ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា * - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (114) ជំពូក: តហា
فَتَعَٰلَى ٱللَّهُ ٱلۡمَلِكُ ٱلۡحَقُّۗ وَلَا تَعۡجَلۡ بِٱلۡقُرۡءَانِ مِن قَبۡلِ أَن يُقۡضَىٰٓ إِلَيۡكَ وَحۡيُهُۥۖ وَقُل رَّبِّ زِدۡنِي عِلۡمٗا
﴾114﴿ [205]Exalted is Allah—the Sovereign, the Absolute Truth![206] [207]And do not ˹O, Muhammad˺ hasten with the Qur’an before its revelation is completed to you, but say: [208]“My Lord, increase me in knowledge.”
[205] The aya transitions from describing the revelation to glorifying its Sender. When Allah, Exalted is He, exalted the status of the Qur’an, He immediately followed it by exalting His Own Majesty—so as to alert His creation to the veneration that He rightfully deserves (cf. al-Rāzī).
Ibn ʿĀshūr further expounds: “It is an expression of praise for Allah—the One who revealed the Qur’an—and a declaration of gratitude for the blessing of the Qur’an itself. It teaches thankfulness for what Allah has clarified for His servants of the means of moral rectification, guiding them through both encouragement and warning, and directing them by the most eloquent speech and finest expression. Therefore, it is thematically derived from the earlier statement “Thus, have We sent it down—an Arabic Qur’an...” and what follows it. This derivation indicates that such a revelation, such variation, and such means of rectification all stem from the wondrous manifestations of His Majesty—all of which point to His exaltedness and greatness, and to the fact that He is the True Sovereign, who governs the affairs of His dominion with the utmost perfection and the most effective methods of guidance and order.
[206] That is: Exalted is God—the One alone worthy of worship—supremely above all His creation, transcendent and sanctified beyond all imperfection. He is the Sovereign whose dominion subdues every king and tyrant. To Him alone belongs all command and prohibition. He is the Truth—absolutely and in every regard: His Essence is the Truth, His Word is the Truth, His Promise is the Truth, His Command is the Truth, His Actions are all Truth, and His Recompense—founded upon His Law, His Religion, and the Hereafter—is the Truth (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Ibn al-Qayyim (Badā’iʿ al-Fawā’id, 4: 165) says: “Just as His Essence is the Truth, so too is His Speech the Truth, His Promise the Truth, His Command the Truth, all His Actions are Truth, and His Recompense—which necessarily entails His Law, His Religion, and the Hereafter—is also the Truth. So, whoever denies any of this has not described Allah as the Absolute Truth in every respect and from every perspective. For His being the Truth necessitates His legislation, His religion, His reward, and His punishment. So how could it be imagined of the True Sovereign that He created His creation in vain, left them neglected—without command or prohibition, without reward or punishment?!”
[207] The Prophet (ﷺ), out of his profound compassion and concern for the guidance of his people, yearned for the revelation to come more frequently and swiftly, especially upon hearing verses containing powerful warnings. This longing stemmed from his earnest desire to hasten their admonition and moral reformation. However, Divine instruction gently redirected this impulse, teaching him to entrust the timing and manner of revelation to Allah alone—who, in His perfect wisdom, knows what is most fitting for the spiritual state and readiness of the people at large (cf. Ibn ʿĀshūr).
This gentle instruction is taken to mean do not hasten—O Muhammad—in reciting or committing to memory what Gabriel recites to you, before he has completed his recitation. Rather, listen attentively until he finishes—for Allah has assured you that He shall gather it within your heart and grant you its recitation (cf. Ibn Kathīr, al-Saʿdī, al-Qurṭubī).
The aya has been explained by Ibn ʿAbbās and others to refer to the Prophet (ﷺ) beginning to recite ayas before Gabriel (عليه السلام) had completed conveying them—out of concern that he might forget them or fail to retain them. This interpretation underscores the Prophet’s deep sense of responsibility regarding the preservation of revelation. In response, God reassured him of Divine preservation and instructed him to listen attentively until Gabriel had finished (cf. al-Samʿānī): “Do not move your tongue with it to hasten it. *Indeed, upon Us is its collection and its recitation. So when We have recited it, follow its recitation. Then indeed, upon Us is its clarification” (75: 16–19). Another interpretation, attributed to al-Ṭabarī, is that the aya prohibits the Prophet (ﷺ) from rushing to teach the Qur’an to his Companions before the meanings and interpretations had been fully revealed to him—emphasising deliberate transmission and accurate understanding.
[208] The aya concludes with a beautiful supplication. The Noble Messenger (ﷺ) is instructed to pray: “My Lord, increase me in knowledge,” beyond what You have already taught me of the Revelation (cf. al-Ṭabarī, Wāḥidī, al-Tafsīr al-Muyassar). Ibn Kathīr said: “Ibn ʿUyaynah (r) said: The Prophet (ﷺ) remained in a continual increase of knowledge until Allah, Mighty and Majestic, took his soul.”
Knowledge is goodness, and the increase of goodness is a thing to be sought—and it comes only from God Almighty. The path to it lies in striving, in longing for knowledge, in asking God for it, seeking His aid, and remaining in need of Him at all times (cf. al-Saʿdī).
Umm Salamah (i) has reported that the Prophet (ﷺ), when he prayed the dawn prayer and had concluded with salām, would say: “O Allah, I ask You for beneficial knowledge, pure provision, and accepted deeds.” (Ibn Mājah: 925)
Ibn ʿĀshūr further expounds: “It is an expression of praise for Allah—the One who revealed the Qur’an—and a declaration of gratitude for the blessing of the Qur’an itself. It teaches thankfulness for what Allah has clarified for His servants of the means of moral rectification, guiding them through both encouragement and warning, and directing them by the most eloquent speech and finest expression. Therefore, it is thematically derived from the earlier statement “Thus, have We sent it down—an Arabic Qur’an...” and what follows it. This derivation indicates that such a revelation, such variation, and such means of rectification all stem from the wondrous manifestations of His Majesty—all of which point to His exaltedness and greatness, and to the fact that He is the True Sovereign, who governs the affairs of His dominion with the utmost perfection and the most effective methods of guidance and order.
[206] That is: Exalted is God—the One alone worthy of worship—supremely above all His creation, transcendent and sanctified beyond all imperfection. He is the Sovereign whose dominion subdues every king and tyrant. To Him alone belongs all command and prohibition. He is the Truth—absolutely and in every regard: His Essence is the Truth, His Word is the Truth, His Promise is the Truth, His Command is the Truth, His Actions are all Truth, and His Recompense—founded upon His Law, His Religion, and the Hereafter—is the Truth (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Ibn al-Qayyim (Badā’iʿ al-Fawā’id, 4: 165) says: “Just as His Essence is the Truth, so too is His Speech the Truth, His Promise the Truth, His Command the Truth, all His Actions are Truth, and His Recompense—which necessarily entails His Law, His Religion, and the Hereafter—is also the Truth. So, whoever denies any of this has not described Allah as the Absolute Truth in every respect and from every perspective. For His being the Truth necessitates His legislation, His religion, His reward, and His punishment. So how could it be imagined of the True Sovereign that He created His creation in vain, left them neglected—without command or prohibition, without reward or punishment?!”
[207] The Prophet (ﷺ), out of his profound compassion and concern for the guidance of his people, yearned for the revelation to come more frequently and swiftly, especially upon hearing verses containing powerful warnings. This longing stemmed from his earnest desire to hasten their admonition and moral reformation. However, Divine instruction gently redirected this impulse, teaching him to entrust the timing and manner of revelation to Allah alone—who, in His perfect wisdom, knows what is most fitting for the spiritual state and readiness of the people at large (cf. Ibn ʿĀshūr).
This gentle instruction is taken to mean do not hasten—O Muhammad—in reciting or committing to memory what Gabriel recites to you, before he has completed his recitation. Rather, listen attentively until he finishes—for Allah has assured you that He shall gather it within your heart and grant you its recitation (cf. Ibn Kathīr, al-Saʿdī, al-Qurṭubī).
The aya has been explained by Ibn ʿAbbās and others to refer to the Prophet (ﷺ) beginning to recite ayas before Gabriel (عليه السلام) had completed conveying them—out of concern that he might forget them or fail to retain them. This interpretation underscores the Prophet’s deep sense of responsibility regarding the preservation of revelation. In response, God reassured him of Divine preservation and instructed him to listen attentively until Gabriel had finished (cf. al-Samʿānī): “Do not move your tongue with it to hasten it. *Indeed, upon Us is its collection and its recitation. So when We have recited it, follow its recitation. Then indeed, upon Us is its clarification” (75: 16–19). Another interpretation, attributed to al-Ṭabarī, is that the aya prohibits the Prophet (ﷺ) from rushing to teach the Qur’an to his Companions before the meanings and interpretations had been fully revealed to him—emphasising deliberate transmission and accurate understanding.
[208] The aya concludes with a beautiful supplication. The Noble Messenger (ﷺ) is instructed to pray: “My Lord, increase me in knowledge,” beyond what You have already taught me of the Revelation (cf. al-Ṭabarī, Wāḥidī, al-Tafsīr al-Muyassar). Ibn Kathīr said: “Ibn ʿUyaynah (r) said: The Prophet (ﷺ) remained in a continual increase of knowledge until Allah, Mighty and Majestic, took his soul.”
Knowledge is goodness, and the increase of goodness is a thing to be sought—and it comes only from God Almighty. The path to it lies in striving, in longing for knowledge, in asking God for it, seeking His aid, and remaining in need of Him at all times (cf. al-Saʿdī).
Umm Salamah (i) has reported that the Prophet (ﷺ), when he prayed the dawn prayer and had concluded with salām, would say: “O Allah, I ask You for beneficial knowledge, pure provision, and accepted deeds.” (Ibn Mājah: 925)
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (114) ជំពូក: តហា
ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែដោយបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី។