ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា * - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (131) ជំពូក: តហា
وَلَا تَمُدَّنَّ عَيۡنَيۡكَ إِلَىٰ مَا مَتَّعۡنَا بِهِۦٓ أَزۡوَٰجٗا مِّنۡهُمۡ زَهۡرَةَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا لِنَفۡتِنَهُمۡ فِيهِۚ وَرِزۡقُ رَبِّكَ خَيۡرٞ وَأَبۡقَىٰ
﴾131﴿ do not fix your eyes longingly[242] towards the splendour We have given to pairs[243] of them ˹to enjoy˺—the ˹fleeting˺ bloom of worldly life,[244] so that We may try them thereby.[245] But the provision of your Lord is better and more enduring;[246]
[242] That is, do not let your eyes linger longingly upon the allure they behold (cf. al-Zamakhsharī). Madd al-ʿaynain refers to sustained looking, and the root of the word madd denotes pulling or extension—hence, muddah (a span) is used for an extended period of time (cf. al-Iṣfahānī, al-Mufradāt; Ibn Juzayy; al-Shawkānī).
[243] Azwājan is, kinds or categories; it is also said: counterparts and peers. The root of zawj conveys the sense of pairing—of one thing being coupled with another (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
Ibn ʿĀshūr remarks: “The mention of azwāj (pairs) here indicates households and families—that is, what We have granted them and their spouses of various enjoyments. For each spouse (zawj) finds delight in the other, appreciating the beauty of their partner, along with the shared enjoyments between them such as children, furnishings, dwellings, and servants.”
[244] Ibn ʿUthaymīn (Sharḥ Riyādh al-Ṣāliḥīn; 3: 45) explains the metaphorical allegory: “Do not look to the people of the world and what they have been granted of luxury—be it fine rides, splendid garments, lofty dwellings, and the like. For all of it is but the bloom of worldly life (zahrat al-ḥayāh al-dunyā). The bloom, in its final fate, withers, dries, and fades away. It is the swiftest of all leaves to perish—hence the term zahrāh is used, denoting a blossom of striking beauty, radiant charm, and pleasing fragrance—if it has fragrance at all—yet it quickly fades. So too is this world: a blossom that swiftly withers. We ask Allah to grant us a share and portion in the Hereafter.”
[245] The Noble Messenger is directed not to gaze with admiration, desire, or longing at what has been granted to the wealthy and self-indulgent among those who have turned away from the signs of their Lord—fleeting enjoyments and vanishing splendour from the adornment of this perishable world. Rather, it has been allotted to them only as a means of trials and tests (cf. al-Ṭabarī, al-Samarqandī, al-Shawkānī, al-Saʿdī).
ʿUmar Ibn al-Khaṭṭāb (h) asked: “Pray to Allah, O Messenger of Allah, that He may grant abundance to your followers—for indeed, He has granted abundance to Persia and Rome, and they do not worship Allah.” The Prophet (ﷺ) sat upright and said: “Are you in doubt, O son of al-Khaṭṭāb? They are a people whose good things have been hastened for them in this worldly life!” (al-Bukhārī: 2468; Muslim: 1479).
[246] The reward of God Almighty in the Hereafter is better than the adornment of this world and more lasting; for it is a reward that shall never cease (cf. al-Ṭabarī, al-Samarqandī, al-Shawkānī, al-Qanwajī): “…what is with Allah is best for you, if only you knew. *What is with you depletes, but what is with Allah is everlasting.” (16: 95-96)
The phrase wa-abqā (“and more enduring”) is repeated three times in this sura—at (73), “Allah is better and more enduring”; (127), “The Punishment of the Hereafter is more severe and more enduring”; and (131), “The provision of your Lord is better and more enduring.” This deliberate repetition functions as a thematic refrain, underscoring the contrast between the transience of worldly pleasures and pains, and the enduring reality of what proceeds from God Almighty. It serves as a constant reminder to the Believers that true worth lies not in immediate gratification or suffering, but in what lasts. In doing so, it reinforces steadfastness and cultivates the inner strength required to endure hardship with patience and unwavering faith in the promise of the Hereafter.
[243] Azwājan is, kinds or categories; it is also said: counterparts and peers. The root of zawj conveys the sense of pairing—of one thing being coupled with another (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
Ibn ʿĀshūr remarks: “The mention of azwāj (pairs) here indicates households and families—that is, what We have granted them and their spouses of various enjoyments. For each spouse (zawj) finds delight in the other, appreciating the beauty of their partner, along with the shared enjoyments between them such as children, furnishings, dwellings, and servants.”
[244] Ibn ʿUthaymīn (Sharḥ Riyādh al-Ṣāliḥīn; 3: 45) explains the metaphorical allegory: “Do not look to the people of the world and what they have been granted of luxury—be it fine rides, splendid garments, lofty dwellings, and the like. For all of it is but the bloom of worldly life (zahrat al-ḥayāh al-dunyā). The bloom, in its final fate, withers, dries, and fades away. It is the swiftest of all leaves to perish—hence the term zahrāh is used, denoting a blossom of striking beauty, radiant charm, and pleasing fragrance—if it has fragrance at all—yet it quickly fades. So too is this world: a blossom that swiftly withers. We ask Allah to grant us a share and portion in the Hereafter.”
[245] The Noble Messenger is directed not to gaze with admiration, desire, or longing at what has been granted to the wealthy and self-indulgent among those who have turned away from the signs of their Lord—fleeting enjoyments and vanishing splendour from the adornment of this perishable world. Rather, it has been allotted to them only as a means of trials and tests (cf. al-Ṭabarī, al-Samarqandī, al-Shawkānī, al-Saʿdī).
ʿUmar Ibn al-Khaṭṭāb (h) asked: “Pray to Allah, O Messenger of Allah, that He may grant abundance to your followers—for indeed, He has granted abundance to Persia and Rome, and they do not worship Allah.” The Prophet (ﷺ) sat upright and said: “Are you in doubt, O son of al-Khaṭṭāb? They are a people whose good things have been hastened for them in this worldly life!” (al-Bukhārī: 2468; Muslim: 1479).
[246] The reward of God Almighty in the Hereafter is better than the adornment of this world and more lasting; for it is a reward that shall never cease (cf. al-Ṭabarī, al-Samarqandī, al-Shawkānī, al-Qanwajī): “…what is with Allah is best for you, if only you knew. *What is with you depletes, but what is with Allah is everlasting.” (16: 95-96)
The phrase wa-abqā (“and more enduring”) is repeated three times in this sura—at (73), “Allah is better and more enduring”; (127), “The Punishment of the Hereafter is more severe and more enduring”; and (131), “The provision of your Lord is better and more enduring.” This deliberate repetition functions as a thematic refrain, underscoring the contrast between the transience of worldly pleasures and pains, and the enduring reality of what proceeds from God Almighty. It serves as a constant reminder to the Believers that true worth lies not in immediate gratification or suffering, but in what lasts. In doing so, it reinforces steadfastness and cultivates the inner strength required to endure hardship with patience and unwavering faith in the promise of the Hereafter.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (131) ជំពូក: តហា
ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែដោយបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី។