ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា * - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (48) ជំពូក: តហា
إِنَّا قَدۡ أُوحِيَ إِلَيۡنَآ أَنَّ ٱلۡعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ
﴾48﴿ “Indeed, it has been revealed to us that Punishment[77] is upon those who deny and turn away.”[78]
[77] Both in this world and in the Hereafter (cf. al-Qurṭubī, al-Tafsīr al-Mukhtaṣar).
[78] Commenting on the manner in which Moses and Aaron (عليهما السلام) were ordered to address Pharoah, Ibn al-Qayyim (Badāiʿ al-Fawā’id: 2/170) observes: “Reflect on the beauty of how these statements are structured, the arrangement of this address, and the gentle tone of these words, which captivate hearts with their sweetness and grace, despite the majesty and grandeur of the message. Notice how the address begins with the words: “Indeed, we are Messengers from your Lord”—a subtle indication that they did not come to challenge his authority or to share in his rule, but as two servants sent by his Lord. The choice of referring to Allah as “your Lord” here, rather than associating Him with themselves, serves to draw Pharaoh’s attention and invite his compliance and acceptance, just as a messenger might say to someone on behalf of his master: “I am the messenger of your master to you”—even if that master is also his own—highlighting the need for attentiveness and obedience.
Moreover, they requested from him that he let the Children of Israel go with them and not subject them to torment, a request that sought justice and fairness without imposing undue demands or burdens. It was a call to abandon oppression and unjust punishment for those who did not deserve it—a plea embodying the utmost fairness.
Following the request, three statements were made:
1. The first was Allah’s saying: “We have come to you with a Sign from your Lord”—thus clearing themselves of any accusation of fabrication or falsehood, as they presented clear evidence and undeniable proof. With this, the argument was established.
2. After that, there are two possible responses from the addressee: either he listens and obeys, becoming one of those guided—“and peace be upon whoever follows guidance”—or he denies and turns away, in which case the punishment will fall upon those who reject and turn away.
Therefore, the aya combines a call for fairness, the establishment of proof, and a clear statement of the reward for those who listen and obey, as well as the consequence for those who deny and turn away—all conveyed with the most delicate address, the most suitable expression, and the most eloquent encouragement and warning.”
[78] Commenting on the manner in which Moses and Aaron (عليهما السلام) were ordered to address Pharoah, Ibn al-Qayyim (Badāiʿ al-Fawā’id: 2/170) observes: “Reflect on the beauty of how these statements are structured, the arrangement of this address, and the gentle tone of these words, which captivate hearts with their sweetness and grace, despite the majesty and grandeur of the message. Notice how the address begins with the words: “Indeed, we are Messengers from your Lord”—a subtle indication that they did not come to challenge his authority or to share in his rule, but as two servants sent by his Lord. The choice of referring to Allah as “your Lord” here, rather than associating Him with themselves, serves to draw Pharaoh’s attention and invite his compliance and acceptance, just as a messenger might say to someone on behalf of his master: “I am the messenger of your master to you”—even if that master is also his own—highlighting the need for attentiveness and obedience.
Moreover, they requested from him that he let the Children of Israel go with them and not subject them to torment, a request that sought justice and fairness without imposing undue demands or burdens. It was a call to abandon oppression and unjust punishment for those who did not deserve it—a plea embodying the utmost fairness.
Following the request, three statements were made:
1. The first was Allah’s saying: “We have come to you with a Sign from your Lord”—thus clearing themselves of any accusation of fabrication or falsehood, as they presented clear evidence and undeniable proof. With this, the argument was established.
2. After that, there are two possible responses from the addressee: either he listens and obeys, becoming one of those guided—“and peace be upon whoever follows guidance”—or he denies and turns away, in which case the punishment will fall upon those who reject and turn away.
Therefore, the aya combines a call for fairness, the establishment of proof, and a clear statement of the reward for those who listen and obey, as well as the consequence for those who deny and turn away—all conveyed with the most delicate address, the most suitable expression, and the most eloquent encouragement and warning.”
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (48) ជំពូក: តហា
ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែដោយបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី។