especially the people of the Torah who differed on their number and/or the Christians who came to the Messenger from Najran; the Jacobites (note: the Syrian Orthodox Church of Jacob Baradaeus) said they were three with their dog as their fourth and the Nestorians said that they were five and their dog being their sixth, whereas the Muslims said they were seven and their dog was their eighth (cf. al-Qurṭubī, al-Bayḍāwī, Abū al-Suʿūd).
[3789] Groundless knowledge is merely shooting in the dark (rajman bi al-ghayb, lit. shooting at what is hidden from the eyessight (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt)); it hardly hits the target and if it does, it does so by mere chance (cf. Ibn Kathīr).
[3790] Most exegetes agree that this is the right number since God Almighty did not comment on this number as He did with the previous two (being merely ‘shooting in the dark’) (cf. Ibn Kathīr, al-Rasʿanī).
But it is left open so that people get used to not delving into what is of next to no use to them (cf. Ibn ʿĀshūr).
[3791] God, the Knower of the Unseen, perfectly Knows for sure their exact number. His Knowledge is Perfect and far away from that which is based on mere conjecture and shooting in the dark, which may or may not hit the truth (cf. Ibn ʿĀshūr).
[3792] Those few who have come to know their exact number come to it only through revelation (cf. Ibn ʿĀshūr). al-Shawkānī opines that this knowledge is not limited to their number but includes who they were.
[3793] Exegetes hold different opinions as to the exact nature of this mirā’an ẓāhiran (lit. plain argument) but they all boil down to roughly the same thing. Some say that it means limited to what the Qur’an says (cf. al-Wāḥidī, al-Basīṭ), others hold that the argument should be of an irrefutable nature which does not take long to be agreed upon, for example, God Knows best their number (cf. Ibn ʿĀshūr), yet others deem it to mean that it should be argued lightly not heatedly since no great benefit is to be gained from the details being contested over (cf. Ibn Kathīr, Ibn ʿUthaymīn, Sūrat al-Kahf).
As with whom he is only to argue cursorily, these were most likely to be the pagans either based on their prompting by the people of the Book or out of their own accord (cf. Ibn ʿĀshūr). Since the Qur’an thwarted their plan by providing this account they naturally felt the urge to find fault with it.
[3794] Most exegetes hold that these are the People of the Book (cf. al-Ṭabarī, al-Wāḥidī, al-Zamakhsharī, al-Saʿdī). This because their knowledge is only based on guesswork and not on infallible revelation (cf. Ibn Kathīr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ការបកប្រែអត្ថន័យ អាយ៉ាត់: (22) ជំពូក: សូរ៉ោះអាល់កះហ្វុី
ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែអត្ថន័យគម្ពីគួរអានជាភាសាអង់គ្លេស(4 ផ្នែក)ដោយលោកបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី