ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា * - សន្ទស្សន៍នៃការបកប្រែ
Maryam
كٓهيعٓصٓ
[1] The sura opens up with these five disjointed letters to highlight the Qur’an’s inimitable nature and serves as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the Truthfulness of the Message (c.f. 2: 1).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ذِكۡرُ رَحۡمَتِ رَبِّكَ عَبۡدَهُۥ زَكَرِيَّآ
[2] The inclusion of this uniquely significant story at the very beginning of the sura titled after Mary highlights its value for the Mindful. They can derive meaningful lessons from it regarding how God bestows His mercy upon His allies, why they are deserving of it, and how it draws them closer to Him, instilling in them a desire to seek His Mercy (cf. Ibn ‘Āshūr, al-Sa‘dī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
إِذۡ نَادَىٰ رَبَّهُۥ نِدَآءً خَفِيّٗا
[3] Nidā’ān Khfiyyan (lit. hidden or concealed call) refers to a prayer offered in secret, away from the attention of others (cf. al-Ṭabarī, al-Wāḥidī), and scholars highlight several benefits of praying in this manner: it demonstrates deeper faith by reflecting the awareness that God is close enough to hear even a silent prayer; it enhances sincerity and humility, allowing the heart to focus and preventing distraction; it tends to last longer, as the tongue and body tire less from silent prayer compared to vocalized prayer; and it reduces the likelihood of external interference, as others are unaware of the prayer and cannot interrupt out of curiosity or envy (cf. Ibn Taymiyyah, Majmū‘ al-Fatāwā, 15:15-18). This method of prayer is indeed the preferred practice as prescribed in the Qur’an: “Invoke your Lord humbly and mutedly; indeed He likes not the transgressors” (7: 55).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَإِنِّي خِفۡتُ ٱلۡمَوَٰلِيَ مِن وَرَآءِي وَكَانَتِ ٱمۡرَأَتِي عَاقِرٗا فَهَبۡ لِي مِن لَّدُنكَ وَلِيّٗا
(5) “And fear has been weighing on me about [the conduct] of kinsfolk after me,[4] and my wife is infertile, so grant me [especially] from You an ally”
[4] Zachariah’s prayer for a son was not driven by worldly desires; rather, he feared the decline of faith, seeing no one among his relatives fit to carry on the mission after him. In fact, he observed the opposite (cf. al-Qurṭubī, al-Sa‘dī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
يَرِثُنِي وَيَرِثُ مِنۡ ءَالِ يَعۡقُوبَۖ وَٱجۡعَلۡهُ رَبِّ رَضِيّٗا
(6) “to inherit me[5] and inherit from the house of Ya‘qŪb [Jacob], and make him, My Lord, agreeable!”[6]
[5] Although the great exegetes al-Qurṭubī and Ibn ‘Āshūr see that “inheritance” here refers to worldly possessions from Zachariah and Prophethood from the house of Jacob, almost all other exegetes deem inheritance here of a figurative nature. Referring only to that of “inheriting” knowledge and Prophethood, the following saying of Prophet Muhammad (ﷺ) was quoted: “We Prophets are not to be inherited. What we leave behind is given out in charity” (al-Bukhārī: 6726; Muslim: 1759).
Thus, a Prophet’s mission is portrayed as one that transcends worldly concerns, aiming to ensure the continuity of faith and divine guidance. Therefore, the prayer of Zachariah for a son is understood as a plea not for the inheritance of material wealth, but for the continuation of Prophethood and the safeguarding of religious knowledge after his passing.
[6] Raḍiyyan (lit. pleasant, derived from ridā, meaning contentment—the opposite of displeasure) refers to someone agreeable in both manners and deeds (cf. Ibn Fāris, Maqāyīs al-Lughah). Zachariah’s request for a son reflects his desire for one who is pleasing to both God and His servants, possessing good conduct in religion, character, and actions (cf. al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
In the prayer, Zachariah asks for a son who is not only devoted to his religion but also someone whose character and actions make him beloved by both God and His servants. This reflects an ideal of moral excellence, where being “pleasing” is not limited to personal acts of worship but extends to one’s relationships with others.
Thus, a Prophet’s mission is portrayed as one that transcends worldly concerns, aiming to ensure the continuity of faith and divine guidance. Therefore, the prayer of Zachariah for a son is understood as a plea not for the inheritance of material wealth, but for the continuation of Prophethood and the safeguarding of religious knowledge after his passing.
[6] Raḍiyyan (lit. pleasant, derived from ridā, meaning contentment—the opposite of displeasure) refers to someone agreeable in both manners and deeds (cf. Ibn Fāris, Maqāyīs al-Lughah). Zachariah’s request for a son reflects his desire for one who is pleasing to both God and His servants, possessing good conduct in religion, character, and actions (cf. al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
In the prayer, Zachariah asks for a son who is not only devoted to his religion but also someone whose character and actions make him beloved by both God and His servants. This reflects an ideal of moral excellence, where being “pleasing” is not limited to personal acts of worship but extends to one’s relationships with others.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
يَٰزَكَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ ٱسۡمُهُۥ يَحۡيَىٰ لَمۡ نَجۡعَل لَّهُۥ مِن قَبۡلُ سَمِيّٗا
(7) [7]O, Zachariah, We bring you glad tidings of a boy whose name is YaḤyĀ; of whom no namesake We have made ever before.[8]
[7] “The angels called him while he was Praying in the sanctum ˹saying that˺: “Allah gives you the good news of Yaḥyā, a believer in a Word from Allah, a master, ˹utterly˺ chaste and a Prophet among the virtuous ˹Prophets˺”” (3: 39).
[8] Most exegetes agree that the intended meaning here is that no one before was given the unique name Yaḥyā (lit. “he lives”) (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī). al-Sa‘dī concurs but adds: “It could also mean that we have not made for him an equal or a counterpart before, which would serve as a glad tiding of his perfection, his possession of praiseworthy qualities, and his surpassing those who came before him. However, according to this interpretation, this generalization must necessarily exclude Ibrāhīm, Mūsā, Nūḥ (عليهم السلام), and others like them, who are certainly superior to Yaḥyā.” He adds: “Allah named him most befittingly Yaḥyā, and it was a name that corresponded to its meaning: he would live a physical life, fulfilling the blessing, and he would also live a spiritual life, which is the life of the heart and soul through revelation, knowledge, and faith”.
Thus, Yaḥyā was honored twice even before his birth: first, by God Almighty choosing a name for him, and second, by granting him the unique distinction of a name that had never been given before, one that carried deep, significant meaning (cf. al-Shawkānī, al-Ras‘anī).
[8] Most exegetes agree that the intended meaning here is that no one before was given the unique name Yaḥyā (lit. “he lives”) (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī). al-Sa‘dī concurs but adds: “It could also mean that we have not made for him an equal or a counterpart before, which would serve as a glad tiding of his perfection, his possession of praiseworthy qualities, and his surpassing those who came before him. However, according to this interpretation, this generalization must necessarily exclude Ibrāhīm, Mūsā, Nūḥ (عليهم السلام), and others like them, who are certainly superior to Yaḥyā.” He adds: “Allah named him most befittingly Yaḥyā, and it was a name that corresponded to its meaning: he would live a physical life, fulfilling the blessing, and he would also live a spiritual life, which is the life of the heart and soul through revelation, knowledge, and faith”.
Thus, Yaḥyā was honored twice even before his birth: first, by God Almighty choosing a name for him, and second, by granting him the unique distinction of a name that had never been given before, one that carried deep, significant meaning (cf. al-Shawkānī, al-Ras‘anī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَٰمٞ وَكَانَتِ ٱمۡرَأَتِي عَاقِرٗا وَقَدۡ بَلَغۡتُ مِنَ ٱلۡكِبَرِ عِتِيّٗا
(8) He said: “My Lord, how come that I should have a boy when my wife is [ever] infertile, and my age has become geriatric?”[9]
[9] ‘Itiyyā is the extremity of old age, to the point where the bones become weak and dry. It is also said to refer the dryness in the limbs and joints (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān). Drawing on the meaning of ‘atā (to rebel), al-Sha‘rāwī opines that it is a kind of old age “rebels” against all cures.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
قَالَ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٞ وَقَدۡ خَلَقۡتُكَ مِن قَبۡلُ وَلَمۡ تَكُ شَيۡـٔٗا
(9) [10]He said: “So it is. Said your Lord: “It is easy for me. Indeed, I had created you before, and you were nothing”.”[11]
[10] This is the angel who was addressing him (cf. Ibn Abi Zamanīn, Ibn ‘Aṭiyyah, al-Shawkānī). al-Rāzī though chose that the one who addressed Zachariah was God Himself.
[11] That is, there is no need to be astonished; just as there is no wonder in creating a child under usual circumstances, there is no wonder in creating a child in extraordinary circumstances, for both are acts of bringing something into existence from nothing (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[11] That is, there is no need to be astonished; just as there is no wonder in creating a child under usual circumstances, there is no wonder in creating a child in extraordinary circumstances, for both are acts of bringing something into existence from nothing (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
قَالَ رَبِّ ٱجۡعَل لِّيٓ ءَايَةٗۖ قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَ لَيَالٖ سَوِيّٗا
(10) He said: “My Lord, make me a sign.”[12] He said: “Your sign is that you won’t talk to people for three nights while being perfectly sound.”
[12] That is, grant me a sign by which I can know that my wife is pregnant, so that my heart may be reassured (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
فَخَرَجَ عَلَىٰ قَوۡمِهِۦ مِنَ ٱلۡمِحۡرَابِ فَأَوۡحَىٰٓ إِلَيۡهِمۡ أَن سَبِّحُواْ بُكۡرَةٗ وَعَشِيّٗا
(11) He then came out of the sanctum upon his people and revealed to them that: “You should glorify[13] your Lord early in the morning and late in the day”.
[13] Sabbiḥū (lit. glorify ˹your Lord˺) is to extol, exalt and venerate God. “He said: “My Lord, make me a sign ˹for this˺”. He said: “Your sign is that you would not talk to people for three days except using gestures—mention your Lord abundantly and glorify ˹Him˺ late and early ˹in the day˺” (3: 41).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
يَٰيَحۡيَىٰ خُذِ ٱلۡكِتَٰبَ بِقُوَّةٖۖ وَءَاتَيۡنَٰهُ ٱلۡحُكۡمَ صَبِيّٗا
(12) “O YaḤyĀ, take the Book with resoluteness!”[14] And We bestowed upon him ˹sound˺ judgement[15] while yet a boy.
[14] That is, hold firmly to the Torah with seriousness, diligence, and determination; understanding its meanings, acting upon its teachings, and guiding others to follow it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
[15] This is a literal translation of al-ḥukm. Yaḥyā was endowed with understanding of God’s Book, knowledge of its rulings, adherence to its teachings, and the ability to judge according to it, even during his youth and childhood, before reaching maturity (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī, Ibn ‘Āshūr). While exegetes hold varying interpretations of what exactly this entails, al-Sam‘ānī notes that the majority agree it refers to Prophethood.
Whether al-ḥukm signifies wisdom, legal judgment, or Prophethood, all these interpretations point to Yaḥyā’s extraordinary role as a young servant of God, embodying a deep connection with Divine guidance and law.
[15] This is a literal translation of al-ḥukm. Yaḥyā was endowed with understanding of God’s Book, knowledge of its rulings, adherence to its teachings, and the ability to judge according to it, even during his youth and childhood, before reaching maturity (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī, Ibn ‘Āshūr). While exegetes hold varying interpretations of what exactly this entails, al-Sam‘ānī notes that the majority agree it refers to Prophethood.
Whether al-ḥukm signifies wisdom, legal judgment, or Prophethood, all these interpretations point to Yaḥyā’s extraordinary role as a young servant of God, embodying a deep connection with Divine guidance and law.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَحَنَانٗا مِّن لَّدُنَّا وَزَكَوٰةٗۖ وَكَانَ تَقِيّٗا
[16] This is a literal translation of ḥanānan. The great exegete Ibn ‘Abbās offers two interpretations of its meaning: the first refers to God’s Compassion and Mercy toward Yaḥyā, while the second interpretation suggests that it signifies the mercy Yaḥyā was granted toward people, enabling him to deliver them from Denial and evil (cf. al-Naḥḥās, I‘rāb al-Qur’ān). Other exegetes adopt either of these views, as the wording of the aya accommodates both interpretations.
[17] Zakātan is purity from sins and diseases of the heart, and cleanness from impurities (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
[18] Taqiyyan (Mindful) is a prominent theme in this sura, appearing as a highly praiseworthy trait six times: in ayas 13, 18, and 36 as taqiyyan; in aya 72 as ittaqaw (those who had been Mindful); and in ayas 85 and 97 as al-muttaqīn (those who are Mindful). Mindfulness here refers to being conscious of God and observant of Him in all our actions and intentions—acts of the heart. This continual vigilance fosters a deep sense of sincerity and connection with God, helping to avoid worldly temptations and distractions that divert one from the true purpose in life: worshiping God alone. Etymologically, the term is derived from the verb ittaqā, meaning to place protection between oneself and what may cause harm. Its broader meaning encompasses being vigilant and mindful of God at all times to avoid His punishment. (For more information, see: Abdul-Ḥayy al-Faramāwī, al-Mawsū‘ah al-Qur’āniyyah al-Mutakhaṣṣiṣah, entry “taqwā,” pp. 734-737.)
Mindfulness is depicted in the sura as a crucial trait for attaining salvation, standing in stark contrast to rebelliousness, which leads to destruction. The repeated emphasis on this concept in various forms underscores its significance in the Believer’s journey toward God. Mindfulness serves not only as a guide for ethical behaviour but also as a deep inner state that aligns the heart with God’s Will. God’s Mercy remains ever close to those who are Mindful of Him.
[17] Zakātan is purity from sins and diseases of the heart, and cleanness from impurities (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
[18] Taqiyyan (Mindful) is a prominent theme in this sura, appearing as a highly praiseworthy trait six times: in ayas 13, 18, and 36 as taqiyyan; in aya 72 as ittaqaw (those who had been Mindful); and in ayas 85 and 97 as al-muttaqīn (those who are Mindful). Mindfulness here refers to being conscious of God and observant of Him in all our actions and intentions—acts of the heart. This continual vigilance fosters a deep sense of sincerity and connection with God, helping to avoid worldly temptations and distractions that divert one from the true purpose in life: worshiping God alone. Etymologically, the term is derived from the verb ittaqā, meaning to place protection between oneself and what may cause harm. Its broader meaning encompasses being vigilant and mindful of God at all times to avoid His punishment. (For more information, see: Abdul-Ḥayy al-Faramāwī, al-Mawsū‘ah al-Qur’āniyyah al-Mutakhaṣṣiṣah, entry “taqwā,” pp. 734-737.)
Mindfulness is depicted in the sura as a crucial trait for attaining salvation, standing in stark contrast to rebelliousness, which leads to destruction. The repeated emphasis on this concept in various forms underscores its significance in the Believer’s journey toward God. Mindfulness serves not only as a guide for ethical behaviour but also as a deep inner state that aligns the heart with God’s Will. God’s Mercy remains ever close to those who are Mindful of Him.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَبَرَّۢا بِوَٰلِدَيۡهِ وَلَمۡ يَكُن جَبَّارًا عَصِيّٗا
[19] He was quick to obey his parents, showing them great honour and kindness both in word and deed (cf. Ibn Kathīr, al-Sa‘dī, Ibn ‘Āshūr). The virtue of birr al-wālidayn (dutifulness to one’s parents) is emphasized here, placing paramount importance on respect, obedience, and kindness toward parents. The qualities highlighted—swift obedience and consistently honouring and treating parents well in both speech and action—are fundamental aspects of the moral teachings found in the Qur’an and Sunnah.
[20] Jabbāran (lit. roguish) is arrogant and exalting himself above accepting the truth (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī al-Mufradāt). ‘Aṣiyyan (lit. rebellious) is the one who is not obedient (cf. al-Iṣfahānī, al-Mufradāt; al-Sijistānī, Gharīb al-Qur’ān).
He was not arrogant in his worship of God, nor did he elevate himself above his parents or others, nor did he diminish the rights of others. Instead, he was humble and submissive, obedient, never disobeying his Lord or his parents, and never wronging God’s servants (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī, Ibn ‘Āshūr).
[20] Jabbāran (lit. roguish) is arrogant and exalting himself above accepting the truth (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī al-Mufradāt). ‘Aṣiyyan (lit. rebellious) is the one who is not obedient (cf. al-Iṣfahānī, al-Mufradāt; al-Sijistānī, Gharīb al-Qur’ān).
He was not arrogant in his worship of God, nor did he elevate himself above his parents or others, nor did he diminish the rights of others. Instead, he was humble and submissive, obedient, never disobeying his Lord or his parents, and never wronging God’s servants (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī, Ibn ‘Āshūr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَسَلَٰمٌ عَلَيۡهِ يَوۡمَ وُلِدَ وَيَوۡمَ يَمُوتُ وَيَوۡمَ يُبۡعَثُ حَيّٗا
(15) Peace be upon him; the day he was born, the day he dies, and the day he is resurrected alive.[21]
[21] Peace and security from God be upon him on the day he was born, on the day he dies and departs from this life, and on the day he will be resurrected alive for the Day of Judgment (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar).
These three key moments in a person’s existence—birth, death, and resurrection—are highlighted as the most significant and potentially unsettling stages of human life. These moments are marked by vulnerability, and the statement emphasizes that if one is granted peace and security by God during these stages, they are free from fear in all other matters (cf. Ibn ‘Aṭiyyah).
The reassurance of God’s protection during these critical moments not only offers spiritual comfort to the Believers but also reinforces the importance of living a life of righteousness and submission to God’s Will. Those who are granted this peace can face life and the afterlife without fear, assured of their ultimate salvation: “Nay, but the allies of Allah will have neither fear nor will they grieve; *those who have Believed and are used to being Mindful. *Glad tiding is theirs in the worldly life and in the Hereafter; there is no changing Allah’s Words—that is ˹truly˺ the great triumph” (10: 62-64).
These three key moments in a person’s existence—birth, death, and resurrection—are highlighted as the most significant and potentially unsettling stages of human life. These moments are marked by vulnerability, and the statement emphasizes that if one is granted peace and security by God during these stages, they are free from fear in all other matters (cf. Ibn ‘Aṭiyyah).
The reassurance of God’s protection during these critical moments not only offers spiritual comfort to the Believers but also reinforces the importance of living a life of righteousness and submission to God’s Will. Those who are granted this peace can face life and the afterlife without fear, assured of their ultimate salvation: “Nay, but the allies of Allah will have neither fear nor will they grieve; *those who have Believed and are used to being Mindful. *Glad tiding is theirs in the worldly life and in the Hereafter; there is no changing Allah’s Words—that is ˹truly˺ the great triumph” (10: 62-64).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَٱذۡكُرۡ فِي ٱلۡكِتَٰبِ مَرۡيَمَ إِذِ ٱنتَبَذَتۡ مِنۡ أَهۡلِهَا مَكَانٗا شَرۡقِيّٗا
(16) [22]Mention [Muhammad] in the Book,[23] Maryam (Mary) when she withdrew herself from her family [taking] a place to the East.[24]
[22] Following the recounting of Zechariah’s (عليه السلام) story, which highlights how God granted him a pure, righteous, and blessed son despite his old age and his wife’s barrenness, the story of Mary and how she was granted her son, Jesus (عليهما السلام), without a father is related. The connection and similarity between the two stories explain their frequent pairing in both Sura Āl ‘Imrān and Sura al-Anbiyā’. This juxtaposition underscores their shared meaning and illustrates to God’s servants the boundlessness of His Power and the greatness of His Dominion, for He is capable of all things (cf. Ibn Kathīr). It also indicates that Allah, the Exalted, creates as He wills: at times through a strong cause, at times through a weak cause, and at times without any cause at all (cf. al-Biqā‘ī, Naẓm al-Durar). God, the Exalted, presented the story of Yaḥyā before the story of Jesus, peace be upon them both, because the creation of a child from two elderly parents is closer to the natural order of things than the creation of a child without a father at all (cf. al-Rāzī).
Such stories serve as a valuable reflection for Believers, encouraging trust in God’s Power and Wisdom, especially in situations that seem beyond human comprehension.
[23] That is, the Qur’an (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī).
[24] She withdrew from her people and secluded herself in a place toward the east (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī). Exegetes provide various explanations for her seclusion, one of which suggests that she sought solitude for worship. Ibn ‘Aṭiyyah explains: “Maryam was dedicated to the service of the temple, caring for it and worshipping within it, so she distanced herself from people for this purpose.”
As for the phrase makānan sharqiyyan (lit. “an eastern place”), scholars have proposed that it refers to her going to the east of the Holy Sanctuary (cf. Ibn Kathīr, al-Shinqīṭī) or to the east of her people’s dwellings (cf. Ibn ‘Aṭiyyah). It is also said that she chose an eastern location because they esteemed the east, the direction from which light breaks (cf. al-Ṭabarī, al-Shawkānī).
Such stories serve as a valuable reflection for Believers, encouraging trust in God’s Power and Wisdom, especially in situations that seem beyond human comprehension.
[23] That is, the Qur’an (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī).
[24] She withdrew from her people and secluded herself in a place toward the east (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī). Exegetes provide various explanations for her seclusion, one of which suggests that she sought solitude for worship. Ibn ‘Aṭiyyah explains: “Maryam was dedicated to the service of the temple, caring for it and worshipping within it, so she distanced herself from people for this purpose.”
As for the phrase makānan sharqiyyan (lit. “an eastern place”), scholars have proposed that it refers to her going to the east of the Holy Sanctuary (cf. Ibn Kathīr, al-Shinqīṭī) or to the east of her people’s dwellings (cf. Ibn ‘Aṭiyyah). It is also said that she chose an eastern location because they esteemed the east, the direction from which light breaks (cf. al-Ṭabarī, al-Shawkānī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
فَٱتَّخَذَتۡ مِن دُونِهِمۡ حِجَابٗا فَأَرۡسَلۡنَآ إِلَيۡهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرٗا سَوِيّٗا
(17) She [further] betook a veil from their side;[25] then We sent her Our Spirit,[26] and he transmuted to her as a human of sound proportions.[27]
[25] She placed some kind of a barrier between herself and her people to conceal herself from them and others, so she could devote herself fully to the worship of God (cf. al-Rāzī, Ibn Kathīr, al-Sa‘dī). These deliberate actions reveal a profound desire to cultivate a space of purity and focus, allowing her to engage in undistracted devotion to God. By taking these steps, Mary exemplified a deep level of pious commitment, prioritizing her relationship with God above all else.
[26] Ruḥanā (lit. “Our Spirit”) refers to Archangel Gabriel, the Holy Spirit, whom God Almighty claims for Himself as an expression of honour (cf. al-Shinqīṭī): “When ˹on that Day˺ Allah says: “‘Ôsā son of Maryam, remember my favour on you and your mother, when I aided you with the Holy Spirit” (5: 110).
[27] Basharan sawiyyan refers to Gabriel appearing in the form of a man of balanced stature and handsome appearance (cf. Ibn Kathīr, al-Sa‘dī). He took on the form of a well-proportioned human being so that Mary would feel at ease with his speech and be able to receive the Divine Words he was delivering. Had he appeared in his angelic form, she would have been frightened and unable to engage with him (cf. Abī al-Su‘ūd). His handsomeness further underscores the perfection of her chastity; rather than being flattered by his appearance, she immediately sought refuge in God from him (cf. Ibn ‘Āshūr, al-Sha‘rāwī).
[26] Ruḥanā (lit. “Our Spirit”) refers to Archangel Gabriel, the Holy Spirit, whom God Almighty claims for Himself as an expression of honour (cf. al-Shinqīṭī): “When ˹on that Day˺ Allah says: “‘Ôsā son of Maryam, remember my favour on you and your mother, when I aided you with the Holy Spirit” (5: 110).
[27] Basharan sawiyyan refers to Gabriel appearing in the form of a man of balanced stature and handsome appearance (cf. Ibn Kathīr, al-Sa‘dī). He took on the form of a well-proportioned human being so that Mary would feel at ease with his speech and be able to receive the Divine Words he was delivering. Had he appeared in his angelic form, she would have been frightened and unable to engage with him (cf. Abī al-Su‘ūd). His handsomeness further underscores the perfection of her chastity; rather than being flattered by his appearance, she immediately sought refuge in God from him (cf. Ibn ‘Āshūr, al-Sha‘rāwī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
قَالَتۡ إِنِّيٓ أَعُوذُ بِٱلرَّحۡمَٰنِ مِنكَ إِن كُنتَ تَقِيّٗا
[28] Further emphasizing the central theme of the sura—Mercy sought by the Believers during the difficult Makkan period—of all the 99 Beautiful Names of God, the epithet “Most-Merciful” is the only one consistently invoked, regardless of the varied contexts. Scattered throughout the sura, and mentioned 16 times (ayas: 18, 26, 44, 45, 58, 61, 69, 75, 78, 85, 87, 88, 91, 92, 93, and 96), it finds mention 57 times in the whole 114 suras of the Qur’an. Even in instances where punishment is delivered to the defiantly rebellious, the epithet “Most-Merciful” is still invoked, underscoring its relevance. This serves as a constant reminder to the Believers, who were in desperate need of mercy at the time of the sura’s revelation, that God’s Mercy is omnipresent, always there in all circumstances.
The repeated evocation of this Name during a time of persecution and hardship in Makkah encourages the Believers to rely on and seek God’s Mercy above all, reinforcing their faith in His boundless compassion during trials.
[29] She thought he was a man who had hidden himself to seduce her, so she immediately sought refuge in God from him before he even spoke to her, hastily rejecting what she assumed was his intention, which is what one might typically expect from someone in such a situation (cf. Ibn ‘Āshūr). The “Mindful” would realize the importance of avoiding even the thought of committing sins (cf. Ibn al-Jawzī).
The repeated evocation of this Name during a time of persecution and hardship in Makkah encourages the Believers to rely on and seek God’s Mercy above all, reinforcing their faith in His boundless compassion during trials.
[29] She thought he was a man who had hidden himself to seduce her, so she immediately sought refuge in God from him before he even spoke to her, hastily rejecting what she assumed was his intention, which is what one might typically expect from someone in such a situation (cf. Ibn ‘Āshūr). The “Mindful” would realize the importance of avoiding even the thought of committing sins (cf. Ibn al-Jawzī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
قَالَ إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ لِأَهَبَ لَكِ غُلَٰمٗا زَكِيّٗا
[30] Ghulāman Zakiyyan (lit. a pure boy) is one who is cleansed from reprehensible traits and being adorned with praiseworthy qualities (cf. al-Sa‘dī, al-Tafsīr al-Mukhtaṣar): “When the angels said: “Maryam, Allah gives you the good news of a word from Him; his name is the Messiah, ‘Ôsā, son of Maryam; honourable in the worldly life and the Hereafter, and among those drawn near”. *“He talks to people while in the cradle, and as a grown man; and he is one of the righteous” (3: 45-46).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
قَالَتۡ أَنَّىٰ يَكُونُ لِي غُلَٰمٞ وَلَمۡ يَمۡسَسۡنِي بَشَرٞ وَلَمۡ أَكُ بَغِيّٗا
(20) She said: “How come that I should have a boy when no human has ever touched me nor was I ever unchaste![31]”
[31] Baghiyyan, i.e. is a woman who transgresses (tabghī) by engaging in adultery (cf. al-Qurṭubī, Ibn ‘Aṭiyyah).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٞۖ وَلِنَجۡعَلَهُۥٓ ءَايَةٗ لِّلنَّاسِ وَرَحۡمَةٗ مِّنَّاۚ وَكَانَ أَمۡرٗا مَّقۡضِيّٗا
(21) He said: “So it is. Said your Lord: “It is easy for Me and so that We make him a sign for people[32] and a mercy from Us[33]—this is matter that is preordained!”[34]
[32] That is, God will create you a son, whom Mary will bear without a father, as a sign for the people and a testament to the perfection of the Creator’s miraculous Power, His supreme Dominion, and His Oneness, exalted be He (cf. Ibn Kathīr, al-Shawkānī, al-Sa‘dī).
[33] That is, a Mercy from Us to him, to you, and to the people, especially to those who believe in him and follow him (cf. al-Ṭabarī, al-Wāḥidī, al-Waīz, Ibn Kathīr). al-Sa‘dī further explains: “God’s Mercy to him lies in the revelation He granted and the honour bestowed upon him, similar to the favor given to the Resolute Messengers (Ulī al-‘Azm min al-Rusul). His Mercy to his mother is seen in the honour, praise, and great benefits she received. As for His Mercy to the people, it is in the greatest of blessings: sending a Messenger among them to recite His Signs, purify them, and teach them the Book and wisdom, so they may believe in him, follow him, and attain happiness in both this life and the Hereafter”.
[34] “She said: “My Lord, how can I have a child, while no human ˹has ever˺ touched me?” He said: “Thus Allah creates what He wills. When He decrees a matter, He only says: “Be!” and it is” (3: 47).
[33] That is, a Mercy from Us to him, to you, and to the people, especially to those who believe in him and follow him (cf. al-Ṭabarī, al-Wāḥidī, al-Waīz, Ibn Kathīr). al-Sa‘dī further explains: “God’s Mercy to him lies in the revelation He granted and the honour bestowed upon him, similar to the favor given to the Resolute Messengers (Ulī al-‘Azm min al-Rusul). His Mercy to his mother is seen in the honour, praise, and great benefits she received. As for His Mercy to the people, it is in the greatest of blessings: sending a Messenger among them to recite His Signs, purify them, and teach them the Book and wisdom, so they may believe in him, follow him, and attain happiness in both this life and the Hereafter”.
[34] “She said: “My Lord, how can I have a child, while no human ˹has ever˺ touched me?” He said: “Thus Allah creates what He wills. When He decrees a matter, He only says: “Be!” and it is” (3: 47).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
۞ فَحَمَلَتۡهُ فَٱنتَبَذَتۡ بِهِۦ مَكَانٗا قَصِيّٗا
[35] The majority of exegetes agree that this far-off place was Bethlehem (cf. al-Shinqīṭī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
فَأَجَآءَهَا ٱلۡمَخَاضُ إِلَىٰ جِذۡعِ ٱلنَّخۡلَةِ قَالَتۡ يَٰلَيۡتَنِي مِتُّ قَبۡلَ هَٰذَا وَكُنتُ نَسۡيٗا مَّنسِيّٗا
(23) Then labour drove[36] her to the trunk of the palm tree; she said: “How I wish I had died before this and became a forgotten nothingness!”[37]
[36] Ajā’a is to force through necessity. It is said that jā’ā bi (to bring) and ajā’a are of the same meaning (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
[37] Her wish reflects the deep emotional and physical pain she endured at that time. Inevitably, she would face the gravest accusation a young woman could in such a culture—bearing a child out of wedlock—especially given her reputation for exceptional piety. This accusation would not only tarnish her own reputation but also that of her entire family. In this distressed state of mind, she was brought to the trunk of the palm tree (cf. Ibn Kathīr, Ibn ‘Aṭiyyah, al-Sa‘dī, Ibn ‘Āshūr).
[37] Her wish reflects the deep emotional and physical pain she endured at that time. Inevitably, she would face the gravest accusation a young woman could in such a culture—bearing a child out of wedlock—especially given her reputation for exceptional piety. This accusation would not only tarnish her own reputation but also that of her entire family. In this distressed state of mind, she was brought to the trunk of the palm tree (cf. Ibn Kathīr, Ibn ‘Aṭiyyah, al-Sa‘dī, Ibn ‘Āshūr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
فَنَادَىٰهَا مِن تَحۡتِهَآ أَلَّا تَحۡزَنِي قَدۡ جَعَلَ رَبُّكِ تَحۡتَكِ سَرِيّٗا
(24) He[38] called her from below her: “Do not feel sad, your Lord has made a rivulet[39] under you!”
[38] Exegetes differ on the identity of the one who called her. Many agree that it was her son, Jesus, as the context consistently refers to him—being borne and carried by her—and because she later pointed to him to answer her people, having known he could speak (cf. al-Ṭabarī, Ibn ‘Aṭiyyah, al-Shinqīṭī, and Ibn ‘Āshūr). Others argue that it was an angel who called her (cf. al-Sam‘ānī, al-Qurṭubī, and al-Sa‘dī).
[39] Sariyyan can either mean a small river or rivulet, or it can refer to a person of high status, potentially alluding to Jesus himself (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān). However, given that she was instructed to “eat and drink,” most exegetes interpret it to mean a rivulet (see al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Shinqīṭī, and Ibn ‘Āshūr).
[39] Sariyyan can either mean a small river or rivulet, or it can refer to a person of high status, potentially alluding to Jesus himself (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān). However, given that she was instructed to “eat and drink,” most exegetes interpret it to mean a rivulet (see al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Shinqīṭī, and Ibn ‘Āshūr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَهُزِّيٓ إِلَيۡكِ بِجِذۡعِ ٱلنَّخۡلَةِ تُسَٰقِطۡ عَلَيۡكِ رُطَبٗا جَنِيّٗا
(25) “Shake to you[40] the trunk of the palm tree and it will drop on you [one by one just picked] ripe palm dates!”[41]
[40] The dates could have fallen without her making any effort at all. However, God Almighty intended to teach a valuable lesson: even when one’s provision is assured, one must still seek it out. al-Shinqīṭī explains: “Some scholars have derived from this aya that striving and taking the necessary means to earn one’s livelihood is religiously commanded and does not contradict reliance on Allah, the Almighty. This principle is almost universally recognized in religion: taking the required steps to secure benefits and ward off harm in this world is a religious duty and does not conflict with trusting in Allah. The individual undertakes these means in obedience to the command of their Lord, all the while knowing with certainty that nothing happens except by the Will of Allah. Thus, they rely on Allah, fully aware that nothing will befall them except what Allah has decreed, whether good or bad. If Allah Wills that the means do not produce their expected results, then they will not.”
[41] Ruṭaban Janiyyan (lit. ripe palm dates up for picking). God Almighty made ruṭab (ripe dates) drop from the tree, rather than tamr (dried dates) “because ripe dates are more pleasing to the soul, being akin to fruit, whereas dried dates serve as a staple food” (Ibn ‘Āshūr). This goes on to show the great care that God Almighty takes for those He uses for His Purpose.
[41] Ruṭaban Janiyyan (lit. ripe palm dates up for picking). God Almighty made ruṭab (ripe dates) drop from the tree, rather than tamr (dried dates) “because ripe dates are more pleasing to the soul, being akin to fruit, whereas dried dates serve as a staple food” (Ibn ‘Āshūr). This goes on to show the great care that God Almighty takes for those He uses for His Purpose.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
فَكُلِي وَٱشۡرَبِي وَقَرِّي عَيۡنٗاۖ فَإِمَّا تَرَيِنَّ مِنَ ٱلۡبَشَرِ أَحَدٗا فَقُولِيٓ إِنِّي نَذَرۡتُ لِلرَّحۡمَٰنِ صَوۡمٗا فَلَنۡ أُكَلِّمَ ٱلۡيَوۡمَ إِنسِيّٗا
(26) “So eat, drink and let your eye be soothed;[42] and whoever you see of people, say to [them]: “I have vowed a fast[43] to the Most-Merciful. I shall not talk to a soul this day!”
[42] To comfort her and reassure her of His support, thus empowering her to face the world, God Almighty granted her two tangible miracles: He caused a rivulet to flow beneath her and made the dates grow and ripen on the palm tree. al-Shinqīṭī explains: “What is understood from the context of the Qur’an is that Allah miraculously caused the dates to grow for her, and likewise, He caused the river to flow for her as a supernatural event. Neither the dates nor the river existed before, whether we say the trunk was dry or the palm tree was barren, as some exegetes suggest. Allah caused fruit to grow on it and made it ripe. The context supports this because Allah’s words, ‘So eat, drink, and let your eye be soothed,’ indicate that her comfort at that moment came from these miraculous occurrences. These miracles proved her innocence from the accusations. Mere food and drink would not have comforted her while the accusations, for which she had wished for death and to be forgotten, still loomed over her.”
[43] That is, a vow to withhold from talking (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
[43] That is, a vow to withhold from talking (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
فَأَتَتۡ بِهِۦ قَوۡمَهَا تَحۡمِلُهُۥۖ قَالُواْ يَٰمَرۡيَمُ لَقَدۡ جِئۡتِ شَيۡـٔٗا فَرِيّٗا
(27) She brought him to her people, carrying him.[44] They said: “You have indeed come up with something horrendous!”[45]
[44] That is, she came forward, openly declaring him without concealing anything, for she knew that God would exonerate her from the accusations made against someone in her situation (Cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī).
Ibn ‘Āshūr notes that the phrases “she brought him” and “carrying him” may seem repetitive, but they are not mutually exclusive. This repetition is intentional to dispel the justified yet incorrect assumption that the child was not only miraculously made to speak but also made to walk. By emphasizing both actions, the narrative clarifies that while he was carried, the miracle was in his speech rather than in his walking.
[45] Fariyyan, is an astonishing and objectionable injustice. The root of the word fari indicates the severing of something, as if it breaks the norm or stands out by being extraordinary and rare (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah). al-Shinqīṭī opines: “They mean by it fornication, because a child born of fornication is like something falsely fabricated (muftarā), as the fornicator claims the child’s paternity to someone who is not the father”: “˹And˺ Because of their Denial, their grossly vile slander against Maryam” (4: 156).
Ibn ‘Āshūr notes that the phrases “she brought him” and “carrying him” may seem repetitive, but they are not mutually exclusive. This repetition is intentional to dispel the justified yet incorrect assumption that the child was not only miraculously made to speak but also made to walk. By emphasizing both actions, the narrative clarifies that while he was carried, the miracle was in his speech rather than in his walking.
[45] Fariyyan, is an astonishing and objectionable injustice. The root of the word fari indicates the severing of something, as if it breaks the norm or stands out by being extraordinary and rare (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah). al-Shinqīṭī opines: “They mean by it fornication, because a child born of fornication is like something falsely fabricated (muftarā), as the fornicator claims the child’s paternity to someone who is not the father”: “˹And˺ Because of their Denial, their grossly vile slander against Maryam” (4: 156).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
يَٰٓأُخۡتَ هَٰرُونَ مَا كَانَ أَبُوكِ ٱمۡرَأَ سَوۡءٖ وَمَا كَانَتۡ أُمُّكِ بَغِيّٗا
(28) “O, sister of HĀrŪn (Aaron),[46] your father was never a man up to no good, and your mother was never unchaste!”[47]
[46] al-Mughqīrah Ibn Shu‘bah (رضي الله عنه) reported: “When I arrived in Najran, they asked me, saying: “You [Muslims] recite [the aya], “O, sister of Hārūn,” but Moses was long before Jesus by many years.” When I returned to the Messenger of Allah (ﷺ), I asked him about this, and he said: “They [i.e., the Jews] used to name their people after the Prophets and the righteous who came before them”” (Muslim: 2135).
They meant, that she was his “sister” in terms of chastity (cf. al-Wāḥidī, al-Wasīṭ).
[47] al-Ras‘anī explains why they made mention of the moral uprightness of her parents: “First, their intent might be to express astonishment at her involvement in immorality—as they assumed—despite her pure lineage and noble upbringing. Second, it could be to increase the severity of their reproach and emphasize their condemnation of her for committing a sin that neither her mother nor her father were known for. For if someone acts in line with their ancestry, they are not blamed; as the saying goes, “Whoever resembles their father has not wronged [the apple does not fall far from the tree].””
They meant, that she was his “sister” in terms of chastity (cf. al-Wāḥidī, al-Wasīṭ).
[47] al-Ras‘anī explains why they made mention of the moral uprightness of her parents: “First, their intent might be to express astonishment at her involvement in immorality—as they assumed—despite her pure lineage and noble upbringing. Second, it could be to increase the severity of their reproach and emphasize their condemnation of her for committing a sin that neither her mother nor her father were known for. For if someone acts in line with their ancestry, they are not blamed; as the saying goes, “Whoever resembles their father has not wronged [the apple does not fall far from the tree].””
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
فَأَشَارَتۡ إِلَيۡهِۖ قَالُواْ كَيۡفَ نُكَلِّمُ مَن كَانَ فِي ٱلۡمَهۡدِ صَبِيّٗا
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
قَالَ إِنِّي عَبۡدُ ٱللَّهِ ءَاتَىٰنِيَ ٱلۡكِتَٰبَ وَجَعَلَنِي نَبِيّٗا
[48] Exegetes have reflected deeply on why these were the first words he uttered, especially when the accusation against his mother was at the forefront of everyone’s minds. They suggest that his choice of words was deliberate, addressing the most pressing concern—the defense of his mother’s innocence—while also establishing his own merely Prophetic mission from the very start. It serves both to refute the claim that God Almighty has begotten a son (cf. al-Rāzī) and to deny the accusation that his mother bore him out of wedlock. Being a Prophet, the highest station that a human can attain, he could not have been born to a mother of immoral character (cf. Abī Ḥayyān).
[49] This means that God had decreed he would become a Prophet and be given the Evangel (cf. al-Qurṭubī, al-Shawkānī, al-Sa‘dī). The Qur’an frequently uses the past tense to describe future events that are certain to occur, emphasizing their inevitability (cf. al-Shinqīṭī).
[49] This means that God had decreed he would become a Prophet and be given the Evangel (cf. al-Qurṭubī, al-Shawkānī, al-Sa‘dī). The Qur’an frequently uses the past tense to describe future events that are certain to occur, emphasizing their inevitability (cf. al-Shinqīṭī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَجَعَلَنِي مُبَارَكًا أَيۡنَ مَا كُنتُ وَأَوۡصَٰنِي بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمۡتُ حَيّٗا
(31) “He also made me blessed wherever I might be[50] and enjoined me to [perform] Prayer and zakat as long as I live”.[51]
[50] That is, God Almighty made him blessed, abundant in goodness, and part of that is that he is made beneficial to creation, teaching goodness wherever and whenever he may be (cf. al-Baghawī, Ibn Kathīr, al-Sa‘dī). Ibn ‘Āshūr says: “This is because God sent him as a mercy to the Children of Israel, to make lawful for them some of what had been forbidden, and to call them to noble morals after their hearts had hardened and they had altered their religion. This is the greatest blessing that accompanied him. Among his blessings is that God made his presence in a place, which was a cause for the goodness of the people of that area, bringing fertility to the land, guiding its people, and granting them success in doing good.”
[51] Zakat (lit. purity) can be understood in two ways in the context of Jesus (عليه السلام). Ibn Kathīr clarifies: “Zakat has two possible meanings: the first refers to the zakat of wealth, which entails the act of giving, while the second refers to the purification of the body from the stains of sin.” Those who favoured the latter interpretation point to the case of Jesus, who was known for not accumulating wealth, which is a prerequisite for zakat. Therefore, it is more likely to indicate purification in this context, unless zakat is understood strictly as alms-giving (cf. al-Ṭabarī).
[51] Zakat (lit. purity) can be understood in two ways in the context of Jesus (عليه السلام). Ibn Kathīr clarifies: “Zakat has two possible meanings: the first refers to the zakat of wealth, which entails the act of giving, while the second refers to the purification of the body from the stains of sin.” Those who favoured the latter interpretation point to the case of Jesus, who was known for not accumulating wealth, which is a prerequisite for zakat. Therefore, it is more likely to indicate purification in this context, unless zakat is understood strictly as alms-giving (cf. al-Ṭabarī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَبَرَّۢا بِوَٰلِدَتِي وَلَمۡ يَجۡعَلۡنِي جَبَّارٗا شَقِيّٗا
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَٱلسَّلَٰمُ عَلَيَّ يَوۡمَ وُلِدتُّ وَيَوۡمَ أَمُوتُ وَيَوۡمَ أُبۡعَثُ حَيّٗا
[52] These two ayas highlight the close parallels between Jesus and Yaḥyā (believed to be John the Baptist), both in terms of their lineage, their proximity in time and place, and their shared Prophetic mission. While Jesus speaks about himself, God Almighty describes Yaḥyā with similar reverence: “He was also Mindful, *and dutiful to his parents; he was not rebelliously roguish. *Peace be upon him; the day he was born, the day he dies, and the day he is resurrected alive.” The comparison underscores their connection in both character and purpose as Prophets.
Both Prophets played pivotal roles in guiding the Children of Israel back to moral and spiritual righteousness during a time of great upheaval. Their shared virtues of Mindfulness, obedience, humility, and their uncompromising dedication to God’s Will, set them apart as exemplars of Prophetic conduct. Their missions were marked by Divine blessings, peace, and favour.
Yaḥyā’s extraordinary birth played a significant role in preparing the people to believe in the even more miraculous birth of Jesus. Just as Yaḥyā’s birth to elderly, barren parents was seen as a sign of Divine intervention, it helped pave the way for accepting the miraculous birth of Jesus, born to Mary without a father. Both events were manifestations of God’s Power, meant to strengthen the faith of the people and prepare them for the extraordinary events that would unfold.
Likewise, Yaḥyā’s mission served as a spiritual and moral preparation for the arrival of Jesus. As a Prophet, Yaḥyā called the Children of Israel to repentance and reform, urging them to return to righteousness after their community had fallen into moral decay. His message of purification, repentance, and renewal laid the groundwork for Jesus’s mission, which expanded on these themes, offering not only moral reform but also a message of Divine Mercy and salvation.
In this way, Yaḥyā’s role as a forerunner was both practical and spiritual. His life and mission established a context in which the people could understand and embrace the message brought by Jesus. By addressing their moral state and calling them back to the principles of their faith, Yaḥyā prepared the people spiritually to receive the teachings of Jesus, marking him as a key figure in the unfolding plan.
Both Prophets played pivotal roles in guiding the Children of Israel back to moral and spiritual righteousness during a time of great upheaval. Their shared virtues of Mindfulness, obedience, humility, and their uncompromising dedication to God’s Will, set them apart as exemplars of Prophetic conduct. Their missions were marked by Divine blessings, peace, and favour.
Yaḥyā’s extraordinary birth played a significant role in preparing the people to believe in the even more miraculous birth of Jesus. Just as Yaḥyā’s birth to elderly, barren parents was seen as a sign of Divine intervention, it helped pave the way for accepting the miraculous birth of Jesus, born to Mary without a father. Both events were manifestations of God’s Power, meant to strengthen the faith of the people and prepare them for the extraordinary events that would unfold.
Likewise, Yaḥyā’s mission served as a spiritual and moral preparation for the arrival of Jesus. As a Prophet, Yaḥyā called the Children of Israel to repentance and reform, urging them to return to righteousness after their community had fallen into moral decay. His message of purification, repentance, and renewal laid the groundwork for Jesus’s mission, which expanded on these themes, offering not only moral reform but also a message of Divine Mercy and salvation.
In this way, Yaḥyā’s role as a forerunner was both practical and spiritual. His life and mission established a context in which the people could understand and embrace the message brought by Jesus. By addressing their moral state and calling them back to the principles of their faith, Yaḥyā prepared the people spiritually to receive the teachings of Jesus, marking him as a key figure in the unfolding plan.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ذَٰلِكَ عِيسَى ٱبۡنُ مَرۡيَمَۖ قَوۡلَ ٱلۡحَقِّ ٱلَّذِي فِيهِ يَمۡتَرُونَ
(34) That is ‘IsĀ son of Maryam (Jesus son of Mary), the speech of truth,[53] about whom they diverge.[54]
[53] Qawl al-ḥaqq (lit. the speech of the truth) represents two equally valid syntactical interpretations and thus two such meanings. One interpretation is that it serves as an emphatic verbal noun (maṣdar mu’akkid) reinforcing the meaning of the sentence. In this case, it would be an absolute object (maf‘ūl muṭlaq) of an implied verb, such as “I speak the speech of truth,” where “truth” is described through a genitive construction (iḍāfah), meaning “the true word,” similar to saying, “he is truly a servant of God.” Here, ḥaqq emphasizes truth as opposed to falsehood. Under this interpretation, the phrase is seen as an interjected clause between the descriptor and the thing being described, meaning, “That is Jesus, the son of Mary, about whom they diverge.”
The second interpretation is that it is an object of praise (manṣūb ‘alā al-madh), referring to Jesus as the “speech of truth” if qawl al-Ḥaqq is taken to mean “the word of God.” This parallels Jesus being referred to as “the word” (kalimah) since his creation was through God’s command (cf. al-Zamakhsharī, al-Wāḥidī, al-Samīn al-Ḥalabī, al-Durr al-Maṣūn): “When the angels said: “Maryam, Allah gives you the good news of a word from Him; his name is the Messiah, ‘Ôsā, son of Maryam; honourable in the worldly life and the Hereafter, and among those drawn near”. *“He talks to people while in the cradle, and as a grown man; and he is one of the righteous” (3: 45-46).
[54] What preceded is the declaration of the truth regarding who Jesus truly was. It presents a balanced perspective: he is neither a son of adultery, as some Jews claimed, nor is he God or the son of God, as some Christians believe (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). Instead, Islam presents Jesus as an honourable Prophet, who was born miraculously to a pure and virtuous mother, but ultimately human and fully dedicated to fulfilling God’s Will. This balanced view reinforces the Islamic principle of monotheism, which is further emphasized in the next aya.
The second interpretation is that it is an object of praise (manṣūb ‘alā al-madh), referring to Jesus as the “speech of truth” if qawl al-Ḥaqq is taken to mean “the word of God.” This parallels Jesus being referred to as “the word” (kalimah) since his creation was through God’s command (cf. al-Zamakhsharī, al-Wāḥidī, al-Samīn al-Ḥalabī, al-Durr al-Maṣūn): “When the angels said: “Maryam, Allah gives you the good news of a word from Him; his name is the Messiah, ‘Ôsā, son of Maryam; honourable in the worldly life and the Hereafter, and among those drawn near”. *“He talks to people while in the cradle, and as a grown man; and he is one of the righteous” (3: 45-46).
[54] What preceded is the declaration of the truth regarding who Jesus truly was. It presents a balanced perspective: he is neither a son of adultery, as some Jews claimed, nor is he God or the son of God, as some Christians believe (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). Instead, Islam presents Jesus as an honourable Prophet, who was born miraculously to a pure and virtuous mother, but ultimately human and fully dedicated to fulfilling God’s Will. This balanced view reinforces the Islamic principle of monotheism, which is further emphasized in the next aya.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٖۖ سُبۡحَٰنَهُۥٓۚ إِذَا قَضَىٰٓ أَمۡرٗا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
(35) Allah would never take a child! Glorified be He; whenever He decrees a matter, He only says to it, “Be!” and it is![55]
[55] Just as Jesus, son of Mary, was created by the word (Be), he was brought into existence without a father (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī): “Indeed the example of ‘Ôsā with Allah is like that of Adam; He created him from dust and said: “Be!” and he was”.”
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَإِنَّ ٱللَّهَ رَبِّي وَرَبُّكُمۡ فَٱعۡبُدُوهُۚ هَٰذَا صِرَٰطٞ مُّسۡتَقِيمٞ
[56] These are the words of Jesus (عليه السلام) while in the cradle (cf. al-Ṭabarī, Ibn Juzayy, al-Sa‘dī), emphasizing his monotheistic message and calling for the worship of Allah alone as the only rightful way. This is the al-Sirāṭ al-Mustaqīm: a straight path, free of any crookedness. Whoever follows it is rightly guided, and whoever deviates from it is led astray and lost (cf. Ibn Kathīr, Ibn ‘Āshūr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
فَٱخۡتَلَفَ ٱلۡأَحۡزَابُ مِنۢ بَيۡنِهِمۡۖ فَوَيۡلٞ لِّلَّذِينَ كَفَرُواْ مِن مَّشۡهَدِ يَوۡمٍ عَظِيمٍ
(37) Then the confederates[57] indeed differed among themselves; woe betide those who Denied the witnessing[58] of a Great Day.[59]
[57] al-Aḥzāb (lit. the confederates) are those who banded together or confederated (taḥazzabū) (cf. al-Ṭabarī, al-Qurṭubī). Many exegetes say that these groups that “banded together” are the Jews on one hand and the Christians on the other (cf. Ibn ‘Aṭiyyah, Ibn Kathīr, al-Shawkānī, al-Sa‘dī, al-Shinqīṭī). However, al-Wāḥidī and Ibn ‘Āshūr hold the view that these confederates were exclusively Christian sects.
The three major Christian sects during the early centuries were the Melkites, Jacobites, and Nestorians, each with distinct Christological views. The Melkites aligned with the Byzantine Empire and accepted the Council of Chalcedon (451 CE), which taught that Christ had two natures, divine and human, united in one person. The Jacobites (Syriac Orthodox Church) followed Jacob Baradaeus and embraced Miaphysitism, believing Christ had one united divine-human nature, rejecting Chalcedonian definitions. The Nestorians, followers of Nestorius, held that Christ had two separate natures—divine and human—and their teachings were condemned at the Council of Ephesus (431 CE), leading to the formation of the Church of the East.
[58] Mashhad means “witnessing,” and shahāda refers to being present with observation, either by sight or insight. The root of the word (shahida) denotes presence, knowledge, and informing (cf. al-Ṭabarī, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī al-Mufradāt).
[59] Woe befalls the deniers who hold a false belief about Jesus, and to other disbelievers as well, for denying their presence and witnessing on the Day of Resurrection, a day filled with hardships and terrors, encompassing the recompense for their deeds and what they will face of torment and punishment (cf. al-Wāḥidī, Ibn Kathīr, al-Sa‘dī, al-Shinqīṭī).
The three major Christian sects during the early centuries were the Melkites, Jacobites, and Nestorians, each with distinct Christological views. The Melkites aligned with the Byzantine Empire and accepted the Council of Chalcedon (451 CE), which taught that Christ had two natures, divine and human, united in one person. The Jacobites (Syriac Orthodox Church) followed Jacob Baradaeus and embraced Miaphysitism, believing Christ had one united divine-human nature, rejecting Chalcedonian definitions. The Nestorians, followers of Nestorius, held that Christ had two separate natures—divine and human—and their teachings were condemned at the Council of Ephesus (431 CE), leading to the formation of the Church of the East.
[58] Mashhad means “witnessing,” and shahāda refers to being present with observation, either by sight or insight. The root of the word (shahida) denotes presence, knowledge, and informing (cf. al-Ṭabarī, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī al-Mufradāt).
[59] Woe befalls the deniers who hold a false belief about Jesus, and to other disbelievers as well, for denying their presence and witnessing on the Day of Resurrection, a day filled with hardships and terrors, encompassing the recompense for their deeds and what they will face of torment and punishment (cf. al-Wāḥidī, Ibn Kathīr, al-Sa‘dī, al-Shinqīṭī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
أَسۡمِعۡ بِهِمۡ وَأَبۡصِرۡ يَوۡمَ يَأۡتُونَنَا لَٰكِنِ ٱلظَّٰلِمُونَ ٱلۡيَوۡمَ فِي ضَلَٰلٖ مُّبِينٖ
(38) How [clearly] hearing and how [clearly] seeing they are when they come to Us, but the Deniers are [today] in manifest error.[60]
[60] However, the Deniers who wronged themselves by lying and fabricating against God are, in this life, in clear misguidance from the truth. They neither hear it, see it, nor comprehend it (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَأَنذِرۡهُمۡ يَوۡمَ ٱلۡحَسۡرَةِ إِذۡ قُضِيَ ٱلۡأَمۡرُ وَهُمۡ فِي غَفۡلَةٖ وَهُمۡ لَا يُؤۡمِنُونَ
(39) [61]And warn them [Muhammad] of the Day of Remorse,[62] when the matter is resolved,[63] while they are in oblivion, while they do not Believe.
[61] To fulfil his mission in life, the Noble Messenger (ﷺ) is commanded to give them a wake-up call, warning them as a comprehensive effort to offer them every opportunity for redemption (cf. Ibn ‘Āshūr).
[62] “…thus Allah shows them their deeds as remorse ˹for them˺—they shall not be let out from the Fire” (2: 167).
[63] Abū Sa‘īd al-Khudrī (رضي الله عنه), narrated that the Messenger of Allah (ﷺ) said: “Death will be brought forth in the form of a white and black ram. Then a caller will call out: “O people of Paradise!” They will look up and gaze attentively. Then he will say: “Do you recognize this?” They will say: “Yes, this is death,” and all of them will have seen it. Then he will call out: “O people of Hell!” They will look up and gaze attentively. Then he will say: “Do you recognize this?” They will say: “Yes, this is death,” and all of them will have seen it. Then death will be slaughtered. Then it will be said: “O people of Paradise, eternal life with no death!” and “O people of Hell, eternal life with no death!” Then he (ﷺ) recited: “And warn them [Muhammad] of the Day of Remorse, when the matter is resolved, while they are in oblivion, while they do not Believe” [19:39], referring to the heedlessness of the people of this world and their lack of faith.” (al-Bukhārī: 4730, Muslim: 2849).
[62] “…thus Allah shows them their deeds as remorse ˹for them˺—they shall not be let out from the Fire” (2: 167).
[63] Abū Sa‘īd al-Khudrī (رضي الله عنه), narrated that the Messenger of Allah (ﷺ) said: “Death will be brought forth in the form of a white and black ram. Then a caller will call out: “O people of Paradise!” They will look up and gaze attentively. Then he will say: “Do you recognize this?” They will say: “Yes, this is death,” and all of them will have seen it. Then he will call out: “O people of Hell!” They will look up and gaze attentively. Then he will say: “Do you recognize this?” They will say: “Yes, this is death,” and all of them will have seen it. Then death will be slaughtered. Then it will be said: “O people of Paradise, eternal life with no death!” and “O people of Hell, eternal life with no death!” Then he (ﷺ) recited: “And warn them [Muhammad] of the Day of Remorse, when the matter is resolved, while they are in oblivion, while they do not Believe” [19:39], referring to the heedlessness of the people of this world and their lack of faith.” (al-Bukhārī: 4730, Muslim: 2849).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
إِنَّا نَحۡنُ نَرِثُ ٱلۡأَرۡضَ وَمَنۡ عَلَيۡهَا وَإِلَيۡنَا يُرۡجَعُونَ
[64] al-Ṭabarī explains: “Allah, Exalted is He, says to Prophet Muhammad (ﷺ): “Do not be saddened by the rejection of these Associators, O Muhammad, regarding the truth you have brought to them. Indeed, their return and final destination, along with the fate of all creation besides them, is to Us. We are the inheritors of the land and all who dwell upon it, for they will vanish, and it will remain with no owner besides Us”.”
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَٱذۡكُرۡ فِي ٱلۡكِتَٰبِ إِبۡرَٰهِيمَۚ إِنَّهُۥ كَانَ صِدِّيقٗا نَّبِيًّا
(41) [65]Mention [Muhammad] in the Book,[66] IbrĀhĪm (Abraham) for indeed he was an Affirmer of the Truth, a Prophet.[67]
[65] The story of Abraham (عليه السلام) exemplifies God’s Mercy toward His faithful servants, especially in moments of great hardship. When Abraham was condemned and ostracized by his people for persistently calling them to God, God’s Mercy brought him comfort by blessing him with the gift of righteous offspring: “Indeed Allah’s Mercy is ever close to the good-doers” (7: 56).
The mention of Abraham’s (عليه السلام) story offers solace to the Prophet (ﷺ) in light of what he endured from the Associators among his people, as their situation parallels that of Abraham’s people (cf. Ibn ‘Āshūr). It also serves as a reminder to the Makkan Arabs, who claim Abraham as their forebear, that they have strayed significantly from his path by engaging in idol worship (cf. Abū Ḥayyān).
[66] That is, the Qur’an (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī).
[67] He was exceptionally truthful in his words, actions, and promises, deeply affirming all that was worthy of belief. He was a Prophet of great stature (cf. al-Ṭabarī, al-Wāḥidī, Ibn ‘Aṭiyyah).
al-Shinqīṭī stated: “The term ṣiddīq is an intensive form, emphasizing Abraham’s exceptional sincerity in his relationship with his Lord and his genuine speech. Allah Himself testified to Abraham’s integrity in the aya: “And Ibrāhīm, who fulfilled [his commitments]” (53:37), and again in “˹Mention Muhammad˺ When Ibrāhīm was tested by his Lord by certain words which he fulfilled. He ˹The Lord˺ said: “I will make you a leader to humanity” (2:124). Abraham’s truthfulness is evident in his readiness to sacrifice his son and his earnest intent to carry it out in obedience to his Lord. His sincerity is also shown in his patience when cast into the fire and in his endurance in leaving his family and homeland to safeguard his faith.”
The repeated mention of the terms Prophet (nabiyy) and Messenger (rasūl), along with their nuanced usage in the following ayas addressing the predecessors of the Noble Messenger (ﷺ), subtly conveys to the Makkan Arabs that their Messenger follows a distinguished line of Messengers. Some of these Messengers, such as Abraham and Ishmael, are claimed by the Makkans as their forefathers. Thus, there is little reason for surprise that Muhammad (ﷺ), a direct descendant of Ishmael (عليه السلام), has been granted Messengership. Another noteworthy point is that the list of Messengers includes those sent to various peoples across different historical periods, reinforcing that a Messenger being sent to the people of Makkah is both fitting and unsurprising. Through the repeated use of Prophet (nabiyy) and Messenger (rasūl) in the context of discussing the previous Messengers, the Qur’an subtly reminds the audience of the continuity of Divine guidance throughout history and establishes a lineage that positions Muhammad (ﷺ) firmly within this sacred tradition. This message serves two purposes: it legitimizes the mission of Muhammad as aligned with the broader Prophetic tradition and gently rebukes the Makkans’ rejection by reminding them that other nations have had Messengers, so why should they be an exception? “˹How˺ Is it a wonder to people that We have sent revelation to a man of their own: “You shall warn people and give glad tidings to those who have Believed that they have a truthful footing with their Lord”. Those who have Denied ˹even˺ said: “Indeed this one is a magician, manifestly!”” (10: 2).
The mention of Abraham’s (عليه السلام) story offers solace to the Prophet (ﷺ) in light of what he endured from the Associators among his people, as their situation parallels that of Abraham’s people (cf. Ibn ‘Āshūr). It also serves as a reminder to the Makkan Arabs, who claim Abraham as their forebear, that they have strayed significantly from his path by engaging in idol worship (cf. Abū Ḥayyān).
[66] That is, the Qur’an (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī).
[67] He was exceptionally truthful in his words, actions, and promises, deeply affirming all that was worthy of belief. He was a Prophet of great stature (cf. al-Ṭabarī, al-Wāḥidī, Ibn ‘Aṭiyyah).
al-Shinqīṭī stated: “The term ṣiddīq is an intensive form, emphasizing Abraham’s exceptional sincerity in his relationship with his Lord and his genuine speech. Allah Himself testified to Abraham’s integrity in the aya: “And Ibrāhīm, who fulfilled [his commitments]” (53:37), and again in “˹Mention Muhammad˺ When Ibrāhīm was tested by his Lord by certain words which he fulfilled. He ˹The Lord˺ said: “I will make you a leader to humanity” (2:124). Abraham’s truthfulness is evident in his readiness to sacrifice his son and his earnest intent to carry it out in obedience to his Lord. His sincerity is also shown in his patience when cast into the fire and in his endurance in leaving his family and homeland to safeguard his faith.”
The repeated mention of the terms Prophet (nabiyy) and Messenger (rasūl), along with their nuanced usage in the following ayas addressing the predecessors of the Noble Messenger (ﷺ), subtly conveys to the Makkan Arabs that their Messenger follows a distinguished line of Messengers. Some of these Messengers, such as Abraham and Ishmael, are claimed by the Makkans as their forefathers. Thus, there is little reason for surprise that Muhammad (ﷺ), a direct descendant of Ishmael (عليه السلام), has been granted Messengership. Another noteworthy point is that the list of Messengers includes those sent to various peoples across different historical periods, reinforcing that a Messenger being sent to the people of Makkah is both fitting and unsurprising. Through the repeated use of Prophet (nabiyy) and Messenger (rasūl) in the context of discussing the previous Messengers, the Qur’an subtly reminds the audience of the continuity of Divine guidance throughout history and establishes a lineage that positions Muhammad (ﷺ) firmly within this sacred tradition. This message serves two purposes: it legitimizes the mission of Muhammad as aligned with the broader Prophetic tradition and gently rebukes the Makkans’ rejection by reminding them that other nations have had Messengers, so why should they be an exception? “˹How˺ Is it a wonder to people that We have sent revelation to a man of their own: “You shall warn people and give glad tidings to those who have Believed that they have a truthful footing with their Lord”. Those who have Denied ˹even˺ said: “Indeed this one is a magician, manifestly!”” (10: 2).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
إِذۡ قَالَ لِأَبِيهِ يَٰٓأَبَتِ لِمَ تَعۡبُدُ مَا لَا يَسۡمَعُ وَلَا يُبۡصِرُ وَلَا يُغۡنِي عَنكَ شَيۡـٔٗا
(42) When he said to his father: “O my dad,[68] why do you worship that which does not hear, or availed you to naught!”[69]
[68] He called his father in this endearing manner (yā abatī) 4 times, each before an earnest call to reason. It goes to show his closeness to his father and the desolation he must have deeply felt for his rejection in such a harsh manner.
Ibn ‘Āshūr opines: “Abraham understood that it is in the nature of ignorant people to belittle those younger than them, no matter how skilled they may be, especially when it comes to fathers and their sons. Thus, he addressed his father by acknowledging him as his father (or dad), subtly indicating his sincerity and genuine advice. He presented to him the argument against his corrupt worship, framing it as a question about the reason behind his worship and his erroneous practice, thereby prompting him to reflect on his actions. For if he heard this and tried to explain his reasons for idol worship, he would find himself without justification, realizing the flaw in his judgment and the foolishness of his understanding. Had he worshipped a living, discerning being, he might have had some semblance of justification.”
al-Rāzī further brings out the essence of this son-father interaction: “The Prophet of Allah, Abraham (عليه السلام), arranged his words in the utmost eloquence. First, he pointed out what prohibits idol worship, then he instructed his father to follow him in his call to monotheism and to abandon polytheism. Next, he indicated that obedience to Satan is inherently unreasonable. He concluded his message with a firm warning against committing what is inappropriate. Moreover, he, peace be upon him, delivered this beautiful message with gentleness and kindness. His repeated address, “O my dad,” at the beginning of each statement, is a sign of his deep love, his desire to protect his father from punishment, and his sincere intention to guide him to the right path. He ended with, “I fear,” indicating the deep concern in his heart for his father’s well-being.”
[69] That is, idols can neither ward off harm nor provide benefit (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
Ibn ‘Āshūr opines: “Abraham understood that it is in the nature of ignorant people to belittle those younger than them, no matter how skilled they may be, especially when it comes to fathers and their sons. Thus, he addressed his father by acknowledging him as his father (or dad), subtly indicating his sincerity and genuine advice. He presented to him the argument against his corrupt worship, framing it as a question about the reason behind his worship and his erroneous practice, thereby prompting him to reflect on his actions. For if he heard this and tried to explain his reasons for idol worship, he would find himself without justification, realizing the flaw in his judgment and the foolishness of his understanding. Had he worshipped a living, discerning being, he might have had some semblance of justification.”
al-Rāzī further brings out the essence of this son-father interaction: “The Prophet of Allah, Abraham (عليه السلام), arranged his words in the utmost eloquence. First, he pointed out what prohibits idol worship, then he instructed his father to follow him in his call to monotheism and to abandon polytheism. Next, he indicated that obedience to Satan is inherently unreasonable. He concluded his message with a firm warning against committing what is inappropriate. Moreover, he, peace be upon him, delivered this beautiful message with gentleness and kindness. His repeated address, “O my dad,” at the beginning of each statement, is a sign of his deep love, his desire to protect his father from punishment, and his sincere intention to guide him to the right path. He ended with, “I fear,” indicating the deep concern in his heart for his father’s well-being.”
[69] That is, idols can neither ward off harm nor provide benefit (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
يَٰٓأَبَتِ إِنِّي قَدۡ جَآءَنِي مِنَ ٱلۡعِلۡمِ مَا لَمۡ يَأۡتِكَ فَٱتَّبِعۡنِيٓ أَهۡدِكَ صِرَٰطٗا سَوِيّٗا
(43) “O my dad, indeed there has come to me knowledge which did not come to you, so follow me and I shall guide you to a path free from crookedness!”[70]
[70] al-Zamakhsharī observes: “Then he invited his father to the truth with gentleness and kindness, avoiding any implication that his father was profoundly ignorant or that he himself was exceptionally wise. Instead, he modestly remarked, “I have a portion of knowledge that you do not possess,” referring to knowledge that reveals the correct path. He encouraged, “Do not hesitate—imagine we were traveling, and I alone knew the way. Follow me, and I will guide you, sparing you from straying and getting lost”.” Ibn ‘Āshūr further explains: “His father perceived himself as possessing great knowledge, given his role as the chief religious figure among his people. However, Abraham was referring to the knowledge of revelation and prophecy. By urging his father to follow him based on the knowledge he held, Abraham illustrated that it is a natural inclination to respect and follow those who are truly knowledgeable. Humanity has always sought sources of wisdom and understanding to gain benefit and avoid harm.”
Abraham’s approach in urging his father to follow him based on this deeper insight reflects the Qur’anic ideal of gentle and respectful counsel. Rather than dismissing his father’s existing knowledge or criticizing him directly, Abraham speaks with humility, framing his advice in a way that invites reflection rather than confrontation. He appeals to a common human instinct: the recognition of true wisdom and the natural respect owed to genuine knowledge. In doing so, Abraham points to a broader truth embedded in human nature: the desire to seek out, respect, and follow those who possess wisdom that can lead to benefit and protect from harm.
Abraham’s approach in urging his father to follow him based on this deeper insight reflects the Qur’anic ideal of gentle and respectful counsel. Rather than dismissing his father’s existing knowledge or criticizing him directly, Abraham speaks with humility, framing his advice in a way that invites reflection rather than confrontation. He appeals to a common human instinct: the recognition of true wisdom and the natural respect owed to genuine knowledge. In doing so, Abraham points to a broader truth embedded in human nature: the desire to seek out, respect, and follow those who possess wisdom that can lead to benefit and protect from harm.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
يَٰٓأَبَتِ لَا تَعۡبُدِ ٱلشَّيۡطَٰنَۖ إِنَّ ٱلشَّيۡطَٰنَ كَانَ لِلرَّحۡمَٰنِ عَصِيّٗا
(44) “O my dad, do not worship Satan,[71] for Satan indeed has ever been mutinous towards the Most-Merciful!”[72]
[71] That is, do not obey Satan in what he beautifies for you of disbelief and polytheism, lest you become a worshipper of him (cf. al-Qurṭubī, al-Sa‘dī, al-Shinqīṭī): “Did I not command you, O Children of Adam, not to follow Satan, for he is truly an open enemy to you!” (36: 60)
[72] This explanation for the prohibition of worshipping Satan or following the outcomes of his whispers is based on the fact that he is profoundly rebellious against the Lord, who is abundant in mercy. The mention of the attribute ‘aṣiyy (rebellious/mutinous) in the emphatic form, along with the addition of kāna (indicating a constant state), highlights that Satan is persistently disobedient to his Lord, entrenched in rebellion. Thus, he inevitably commands only what is contrary to mercy, leading instead to punishment.
The term al-Raḥmān (the Most-Merciful) is deliberately chosen here among Allah’s Attributes to emphasize that idol worship incurs Allah’s wrath, leading to deprivation of His Mercy. Therefore, someone in such a state is indeed unworthy of being followed (cf. Ibn ‘Āshūr).
[72] This explanation for the prohibition of worshipping Satan or following the outcomes of his whispers is based on the fact that he is profoundly rebellious against the Lord, who is abundant in mercy. The mention of the attribute ‘aṣiyy (rebellious/mutinous) in the emphatic form, along with the addition of kāna (indicating a constant state), highlights that Satan is persistently disobedient to his Lord, entrenched in rebellion. Thus, he inevitably commands only what is contrary to mercy, leading instead to punishment.
The term al-Raḥmān (the Most-Merciful) is deliberately chosen here among Allah’s Attributes to emphasize that idol worship incurs Allah’s wrath, leading to deprivation of His Mercy. Therefore, someone in such a state is indeed unworthy of being followed (cf. Ibn ‘Āshūr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
يَٰٓأَبَتِ إِنِّيٓ أَخَافُ أَن يَمَسَّكَ عَذَابٞ مِّنَ ٱلرَّحۡمَٰنِ فَتَكُونَ لِلشَّيۡطَٰنِ وَلِيّٗا
(45) “O my dad, I fear that Punishment from the Most-Merciful shall touch you and you shall be an ally of Satan!”[73]
[73] “By Allah, We had indeed sent ˹Messengers˺ to nations before you ˹Muhammad˺ but Satan made their doings look attractive to them, so he is their ally this Day—for them is a painful Punishment!” (16: 63)
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
قَالَ أَرَاغِبٌ أَنتَ عَنۡ ءَالِهَتِي يَٰٓإِبۡرَٰهِيمُۖ لَئِن لَّمۡ تَنتَهِ لَأَرۡجُمَنَّكَۖ وَٱهۡجُرۡنِي مَلِيّٗا
(46) He said: “Are you shunning away from my gods, O IbrĀhĪm? Shall you not cease, I shall certainly pelt you![74] Abandon for a time extended!”
[74] La-arjumannaka (lit. I shall certainly pelt you) with harsh words (cf. al-Ṭabarī, al-Zajjāj, al-Wāḥidī, Ibn Kathīr) and/or with stones (cf. al-Sa‘dī, al-Shinqīṭī, Ibn ‘Āshūr).
The harsh words spoken by Abraham’s father echo those directed at the Noble Prophet by his closest relatives. Al-Biqā‘ī explains: “In this, there is solace for the Messenger of Allah (ﷺ) offering consolation for the hardships he endured, the suffering he faced from his people, and the trials inflicted by his uncle, Abū Lahab, through the example of his greatest ancestor, Abraham, who most resembled him.”
The harsh words spoken by Abraham’s father echo those directed at the Noble Prophet by his closest relatives. Al-Biqā‘ī explains: “In this, there is solace for the Messenger of Allah (ﷺ) offering consolation for the hardships he endured, the suffering he faced from his people, and the trials inflicted by his uncle, Abū Lahab, through the example of his greatest ancestor, Abraham, who most resembled him.”
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
قَالَ سَلَٰمٌ عَلَيۡكَۖ سَأَسۡتَغۡفِرُ لَكَ رَبِّيٓۖ إِنَّهُۥ كَانَ بِي حَفِيّٗا
(47) He said: “Peace be upon you.[75] I shall ask my Lord for forgiveness towards you, for indeed He is ever [especially] honouring[76] of me!”
[75] That is, Abraham said to his father, “You are safe and secure from me; no harm will come to you from my side” (cf. Ibn Kathīr, al-Sa‘dī, al-Shinqīṭī): “When they hear slanderous talk, they turn away from it, saying, “We are accountable for our deeds and you for yours. Peace ˹is our only response˺ to you! We want nothing to do with those who act ignorantly.” (28: 55)
[76] Ḥafiyyan is kind, benevolent, and exceedingly gracious; taḥaffī implies showing gentleness in both word and deed. The root of ḥafyy denotes an intensified expression of care and attentiveness (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
Here it means, “I have always found my Lord to be gentle, attentive to me, exceedingly kind and generous, and abundant in His benevolence toward me. He has guided me and accustomed me to having my prayers answered” (cf. al-Qurṭubī, al-Sa‘dī, al-Shinqīṭī).
[76] Ḥafiyyan is kind, benevolent, and exceedingly gracious; taḥaffī implies showing gentleness in both word and deed. The root of ḥafyy denotes an intensified expression of care and attentiveness (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
Here it means, “I have always found my Lord to be gentle, attentive to me, exceedingly kind and generous, and abundant in His benevolence toward me. He has guided me and accustomed me to having my prayers answered” (cf. al-Qurṭubī, al-Sa‘dī, al-Shinqīṭī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَأَعۡتَزِلُكُمۡ وَمَا تَدۡعُونَ مِن دُونِ ٱللَّهِ وَأَدۡعُواْ رَبِّي عَسَىٰٓ أَلَّآ أَكُونَ بِدُعَآءِ رَبِّي شَقِيّٗا
(48) “And I shall withdraw away from you and what you pray to besides Allah, and pray to my Lord, may I very well not be dismayed upon praying to my Lord.”[77]
[77] That is, I hope that I will not be distressed in my supplication to my Lord, nor in my devotion to Him alone in worship; rather, I hope that He will answer me, accept my deeds, and grant me happiness (cf. al-Ṭabarī, al-Wāḥidī, al-Sa‘dī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
فَلَمَّا ٱعۡتَزَلَهُمۡ وَمَا يَعۡبُدُونَ مِن دُونِ ٱللَّهِ وَهَبۡنَا لَهُۥٓ إِسۡحَٰقَ وَيَعۡقُوبَۖ وَكُلّٗا جَعَلۡنَا نَبِيّٗا
(49) When he withdrew away from them and what they worship besides Allah, We granted him IsḤĀq (Isaac) and Ya‘qŪb (Jacob) and each We made a Prophet.[78]
[78] Abraham’s migration, driven by his rejection of idolatry and steadfast commitment to monotheism, might have naturally caused him feelings of sorrow or isolation. Yet, God compensated for the loss of his community by blessing him with noble descendants, including his son Isaac and grandson Jacob—an expression of Divine Mercy that provided comfort and reassurance, filling the void left by his departure from his kin and homeland. Ibn al-Jawzī notes: “Exegetes state that he migrated from them to the land of Syria, and Allah granted him Isaac and Jacob. Thus, Allah eased his loneliness from parting with his people by blessing him with noble offspring.”
This narrative emphasizes that sacrifices made in the pursuit of faith and truth do not go unrewarded by God. Abraham’s departure from his people is reciprocated by God with family and descendants who would carry on his mission, highlighting that Divine Mercy extends beyond material provision to offer emotional and spiritual solace as well. This story serves as a comforting reminder to believers that Divine rewards often respond to the heart’s deepest needs, bringing solace and companionship in ways that may be unexpected yet profoundly fulfilling.
This narrative emphasizes that sacrifices made in the pursuit of faith and truth do not go unrewarded by God. Abraham’s departure from his people is reciprocated by God with family and descendants who would carry on his mission, highlighting that Divine Mercy extends beyond material provision to offer emotional and spiritual solace as well. This story serves as a comforting reminder to believers that Divine rewards often respond to the heart’s deepest needs, bringing solace and companionship in ways that may be unexpected yet profoundly fulfilling.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَوَهَبۡنَا لَهُم مِّن رَّحۡمَتِنَا وَجَعَلۡنَا لَهُمۡ لِسَانَ صِدۡقٍ عَلِيّٗا
(50) And We granted them [plenty] out of Our Mercy,[79] and We made for them a tongue of truth, lofty!”[80]
[79] That is, God granted Abraham, Isaac, and Jacob beneficial knowledge, righteous deeds, abundant provision, numerous descendants, great honour, and other blessings. This is how Merciful He is (cf. al-Wāḥidī, Ibn ‘Aṭiyyah, al-Naysabūrī).
[80] That is, God granted them good praise and a noble, truthful reputation—exalted, enduring and widely spread among people until the Day of Judgment (cf. al-Wāḥidī, Ibn ‘Aṭiyyah, Ibn Kathīr).
This aya emphasizes how God honoured Abraham, Isaac, and Jacob with an enduring and noble reputation, preserved as a legacy of righteousness and devotion. The phrase lisāna ṣidqin ‘alyyan (lit. a lofty tongue of truth) “good praise” and “noble reputation” reflects a Divinely endorsed, genuine admiration that goes beyond worldly acclaim, rooted in their sincere faith and deeds. The phrase “enduring and widespread among people until the Day of Judgment” underscores the permanence of their influence, as their lives continue to inspire humanity as models of piety, patience, and dedication: “And mention Our servants Abraham, Isaac and Jacob, possessed of strength and sight; *Truly We specifically granted them that which is pure—remembrance of the Abode!” (38: 45-46)
[80] That is, God granted them good praise and a noble, truthful reputation—exalted, enduring and widely spread among people until the Day of Judgment (cf. al-Wāḥidī, Ibn ‘Aṭiyyah, Ibn Kathīr).
This aya emphasizes how God honoured Abraham, Isaac, and Jacob with an enduring and noble reputation, preserved as a legacy of righteousness and devotion. The phrase lisāna ṣidqin ‘alyyan (lit. a lofty tongue of truth) “good praise” and “noble reputation” reflects a Divinely endorsed, genuine admiration that goes beyond worldly acclaim, rooted in their sincere faith and deeds. The phrase “enduring and widespread among people until the Day of Judgment” underscores the permanence of their influence, as their lives continue to inspire humanity as models of piety, patience, and dedication: “And mention Our servants Abraham, Isaac and Jacob, possessed of strength and sight; *Truly We specifically granted them that which is pure—remembrance of the Abode!” (38: 45-46)
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَٱذۡكُرۡ فِي ٱلۡكِتَٰبِ مُوسَىٰٓۚ إِنَّهُۥ كَانَ مُخۡلَصٗا وَكَانَ رَسُولٗا نَّبِيّٗا
(51) [81]Mention [Muhammad] in the Book, MŪsĀ (Moses) for indeed he was ˹truly˺ chosen;[82] and he was a Messenger, a Prophet.[83]
[81] The lineage of Prophethood is long and firmly rooted across the known human genealogies of Messengers: Adam, the father of humanity; Noah, the second father of humanity, who carried people in his ark; and Abraham, the father of Prophets (peace and blessings be upon them all). God sent Messengers and Prophets of all sorts and types to each and every nation: “Indeed, We have sent you [Muhammad] with the truth as a bringer of good tidings and a warner. And there was no nation but that there had passed within it a warner!” (35: 24).
Abraham is also the father of Prophet Ishmael, the forefather of the Noble Prophet Muhammad (ﷺ). How, then, can it be surprising to the Quraysh that God Almighty would raise a Prophet from among their own people? Yet they exclaimed: “We have not heard of this in the latter-day creed; this is nothing but an invention!” (38:7).
The Prophet is then specifically told to mention this carefully chosen selection of earlier Prophets and Messengers to his people (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī): “We have sent revelation to you ˹Muhammad, just˺ like We sent revelation to Nūḥ ˹Noah˺ and the Prophets after him. We ˹also˺ sent revelation to Ibrāhīm ˹Abraham˺, Ismā‘īl ˹Ishmael˺, Isḥāq ˹Isaac˺, Ya‘qūb ˹Jacob˺, the Tribes, ‘Ôsā ˹Jesus˺, Ayyūb ˹Job˺, Yūnus ˹Jonah˺, Hārūn ˹Aaron˺, Sulaymān ˹Solomon˺ and We granted Dāwūd ˹David˺ a Sacred Writ. *˹These in addition to˺ Messengers We have narrated to you ˹Muhammad˺ and Messengers We have not narrated to you; and ˹indeed˺ Allah certainly spoke to Moses directly” (4: 163-164).
[82] Mukhlaṣan, that is, Moses was chosen by God for His Message, His Speech, and His Worship. God purified him from all impurity because of his sincerity and devotion to worshiping Him (cf. al-Ṭabarī, al-Wāḥidī, Ibn ‘Aṭiyyah).
[83] Moses was a Messenger to the Children of Israel and the Copts, a Prophet of great stature to whom God revealed His divine guidance (cf. al-Ṭabarī, Ibn Juzayy). Ibn Taymiyyah (al-Nubuwwāt, 2:714–715) draws a distinction between a rasūl (Messenger) and a nabī (Prophet) as follows: “A Prophet is one to whom God imparts divine revelation, which he conveys faithfully. If, in addition to receiving revelation, he is sent to deliver a message from God to those who oppose His command, he is a Messenger. However, if he simply follows the law of a previous Prophet and is not commissioned to convey a specific message to others, he remains a Prophet but not a Messenger.”
al-Sa‘dī, however, offers a more widely accepted distinction: “Messengership entails conveying the words of the One who sent the message and delivering the entirety of the revealed law, encompassing both its finer details and broader principles. Prophethood, by contrast, involves God revealing His divine message directly to the Prophet and singling him out as a recipient of that revelation. While Prophethood pertains to the Prophet’s relationship with his Lord, Messengership pertains to his relationship with the people.” This differentiation highlights the unique roles and responsibilities of Messengers and Prophets within divine revelation.
Ibn ‘Āshūr further opines: “The combination of the two terms here serves to emphasize the description, indicating that his Messengership reached an exceptionally significant level. The term “Prophet” is used to reinforce the attribute of “Messenger”.”
Abraham is also the father of Prophet Ishmael, the forefather of the Noble Prophet Muhammad (ﷺ). How, then, can it be surprising to the Quraysh that God Almighty would raise a Prophet from among their own people? Yet they exclaimed: “We have not heard of this in the latter-day creed; this is nothing but an invention!” (38:7).
The Prophet is then specifically told to mention this carefully chosen selection of earlier Prophets and Messengers to his people (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī): “We have sent revelation to you ˹Muhammad, just˺ like We sent revelation to Nūḥ ˹Noah˺ and the Prophets after him. We ˹also˺ sent revelation to Ibrāhīm ˹Abraham˺, Ismā‘īl ˹Ishmael˺, Isḥāq ˹Isaac˺, Ya‘qūb ˹Jacob˺, the Tribes, ‘Ôsā ˹Jesus˺, Ayyūb ˹Job˺, Yūnus ˹Jonah˺, Hārūn ˹Aaron˺, Sulaymān ˹Solomon˺ and We granted Dāwūd ˹David˺ a Sacred Writ. *˹These in addition to˺ Messengers We have narrated to you ˹Muhammad˺ and Messengers We have not narrated to you; and ˹indeed˺ Allah certainly spoke to Moses directly” (4: 163-164).
[82] Mukhlaṣan, that is, Moses was chosen by God for His Message, His Speech, and His Worship. God purified him from all impurity because of his sincerity and devotion to worshiping Him (cf. al-Ṭabarī, al-Wāḥidī, Ibn ‘Aṭiyyah).
[83] Moses was a Messenger to the Children of Israel and the Copts, a Prophet of great stature to whom God revealed His divine guidance (cf. al-Ṭabarī, Ibn Juzayy). Ibn Taymiyyah (al-Nubuwwāt, 2:714–715) draws a distinction between a rasūl (Messenger) and a nabī (Prophet) as follows: “A Prophet is one to whom God imparts divine revelation, which he conveys faithfully. If, in addition to receiving revelation, he is sent to deliver a message from God to those who oppose His command, he is a Messenger. However, if he simply follows the law of a previous Prophet and is not commissioned to convey a specific message to others, he remains a Prophet but not a Messenger.”
al-Sa‘dī, however, offers a more widely accepted distinction: “Messengership entails conveying the words of the One who sent the message and delivering the entirety of the revealed law, encompassing both its finer details and broader principles. Prophethood, by contrast, involves God revealing His divine message directly to the Prophet and singling him out as a recipient of that revelation. While Prophethood pertains to the Prophet’s relationship with his Lord, Messengership pertains to his relationship with the people.” This differentiation highlights the unique roles and responsibilities of Messengers and Prophets within divine revelation.
Ibn ‘Āshūr further opines: “The combination of the two terms here serves to emphasize the description, indicating that his Messengership reached an exceptionally significant level. The term “Prophet” is used to reinforce the attribute of “Messenger”.”
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَنَٰدَيۡنَٰهُ مِن جَانِبِ ٱلطُّورِ ٱلۡأَيۡمَنِ وَقَرَّبۡنَٰهُ نَجِيّٗا
(52) And We called him from the right side of the ṬŪr [Mountain],[84] and We drew him close as a private interlocutor.[85]
[84] God spoke to Moses with a voice that he could hear, coming from the direction of Mount Sinai, situated to his right as he approached from Midian heading toward Egypt (cf. al-Wāḥidī, al-Qurṭubī, Ibn Kathīr).
[85] That is, God brought Moses near, so he heard the words of God and was directly addressed without any intermediary (cf. al-Baghawī, Ibn ‘Aṭiyyah, Ibn Kathīr, al-Qāsimī).
[85] That is, God brought Moses near, so he heard the words of God and was directly addressed without any intermediary (cf. al-Baghawī, Ibn ‘Aṭiyyah, Ibn Kathīr, al-Qāsimī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَوَهَبۡنَا لَهُۥ مِن رَّحۡمَتِنَآ أَخَاهُ هَٰرُونَ نَبِيّٗا
[86] God, the Most Merciful, graciously answered Moses’s plea by granting Prophethood to his brother Aaron, who was gifted with eloquence, so that he might assist Moses in his divine mission (cf. al-Ṭabarī, Ibn Juzayy, Ibn Kathīr). If Aaron was honored with Prophethood to support his brother, how then can it be surprising that the Prophet Muhammad was bestowed with such a great and noble distinction?
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَٱذۡكُرۡ فِي ٱلۡكِتَٰبِ إِسۡمَٰعِيلَۚ إِنَّهُۥ كَانَ صَادِقَ ٱلۡوَعۡدِ وَكَانَ رَسُولٗا نَّبِيّٗا
(54) Mention [Muhammad] in the Book, IsmĀ‘Īl[87] (Ishmael) for indeed he was truthful to his promise;[88] and he was a Messenger, a Prophet.
[87] Prophet Ismā‘īl (عليه السلام), brought to the valley of Makkah by his father, Prophet Ibrāhīm (عليه السلام), alongside his mother, holds profound significance for the Qurayshite Arabs. They trace their lineage directly to him, a lineage that bestowed upon them unparalleled social status throughout Arabia and the privilege of being the sole custodians of the sacred shrines in Makkah. In this regard, the Noble Messenger (ﷺ) stated: “Allah selected [the tribe of] Kinānah from the progeny of Ismā‘īl; Quraysh from Kinānah; the children of Hāshim from Quraysh; and me from the children of Hāshim. I am the master of the children of Adam, and this is no idle boast” (Muslim: 2276).
This mention of Prophet Ismā‘īl among those granted both Messengership and Prophethood serves as a profound reminder to the Qurayshites of the lineage and noble origins of their current Messenger.
[88] Ishmael was true to his promises to his Lord and to the people. He would fulfil his promises and never break them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
This mention of Prophet Ismā‘īl among those granted both Messengership and Prophethood serves as a profound reminder to the Qurayshites of the lineage and noble origins of their current Messenger.
[88] Ishmael was true to his promises to his Lord and to the people. He would fulfil his promises and never break them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَكَانَ يَأۡمُرُ أَهۡلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرۡضِيّٗا
(55) And he used to enjoin his household to Prayer and zakat;[89] and He was agreeable with His Lord.[90]
[89] This is indeed a noble quality of a pious person. Al-Ḥasan al-Baṣrī remarked: “Whoever takes it upon themselves to admonish their own soul will find a protector from Allah. May Allah have mercy on the one who admonishes himself and his family, saying: ‘O my family, your Prayer, your Prayer; your zakat, your zakat; your neighbours, your neighbours; your needy, your needy—perhaps Allah will have mercy on you on the Day of Resurrection.’” Truly, Allah, the Exalted and Glorious, praised such a servant whose actions reflected this, saying: “And he used to enjoin his household to Prayer and zakat; and He was agreeable with His Lord” (cf. Ibn Abī al-Dunyā, al-Nafaqah ‘alā al-‘Iyāl (333) (1/506)).
The importance of enjoining one’s household in such pious acts will be further underscored in Aya 59, where the narrative shifts to the mention of those pious predecessors who were succeeded by others who failed to uphold these righteous deeds.
[90] And he was commendable in the sight of Allah for his deeds; Allah was pleased with him and made him among the select, near ones, due to his striving in what pleases Him. Thus, his Lord was pleased with him, and he was pleased with his Lord (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī).
The importance of enjoining one’s household in such pious acts will be further underscored in Aya 59, where the narrative shifts to the mention of those pious predecessors who were succeeded by others who failed to uphold these righteous deeds.
[90] And he was commendable in the sight of Allah for his deeds; Allah was pleased with him and made him among the select, near ones, due to his striving in what pleases Him. Thus, his Lord was pleased with him, and he was pleased with his Lord (cf. al-Ṭabarī, al-Qurṭubī, al-Sa‘dī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَٱذۡكُرۡ فِي ٱلۡكِتَٰبِ إِدۡرِيسَۚ إِنَّهُۥ كَانَ صِدِّيقٗا نَّبِيّٗا
(56) Mention [Muhammad] in the Book, IdrĪs,[91] for indeed he was an Affirmer of the Truth, a Prophet.
[91] Some exegetes, notably al-Rāzī, Abū al-Su‘ūd, al-Shawkānī, and Ibn ‘Āshūr, identify Prophet Idrīs (عليه السلام) with the Biblical Prophet Enoch, also known as Akhnūkh. However, the majority of exegetes agree that Idrīs preceded Noah (عليه السلام), possibly being his great-grandfather. The mention of both Idrīs and Noah in this context serves as evidence that Prophethood and Messengership are divinely ordained roles consistently bestowed by Allah throughout human history.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَرَفَعۡنَٰهُ مَكَانًا عَلِيًّا
[92] Although this “lofty place” (makānan ‘alīyyan) to which he was raised could generally refer to the high status he held in this life as a Prophet and one close to God (cf. al-Zamakhsharī, al-Alūsī, al-Sa‘dī), many other exegetes (cf. al-Ṭabarī, al-Rāzī, al-Qurṭubī, Ibn Juzayy, Ibn Kathīr) interpret it as his elevation to the fourth Heaven. Our Noble Messenger (ﷺ) is reported to have said that he met him in the fourth Heaven during the Night of Ascension (cf. al-Bukhārī: 3207; Muslim: 162; al-Tirmidhī: 3157).
In the Bible, it is said that God Almighty “took him away”:
Genesis 5:24: “Enoch walked faithfully with God; then he was no more, because God took him away.” (NIV)
Hebrews 11:5: “By faith Enoch was taken from this life, so that he did not experience death: ‘He could not be found, because God had taken him away.” For before he was taken, he was commended as one who pleased God.”
In the Bible, it is said that God Almighty “took him away”:
Genesis 5:24: “Enoch walked faithfully with God; then he was no more, because God took him away.” (NIV)
Hebrews 11:5: “By faith Enoch was taken from this life, so that he did not experience death: ‘He could not be found, because God had taken him away.” For before he was taken, he was commended as one who pleased God.”
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
أُوْلَٰٓئِكَ ٱلَّذِينَ أَنۡعَمَ ٱللَّهُ عَلَيۡهِم مِّنَ ٱلنَّبِيِّـۧنَ مِن ذُرِّيَّةِ ءَادَمَ وَمِمَّنۡ حَمَلۡنَا مَعَ نُوحٖ وَمِن ذُرِّيَّةِ إِبۡرَٰهِيمَ وَإِسۡرَٰٓءِيلَ وَمِمَّنۡ هَدَيۡنَا وَٱجۡتَبَيۡنَآۚ إِذَا تُتۡلَىٰ عَلَيۡهِمۡ ءَايَٰتُ ٱلرَّحۡمَٰنِ خَرُّواْۤ سُجَّدٗاۤ وَبُكِيّٗا۩
(58) [93]Those are the ones on whom Allah bestowed favour, from among the Prophets of Adam’s posterity and among those who We carried with NŪḤ (Noah), and from among the posterity of IbrĀhĪm and Israel, and out of those whom We guided and [especially] selected;[94] whenever Our Signs are recited to them, they [promptly] fall prostrate, crying!
[93] The following are three Prophetic lineages: Adam, the father of humanity; Noah, the second father of humanity; and Abraham, the father of the Prophets (عليهم السلام). Each demonstrated profound devotion to God Almighty and deep reverence for His Signs. In stark contrast, many of their successors, including the Makkan Arabs, deviated from the righteous path of their noble forebears, even going so far as to scorn and reject God’s Signs.
[94] God raises from each nation a select few Prophets and Messengers to deliver His Message and guidance to their people: “Verily We have sent you with the Truth as a bearer of glad tidings and a warner [O Muhammad]; indeed there has never been a nation without a warner being raised among them!” (35: 24)
[94] God raises from each nation a select few Prophets and Messengers to deliver His Message and guidance to their people: “Verily We have sent you with the Truth as a bearer of glad tidings and a warner [O Muhammad]; indeed there has never been a nation without a warner being raised among them!” (35: 24)
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
۞ فَخَلَفَ مِنۢ بَعۡدِهِمۡ خَلۡفٌ أَضَاعُواْ ٱلصَّلَوٰةَ وَٱتَّبَعُواْ ٱلشَّهَوَٰتِۖ فَسَوۡفَ يَلۡقَوۡنَ غَيًّا
(59) [95]Then they were succeeded by a [vile] generation who wasted[96] Prayers and followed [base] desires[97]—indeed they shall meet Error.[98]
[95] In stark contrast to their predecessors, who were paragons of piety and Mindfulness, are those who succeeded them (cf. al-Rāzī). Within the context of revelation, this likely refers to the Makkan Qurayshites, whose ancestor, Prophet Ishmael (عليه السلام), is described in aya 55 as one who “enjoined his household to Prayer.” This stark deviation from Ishmael’s path underscores how far they have strayed and highlights the urgent need for a Messenger from among their own people to guide them back to the straight path.
Ibn ‘Āshūr opines: “These two characteristics comprehensively encompass the various forms of Denial and disobedience. Association (shirk) constitutes the neglect of Prayer because it involves turning away from submission to Allah, the Most High. Associators, therefore, have entirely abandoned Prayer, as Allah states: “They said: ‘We were not of those who used to Pray.’” (74: 43). Association is also an act of following desires, as the Associators worshiped idols merely out of personal whims, without any evidence or justification. These individuals are the ones specifically intended in this context.”
[96] Aḍā‘ū (lit. “lost” or “neglected”), according to various exegetical opinions, can refer to abandoning prayer entirely (cf. al-Ṭabarī, al-Zajjāj, al-Wāḥidī, al-Rāzī), omitting some of its essential pillars and conditions, failing to fulfill its obligations, delaying it beyond its prescribed times (cf. al-Samarqandī, al-Qurṭubī, Ibn Taymiyyah), or other forms of negligence in its proper observance.
[97] They turned to the desires of their own selves, indulging in the pursuit of worldly pleasures, and prioritized them over obedience to God (cf. al-Ṭabarī, Ibn Kathīr, al-Alūsī).
[98] Ghayyan (lit. “error” or “deviation”) is understood as al-ḍalāl (misguidance) and is also used to denote evil, just as its opposite, al-rushd (guidance), signifies good (cf. Ibn ‘Āshūr). This term has posed interpretive challenges for exegetes, leading to different yet interconnected explanations, particularly discussed by al-Shinqīṭī.
One interpretation suggests that the statement implies the omission of the construct noun (al-mudhāf), rendering the meaning: “They shall meet [the recompense of their] Error.” Another view holds that al-ghayy refers to loss and falling into dire predicaments. Some have described Ghayy [Error] as a valley in Hell filled with pus, where the discharge of the inhabitants of Hell collects—a place said to be extremely deep and vile. It has also been understood as misguidance in the Hereafter, diverting one from the path to Paradise.
al-Shinqīṭī synthesizes these interpretations into a unified understanding: “The essence of all the interpretations revolves around a single point: those successors who neglected Prayer and followed their desires will face severe Punishment on the Day of Resurrection.”
“Verily those who hope not in meeting Us, contented themselves with the worldly life and took comfort in it; the ˹very˺ ones who are ˹deliberately˺ heedless of Our Signs. *These, their resort is the Fire for what they used to earn” (10: 7-8).
Ibn ‘Āshūr opines: “These two characteristics comprehensively encompass the various forms of Denial and disobedience. Association (shirk) constitutes the neglect of Prayer because it involves turning away from submission to Allah, the Most High. Associators, therefore, have entirely abandoned Prayer, as Allah states: “They said: ‘We were not of those who used to Pray.’” (74: 43). Association is also an act of following desires, as the Associators worshiped idols merely out of personal whims, without any evidence or justification. These individuals are the ones specifically intended in this context.”
[96] Aḍā‘ū (lit. “lost” or “neglected”), according to various exegetical opinions, can refer to abandoning prayer entirely (cf. al-Ṭabarī, al-Zajjāj, al-Wāḥidī, al-Rāzī), omitting some of its essential pillars and conditions, failing to fulfill its obligations, delaying it beyond its prescribed times (cf. al-Samarqandī, al-Qurṭubī, Ibn Taymiyyah), or other forms of negligence in its proper observance.
[97] They turned to the desires of their own selves, indulging in the pursuit of worldly pleasures, and prioritized them over obedience to God (cf. al-Ṭabarī, Ibn Kathīr, al-Alūsī).
[98] Ghayyan (lit. “error” or “deviation”) is understood as al-ḍalāl (misguidance) and is also used to denote evil, just as its opposite, al-rushd (guidance), signifies good (cf. Ibn ‘Āshūr). This term has posed interpretive challenges for exegetes, leading to different yet interconnected explanations, particularly discussed by al-Shinqīṭī.
One interpretation suggests that the statement implies the omission of the construct noun (al-mudhāf), rendering the meaning: “They shall meet [the recompense of their] Error.” Another view holds that al-ghayy refers to loss and falling into dire predicaments. Some have described Ghayy [Error] as a valley in Hell filled with pus, where the discharge of the inhabitants of Hell collects—a place said to be extremely deep and vile. It has also been understood as misguidance in the Hereafter, diverting one from the path to Paradise.
al-Shinqīṭī synthesizes these interpretations into a unified understanding: “The essence of all the interpretations revolves around a single point: those successors who neglected Prayer and followed their desires will face severe Punishment on the Day of Resurrection.”
“Verily those who hope not in meeting Us, contented themselves with the worldly life and took comfort in it; the ˹very˺ ones who are ˹deliberately˺ heedless of Our Signs. *These, their resort is the Fire for what they used to earn” (10: 7-8).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحٗا فَأُوْلَٰٓئِكَ يَدۡخُلُونَ ٱلۡجَنَّةَ وَلَا يُظۡلَمُونَ شَيۡـٔٗا
(60) Except whoever repents, Believes, and does good—those shall enter Paradise,[99] and they shall not be wronged nought.[100]
[99] “Those who do not invoke any other deity besides Allah, nor do they kill the soul which Allah has made sacred except in the pursuit of justice, nor do they commit adultery; whoever does this shall meet [the severe punishment of their] Sinning. *Punishment will be doubled for him on the Day of Resurrection, and he will remain therein humiliated forever, *except for those who repent, Believe, and do righteous deeds. For such, Allah will replace their evil deeds with good ones—Allah is ever Forgiving, Merciful” (25: 68-70).
[100] God, the Most-Merciful, will diminish none of their good deeds for the evil they committed: “Verily Allah does not deal ˹anyone˺ unjustly as much as a mote’s weight; if it is a ˹one˺ good deed done, then He multiplies it and grants from His own ˹additionally˺ a great reward” (4: 40).
[100] God, the Most-Merciful, will diminish none of their good deeds for the evil they committed: “Verily Allah does not deal ˹anyone˺ unjustly as much as a mote’s weight; if it is a ˹one˺ good deed done, then He multiplies it and grants from His own ˹additionally˺ a great reward” (4: 40).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
جَنَّٰتِ عَدۡنٍ ٱلَّتِي وَعَدَ ٱلرَّحۡمَٰنُ عِبَادَهُۥ بِٱلۡغَيۡبِۚ إِنَّهُۥ كَانَ وَعۡدُهُۥ مَأۡتِيّٗا
(61) [These are] The Gardens of Eternity that the Most Merciful promised His servants in the Unseen[101]—indeed His Promise ever comes to be met![102]
[101] Those repentant ones will enter Gardens of everlasting residence, which the Most Merciful has promised His Believing servants to enter in the Hereafter. They Believed in this while they had not seen it in the worldly life (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī). al-Ras‘anī says: “He promised them these [Gardens] while they were unseen to them, or [it means] that they are absent from them [the gardens].”
[102] Ma’tiyyan (lit. will be got at) means that this “promise” is got to by the allies of Allah, or it is in the form of maf‘ūl (object) with the meaning of fa‘il (subject), i.e., “coming.” The essence of “coming” (ityān) denotes an arrival with ease (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; al-Iṣfahānī, al-Mufradāt). al-Ṭabarī says: “The promise in this context refers to what is promised, which is Paradise.” Ibn Juzayy further explains: “Ma’tiyyan is in the grammatical form of maf‘ūl (object). It is said to mean ‘fā‘il’ (subject), as it is the promise that comes to them. Others maintain its original meaning, as the promise refers to Paradise, and they are the ones who will come to it.”
[102] Ma’tiyyan (lit. will be got at) means that this “promise” is got to by the allies of Allah, or it is in the form of maf‘ūl (object) with the meaning of fa‘il (subject), i.e., “coming.” The essence of “coming” (ityān) denotes an arrival with ease (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; al-Iṣfahānī, al-Mufradāt). al-Ṭabarī says: “The promise in this context refers to what is promised, which is Paradise.” Ibn Juzayy further explains: “Ma’tiyyan is in the grammatical form of maf‘ūl (object). It is said to mean ‘fā‘il’ (subject), as it is the promise that comes to them. Others maintain its original meaning, as the promise refers to Paradise, and they are the ones who will come to it.”
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
لَّا يَسۡمَعُونَ فِيهَا لَغۡوًا إِلَّا سَلَٰمٗاۖ وَلَهُمۡ رِزۡقُهُمۡ فِيهَا بُكۡرَةٗ وَعَشِيّٗا
(62) They shall not hear therein [any] idle talk,[103] except for [hearing] “Peace!”,[104] and their provision is theirs early and late in every day.[105]
[103] The Companions of Paradise will not hear therein falsehood, indecency, or speech that does not benefit them (cf. al-Qurṭubī, al-Baghawī. Al-Sa‘dī). Ibn ‘Āshūr explains: “al-Laghw (idle talk) refers to excessive speech and that which holds no benefit. Its absence is an indication of the absence of even the slightest disturbances in Paradise, as Allah the Exalted says: “You will not hear therein the slightest idle talk” [88: 11]. It also alludes to how the Believers will be rewarded in Paradise with the opposite of what they faced in the worldly life from the harm and idle talk of the Associators.”
[104] They will hear therein what delights them—words and sounds free from any flaw—such as the greetings of Allah and His angels to them, and the exchange of salutations among themselves (cf. al-Qurṭubī, al-Baghawī. Al-Sa‘dī); “They will not hear therein any idle talk or sinful speech, *only greetings of ‘Peace! Peace!’” (56: 25-26)
[105] Their provisions, including foods, drinks, and various delights, are continuous—available whenever they seek them and at any time they desire (cf. al-Sa‘dī, Ibn ‘Āshūr). al-Zajjāj explains: “By His words, ‘early and late in every day,’ signify the continuity of provision. This is an example of mentioning two endpoints to indicate totality, as one might say: ‘I am with so-and-so morning and evening, from dawn to dusk.’”
[104] They will hear therein what delights them—words and sounds free from any flaw—such as the greetings of Allah and His angels to them, and the exchange of salutations among themselves (cf. al-Qurṭubī, al-Baghawī. Al-Sa‘dī); “They will not hear therein any idle talk or sinful speech, *only greetings of ‘Peace! Peace!’” (56: 25-26)
[105] Their provisions, including foods, drinks, and various delights, are continuous—available whenever they seek them and at any time they desire (cf. al-Sa‘dī, Ibn ‘Āshūr). al-Zajjāj explains: “By His words, ‘early and late in every day,’ signify the continuity of provision. This is an example of mentioning two endpoints to indicate totality, as one might say: ‘I am with so-and-so morning and evening, from dawn to dusk.’”
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
تِلۡكَ ٱلۡجَنَّةُ ٱلَّتِي نُورِثُ مِنۡ عِبَادِنَا مَن كَانَ تَقِيّٗا
[106] Nūrithu (lit. to cause to inherit); the act of coming to settle in Paradise is likened to inheritance in the sense that it is acquired after a state has been succeeded by another—just as the state of the deceased in this worldly life comes to an end and is followed by another (cf. al-Baghawī, al-Bayḍāwī, al-Nasafī, al-Shinqīṭī). al-Biqā‘ī explains: “Meaning: We grant it as an inheritance, a perfect and effortless gift, free from hardship or deficiency, beginning from the moment of eligibility upon death, without toil or the possibility of revocation.” Ibn ‘Arafah further explains: “The expression points to the fact that Paradise is not a direct compensation for deeds, nor has anyone received it by merit. Rather, it is granted as an inheritance, much like an heir who receives their share without any exchange or claim of entitlement. This reflects that Paradise is a Divine gift stemming from Allah’s Mercy, not from human deservingness.”
[107] “Those are the inheritors, *who will inherit Paradise, wherein they will abide forever” (23:10-11).
[107] “Those are the inheritors, *who will inherit Paradise, wherein they will abide forever” (23:10-11).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَمَا نَتَنَزَّلُ إِلَّا بِأَمۡرِ رَبِّكَۖ لَهُۥ مَا بَيۡنَ أَيۡدِينَا وَمَا خَلۡفَنَا وَمَا بَيۡنَ ذَٰلِكَۚ وَمَا كَانَ رَبُّكَ نَسِيّٗا
(64) [108]We [angels] never [successively] come down except by your Lord’s Command[109] [O Muhammad]; to Him belongs whatever is before us and behind us, and whatever is between that[110]—verily your Lord is never ever forgetful![111]
[108] After recounting the stories of the Prophets (عليهم السلام) to console and strengthen the heart of the Prophet Muhammad (ﷺ), and following this with a mention of the deviations introduced by later generations and the consequences for both the righteous and the transgressors, the narrative transitions to addressing the delay in revelation. During this period, the Deniers claimed that Allah had abandoned and forsaken the Prophet. This baseless assertion is refuted, clarifying that the truth is far from their assumptions (cf. al-Marāghī).
Ibn ‘Abbās (رضي الله عنهما) narrates that the Prophet Muhammad (ﷺ) said: “O Jibrīl (Gabriel), what prevents you from visiting us more frequently than you already do?” Then the aya was revealed: “We [angels] never [successively] come down except by your Lord’s Command [O Muhammad]; to Him belongs whatever is before us and behind us, and whatever is between that—verily your Lord is never ever forgetful!” This aya was revealed as a direct response to the inquiry of the Prophet Muhammad (ﷺ). al-Wāḥidī reports the unanimous agreement among the exegetes that this was the reason for the revelation of this aya.
[109] Amri Rabbika (lit. your Lord’s Command) could mean permission, as evidenced by the mentioned reason for its revelation. It may also signify decree, meaning: We come down accompanying Allah’s Command to His servants regarding what He has made obligatory upon them or forbidden. Furthermore, it may encompass a broader meaning, according to those who permit interpreting the term to include all its possible connotations (cf. Ibn Ḥajar, Fatḥ al-Bārī).
[110] That is, to God Alone belong all directions and places, as well as all times—present, past, and future. The angels cannot move from one direction to another or within any specific time without His Command and Will (cf. al-Bayḍāwī, Abū al-Su‘ūd, al-Sa‘dī). Ibn ‘Āshūr explains: “Since it is reported that all of this belongs to Allah, it is necessary that it refers to the beings within those directions. Thus, it encompasses all creatures and extends to all their states and actions, such as coming down with revelation. It also encompasses all times—future, past, and present.” al-Shawkānī sums up the exegetical perspectives on this aya as follows: “Allah, Glorified be He, encompasses everything; nothing is hidden from Him, and not even a mote’s weight escapes His Knowledge. Thus, we do not proceed with any matter except by His permission”.
[111] That is, your Lord, O Muhammad, has never been forgetful of anything. If our descent with revelation to you is delayed, it is not due to forgetfulness on His part. Rather, His Wisdom necessitates this timing. Your Lord would not forget or neglect you; He has always taken care of you. So, do not grieve if our descent is delayed, and be certain that Allah has Willed it so (cf. al-Ṭabarī, al-Qurṭubī, al-Samīn al-Ḥalabī, Abū al-Su‘ūd).
Ibn ‘Abbās (رضي الله عنهما) narrates that the Prophet Muhammad (ﷺ) said: “O Jibrīl (Gabriel), what prevents you from visiting us more frequently than you already do?” Then the aya was revealed: “We [angels] never [successively] come down except by your Lord’s Command [O Muhammad]; to Him belongs whatever is before us and behind us, and whatever is between that—verily your Lord is never ever forgetful!” This aya was revealed as a direct response to the inquiry of the Prophet Muhammad (ﷺ). al-Wāḥidī reports the unanimous agreement among the exegetes that this was the reason for the revelation of this aya.
[109] Amri Rabbika (lit. your Lord’s Command) could mean permission, as evidenced by the mentioned reason for its revelation. It may also signify decree, meaning: We come down accompanying Allah’s Command to His servants regarding what He has made obligatory upon them or forbidden. Furthermore, it may encompass a broader meaning, according to those who permit interpreting the term to include all its possible connotations (cf. Ibn Ḥajar, Fatḥ al-Bārī).
[110] That is, to God Alone belong all directions and places, as well as all times—present, past, and future. The angels cannot move from one direction to another or within any specific time without His Command and Will (cf. al-Bayḍāwī, Abū al-Su‘ūd, al-Sa‘dī). Ibn ‘Āshūr explains: “Since it is reported that all of this belongs to Allah, it is necessary that it refers to the beings within those directions. Thus, it encompasses all creatures and extends to all their states and actions, such as coming down with revelation. It also encompasses all times—future, past, and present.” al-Shawkānī sums up the exegetical perspectives on this aya as follows: “Allah, Glorified be He, encompasses everything; nothing is hidden from Him, and not even a mote’s weight escapes His Knowledge. Thus, we do not proceed with any matter except by His permission”.
[111] That is, your Lord, O Muhammad, has never been forgetful of anything. If our descent with revelation to you is delayed, it is not due to forgetfulness on His part. Rather, His Wisdom necessitates this timing. Your Lord would not forget or neglect you; He has always taken care of you. So, do not grieve if our descent is delayed, and be certain that Allah has Willed it so (cf. al-Ṭabarī, al-Qurṭubī, al-Samīn al-Ḥalabī, Abū al-Su‘ūd).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا فَٱعۡبُدۡهُ وَٱصۡطَبِرۡ لِعِبَٰدَتِهِۦۚ هَلۡ تَعۡلَمُ لَهُۥ سَمِيّٗا
(65) [112]The Lord of the Heavens and Earth, and whatever is between them, [113]so worship him and be especially patient[114] in His worship—do you know any of a Name like His?[115]
[112] That is, God Almighty is The Creator of the Heavens and the Earth, the Owner of both and everything between them of creation, and the One who governs all of it. If He were forgetful, existence would not remain stable, the order of life would be disrupted, and all creatures would perish (cf. al-Ṭabarī, al-Wāḥidī, al-Qurṭubī, Ibn Kathīr).
[113] al-Rāzī explains the relevance of the exhortation for steadfast worship in this context: “Worship entails hardships and challenges, so remain steadfast in facing them. Do not falter, nor let your heart feel constrained by the falsehoods the Associators ascribe to you concerning the delay of revelation or by their gloating. As for His saying: “Do you know any of a Name Like His?” (19:65), its apparent meaning highlights that He, the Exalted, Commands worship and perseverance because He has no equal. The more fitting interpretation is that He is the One who bestows the foundations and branches of all blessings—such as creating bodies, granting life, intellect, and other favours. None besides Him, glorified be He, has the Power to do so. Therefore, if He has bestowed upon you the ultimate Grace, it is incumbent upon you to revere Him with the utmost reverence—through worship.”
[114] Iṣṭabir (be especially patient) means: persevere, or endure with great patience, or bear patience with all your effort. Iṣṭabar is said of a person: when one acquires and learns patience. al-Iṣṭibār refers to the act of demonstrating intense patience in the face of a challenging matter (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
[115] That is, We have Commanded you to worship Allah and to persevere in it because there is none like Him nor any comparable to Him in His Attributes and Names. Therefore, He Alone deserves to be worshipped, and to be called by the Most Beautiful Names that are unique to Him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
Ibn Taymiyyah (Majmū‘ al-Fatāwā, 27:366) says: “No one can compare to Him, nor does anyone deserve to be named with the Names that are unique to Him. No one equals Him in the meaning of any of His Names—not in the meaning of al-Ḥayy (The Ever-Living), al-‘Alīm (The All-Knowing), al-Qadīr (The All-Powerful), or any of His other Names. Nor is anyone comparable in the meaning of His Essence (al-dhāt), Existence (al-mawjūd), or other general Attributes. No one can be a deity, a Lord, or a creator except Him.”
[113] al-Rāzī explains the relevance of the exhortation for steadfast worship in this context: “Worship entails hardships and challenges, so remain steadfast in facing them. Do not falter, nor let your heart feel constrained by the falsehoods the Associators ascribe to you concerning the delay of revelation or by their gloating. As for His saying: “Do you know any of a Name Like His?” (19:65), its apparent meaning highlights that He, the Exalted, Commands worship and perseverance because He has no equal. The more fitting interpretation is that He is the One who bestows the foundations and branches of all blessings—such as creating bodies, granting life, intellect, and other favours. None besides Him, glorified be He, has the Power to do so. Therefore, if He has bestowed upon you the ultimate Grace, it is incumbent upon you to revere Him with the utmost reverence—through worship.”
[114] Iṣṭabir (be especially patient) means: persevere, or endure with great patience, or bear patience with all your effort. Iṣṭabar is said of a person: when one acquires and learns patience. al-Iṣṭibār refers to the act of demonstrating intense patience in the face of a challenging matter (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
[115] That is, We have Commanded you to worship Allah and to persevere in it because there is none like Him nor any comparable to Him in His Attributes and Names. Therefore, He Alone deserves to be worshipped, and to be called by the Most Beautiful Names that are unique to Him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
Ibn Taymiyyah (Majmū‘ al-Fatāwā, 27:366) says: “No one can compare to Him, nor does anyone deserve to be named with the Names that are unique to Him. No one equals Him in the meaning of any of His Names—not in the meaning of al-Ḥayy (The Ever-Living), al-‘Alīm (The All-Knowing), al-Qadīr (The All-Powerful), or any of His other Names. Nor is anyone comparable in the meaning of His Essence (al-dhāt), Existence (al-mawjūd), or other general Attributes. No one can be a deity, a Lord, or a creator except Him.”
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَيَقُولُ ٱلۡإِنسَٰنُ أَءِذَا مَا مِتُّ لَسَوۡفَ أُخۡرَجُ حَيًّا
[116] This passage addresses the arguments of the Deniers, focusing on one of their most entrenched claims: the denial of resurrection. It emphasises God’s unparalleled Power to resurrect, His perfect justice in distinguishing between the righteous and the rebellious, and the inevitability of individuals facing the consequences of their actions. It serves as both a stern warning to those who reject the Hereafter and a source of reassurance to the Mindful, promising them salvation from the fate of the unjust.
al-Alūsī notes: “This was revealed regarding al-‘Āṣ ibn Wā’il, and according to ‘Aṭāʾ, through Ibn ‘Abbās, it was revealed concerning al-Walīd ibn al-Mughīrah. It is also said to refer to Abū Jahl. According to al-Kalbī, it pertains to Ubayy ibn Khalaf, who took a decayed bone, crumbled it in his hand, and scattered it in the wind, saying: “So-and-so claims that we will be resurrected after we die and become like this! This is something that can never happen!” The mention of “the human” (al-insān) here, it is said, refers to a specific individual, one of the aforementioned figures. Others hold that “the human” refers to a specific group: the Disbelievers who deny resurrection.”
“Should you ˹Muhammad˺ be astonished, then astonishing indeed is their saying: “Should we become dust, are we to be created anew!” Those are the ones who Denied their Lord; those in whose necks are yokes; those are the Companions of the Fire—in it they abide forever!” (13:5)
al-Alūsī notes: “This was revealed regarding al-‘Āṣ ibn Wā’il, and according to ‘Aṭāʾ, through Ibn ‘Abbās, it was revealed concerning al-Walīd ibn al-Mughīrah. It is also said to refer to Abū Jahl. According to al-Kalbī, it pertains to Ubayy ibn Khalaf, who took a decayed bone, crumbled it in his hand, and scattered it in the wind, saying: “So-and-so claims that we will be resurrected after we die and become like this! This is something that can never happen!” The mention of “the human” (al-insān) here, it is said, refers to a specific individual, one of the aforementioned figures. Others hold that “the human” refers to a specific group: the Disbelievers who deny resurrection.”
“Should you ˹Muhammad˺ be astonished, then astonishing indeed is their saying: “Should we become dust, are we to be created anew!” Those are the ones who Denied their Lord; those in whose necks are yokes; those are the Companions of the Fire—in it they abide forever!” (13:5)
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
أَوَلَا يَذۡكُرُ ٱلۡإِنسَٰنُ أَنَّا خَلَقۡنَٰهُ مِن قَبۡلُ وَلَمۡ يَكُ شَيۡـٔٗا
[117] “And he poses to Us an example – forgetting his own creation – saying: “Who is he who will give life to these bones when they have crumbled to dust?” Say: “He will give them life Who created them the first time, and He is, of all creation, All-Knowing.” (36:78)
Abdullah Ibn ‘Abbās (رضي الله عنهما) narrated that the Noble Messenger (ﷺ) said: “Allah said: “The son of Adam has denied Me, and he had no right to do so; and he has reviled Me, and he had no right to do so. As for his denial of Me, it is his claim that I cannot resurrect him as I created him the first time. And as for his reviling Me, it is his statement that I have a child. Glorified am I beyond taking a companion or a child!”” (al-Bukhārī: 4482)
Abdullah Ibn ‘Abbās (رضي الله عنهما) narrated that the Noble Messenger (ﷺ) said: “Allah said: “The son of Adam has denied Me, and he had no right to do so; and he has reviled Me, and he had no right to do so. As for his denial of Me, it is his claim that I cannot resurrect him as I created him the first time. And as for his reviling Me, it is his statement that I have a child. Glorified am I beyond taking a companion or a child!”” (al-Bukhārī: 4482)
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
فَوَرَبِّكَ لَنَحۡشُرَنَّهُمۡ وَٱلشَّيَٰطِينَ ثُمَّ لَنُحۡضِرَنَّهُمۡ حَوۡلَ جَهَنَّمَ جِثِيّٗا
(68) So by your Lord, [O Muhammad], We shall surely gather them and the devils;[118] then[119] We shall bring them forth, gathered all around Hell, on their knees.[120]
[118] These are the devils who lead them astray (cf. al-Ṭabarī, al-Sa‘dī, al-Shinqīṭī). Ibn ‘Āshūr expounds: “The mention of devils alongside the pronoun referring to the Associators is intended to belittle them by emphasising that they will be resurrected alongside the most despised and corrupt beings. It also serves to highlight that the devils were the cause of their misguidance, leading them to this state. Thus, their being gathered with the devils serves as a warning that their ultimate fate will be the same as that of the devils—a fate universally acknowledged as despicable.”
[119] The conjunction “then” is repeated four times here to emphasise that the Deniers will transition from one severe Punishment to an even more severe one, underscoring the escalating nature of their torment (cf. Ibn ‘Āshūr).
[120] They will be brought forth around Hell, humiliated, kneeling on their knees (jithiyyan) out of the severity of the terrors and the dreadful nature of the conditions (cf. al-Ṭabarī, al-Alūsī, al-Sa‘dī).
[119] The conjunction “then” is repeated four times here to emphasise that the Deniers will transition from one severe Punishment to an even more severe one, underscoring the escalating nature of their torment (cf. Ibn ‘Āshūr).
[120] They will be brought forth around Hell, humiliated, kneeling on their knees (jithiyyan) out of the severity of the terrors and the dreadful nature of the conditions (cf. al-Ṭabarī, al-Alūsī, al-Sa‘dī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمۡ أَشَدُّ عَلَى ٱلرَّحۡمَٰنِ عِتِيّٗا
(69) Then, We shall snatch away from every faction[121] those who are most rebellious[122] against the Most-Merciful.[123]
[121] Shī‘ah (faction) refers to a group united in supporting one another, meaning they follow and support one another. The word also implies individuals who empower and expand their influence. Any group of people united on a particular matter are called shī‘ah. At its root, it conveys the idea of mutual reinforcement and cooperation (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
[122] ‘Itiyyan denotes rebellion. The term ‘utūw implies arrogance—specifically, a haughty rising above obedience. Anyone who reaches the extreme in arrogance, corruption, or Denial is described as ‘ātin (rebellious). The root ‘atā here fundamentally conveys the sense of arrogance (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Samīn al-Ḥalabī, al-Durr al-Maṣūn).
[123] The meaning is to distinguish from every faction, united by their adherence to a specific path of misguidance, those among them who are the most rebellious against God and the most arrogant in their defiance. This serves as a direct warning to the prominent leaders of the Makkan Associators, such as Abū Jahl, Umayyah ibn Khalaf, and others like them, who epitomise obstinate opposition and tyranny (cf. Ibn ‘Āshūr).
[122] ‘Itiyyan denotes rebellion. The term ‘utūw implies arrogance—specifically, a haughty rising above obedience. Anyone who reaches the extreme in arrogance, corruption, or Denial is described as ‘ātin (rebellious). The root ‘atā here fundamentally conveys the sense of arrogance (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Samīn al-Ḥalabī, al-Durr al-Maṣūn).
[123] The meaning is to distinguish from every faction, united by their adherence to a specific path of misguidance, those among them who are the most rebellious against God and the most arrogant in their defiance. This serves as a direct warning to the prominent leaders of the Makkan Associators, such as Abū Jahl, Umayyah ibn Khalaf, and others like them, who epitomise obstinate opposition and tyranny (cf. Ibn ‘Āshūr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ثُمَّ لَنَحۡنُ أَعۡلَمُ بِٱلَّذِينَ هُمۡ أَوۡلَىٰ بِهَا صِلِيّٗا
[124] Since this “snatching away” and distinction are presented in general terms, each faction might claim that others are more rebellious than themselves. God Almighty informs that He Knows best who among them is more deserving of the extent of exposure to the Fire, as it consists of varying degrees of severity (cf. Ibn ‘Āshūr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَإِن مِّنكُمۡ إِلَّا وَارِدُهَاۚ كَانَ عَلَىٰ رَبِّكَ حَتۡمٗا مَّقۡضِيّٗا
(71) [125]There is not one of you but will come to it;[126] this is an inevitability Decreed by your Lord.
[125] This clarifies the misconception that the removal of those who are the most rebellious against the Most Merciful is the extent of the Punishment that these groups will face. It addresses any assumption that their leaders might serve as a ransom for them from the Fire or something similar. In essence, this removal does not exempt the rest of the factions from the Fire, for God has decreed the Fire for all (cf. Ibn ‘Āshūr).
[126] That is Hellfire and wāriduha (come to it) means passing over it, or entering it. The root of the verb “w-r-d” signifies arriving at or reaching something (cf. al-Ṭabarī, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt, al-Kafawī, al-Kulliyyāṭ).
Exegetes unanimously agree that the phrase “coming to” the Hellfire applies to all people (cf. Ibn ‘Aṭiyyah, Ibn Juzayy, al-Wāḥidī). However, they differ on its nature. It has been said that this refers to passing over the bridge (ṣirāṭ) that spans Hell and leads to Paradise (cf. al-Ṭabarī, Ibn Taymiyyah, Ibn Abī al-‘Izz, Ibn Kathīr). Others have interpreted “coming to” as entering Hellfire but it will be coolness and peace for the Believers (cf. al-Sam‘ānī, al-Ras‘anī, al-Qurṭubī, al-‘Ulaymī, al-Shinqīṭī). Still, other interpretations exist.
Ibn Ḥajar (Fatḥ al-Bārī (3: 124) reconciles these views, suggesting that both interpretations can coexist: “These two interpretations are the most accurate regarding this matter, and there is no contradiction between them. Those who interpret “come to” as “passing over” do so metaphorically, as those who pass over the ṣirāṭ (bridge) above Hellfire are, in a sense, interacting with it. However, the experiences of those crossing will differ based on their deeds. This explanation is supported by a narration in Ṣaḥīḥ Muslim from Umm Mubashshir, in which Hafṣah questioned the Prophet (ﷺ) about his statement, “No one who witnessed Hudaybiyyah will enter the Fire,” by citing the aya: “There is not one of you but will come to it”. The Prophet (ﷺ) replied: “Doesn’t Allah also say: “Then, We shall save those who were Mindful and leave the Wrongdoers within it, on their knees?”” This indicates that while all will encounter Hellfire in some form, the righteous will be saved and not punished, whereas the wrongdoers will remain to face its torment.”
Abū Hurayrah (رضي الله عنه) narrated that the Noble Messenger (ﷺ) said: “The bridge will be brought and placed over the back of Hell. We said, “O Messenger of Allah, what is the bridge?” He replied, “It is a slippery, treacherous path, upon which there are hooks, grapples, and sturdy and solid thorns with breadth and width, curved [like the thorns of al-Sa‘dān plant] found in Najd. The Believers will pass over it as swiftly as the blink of an eye, lightning, wind, or the swiftest horses and camels. Some will be saved completely, some will be scratched but saved, and others will be thrown into the Fire of Hell. This will continue until the last of them passes over, dragged along the bridge.”” (al-Bukhārī: 7437; Muslim: 182).
[126] That is Hellfire and wāriduha (come to it) means passing over it, or entering it. The root of the verb “w-r-d” signifies arriving at or reaching something (cf. al-Ṭabarī, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt, al-Kafawī, al-Kulliyyāṭ).
Exegetes unanimously agree that the phrase “coming to” the Hellfire applies to all people (cf. Ibn ‘Aṭiyyah, Ibn Juzayy, al-Wāḥidī). However, they differ on its nature. It has been said that this refers to passing over the bridge (ṣirāṭ) that spans Hell and leads to Paradise (cf. al-Ṭabarī, Ibn Taymiyyah, Ibn Abī al-‘Izz, Ibn Kathīr). Others have interpreted “coming to” as entering Hellfire but it will be coolness and peace for the Believers (cf. al-Sam‘ānī, al-Ras‘anī, al-Qurṭubī, al-‘Ulaymī, al-Shinqīṭī). Still, other interpretations exist.
Ibn Ḥajar (Fatḥ al-Bārī (3: 124) reconciles these views, suggesting that both interpretations can coexist: “These two interpretations are the most accurate regarding this matter, and there is no contradiction between them. Those who interpret “come to” as “passing over” do so metaphorically, as those who pass over the ṣirāṭ (bridge) above Hellfire are, in a sense, interacting with it. However, the experiences of those crossing will differ based on their deeds. This explanation is supported by a narration in Ṣaḥīḥ Muslim from Umm Mubashshir, in which Hafṣah questioned the Prophet (ﷺ) about his statement, “No one who witnessed Hudaybiyyah will enter the Fire,” by citing the aya: “There is not one of you but will come to it”. The Prophet (ﷺ) replied: “Doesn’t Allah also say: “Then, We shall save those who were Mindful and leave the Wrongdoers within it, on their knees?”” This indicates that while all will encounter Hellfire in some form, the righteous will be saved and not punished, whereas the wrongdoers will remain to face its torment.”
Abū Hurayrah (رضي الله عنه) narrated that the Noble Messenger (ﷺ) said: “The bridge will be brought and placed over the back of Hell. We said, “O Messenger of Allah, what is the bridge?” He replied, “It is a slippery, treacherous path, upon which there are hooks, grapples, and sturdy and solid thorns with breadth and width, curved [like the thorns of al-Sa‘dān plant] found in Najd. The Believers will pass over it as swiftly as the blink of an eye, lightning, wind, or the swiftest horses and camels. Some will be saved completely, some will be scratched but saved, and others will be thrown into the Fire of Hell. This will continue until the last of them passes over, dragged along the bridge.”” (al-Bukhārī: 7437; Muslim: 182).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَإِذَا تُتۡلَىٰ عَلَيۡهِمۡ ءَايَٰتُنَا بَيِّنَٰتٖ قَالَ ٱلَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُوٓاْ أَيُّ ٱلۡفَرِيقَيۡنِ خَيۡرٞ مَّقَامٗا وَأَحۡسَنُ نَدِيّٗا
(73) [127]And when Our evident Signs are recited to them, those who Denied[128] would say to those who Believed: “Which of the two parties is better positioned, and more distinguished in gathering!”[129]
[127] After denying resurrection (as mentioned in aya 66 above), this represents yet another manifestation of arrogance by the Associators regarding worldly matters. They erroneously equated signs of Divine favour with the material comforts and pleasures of life. Consequently, the Associators would look down upon the Believers, deeming themselves more fortunate and favoured (cf. Abū Ḥayyān, Ibn ‘Āshūr).
[128] There is unanimous agreement that their intent with the mentioned question was to claim that they—the Deniers of Quraysh—occupied a superior status and had more prestigious gatherings than the Companions of the Prophet (ﷺ). They regarded this as proof of their being on the side of the truth and of being more honoured by God than the Muslims (cf. al-Shinqīṭī).
[129] When the ayas of the Qur’an—clear and indisputable Signs—are recited to the people, the Deniers respond to the Believers with protests, claiming the ayas to be false and asserting their own correctness. They boast of their worldly privileges, saying: “Which of the two groups is better in status, more privileged in residence, lifestyle, and possessions? Whose assemblies are more prestigious and more frequented? Is it us with our abundance and prosperity, or you with your austerity and modest circumstances?” By this, they argue: “How could we be in the wrong and you on the truth when we are clearly superior to you in these worldly measures?” (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī): “Do they imagine that by granting them wealth and children, *We are rushing to honour them with all kinds of good? No! They fail to perceive” (23:55-56).
[128] There is unanimous agreement that their intent with the mentioned question was to claim that they—the Deniers of Quraysh—occupied a superior status and had more prestigious gatherings than the Companions of the Prophet (ﷺ). They regarded this as proof of their being on the side of the truth and of being more honoured by God than the Muslims (cf. al-Shinqīṭī).
[129] When the ayas of the Qur’an—clear and indisputable Signs—are recited to the people, the Deniers respond to the Believers with protests, claiming the ayas to be false and asserting their own correctness. They boast of their worldly privileges, saying: “Which of the two groups is better in status, more privileged in residence, lifestyle, and possessions? Whose assemblies are more prestigious and more frequented? Is it us with our abundance and prosperity, or you with your austerity and modest circumstances?” By this, they argue: “How could we be in the wrong and you on the truth when we are clearly superior to you in these worldly measures?” (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī): “Do they imagine that by granting them wealth and children, *We are rushing to honour them with all kinds of good? No! They fail to perceive” (23:55-56).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَكَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّن قَرۡنٍ هُمۡ أَحۡسَنُ أَثَٰثٗا وَرِءۡيٗا
(74) And how many are those generations whom We have destroyed before them, who were superior than them in furniture and appearance![130]
[130] The lexical items athāthan (lit. furniture) and ri’yā (lit. appearance) have proven somehow polysemous to exegetes. Ibn Kathīr explains: “Some said that athāth refers to wealth, while others said it means belongings, and others interpreted it as clothing. While ri’yā refers to appearance, as stated by Ibn ‘Abbās, Mujāhid, and others, al-Ḥasan al-Baṣrī said it refers to physical forms, and Mālik similarly said: athāthan wa ri’īyā means having more wealth and better physical appearance. All these interpretations are closely related and valid.”
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
قُلۡ مَن كَانَ فِي ٱلضَّلَٰلَةِ فَلۡيَمۡدُدۡ لَهُ ٱلرَّحۡمَٰنُ مَدًّاۚ حَتَّىٰٓ إِذَا رَأَوۡاْ مَا يُوعَدُونَ إِمَّا ٱلۡعَذَابَ وَإِمَّا ٱلسَّاعَةَ فَسَيَعۡلَمُونَ مَنۡ هُوَ شَرّٞ مَّكَانٗا وَأَضۡعَفُ جُندٗا
(75) [131]Say [Muhammad]: “Whoever is [bogged] in misguidedness, then let the Most-Merciful extend for him [of respite] such an extension!”[132] Until when they come to see what they are being promised, either Punishment or the Hour,[133] they shall know the ones who are worse in position and weaker in soldiers![134]
[131] God instructs His Messenger (ﷺ) to expose the fallacy of the Deniers by explaining that the worldly blessings they enjoy are merely a form of respite granted by Him. The pleasures experienced by Deniers serve as a gradual enticement. The key to distinguishing between blessings that signify God’s approval and those that serve as a means of entrapment lies in examining the condition of the one enjoying these blessings—whether they are in a state of guidance or misguidance (cf. Ibn ‘Āshūr).
[132] That is, whoever among us or you is immersed in misguidance, may God grant them respite in their misguidance and increase them in blessings and lifespan, so their delusion grows, and their misguidance deepens—making their punishment all the more severe (cf. al-Ṭabarī, al-Wāḥidī, al-Qurṭubī).
[133] What they are promised in return for their staunch Denial is either an immediate punishment or the coming of the Hour when they will end up in the Hellfire (cf. al-Qurṭubī, Ibn Kathīr, al-Shinqīṭī).
[134] al-Shinqīṭī explains: “The statement “Worse in position and weaker in soldiers” directly contrasts their claim: “Better positioned, and more distinguished in gathering!” Their ‘position’ refers to their place and residence, while ‘assembly’ denotes the gathering of their leaders, supporters, and allies. ‘Soldiers’ represents their helpers and backers. Thus, the contrast is clear and evident.”
[132] That is, whoever among us or you is immersed in misguidance, may God grant them respite in their misguidance and increase them in blessings and lifespan, so their delusion grows, and their misguidance deepens—making their punishment all the more severe (cf. al-Ṭabarī, al-Wāḥidī, al-Qurṭubī).
[133] What they are promised in return for their staunch Denial is either an immediate punishment or the coming of the Hour when they will end up in the Hellfire (cf. al-Qurṭubī, Ibn Kathīr, al-Shinqīṭī).
[134] al-Shinqīṭī explains: “The statement “Worse in position and weaker in soldiers” directly contrasts their claim: “Better positioned, and more distinguished in gathering!” Their ‘position’ refers to their place and residence, while ‘assembly’ denotes the gathering of their leaders, supporters, and allies. ‘Soldiers’ represents their helpers and backers. Thus, the contrast is clear and evident.”
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهۡتَدَوۡاْ هُدٗىۗ وَٱلۡبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابٗا وَخَيۡرٞ مَّرَدًّا
(76) [135]And Allah increases those who are guided in guidance[136] and the everlasting good deeds are better in reward with your Lord and better as a final return.[137]
[135] After mentioning how God allows respite to the misguided in their misguidance and their preoccupation with boasting about worldly blessings, it is followed by mention of the increasing guidance for the rightly guided and highlighting the everlasting good deeds that replace the transient and perishable pleasures of this world (cf. Abū Ḥayyān).
[136] God increases the rightly guided in certainty and faith, beneficial knowledge, success in performing righteous deeds, and steadfastness upon the truth (cf. al-Baghawī, al-Qurṭubī, al-Nasafī).
[137] The doers of good deeds will reap their benefits in the everlasting Hereafter. They are way better than sheer worldly gains and those of sound minds are more rightly hopeful of their benefit both in this life and the life to come (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī, al-Shinqīṭī): “The everlasting deeds are better with your Lord in reward and better in return!” (19: 76); “Whoever does good, male or female, while being a Believer, We shall make them live a good life and We shall confer upon them their reward ˹as much as it would be˺ for the best of what they used to do” (16: 97).
Exegetes have varying opinions as to what exactly ‘everlasting good deeds’ (al-bāqiyāt al-ṣāliḥat) refers to. al-Shinqīṭī summarizes these views as referring to all the deeds which please God Almighty; be they the five daily Prayers, or the four words (found in the hadith below), because, unlike the transient adornment of life, they are ‘everlasting’ for their doers, and ‘good’ because they are carried out in a manner that pleases God Almighty.
Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Subḥāna Allāh (Glory be to Allah), al-ḥamdu li-Allāh (All gratitude be to Allah), lā Ilāha illā Allāh (There is no god but Allah) and Allāh-u akbar (Allah is Greater) are among the everlasting good deeds” (al-Nasā’ī, al-Sunan al-Kubrā: 10684; al-Albānī, Silsilat al-Aḥādīth al-Ṣaḥīḥah: 3264).
[136] God increases the rightly guided in certainty and faith, beneficial knowledge, success in performing righteous deeds, and steadfastness upon the truth (cf. al-Baghawī, al-Qurṭubī, al-Nasafī).
[137] The doers of good deeds will reap their benefits in the everlasting Hereafter. They are way better than sheer worldly gains and those of sound minds are more rightly hopeful of their benefit both in this life and the life to come (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī, al-Shinqīṭī): “The everlasting deeds are better with your Lord in reward and better in return!” (19: 76); “Whoever does good, male or female, while being a Believer, We shall make them live a good life and We shall confer upon them their reward ˹as much as it would be˺ for the best of what they used to do” (16: 97).
Exegetes have varying opinions as to what exactly ‘everlasting good deeds’ (al-bāqiyāt al-ṣāliḥat) refers to. al-Shinqīṭī summarizes these views as referring to all the deeds which please God Almighty; be they the five daily Prayers, or the four words (found in the hadith below), because, unlike the transient adornment of life, they are ‘everlasting’ for their doers, and ‘good’ because they are carried out in a manner that pleases God Almighty.
Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Subḥāna Allāh (Glory be to Allah), al-ḥamdu li-Allāh (All gratitude be to Allah), lā Ilāha illā Allāh (There is no god but Allah) and Allāh-u akbar (Allah is Greater) are among the everlasting good deeds” (al-Nasā’ī, al-Sunan al-Kubrā: 10684; al-Albānī, Silsilat al-Aḥādīth al-Ṣaḥīḥah: 3264).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
أَفَرَءَيۡتَ ٱلَّذِي كَفَرَ بِـَٔايَٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالٗا وَوَلَدًا
(77) [138]Did you see [O Muhammad] the one who Denied Our Signs and [yet] said: “I shall be given wealth and children [in the Hereafter]!”[139]
[138] Here is a continuation of the refutation of the Denier’s earlier blasphemous statements such as: “And the [Denying] human says: “When I have died, shall I truly be brought forth alive!”” (Aya 66 above), along with the objections and implications associated with it. The connection lies in the fact that the speaker of this statement was immersed in delusion, akin to the delusion of his companions—a delusion rooted in denying the reality of resurrection (Ibn ‘Āshūr).
This passage not only dismantles the baseless arrogance of the Deniers but also highlights key themes such as Divine justice, the false security of materialism, and the ultimate accountability in the Hereafter. The use of logical reasoning, particularly the sabr wa al-taqsīm (probing and division) technique, showcases the Qur’an’s comprehensive approach in addressing falsehoods and reinforcing the truth.
[139] Khabbāb ibn al-Aratt (رضي الله عنه) narrated: “I went to al-‘Āṣ ibn Wā’il al-Sahmī to demand repayment of a debt he owed me. He said, ‘I will not pay you until you disbelieve in Muhammad.’ I replied, ‘No, not until you die and are resurrected.’ He said, ‘Will I die and then be resurrected?’ I said, ‘Yes.’ He responded, ‘If I am resurrected, I will surely have wealth and children there, and I will pay you back!’ Then this aya was revealed” (al-Bukhārī: 4732; Muslim: 2795). Interestingly, he makes this claim despite the fact that among the very Signs he denies are those that affirm the reality of resurrection after death (cf. al-Ṭabarī, al-Shawkānī, al-Sa‘dī).
This passage not only dismantles the baseless arrogance of the Deniers but also highlights key themes such as Divine justice, the false security of materialism, and the ultimate accountability in the Hereafter. The use of logical reasoning, particularly the sabr wa al-taqsīm (probing and division) technique, showcases the Qur’an’s comprehensive approach in addressing falsehoods and reinforcing the truth.
[139] Khabbāb ibn al-Aratt (رضي الله عنه) narrated: “I went to al-‘Āṣ ibn Wā’il al-Sahmī to demand repayment of a debt he owed me. He said, ‘I will not pay you until you disbelieve in Muhammad.’ I replied, ‘No, not until you die and are resurrected.’ He said, ‘Will I die and then be resurrected?’ I said, ‘Yes.’ He responded, ‘If I am resurrected, I will surely have wealth and children there, and I will pay you back!’ Then this aya was revealed” (al-Bukhārī: 4732; Muslim: 2795). Interestingly, he makes this claim despite the fact that among the very Signs he denies are those that affirm the reality of resurrection after death (cf. al-Ṭabarī, al-Shawkānī, al-Sa‘dī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
أَطَّلَعَ ٱلۡغَيۡبَ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحۡمَٰنِ عَهۡدٗا
[140] Here logical reasoning is employed. The technique is known as the al-sabr wa al-taqseem (probing and division) methodology to refute the claim of al-‘Āṣ ibn Wā’il that he will be granted wealth and offspring in the Hereafter. This method involves dividing the possibilities into exhaustive categories and systematically probing them. The Qur’an presents three potential justifications for his claim: either he has access to knowledge of the Unseen, he possesses a covenant from God, or he has fabricated his statement. The first two possibilities are rejected outright, as he neither had Divine knowledge nor a covenant with Allah, leaving the only valid conclusion that his statement is baseless and fabricated. The aya concludes with “Nay!”, a firm rejection, showcasing the precision and depth of Qur’anic reasoning in dismantling falsehoods (cf. al-Shinqīṭī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
كَلَّاۚ سَنَكۡتُبُ مَا يَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلۡعَذَابِ مَدّٗا
(79) Nay! We shall write down what he says,[141] and We shall extend[142] Punishment for him such an extension.
[141] The recording angels, by God’s command, will document the claims of this Denier who fabricates lies against Him, asserting that he will be granted wealth and offspring in the Hereafter. He will be then recompensed in the Hereafter for his falsehood and Denial (cf. al-Sam‘ānī, al-Qurṭubī, al-Sa‘dī).
[142] That is, We shall increase for this Denier an additional Punishment in the Hereafter, because of his false statement about God (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
al-Biqā‘ī opines: “[This] refers to gradually leading him to ruin through the very means he desires, such as the abundance of wealth and children he loves in this world. These blessings will turn into a source of torment for him in this life, causing him to toil relentlessly to amass them and engage in disputes over them. This will ultimately drive him to persist in Denial, which in turn leads to Punishment in the Hereafter. The continuous nature of this Punishment, one affliction following another, aligns with the aya: “Let not ˹Muhammad˺ their wealth and their sons amuse you; Allah wants nothing but to punish them with these in the worldly life and their souls to expire while they are ˹still˺ Deniers” (9: 85).”
The grammatical structure namuddu maddan (lit. We extend such and extension) is an example of maf‘ūl muṭlaq (absolute object), in which the root is repeated through the verb and its verbal noun. It is used for strengthening or intensifying the meaning of the verb. Note that this kind of grammatical structure is used three times in this passage: here, ta’uzzu azzan (spur such spurring) and na‘uddu ‘addan (count such counting). The context of situation of this communicative act, where Denial was at its zenith, necessitated this kind of emphasis.
[142] That is, We shall increase for this Denier an additional Punishment in the Hereafter, because of his false statement about God (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
al-Biqā‘ī opines: “[This] refers to gradually leading him to ruin through the very means he desires, such as the abundance of wealth and children he loves in this world. These blessings will turn into a source of torment for him in this life, causing him to toil relentlessly to amass them and engage in disputes over them. This will ultimately drive him to persist in Denial, which in turn leads to Punishment in the Hereafter. The continuous nature of this Punishment, one affliction following another, aligns with the aya: “Let not ˹Muhammad˺ their wealth and their sons amuse you; Allah wants nothing but to punish them with these in the worldly life and their souls to expire while they are ˹still˺ Deniers” (9: 85).”
The grammatical structure namuddu maddan (lit. We extend such and extension) is an example of maf‘ūl muṭlaq (absolute object), in which the root is repeated through the verb and its verbal noun. It is used for strengthening or intensifying the meaning of the verb. Note that this kind of grammatical structure is used three times in this passage: here, ta’uzzu azzan (spur such spurring) and na‘uddu ‘addan (count such counting). The context of situation of this communicative act, where Denial was at its zenith, necessitated this kind of emphasis.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَنَرِثُهُۥ مَا يَقُولُ وَيَأۡتِينَا فَرۡدٗا
[143] That is, God shall seize his wealth and children in this world by his death, leaving him detached from all of it. It shall return to God, not him, and he will come on the Day of Resurrection alone, with neither wealth nor children (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَٱتَّخَذُواْ مِن دُونِ ٱللَّهِ ءَالِهَةٗ لِّيَكُونُواْ لَهُمۡ عِزّٗا
[144] This reflects yet another aspect of their misguidedness: their taking lifeless idols as objects of worship besides Allah, seeking through them to attain honour, to shield themselves from God’s Punishment, to draw closer to Him, to gain support, and to secure intercession for themselves (cf. al-Qurṭubī, Ibn Kathīr, al-Shinqīṭī)
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
كَلَّاۚ سَيَكۡفُرُونَ بِعِبَادَتِهِمۡ وَيَكُونُونَ عَلَيۡهِمۡ ضِدًّا
(82) Nay, they [i.e. the idols] will deny their worship [of them] and will become opponents against them.[145]
[145] Indeed, on the Day of Judgment, these so-called deities will renounce the worship of the Associators, disavowing them and proving their assumptions false. They will stand against them as adversaries in their disputes, refutations, and renouncement, ultimately bringing upon them humiliation and disgrace (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “On the Day We gather them all, then We say to those who Associated: “At your spot! You and your ˹idol˺ Associates!” Then ˹soon˺ We disassociated them ˹from each other˺; and their Associates said: “Never were you worshipping us! *Allah is sufficient as Witness between us and you that we were ˹totally˺ unaware of your worship!” (10: 28-29)
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
أَلَمۡ تَرَ أَنَّآ أَرۡسَلۡنَا ٱلشَّيَٰطِينَ عَلَى ٱلۡكَٰفِرِينَ تَؤُزُّهُمۡ أَزّٗا
(83) [146]”Do you not see [O Muhammad][147] that We have sent the devils upon the Deniers spurring them such spurring![148]
[146] This is a clarifying response to a question that weighs on the heart of the Messenger (ﷺ), wondering about the persistent misguidance of the disbelievers—both collectively and individually—and the terrible fate it has led them to (cf. Ibn ‘Āshūr).
[147] That is, “seeing” by heart (cf. Ibn ‘Aṭiyyah).
[148] In other words, God has granted the devils influence over the Deniers, stirring them through temptation and embellishment toward Denial and sin, persistently driving them into it (cf. Ibn ‘Aṭiyyah, al-Sa‘dī, al-Shinqīṭī). The root azza (to spur) conveys the meanings of agitation, provocation, and persistent urging (cf. Muhammad Jabal, al-Mu‘jam al-Ishtiqāqī).
Ibn ‘Āshūr expounds: “Azza refers to inner agitation and provocation, derived from the azīz (whistling sound) of a boiling pot when its boiling intensifies. It likens the turmoil in their beliefs, the contradictions in their statements, and their fabrication of lies to the state of boiling—rising and falling, bubbling and settling. This is a metaphor, and its reinforcement with the verbal noun [azzan] serves as an embellishment. The sending of devils upon them signifies their subjugation to them and their inability to benefit from the Prophet’s guidance, which could have saved them from their snares. This is due to their Denial and their deliberate disregard for the admonitions of revelation…. Furthermore, “spurring them” (tauzzuhum) is stated as a circumstantial restriction on their being sent, for devils are sent upon all people. However, God protects the Believers from their schemes in proportion to the strength of their faith and righteousness of their deeds, as He states: “Indeed on My servants you [Satan] shall have no authority, except who follows you from among the stray ones!” (15: 42)”: “Verily he ˹Satan˺ has no authority over those who have Believed and are reliant of their Lord. *His authority is over none but those who take him as patron and those who are Associating him ˹with Allah˺” (16: 99-100).
[147] That is, “seeing” by heart (cf. Ibn ‘Aṭiyyah).
[148] In other words, God has granted the devils influence over the Deniers, stirring them through temptation and embellishment toward Denial and sin, persistently driving them into it (cf. Ibn ‘Aṭiyyah, al-Sa‘dī, al-Shinqīṭī). The root azza (to spur) conveys the meanings of agitation, provocation, and persistent urging (cf. Muhammad Jabal, al-Mu‘jam al-Ishtiqāqī).
Ibn ‘Āshūr expounds: “Azza refers to inner agitation and provocation, derived from the azīz (whistling sound) of a boiling pot when its boiling intensifies. It likens the turmoil in their beliefs, the contradictions in their statements, and their fabrication of lies to the state of boiling—rising and falling, bubbling and settling. This is a metaphor, and its reinforcement with the verbal noun [azzan] serves as an embellishment. The sending of devils upon them signifies their subjugation to them and their inability to benefit from the Prophet’s guidance, which could have saved them from their snares. This is due to their Denial and their deliberate disregard for the admonitions of revelation…. Furthermore, “spurring them” (tauzzuhum) is stated as a circumstantial restriction on their being sent, for devils are sent upon all people. However, God protects the Believers from their schemes in proportion to the strength of their faith and righteousness of their deeds, as He states: “Indeed on My servants you [Satan] shall have no authority, except who follows you from among the stray ones!” (15: 42)”: “Verily he ˹Satan˺ has no authority over those who have Believed and are reliant of their Lord. *His authority is over none but those who take him as patron and those who are Associating him ˹with Allah˺” (16: 99-100).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
فَلَا تَعۡجَلۡ عَلَيۡهِمۡۖ إِنَّمَا نَعُدُّ لَهُمۡ عَدّٗا
(84) So do not seek to hasten [Punishment] for them [O Muhammad],[149] for We are counting for them such counting.[150]
[149] Despite all their dogged opposition, vehement Denial and the hardship he was suffering in their hands, the Noble Messenger (ﷺ) is told not to hasten seeking their destruction and Punishment (cf. Ibn Kathīr, al-Shinqīṭī): “On the Day when the Deniers are presented before the Fire, it will be said: ‘Is this not the Truth?’ They will say: ‘Indeed, by our Lord!’ He will say: ‘Then taste the Punishment for your persistent Denial. *So remain steadfast as did the Messengers of firm resolve, and do not seek to hasten ˹Punishment˺ for them. On the Day they behold that which they were promised, it will be as if they had not tarried ˹in the world˺ except for an hour of the day. ˹This is˺ a clear proclamation—so shall any be destroyed except the transgressing people?” (46: 34-35)
[150] God Almighty fully Knows their actions and is keeping count of the passing years, months, and days, granting them respite and postponing their Punishment until a determined and precise moment. Then, when the appointed time comes, He brings about their destruction (cf. Ibn Kathīr, al-Sa‘dī, al-Shinqīṭī).
[150] God Almighty fully Knows their actions and is keeping count of the passing years, months, and days, granting them respite and postponing their Punishment until a determined and precise moment. Then, when the appointed time comes, He brings about their destruction (cf. Ibn Kathīr, al-Sa‘dī, al-Shinqīṭī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
يَوۡمَ نَحۡشُرُ ٱلۡمُتَّقِينَ إِلَى ٱلرَّحۡمَٰنِ وَفۡدٗا
(85) [Mention, O Muhammad] The Day when We shall rally the Mindful unto the Most-Merciful, as an honoured delegation,[151]
[151] Wafdan (lit. honoured delegation) originally mean riders, each referred to as a wāfid (delegate), since a delegate is typically a rider. The expression ‘wafadtu ‘alā fulān’ means ‘I arrived at so-and-so.’ The root of w-f-d conveys the sense of prominence and emergence (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
The Noble Messenger is commanded to recall that grave Day when the full truth will be revealed—the Day of Judgment—when those who were Mindful of God, upholding His commands and avoiding His prohibitions, will be gathered and led to the Most Merciful, elevated and riding in honour. They will arrive at His Paradise, the abode of His hospitality, grace, and eternal pleasure (al-Ṭabarī, al-Wāḥidī, al-Sa‘dī, Ibn ‘Āshūr).
The Noble Messenger is commanded to recall that grave Day when the full truth will be revealed—the Day of Judgment—when those who were Mindful of God, upholding His commands and avoiding His prohibitions, will be gathered and led to the Most Merciful, elevated and riding in honour. They will arrive at His Paradise, the abode of His hospitality, grace, and eternal pleasure (al-Ṭabarī, al-Wāḥidī, al-Sa‘dī, Ibn ‘Āshūr).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَنَسُوقُ ٱلۡمُجۡرِمِينَ إِلَىٰ جَهَنَّمَ وِرۡدٗا
[152] Wirdan (lit. parched and weary) originally denotes walking on foot while thirsting. Its root meaning pertains to approaching water, as one who arrives at it is typically thirsty. The root w-r-d conveys the notion of reaching or attaining something (cf. al-Iṣfahānī, al-Mufradāt; al-Sijistānī, Gharīb al-Qur’ān; al-Harawī, al-Gharībayn).
Here, the Denying sinners will be driven to Hell, thirsty and on foot, as an act of humiliation (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). The imagery evokes that of parched cattle being herded toward water (cf. al-Rāzī).
Here, the Denying sinners will be driven to Hell, thirsty and on foot, as an act of humiliation (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). The imagery evokes that of parched cattle being herded toward water (cf. al-Rāzī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
لَّا يَمۡلِكُونَ ٱلشَّفَٰعَةَ إِلَّا مَنِ ٱتَّخَذَ عِندَ ٱلرَّحۡمَٰنِ عَهۡدٗا
(87) They will have no power over intercession, save the one who secured with the Most-Merciful a binding covenant.[153]
[153] The honour they sought in their worship of idols shall forsake them on this Day of ultimate decree. Truly honoured shall be those whom Allah has granted intercession—those who upheld His covenant through firm Belief: “And those whom they call upon besides Him hold no power over intercession—save those who bear witness to the Truth with full knowledge” (43:86).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَقَالُواْ ٱتَّخَذَ ٱلرَّحۡمَٰنُ وَلَدٗا
[154] This is yet another instance of the Deniers’ fallacious claims, refuted in this sura. They uttered it only to justify their worship of the angels and jinn and their belief in them as intercessors on their behalf (cf. Ibn ‘Āshūr).
[155] The Makkan Qurayshites (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
[155] The Makkan Qurayshites (cf. al-Ṭabarī, Ibn Kathīr, al-Sa‘dī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
لَّقَدۡ جِئۡتُمۡ شَيۡـًٔا إِدّٗا
[156] Iddan (lit. grave enormity) signifies something immense and monstrous. The root a-d-d conveys notions of enormity and intensity, as attested in classical lexicons (al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah).
The Qur’anic employment of this lexical item is highly marked, serving to amplify the gravity and catastrophic impact of the utterance it describes. In Qur’anic discourse, such words are not mere descriptors but tools of al-taṣwīr al-fannī (artistic depiction), bringing scenes to life through evocative language and acoustic resonance.
At the phonic level, the gemination of the plosive /d/ in iddā intensifies the force and abruptness of articulation, reinforcing the magnitude of the statement’s offense. The long vowel /ā/ further amplifies the auditory impact, allowing for a powerful and explosive release of the plosive sound. Taken in context, the nunation at the end of iddan (/iddan/) mimics the sound of an explosion, achieving an almost onomatopoeic effect.
This word is used in the Qur’an regarding the false claim that God has taken a child—a blasphemous assertion of such magnitude that the Heavens are on the verge of rending asunder, the Earth of splitting apart, and the mountains of collapsing (aya 90 above). The imagery evokes the aftermath of an overwhelming cosmic explosion, reinforcing the severe condemnation of this statement (cf. Bleyhesh al-Amri, W. (2007). Qur’an Translatability at the Phonic Level. Perspectives, 15(3), 159–176. https://doi.org/10.1080/13670050802153954).
The Qur’anic usage of iddan exemplifies the convergence of phonology, semantics, and rhetoric to create a powerful sense of condemnation, severity, and impending catastrophe. The interplay between phonetic structure and textual meaning highlights the Qur’an’s linguistic precision, where meaning is not only conveyed through words but also through their very sounds. This analysis reaffirms that Qur’anic language functions at multiple levels—lexical, phonetic, and thematic—each reinforcing the other in perfect coherence.
The Qur’anic employment of this lexical item is highly marked, serving to amplify the gravity and catastrophic impact of the utterance it describes. In Qur’anic discourse, such words are not mere descriptors but tools of al-taṣwīr al-fannī (artistic depiction), bringing scenes to life through evocative language and acoustic resonance.
At the phonic level, the gemination of the plosive /d/ in iddā intensifies the force and abruptness of articulation, reinforcing the magnitude of the statement’s offense. The long vowel /ā/ further amplifies the auditory impact, allowing for a powerful and explosive release of the plosive sound. Taken in context, the nunation at the end of iddan (/iddan/) mimics the sound of an explosion, achieving an almost onomatopoeic effect.
This word is used in the Qur’an regarding the false claim that God has taken a child—a blasphemous assertion of such magnitude that the Heavens are on the verge of rending asunder, the Earth of splitting apart, and the mountains of collapsing (aya 90 above). The imagery evokes the aftermath of an overwhelming cosmic explosion, reinforcing the severe condemnation of this statement (cf. Bleyhesh al-Amri, W. (2007). Qur’an Translatability at the Phonic Level. Perspectives, 15(3), 159–176. https://doi.org/10.1080/13670050802153954).
The Qur’anic usage of iddan exemplifies the convergence of phonology, semantics, and rhetoric to create a powerful sense of condemnation, severity, and impending catastrophe. The interplay between phonetic structure and textual meaning highlights the Qur’an’s linguistic precision, where meaning is not only conveyed through words but also through their very sounds. This analysis reaffirms that Qur’anic language functions at multiple levels—lexical, phonetic, and thematic—each reinforcing the other in perfect coherence.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
أَن دَعَوۡاْ لِلرَّحۡمَٰنِ وَلَدٗا
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَمَا يَنۢبَغِي لِلرَّحۡمَٰنِ أَن يَتَّخِذَ وَلَدًا
[157] It is neither befitting nor proper for the Most-Merciful to take a child—for there is none like Him among His creation, nor has He any need of them. Rather, all creation are His servants, while He is the Self-Sufficient, the All-Praiseworthy (cf. al-Qurṭubī, Ibn Kathīr, al-Sa‘dī): “They said: “Allah has taken to Himself a child”. Glory be to Him! Nay! But all that is in the Heavens and Earth are His, they are all submitting to Him” (2:116).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
إِن كُلُّ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ إِلَّآ ءَاتِي ٱلرَّحۡمَٰنِ عَبۡدٗا
(93) There is none in the Heavens and the Earth but shall come unto the Most-Merciful as [an abject] servant.[158]
[158] There is no one in the Heavens or on Earth who will not come before God Almighty on the Day of Judgment in humility and submission, fully acknowledging His Dominion over them. How, then, could any of His creation be considered His child when all belong to Him as His servants, subject to His will? They possess neither sovereignty nor the power to govern (cf. al-Ṭabarī, al-Qurṭubī, al-Biqā‘ī, al-Sa‘dī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
لَّقَدۡ أَحۡصَىٰهُمۡ وَعَدَّهُمۡ عَدّٗا
[159] This is a threat to those who said that God Almighty has taken to Himself a child (cf. Ibn ‘Āshūr). He has precisely numbered all of His creation—male and female, young and old—so none of them is hidden from Him (cf. al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَكُلُّهُمۡ ءَاتِيهِ يَوۡمَ ٱلۡقِيَٰمَةِ فَرۡدًا
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ سَيَجۡعَلُ لَهُمُ ٱلرَّحۡمَٰنُ وُدّٗا
(96) [160]Indeed, those who Believed and did righteous deeds—the Most Merciful will instill for them affection.[161]
[160] This concluding section encapsulates the central message of Sura Maryam: despite the hostility and opposition faced by the Believers, God’s Mercy awaits them—ushering in a time when affection will replace hatred; the mission of the Noble Messenger (ﷺ) is reiterated, emphasizing that his heart should not be burdened with sorrow over the staunch opposition he encountered (the opening aya of the next sura further illuminates this aspect); and it is God’s immutable law that those who stand in the way of His Message will ultimately face His Wrath and destruction.
[161] Wuddā means “love” or “affection.” al-Wudd refers to the love of something and the desire for its existence. The root w-d-d fundamentally denotes love and affection (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān). Here it means that God Loves them and will instill their love in the hearts of His servants (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
Abū Hurayrah (رضي الله عنه) reported that the Messenger of God (ﷺ) said: “Indeed, when Allah loves a servant, He calls Jibrīl and says: ‘I Love so-and-so, so love him.’ Thus, Jibrīl loves him and then proclaims in the Heavens: ‘Allah Loves so-and-so, so love him.’ So, the inhabitants of the Heavens love him, and then acceptance is placed for him on Earth. And if Allah despises a servant, He calls Jibrīl and says: ‘I Despise so-and-so, so despise him.’ Thus, Jibrīl despises him and then proclaims among the inhabitants of the Heavens: ‘Allah Despises so-and-so, so despise him.’ So, they despise him, and then hatred is placed for him on Earth” (al-Bukhārī: 6040; Muslim: 2637).
[161] Wuddā means “love” or “affection.” al-Wudd refers to the love of something and the desire for its existence. The root w-d-d fundamentally denotes love and affection (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān). Here it means that God Loves them and will instill their love in the hearts of His servants (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
Abū Hurayrah (رضي الله عنه) reported that the Messenger of God (ﷺ) said: “Indeed, when Allah loves a servant, He calls Jibrīl and says: ‘I Love so-and-so, so love him.’ Thus, Jibrīl loves him and then proclaims in the Heavens: ‘Allah Loves so-and-so, so love him.’ So, the inhabitants of the Heavens love him, and then acceptance is placed for him on Earth. And if Allah despises a servant, He calls Jibrīl and says: ‘I Despise so-and-so, so despise him.’ Thus, Jibrīl despises him and then proclaims among the inhabitants of the Heavens: ‘Allah Despises so-and-so, so despise him.’ So, they despise him, and then hatred is placed for him on Earth” (al-Bukhārī: 6040; Muslim: 2637).
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
فَإِنَّمَا يَسَّرۡنَٰهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ ٱلۡمُتَّقِينَ وَتُنذِرَ بِهِۦ قَوۡمٗا لُّدّٗا
(97) [162]So We have only made it [the Quran] easy in your tongue[163] so that you may give glad tidings to the righteous and warn extremely contentious folks.[164]
[162] This aya serves as a transition, distinguishing between the fate of the Mindful—who will be received with affection, as stated in the preceding aya—and the fate of the Wrongful, who will face destruction, as indicated in the following aya: “That is the consequence of turning away from what you have brought as a warning and the effect of embracing what you have brought as glad tidings—something We have made easy in your tongue. For indeed, We have revealed it to you solely for this purpose” (Ibn ‘Āshūr).
[163] The Qur’an has been made easy in the Arabic tongue of the Prophet (ﷺ), thus facilitating the recitation of its words and the understanding of its meanings (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
[164] Luddā (extremely contentious) is the plural of aladd, referring to an argumentative adversary who is highly contentious and stubborn in dispute (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
The Noble Messenger is commanded to warn his people with the Qur’an—those who persist in vehement argumentation, using falsehood to reject the Truth—so that he may caution them against impending destruction and Punishment (cf. al-Qurṭubī, al-Sa‘dī, al-Shinqīṭī). This sura highlights the disputatious nature of the Makkan Quraysh, citing several of their false claims.
[163] The Qur’an has been made easy in the Arabic tongue of the Prophet (ﷺ), thus facilitating the recitation of its words and the understanding of its meanings (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
[164] Luddā (extremely contentious) is the plural of aladd, referring to an argumentative adversary who is highly contentious and stubborn in dispute (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
The Noble Messenger is commanded to warn his people with the Qur’an—those who persist in vehement argumentation, using falsehood to reject the Truth—so that he may caution them against impending destruction and Punishment (cf. al-Qurṭubī, al-Sa‘dī, al-Shinqīṭī). This sura highlights the disputatious nature of the Makkan Quraysh, citing several of their false claims.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
وَكَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّن قَرۡنٍ هَلۡ تُحِسُّ مِنۡهُم مِّنۡ أَحَدٍ أَوۡ تَسۡمَعُ لَهُمۡ رِكۡزَۢا
(98) And how many a generation We have destroyed before them! Do you perceive[165] any of them or hear from them even a murmur?[166]
[165] Tuḥissu means to see, perceive, or know. Iḥsās refers to knowledge acquired through one of the senses, and aḥsastu-hū means I perceived it through my senses (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt): “So do you see any trace of them remaining?” (69: 8).
[166] Rikzā (murmur) is a very quiet, inaudible sound (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
These past generations, who suffered the weight of God’s Wrath, have perished and vanished, leaving behind only their stories as lessons for those who reflect. No trace or remnant of them remains; their homes stand empty, and they have moved on to a realm where only faith and righteous deeds can avail them, but alas. Likewise, these Associators will face the same fate as those before them if they do not hasten to repent before destruction overtakes them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
Further, according to the great Qur’an lexicographer, al-Rāghib al-Iṣfahānī, rikzan signifies a trace so subtle that it is nearly imperceptible, symbolizing the total disappearance of past nations. From the same root comes rikāz, meaning hidden or buried wealth, which further emphasizes that only the faintest remnants remain—akin to the secret treasures left behind by lost civilizations.
[166] Rikzā (murmur) is a very quiet, inaudible sound (cf. al-Iṣfahānī, al-Mufradāt; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
These past generations, who suffered the weight of God’s Wrath, have perished and vanished, leaving behind only their stories as lessons for those who reflect. No trace or remnant of them remains; their homes stand empty, and they have moved on to a realm where only faith and righteous deeds can avail them, but alas. Likewise, these Associators will face the same fate as those before them if they do not hasten to repent before destruction overtakes them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Sa‘dī).
Further, according to the great Qur’an lexicographer, al-Rāghib al-Iṣfahānī, rikzan signifies a trace so subtle that it is nearly imperceptible, symbolizing the total disappearance of past nations. From the same root comes rikāz, meaning hidden or buried wealth, which further emphasizes that only the faintest remnants remain—akin to the secret treasures left behind by lost civilizations.
តាហ្វសៀរជាភាសាអារ៉ាប់ជាច្រេីន:
ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែដោយបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី។