ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា * - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (39) ជំពូក: តហា
أَنِ ٱقۡذِفِيهِ فِي ٱلتَّابُوتِ فَٱقۡذِفِيهِ فِي ٱلۡيَمِّ فَلۡيُلۡقِهِ ٱلۡيَمُّ بِٱلسَّاحِلِ يَأۡخُذۡهُ عَدُوّٞ لِّي وَعَدُوّٞ لَّهُۥۚ وَأَلۡقَيۡتُ عَلَيۡكَ مَحَبَّةٗ مِّنِّي وَلِتُصۡنَعَ عَلَىٰ عَيۡنِيٓ
﴾39﴿ toss[51] him in the ark,[52] then toss it into the river; let[53] the river[54] cast him upon the shore; an enemy to Me and an enemy to him takes him.”[55] And I cast upon you a love from Me,[56] that you might be ˹carefully˺ crafted[57] under My Watchful Eye;[58]
[51] The verb “iqdhif” (cast/toss) carries a connotation of hastiness and immediacy. This urgency is further reinforced by the repeated use of the consecutive particle “fa”, which signifies swift transition between actions. Additionally, the verb “ya’khudhu” (takes him) appears in the present tense rather than the future tense, indicating that the event is unfolding in real-time, rather than at some later point. This linguistic structure collectively creates a sense of immediacy and urgency (cf. al-Shaʿrāwī), emphasizing the need for swift action and unwavering trust in Divine Command.
[52] Tābūt (box; cf. al-Kafawī, al-Kulliyyāt; al-Zabīdī, Tāj al-ʿArūs) is of Hebrew origin, derived from תֵּבָה (tībāh), meaning “ark” or “box.” In the Hebrew Bible, this term is used to describe both Noah’s ark (Genesis 6: 14) and the basket of baby Moses (Exodus 2: 3), suggesting that it denotes a protective, floating vessel designed for preservation and deliverance.
[53] al-Shinqīṭī states: “The imperative form in the phrase “Let the sea cast him upon the shore” has two well-known interpretations among scholars:
1. the imperative conveys a declarative meaning. Abū Ḥayyān, in al-Baḥr al-Muḥīṭ, explains that “fal-yulqihi” is an imperative used in place of a declarative statement for emphasis. The imperative form is employed to underscore certainty and inevitability, as commands are among the strongest and most binding linguistic forms.
2. The imperative signifies a Divine existential command (al-amr al-kawni al-qadari). In this view, the phrase functions as a decree rather than a directive to a conscious agent. This aligns with God’s words in 36: 82, (“His Command, when He wills something, is only to say to it: ‘Be!’ and it is.”). As a result, the sea had no choice but to cast him ashore, as God had decreed it to happen by His will and determination.
[54] al-Yamm refers to the sea, but here, it specifically denotes the Nile of Egypt, according to the consensus of scholars. The term yamm can be used to refer to both the sea and a great river (cf. al-Rāzī).
[55] This serves as a powerful reassurance amid apparent peril. On the surface, casting a newborn into a river seems to be an act of despair, leading to certain destruction. Yet, within this seemingly dire situation, there lies a Divine promise of safety and an assertion that even the greatest enemy—Pharaoh, who had decreed the killing of all newborn males among the Israelites—would not only fail to harm the child but would, in fact, become instrumental in his survival and nurturing (cf. Abū al-Suʿūd). It also teaches a lesson in trust—apparent hardships may conceal Divine wisdom and favour, as seen in God’s promise to return Moses to his mother and make him a Messenger (cf. 28: 7).
[56] That is, I have loved you and made you beloved to all who see you, and I have placed acceptance for you among the people (cf. al-Wāḥidī, Ibn ʿAṭiyyah, al-Bayḍāwī, Ibn Kathīr).
Ibn ʿUthaymīn (Sharḥ al-ʿAqīdah al-Wāsiṭiyyah: 1/319) expounds: “Regarding Allah’s statement: “And I cast upon you love from Me”, the exegetes have differed in its meaning. Some said it means: ‘I have Loved you.’ Others said it means: ‘I cast love for you in the hearts of people,’ with the casting being from Allah, such that whoever saw you would love you. A proof of this is that when Pharaoh’s wife saw him, she loved him and said: “‘Do not kill him; very well he may benefit us, or we may adopt him as a son’” (28: 9). If someone were to ask: Can the aya carry both meanings? We would say: Yes, based on the principle that when an aya can bear two meanings without contradiction, it encompasses both. Accordingly, Moses (عليه السلام) was both Loved by Allah and beloved by people—whoever saw him loved him. In reality, these two meanings are interlinked, for when Allah Loves a servant, He places love for him in the hearts of His creation.”
[57] The term al-ṣunʿ (crafting) is metaphorically used to mean upbringing and nurturing, likening it to the process of making something with care. From this, it is said of someone upon whom a great favour has been bestowed: “He is the handiwork (sanīʿah) of so-and-so” (cf. Ibn ʿĀshūr).
[58] That is, so that you may be nourished and raised in Pharaoh’s palace according to My Will, under My Watchful Eye, and under My protection and care (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Ibn ʿĀshūr explains: “Both matters were made a completion of a single favour because saving him from being killed would not manifest its full effect unless he was also saved from death due to wasting away from lack of nursing, and from neglect leading to either destruction or weakness if his upbringing were entrusted to someone who did not show him natural, instinctive compassion. The intended meaning is: “˹Remember˺ when your sister walked along, saying, ‘Shall I guide you to one who will care for him?’—all of this was so that you might be nurtured under My Watchful Eye.”
The discussion reveals that Divine Planning is not merely about immediate deliverance but ensuring the best possible conditions for growth and a future mission. It underscores the principle that God Almighty’s Mercy does not stop at rescue from danger but extends to the unseen, ensuring emotional, physical, and spiritual nourishment. Moses (عليه السلام) was not only saved but placed in an environment of perfect care—all so that he could be “crafted under Divine Watchfulness”, ultimately fulfilling his role as a Messenger of God.
[52] Tābūt (box; cf. al-Kafawī, al-Kulliyyāt; al-Zabīdī, Tāj al-ʿArūs) is of Hebrew origin, derived from תֵּבָה (tībāh), meaning “ark” or “box.” In the Hebrew Bible, this term is used to describe both Noah’s ark (Genesis 6: 14) and the basket of baby Moses (Exodus 2: 3), suggesting that it denotes a protective, floating vessel designed for preservation and deliverance.
[53] al-Shinqīṭī states: “The imperative form in the phrase “Let the sea cast him upon the shore” has two well-known interpretations among scholars:
1. the imperative conveys a declarative meaning. Abū Ḥayyān, in al-Baḥr al-Muḥīṭ, explains that “fal-yulqihi” is an imperative used in place of a declarative statement for emphasis. The imperative form is employed to underscore certainty and inevitability, as commands are among the strongest and most binding linguistic forms.
2. The imperative signifies a Divine existential command (al-amr al-kawni al-qadari). In this view, the phrase functions as a decree rather than a directive to a conscious agent. This aligns with God’s words in 36: 82, (“His Command, when He wills something, is only to say to it: ‘Be!’ and it is.”). As a result, the sea had no choice but to cast him ashore, as God had decreed it to happen by His will and determination.
[54] al-Yamm refers to the sea, but here, it specifically denotes the Nile of Egypt, according to the consensus of scholars. The term yamm can be used to refer to both the sea and a great river (cf. al-Rāzī).
[55] This serves as a powerful reassurance amid apparent peril. On the surface, casting a newborn into a river seems to be an act of despair, leading to certain destruction. Yet, within this seemingly dire situation, there lies a Divine promise of safety and an assertion that even the greatest enemy—Pharaoh, who had decreed the killing of all newborn males among the Israelites—would not only fail to harm the child but would, in fact, become instrumental in his survival and nurturing (cf. Abū al-Suʿūd). It also teaches a lesson in trust—apparent hardships may conceal Divine wisdom and favour, as seen in God’s promise to return Moses to his mother and make him a Messenger (cf. 28: 7).
[56] That is, I have loved you and made you beloved to all who see you, and I have placed acceptance for you among the people (cf. al-Wāḥidī, Ibn ʿAṭiyyah, al-Bayḍāwī, Ibn Kathīr).
Ibn ʿUthaymīn (Sharḥ al-ʿAqīdah al-Wāsiṭiyyah: 1/319) expounds: “Regarding Allah’s statement: “And I cast upon you love from Me”, the exegetes have differed in its meaning. Some said it means: ‘I have Loved you.’ Others said it means: ‘I cast love for you in the hearts of people,’ with the casting being from Allah, such that whoever saw you would love you. A proof of this is that when Pharaoh’s wife saw him, she loved him and said: “‘Do not kill him; very well he may benefit us, or we may adopt him as a son’” (28: 9). If someone were to ask: Can the aya carry both meanings? We would say: Yes, based on the principle that when an aya can bear two meanings without contradiction, it encompasses both. Accordingly, Moses (عليه السلام) was both Loved by Allah and beloved by people—whoever saw him loved him. In reality, these two meanings are interlinked, for when Allah Loves a servant, He places love for him in the hearts of His creation.”
[57] The term al-ṣunʿ (crafting) is metaphorically used to mean upbringing and nurturing, likening it to the process of making something with care. From this, it is said of someone upon whom a great favour has been bestowed: “He is the handiwork (sanīʿah) of so-and-so” (cf. Ibn ʿĀshūr).
[58] That is, so that you may be nourished and raised in Pharaoh’s palace according to My Will, under My Watchful Eye, and under My protection and care (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Ibn ʿĀshūr explains: “Both matters were made a completion of a single favour because saving him from being killed would not manifest its full effect unless he was also saved from death due to wasting away from lack of nursing, and from neglect leading to either destruction or weakness if his upbringing were entrusted to someone who did not show him natural, instinctive compassion. The intended meaning is: “˹Remember˺ when your sister walked along, saying, ‘Shall I guide you to one who will care for him?’—all of this was so that you might be nurtured under My Watchful Eye.”
The discussion reveals that Divine Planning is not merely about immediate deliverance but ensuring the best possible conditions for growth and a future mission. It underscores the principle that God Almighty’s Mercy does not stop at rescue from danger but extends to the unseen, ensuring emotional, physical, and spiritual nourishment. Moses (عليه السلام) was not only saved but placed in an environment of perfect care—all so that he could be “crafted under Divine Watchfulness”, ultimately fulfilling his role as a Messenger of God.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (39) ជំពូក: តហា
ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែដោយបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី។