ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា * - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (115) ជំពូក: តហា
وَلَقَدۡ عَهِدۡنَآ إِلَىٰٓ ءَادَمَ مِن قَبۡلُ فَنَسِيَ وَلَمۡ نَجِدۡ لَهُۥ عَزۡمٗا
﴾115﴿ [209]And verily We had already taken a covenant[210] from Adam aforetime,[211] but he forgot;[212] and We found in him no firm resolve.[213]
[209] As made clear at the beginning of this Sura (see notes on Aya 1), the stories of Prophets Adam and Moses (عليهما السلام) are presented to the Noble Messenger, Muhammad (ﷺ), during a most trying phase of his mission, as contrasting examples of those entrusted with the Divine Message—one who lacked the resolve to uphold it, and another who bore it with steadfast determination. The Noble Messenger is thus instructed to emulate those of unwavering resolve among the Messengers: “So bear patiently, just as the Messengers of firm resolve before you bore patiently!” (46: 35)
Moreover, Ibn ʿĀshūr posits that since the story of Moses (عليه السلام) with Pharaoh and his people carries profound lessons for the Deniers and defiant—those who rejected and opposed the Prophet (ﷺ)—and that is the intended purpose behind its narration, it is as though the Prophet (ﷺ) desired more of these instructive accounts, hoping that his people might awaken from their misguidance. Hence, that story was followed by the story of Adam (عليه السلام) and his encounter with Satan, as a fulfilment of the benefit contained in the Divine Command: “My Lord, increase me in knowledge.”
al-Ṭabarī further expounds: “The Exalted is saying: And if these—those to whom We present varied warnings in this Qur’ān—O Muhammad, squander My covenant, disobey My command, abandon My obedience, and follow the command of their enemy Iblīs, obeying him in defiance of My Order—then indeed, their forefather Adam (عليه السلام) had done the same long ago.”
[210] ʿAhidnā means We commanded and instructed. The term ʿahd refers to the act of safeguarding something and maintaining it consistently over time. The root meaning of ʿa-h-d conveys the sense of preserving and attending to a thing with care (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Sijistānī, Gharīb al-Qur’ān; al-Kafawī, al-Kulliyyāt).
[211] The prepositional phrase min qabl (lit. “from before”) has been the subject of various exegetical interpretations concerning its referent. According to al-Rāzī, three primary views are found: (1) that it refers to a time before those to whom warnings were varied in the Qur’ān; (2) that it denotes the time before Adam (عليه السلام) ate from the tree—i.e., when God had already made a covenant with him, as reported from Ibn ʿAbbās; and (3) that it points to a time before the mission of Muḥammad (ﷺ) and the revelation of the Qur’ān, as held by al-Ḥasan al-Baṣrī.
al-Ṭabarī endorses the first view, while al-Qurṭubī prefers the second. A fourth interpretation takes min qabl to mean “before the present time,” an opinion adopted by al-ʿUlāymī, al-Shawkānī, and al-Qāsimī.
[212] al-Shinqīṭī discusses two major interpretations of the phrase fa-nasiya (“but he forgot”): (1) that forgetting here denotes intentional abandonment or neglect, a usage well attested in Arabic, where nisyān may signify deliberate non-observance, not merely cognitive lapse. (2) that it refers to actual forgetfulness, the opposite of remembrance—where Satan, having sworn by God that he was a sincere adviser, deceived Adam (عليه السلام) into forgetting the Divine Command. According to the first interpretation, there is no tension with the subsequent statement: “Thus did Adam (عليه السلام) disobey his Lord, and he went adrift.” However, the second interpretation poses a theological issue, since forgetfulness normally implies excusability—raising the question of how disobedience can still be ascribed to Adam (عليه السلام).
al-Shinqīṭī resolves this by arguing that Adam (عليه السلام) was not excused by forgetfulness, citing the principle that exemption from blame on account of forgetfulness, error, or coercion is a distinctive mercy granted exclusively to Prophet Muhammad’s followers. The aya, by attributing both forgetting and disobedience to Adam (عليه السلام), indicates that he remained accountable. al-Shinqīṭī explicitly endorses the first interpretation as the sounder one—that the aya refers to deliberate neglect. Similarly, al-Qurṭubī attributes this view—that nisyān in this context means abandonment of the command or covenant—to Mujāhid and the majority of exegetes.
[213] That is: We found in Adam (عليه السلام) no resolute determination of heart to uphold My command, no steadfastness in fulfilling My covenant, and no firm resolve to refrain from disobeying Me (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī).
Moreover, Ibn ʿĀshūr posits that since the story of Moses (عليه السلام) with Pharaoh and his people carries profound lessons for the Deniers and defiant—those who rejected and opposed the Prophet (ﷺ)—and that is the intended purpose behind its narration, it is as though the Prophet (ﷺ) desired more of these instructive accounts, hoping that his people might awaken from their misguidance. Hence, that story was followed by the story of Adam (عليه السلام) and his encounter with Satan, as a fulfilment of the benefit contained in the Divine Command: “My Lord, increase me in knowledge.”
al-Ṭabarī further expounds: “The Exalted is saying: And if these—those to whom We present varied warnings in this Qur’ān—O Muhammad, squander My covenant, disobey My command, abandon My obedience, and follow the command of their enemy Iblīs, obeying him in defiance of My Order—then indeed, their forefather Adam (عليه السلام) had done the same long ago.”
[210] ʿAhidnā means We commanded and instructed. The term ʿahd refers to the act of safeguarding something and maintaining it consistently over time. The root meaning of ʿa-h-d conveys the sense of preserving and attending to a thing with care (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Sijistānī, Gharīb al-Qur’ān; al-Kafawī, al-Kulliyyāt).
[211] The prepositional phrase min qabl (lit. “from before”) has been the subject of various exegetical interpretations concerning its referent. According to al-Rāzī, three primary views are found: (1) that it refers to a time before those to whom warnings were varied in the Qur’ān; (2) that it denotes the time before Adam (عليه السلام) ate from the tree—i.e., when God had already made a covenant with him, as reported from Ibn ʿAbbās; and (3) that it points to a time before the mission of Muḥammad (ﷺ) and the revelation of the Qur’ān, as held by al-Ḥasan al-Baṣrī.
al-Ṭabarī endorses the first view, while al-Qurṭubī prefers the second. A fourth interpretation takes min qabl to mean “before the present time,” an opinion adopted by al-ʿUlāymī, al-Shawkānī, and al-Qāsimī.
[212] al-Shinqīṭī discusses two major interpretations of the phrase fa-nasiya (“but he forgot”): (1) that forgetting here denotes intentional abandonment or neglect, a usage well attested in Arabic, where nisyān may signify deliberate non-observance, not merely cognitive lapse. (2) that it refers to actual forgetfulness, the opposite of remembrance—where Satan, having sworn by God that he was a sincere adviser, deceived Adam (عليه السلام) into forgetting the Divine Command. According to the first interpretation, there is no tension with the subsequent statement: “Thus did Adam (عليه السلام) disobey his Lord, and he went adrift.” However, the second interpretation poses a theological issue, since forgetfulness normally implies excusability—raising the question of how disobedience can still be ascribed to Adam (عليه السلام).
al-Shinqīṭī resolves this by arguing that Adam (عليه السلام) was not excused by forgetfulness, citing the principle that exemption from blame on account of forgetfulness, error, or coercion is a distinctive mercy granted exclusively to Prophet Muhammad’s followers. The aya, by attributing both forgetting and disobedience to Adam (عليه السلام), indicates that he remained accountable. al-Shinqīṭī explicitly endorses the first interpretation as the sounder one—that the aya refers to deliberate neglect. Similarly, al-Qurṭubī attributes this view—that nisyān in this context means abandonment of the command or covenant—to Mujāhid and the majority of exegetes.
[213] That is: We found in Adam (عليه السلام) no resolute determination of heart to uphold My command, no steadfastness in fulfilling My covenant, and no firm resolve to refrain from disobeying Me (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (115) ជំពូក: តហា
ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែដោយបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី។