ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា * - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (87) ជំពូក: តហា
قَالُواْ مَآ أَخۡلَفۡنَا مَوۡعِدَكَ بِمَلۡكِنَا وَلَٰكِنَّا حُمِّلۡنَآ أَوۡزَارٗا مِّن زِينَةِ ٱلۡقَوۡمِ فَقَذَفۡنَٰهَا فَكَذَٰلِكَ أَلۡقَى ٱلسَّامِرِيُّ
﴾87﴿ They said: “We did not break ˹our˺ promise to you out of our own will,[149] but we were made to carry[150] burdens[151] of the ornaments of the folks, so we threw them away[152]—and so did the Sāmirī throw.”[153]
[149] They feigned a plea of compulsion, suggesting they lacked agency. However, al-Shinqīṭī dismisses this defence as spurious—clearly, they bore responsibility for following falsehood, even if the instigator was another.
[150] There are two well-known Quranic modes of reading (qirā’āt) regarding this word: ḥummilnā (we were made to carry), meaning that Moses (عليه السلام) made them carry it; and ḥamalnā (we carried), which means they carried it of their own accord, without anyone obligating them to do so. al-Ṭabarī comments then said: “In my view, both readings are well-known, and their meanings are close: for the people did carry it, and Moses (عليه السلام) did indeed command them to carry it.”
Ibn ʿĀshūr sees in this admission a sort of retrospective guilt — the Israelites realise that this material wealth became a source of fitnah.
[151] Awzār (burdens and/or loads) is the plural of wizr which means a weight or burden, and it is also used metaphorically to denote sin. The root meaning of w-z-r is heaviness in something (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
Classical exegetes offer several interpretations for why the Israelites took the ornaments and how they became awzār (burdens): (1) Moses (عليه السلام) instructed them to borrow the ornaments from the Egyptians—either by Divine Command, as a Prophetic provision for an anticipated ruling on spoils, or as moral compensation for their long oppression—thus effectively obligating them to carry them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, Ibn ʿĀshūr); (2) they viewed themselves as guarantors responsible for returning the ornaments until God commanded otherwise (cf. al-Rāzī); (3) God imposed on them the ruling of magnam (spoils), though it had not been permitted to earlier nations (cf. al-Qurṭubī); (4) awzār is interpreted as physical burdens due to their quantity, or moral burdens since spoils were prohibited to them, or symbolic of sin itself (cf. al-Shinqīṭī, Ibn ʿĀshūr); (5) Aaron (عليه السلام) deemed the ornaments impure and instructed purification from them, while the Sāmirī claimed they caused Moses’ delay (cf. al-Ṭabarī, Ibn Kathīr); (6) the ornaments were associated with pagan gatherings, hence described as awzār by their idolatrous usage (cf. al-Rāzī).
[152] This is interpreted as throwing the jewellery into the fire due to its burden (cf. al-Qurṭubī), or discarding it out of scrupulousness while ironically committing the greater sin of calf-worship (cf. Ibn Kathīr). al-Shinqīṭī suggests they melted it into a single mass for safekeeping until Moses’ return, unaware of the Sāmirī’s ulterior scheme.
[153] The Sāmirī cast in what he had of the dust from the hoofprint of Gabriel’s (عليه السلام) horse (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
Ibn Juzayy has it that: “The Sāmirī had seen Gabriel (عليه السلام), so he took a handful of dust from the spot trodden by his horse. God cast into his soul the notion that if he applied it to something lifeless, it would become animate. So, he cast it upon the calf, and the calf bellowed—that is, it cried out like calves do. The meaning, then, is just as we threw the ornaments into the pit, the Sāmirī cast the handful of dust.”
[150] There are two well-known Quranic modes of reading (qirā’āt) regarding this word: ḥummilnā (we were made to carry), meaning that Moses (عليه السلام) made them carry it; and ḥamalnā (we carried), which means they carried it of their own accord, without anyone obligating them to do so. al-Ṭabarī comments then said: “In my view, both readings are well-known, and their meanings are close: for the people did carry it, and Moses (عليه السلام) did indeed command them to carry it.”
Ibn ʿĀshūr sees in this admission a sort of retrospective guilt — the Israelites realise that this material wealth became a source of fitnah.
[151] Awzār (burdens and/or loads) is the plural of wizr which means a weight or burden, and it is also used metaphorically to denote sin. The root meaning of w-z-r is heaviness in something (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
Classical exegetes offer several interpretations for why the Israelites took the ornaments and how they became awzār (burdens): (1) Moses (عليه السلام) instructed them to borrow the ornaments from the Egyptians—either by Divine Command, as a Prophetic provision for an anticipated ruling on spoils, or as moral compensation for their long oppression—thus effectively obligating them to carry them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, Ibn ʿĀshūr); (2) they viewed themselves as guarantors responsible for returning the ornaments until God commanded otherwise (cf. al-Rāzī); (3) God imposed on them the ruling of magnam (spoils), though it had not been permitted to earlier nations (cf. al-Qurṭubī); (4) awzār is interpreted as physical burdens due to their quantity, or moral burdens since spoils were prohibited to them, or symbolic of sin itself (cf. al-Shinqīṭī, Ibn ʿĀshūr); (5) Aaron (عليه السلام) deemed the ornaments impure and instructed purification from them, while the Sāmirī claimed they caused Moses’ delay (cf. al-Ṭabarī, Ibn Kathīr); (6) the ornaments were associated with pagan gatherings, hence described as awzār by their idolatrous usage (cf. al-Rāzī).
[152] This is interpreted as throwing the jewellery into the fire due to its burden (cf. al-Qurṭubī), or discarding it out of scrupulousness while ironically committing the greater sin of calf-worship (cf. Ibn Kathīr). al-Shinqīṭī suggests they melted it into a single mass for safekeeping until Moses’ return, unaware of the Sāmirī’s ulterior scheme.
[153] The Sāmirī cast in what he had of the dust from the hoofprint of Gabriel’s (عليه السلام) horse (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
Ibn Juzayy has it that: “The Sāmirī had seen Gabriel (عليه السلام), so he took a handful of dust from the spot trodden by his horse. God cast into his soul the notion that if he applied it to something lifeless, it would become animate. So, he cast it upon the calf, and the calf bellowed—that is, it cried out like calves do. The meaning, then, is just as we threw the ornaments into the pit, the Sāmirī cast the handful of dust.”
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ការបកប្រែអត្ថន័យ
អាយ៉ាត់: (87) ជំពូក: តហា
ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែដោយបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី។