ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា * - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (123) ជំពូក: តហា
قَالَ ٱهۡبِطَا مِنۡهَا جَمِيعَۢاۖ بَعۡضُكُمۡ لِبَعۡضٍ عَدُوّٞۖ فَإِمَّا يَأۡتِيَنَّكُم مِّنِّي هُدٗى فَمَنِ ٱتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشۡقَىٰ
﴾123﴿ He ˹Allah˺ said: “Go you down, both of you,[223] from it ˹Paradise˺—all together. You will be enemies to one another.[224] Whenever guidance comes to you from Me whoever follows it shall neither go astray, nor suffer misery.”[225]
[223] A group of exegetes view that the address in the aya, “Go you down, both of you, from it—all together,” is directed to Adam (عليه السلام) and Iblīs, and that Eve is included in the ruling only by extension, not as an independent addressee. Among those who adopted this view are al-Qurṭubī, Ibn al-Qayyim, Ibn Kathīr, and al-Biqāʿī. Ibn al-Qayyim supports this opinion by noting: “When Allah mentioned the sin, He attributed it to Adam (عليه السلام) alone, not to his wife, saying: “… thus did Adam (عليه السلام) disobey his Lord, and he went adrift,” and then said: “Go you down, both of you, from it—all together.” This indicates that the one addressed with the command to descend was Adam (عليه السلام) and the one who had enticed him to sin—namely, Iblīs—while the wife was included in the outcome only as a dependent, not as an addressee in her own right (cf. Ḥādī al-Arwāḥ, p. 30).
On the other hand, some scholars consider that the address in the aya is to Adam (عليه السلام) and Eve. Among those who adopted this view are al-Ṭabarī, al-ʿUlaymī, al-Shawkānī, and al-Shinqīṭī. They argue that the dual form of the imperative “ihbiṭā” (Go down, both of you) necessitates that two individuals are being addressed. Since both Adam (عليه السلام) and his wife had been mentioned earlier in the context of command and prohibition, it strengthens the interpretation that she was included in the address.
The command to descend (ihbiṭ) appears in various grammatical forms throughout the Qur’an—sometimes in the singular, as in 7: 13 and likewise in 38: 77, both of which are directed solely to Iblīs; sometimes in the plural, referring to Adam (عليه السلام), his wife, and Iblīs as the main parties to the narrative; and at other times in the dual form, which may refer either to Adam (عليه السلام) and his wife, who jointly partook of the tree and disobeyed the command, or to Adam (عليه السلام) and Iblīs, as they are the respective fathers of the two kinds—humankind and jinnkind—whose destinies the story encapsulates, thereby serving as a lesson and admonition for their offspring (cf. Ibn al-Qayyim, Ḥādī al-Arwāḥ, p. 30).
[224] Enmity shall arise between you: Adam (عليه السلام) and his progeny on one side, and Iblīs and his progeny on the other (cf. Ibn Kathīr, al-Biqāʿī, al-Saʿdī, Ibn ʿĀshūr).
[225] The eternal struggle between Adam (عليه السلام) and his progeny and Satan and his forces is a foundational truth woven into the human narrative from the very beginning. It is not merely a historical episode but an ongoing cosmic tension—one side rooted in the fitrah (innate nature) and Divine guidance, the other in pride, envy, and deception. This enmity was declared at the very outset: “you will be enemies to one another”—a declaration not of temporary dispute, but of perpetual moral warfare between two lineages: that of those who seek the Pleasure of God and those who follow the path of misguidance.
In this battlefield of existence, salvation hinges solely on how firmly one clings to Divine revelation. For left to their own devices, people are vulnerable—pulled by desires, distractions, and delusions. But the Word of God, revealed through the Prophets and preserved in the Qur’an, is the unbreakable lifeline that spans the Heavens and the Earth. It is, in the words of the Prophet (ﷺ): “Indeed, this Qur’an is the sturdy Rope of Allah (ḥabl Allāh al-matīn), the clear light, and the wise reminder...” (al-Ṭabarānī, al-Kabīr: 8676). In his parting sermon, he (ﷺ) solemnly stated: “I have left among you two things; if you hold firmly to them, you shall never go astray after me: the Book of Allah and my Sunnah” (Mālik, al-Muwaṭṭa’: 1594; also narrated in al-Ḥākim (1/93)).
Consequently, the Qur’an is not merely a text but a lifeline, a Divine map amid the fog of confusion. It is the axis upon which truth revolves and the shield by which one resists Satan’s relentless whispers. The more a person attaches themselves to the Qur’an—reciting it, reflecting upon it, and living by it—the more they are protected from the traps of their sworn enemy. To falter in this grip is to risk becoming prey to deception, but to cling to it is to find clarity, purpose, and safety in an age of misguidance.
On the other hand, some scholars consider that the address in the aya is to Adam (عليه السلام) and Eve. Among those who adopted this view are al-Ṭabarī, al-ʿUlaymī, al-Shawkānī, and al-Shinqīṭī. They argue that the dual form of the imperative “ihbiṭā” (Go down, both of you) necessitates that two individuals are being addressed. Since both Adam (عليه السلام) and his wife had been mentioned earlier in the context of command and prohibition, it strengthens the interpretation that she was included in the address.
The command to descend (ihbiṭ) appears in various grammatical forms throughout the Qur’an—sometimes in the singular, as in 7: 13 and likewise in 38: 77, both of which are directed solely to Iblīs; sometimes in the plural, referring to Adam (عليه السلام), his wife, and Iblīs as the main parties to the narrative; and at other times in the dual form, which may refer either to Adam (عليه السلام) and his wife, who jointly partook of the tree and disobeyed the command, or to Adam (عليه السلام) and Iblīs, as they are the respective fathers of the two kinds—humankind and jinnkind—whose destinies the story encapsulates, thereby serving as a lesson and admonition for their offspring (cf. Ibn al-Qayyim, Ḥādī al-Arwāḥ, p. 30).
[224] Enmity shall arise between you: Adam (عليه السلام) and his progeny on one side, and Iblīs and his progeny on the other (cf. Ibn Kathīr, al-Biqāʿī, al-Saʿdī, Ibn ʿĀshūr).
[225] The eternal struggle between Adam (عليه السلام) and his progeny and Satan and his forces is a foundational truth woven into the human narrative from the very beginning. It is not merely a historical episode but an ongoing cosmic tension—one side rooted in the fitrah (innate nature) and Divine guidance, the other in pride, envy, and deception. This enmity was declared at the very outset: “you will be enemies to one another”—a declaration not of temporary dispute, but of perpetual moral warfare between two lineages: that of those who seek the Pleasure of God and those who follow the path of misguidance.
In this battlefield of existence, salvation hinges solely on how firmly one clings to Divine revelation. For left to their own devices, people are vulnerable—pulled by desires, distractions, and delusions. But the Word of God, revealed through the Prophets and preserved in the Qur’an, is the unbreakable lifeline that spans the Heavens and the Earth. It is, in the words of the Prophet (ﷺ): “Indeed, this Qur’an is the sturdy Rope of Allah (ḥabl Allāh al-matīn), the clear light, and the wise reminder...” (al-Ṭabarānī, al-Kabīr: 8676). In his parting sermon, he (ﷺ) solemnly stated: “I have left among you two things; if you hold firmly to them, you shall never go astray after me: the Book of Allah and my Sunnah” (Mālik, al-Muwaṭṭa’: 1594; also narrated in al-Ḥākim (1/93)).
Consequently, the Qur’an is not merely a text but a lifeline, a Divine map amid the fog of confusion. It is the axis upon which truth revolves and the shield by which one resists Satan’s relentless whispers. The more a person attaches themselves to the Qur’an—reciting it, reflecting upon it, and living by it—the more they are protected from the traps of their sworn enemy. To falter in this grip is to risk becoming prey to deception, but to cling to it is to find clarity, purpose, and safety in an age of misguidance.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (123) ជំពូក: តហា
ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែដោយបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី។