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