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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:
ការបកប្រែអត្ថន័យគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - សន្ទស្សន៍នៃការបកប្រែ
ការបកប្រែដោយបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី។