ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា * - សន្ទស្សន៍នៃការបកប្រែ
Maryam
كٓهيعٓصٓ
[1] The sura opens up with these five disjointed letters to highlight the Qur’an’s inimitable nature and serves as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the Truthfulness of the Message (c.f. 2: 1).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ذِكۡرُ رَحۡمَتِ رَبِّكَ عَبۡدَهُۥ زَكَرِيَّآ
[2] The inclusion of this uniquely significant story at the very beginning of the sura titled after Mary highlights its value for the Mindful. They can derive meaningful lessons from it regarding how God bestows His mercy upon His allies, why they are deserving of it, and how it draws them closer to Him, instilling in them a desire to seek His Mercy (cf. Ibn ‘Āshūr, al-Sa‘dī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
إِذۡ نَادَىٰ رَبَّهُۥ نِدَآءً خَفِيّٗا
[3] Nidā’ān Khfiyyan (lit. hidden or concealed call) refers to a prayer offered in secret, away from the attention of others (cf. al-Ṭabarī, al-Wāḥidī), and scholars highlight several benefits of praying in this manner: it demonstrates deeper faith by reflecting the awareness that God is close enough to hear even a silent prayer; it enhances sincerity and humility, allowing the heart to focus and preventing distraction; it tends to last longer, as the tongue and body tire less from silent prayer compared to vocalized prayer; and it reduces the likelihood of external interference, as others are unaware of the prayer and cannot interrupt out of curiosity or envy (cf. Ibn Taymiyyah, Majmū‘ al-Fatāwā, 15:15-18). This method of prayer is indeed the preferred practice as prescribed in the Qur’an: “Invoke your Lord humbly and mutedly; indeed He likes not the transgressors” (7: 55).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَإِنِّي خِفۡتُ ٱلۡمَوَٰلِيَ مِن وَرَآءِي وَكَانَتِ ٱمۡرَأَتِي عَاقِرٗا فَهَبۡ لِي مِن لَّدُنكَ وَلِيّٗا
(5) “And fear has been weighing on me about [the conduct] of kinsfolk after me,[4] and my wife is infertile, so grant me [especially] from You an ally”
[4] Zachariah’s prayer for a son was not driven by worldly desires; rather, he feared the decline of faith, seeing no one among his relatives fit to carry on the mission after him. In fact, he observed the opposite (cf. al-Qurṭubī, al-Sa‘dī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
يَرِثُنِي وَيَرِثُ مِنۡ ءَالِ يَعۡقُوبَۖ وَٱجۡعَلۡهُ رَبِّ رَضِيّٗا
(6) “to inherit me[5] and inherit from the house of Ya‘qŪb [Jacob], and make him, My Lord, agreeable!”[6]
[5] Although the great exegetes al-Qurṭubī and Ibn ‘Āshūr see that “inheritance” here refers to worldly possessions from Zachariah and Prophethood from the house of Jacob, almost all other exegetes deem inheritance here of a figurative nature. Referring only to that of “inheriting” knowledge and Prophethood, the following saying of Prophet Muhammad (ﷺ) was quoted: “We Prophets are not to be inherited. What we leave behind is given out in charity” (al-Bukhārī: 6726; Muslim: 1759).
Thus, a Prophet’s mission is portrayed as one that transcends worldly concerns, aiming to ensure the continuity of faith and divine guidance. Therefore, the prayer of Zachariah for a son is understood as a plea not for the inheritance of material wealth, but for the continuation of Prophethood and the safeguarding of religious knowledge after his passing.
[6] Raḍiyyan (lit. pleasant, derived from ridā, meaning contentment—the opposite of displeasure) refers to someone agreeable in both manners and deeds (cf. Ibn Fāris, Maqāyīs al-Lughah). Zachariah’s request for a son reflects his desire for one who is pleasing to both God and His servants, possessing good conduct in religion, character, and actions (cf. al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
In the prayer, Zachariah asks for a son who is not only devoted to his religion but also someone whose character and actions make him beloved by both God and His servants. This reflects an ideal of moral excellence, where being “pleasing” is not limited to personal acts of worship but extends to one’s relationships with others.
Thus, a Prophet’s mission is portrayed as one that transcends worldly concerns, aiming to ensure the continuity of faith and divine guidance. Therefore, the prayer of Zachariah for a son is understood as a plea not for the inheritance of material wealth, but for the continuation of Prophethood and the safeguarding of religious knowledge after his passing.
[6] Raḍiyyan (lit. pleasant, derived from ridā, meaning contentment—the opposite of displeasure) refers to someone agreeable in both manners and deeds (cf. Ibn Fāris, Maqāyīs al-Lughah). Zachariah’s request for a son reflects his desire for one who is pleasing to both God and His servants, possessing good conduct in religion, character, and actions (cf. al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
In the prayer, Zachariah asks for a son who is not only devoted to his religion but also someone whose character and actions make him beloved by both God and His servants. This reflects an ideal of moral excellence, where being “pleasing” is not limited to personal acts of worship but extends to one’s relationships with others.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
يَٰزَكَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ ٱسۡمُهُۥ يَحۡيَىٰ لَمۡ نَجۡعَل لَّهُۥ مِن قَبۡلُ سَمِيّٗا
(7) [7]O, Zachariah, We bring you glad tidings of a boy whose name is YaḤyĀ; of whom no namesake We have made ever before.[8]
[7] “The angels called him while he was Praying in the sanctum ˹saying that˺: “Allah gives you the good news of Yaḥyā, a believer in a Word from Allah, a master, ˹utterly˺ chaste and a Prophet among the virtuous ˹Prophets˺”” (3: 39).
[8] Most exegetes agree that the intended meaning here is that no one before was given the unique name Yaḥyā (lit. “he lives”) (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī). al-Sa‘dī concurs but adds: “It could also mean that we have not made for him an equal or a counterpart before, which would serve as a glad tiding of his perfection, his possession of praiseworthy qualities, and his surpassing those who came before him. However, according to this interpretation, this generalization must necessarily exclude Ibrāhīm, Mūsā, Nūḥ (عليهم السلام), and others like them, who are certainly superior to Yaḥyā.” He adds: “Allah named him most befittingly Yaḥyā, and it was a name that corresponded to its meaning: he would live a physical life, fulfilling the blessing, and he would also live a spiritual life, which is the life of the heart and soul through revelation, knowledge, and faith”.
Thus, Yaḥyā was honored twice even before his birth: first, by God Almighty choosing a name for him, and second, by granting him the unique distinction of a name that had never been given before, one that carried deep, significant meaning (cf. al-Shawkānī, al-Ras‘anī).
[8] Most exegetes agree that the intended meaning here is that no one before was given the unique name Yaḥyā (lit. “he lives”) (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī). al-Sa‘dī concurs but adds: “It could also mean that we have not made for him an equal or a counterpart before, which would serve as a glad tiding of his perfection, his possession of praiseworthy qualities, and his surpassing those who came before him. However, according to this interpretation, this generalization must necessarily exclude Ibrāhīm, Mūsā, Nūḥ (عليهم السلام), and others like them, who are certainly superior to Yaḥyā.” He adds: “Allah named him most befittingly Yaḥyā, and it was a name that corresponded to its meaning: he would live a physical life, fulfilling the blessing, and he would also live a spiritual life, which is the life of the heart and soul through revelation, knowledge, and faith”.
Thus, Yaḥyā was honored twice even before his birth: first, by God Almighty choosing a name for him, and second, by granting him the unique distinction of a name that had never been given before, one that carried deep, significant meaning (cf. al-Shawkānī, al-Ras‘anī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَٰمٞ وَكَانَتِ ٱمۡرَأَتِي عَاقِرٗا وَقَدۡ بَلَغۡتُ مِنَ ٱلۡكِبَرِ عِتِيّٗا
(8) He said: “My Lord, how come that I should have a boy when my wife is [ever] infertile, and my age has become geriatric?”[9]
[9] ‘Itiyyā is the extremity of old age, to the point where the bones become weak and dry. It is also said to refer the dryness in the limbs and joints (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān). Drawing on the meaning of ‘atā (to rebel), al-Sha‘rāwī opines that it is a kind of old age “rebels” against all cures.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٞ وَقَدۡ خَلَقۡتُكَ مِن قَبۡلُ وَلَمۡ تَكُ شَيۡـٔٗا
(9) [10]He said: “So it is. Said your Lord: “It is easy for me. Indeed, I had created you before, and you were nothing”.”[11]
[10] This is the angel who was addressing him (cf. Ibn Abi Zamanīn, Ibn ‘Aṭiyyah, al-Shawkānī). al-Rāzī though chose that the one who addressed Zachariah was God Himself.
[11] That is, there is no need to be astonished; just as there is no wonder in creating a child under usual circumstances, there is no wonder in creating a child in extraordinary circumstances, for both are acts of bringing something into existence from nothing (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[11] That is, there is no need to be astonished; just as there is no wonder in creating a child under usual circumstances, there is no wonder in creating a child in extraordinary circumstances, for both are acts of bringing something into existence from nothing (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
قَالَ رَبِّ ٱجۡعَل لِّيٓ ءَايَةٗۖ قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَ لَيَالٖ سَوِيّٗا
(10) He said: “My Lord, make me a sign.”[12] He said: “Your sign is that you won’t talk to people for three nights while being perfectly sound.”
[12] That is, grant me a sign by which I can know that my wife is pregnant, so that my heart may be reassured (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
فَخَرَجَ عَلَىٰ قَوۡمِهِۦ مِنَ ٱلۡمِحۡرَابِ فَأَوۡحَىٰٓ إِلَيۡهِمۡ أَن سَبِّحُواْ بُكۡرَةٗ وَعَشِيّٗا
(11) He then came out of the sanctum upon his people and revealed to them that: “You should glorify[13] your Lord early in the morning and late in the day”.
[13] Sabbiḥū (lit. glorify ˹your Lord˺) is to extol, exalt and venerate God. “He said: “My Lord, make me a sign ˹for this˺”. He said: “Your sign is that you would not talk to people for three days except using gestures—mention your Lord abundantly and glorify ˹Him˺ late and early ˹in the day˺” (3: 41).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែដោយបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី។