ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា * - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (80) ជំពូក: តហា
يَٰبَنِيٓ إِسۡرَٰٓءِيلَ قَدۡ أَنجَيۡنَٰكُم مِّنۡ عَدُوِّكُمۡ وَوَٰعَدۡنَٰكُمۡ جَانِبَ ٱلطُّورِ ٱلۡأَيۡمَنَ وَنَزَّلۡنَا عَلَيۡكُمُ ٱلۡمَنَّ وَٱلسَّلۡوَىٰ
﴾80﴿ [134]O Children of Israel! We delivered you from your enemy,[135] and We appointed for you a meeting on the right side of the Ṭūr ˹Mountain˺,[136] and We sent down upon you the manna and the quails.[137]
[134] According to Ibn ʿĀshūr’s considered view, this passage functions as a parenthetical address to the Jews living during the time of the Prophet (ﷺ), being among the addressees who are concerned with his Call, serving as a reminder of Divine favours previously bestowed upon their community. Chief among these favours is the deliverance of their forefathers from the bondage and oppression of the Deniers—a reference to Pharaoh and his hosts. This view is echoed by both al-Bayḍāwī and al-Qinnawjī, who further emphasize that blessings granted to one’s ancestors are, in Qur’anic reckoning, considered blessings upon their descendants as well. Such continuity in Divine grace reinforces the notion of inherited moral responsibility and historical consciousness in scriptural discourse.
This subtle interjection aligns seamlessly with one of the overarching aims of the sura: to affirm the miraculous nature of the Qur’an. The Qur’an discloses with striking precision the accounts of previous nations—accounts that the Prophet Muhammad (ﷺ), being unlettered and without access to previous scriptures, could not have known through natural means. This miraculous disclosure of historical knowledge will be explored in further detail shortly.
[135] “˹Remember˺ When We saved you from the people of Pharaoh who subjected you to the worst of suffering—they slaughtered your sons and kept your womenfolk alive—surely, this was a great tribulation from your Lord. *˹Remember˺ When We split the sea for you, delivered you, and drowned the people of Pharaoh before your eyes.” (2: 49-50)
[136] The “right side of the Ṭūr” is not to be understood as the mountain having a literal right or left. As al-Rāzī notes, it refers to the right-hand side of one travelling from Egypt to the Levant. Ibn ʿAṭiyyah adds that al-ayman may also denote blessedness, while Ibn ʿĀshūr explains it as the southern side relative to one facing the sunrise—thus indicating a specific, blessed slope of the mountain distinct from the western side where Moses (عليه السلام) first saw the fire (cf. 28: 44).
This “appointment” was for the sending down of the Torah so that they may be guided by it (cf. al-Wāḥidī, al-Zamakhsharī, Ibn Kathīr, al-Saʿdī). Yet’ scholars differ on who the Divine appointment at the Ṭūr was made with. al-Wāḥidī and al-Saʿdī claim it was with Moses alone. al-Qurṭubī explains that though the promise was to Moses, it is addressed to the Israelites because it was for their sake. al-Biqāʿī affirms the covenant included all of Israel, while al-Zamakhsharī and Ibn ʿĀshūr say it was with Moses and those he selected to accompany him (cf. 7: 155).
[137] That is, they were sent wholesome provision, easy to obtain, acquired without toil or hardship (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī). al-Shinqīṭī says: “The majority of scholars contend that al-mann refers to al-taranjabeen—a substance that descends from the sky like dew and then solidifies, resembling white honey. As for al-salwā, it is a bird similar to quail, and some say it is quail itself. This is the dominant view regarding al-mann and al-salwā. … What appears stronger to me concerning al-mann is that it is a generic term for anything that God bestows upon His servant without effort or toil. It thus includes al-taranjabeen, which God granted the Children of Israel in the wilderness, and likewise anything similar to it. This is supported by the saying of the Prophet (ﷺ), authentically reported in both al-Bukhārī and Muslim: ‘Truffles are of the mann.’ As for al-salwā, what appears stronger to me is that it is a bird—whether we say it is quail or one resembling it—given the consensus of the majority of scholars, past and present.”
Linguistically al-mann derives from the root m-n-n which means the act of bestowing goodness. As for al-salwā, it stems from al-salwah (comfort or consolation), for due to its pleasantness, it serves as a delight that diverts and soothes one from other things (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
This subtle interjection aligns seamlessly with one of the overarching aims of the sura: to affirm the miraculous nature of the Qur’an. The Qur’an discloses with striking precision the accounts of previous nations—accounts that the Prophet Muhammad (ﷺ), being unlettered and without access to previous scriptures, could not have known through natural means. This miraculous disclosure of historical knowledge will be explored in further detail shortly.
[135] “˹Remember˺ When We saved you from the people of Pharaoh who subjected you to the worst of suffering—they slaughtered your sons and kept your womenfolk alive—surely, this was a great tribulation from your Lord. *˹Remember˺ When We split the sea for you, delivered you, and drowned the people of Pharaoh before your eyes.” (2: 49-50)
[136] The “right side of the Ṭūr” is not to be understood as the mountain having a literal right or left. As al-Rāzī notes, it refers to the right-hand side of one travelling from Egypt to the Levant. Ibn ʿAṭiyyah adds that al-ayman may also denote blessedness, while Ibn ʿĀshūr explains it as the southern side relative to one facing the sunrise—thus indicating a specific, blessed slope of the mountain distinct from the western side where Moses (عليه السلام) first saw the fire (cf. 28: 44).
This “appointment” was for the sending down of the Torah so that they may be guided by it (cf. al-Wāḥidī, al-Zamakhsharī, Ibn Kathīr, al-Saʿdī). Yet’ scholars differ on who the Divine appointment at the Ṭūr was made with. al-Wāḥidī and al-Saʿdī claim it was with Moses alone. al-Qurṭubī explains that though the promise was to Moses, it is addressed to the Israelites because it was for their sake. al-Biqāʿī affirms the covenant included all of Israel, while al-Zamakhsharī and Ibn ʿĀshūr say it was with Moses and those he selected to accompany him (cf. 7: 155).
[137] That is, they were sent wholesome provision, easy to obtain, acquired without toil or hardship (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī). al-Shinqīṭī says: “The majority of scholars contend that al-mann refers to al-taranjabeen—a substance that descends from the sky like dew and then solidifies, resembling white honey. As for al-salwā, it is a bird similar to quail, and some say it is quail itself. This is the dominant view regarding al-mann and al-salwā. … What appears stronger to me concerning al-mann is that it is a generic term for anything that God bestows upon His servant without effort or toil. It thus includes al-taranjabeen, which God granted the Children of Israel in the wilderness, and likewise anything similar to it. This is supported by the saying of the Prophet (ﷺ), authentically reported in both al-Bukhārī and Muslim: ‘Truffles are of the mann.’ As for al-salwā, what appears stronger to me is that it is a bird—whether we say it is quail or one resembling it—given the consensus of the majority of scholars, past and present.”
Linguistically al-mann derives from the root m-n-n which means the act of bestowing goodness. As for al-salwā, it stems from al-salwah (comfort or consolation), for due to its pleasantness, it serves as a delight that diverts and soothes one from other things (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (80) ជំពូក: តហា
ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែដោយបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី។