ការបកប្រែអត្ថន័យនៃគម្ពីរគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា * - មាតិកានៃការបកប្រែ
Tā-ha
طه
[1] This passage sets the tone for the sura by addressing the Prophet Muhammad (ﷺ) directly. Ibn ʿĀshūr expounds: “The sura opens with a gentle address to the Prophet (ﷺ), reassuring him that Allah did not send him, nor reveal the Qur’an to him, so that he would endure hardship. That is, he was not meant to be burdened with distress and exhaustion, but rather, the Qur’an was revealed as a reminder for those who are mindful of His warning. This passage also highlights the status of the Believers who embraced Faith, for they were among those who possessed true reverence for Allah; had it not been for this, they would not have heeded the Qur’an. Furthermore, this introduction serves as a prelude to the Prophet’s (ﷺ) responsibility in delivering the Message. It affirms that he is among the resolute Messengers, like Moses (عليه السلام), and that he must uphold his mission with unwavering determination, avoiding any lapse in resolve, as Adam (عليه السلام) did before his descent to Earth.”
[2] Please see the introduction above. This endearing call was most needed at that time.
[2] Please see the introduction above. This endearing call was most needed at that time.
ការបកស្រាយជាភាសាអារ៉ាប់:
مَآ أَنزَلۡنَا عَلَيۡكَ ٱلۡقُرۡءَانَ لِتَشۡقَىٰٓ
ការបកស្រាយជាភាសាអារ៉ាប់:
إِلَّا تَذۡكِرَةٗ لِّمَن يَخۡشَىٰ
[3] The Qur’an was sent down as a reminder and an admonition for those who fear God Almighty and dread His Punishment (cf. al-Samʿānī, al-Baghawī, al-Khāzin). al-Saʿdī explains: “… ˹I˺t serves as a reminder for those who fear Allah, prompting them to reflect on its encouragement toward the loftiest of aspirations and act accordingly, and to heed its warnings against misery and loss, thereby guarding themselves against them. It also reinforces the refined and detailed legal rulings, the goodness of which was already innately recognized in their minds in a general sense—so that when these details are clarified, they align with their natural disposition and sound reason. A reminder is for something that already exists, yet its possessor may be heedless of it or not fully aware of its details.”
“˹This is˺ A Book that We have sent down to you, blessed, so that they may deeply ponder its Signs and that those of sound reason may take heed” (38: 29); “So remind, if the reminder should benefit. *He who stands in awe ˹of Allah˺ will indeed take heed.” (87: 9-10)
“˹This is˺ A Book that We have sent down to you, blessed, so that they may deeply ponder its Signs and that those of sound reason may take heed” (38: 29); “So remind, if the reminder should benefit. *He who stands in awe ˹of Allah˺ will indeed take heed.” (87: 9-10)
ការបកស្រាយជាភាសាអារ៉ាប់:
تَنزِيلٗا مِّمَّنۡ خَلَقَ ٱلۡأَرۡضَ وَٱلسَّمَٰوَٰتِ ٱلۡعُلَى
[4] Tanzīlan (a ˹successive˺ sending down) is a circumstantial adverb referring to the Qur’an. The purpose of this is to highlight the grandeur of the Qur’an and underscore the necessity of devotion to it, thereby implicitly affirming that the One Who revealed it to you in this profound manner will neither abandon you nor withhold His support and reinforcement (cf. Ibn ʿĀshūr).
[5] The grandeur of the creation reflects of the Grandeur of the Creator (cf. Ibn ʿĀshūr). The mention of the vastness of the space between the most high Heavens and low Earth (cf. Abū Ḥayyān, Ibn Kathīr) is intertextually related to His dominion over them and all that dwells in them (aya 6 below).
[5] The grandeur of the creation reflects of the Grandeur of the Creator (cf. Ibn ʿĀshūr). The mention of the vastness of the space between the most high Heavens and low Earth (cf. Abū Ḥayyān, Ibn Kathīr) is intertextually related to His dominion over them and all that dwells in them (aya 6 below).
ការបកស្រាយជាភាសាអារ៉ាប់:
ٱلرَّحۡمَٰنُ عَلَى ٱلۡعَرۡشِ ٱسۡتَوَىٰ
[6] After establishing that He is the Creator, the Sustainer, the Sovereign Commander, and the Supreme Legislator, what follows further magnifies the immense greatness of God Almighty (cf. al-Saʿdī).
[7] The Divine attribute al-Raḥmān (the Most Merciful) is strategically employed to establish thematic continuity between suras Ṭāhā and Maryam, reinforcing their shared motifs. Due to the close proximity of their revelation (cf. the Hadith of Ibn Masʿūd in the Introduction above), both suras exhibit common themes: the resolute opposition of the Associators—manifested in their false claims—and, in contrast, God’s unwavering support for the Believers and the boundless Mercy He bestows upon them.
[7] The Divine attribute al-Raḥmān (the Most Merciful) is strategically employed to establish thematic continuity between suras Ṭāhā and Maryam, reinforcing their shared motifs. Due to the close proximity of their revelation (cf. the Hadith of Ibn Masʿūd in the Introduction above), both suras exhibit common themes: the resolute opposition of the Associators—manifested in their false claims—and, in contrast, God’s unwavering support for the Believers and the boundless Mercy He bestows upon them.
ការបកស្រាយជាភាសាអារ៉ាប់:
لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا وَمَا تَحۡتَ ٱلثَّرَىٰ
﴾6﴿ To Him belongs all that is in the Heavens and all that is in the Earth, and all that is in between them, and all that lies beneath the soil.[8]
[8] God Almighty Alone possesses absolute sovereignty over all that is in the Heavens, the Earth, everything between them, and all that lies beneath the soil—from the creatures dwelling in the depths of the Earth. He Alone exercises authority over them, directing and ordaining all affairs by His Will (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī, al-Saʿdī).
ការបកស្រាយជាភាសាអារ៉ាប់:
وَإِن تَجۡهَرۡ بِٱلۡقَوۡلِ فَإِنَّهُۥ يَعۡلَمُ ٱلسِّرَّ وَأَخۡفَى
﴾7﴿ [9]Whether you[10] speak aloud, He surely Knows what is secret and what is even more hidden.[11]
[9] Since sovereignty cannot be perfectly maintained without encompassing knowledge, and a human king may not be fully aware of the conditions of the farthest reaches of his dominion as he is of its nearest parts—especially if his realm is vast, leading to certain deficiencies in its governance—God, exalted is He, makes it known that He is beyond such limitations (cf. al-Biqāʿī). Thus, the aya serves as a declaration of God’s all-encompassing Knowledge of all things, following the affirmation of His vast Sovereignty and His absolute Power over all creation (cf. Abū al-Suʿūd).
[10] Regarding the addressee here, Ibn ʿĀshūr explains: “The address … may be directed specifically to the Prophet (ﷺ), while still encompassing others, or it may be unspecified, making it inclusive of all who are addressed.”
[11] What is even more hidden than a secret—what a person whispers within themselves (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar): “Indeed, He Knows what is spoken aloud and He Knows what you conceal.” (21: 110)
[10] Regarding the addressee here, Ibn ʿĀshūr explains: “The address … may be directed specifically to the Prophet (ﷺ), while still encompassing others, or it may be unspecified, making it inclusive of all who are addressed.”
[11] What is even more hidden than a secret—what a person whispers within themselves (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar): “Indeed, He Knows what is spoken aloud and He Knows what you conceal.” (21: 110)
ការបកស្រាយជាភាសាអារ៉ាប់:
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَۖ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ
[12] God Almighty Alone possesses numerous Beautiful Names, each perfect in excellence and indicative of His Attributes of absolute perfection, exalted be He (cf. al-Ṭabarī, Ibn ʿAṭiyyah). al-Saʿdī explains: “Among the aspects of the beauty of Allah’s Names is that they all signify praise; not a single one lacks connotations of glorification and commendation. Another mark of their beauty is that they are not mere proper names but also attributes and descriptions. Moreover, their beauty lies in the fact that they denote absolute perfection, with each attribute belonging to Allah in its most complete, comprehensive, and majestic form. Additionally, their beauty is emphasized by Allah’s command to His servants to invoke Him by them, as they serve as a means of drawing closer to Him. He loves these Names, loves those who love them, loves those who memorize them, and loves those who seek to understand their meanings and worship Him through them.”
Ibn ʿĀshūr further expounds: “His are the Most Beautiful Names signifies their exclusive attribution to Allah, with no share for others. This is because other entities either bear names devoid of the true meanings signified by real names—such as idols—or possess attributes that fall short of absolute perfection, as seen in human qualities like mercy or sovereignty. Moreover, some attributes ascribed to others are entirely false and unfounded, such as arrogance in humans, for they are unworthy of pride, absolute dominion, and true might.”
Ibn ʿĀshūr further expounds: “His are the Most Beautiful Names signifies their exclusive attribution to Allah, with no share for others. This is because other entities either bear names devoid of the true meanings signified by real names—such as idols—or possess attributes that fall short of absolute perfection, as seen in human qualities like mercy or sovereignty. Moreover, some attributes ascribed to others are entirely false and unfounded, such as arrogance in humans, for they are unworthy of pride, absolute dominion, and true might.”
ការបកស្រាយជាភាសាអារ៉ាប់:
وَهَلۡ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ
[13] Moses (عليه السلام), whose trials and tribulations were the most intense, is brought to the Noble Messenger’s (ﷺ) attention to provide comfort to him and to strengthen his resolve in facing adversities with patience (cf. al-Rāzī, al-Zamakhsharī, al-Bayḍāwī).
[14] This is a rhetorical question used to affirm and encourage attentive listening to the message being delivered while also inspiring emulation (cf. Ḥayyān, Abū al-Suʿūd). This form of expression is more impactful, much like when someone asks a companion, “Have you heard about such and such?”—which naturally sparks the listener’s curiosity and anticipation for what follows (cf. al-Rāzī).
[14] This is a rhetorical question used to affirm and encourage attentive listening to the message being delivered while also inspiring emulation (cf. Ḥayyān, Abū al-Suʿūd). This form of expression is more impactful, much like when someone asks a companion, “Have you heard about such and such?”—which naturally sparks the listener’s curiosity and anticipation for what follows (cf. al-Rāzī).
ការបកស្រាយជាភាសាអារ៉ាប់:
إِذۡ رَءَا نَارٗا فَقَالَ لِأَهۡلِهِ ٱمۡكُثُوٓاْ إِنِّيٓ ءَانَسۡتُ نَارٗا لَّعَلِّيٓ ءَاتِيكُم مِّنۡهَا بِقَبَسٍ أَوۡ أَجِدُ عَلَى ٱلنَّارِ هُدٗى
﴾10﴿ [15]When he saw a fire and said to his family, “Stay here, for I have perceived a fire;[16] maybe I can bring you a burning ember from it[17] or find some guidance there.”[18]
[15] The story of Moses, which appears in multiple places throughout the Qur’an, begins here with the moment he was entrusted with the Message. In this context, the central focus is on the Message itself and the manner in which it is conveyed, as this is the most relevant aspect of the narrative at this juncture (cf. al-Shaʿrāwī).
[16] He was journeying from Midian to Egypt on a cold, dark night (cf. al-Ṭabarī, al-Zamakhsharī, Ibn Kathīr).
[17] That is, he headed for the fire in hopes of bringing back a flame to warm themselves (cf. Ibn ʿAṭiyyah, al-Saʿdī): “So when Mūsā fulfilled the term and journeyed with his family, he perceived a fire from the direction of the mount. He said to his family: ‘Stay here! Indeed, I have perceived a fire; perhaps I may bring you some news from it or a burning brand that you may warm yourselves.’” (28: 29)
[18] That is, in hopes of finding near that fire some guidance to the path they had lost (cf. al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr)—either a person to direct him or a sign by which he could discern the way (cf. al-Ṭabarī, Ibn ʿAṭiyyah).
[16] He was journeying from Midian to Egypt on a cold, dark night (cf. al-Ṭabarī, al-Zamakhsharī, Ibn Kathīr).
[17] That is, he headed for the fire in hopes of bringing back a flame to warm themselves (cf. Ibn ʿAṭiyyah, al-Saʿdī): “So when Mūsā fulfilled the term and journeyed with his family, he perceived a fire from the direction of the mount. He said to his family: ‘Stay here! Indeed, I have perceived a fire; perhaps I may bring you some news from it or a burning brand that you may warm yourselves.’” (28: 29)
[18] That is, in hopes of finding near that fire some guidance to the path they had lost (cf. al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr)—either a person to direct him or a sign by which he could discern the way (cf. al-Ṭabarī, Ibn ʿAṭiyyah).
ការបកស្រាយជាភាសាអារ៉ាប់:
فَلَمَّآ أَتَىٰهَا نُودِيَ يَٰمُوسَىٰٓ
ការបកស្រាយជាភាសាអារ៉ាប់:
إِنِّيٓ أَنَا۠ رَبُّكَ فَٱخۡلَعۡ نَعۡلَيۡكَ إِنَّكَ بِٱلۡوَادِ ٱلۡمُقَدَّسِ طُوٗى
﴾12﴿ Verily, I am your Lord, so remove your sandals,[19] for you are in the sacred valley of Ṭuwā.[20]
[19] Exegetes differ on the reason for the command to remove his sandals. Ibn Kathīr summarizes these opinions as follows: one view asserts that the sandals were made from the hide of a donkey that did not possess a pleasant fragrance; another report states that the removal of the sandals was simply an act of reverence for the sacred spot; just as a man is instructed to take off his sandals when he intends to enter the Kaʿba. Yet another opinion maintains that he was commanded to go barefoot so as to tread the sacred ground unshod. Other opinions have also been narrated.
[20] According to Ibn ʿAbbās (k), as reported by al-Wāḥidī, Ṭuwā is the proper name of the valley—a view held by most exegetes. However, from a purely linguistic perspective, the term can also be interpreted as a verbal noun, as in “I called out ṭuwā,” implying “twice,” or that it was sanctified twice (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Kafawī, al-Kulliyāt). Other similar linguistic interpretations are also in existence.
[20] According to Ibn ʿAbbās (k), as reported by al-Wāḥidī, Ṭuwā is the proper name of the valley—a view held by most exegetes. However, from a purely linguistic perspective, the term can also be interpreted as a verbal noun, as in “I called out ṭuwā,” implying “twice,” or that it was sanctified twice (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Kafawī, al-Kulliyāt). Other similar linguistic interpretations are also in existence.
ការបកស្រាយជាភាសាអារ៉ាប់:
وَأَنَا ٱخۡتَرۡتُكَ فَٱسۡتَمِعۡ لِمَا يُوحَىٰٓ
[21] Moses (عليه السلام) was chosen for the great honour of Prophethood, Messengership, and for the unique privilege of directly hearing God’s speech without any intermediary (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “He said: ‘Mūsā, I have chosen you above all people for My Messages and My ˹direct˺ Speech.’” (7: 144)
[22] Therefore, lend your ear and open your heart to the awareness of what I now reveal to you through My Words (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
The great scholar, Sufyān ibn ʿUyaynah states, “The first step toward knowledge is listening; next comes understanding, then memorization, followed by practice, and finally dissemination.” When a servant listens to the Book of God and the Sunnah of His Prophet (ﷺ) with a sincere intention to do and follow that which God Loves, He enables him to understand it in the manner He delights in and bestows a radiant light upon his heart (cf. al-Qurṭubī).
[22] Therefore, lend your ear and open your heart to the awareness of what I now reveal to you through My Words (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
The great scholar, Sufyān ibn ʿUyaynah states, “The first step toward knowledge is listening; next comes understanding, then memorization, followed by practice, and finally dissemination.” When a servant listens to the Book of God and the Sunnah of His Prophet (ﷺ) with a sincere intention to do and follow that which God Loves, He enables him to understand it in the manner He delights in and bestows a radiant light upon his heart (cf. al-Qurṭubī).
ការបកស្រាយជាភាសាអារ៉ាប់:
إِنَّنِيٓ أَنَا ٱللَّهُ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعۡبُدۡنِي وَأَقِمِ ٱلصَّلَوٰةَ لِذِكۡرِيٓ
﴾14﴿ truly, I am Allah[23]—there is no god but Me[24]—so worship Me[25] and keep up Prayer for My remembrance.[26]
[23] Here God Almighty introduces His Majestic Self with His Proper Name; as in what happens in formal introductions (cf. Ibn ʿĀshūr).
[24] Here, God Almighty asserts that none but He is worthy of worship (cf. al-Ṭabarī, al-Saʿdī). This is the foremost obligation for all who are held to account: to recognize that there is no deity except Allah Alone, without any partner (cf. Ibn Kathīr).
[25] All forms of worship are to be exclusively dedicated to God Almighty, Who is to be served without associating any partners with Him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[26] Due to its grammatical structure—particularly the use of the particle lām in li-dhikrī (“for My remembrance”)—exegetes have proposed differing interpretations. Some, maintain that the lām functions temporally (al-lām al-waqtiyyah), understand the aya as: “Establish the Prayer when you remember Me” (cf. Ibn al-Jawzī, Ibn ʿAbd al-Barr, al-Istidhkār: 1: 90; al-Wāḥidī, representing the majority view). Others contend that the lām serves a justificatory role (lām al-taʿlīl) and interpret it as: “Establish the Prayer so that you may remember Me” (cf. al-Ṭabarī, Ibn Rajab, Fatḥ al-Bārī: 5: 133; al-Qāsimī, al-Saʿdī, Ibn ʿĀshūr). al-Jaṣṣāṣ (Aḥkām al-Qur’ān: 5: 50) observes that these meanings are not mutually exclusive, remarking, “It is as if He said: ‘Establish the Prayer when you remember the forgotten Prayer; so that you may remember Me therein with glorification and exaltation; for I will remember You with praise and commendation.’ Thus, all these meanings are intended in the aya.”
[24] Here, God Almighty asserts that none but He is worthy of worship (cf. al-Ṭabarī, al-Saʿdī). This is the foremost obligation for all who are held to account: to recognize that there is no deity except Allah Alone, without any partner (cf. Ibn Kathīr).
[25] All forms of worship are to be exclusively dedicated to God Almighty, Who is to be served without associating any partners with Him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[26] Due to its grammatical structure—particularly the use of the particle lām in li-dhikrī (“for My remembrance”)—exegetes have proposed differing interpretations. Some, maintain that the lām functions temporally (al-lām al-waqtiyyah), understand the aya as: “Establish the Prayer when you remember Me” (cf. Ibn al-Jawzī, Ibn ʿAbd al-Barr, al-Istidhkār: 1: 90; al-Wāḥidī, representing the majority view). Others contend that the lām serves a justificatory role (lām al-taʿlīl) and interpret it as: “Establish the Prayer so that you may remember Me” (cf. al-Ṭabarī, Ibn Rajab, Fatḥ al-Bārī: 5: 133; al-Qāsimī, al-Saʿdī, Ibn ʿĀshūr). al-Jaṣṣāṣ (Aḥkām al-Qur’ān: 5: 50) observes that these meanings are not mutually exclusive, remarking, “It is as if He said: ‘Establish the Prayer when you remember the forgotten Prayer; so that you may remember Me therein with glorification and exaltation; for I will remember You with praise and commendation.’ Thus, all these meanings are intended in the aya.”
ការបកស្រាយជាភាសាអារ៉ាប់:
إِنَّ ٱلسَّاعَةَ ءَاتِيَةٌ أَكَادُ أُخۡفِيهَا لِتُجۡزَىٰ كُلُّ نَفۡسِۭ بِمَا تَسۡعَىٰ
﴾15﴿ [27]Verily, the Hour is coming—I almost keep it hidden[28]—so that every soul may be recompensed for what it strives for.[29]
[27] When God, exalted be He, mentioned the command to worship Him and to keep up the Prayer, He alludes (cf. Abū Ḥayyān) to the underlying rationale—namely, resurrection and the return for recompense. He justified the command by asserting that He did not create creatures without purpose; indeed, their death and subsequent resurrection were inevitable, in order to manifest His Greatness and to establish the scales of justice (cf. al-Biqāʿī).
[28] Indeed, the Hour when the creatures will be raised from their graves for the appointed moment of the Resurrection is inevitably coming, and I nearly shield it from Myself, so that no one may be made privy to it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). al-Wāḥidī explains: “This is the meaning of the aya: Indeed, Allah, the Exalted, has taken great care to conceal the Hour…. In other words, He did not disclose its timing to any angel—nor to any Prophet—even if it were for Him to hide it from Himself, He would have done it. Ibn al-Anbarī adds that the purpose of this concealment is to instil awe and fear; for if people were unaware of when the Hour would come, they would remain in constant vigilance. This is the interpretation of the exegetes regarding the aya, and ˹the particle˺ kāda—as they say—is used to indicate approximation.”
[29] “Whoever does a mote’s weight of good will come to see it, and whoever does a mote’s weight of evil will come to see it!” (99: 7-8)
[28] Indeed, the Hour when the creatures will be raised from their graves for the appointed moment of the Resurrection is inevitably coming, and I nearly shield it from Myself, so that no one may be made privy to it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). al-Wāḥidī explains: “This is the meaning of the aya: Indeed, Allah, the Exalted, has taken great care to conceal the Hour…. In other words, He did not disclose its timing to any angel—nor to any Prophet—even if it were for Him to hide it from Himself, He would have done it. Ibn al-Anbarī adds that the purpose of this concealment is to instil awe and fear; for if people were unaware of when the Hour would come, they would remain in constant vigilance. This is the interpretation of the exegetes regarding the aya, and ˹the particle˺ kāda—as they say—is used to indicate approximation.”
[29] “Whoever does a mote’s weight of good will come to see it, and whoever does a mote’s weight of evil will come to see it!” (99: 7-8)
ការបកស្រាយជាភាសាអារ៉ាប់:
وَمَا تِلۡكَ بِيَمِينِكَ يَٰمُوسَىٰ
[30] Since God Almighty revealed to Moses the core of faith in the previous ayas, He sought to further reassure him by showing him His signs—signs that would bring peace to his heart, delight to his eyes, and strengthen his faith with Divine support against his enemy (cf. al-Saʿdī).
[31] If one asks, “Why did God question Moses about what was in his hand? Did He not already know it was a staff?” scholars have provided several insightful answers:
1. To emphasize the miracle – God, exalted be He, posed this question to Moses because He intended to transform the staff—a simple piece of wood—into a living, slithering serpent. By drawing Moses’ attention to it and having him affirm that it was indeed a staff he relied on and used to tend his sheep, God highlighted His Absolute Power, Supreme Authority, and the effectiveness of His Command. This transformation was meant to serve as a clear sign for Moses, along with other miracles, to present to Pharaoh and his people (cf. al-Ṭabarī).
2. To reassure Moses – The question was intended to ease Moses’ apprehension. He was fearful and uneasy, much like a man who enters the presence of a king with trepidation. Engaging him in conversation through a simple question helped calm his nerves and put him at ease (cf. al-Samarqandī).
3. To prepare him for the transformation – The question served as a form of affirmation: “This thing in your right hand is indeed your staff, the one you know and recognize.” By first acknowledging what it was, Moses would not be startled when it suddenly turned into a serpent (cf. Ibn Kathīr).
4. To demonstrate Divine Power – The exchange served as undeniable proof of God’s ability to bring forth the unimaginable in an instant. By first having Moses confirm through direct observation that it was his staff, its sudden transformation into a living serpent became all the more astonishing. This not only reinforced Moses’ faith but also prepared him to inspire conviction in those he was sent to guide (cf. al-Biqāʿī, Naẓm al-Durar).
[31] If one asks, “Why did God question Moses about what was in his hand? Did He not already know it was a staff?” scholars have provided several insightful answers:
1. To emphasize the miracle – God, exalted be He, posed this question to Moses because He intended to transform the staff—a simple piece of wood—into a living, slithering serpent. By drawing Moses’ attention to it and having him affirm that it was indeed a staff he relied on and used to tend his sheep, God highlighted His Absolute Power, Supreme Authority, and the effectiveness of His Command. This transformation was meant to serve as a clear sign for Moses, along with other miracles, to present to Pharaoh and his people (cf. al-Ṭabarī).
2. To reassure Moses – The question was intended to ease Moses’ apprehension. He was fearful and uneasy, much like a man who enters the presence of a king with trepidation. Engaging him in conversation through a simple question helped calm his nerves and put him at ease (cf. al-Samarqandī).
3. To prepare him for the transformation – The question served as a form of affirmation: “This thing in your right hand is indeed your staff, the one you know and recognize.” By first acknowledging what it was, Moses would not be startled when it suddenly turned into a serpent (cf. Ibn Kathīr).
4. To demonstrate Divine Power – The exchange served as undeniable proof of God’s ability to bring forth the unimaginable in an instant. By first having Moses confirm through direct observation that it was his staff, its sudden transformation into a living serpent became all the more astonishing. This not only reinforced Moses’ faith but also prepared him to inspire conviction in those he was sent to guide (cf. al-Biqāʿī, Naẓm al-Durar).
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ هِيَ عَصَايَ أَتَوَكَّؤُاْ عَلَيۡهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِي وَلِيَ فِيهَا مَـَٔارِبُ أُخۡرَىٰ
﴾18﴿ He said, “It is my staff—on it I lean for support, and I shake the branches[32] so that the leaves may fall for my flock; moreover, it serves me other useful purposes.”[33]
[32] Yahushshu is to strike a tree with a staff so that its leaves fall and the sheep may graze on them. Al-Hashsh is similar to al-Hazz (shaking) in the manner of movement (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; Ibn al-Jawzī, Tadhkirat al-Arīb).
Ibn Kathīr has this to say: “ʿAbd al-Raḥmān ibn al-Qāsim narrated through Imām Mālik: “al-Hashsh is when a person places a miḥjan (a hooked staff) on a branch and then moves it until its leaves and fruits fall, without breaking the branch itself. This is al-Hashsh, and it is not khabṭ (i.e., striking forcefully). Maymūn ibn Mahrān also says the same.”
[33] Moses (عليه السلام) elaborated on his answer, describing both the nature and benefits of his staff, as he found solace in his conversation with God and wished to prolong this unparalleled opportunity rather than cut it short (cf. Ibn ʿĀshūr, al-Shaʿrāwī).
Ibn Kathīr has this to say: “ʿAbd al-Raḥmān ibn al-Qāsim narrated through Imām Mālik: “al-Hashsh is when a person places a miḥjan (a hooked staff) on a branch and then moves it until its leaves and fruits fall, without breaking the branch itself. This is al-Hashsh, and it is not khabṭ (i.e., striking forcefully). Maymūn ibn Mahrān also says the same.”
[33] Moses (عليه السلام) elaborated on his answer, describing both the nature and benefits of his staff, as he found solace in his conversation with God and wished to prolong this unparalleled opportunity rather than cut it short (cf. Ibn ʿĀshūr, al-Shaʿrāwī).
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ أَلۡقِهَا يَٰمُوسَىٰ
ការបកស្រាយជាភាសាអារ៉ាប់:
فَأَلۡقَىٰهَا فَإِذَا هِيَ حَيَّةٞ تَسۡعَىٰ
[34] Moses (عليه السلام) cast down his staff without hesitation, and by God’s Command, it instantly transformed into a great, real serpent, moving swiftly and nimbly (cf. al-Ṭabarī, al-Shawkānī, al-Saʿdī).
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ خُذۡهَا وَلَا تَخَفۡۖ سَنُعِيدُهَا سِيرَتَهَا ٱلۡأُولَىٰ
[35] “So when he saw it writhing as if it were a snake, he turned in flight without looking back. (Then he was called:) ‘O Mūsā! Come forward and do not fear, for you are of those who are secure.’” (28: 31)
ការបកស្រាយជាភាសាអារ៉ាប់:
وَٱضۡمُمۡ يَدَكَ إِلَىٰ جَنَاحِكَ تَخۡرُجۡ بَيۡضَآءَ مِنۡ غَيۡرِ سُوٓءٍ ءَايَةً أُخۡرَىٰ
﴾22﴿ “And insert your hand beneath your arm;[36] it will emerge white ˹as snow˺, free from any blemish[37]—a further Sign.”
[36] Wa-dhmum yadaka ilā janāḥika (lit. brace your hand to your wing). That is: Insert your hand into your jayb—the opening of your garment at the neckline—and press it against your side, beneath your upper arm (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
[37] After placing it beneath the upper arm, the hand will emerge, radiantly white—like snow—free from any defect or illness, such as leprosy, vitiligo, or any other such condition (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
al-Sū’ (blemish) refers to anything that distresses a person. The root of sū’ conveys the meaning of ugliness or repulsiveness (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
The miracle of the white hand is not merely a curious transformation but a profound sign of Divine power and reassurance. By instructing Moses to insert his hand beneath his arm, God demonstrates that even an ordinary part of Moses’ body can be transformed into an emblem of purity and Divine intervention. The hand emerging brilliantly white—untainted and free from blemish—serves as a visible testimony that God’s command can alter the natural order. It confirms for Moses—and for those who witness it—that his Prophetic mission is supported by miracles beyond human capability, ensuring him of God’s protection and the authenticity of his calling.
[37] After placing it beneath the upper arm, the hand will emerge, radiantly white—like snow—free from any defect or illness, such as leprosy, vitiligo, or any other such condition (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
al-Sū’ (blemish) refers to anything that distresses a person. The root of sū’ conveys the meaning of ugliness or repulsiveness (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān).
The miracle of the white hand is not merely a curious transformation but a profound sign of Divine power and reassurance. By instructing Moses to insert his hand beneath his arm, God demonstrates that even an ordinary part of Moses’ body can be transformed into an emblem of purity and Divine intervention. The hand emerging brilliantly white—untainted and free from blemish—serves as a visible testimony that God’s command can alter the natural order. It confirms for Moses—and for those who witness it—that his Prophetic mission is supported by miracles beyond human capability, ensuring him of God’s protection and the authenticity of his calling.
ការបកស្រាយជាភាសាអារ៉ាប់:
لِنُرِيَكَ مِنۡ ءَايَٰتِنَا ٱلۡكُبۡرَى
[38] God Almighty wanted to show him some of His greatest signs, manifesting His Immense Power and affirming the truth of his Message, so that his heart may find reassurance, his trust in God’s promise of protection and victory may grow, and it may serve as conclusive proof against those to whom he has been sent (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
ការបកស្រាយជាភាសាអារ៉ាប់:
ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُۥ طَغَىٰ
[39] When God Almighty made manifest the two signs to Moses (عليه السلام), affirming His Divine support, He then entrusted him with a momentous mission—one that would naturally evoke awe and apprehension: to deliver the Message and confront the most powerful sovereign of his time with admonition, unveiling the corruption of his rule (cf. Ibn ʿĀshūr).
[40] Moses was entrusted with the mission of confronting Pharaoh, calling him to the worship of the One true God, obedience to His Commands, and the liberation of the Children of Israel, sparing them from oppression. Pharaoh had indeed overstepped all bounds, arrogantly claimed divinity, defied his Lord, and spread corruption throughout the land (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Go forth to Pharaoh, for indeed, he has transgressed. *And say, ‘Would you be willing to purify yourself,*and that I guide you to your Lord, so you may fear Him?’” (79: 17-19)
[40] Moses was entrusted with the mission of confronting Pharaoh, calling him to the worship of the One true God, obedience to His Commands, and the liberation of the Children of Israel, sparing them from oppression. Pharaoh had indeed overstepped all bounds, arrogantly claimed divinity, defied his Lord, and spread corruption throughout the land (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Go forth to Pharaoh, for indeed, he has transgressed. *And say, ‘Would you be willing to purify yourself,*and that I guide you to your Lord, so you may fear Him?’” (79: 17-19)
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ رَبِّ ٱشۡرَحۡ لِي صَدۡرِي
[41] Ishraḥ lī ṣadrī (lit. open up my chest) means expand and illuminate. The root meaning of sharḥ denotes opening and clarification (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Qurṭubī). That is, Moses said: “My Lord, expand my chest for me, so that I may fully grasp what You reveal to me, find the courage to address Pharaoh, and endure his harm and threats without my heart becoming constricted” (cf. al-Wāḥidī, al-Qurṭubī, al-Saʿdī).
ការបកស្រាយជាភាសាអារ៉ាប់:
وَيَسِّرۡ لِيٓ أَمۡرِي
ការបកស្រាយជាភាសាអារ៉ាប់:
وَٱحۡلُلۡ عُقۡدَةٗ مِّن لِّسَانِي
[42] Moses prayed for his speech to be freed from any impediment, allowing him to speak clearly and effortlessly (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Exegetes go on to explain this “knot” in his tongue. al-Saʿdī has it that: “There was a heaviness in his tongue, making his speech difficult to understand, as noted by the exegetes.” Ibn Kathīr elaborates: “Moses did not ask for his impediment to be completely removed, but only for it to be eased enough for people to understand him—just as much as was necessary. Had he asked for its complete removal, it would have been granted, but the Prophets only request what is essential. This is why a slight impediment remained, as indicated by Pharaoh’s words: ‘Or am I better than this one who is insignificant and can hardly make himself clear?’ (43: 52)—meaning, Moses still had some difficulty with fluent speech.”
ការបកស្រាយជាភាសាអារ៉ាប់:
يَفۡقَهُواْ قَوۡلِي
ការបកស្រាយជាភាសាអារ៉ាប់:
وَٱجۡعَل لِّي وَزِيرٗا مِّنۡ أَهۡلِي
[43] Wazīr (aide; lit. burden bearer) is a helper, a supporter, and a backer. The root of wizārah (ministry) comes from wizr (burden), as if the wazīr (minister) carries the burden and responsibilities on behalf of the ruler. The root word wizr inherently signifies heaviness or weight in something (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah): “And my brother Hārūn—he is more eloquent than me in speech, so send him with me as a reinforcement to support me and confirm my truthfulness. Indeed, I fear that they will deny me.” (38: 34)
ការបកស្រាយជាភាសាអារ៉ាប់:
ٱشۡدُدۡ بِهِۦٓ أَزۡرِي
[44] Azrī, meaning my back, from which the expression āzartu fulānan ʿalā al-amr is derived, meaning “I strengthened him in the matter and was his supporter in it.” The root of azr signifies strength and firmness (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt): “We shall strengthen your arm through your brother.” (28: 35)
ការបកស្រាយជាភាសាអារ៉ាប់:
وَأَشۡرِكۡهُ فِيٓ أَمۡرِي
[45] Moses (عليه السلام) asked that his brother be joined with him in delivering the Message, that he be granted Prophethood just as he had been, and that he be sent alongside him to Pharaoh (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī).
ការបកស្រាយជាភាសាអារ៉ាប់:
كَيۡ نُسَبِّحَكَ كَثِيرٗا
ការបកស្រាយជាភាសាអារ៉ាប់:
وَنَذۡكُرَكَ كَثِيرًا
[46] Moses and his brother (عليهما السلام) were tasked with making God’s Attributes and Absolute Supremacy known, which naturally involved glorifying Him. Their mission also required them to urge people to follow Allah’s commandments, guiding the nation toward faith and righteousness while increasing His remembrance and mention through the communication of His commands and prohibitions. This is reflected in Allah’s directive: “Go, you and your brother, with My Signs, and do not slacken in My mention” (20: 42), meaning they were to remain steadfast in delivering His Message. By granting Moses’ request, God Almighty ensured an increase in their glorification and remembrance of Him.
Moses’ plea stemmed from his awareness of Pharaoh’s tyranny, arrogance, and relentless efforts to keep his people in ignorance. Recognizing the immense challenge ahead, he sought Divine assistance to withstand the trials of his mission, enabling him to focus fully on glorifying and mentioning Allah without distraction (cf. Ibn ʿĀshūr).
Moses’ plea stemmed from his awareness of Pharaoh’s tyranny, arrogance, and relentless efforts to keep his people in ignorance. Recognizing the immense challenge ahead, he sought Divine assistance to withstand the trials of his mission, enabling him to focus fully on glorifying and mentioning Allah without distraction (cf. Ibn ʿĀshūr).
ការបកស្រាយជាភាសាអារ៉ាប់:
إِنَّكَ كُنتَ بِنَا بَصِيرٗا
[47] That is, You have always seen us, nothing of our affair was hidden from You (cf. al-Ṭabarī). God Almighty Knows and Sees their condition,
their weakness, their incapacity, and their need for Him in all matters. He is more aware of them than they are of themselves and more Merciful to them. Therefore, they implored Him to bestow upon them what they had asked for and to answer their supplications, emphasizing that He Knows his condition and that of his brother, and that the supplication arose solely from their need for His aid. It also conveys an act of complete reliance on God, affirming that He Knows best what is in their best interest and that the request was made only within the limits of human understanding (cf. al-Saʿdī, Ibn ʿĀshūr).
their weakness, their incapacity, and their need for Him in all matters. He is more aware of them than they are of themselves and more Merciful to them. Therefore, they implored Him to bestow upon them what they had asked for and to answer their supplications, emphasizing that He Knows his condition and that of his brother, and that the supplication arose solely from their need for His aid. It also conveys an act of complete reliance on God, affirming that He Knows best what is in their best interest and that the request was made only within the limits of human understanding (cf. al-Saʿdī, Ibn ʿĀshūr).
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ قَدۡ أُوتِيتَ سُؤۡلَكَ يَٰمُوسَىٰ
ការបកស្រាយជាភាសាអារ៉ាប់:
وَلَقَدۡ مَنَنَّا عَلَيۡكَ مَرَّةً أُخۡرَىٰٓ
[48] Hence, a reminder of a past favour, or favours, is given at a moment when his blessings are increasing, reinforcing the awareness that he has always been under his Lord’s care—from the very first moments of his existence. Divine care reached him even before he could ask for it, so now, after making his request, he is all the more deserving of its continuation. Moreover, that early care was a prelude to what God Almighty had decreed for him: being chosen and entrusted with the Messengership. Generosity dictates that an initial bestowal of kindness naturally leads to its continuation. This, then, brings reassurance to his heart, affirming that Divine support will accompany him in all his future endeavours (cf. Abū al-Suʿūd, Ibn ʿĀshūr).
ការបកស្រាយជាភាសាអារ៉ាប់:
إِذۡ أَوۡحَيۡنَآ إِلَىٰٓ أُمِّكَ مَا يُوحَىٰٓ
[49] Waḥy (lit. revelation) here refers to true inspirational revelation (waḥy al-ilhām al-ṣādiq). It is the casting of a meaning into the soul in a way that brings comfort and certainty to the one who receives it, such that he is fully assured of its success. This is a form of Divine facilitation (tawfīq) from God Almighty. It may also come through a truthful vision (ru’yā ṣāliḥah), in which the dreamer is instilled with an inner conviction that it is true (cf. Ibn ʿĀshūr): “And We inspired the mother of Mūsā, ‘Nurse him, but when you fear for him, cast him into the river and do not fear nor grieve. Indeed, We shall return him to you and make him one of the Messengers.’” (28: 7)
[50] “That which was to be inspired” was first left unspecified, then it was clarified as the command to place him in the ark and cast him into the river. It was initially left vague to amplify its gravity and magnify its significance, and then it was explained to make it more reassuring to the soul (cf. Abū Ḥayyān, Abū al-Suʿūd).
[50] “That which was to be inspired” was first left unspecified, then it was clarified as the command to place him in the ark and cast him into the river. It was initially left vague to amplify its gravity and magnify its significance, and then it was explained to make it more reassuring to the soul (cf. Abū Ḥayyān, Abū al-Suʿūd).
ការបកស្រាយជាភាសាអារ៉ាប់:
أَنِ ٱقۡذِفِيهِ فِي ٱلتَّابُوتِ فَٱقۡذِفِيهِ فِي ٱلۡيَمِّ فَلۡيُلۡقِهِ ٱلۡيَمُّ بِٱلسَّاحِلِ يَأۡخُذۡهُ عَدُوّٞ لِّي وَعَدُوّٞ لَّهُۥۚ وَأَلۡقَيۡتُ عَلَيۡكَ مَحَبَّةٗ مِّنِّي وَلِتُصۡنَعَ عَلَىٰ عَيۡنِيٓ
﴾39﴿ toss[51] him in the ark,[52] then toss it into the river; let[53] the river[54] cast him upon the shore; an enemy to Me and an enemy to him takes him.”[55] And I cast upon you a love from Me,[56] that you might be ˹carefully˺ crafted[57] under My Watchful Eye;[58]
[51] The verb “iqdhif” (cast/toss) carries a connotation of hastiness and immediacy. This urgency is further reinforced by the repeated use of the consecutive particle “fa”, which signifies swift transition between actions. Additionally, the verb “ya’khudhu” (takes him) appears in the present tense rather than the future tense, indicating that the event is unfolding in real-time, rather than at some later point. This linguistic structure collectively creates a sense of immediacy and urgency (cf. al-Shaʿrāwī), emphasizing the need for swift action and unwavering trust in Divine Command.
[52] Tābūt (box; cf. al-Kafawī, al-Kulliyyāt; al-Zabīdī, Tāj al-ʿArūs) is of Hebrew origin, derived from תֵּבָה (tībāh), meaning “ark” or “box.” In the Hebrew Bible, this term is used to describe both Noah’s ark (Genesis 6: 14) and the basket of baby Moses (Exodus 2: 3), suggesting that it denotes a protective, floating vessel designed for preservation and deliverance.
[53] al-Shinqīṭī states: “The imperative form in the phrase “Let the sea cast him upon the shore” has two well-known interpretations among scholars:
1. the imperative conveys a declarative meaning. Abū Ḥayyān, in al-Baḥr al-Muḥīṭ, explains that “fal-yulqihi” is an imperative used in place of a declarative statement for emphasis. The imperative form is employed to underscore certainty and inevitability, as commands are among the strongest and most binding linguistic forms.
2. The imperative signifies a Divine existential command (al-amr al-kawni al-qadari). In this view, the phrase functions as a decree rather than a directive to a conscious agent. This aligns with God’s words in 36: 82, (“His Command, when He wills something, is only to say to it: ‘Be!’ and it is.”). As a result, the sea had no choice but to cast him ashore, as God had decreed it to happen by His will and determination.
[54] al-Yamm refers to the sea, but here, it specifically denotes the Nile of Egypt, according to the consensus of scholars. The term yamm can be used to refer to both the sea and a great river (cf. al-Rāzī).
[55] This serves as a powerful reassurance amid apparent peril. On the surface, casting a newborn into a river seems to be an act of despair, leading to certain destruction. Yet, within this seemingly dire situation, there lies a Divine promise of safety and an assertion that even the greatest enemy—Pharaoh, who had decreed the killing of all newborn males among the Israelites—would not only fail to harm the child but would, in fact, become instrumental in his survival and nurturing (cf. Abū al-Suʿūd). It also teaches a lesson in trust—apparent hardships may conceal Divine wisdom and favour, as seen in God’s promise to return Moses to his mother and make him a Messenger (cf. 28: 7).
[56] That is, I have loved you and made you beloved to all who see you, and I have placed acceptance for you among the people (cf. al-Wāḥidī, Ibn ʿAṭiyyah, al-Bayḍāwī, Ibn Kathīr).
Ibn ʿUthaymīn (Sharḥ al-ʿAqīdah al-Wāsiṭiyyah: 1/319) expounds: “Regarding Allah’s statement: “And I cast upon you love from Me”, the exegetes have differed in its meaning. Some said it means: ‘I have Loved you.’ Others said it means: ‘I cast love for you in the hearts of people,’ with the casting being from Allah, such that whoever saw you would love you. A proof of this is that when Pharaoh’s wife saw him, she loved him and said: “‘Do not kill him; very well he may benefit us, or we may adopt him as a son’” (28: 9). If someone were to ask: Can the aya carry both meanings? We would say: Yes, based on the principle that when an aya can bear two meanings without contradiction, it encompasses both. Accordingly, Moses (عليه السلام) was both Loved by Allah and beloved by people—whoever saw him loved him. In reality, these two meanings are interlinked, for when Allah Loves a servant, He places love for him in the hearts of His creation.”
[57] The term al-ṣunʿ (crafting) is metaphorically used to mean upbringing and nurturing, likening it to the process of making something with care. From this, it is said of someone upon whom a great favour has been bestowed: “He is the handiwork (sanīʿah) of so-and-so” (cf. Ibn ʿĀshūr).
[58] That is, so that you may be nourished and raised in Pharaoh’s palace according to My Will, under My Watchful Eye, and under My protection and care (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Ibn ʿĀshūr explains: “Both matters were made a completion of a single favour because saving him from being killed would not manifest its full effect unless he was also saved from death due to wasting away from lack of nursing, and from neglect leading to either destruction or weakness if his upbringing were entrusted to someone who did not show him natural, instinctive compassion. The intended meaning is: “˹Remember˺ when your sister walked along, saying, ‘Shall I guide you to one who will care for him?’—all of this was so that you might be nurtured under My Watchful Eye.”
The discussion reveals that Divine Planning is not merely about immediate deliverance but ensuring the best possible conditions for growth and a future mission. It underscores the principle that God Almighty’s Mercy does not stop at rescue from danger but extends to the unseen, ensuring emotional, physical, and spiritual nourishment. Moses (عليه السلام) was not only saved but placed in an environment of perfect care—all so that he could be “crafted under Divine Watchfulness”, ultimately fulfilling his role as a Messenger of God.
[52] Tābūt (box; cf. al-Kafawī, al-Kulliyyāt; al-Zabīdī, Tāj al-ʿArūs) is of Hebrew origin, derived from תֵּבָה (tībāh), meaning “ark” or “box.” In the Hebrew Bible, this term is used to describe both Noah’s ark (Genesis 6: 14) and the basket of baby Moses (Exodus 2: 3), suggesting that it denotes a protective, floating vessel designed for preservation and deliverance.
[53] al-Shinqīṭī states: “The imperative form in the phrase “Let the sea cast him upon the shore” has two well-known interpretations among scholars:
1. the imperative conveys a declarative meaning. Abū Ḥayyān, in al-Baḥr al-Muḥīṭ, explains that “fal-yulqihi” is an imperative used in place of a declarative statement for emphasis. The imperative form is employed to underscore certainty and inevitability, as commands are among the strongest and most binding linguistic forms.
2. The imperative signifies a Divine existential command (al-amr al-kawni al-qadari). In this view, the phrase functions as a decree rather than a directive to a conscious agent. This aligns with God’s words in 36: 82, (“His Command, when He wills something, is only to say to it: ‘Be!’ and it is.”). As a result, the sea had no choice but to cast him ashore, as God had decreed it to happen by His will and determination.
[54] al-Yamm refers to the sea, but here, it specifically denotes the Nile of Egypt, according to the consensus of scholars. The term yamm can be used to refer to both the sea and a great river (cf. al-Rāzī).
[55] This serves as a powerful reassurance amid apparent peril. On the surface, casting a newborn into a river seems to be an act of despair, leading to certain destruction. Yet, within this seemingly dire situation, there lies a Divine promise of safety and an assertion that even the greatest enemy—Pharaoh, who had decreed the killing of all newborn males among the Israelites—would not only fail to harm the child but would, in fact, become instrumental in his survival and nurturing (cf. Abū al-Suʿūd). It also teaches a lesson in trust—apparent hardships may conceal Divine wisdom and favour, as seen in God’s promise to return Moses to his mother and make him a Messenger (cf. 28: 7).
[56] That is, I have loved you and made you beloved to all who see you, and I have placed acceptance for you among the people (cf. al-Wāḥidī, Ibn ʿAṭiyyah, al-Bayḍāwī, Ibn Kathīr).
Ibn ʿUthaymīn (Sharḥ al-ʿAqīdah al-Wāsiṭiyyah: 1/319) expounds: “Regarding Allah’s statement: “And I cast upon you love from Me”, the exegetes have differed in its meaning. Some said it means: ‘I have Loved you.’ Others said it means: ‘I cast love for you in the hearts of people,’ with the casting being from Allah, such that whoever saw you would love you. A proof of this is that when Pharaoh’s wife saw him, she loved him and said: “‘Do not kill him; very well he may benefit us, or we may adopt him as a son’” (28: 9). If someone were to ask: Can the aya carry both meanings? We would say: Yes, based on the principle that when an aya can bear two meanings without contradiction, it encompasses both. Accordingly, Moses (عليه السلام) was both Loved by Allah and beloved by people—whoever saw him loved him. In reality, these two meanings are interlinked, for when Allah Loves a servant, He places love for him in the hearts of His creation.”
[57] The term al-ṣunʿ (crafting) is metaphorically used to mean upbringing and nurturing, likening it to the process of making something with care. From this, it is said of someone upon whom a great favour has been bestowed: “He is the handiwork (sanīʿah) of so-and-so” (cf. Ibn ʿĀshūr).
[58] That is, so that you may be nourished and raised in Pharaoh’s palace according to My Will, under My Watchful Eye, and under My protection and care (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Ibn ʿĀshūr explains: “Both matters were made a completion of a single favour because saving him from being killed would not manifest its full effect unless he was also saved from death due to wasting away from lack of nursing, and from neglect leading to either destruction or weakness if his upbringing were entrusted to someone who did not show him natural, instinctive compassion. The intended meaning is: “˹Remember˺ when your sister walked along, saying, ‘Shall I guide you to one who will care for him?’—all of this was so that you might be nurtured under My Watchful Eye.”
The discussion reveals that Divine Planning is not merely about immediate deliverance but ensuring the best possible conditions for growth and a future mission. It underscores the principle that God Almighty’s Mercy does not stop at rescue from danger but extends to the unseen, ensuring emotional, physical, and spiritual nourishment. Moses (عليه السلام) was not only saved but placed in an environment of perfect care—all so that he could be “crafted under Divine Watchfulness”, ultimately fulfilling his role as a Messenger of God.
ការបកស្រាយជាភាសាអារ៉ាប់:
إِذۡ تَمۡشِيٓ أُخۡتُكَ فَتَقُولُ هَلۡ أَدُلُّكُمۡ عَلَىٰ مَن يَكۡفُلُهُۥۖ فَرَجَعۡنَٰكَ إِلَىٰٓ أُمِّكَ كَيۡ تَقَرَّ عَيۡنُهَا وَلَا تَحۡزَنَۚ وَقَتَلۡتَ نَفۡسٗا فَنَجَّيۡنَٰكَ مِنَ ٱلۡغَمِّ وَفَتَنَّٰكَ فُتُونٗاۚ فَلَبِثۡتَ سِنِينَ فِيٓ أَهۡلِ مَدۡيَنَ ثُمَّ جِئۡتَ عَلَىٰ قَدَرٖ يَٰمُوسَىٰ
﴾40﴿ when your sister walked along, saying, “Shall I guide you to one who will care for him?” So We returned you to your mother that her eye may find comfort and not grieve. [59]And you killed a soul, but We delivered you from distress[60] and tried you with severe trials.[61] Then you stayed for years among the people of Midian,[62] and thereafter you came ˹here˺ according to ˹My˺ Decree, O Mūsā.[63]
[59] This is yet another great favour; to have been saved from being punished for manslaughter. The mention of Moses’ act of killing was placed before his deliverance from distress to emphasize the magnitude of Divine Favour. The narrative begins with a serious transgression—taking a life, an act carrying severe consequences—so that when the statement, “So We delivered you” follows, it underscores the greatness of God’s Mercy. This highlights how Moses was saved from a punishment that someone in his position would typically be unable to avoid. The slain man was an Egyptian from Pharaoh’s people, engaged in a dispute with an Israelite in the city. When the Israelite called upon Moses for help, he struck the Egyptian, unintentionally causing his death, as told in Sura al-Qaṣaṣ (cf. Ibn ʿĀshūr).
[60] He experienced distress when the people of Pharaoh sought to kill him in retribution for the Egyptian, so he fled from them in fear to Madian (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[61] God Almighty subjected Moses (عليه السلام) to trials, placing him in hardships and then rescuing him from them (cf. al-Wāḥidī, al-Rasʿanī, al-ʿUlaymī). Ibn ʿAṭiyyah notes that most exegetes interpret this as: ‘We purified you completely,’ akin to how gold is refined through fitnah by being exposed to fire (cf. also al-Rāzī).
Ibn ʿĀshūr further expounds: “The mention of trials amidst the enumeration of Divine favours underscores that Allah did not disregard the life of the Egyptian whom Moses had killed. That soul was protected, as no Divine command had yet been revealed to justify his killing. Thus, when Allah spared Moses from accountability under Pharaoh’s law, He simultaneously subjected him to fear and exile as a means of discipline for taking a life. This is reflected in the Qur’anic ayas: “He said: This is from Satan’s doing; he is indeed an open misleader.” (28: 15), and “He said: My Lord, I have wronged myself, so forgive me. Then He forgave him.” (28: 16)
Allah’s chosen servants—those whom He intends for great good and envelops in His care—are refined and elevated through the trials they encounter, a process known as ibtilā’ (الابتلاء). One key lesson from Moses’ trial involving the Egyptian was that it led him to Madian, where he developed self-discipline, strengthened his resolve to endure hardships, and received moral refinement under the mentorship of his father-in-law, the Prophet Shuʿayb (عليه السلام). This theme is reinforced in the aya: “Then you stayed for years among the people of Midian, and thereafter you came ˹here˺ according to ˹My˺ Decree, O Mūsā” (20: 40), affirming how these trials were instrumental in shaping his destiny.
[62] The mention of his prolonged stay rather than his arrival highlights the many hardships and adversities he endured over those ten years—each being a severe trial in itself (cf. Abū al-Suʿūd).
[63] Mūsā reached the sanctified valley at the appointed time that God Almighty had Decreed, where he was bestowed with Prophethood and entrusted with delivering the Message to Pharaoh, precisely as ordained (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
al-Saʿdī opines that this means: “Your arrival occurred by Divine Decree, predetermined, known, and willed by Allah at this precise time, era, and place. It was not a coincidence, nor without intention or design on Our part. This highlights the profound care and attention that Allah bestowed upon His chosen servant.”
[60] He experienced distress when the people of Pharaoh sought to kill him in retribution for the Egyptian, so he fled from them in fear to Madian (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[61] God Almighty subjected Moses (عليه السلام) to trials, placing him in hardships and then rescuing him from them (cf. al-Wāḥidī, al-Rasʿanī, al-ʿUlaymī). Ibn ʿAṭiyyah notes that most exegetes interpret this as: ‘We purified you completely,’ akin to how gold is refined through fitnah by being exposed to fire (cf. also al-Rāzī).
Ibn ʿĀshūr further expounds: “The mention of trials amidst the enumeration of Divine favours underscores that Allah did not disregard the life of the Egyptian whom Moses had killed. That soul was protected, as no Divine command had yet been revealed to justify his killing. Thus, when Allah spared Moses from accountability under Pharaoh’s law, He simultaneously subjected him to fear and exile as a means of discipline for taking a life. This is reflected in the Qur’anic ayas: “He said: This is from Satan’s doing; he is indeed an open misleader.” (28: 15), and “He said: My Lord, I have wronged myself, so forgive me. Then He forgave him.” (28: 16)
Allah’s chosen servants—those whom He intends for great good and envelops in His care—are refined and elevated through the trials they encounter, a process known as ibtilā’ (الابتلاء). One key lesson from Moses’ trial involving the Egyptian was that it led him to Madian, where he developed self-discipline, strengthened his resolve to endure hardships, and received moral refinement under the mentorship of his father-in-law, the Prophet Shuʿayb (عليه السلام). This theme is reinforced in the aya: “Then you stayed for years among the people of Midian, and thereafter you came ˹here˺ according to ˹My˺ Decree, O Mūsā” (20: 40), affirming how these trials were instrumental in shaping his destiny.
[62] The mention of his prolonged stay rather than his arrival highlights the many hardships and adversities he endured over those ten years—each being a severe trial in itself (cf. Abū al-Suʿūd).
[63] Mūsā reached the sanctified valley at the appointed time that God Almighty had Decreed, where he was bestowed with Prophethood and entrusted with delivering the Message to Pharaoh, precisely as ordained (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
al-Saʿdī opines that this means: “Your arrival occurred by Divine Decree, predetermined, known, and willed by Allah at this precise time, era, and place. It was not a coincidence, nor without intention or design on Our part. This highlights the profound care and attention that Allah bestowed upon His chosen servant.”
ការបកស្រាយជាភាសាអារ៉ាប់:
وَٱصۡطَنَعۡتُكَ لِنَفۡسِي
[64] Iṣṭanaʿtuka means that God Almighty has selected and favoured Moses (عليه السلام). Al-Iṣṭināʿ (careful crafting) signifies an intensive process of refinement and preparation (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt, Ibn al-Jawzī, Tadhkirat al-Arīb). Ibn ʿĀshūr further explains: “The statement serves as a metaphor, likening the act of Divine selection for conveying the sacred law to the manner of someone who meticulously crafts something for their own benefit, devoting utmost precision and mastery to its creation.”
That is, God Almighty chose him and bestowed upon him abundant favour’s so that he might be His beloved special one and a Messenger to convey His Message (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
That is, God Almighty chose him and bestowed upon him abundant favour’s so that he might be His beloved special one and a Messenger to convey His Message (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
ការបកស្រាយជាភាសាអារ៉ាប់:
ٱذۡهَبۡ أَنتَ وَأَخُوكَ بِـَٔايَٰتِي وَلَا تَنِيَا فِي ذِكۡرِي
﴾42﴿ [65]“Go forth, you and your brother, with My Signs,[66] and do not slacken in mentioning Me.”[67]
[65] This is the central purpose around which the entire preceding conversation revolves: that Moses and his brother (عليهما السلام) should go forth to Pharaoh to convey the Message of God Almighty (cf. Ibn ʿĀshūr).
It is noteworthy that the commanding verb “id-hab” (go forth) is repeated twice at the beginning of this aya and the next, imparting a profound sense of urgency. This is reinforced by the additional command “do not slacken” in remembering their Lord, emphasising the need for unwavering resolve and persistence. This sense of urgency has been a consistent theme since the earliest days of Moses’ life when his mother was commanded to “cast” him into the ark without hesitation. Although God, in His Wisdom, grants respite to those who transgress, He never forgets.
[66] That is, the proofs, arguments, and miracles that demonstrate the Messengers’ truthfulness (cf. al-Ṭabarī, al-Bayḍāwī, Ibn Kathīr, al-Saʿdī).
[67] They are instructed to remain steadfast in constantly mentioning God Almighty (dhikr Allāh) (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
Ibn Kathīr explains: “The meaning here is that they should never tire of mentioning Allah, even when confronting Pharaoh. Keeping Allah’s mention alive will be a source of support and strength for them, and a powerful force that breaks Pharaoh’s resistance.” al-Rasʿanī adds: “… and do not slacken in mentioning Me” means: do not grow weary or neglect it. In other words, never forget Me—let My mention be your constant habit and guiding principle. Some have also said that it means not to slacken in delivering My Message, which aligns with the first interpretation since conveying the Message is itself part of mentioning Allah, the Exalted.”
It is noteworthy that the commanding verb “id-hab” (go forth) is repeated twice at the beginning of this aya and the next, imparting a profound sense of urgency. This is reinforced by the additional command “do not slacken” in remembering their Lord, emphasising the need for unwavering resolve and persistence. This sense of urgency has been a consistent theme since the earliest days of Moses’ life when his mother was commanded to “cast” him into the ark without hesitation. Although God, in His Wisdom, grants respite to those who transgress, He never forgets.
[66] That is, the proofs, arguments, and miracles that demonstrate the Messengers’ truthfulness (cf. al-Ṭabarī, al-Bayḍāwī, Ibn Kathīr, al-Saʿdī).
[67] They are instructed to remain steadfast in constantly mentioning God Almighty (dhikr Allāh) (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
Ibn Kathīr explains: “The meaning here is that they should never tire of mentioning Allah, even when confronting Pharaoh. Keeping Allah’s mention alive will be a source of support and strength for them, and a powerful force that breaks Pharaoh’s resistance.” al-Rasʿanī adds: “… and do not slacken in mentioning Me” means: do not grow weary or neglect it. In other words, never forget Me—let My mention be your constant habit and guiding principle. Some have also said that it means not to slacken in delivering My Message, which aligns with the first interpretation since conveying the Message is itself part of mentioning Allah, the Exalted.”
ការបកស្រាយជាភាសាអារ៉ាប់:
ٱذۡهَبَآ إِلَىٰ فِرۡعَوۡنَ إِنَّهُۥ طَغَىٰ
[68] Pharaoh has overstepped all limits and exceeded all bounds in Denial, disobedience, arrogance, and aggression (cf. al-Wāḥidī, Ibn Kathīr, al-Saʿdī). The phrase “… verily, he has transgressed” serves as a justification for the command to go to him. It becomes clear that the purpose is to restrain him from his transgression (cf. Ibn ʿĀshūr).
ការបកស្រាយជាភាសាអារ៉ាប់:
فَقُولَا لَهُۥ قَوۡلٗا لَّيِّنٗا لَّعَلَّهُۥ يَتَذَكَّرُ أَوۡ يَخۡشَىٰ
[69] Qawlan layyinan (tender speech) is filled with gentleness and kindness, without harshness or causing aversion (cf. al-Ṭabarī, al-Shinqīṭī).
al-Saʿdī explains: “The “tender speech” has been explained in His saying: “Would you be willing to purify yourself, *and let me guide you to your Lord so you may fear ˹Him˺?” (79: 18-19). This statement contains such kindness, softness, and an absence of harshness that it is clear to anyone who reflects upon it.”
[70] They were instructed to go to Pharaoh and use gentle speech, hoping that it might awaken his awareness of the truth he had neglected—the Oneness of God that aligns with his innate disposition, enabling him to recognise his Lord, acknowledge His blessings and kindness, and realise his own dependence on Him. This could inspire him to Believe in God and abandon his misguidance, or it might instil fear of impending Punishment, prompting him to forsake his transgression and submit to his Lord (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
al-Shawkānī adds: “Reminding involves reflecting on the Message they conveyed and pondering it deeply, so that it becomes a means of accepting the Truth. The fear mentioned here refers to the fear of Allah’s Punishment, as warned through their words.”
al-Saʿdī explains: “The “tender speech” has been explained in His saying: “Would you be willing to purify yourself, *and let me guide you to your Lord so you may fear ˹Him˺?” (79: 18-19). This statement contains such kindness, softness, and an absence of harshness that it is clear to anyone who reflects upon it.”
[70] They were instructed to go to Pharaoh and use gentle speech, hoping that it might awaken his awareness of the truth he had neglected—the Oneness of God that aligns with his innate disposition, enabling him to recognise his Lord, acknowledge His blessings and kindness, and realise his own dependence on Him. This could inspire him to Believe in God and abandon his misguidance, or it might instil fear of impending Punishment, prompting him to forsake his transgression and submit to his Lord (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
al-Shawkānī adds: “Reminding involves reflecting on the Message they conveyed and pondering it deeply, so that it becomes a means of accepting the Truth. The fear mentioned here refers to the fear of Allah’s Punishment, as warned through their words.”
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَا رَبَّنَآ إِنَّنَا نَخَافُ أَن يَفۡرُطَ عَلَيۡنَآ أَوۡ أَن يَطۡغَىٰ
﴾45﴿ They said, “Our Lord, indeed we fear that he may act rashly against us or exceed all bounds.”[71]
[71] Yafruṭa (act rashly) is to act hastily and with urgency. The root word f-r-ṭ signifies moving ahead or advancing forward. Its original meaning conveys the idea of removing something from its place and setting it aside (cf. Ibn Qutaybah, Gharīb al-Qur’an; Ibn Fāris, Maqāyīs al-Lughah; al-Kafawī, al-Kulliyāt).
Yaṭghā (exceed all bounds) is to be obstinate and transgressive. The root meaning of ṭughyān is to exceed the limit in disobedience (cf. al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
They truly feared that Pharaoh might hasten to punish them before they could call him to what God had commanded them, that he might act with arrogance and transgress against His command (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī).
Yaṭghā (exceed all bounds) is to be obstinate and transgressive. The root meaning of ṭughyān is to exceed the limit in disobedience (cf. al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
They truly feared that Pharaoh might hasten to punish them before they could call him to what God had commanded them, that he might act with arrogance and transgress against His command (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī).
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ لَا تَخَافَآۖ إِنَّنِي مَعَكُمَآ أَسۡمَعُ وَأَرَىٰ
[72] Seeing their fear, God Almighty reassured them, saying that He was with them—granting victory, support, protection, and strength. He assured them that He hears their words and Pharaoh’s words alike and sees everything they do, as well as all their circumstances. Therefore, He encouraged them to remain calm and not be afraid (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā (5/104), Ibn Kathīr, al-Saʿdī).
ការបកស្រាយជាភាសាអារ៉ាប់:
فَأۡتِيَاهُ فَقُولَآ إِنَّا رَسُولَا رَبِّكَ فَأَرۡسِلۡ مَعَنَا بَنِيٓ إِسۡرَٰٓءِيلَ وَلَا تُعَذِّبۡهُمۡۖ قَدۡ جِئۡنَٰكَ بِـَٔايَةٖ مِّن رَّبِّكَۖ وَٱلسَّلَٰمُ عَلَىٰ مَنِ ٱتَّبَعَ ٱلۡهُدَىٰٓ
﴾47﴿ “So come to him and say, ‘Indeed, we are Messengers from your Lord,[73] so send with us the Children of Israel and do not torment them.[74] We have come to you with a Sign from your Lord,[75] and peace be upon whoever follows the guidance.’”[76]
[73] Having gone to the extreme of claiming Lordship and arrogantly proclaiming, “I am your Lord, the Most High!” (79: 24), the first sobering reality he had to confront was the presence of the true Lord of all beings, including himself (cf. Ibn ʿĀshūr). They informed him that they were the Messengers sent by his Lord—the true Lord who created and nurtured him—emphasizing that Pharaoh’s supposed divinity was nothing but an illusion in the presence of the Almighty (cf. al-Ṭabarī, al-Shinqīṭī).
[74] The primary mission of Moses and his brother (عليهما السلام) was to address Pharaoh and his officials, who held authority over the nation’s affairs, with the aim of liberating the Children of Israel from enslavement. This mission did not involve imposing Divine Law upon the Copts; rather, it focused on establishing an independent nation for the Israelites by imparting the reformed Divine Law that would secure their autonomy. Nonetheless, calling Pharaoh and his people to monotheism was a necessary preliminary step to affirm the legitimacy of Moses’ Prophethood and facilitate the release of the Israelites, as confronting evil and false beliefs was inherent to his Prophetic duty. This understanding is derived from the ayas in Suras al-Isrā’, al-Nāziʿāt, and other related passages (Ibn ʿĀshūr): “As Mūsā said to his people: “Remember Allah’s favour on you, when He salvaged you from Pharaoh’s people as they subjected you to the worst of suffering; slaughtering your sons and keeping your womenfolk alive—in that indeed is a great trial from your Lord!” (14: 6)
[75] That is, they had brought him a miracle from his Lord that proved their truthfulness (cf. Ibn Kathīr, al-Saʿdī). “He ˹Mūsā˺ said: ‘Even if I brought you something manifestly clear?’ He said: ‘Then bring it, if you are of the truthful.’ So, he cast down his staff, and behold! it was a manifest serpent. And he drew forth his hand, and behold! it was white to the beholders.” (26: 30-33)
[76] Those who follow Allah’s guidance, which He has set for His servants, will be safe from His Wrath and Punishment both in this world and the Hereafter (cf. al-Ṭabarī, al-Zajjāj, Ibn Kathīr).
[74] The primary mission of Moses and his brother (عليهما السلام) was to address Pharaoh and his officials, who held authority over the nation’s affairs, with the aim of liberating the Children of Israel from enslavement. This mission did not involve imposing Divine Law upon the Copts; rather, it focused on establishing an independent nation for the Israelites by imparting the reformed Divine Law that would secure their autonomy. Nonetheless, calling Pharaoh and his people to monotheism was a necessary preliminary step to affirm the legitimacy of Moses’ Prophethood and facilitate the release of the Israelites, as confronting evil and false beliefs was inherent to his Prophetic duty. This understanding is derived from the ayas in Suras al-Isrā’, al-Nāziʿāt, and other related passages (Ibn ʿĀshūr): “As Mūsā said to his people: “Remember Allah’s favour on you, when He salvaged you from Pharaoh’s people as they subjected you to the worst of suffering; slaughtering your sons and keeping your womenfolk alive—in that indeed is a great trial from your Lord!” (14: 6)
[75] That is, they had brought him a miracle from his Lord that proved their truthfulness (cf. Ibn Kathīr, al-Saʿdī). “He ˹Mūsā˺ said: ‘Even if I brought you something manifestly clear?’ He said: ‘Then bring it, if you are of the truthful.’ So, he cast down his staff, and behold! it was a manifest serpent. And he drew forth his hand, and behold! it was white to the beholders.” (26: 30-33)
[76] Those who follow Allah’s guidance, which He has set for His servants, will be safe from His Wrath and Punishment both in this world and the Hereafter (cf. al-Ṭabarī, al-Zajjāj, Ibn Kathīr).
ការបកស្រាយជាភាសាអារ៉ាប់:
إِنَّا قَدۡ أُوحِيَ إِلَيۡنَآ أَنَّ ٱلۡعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ
﴾48﴿ “Indeed, it has been revealed to us that Punishment[77] is upon those who deny and turn away.”[78]
[77] Both in this world and in the Hereafter (cf. al-Qurṭubī, al-Tafsīr al-Mukhtaṣar).
[78] Commenting on the manner in which Moses and Aaron (عليهما السلام) were ordered to address Pharoah, Ibn al-Qayyim (Badāiʿ al-Fawā’id: 2/170) observes: “Reflect on the beauty of how these statements are structured, the arrangement of this address, and the gentle tone of these words, which captivate hearts with their sweetness and grace, despite the majesty and grandeur of the message. Notice how the address begins with the words: “Indeed, we are Messengers from your Lord”—a subtle indication that they did not come to challenge his authority or to share in his rule, but as two servants sent by his Lord. The choice of referring to Allah as “your Lord” here, rather than associating Him with themselves, serves to draw Pharaoh’s attention and invite his compliance and acceptance, just as a messenger might say to someone on behalf of his master: “I am the messenger of your master to you”—even if that master is also his own—highlighting the need for attentiveness and obedience.
Moreover, they requested from him that he let the Children of Israel go with them and not subject them to torment, a request that sought justice and fairness without imposing undue demands or burdens. It was a call to abandon oppression and unjust punishment for those who did not deserve it—a plea embodying the utmost fairness.
Following the request, three statements were made:
1. The first was Allah’s saying: “We have come to you with a Sign from your Lord”—thus clearing themselves of any accusation of fabrication or falsehood, as they presented clear evidence and undeniable proof. With this, the argument was established.
2. After that, there are two possible responses from the addressee: either he listens and obeys, becoming one of those guided—“and peace be upon whoever follows guidance”—or he denies and turns away, in which case the punishment will fall upon those who reject and turn away.
Therefore, the aya combines a call for fairness, the establishment of proof, and a clear statement of the reward for those who listen and obey, as well as the consequence for those who deny and turn away—all conveyed with the most delicate address, the most suitable expression, and the most eloquent encouragement and warning.”
[78] Commenting on the manner in which Moses and Aaron (عليهما السلام) were ordered to address Pharoah, Ibn al-Qayyim (Badāiʿ al-Fawā’id: 2/170) observes: “Reflect on the beauty of how these statements are structured, the arrangement of this address, and the gentle tone of these words, which captivate hearts with their sweetness and grace, despite the majesty and grandeur of the message. Notice how the address begins with the words: “Indeed, we are Messengers from your Lord”—a subtle indication that they did not come to challenge his authority or to share in his rule, but as two servants sent by his Lord. The choice of referring to Allah as “your Lord” here, rather than associating Him with themselves, serves to draw Pharaoh’s attention and invite his compliance and acceptance, just as a messenger might say to someone on behalf of his master: “I am the messenger of your master to you”—even if that master is also his own—highlighting the need for attentiveness and obedience.
Moreover, they requested from him that he let the Children of Israel go with them and not subject them to torment, a request that sought justice and fairness without imposing undue demands or burdens. It was a call to abandon oppression and unjust punishment for those who did not deserve it—a plea embodying the utmost fairness.
Following the request, three statements were made:
1. The first was Allah’s saying: “We have come to you with a Sign from your Lord”—thus clearing themselves of any accusation of fabrication or falsehood, as they presented clear evidence and undeniable proof. With this, the argument was established.
2. After that, there are two possible responses from the addressee: either he listens and obeys, becoming one of those guided—“and peace be upon whoever follows guidance”—or he denies and turns away, in which case the punishment will fall upon those who reject and turn away.
Therefore, the aya combines a call for fairness, the establishment of proof, and a clear statement of the reward for those who listen and obey, as well as the consequence for those who deny and turn away—all conveyed with the most delicate address, the most suitable expression, and the most eloquent encouragement and warning.”
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ فَمَن رَّبُّكُمَا يَٰمُوسَىٰ
[79] That is, the Lord you worship and claim that you were sent to me by Him (cf. al-Baghawī, Ibn Kathīr, al-Shinqīṭī). al-Rāzī comments: “Despite Pharaoh’s immense power, dominance, and vast army, when Moses (peace be upon him) called him to Allah, he did not immediately resort to violence or oppression. Instead, he chose to engage in dialogue and debate. This was because, had he responded with violence from the outset, it would have been seen as an act of ignorance and foolishness. In his arrogance, Pharaoh disdained such behaviour and preferred to debate, indicating that even he—despite his profound ignorance and disbelief—deemed it beneath him to display such foolishness without presenting evidence.”
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ رَبُّنَا ٱلَّذِيٓ أَعۡطَىٰ كُلَّ شَيۡءٍ خَلۡقَهُۥ ثُمَّ هَدَىٰ
[80] That is, the One Who granted every creature its distinct form that sets it apart and fashioned it in a way that best suits its nature. He endowed every male and female with the appropriate shape and structure from their kind, facilitating mating, harmony, and companionship. He provided them with all they need and then guided each creature to seek its benefits and avoid its harms (cf. Ibn ʿAṭiyyah, al-Qurṭubī, al-Biqāʿī).
God Almighty combines creation and guidance—a pairing that frequently appears throughout the Qur’an. Creation signifies the bestowal of tangible, external existence, while guidance represents the imparting of intellectual and conceptual awareness. Consequently, His act of creation gives form and substance, while His guidance grants knowledge and discernment (cf. Ibn al-Qayyim, Shifā’ al-ʿAlīl: 79).
This dual aspect of creation and guidance highlights the complete care of the Creator, Glorified be He, for His creation and His comprehensive guidance. It represents the general guidance evident in all creatures, as every being is seen striving to secure its benefits and guard itself against harm (cf. al-Saʿdī).
God Almighty combines creation and guidance—a pairing that frequently appears throughout the Qur’an. Creation signifies the bestowal of tangible, external existence, while guidance represents the imparting of intellectual and conceptual awareness. Consequently, His act of creation gives form and substance, while His guidance grants knowledge and discernment (cf. Ibn al-Qayyim, Shifā’ al-ʿAlīl: 79).
This dual aspect of creation and guidance highlights the complete care of the Creator, Glorified be He, for His creation and His comprehensive guidance. It represents the general guidance evident in all creatures, as every being is seen striving to secure its benefits and guard itself against harm (cf. al-Saʿdī).
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ فَمَا بَالُ ٱلۡقُرُونِ ٱلۡأُولَىٰ
[81] That is, Pharaoh said: “What about the previous generations before us, whose people did not believe in your Lord and worshipped others besides Him? If what you claim were true, it would not have been unknown to the earlier generations, nor would they have neglected it” (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Ibn ʿĀshūr explains that Pharaoh’s approach in questioning Moses (عليه السلام) about the fate of past generations was not a sincere inquiry but a cunning and calculated tactic. Pharaoh’s intention can be understood in two ways:
1. Creating a Logical Dilemma:
Pharaoh sought to corner Moses into making a problematic statement. If Moses were to say that the past generations are being punished, it would provoke the descendants and stir resentment against Moses. Conversely, if Moses were to say they are not being punished, Pharaoh could use this to argue that the beliefs and practices of those generations must have been correct, thereby justifying his own adherence to their religion. This would effectively challenge Moses’ claim that guidance and truth lie solely with Allah.
2. Discrediting the Message:
Pharaoh attempted to portray Moses’ message as an anomaly by suggesting that if previous generations did not believe or follow the same path, it must therefore be false. This is a typical psychological strategy used by those in positions of power to resist change, appealing to tradition and the supposed authority of long-standing practices.
This method of argument is not unique to Pharaoh; it is a classical rhetorical strategy where the focus is deliberately shifted from the core argument to a tangential issue. By invoking the past generations, Pharaoh cleverly evades the essence of Moses’ message—the call to monotheism and the rejection of false deities. Instead of directly confronting Moses’ invitation to worship Allah alone, Pharaoh seeks to cast doubt by raising questions rooted in historical continuity and ancestral legitimacy.
Ibn ʿĀshūr explains that Pharaoh’s approach in questioning Moses (عليه السلام) about the fate of past generations was not a sincere inquiry but a cunning and calculated tactic. Pharaoh’s intention can be understood in two ways:
1. Creating a Logical Dilemma:
Pharaoh sought to corner Moses into making a problematic statement. If Moses were to say that the past generations are being punished, it would provoke the descendants and stir resentment against Moses. Conversely, if Moses were to say they are not being punished, Pharaoh could use this to argue that the beliefs and practices of those generations must have been correct, thereby justifying his own adherence to their religion. This would effectively challenge Moses’ claim that guidance and truth lie solely with Allah.
2. Discrediting the Message:
Pharaoh attempted to portray Moses’ message as an anomaly by suggesting that if previous generations did not believe or follow the same path, it must therefore be false. This is a typical psychological strategy used by those in positions of power to resist change, appealing to tradition and the supposed authority of long-standing practices.
This method of argument is not unique to Pharaoh; it is a classical rhetorical strategy where the focus is deliberately shifted from the core argument to a tangential issue. By invoking the past generations, Pharaoh cleverly evades the essence of Moses’ message—the call to monotheism and the rejection of false deities. Instead of directly confronting Moses’ invitation to worship Allah alone, Pharaoh seeks to cast doubt by raising questions rooted in historical continuity and ancestral legitimacy.
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ عِلۡمُهَا عِندَ رَبِّي فِي كِتَٰبٖۖ لَّا يَضِلُّ رَبِّي وَلَا يَنسَى
[82] That is, Moses (عليه السلام) said to him: “The knowledge of past generations and the deeds of their people are all recorded with my Lord in the Preserved Tablet (al-Lawḥ al-Maḥfūẓ). If they did not believe in Allah and worship Him alone, He will recompense them accordingly. As for me, I have no knowledge of their fate” (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Moses’ response to Pharaoh is marked by profound wisdom and insight. Ibn ʿĀshūr explains that Moses (عليه السلام) does not fall into the trap of giving a direct answer that could be exploited. Instead, he responds with a statement that is both wise and strategic.
This response demonstrates several key aspects of Prophetic wisdom:
1. Redirecting to God’s Knowledge:
Moses attributes ultimate Knowledge to God, emphasizing that human understanding of past generations is inherently limited. He clarifies that only God Knows their true fate, thereby shifting the focus away from speculative debate.
2. Affirming God’s Justice:
By asserting that God neither errs nor forgets, Moses indirectly reassures his audience that whatever the fate of those past generations may be, it is rooted in perfect justice and Divine Knowledge. This serves to remind them that God’s judgement is precise and comprehensive.
3. Avoiding the Trap:
Moses masterfully avoids being drawn into a fruitless argument that could detract from his primary mission. Instead of engaging in a debate about the fate of previous generations, he keeps his focus on delivering God’s Message and warning against falsehood.
In essence, Moses’ response exemplifies the balance between humility and clarity, emphasizing submission to Divine Knowledge while maintaining unwavering commitment to the central message of monotheism and Truth”.
Moses’ response to Pharaoh is marked by profound wisdom and insight. Ibn ʿĀshūr explains that Moses (عليه السلام) does not fall into the trap of giving a direct answer that could be exploited. Instead, he responds with a statement that is both wise and strategic.
This response demonstrates several key aspects of Prophetic wisdom:
1. Redirecting to God’s Knowledge:
Moses attributes ultimate Knowledge to God, emphasizing that human understanding of past generations is inherently limited. He clarifies that only God Knows their true fate, thereby shifting the focus away from speculative debate.
2. Affirming God’s Justice:
By asserting that God neither errs nor forgets, Moses indirectly reassures his audience that whatever the fate of those past generations may be, it is rooted in perfect justice and Divine Knowledge. This serves to remind them that God’s judgement is precise and comprehensive.
3. Avoiding the Trap:
Moses masterfully avoids being drawn into a fruitless argument that could detract from his primary mission. Instead of engaging in a debate about the fate of previous generations, he keeps his focus on delivering God’s Message and warning against falsehood.
In essence, Moses’ response exemplifies the balance between humility and clarity, emphasizing submission to Divine Knowledge while maintaining unwavering commitment to the central message of monotheism and Truth”.
ការបកស្រាយជាភាសាអារ៉ាប់:
ٱلَّذِي جَعَلَ لَكُمُ ٱلۡأَرۡضَ مَهۡدٗا وَسَلَكَ لَكُمۡ فِيهَا سُبُلٗا وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجۡنَا بِهِۦٓ أَزۡوَٰجٗا مِّن نَّبَاتٖ شَتَّىٰ
﴾53﴿ [83]“The One Who made for you the Earth a cradle[84] and pierced[85] pathways for you therein, [86]and He sent down water from the sky, and with it We[87] brought forth diverse pairs of vegetation.”[88]
[83] Moses (عليه السلام) refocuses the argument, steering it away from Pharaoh’s diversionary tactics, and draws attention instead to the manifest, awe-inspiring Sign of the Earth’s creation—how it was fashioned as a stable, accommodating habitat for humankind.
[84] Mahd: that is, a firm, stable bed; mahd and mihād denote a levelled, prepared place, and the root (m-h-d) conveys the sense of smoothing and facilitating (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn Juzayy). It also refers to the cradle made for newborns (cf. Ibn ʿĀshūr, Makhlouf, al-Fāẓ al-Qur’ān). God Almighty is the One who made the Earth levelled and prepared for humankind—so they could dwell upon it, find stability in it, walk and journey across its surface, cultivate and plant it, build upon it, and benefit from it in countless other ways (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
[85] God Almighty made pathways for humankind through the Earth—routes that weave through it and connect its regions with ease. The word salaka implies threading something through another, while the root (s-b-l) conveys the idea of extension and continuity (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Wāḥidī, al-Iṣfahānī, al-Mufradāt; Ibn ʿĀshūr).
God draws attention to the great bounty of placing natural pathways upon the Earth to awaken human awareness of His meticulous care and providence. These pathways—valleys between mountains, passes through terrain, river routes, coastal lines, and plains stretching across continents—are not random but Divinely set, enabling movement, exploration, trade, connection, and civilisation itself. By highlighting this blessing, God invites people to reflect: such intricate facilitation could not have emerged by chance. The Earth was not just created to exist—it was shaped to serve. Its usability is a sign of Divine mercy and wisdom. When people recognise that even the roads they travel on are gifts from their Creator, it stirs gratitude, humility, and awe. Gratefulness (shukr) becomes not just a moral response but a spiritual awakening to God’s nearness and generosity. In reminding humanity of these signs, God is calling them not only to thankfulness, but also to deeper awareness: to see the world not as mundane, but as a layered text of Divine generosity—if only they would read it.
[86] Having mentioned the blessing of creating the Earth, God Almighty then pairs it with the blessing of bringing forth vegetation from it through the rain He sends down from the sky (cf. Ibn ʿĀshūr).
[87] Notice the rhetorical shift from the third-person pronoun “He” to the majestic first-person “We”—a deliberate and powerful transition. It is as though God Almighty Himself, in all His Glory and Sovereign Majesty, intervenes directly to answer Pharaoh’s question. This Divine interjection does not merely convey information; it manifests presence. It underscores, in no uncertain terms, that He was not distant or removed, but fully present with Moses and his brother—intimately aware of their struggle, “listening and seeing.” The use of “We” signals both Divine authority and immediacy, marking this moment as one of heightened significance in the unfolding drama.
[88] By means of the rain, God Almighty brings forth diverse kinds of plants—differing in colours, forms, scents, tastes, and benefits (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr): “He is the One Who sends water from the sky and We bring out with it ˹all types of˺ plants of everything: and We bring with it ˹all˺ greens from which We bring out grains stacked up; and of date palm from their sheaths ˹come out˺ clusters ˹of dates˺ hanging down; and gardens of vines; and olive and pomegranate ˹confusingly˺ resembling each other but are not similar; look you at its fruits when it yields and its lushness—indeed in all that are Signs to those who Believe.” (6: 99)
[84] Mahd: that is, a firm, stable bed; mahd and mihād denote a levelled, prepared place, and the root (m-h-d) conveys the sense of smoothing and facilitating (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn Juzayy). It also refers to the cradle made for newborns (cf. Ibn ʿĀshūr, Makhlouf, al-Fāẓ al-Qur’ān). God Almighty is the One who made the Earth levelled and prepared for humankind—so they could dwell upon it, find stability in it, walk and journey across its surface, cultivate and plant it, build upon it, and benefit from it in countless other ways (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
[85] God Almighty made pathways for humankind through the Earth—routes that weave through it and connect its regions with ease. The word salaka implies threading something through another, while the root (s-b-l) conveys the idea of extension and continuity (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Wāḥidī, al-Iṣfahānī, al-Mufradāt; Ibn ʿĀshūr).
God draws attention to the great bounty of placing natural pathways upon the Earth to awaken human awareness of His meticulous care and providence. These pathways—valleys between mountains, passes through terrain, river routes, coastal lines, and plains stretching across continents—are not random but Divinely set, enabling movement, exploration, trade, connection, and civilisation itself. By highlighting this blessing, God invites people to reflect: such intricate facilitation could not have emerged by chance. The Earth was not just created to exist—it was shaped to serve. Its usability is a sign of Divine mercy and wisdom. When people recognise that even the roads they travel on are gifts from their Creator, it stirs gratitude, humility, and awe. Gratefulness (shukr) becomes not just a moral response but a spiritual awakening to God’s nearness and generosity. In reminding humanity of these signs, God is calling them not only to thankfulness, but also to deeper awareness: to see the world not as mundane, but as a layered text of Divine generosity—if only they would read it.
[86] Having mentioned the blessing of creating the Earth, God Almighty then pairs it with the blessing of bringing forth vegetation from it through the rain He sends down from the sky (cf. Ibn ʿĀshūr).
[87] Notice the rhetorical shift from the third-person pronoun “He” to the majestic first-person “We”—a deliberate and powerful transition. It is as though God Almighty Himself, in all His Glory and Sovereign Majesty, intervenes directly to answer Pharaoh’s question. This Divine interjection does not merely convey information; it manifests presence. It underscores, in no uncertain terms, that He was not distant or removed, but fully present with Moses and his brother—intimately aware of their struggle, “listening and seeing.” The use of “We” signals both Divine authority and immediacy, marking this moment as one of heightened significance in the unfolding drama.
[88] By means of the rain, God Almighty brings forth diverse kinds of plants—differing in colours, forms, scents, tastes, and benefits (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr): “He is the One Who sends water from the sky and We bring out with it ˹all types of˺ plants of everything: and We bring with it ˹all˺ greens from which We bring out grains stacked up; and of date palm from their sheaths ˹come out˺ clusters ˹of dates˺ hanging down; and gardens of vines; and olive and pomegranate ˹confusingly˺ resembling each other but are not similar; look you at its fruits when it yields and its lushness—indeed in all that are Signs to those who Believe.” (6: 99)
ការបកស្រាយជាភាសាអារ៉ាប់:
كُلُواْ وَٱرۡعَوۡاْ أَنۡعَٰمَكُمۡۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّأُوْلِي ٱلنُّهَىٰ
﴾54﴿ “Eat and graze your livestock ˹therein˺.[89] Indeed, in this are Signs for people of discernment.”[90]
[89] “Then let man consider his food; how We poured down the water in abundance; then We split the ground with cleaving; and caused to grow therein the grain;*and grapes and herbs; *and olives and date-palms; *and gardens thick with foliage; *and fruits and pasture—*As a provision for you and for your livestock!” (80: 24-32)
[90] Ulī al-nuhā—people of discernment—refers to those endowed with reason. The singular is nuhyah (lit. the act of prevention), so named because the intellect serves to restrain one from shameful deeds. The root conveys the sense of restraint or confinement (cf. Abū ʿUbaydah, Majāz al-Qur’ān; Ibn Qutaybah, Gharīb al-Qur’ān): “And on Earth there are adjacent plots ˹of land˺, gardens of grapes, ˹different˺ plants, and date palms – joined at the truck and unjoined – irrigated with the same water but We make some better than others in fruit; indeed in that are Signs to people who heed!” (13: 4)
[90] Ulī al-nuhā—people of discernment—refers to those endowed with reason. The singular is nuhyah (lit. the act of prevention), so named because the intellect serves to restrain one from shameful deeds. The root conveys the sense of restraint or confinement (cf. Abū ʿUbaydah, Majāz al-Qur’ān; Ibn Qutaybah, Gharīb al-Qur’ān): “And on Earth there are adjacent plots ˹of land˺, gardens of grapes, ˹different˺ plants, and date palms – joined at the truck and unjoined – irrigated with the same water but We make some better than others in fruit; indeed in that are Signs to people who heed!” (13: 4)
ការបកស្រាយជាភាសាអារ៉ាប់:
۞ مِنۡهَا خَلَقۡنَٰكُمۡ وَفِيهَا نُعِيدُكُمۡ وَمِنۡهَا نُخۡرِجُكُمۡ تَارَةً أُخۡرَىٰ
﴾55﴿ [91]“From it We created you,[92] and into it We shall return you,[93] and from it We shall bring you forth once more.”[94]
[91] The following functions as a reminder of the first creation, intended to serve as proof of the possibility of re-creation after death. The thematic continuity is clear: having mentioned the Earth’s creation and its manifold benefits, the discourse naturally progresses to what is most consequential for humankind in relation to it. Just as humans were originally formed from the Earth—akin to how vegetation emerges from it—so too will they be resurrected from it, just as plants are brought forth from the soil (cf. Ibn ʿĀshūr).
It also underscores humanity’s intrinsic bond with its Earthly cradle, thereby magnifying the Almighty’s Supreme Power of creation and His gracious provision.
[92] That is, from the dust of the Earth We created Adam (عليه السلام), the father of humanity—its origin—and they are his descendants (cf. al-Ṭabarī, al-Zamakhsharī, Ibn ʿAṭiyyah, Ibn al-Jawzī, Ibn Kathīr, al-Shinqīṭī).
[93] Into the Earth humans shall be returned after their death, and they shall become dust in their graves—just as they were before God Almighty brought them into being as complete human beings (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[94] From the Earth humans shall be resurrected once more, brought back to life as they were before their death. They shall be brought forth from it just as they were created the first time, and they shall emerge from it on the Day of Resurrection for reckoning and recompense (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “… on Earth will be your dwelling and livelihood for a given time!” “He said: ‘Therein you live, therein you die and from it you are brought out.’” (7: 25)
It also underscores humanity’s intrinsic bond with its Earthly cradle, thereby magnifying the Almighty’s Supreme Power of creation and His gracious provision.
[92] That is, from the dust of the Earth We created Adam (عليه السلام), the father of humanity—its origin—and they are his descendants (cf. al-Ṭabarī, al-Zamakhsharī, Ibn ʿAṭiyyah, Ibn al-Jawzī, Ibn Kathīr, al-Shinqīṭī).
[93] Into the Earth humans shall be returned after their death, and they shall become dust in their graves—just as they were before God Almighty brought them into being as complete human beings (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[94] From the Earth humans shall be resurrected once more, brought back to life as they were before their death. They shall be brought forth from it just as they were created the first time, and they shall emerge from it on the Day of Resurrection for reckoning and recompense (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “… on Earth will be your dwelling and livelihood for a given time!” “He said: ‘Therein you live, therein you die and from it you are brought out.’” (7: 25)
ការបកស្រាយជាភាសាអារ៉ាប់:
وَلَقَدۡ أَرَيۡنَٰهُ ءَايَٰتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ
[95] This passage recounts Pharaoh’s erratic response to Moses’ call.
[96] God Almighty showed Pharaoh all the Signs that attested to the Prophethood of Moses (عليه السلام) and the truth of that to which he was calling (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “Indeed, We sent Mūsā with Our Signs to Pharaoh and his chiefs; and he said, ‘Verily, I am the Messenger of the Lord of all beings.’ *But when he brought them Our Signs—lo! they laughed at them in scorn. *Never did We show them a Sign but it was greater than its sister; and We seized them with the Punishment, that haply they might return. *And they said, ‘O sorcerer! Supplicate for us to your Lord by the pact He has made with you—verily, we shall be rightly guided.” *But when We lifted from them the Punishment—behold! they reneged on their word!” (43: 46–50)
[96] God Almighty showed Pharaoh all the Signs that attested to the Prophethood of Moses (عليه السلام) and the truth of that to which he was calling (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “Indeed, We sent Mūsā with Our Signs to Pharaoh and his chiefs; and he said, ‘Verily, I am the Messenger of the Lord of all beings.’ *But when he brought them Our Signs—lo! they laughed at them in scorn. *Never did We show them a Sign but it was greater than its sister; and We seized them with the Punishment, that haply they might return. *And they said, ‘O sorcerer! Supplicate for us to your Lord by the pact He has made with you—verily, we shall be rightly guided.” *But when We lifted from them the Punishment—behold! they reneged on their word!” (43: 46–50)
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ أَجِئۡتَنَا لِتُخۡرِجَنَا مِنۡ أَرۡضِنَا بِسِحۡرِكَ يَٰمُوسَىٰ
[97] How Pharaoh arrived at the motive he ascribed to Moses—namely, the intent to drive them from their land—has been explored by the exegetes. Abū Ḥayyān and Abū al-Suʿūd observe that rather than engaging with Moses’ message on its own terms, Pharaoh resorted to psychological warfare. The Divine signs were too manifest to be denied outright, so he sought instead to manipulate public perception. As al-Saʿdī explains: “Thus did he claim that the signs Moses had shown were but sorcery and deception, intended to expel them from their land and seize control of it. He spoke in this way to stir the hearts of his people, for souls are bound to their homelands and loath to part from them. So, he portrayed Moses as one bent on dispossessing them, that they might abhor him and rise against him.”
Ibn ʿĀshūr offers a further dimension to this rhetoric. Pharaoh, he notes, framed Moses’ mission as a political manoeuvre akin to insurrection—drawing on the precedent of those who rise in rebellion against kings under the guise of reform, while harbouring ambitions to seize power. In this view, Pharaoh suggested that Moses had been beguiled by his own soul, imagining that the display of signs might sway the people, who would then crown him king and drive Pharaoh out. Ibn ʿĀshūr paraphrases Pharaoh’s implication as follows: “You have imagined that the manifestation of wonders would subjugate the nation to you, so they would make you king over them, and you would expel me from my land.” The use of the first-person plural “us” in Pharaoh’s speech, Ibn ʿĀshūr further explains, is a rhetorical device of royal self-aggrandisement, not a literal claim of shared governance, for Moses had said nothing that might even remotely imply the intention of expelling them from their land.
Ibn ʿĀshūr offers a further dimension to this rhetoric. Pharaoh, he notes, framed Moses’ mission as a political manoeuvre akin to insurrection—drawing on the precedent of those who rise in rebellion against kings under the guise of reform, while harbouring ambitions to seize power. In this view, Pharaoh suggested that Moses had been beguiled by his own soul, imagining that the display of signs might sway the people, who would then crown him king and drive Pharaoh out. Ibn ʿĀshūr paraphrases Pharaoh’s implication as follows: “You have imagined that the manifestation of wonders would subjugate the nation to you, so they would make you king over them, and you would expel me from my land.” The use of the first-person plural “us” in Pharaoh’s speech, Ibn ʿĀshūr further explains, is a rhetorical device of royal self-aggrandisement, not a literal claim of shared governance, for Moses had said nothing that might even remotely imply the intention of expelling them from their land.
ការបកស្រាយជាភាសាអារ៉ាប់:
فَلَنَأۡتِيَنَّكَ بِسِحۡرٖ مِّثۡلِهِۦ فَٱجۡعَلۡ بَيۡنَنَا وَبَيۡنَكَ مَوۡعِدٗا لَّا نُخۡلِفُهُۥ نَحۡنُ وَلَآ أَنتَ مَكَانٗا سُوٗى
﴾58﴿ “Then surely, we shall bring you magic like it. So set an appointment between us and you, which neither we nor you shall fail to keep, at a midpoint place.”[98]
[98] Suwā denotes midpoint—derived from istiwā’, which signifies evenness and equilibrium, as the distance from the centre to either end is equal, without disparity, level and uniform. The root s-w-y conveys the idea of straightness and balanced proportion between two things (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Ṭabarī; al-Zamakhsharī; al-Shinqīṭī).
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ مَوۡعِدُكُمۡ يَوۡمُ ٱلزِّينَةِ وَأَن يُحۡشَرَ ٱلنَّاسُ ضُحٗى
﴾59﴿ He said, “Your appointment is on the Day of Adornment, and let the people be assembled at mid-morning.”[99]
[99] Yawm al-Zinah (Day of Adornment) is a day on which they used to gather for celebration wearing the best clothes (cf. al-Shinqīṭī). It used to be held at a specific time in a specific place (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Moses (عليه السلام) chose that day so that the supremacy of God’s Word, the triumph of His religion, the humiliation of the disbelievers, and the downfall of falsehood would unfold before a vast public assembly, under the eyes of the gathered multitudes. In doing so, he sought to strengthen the hearts of those inclined toward the truth, blunt the force of the falsifiers and their partisans, and ensure that this momentous event would be recounted far and wide—across desert and settlement, among both nomads and townsfolk (cf. al-Qurṭubī). The Day of Adornment, held in the full light of mid-morning, was a time of great public convergence and perfect visibility—an ideal setting for such a decisive encounter to be witnessed openly and unmistakably, leaving no room for ambiguity or concealment (cf. Ibn Kathīr, al-Saʿdī).
Moses (عليه السلام) chose that day so that the supremacy of God’s Word, the triumph of His religion, the humiliation of the disbelievers, and the downfall of falsehood would unfold before a vast public assembly, under the eyes of the gathered multitudes. In doing so, he sought to strengthen the hearts of those inclined toward the truth, blunt the force of the falsifiers and their partisans, and ensure that this momentous event would be recounted far and wide—across desert and settlement, among both nomads and townsfolk (cf. al-Qurṭubī). The Day of Adornment, held in the full light of mid-morning, was a time of great public convergence and perfect visibility—an ideal setting for such a decisive encounter to be witnessed openly and unmistakably, leaving no room for ambiguity or concealment (cf. Ibn Kathīr, al-Saʿdī).
ការបកស្រាយជាភាសាអារ៉ាប់:
فَتَوَلَّىٰ فِرۡعَوۡنُ فَجَمَعَ كَيۡدَهُۥ ثُمَّ أَتَىٰ
[100] Kaydahu (his machination) i.e., his tricks and deceit; and kayd is a form of scheming (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
Pharoah set about assembling the sorcerers from the cities, then came to the appointed time on the Day of Adornment (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “They said, ‘Hold him and his brother off for a while, and send forth into the cities summoners—*who will bring to you every cunning sorcerer.’ *So, the sorcerers were assembled for the appointed time of a well-known day.” (26: 36-38)
Pharoah set about assembling the sorcerers from the cities, then came to the appointed time on the Day of Adornment (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “They said, ‘Hold him and his brother off for a while, and send forth into the cities summoners—*who will bring to you every cunning sorcerer.’ *So, the sorcerers were assembled for the appointed time of a well-known day.” (26: 36-38)
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ لَهُم مُّوسَىٰ وَيۡلَكُمۡ لَا تَفۡتَرُواْ عَلَى ٱللَّهِ كَذِبٗا فَيُسۡحِتَكُم بِعَذَابٖۖ وَقَدۡ خَابَ مَنِ ٱفۡتَرَىٰ
﴾61﴿ Mūsā said to them, [101] “Woe to you! Do not fabricate a lie against Allah,[102] lest He wipe you out with a Punishment; indeed, ruined is he who fabricates.”[103]
[101] Exegetes differed regarding whom Moses (عليه السلام) was addressing. Some maintain that he was speaking to the sorcerers (cf. al-Ṭabarī, al-Wāḥidī, al-Baghawī, Ibn ʿAṭiyyah, among others), while others maintained that he was addressing Pharaoh and his chieftains (cf. al-Qurṭubī, al-Maẓharī).
[102] Some exegetes hold the intended meaning to be: “Do not conjure for people, through your deeds, illusions of things that have no reality; things you claim to be created when, in fact, they are not—thus slandering against Allah.” Among those who espoused this interpretation are Ibn Kathīr and al-Qāsimī. Others maintain that the meaning is: “Do not call His Signs and Miracles sorcery.” This view was favoured by al-Zamakhsharī, al-Bayḍāwī, and also cited by al-Māwardī.
[103] “Say: ‘Verily those who fabricate lies against Allah will never succeed.’” *˹For them is but˺ The enjoyment of the worldly life, then to Us is their return and then We make them taste the severe Punishment for their ˹persistent˺ Denying.” (10: 69-70)
[102] Some exegetes hold the intended meaning to be: “Do not conjure for people, through your deeds, illusions of things that have no reality; things you claim to be created when, in fact, they are not—thus slandering against Allah.” Among those who espoused this interpretation are Ibn Kathīr and al-Qāsimī. Others maintain that the meaning is: “Do not call His Signs and Miracles sorcery.” This view was favoured by al-Zamakhsharī, al-Bayḍāwī, and also cited by al-Māwardī.
[103] “Say: ‘Verily those who fabricate lies against Allah will never succeed.’” *˹For them is but˺ The enjoyment of the worldly life, then to Us is their return and then We make them taste the severe Punishment for their ˹persistent˺ Denying.” (10: 69-70)
ការបកស្រាយជាភាសាអារ៉ាប់:
فَتَنَٰزَعُوٓاْ أَمۡرَهُم بَيۡنَهُمۡ وَأَسَرُّواْ ٱلنَّجۡوَىٰ
[104] They whispered the matter secretly among themselves, tugging the conversation back and forth in hushed tones, going to great lengths to conceal it from Pharaoh (cf. al-Tabarī, al-Samarqandī, Ibn Kathīr).
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالُوٓاْ إِنۡ هَٰذَٰنِ لَسَٰحِرَٰنِ يُرِيدَانِ أَن يُخۡرِجَاكُم مِّنۡ أَرۡضِكُم بِسِحۡرِهِمَا وَيَذۡهَبَا بِطَرِيقَتِكُمُ ٱلۡمُثۡلَىٰ
﴾63﴿ They said, “Indeed, these two are surely nothing but magicians, intending to drive you out from your land by their magic,[105] and to do away with your most exemplary way.”[106]
[105] They could find no just grounds to proceed with their original plan, once Moses (عليه السلام) confronted them—save to echo, whether through incitement or moral posturing, the very aberrations once uttered by Pharaoh and his chieftains—statements that served as their rhetorical centre of gravity, intended to consolidate resolve and justify escalation: “The notables among the people of Pharaoh said: ‘This one is evidently a greatly knowledgeable magician!’” *˹Pharaoh said:˺ “He intends to oust you from your land! Then what do you command!” (7: 109-110); “He said to the notables around him: ‘Indeed this one is a knowledgeable magician. *He seeks to drive you out of your land by his magic—so what do you command?’” (26: 34–35)
[106] That is, so that they may nullify the religion, the Law, and the doctrine which Pharaoh and his people upheld—and which they deemed to be the most superior of doctrines (cf. al-Qurṭubī, al-Bayḍāwī, al-Khāzin, al-Alūsī): “And Pharaoh said: ‘Let me kill Moses, and let him call upon his Lord! Indeed, I fear that he will alter your religion or cause corruption to appear in the land!’” (40: 26)
[106] That is, so that they may nullify the religion, the Law, and the doctrine which Pharaoh and his people upheld—and which they deemed to be the most superior of doctrines (cf. al-Qurṭubī, al-Bayḍāwī, al-Khāzin, al-Alūsī): “And Pharaoh said: ‘Let me kill Moses, and let him call upon his Lord! Indeed, I fear that he will alter your religion or cause corruption to appear in the land!’” (40: 26)
ការបកស្រាយជាភាសាអារ៉ាប់:
فَأَجۡمِعُواْ كَيۡدَكُمۡ ثُمَّ ٱئۡتُواْ صَفّٗاۚ وَقَدۡ أَفۡلَحَ ٱلۡيَوۡمَ مَنِ ٱسۡتَعۡلَىٰ
﴾64﴿ So muster your plot, then come forth in ranks[107]—and he shall surely triumph today the one who gains the upper hand!”[108]
[107] Ṣaff (lit. rank/line/row) denotes arranging things in a straight alignment, such as people or trees. The meaning is “row after row,” never a single unit (cf. al-Samīn al-Ḥalabī, ʿUmdat al-Ḥuffāẓ). This plural understanding is affirmed by al-Ṭabarī and Ibn ʿĀshūr.
This mode of confrontation embodies psychological warfare through disciplined formation: standing in ranks enhances operational effectiveness, instils awe in the adversary, and ensures each person fulfils their role independently. As al-Saʿdī notes: “So that your deed may be more effective, more awe-inspiring in hearts, and so that none among you may leave to others what he is capable of doing himself.”
[108] That is, whether the triumphant be them or him. As for them, Pharoah had promised them a great reward; and as for him, he would attain great leadership (cf. Ibn Kathīr).
This mode of confrontation embodies psychological warfare through disciplined formation: standing in ranks enhances operational effectiveness, instils awe in the adversary, and ensures each person fulfils their role independently. As al-Saʿdī notes: “So that your deed may be more effective, more awe-inspiring in hearts, and so that none among you may leave to others what he is capable of doing himself.”
[108] That is, whether the triumphant be them or him. As for them, Pharoah had promised them a great reward; and as for him, he would attain great leadership (cf. Ibn Kathīr).
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالُواْ يَٰمُوسَىٰٓ إِمَّآ أَن تُلۡقِيَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنۡ أَلۡقَىٰ
[109] According to al-Saʿdī, they offered him a choice, deluding him into thinking they were certain of overpowering him no matter the circumstance. This was a battle of wits as well as it was one of skill.
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ بَلۡ أَلۡقُواْۖ فَإِذَا حِبَالُهُمۡ وَعِصِيُّهُمۡ يُخَيَّلُ إِلَيۡهِ مِن سِحۡرِهِمۡ أَنَّهَا تَسۡعَىٰ
﴾66﴿ He said, “Nay, you cast!”[110] Then lo! Their ropes and their staffs, it was made to seem to him by their magic[111] that they moved swiftly.[112]
[110] This unequivocal answer conveys firm confidence (Riḍā).
[111] al-Shinqīṭī remarks that scholars have differed as to the nature of magic—whether it is a real phenomenon or merely a deceptive illusion with no true essence. He concludes that the most accurate position is that magic comprises both: some forms are real in effect, while others are but illusion: “He said: “Cast!” When they cast, they bewitched the eyes of people, gave them the shivers, and they came up with great magic.” (7: 116)
[112] They made their staffs and ropes appear to the onlookers as a great many large snakes (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Shinqīṭī, al-ʿAdhb al-Namīr): “…and suddenly their ropes and staffs appeared to him – by their magic – to be slithering.” (20: 66)
[111] al-Shinqīṭī remarks that scholars have differed as to the nature of magic—whether it is a real phenomenon or merely a deceptive illusion with no true essence. He concludes that the most accurate position is that magic comprises both: some forms are real in effect, while others are but illusion: “He said: “Cast!” When they cast, they bewitched the eyes of people, gave them the shivers, and they came up with great magic.” (7: 116)
[112] They made their staffs and ropes appear to the onlookers as a great many large snakes (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Shinqīṭī, al-ʿAdhb al-Namīr): “…and suddenly their ropes and staffs appeared to him – by their magic – to be slithering.” (20: 66)
ការបកស្រាយជាភាសាអារ៉ាប់:
فَأَوۡجَسَ فِي نَفۡسِهِۦ خِيفَةٗ مُّوسَىٰ
[113] Exegetes differed regarding the cause of his fear. Some, such as Ibn ʿAṭiyyah and others, interpreted it as a natural human response when confronted with a perceived threat. Others interpret that, upon witnessing their magic resembling what he had shown them with the staff, he feared that the matter might become confused for the people and that they would not Believe—a view attributed to Ibn al-Jawzī, Ibn Kathīr, and Ibn ʿĀshūr. al-Rāzī, for his part, explores additional plausible causes for such apprehension to have overtaken Moses (عليه السلام).
ការបកស្រាយជាភាសាអារ៉ាប់:
قُلۡنَا لَا تَخَفۡ إِنَّكَ أَنتَ ٱلۡأَعۡلَىٰ
ការបកស្រាយជាភាសាអារ៉ាប់:
وَأَلۡقِ مَا فِي يَمِينِكَ تَلۡقَفۡ مَا صَنَعُوٓاْۖ إِنَّمَا صَنَعُواْ كَيۡدُ سَٰحِرٖۖ وَلَا يُفۡلِحُ ٱلسَّاحِرُ حَيۡثُ أَتَىٰ
﴾69﴿ And cast that which is in your right hand; it shall gobble up that which they have wrought. Verily, what they have wrought is but a magician’s trick, and the magician prospers not wheresoever he goes.”
ការបកស្រាយជាភាសាអារ៉ាប់:
فَأُلۡقِيَ ٱلسَّحَرَةُ سُجَّدٗا قَالُوٓاْ ءَامَنَّا بِرَبِّ هَٰرُونَ وَمُوسَىٰ
﴾70﴿ And the magicians were cast down in prostration; they said, “We Believe in the Lord of Hārūn and Mūsā!”[114]
[114] Being deeply versed in their craft, the moment Moses (عليه السلام) cast down his staff and it devoured their rods and ropes, they knew with absolute certainty that this was no sorcery or illusion, but the manifest Truth—a miracle from the True God, Who says to a thing, “Be!” and it is. They immediately fell down in prostration to the Lord of Moses and Aaron (عليهما السلام) (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī). al-Qurṭubī comments on the reason behind the sudden submission of the magicians, stating: “˹It was˺ due to what they saw of the tremendous matter and the shattering of natural order through the staff—for it devoured all that they had deceitfully conjured of ropes and rods… then it returned to being a staff, and none knew where the ropes and rods had vanished to except Allah, the Exalted!”
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ ءَامَنتُمۡ لَهُۥ قَبۡلَ أَنۡ ءَاذَنَ لَكُمۡۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِي عَلَّمَكُمُ ٱلسِّحۡرَۖ فَلَأُقَطِّعَنَّ أَيۡدِيَكُمۡ وَأَرۡجُلَكُم مِّنۡ خِلَٰفٖ وَلَأُصَلِّبَنَّكُمۡ فِي جُذُوعِ ٱلنَّخۡلِ وَلَتَعۡلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابٗا وَأَبۡقَىٰ
﴾71﴿ Said he (Pharoah), “Have you Believed in him before I granted you leave?[115] Surely, he is your master who taught you magic![116] Yet surely, I shall cut off your hands and your feet on opposite sides, and surely, I shall crucify you upon the trunks of palm trees;[117] and surely you shall know who of us[118] is sterner in torment and more lasting!”
[115] Given his self-proclaimed grandeur, Pharaoh was deeply offended by this overt act of defiance; he deemed it insolence on his people’s part and a brazen affront to his very person (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). Hence, he framed their offence not as the act of believing itself, but merely as having done so without his permission—thus betraying both his insecurity and his inability to challenge the truth of that Belief outright (cf. Ibn ʿAṭiyyah).
[116] Pharaoh proclaimed that Moses (عليه السلام) was their great master and chief—the one who had taught them magic. They had, he alleged, conspired with him in advance so that he might defeat them, all as a plot against Pharaoh and his people (cf. al-Qurṭubī, Ibn Kathīr, al-Shinqīṭī). Ibn ʿĀshūr explains this as a classic case of psychological manipulation and strategic deflection—a desperate bid to preserve authority in the face of truth. He inferred from their hasty surrender that they had prearranged the outcome with Moses (عليه السلام), and so merely feigned defeat. Pharaoh’s objective was to convince the onlookers that Moses (عليه السلام) had produced nothing beyond the magicians’ reach, thereby sowing doubt in the hearts of those who had just witnessed the Signs. It is an age-old tactic: the defeated inventing a feeble excuse. Similar are the claims of the condemned that judges were bribed, or the accusations of defeated nations that their generals betrayed them. This reflex to fabricate self-justifying narratives in the face of undeniable truth is a universal impulse—one that transcends time, power, and place.
[117] Pharaoh’s resort to such savage and deliberately engineered punishments betrays his failure to command loyalty through persuasion. This was no act of justice or deterrence—it was pure terror, a calculated exercise in psychological warfare. Aware that belief in Moses was gaining emotional and moral momentum, Pharaoh turned to spectacular violence in a desperate bid to halt it. As al-Shinqīṭī explains, Pharaoh swore he would sever their hands and feet on opposite sides, a punishment far more debilitating than amputation on the same side. When limbs are removed from opposing sides, both flanks of the body are rendered dysfunctional: the right side weakened by the loss of the hand, the left by the loss of the foot. He also threatened to crucify them on the trunks of palm trees—whose coarse rugged bark intensifies the agony—making the ordeal all the more brutal and humiliating.
Ibn ʿĀshūr offers further insight into the phrasing: the use of the preposition “في” with the verb “لَأُصَلِّبَنَّكُمْ”—despite crucifixion occurring on the trunk rather than in it—is intended to evoke the image of complete and forceful affixation. It suggests a crucifixion so intense that the victim appears embedded within the trunk, as though contained by it. Therefore, “في” functions as a secondary metaphor, derived from a primary metaphor in which the semantic relationship of في substitutes for that of على, intensifying the sense of embeddedness and severity.
[118] Exegetes have differed concerning Pharaoh’s intent in the pronoun “us”: was he referring to himself and the Lord of Moses—Who is, God Almighty—or to himself and Moses (عليه السلام)? al-Shinqīṭī explains: “…some of the people of knowledge have said: the phrase “who of us” refers to either me (Pharaoh) or the Lord of Moses—meaning: “Is it I or the Lord of Moses who is more severe in punishment and more enduring?” al-Qurṭubī limits his commentary to this meaning. According to this, Pharaoh is claiming that his punishment is more severe and more lasting than the punishment of God! This is akin to his saying: “I am your lord, the most high.” (79: 24), and: “I do not know for you any god other than me.” (28: 38), and: “If you take a god besides me, I shall surely make you among the imprisoned!” (26: 29). Others, however, interpret the verse to mean: “Is it I or Moses who is more severe in punishment and more lasting?”—and on this reading, the intent is mockery of Moses, by way of belittling him, implying that he is weak and incapable of punishing anyone who disobeys him. This is akin to his other derisive remark: “Am I not better than this one who is despicable?” (43: 52)
[116] Pharaoh proclaimed that Moses (عليه السلام) was their great master and chief—the one who had taught them magic. They had, he alleged, conspired with him in advance so that he might defeat them, all as a plot against Pharaoh and his people (cf. al-Qurṭubī, Ibn Kathīr, al-Shinqīṭī). Ibn ʿĀshūr explains this as a classic case of psychological manipulation and strategic deflection—a desperate bid to preserve authority in the face of truth. He inferred from their hasty surrender that they had prearranged the outcome with Moses (عليه السلام), and so merely feigned defeat. Pharaoh’s objective was to convince the onlookers that Moses (عليه السلام) had produced nothing beyond the magicians’ reach, thereby sowing doubt in the hearts of those who had just witnessed the Signs. It is an age-old tactic: the defeated inventing a feeble excuse. Similar are the claims of the condemned that judges were bribed, or the accusations of defeated nations that their generals betrayed them. This reflex to fabricate self-justifying narratives in the face of undeniable truth is a universal impulse—one that transcends time, power, and place.
[117] Pharaoh’s resort to such savage and deliberately engineered punishments betrays his failure to command loyalty through persuasion. This was no act of justice or deterrence—it was pure terror, a calculated exercise in psychological warfare. Aware that belief in Moses was gaining emotional and moral momentum, Pharaoh turned to spectacular violence in a desperate bid to halt it. As al-Shinqīṭī explains, Pharaoh swore he would sever their hands and feet on opposite sides, a punishment far more debilitating than amputation on the same side. When limbs are removed from opposing sides, both flanks of the body are rendered dysfunctional: the right side weakened by the loss of the hand, the left by the loss of the foot. He also threatened to crucify them on the trunks of palm trees—whose coarse rugged bark intensifies the agony—making the ordeal all the more brutal and humiliating.
Ibn ʿĀshūr offers further insight into the phrasing: the use of the preposition “في” with the verb “لَأُصَلِّبَنَّكُمْ”—despite crucifixion occurring on the trunk rather than in it—is intended to evoke the image of complete and forceful affixation. It suggests a crucifixion so intense that the victim appears embedded within the trunk, as though contained by it. Therefore, “في” functions as a secondary metaphor, derived from a primary metaphor in which the semantic relationship of في substitutes for that of على, intensifying the sense of embeddedness and severity.
[118] Exegetes have differed concerning Pharaoh’s intent in the pronoun “us”: was he referring to himself and the Lord of Moses—Who is, God Almighty—or to himself and Moses (عليه السلام)? al-Shinqīṭī explains: “…some of the people of knowledge have said: the phrase “who of us” refers to either me (Pharaoh) or the Lord of Moses—meaning: “Is it I or the Lord of Moses who is more severe in punishment and more enduring?” al-Qurṭubī limits his commentary to this meaning. According to this, Pharaoh is claiming that his punishment is more severe and more lasting than the punishment of God! This is akin to his saying: “I am your lord, the most high.” (79: 24), and: “I do not know for you any god other than me.” (28: 38), and: “If you take a god besides me, I shall surely make you among the imprisoned!” (26: 29). Others, however, interpret the verse to mean: “Is it I or Moses who is more severe in punishment and more lasting?”—and on this reading, the intent is mockery of Moses, by way of belittling him, implying that he is weak and incapable of punishing anyone who disobeys him. This is akin to his other derisive remark: “Am I not better than this one who is despicable?” (43: 52)
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالُواْ لَن نُّؤۡثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلۡبَيِّنَٰتِ وَٱلَّذِي فَطَرَنَاۖ فَٱقۡضِ مَآ أَنتَ قَاضٍۖ إِنَّمَا تَقۡضِي هَٰذِهِ ٱلۡحَيَوٰةَ ٱلدُّنۡيَآ
﴾72﴿ They said, “We shall never prefer you over what has come unto us of the clear proofs,[119] nor over Him who originated us.[120] So decree whatever you decree; you but decree ˹for˺ this life of the world.[121]
[119] They openly renounced Pharaoh’s authority and refused to exchange the Truth for reward, safety, or allegiance. Their declaration signifies the moment faith took hold in their hearts with such certainty that neither fear of punishment nor hope of gain could sway them.
[120] They meant God Almighty—Who created them, brought them forth from nonexistence, and originated their creation from clay—thereby alluding to the truth that He alone is truly deserving of worship and submission (cf. al-Ṭabarī, al-Wāḥidī, Abū al-Suʿūd, al-Qāsimī).
[121] That is, they effectively said: You may well execute your decree, exert your power over us, and punish us in this fleeting worldly life—but your punishment is passing and perishable; it shall neither endure nor harm us in truth. As for the Hereafter—the enduring life—you hold no command nor dominion over us there. It is in that realm that we place our hope for the everlasting reward from our Lord (cf. al-Qurṭubī, Ibn Kathīr, Ibn ʿĀshūr).
[120] They meant God Almighty—Who created them, brought them forth from nonexistence, and originated their creation from clay—thereby alluding to the truth that He alone is truly deserving of worship and submission (cf. al-Ṭabarī, al-Wāḥidī, Abū al-Suʿūd, al-Qāsimī).
[121] That is, they effectively said: You may well execute your decree, exert your power over us, and punish us in this fleeting worldly life—but your punishment is passing and perishable; it shall neither endure nor harm us in truth. As for the Hereafter—the enduring life—you hold no command nor dominion over us there. It is in that realm that we place our hope for the everlasting reward from our Lord (cf. al-Qurṭubī, Ibn Kathīr, Ibn ʿĀshūr).
ការបកស្រាយជាភាសាអារ៉ាប់:
إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغۡفِرَ لَنَا خَطَٰيَٰنَا وَمَآ أَكۡرَهۡتَنَا عَلَيۡهِ مِنَ ٱلسِّحۡرِۗ وَٱللَّهُ خَيۡرٞ وَأَبۡقَىٰٓ
﴾73﴿ Verily, we have Believed in our Lord, that He may forgive us our sins and that to which you compelled us of magic[122]—Allah is better and more enduring.”[123]
[122] Their statement appears to conflict with other ayas suggesting they acted willingly (cf. 26: 41–42; 7: 113–114). Scholars have resolved this in two main ways: (1) Pharaoh coerced them to leave their homes and confront Moses (عليه السلام), but their actual performance of magic was voluntary—hence, coercion applies to the beginning, and willing participation to the end (cf. 26: 36; 7: 111); (2). Pharaoh compelled them from childhood to learn and teach magic, and it is that early coercion they referred to (cf. al-Qurṭubī, Ibn Kathīr, al-Shinqīṭī).
[123] This resolute declaration stands in direct rebuttal to Pharaoh’s earlier boast: “…you shall surely come to know which of us is more severe in punishment and more enduring.” In effect, they proclaimed: Allah is better than you, and His decree more enduring than yours. His reward surpasses your favour, and His punishment is far more severe than your threats (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī, Ibn ʿĀshūr).
[123] This resolute declaration stands in direct rebuttal to Pharaoh’s earlier boast: “…you shall surely come to know which of us is more severe in punishment and more enduring.” In effect, they proclaimed: Allah is better than you, and His decree more enduring than yours. His reward surpasses your favour, and His punishment is far more severe than your threats (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī, Ibn ʿĀshūr).
ការបកស្រាយជាភាសាអារ៉ាប់:
إِنَّهُۥ مَن يَأۡتِ رَبَّهُۥ مُجۡرِمٗا فَإِنَّ لَهُۥ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحۡيَىٰ
﴾74﴿ [124]Verily, whosoever comes to his Lord as a criminal,[125] for him shall be Hell: he shall neither die therein nor live.[126]
[124] Some exegetes—including al-Ṭabarī, Ibn Kathīr, and al-Shawkānī—deem that the next three ayas form part of the magician’s speech to Pharaoh, serving as an admonition. Others, such as al-Wāḥidī and Ibn ʿĀshūr, regard it as a Divine address to the Prophet (ﷺ), highlighting Pharaoh’s wickedness and the righteousness of the magicians. al-Qurṭubī adds that it may be inspired speech granted to them by God upon their Belief (cf. Ibn ʿAṭiyyah, al-Bayḍāwī, al-Qurṭubī).
[125] al-Mujrim (the criminal) is one who commits a jarīmah (crime), which refers to sin and wicked action. In the terminology of the Qur’ān, al-mujrim refers to the Denier, as in: “Indeed, those who committed crimes used to laugh at those who Believed.” (83: 29) (cf. Ibn ʿĀshūr, al-Qaṣṣāb; al-Nukat al-Dāllah ʿalā al-Bayān).
[126] What intensifies the punishment of the Deniers is the very nature of their existence in Hell: a suspended state where death offers no escape and life brings no joy—only perpetual suffering without relief or reward (cf. al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah, al-Saʿdī): “But those who Denied—for them is the Fire of Hell: it shall not be decreed that they should die, so they might find rest, nor shall its torment be lightened for them. Thus, do We recompense every stubborn ingrate.” (35: 36)
Abū Saʿīd al-Khudrī (h) narrated that the Messenger of God (ﷺ) said: “As for the people of the Fire who are its rightful dwellers, they shall neither die therein nor live. But as for a people whom the Fire has touched due to their sins—or he said: their transgressions—then it shall cause them to die a death. And when they become as charcoal, permission shall be granted for intercession. So they shall be brought forth in groups, scattered upon the rivers of Paradise. Then it shall be said: “O people of Paradise, pour over them water.” And they shall grow like the seed that sprouts in the silt carried by the flood.” (Muslim: 185)
[125] al-Mujrim (the criminal) is one who commits a jarīmah (crime), which refers to sin and wicked action. In the terminology of the Qur’ān, al-mujrim refers to the Denier, as in: “Indeed, those who committed crimes used to laugh at those who Believed.” (83: 29) (cf. Ibn ʿĀshūr, al-Qaṣṣāb; al-Nukat al-Dāllah ʿalā al-Bayān).
[126] What intensifies the punishment of the Deniers is the very nature of their existence in Hell: a suspended state where death offers no escape and life brings no joy—only perpetual suffering without relief or reward (cf. al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah, al-Saʿdī): “But those who Denied—for them is the Fire of Hell: it shall not be decreed that they should die, so they might find rest, nor shall its torment be lightened for them. Thus, do We recompense every stubborn ingrate.” (35: 36)
Abū Saʿīd al-Khudrī (h) narrated that the Messenger of God (ﷺ) said: “As for the people of the Fire who are its rightful dwellers, they shall neither die therein nor live. But as for a people whom the Fire has touched due to their sins—or he said: their transgressions—then it shall cause them to die a death. And when they become as charcoal, permission shall be granted for intercession. So they shall be brought forth in groups, scattered upon the rivers of Paradise. Then it shall be said: “O people of Paradise, pour over them water.” And they shall grow like the seed that sprouts in the silt carried by the flood.” (Muslim: 185)
ការបកស្រាយជាភាសាអារ៉ាប់:
جَنَّٰتُ عَدۡنٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَاۚ وَذَٰلِكَ جَزَآءُ مَن تَزَكَّىٰ
﴾76﴿ Gardens of Eternity,[127] beneath which rivers flow, abiding therein forever; that is the reward of him who has purified himself.[128]
[127] Jannātu ʿAdn (lit. Gardens of Eternal Residence) (cf. al-Ṭabarī, Ibn Kathīr, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Abū Mūsā al-Ashʿarī (h) narrated that the Prophet (ﷺ) said: “In the Gardens of Eternity, ˹there are˺ two gardens-their utensils and all that is there is made of silver; ˹and another˺ two gardens-their utensils and all that is there is made of gold. Nothing separates its dwellers from seeing their Lord except the Mantle of Loftiness on His Face.” (al-Bukhārī: 4878, Muslim: 180)
[128] That is, one who purifies his soul from denial, idolatry, and sin, and nurtures it with faith and righteous action (cf. Ibn Kathīr, al-Shawkānī, al-Saʿdī): “Successful indeed is the one who purifies it ˹his soul˺!” (91: 9)
[128] That is, one who purifies his soul from denial, idolatry, and sin, and nurtures it with faith and righteous action (cf. Ibn Kathīr, al-Shawkānī, al-Saʿdī): “Successful indeed is the one who purifies it ˹his soul˺!” (91: 9)
ការបកស្រាយជាភាសាអារ៉ាប់:
وَلَقَدۡ أَوۡحَيۡنَآ إِلَىٰ مُوسَىٰٓ أَنۡ أَسۡرِ بِعِبَادِي فَٱضۡرِبۡ لَهُمۡ طَرِيقٗا فِي ٱلۡبَحۡرِ يَبَسٗا لَّا تَخَٰفُ دَرَكٗا وَلَا تَخۡشَىٰ
﴾77﴿ [129]And verily We have revealed unto Mūsā: “Set forth by night with My servants,[130] and strike for them a dry path[131] through the sea; fear not overtaking, nor dread ˹drowning˺.”
[129] When God, Exalted is He, clarified Pharaoh’s arrogant defiance—manifest in His saying “he denied and disobeyed”—and concluded that He destroys the disobedient, whoever they may be, and saves the obedient, He then followed this with a tangible example to illustrate that Pharaoh’s power and arrogance availed him nothing (cf. al-Biqāʿī, Naẓm al-Durar).
[130] The command to travel at night (asri) carries both strategic and symbolic significance. According to al-Rāzī, it ensured secrecy, lessened Pharaoh’s chances of interception, and prevented the Israelites from seeing the enemy during pursuit, thus reducing fear (cf. 26: 52, 44: 23). The designation “My servants” (ʿibādī) highlights their honoured status and God’s care, underscoring Pharaoh’s tyranny in oppressing those whom God had dignified (cf. Ibn ʿĀshūr).
[131] A path laid bare—dry and firm—untouched by water or mud, cleft through the sea by Divine command, so that not a trace of dampness hindered their steps (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī).
[130] The command to travel at night (asri) carries both strategic and symbolic significance. According to al-Rāzī, it ensured secrecy, lessened Pharaoh’s chances of interception, and prevented the Israelites from seeing the enemy during pursuit, thus reducing fear (cf. 26: 52, 44: 23). The designation “My servants” (ʿibādī) highlights their honoured status and God’s care, underscoring Pharaoh’s tyranny in oppressing those whom God had dignified (cf. Ibn ʿĀshūr).
[131] A path laid bare—dry and firm—untouched by water or mud, cleft through the sea by Divine command, so that not a trace of dampness hindered their steps (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī).
ការបកស្រាយជាភាសាអារ៉ាប់:
فَأَتۡبَعَهُمۡ فِرۡعَوۡنُ بِجُنُودِهِۦ فَغَشِيَهُم مِّنَ ٱلۡيَمِّ مَا غَشِيَهُمۡ
﴾78﴿ Then Pharoah pursued them with his hosts, then there overwhelmed them from the sea that which overwhelmed them:[132]
[132] The phrase deliberately employs vagueness for rhetorical force. As al-Saʿdī and al-Shawkānī note, it suggests a terrifying and unquantifiable punishment that surpassed human comprehension—leaving the horror to the imagination. It is a classical Qur’anic device to intensify the impact by not naming the torment directly.
ការបកស្រាយជាភាសាអារ៉ាប់:
وَأَضَلَّ فِرۡعَوۡنُ قَوۡمَهُۥ وَمَا هَدَىٰ
[133] A stark conclusion. Not only did Pharaoh mislead his people (aḍalla), but “he did not guide” (wa mā hadā)—either as emphatic reinforcement or, as some exegetes observe, a rhetorical gesture of derision, alluding to his hollow claims of righteousness (cf. 40: 29). It confirms the totality of his failure: he neither possessed guidance nor delivered it.
ការបកស្រាយជាភាសាអារ៉ាប់:
يَٰبَنِيٓ إِسۡرَٰٓءِيلَ قَدۡ أَنجَيۡنَٰكُم مِّنۡ عَدُوِّكُمۡ وَوَٰعَدۡنَٰكُمۡ جَانِبَ ٱلطُّورِ ٱلۡأَيۡمَنَ وَنَزَّلۡنَا عَلَيۡكُمُ ٱلۡمَنَّ وَٱلسَّلۡوَىٰ
﴾80﴿ [134]O Children of Israel! We delivered you from your enemy,[135] and We appointed for you a meeting on the right side of the Ṭūr ˹Mountain˺,[136] and We sent down upon you the manna and the quails.[137]
[134] According to Ibn ʿĀshūr’s considered view, this passage functions as a parenthetical address to the Jews living during the time of the Prophet (ﷺ), being among the addressees who are concerned with his Call, serving as a reminder of Divine favours previously bestowed upon their community. Chief among these favours is the deliverance of their forefathers from the bondage and oppression of the Deniers—a reference to Pharaoh and his hosts. This view is echoed by both al-Bayḍāwī and al-Qinnawjī, who further emphasize that blessings granted to one’s ancestors are, in Qur’anic reckoning, considered blessings upon their descendants as well. Such continuity in Divine grace reinforces the notion of inherited moral responsibility and historical consciousness in scriptural discourse.
This subtle interjection aligns seamlessly with one of the overarching aims of the sura: to affirm the miraculous nature of the Qur’an. The Qur’an discloses with striking precision the accounts of previous nations—accounts that the Prophet Muhammad (ﷺ), being unlettered and without access to previous scriptures, could not have known through natural means. This miraculous disclosure of historical knowledge will be explored in further detail shortly.
[135] “˹Remember˺ When We saved you from the people of Pharaoh who subjected you to the worst of suffering—they slaughtered your sons and kept your womenfolk alive—surely, this was a great tribulation from your Lord. *˹Remember˺ When We split the sea for you, delivered you, and drowned the people of Pharaoh before your eyes.” (2: 49-50)
[136] The “right side of the Ṭūr” is not to be understood as the mountain having a literal right or left. As al-Rāzī notes, it refers to the right-hand side of one travelling from Egypt to the Levant. Ibn ʿAṭiyyah adds that al-ayman may also denote blessedness, while Ibn ʿĀshūr explains it as the southern side relative to one facing the sunrise—thus indicating a specific, blessed slope of the mountain distinct from the western side where Moses (عليه السلام) first saw the fire (cf. 28: 44).
This “appointment” was for the sending down of the Torah so that they may be guided by it (cf. al-Wāḥidī, al-Zamakhsharī, Ibn Kathīr, al-Saʿdī). Yet’ scholars differ on who the Divine appointment at the Ṭūr was made with. al-Wāḥidī and al-Saʿdī claim it was with Moses alone. al-Qurṭubī explains that though the promise was to Moses, it is addressed to the Israelites because it was for their sake. al-Biqāʿī affirms the covenant included all of Israel, while al-Zamakhsharī and Ibn ʿĀshūr say it was with Moses and those he selected to accompany him (cf. 7: 155).
[137] That is, they were sent wholesome provision, easy to obtain, acquired without toil or hardship (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī). al-Shinqīṭī says: “The majority of scholars contend that al-mann refers to al-taranjabeen—a substance that descends from the sky like dew and then solidifies, resembling white honey. As for al-salwā, it is a bird similar to quail, and some say it is quail itself. This is the dominant view regarding al-mann and al-salwā. … What appears stronger to me concerning al-mann is that it is a generic term for anything that God bestows upon His servant without effort or toil. It thus includes al-taranjabeen, which God granted the Children of Israel in the wilderness, and likewise anything similar to it. This is supported by the saying of the Prophet (ﷺ), authentically reported in both al-Bukhārī and Muslim: ‘Truffles are of the mann.’ As for al-salwā, what appears stronger to me is that it is a bird—whether we say it is quail or one resembling it—given the consensus of the majority of scholars, past and present.”
Linguistically al-mann derives from the root m-n-n which means the act of bestowing goodness. As for al-salwā, it stems from al-salwah (comfort or consolation), for due to its pleasantness, it serves as a delight that diverts and soothes one from other things (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
This subtle interjection aligns seamlessly with one of the overarching aims of the sura: to affirm the miraculous nature of the Qur’an. The Qur’an discloses with striking precision the accounts of previous nations—accounts that the Prophet Muhammad (ﷺ), being unlettered and without access to previous scriptures, could not have known through natural means. This miraculous disclosure of historical knowledge will be explored in further detail shortly.
[135] “˹Remember˺ When We saved you from the people of Pharaoh who subjected you to the worst of suffering—they slaughtered your sons and kept your womenfolk alive—surely, this was a great tribulation from your Lord. *˹Remember˺ When We split the sea for you, delivered you, and drowned the people of Pharaoh before your eyes.” (2: 49-50)
[136] The “right side of the Ṭūr” is not to be understood as the mountain having a literal right or left. As al-Rāzī notes, it refers to the right-hand side of one travelling from Egypt to the Levant. Ibn ʿAṭiyyah adds that al-ayman may also denote blessedness, while Ibn ʿĀshūr explains it as the southern side relative to one facing the sunrise—thus indicating a specific, blessed slope of the mountain distinct from the western side where Moses (عليه السلام) first saw the fire (cf. 28: 44).
This “appointment” was for the sending down of the Torah so that they may be guided by it (cf. al-Wāḥidī, al-Zamakhsharī, Ibn Kathīr, al-Saʿdī). Yet’ scholars differ on who the Divine appointment at the Ṭūr was made with. al-Wāḥidī and al-Saʿdī claim it was with Moses alone. al-Qurṭubī explains that though the promise was to Moses, it is addressed to the Israelites because it was for their sake. al-Biqāʿī affirms the covenant included all of Israel, while al-Zamakhsharī and Ibn ʿĀshūr say it was with Moses and those he selected to accompany him (cf. 7: 155).
[137] That is, they were sent wholesome provision, easy to obtain, acquired without toil or hardship (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī). al-Shinqīṭī says: “The majority of scholars contend that al-mann refers to al-taranjabeen—a substance that descends from the sky like dew and then solidifies, resembling white honey. As for al-salwā, it is a bird similar to quail, and some say it is quail itself. This is the dominant view regarding al-mann and al-salwā. … What appears stronger to me concerning al-mann is that it is a generic term for anything that God bestows upon His servant without effort or toil. It thus includes al-taranjabeen, which God granted the Children of Israel in the wilderness, and likewise anything similar to it. This is supported by the saying of the Prophet (ﷺ), authentically reported in both al-Bukhārī and Muslim: ‘Truffles are of the mann.’ As for al-salwā, what appears stronger to me is that it is a bird—whether we say it is quail or one resembling it—given the consensus of the majority of scholars, past and present.”
Linguistically al-mann derives from the root m-n-n which means the act of bestowing goodness. As for al-salwā, it stems from al-salwah (comfort or consolation), for due to its pleasantness, it serves as a delight that diverts and soothes one from other things (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
ការបកស្រាយជាភាសាអារ៉ាប់:
كُلُواْ مِن طَيِّبَٰتِ مَا رَزَقۡنَٰكُمۡ وَلَا تَطۡغَوۡاْ فِيهِ فَيَحِلَّ عَلَيۡكُمۡ غَضَبِيۖ وَمَن يَحۡلِلۡ عَلَيۡهِ غَضَبِي فَقَدۡ هَوَىٰ
﴾81﴿ So eat of the good things We have provided for you, but do not transgress therein, lest My Wrath rightfully descend upon you[138]—and whosoever My Wrath descends upon has indeed fallen ˹into ruin˺.[139]
[138] That is: do not transgress the bounds regarding what We have provided you—such transgression includes denying this blessing, neglecting to give thanks, using My provision in disobedience to Me, or withholding the dues that are incumbent upon you—lest My Wrath become due upon you, and My Punishment befall you (cf. al-Ṭabarī, al-Rāzī, al-Qurṭubī, al-Saʿdī). al-Rāzī says, regarding the Divine statement “but do not transgress therein,” that it holds several meanings: First: Ibn ʿAbbās (k) said: “Do not transgress”—that is, let none of you wrong another by taking what belongs to his fellow. Second: According to Muqātil and al-Ḍaḥḥāk, it means do not wrong yourselves by exceeding the limits of what is permitted. Third: al-Kalbī said: it means do not show ingratitude for the blessing—i.e., do not use My blessing to oppose Me, do not turn away from gratitude, and do not turn from the lawful to the unlawful.
[139] Hawā means he perished and fell into ruin. It is said, hawat ummuhu—“his mother has fallen”—meaning she has fallen in a way from which there is no recovery. The root meaning refers to falling from a mountain or something similar, plummeting toward the earth and thus perishing. The root h-w-y denotes emptiness and descent (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Samʿānī, Abū Ḥayyān, al-Shawkānī, al-Shinqīṭī).
[139] Hawā means he perished and fell into ruin. It is said, hawat ummuhu—“his mother has fallen”—meaning she has fallen in a way from which there is no recovery. The root meaning refers to falling from a mountain or something similar, plummeting toward the earth and thus perishing. The root h-w-y denotes emptiness and descent (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Samʿānī, Abū Ḥayyān, al-Shawkānī, al-Shinqīṭī).
ការបកស្រាយជាភាសាអារ៉ាប់:
وَإِنِّي لَغَفَّارٞ لِّمَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحٗا ثُمَّ ٱهۡتَدَىٰ
﴾82﴿ Yet truly, I am ever Forgiving to him who repents, Believes, does righteous deeds, and then remains rightly guided.[140]
[140] This aya opens a wide gate of hope: God Almighty is abundantly Forgiving to those who turn back from what they were upon—be it Denial, idolatry, hypocrisy, or disobedience—then Believe in all that must be Believed, devote their worship sincerely to Him, perform righteous deeds as a confirmation of their Faith, and thereafter remain steadfast: holding firm to repentance, upholding faith, and continuing in righteous action until their death (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Say: ‘O My servants who have exceedingly transgressed against their own souls! Despair not of the Mercy of Allah—verily, Allah forgives all sins. Indeed, He—He alone—is the All-Forgiving, the Mercy-Giving.’” (39: 53)
Sufyān ibn ʿAbdillāh al-Thaqafī (h) said: “I said, O Messenger of Allah, tell me something about Islam which I need not ask anyone else about after you.” He said: “Say: “I Believe in Allah”—then remain upright.” (Muslim: 38; Imām Aḥmad: 15416).
Sufyān ibn ʿAbdillāh al-Thaqafī (h) said: “I said, O Messenger of Allah, tell me something about Islam which I need not ask anyone else about after you.” He said: “Say: “I Believe in Allah”—then remain upright.” (Muslim: 38; Imām Aḥmad: 15416).
ការបកស្រាយជាភាសាអារ៉ាប់:
۞ وَمَآ أَعۡجَلَكَ عَن قَوۡمِكَ يَٰمُوسَىٰ
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ هُمۡ أُوْلَآءِ عَلَىٰٓ أَثَرِي وَعَجِلۡتُ إِلَيۡكَ رَبِّ لِتَرۡضَىٰ
﴾84﴿ [141]He replied: “Here they are following in my tracks,[142] but I hurried to You, my Lord, so that You might be pleased.”
[141] The story of Mūsā (عليه السلام) and the trials he faced in his Messengership commence with this question. God Almighty had appointed thirty nights for him to receive the Torah, then completed them with ten more (cf. 7: 142). Mūsā (عليه السلام) rushed to the meeting—driven by longing for his Lord and eagerness to receive the promised revelation (cf. al-Saʿdī).
Ibn ʿĀshūr explains that, as indicated by the exegetes and the verse itself, Mūsā left his people early to attend the Divine communion before the appointed time—acting on his own ijtihād (independent reasoning), out of zeal to receive the Law. This was even before the Children of Israel had gathered around Mount Ṭūr. His intent was purely to hasten toward what he believed was good for himself and his people. Yet God reproached him for overlooking the broader consequences of departing before instructing his people to uphold the covenant and warning them against the one whose deceit would soon lead them astray.
[142] Alā atharī (lit. following in my footprints) close to me, following my lead, and drawing near to where I am. “On my tracks” refers to the traces left by one walking on the ground—such as footprints, hoofprints, or other marks. The root meaning of the word athar denotes a lasting impression or residual mark left behind by something (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Samʿānī).
Ibn ʿĀshūr explains that, as indicated by the exegetes and the verse itself, Mūsā left his people early to attend the Divine communion before the appointed time—acting on his own ijtihād (independent reasoning), out of zeal to receive the Law. This was even before the Children of Israel had gathered around Mount Ṭūr. His intent was purely to hasten toward what he believed was good for himself and his people. Yet God reproached him for overlooking the broader consequences of departing before instructing his people to uphold the covenant and warning them against the one whose deceit would soon lead them astray.
[142] Alā atharī (lit. following in my footprints) close to me, following my lead, and drawing near to where I am. “On my tracks” refers to the traces left by one walking on the ground—such as footprints, hoofprints, or other marks. The root meaning of the word athar denotes a lasting impression or residual mark left behind by something (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Samʿānī).
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ فَإِنَّا قَدۡ فَتَنَّا قَوۡمَكَ مِنۢ بَعۡدِكَ وَأَضَلَّهُمُ ٱلسَّامِرِيُّ
﴾85﴿ He said: “Then We have certainly tested your people after you ˹left˺,[143] and the Sāmirī[144] has led them astray.”
[143] According to Ibn ʿAṭiyyah, the statement refers to God testing the Children of Israel through the actions of the Sāmirī, possibly by subjecting them to a trial that exposed their inclinations toward desire and internal division (Tafsīr Ibn ʿAṭiyyah, 4/57). Ibn ʿĀshūr clarifies that while the trial is attributed to Allah in the sense that He decreed it and created its remote causes, the direct agent of their misguidance was the Sāmirī, as explicitly stated in the verse: “and the Sāmirī led them astray”—making him the proximate cause of their fall into fitnah.
[144] The Sāmirī is identified as the man who led the Children of Israel astray during Mūsā’s absence. Scholars have differed regarding his origin, name, and the reason for his designation. Various accounts about his background exist, though none are definitive. Some, such as al-Qāsimī, caution that attempts to specify his identity are based merely on conjecture (cf. Ibn ʿAṭiyyah, Ibn al-Jawzī, al-Qāsimī, Ibn ʿĀshūr).
[144] The Sāmirī is identified as the man who led the Children of Israel astray during Mūsā’s absence. Scholars have differed regarding his origin, name, and the reason for his designation. Various accounts about his background exist, though none are definitive. Some, such as al-Qāsimī, caution that attempts to specify his identity are based merely on conjecture (cf. Ibn ʿAṭiyyah, Ibn al-Jawzī, al-Qāsimī, Ibn ʿĀshūr).
ការបកស្រាយជាភាសាអារ៉ាប់:
فَرَجَعَ مُوسَىٰٓ إِلَىٰ قَوۡمِهِۦ غَضۡبَٰنَ أَسِفٗاۚ قَالَ يَٰقَوۡمِ أَلَمۡ يَعِدۡكُمۡ رَبُّكُمۡ وَعۡدًا حَسَنًاۚ أَفَطَالَ عَلَيۡكُمُ ٱلۡعَهۡدُ أَمۡ أَرَدتُّمۡ أَن يَحِلَّ عَلَيۡكُمۡ غَضَبٞ مِّن رَّبِّكُمۡ فَأَخۡلَفۡتُم مَّوۡعِدِي
﴾86﴿ So Mūsā returned to his people, enraged and exasperated.[145] He said: “O my people! Did your Lord not make you a good promise?[146] Was the wait too long for you?[147] Or[148] did you want Wrath from your Lord to fall upon you, that you broke your word to me?”
[145] That is, in a state of intense anger toward them and sorrow over the misguidance and Denial they had fallen into during his absence (cf. al-Ṭabarī, Ibn Juzayy, al-Saʿdī).
[146] A good promise—of blessings for them in this world and the Hereafter, such as the revelation of the Torah, victory over their enemies, and other favours He bestowed upon them. He also promised to forgive their sins and admit them to Paradise if they obeyed Him (cf. Ibn ʿAṭiyyah, Ibn al-Jawzī, al-Qurṭubī, Ibn Kathīr).
[147] That is: Did the wait for God’s promise seem too long, leading you to forget His blessings upon you? The appointed time was not so distant that you should despair of its fulfilment, turn ungrateful, worship others besides Him, and imagine you had some excuse for abandoning the worship of God (cf. al-Ṭabarī, Ibn Kathīr, al-Alūsī).
Others have understood the aya to mean: “Was my absence from you too long?”—a view supported by al-Wāḥidī, al-Zamakhsharī, and Ibn al-Jawzī.
al-Saʿdī comments: “Was it really my absence that felt prolonged—when in fact it was brief? This is the interpretation of many exegetes. Alternatively, the verse may be asking: Has the time since Prophethood and revelation felt so remote that you had no knowledge or trace of it, as though its signs had faded completely, leaving you with no access to its legacy? Did the long lapse cause you to worship other than Allah, driven by ignorance and detachment from the Message? That is not the case. Prophethood is still among you, knowledge is present, and no excuse can be accepted.”
[148] al-Shinqīṭī explains that in the phrase “Or did you want Wrath from your Lord to fall upon you?” the particle “am” (or) is understood by some scholars as a disjunctive (munqaṭiʿah), meaning “rather.” The intended sense, then, is: Rather, you wanted Wrath from your Lord to fall upon you. This “desire” for Wrath is interpreted as a choice to pursue its cause—namely, Denial through the worship of the calf. In choosing the cause, they are understood to have effectively chosen the consequence.
[146] A good promise—of blessings for them in this world and the Hereafter, such as the revelation of the Torah, victory over their enemies, and other favours He bestowed upon them. He also promised to forgive their sins and admit them to Paradise if they obeyed Him (cf. Ibn ʿAṭiyyah, Ibn al-Jawzī, al-Qurṭubī, Ibn Kathīr).
[147] That is: Did the wait for God’s promise seem too long, leading you to forget His blessings upon you? The appointed time was not so distant that you should despair of its fulfilment, turn ungrateful, worship others besides Him, and imagine you had some excuse for abandoning the worship of God (cf. al-Ṭabarī, Ibn Kathīr, al-Alūsī).
Others have understood the aya to mean: “Was my absence from you too long?”—a view supported by al-Wāḥidī, al-Zamakhsharī, and Ibn al-Jawzī.
al-Saʿdī comments: “Was it really my absence that felt prolonged—when in fact it was brief? This is the interpretation of many exegetes. Alternatively, the verse may be asking: Has the time since Prophethood and revelation felt so remote that you had no knowledge or trace of it, as though its signs had faded completely, leaving you with no access to its legacy? Did the long lapse cause you to worship other than Allah, driven by ignorance and detachment from the Message? That is not the case. Prophethood is still among you, knowledge is present, and no excuse can be accepted.”
[148] al-Shinqīṭī explains that in the phrase “Or did you want Wrath from your Lord to fall upon you?” the particle “am” (or) is understood by some scholars as a disjunctive (munqaṭiʿah), meaning “rather.” The intended sense, then, is: Rather, you wanted Wrath from your Lord to fall upon you. This “desire” for Wrath is interpreted as a choice to pursue its cause—namely, Denial through the worship of the calf. In choosing the cause, they are understood to have effectively chosen the consequence.
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالُواْ مَآ أَخۡلَفۡنَا مَوۡعِدَكَ بِمَلۡكِنَا وَلَٰكِنَّا حُمِّلۡنَآ أَوۡزَارٗا مِّن زِينَةِ ٱلۡقَوۡمِ فَقَذَفۡنَٰهَا فَكَذَٰلِكَ أَلۡقَى ٱلسَّامِرِيُّ
﴾87﴿ They said: “We did not break ˹our˺ promise to you out of our own will,[149] but we were made to carry[150] burdens[151] of the ornaments of the folks, so we threw them away[152]—and so did the Sāmirī throw.”[153]
[149] They feigned a plea of compulsion, suggesting they lacked agency. However, al-Shinqīṭī dismisses this defence as spurious—clearly, they bore responsibility for following falsehood, even if the instigator was another.
[150] There are two well-known Quranic modes of reading (qirā’āt) regarding this word: ḥummilnā (we were made to carry), meaning that Moses (عليه السلام) made them carry it; and ḥamalnā (we carried), which means they carried it of their own accord, without anyone obligating them to do so. al-Ṭabarī comments then said: “In my view, both readings are well-known, and their meanings are close: for the people did carry it, and Moses (عليه السلام) did indeed command them to carry it.”
Ibn ʿĀshūr sees in this admission a sort of retrospective guilt — the Israelites realise that this material wealth became a source of fitnah.
[151] Awzār (burdens and/or loads) is the plural of wizr which means a weight or burden, and it is also used metaphorically to denote sin. The root meaning of w-z-r is heaviness in something (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
Classical exegetes offer several interpretations for why the Israelites took the ornaments and how they became awzār (burdens): (1) Moses (عليه السلام) instructed them to borrow the ornaments from the Egyptians—either by Divine Command, as a Prophetic provision for an anticipated ruling on spoils, or as moral compensation for their long oppression—thus effectively obligating them to carry them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, Ibn ʿĀshūr); (2) they viewed themselves as guarantors responsible for returning the ornaments until God commanded otherwise (cf. al-Rāzī); (3) God imposed on them the ruling of magnam (spoils), though it had not been permitted to earlier nations (cf. al-Qurṭubī); (4) awzār is interpreted as physical burdens due to their quantity, or moral burdens since spoils were prohibited to them, or symbolic of sin itself (cf. al-Shinqīṭī, Ibn ʿĀshūr); (5) Aaron (عليه السلام) deemed the ornaments impure and instructed purification from them, while the Sāmirī claimed they caused Moses’ delay (cf. al-Ṭabarī, Ibn Kathīr); (6) the ornaments were associated with pagan gatherings, hence described as awzār by their idolatrous usage (cf. al-Rāzī).
[152] This is interpreted as throwing the jewellery into the fire due to its burden (cf. al-Qurṭubī), or discarding it out of scrupulousness while ironically committing the greater sin of calf-worship (cf. Ibn Kathīr). al-Shinqīṭī suggests they melted it into a single mass for safekeeping until Moses’ return, unaware of the Sāmirī’s ulterior scheme.
[153] The Sāmirī cast in what he had of the dust from the hoofprint of Gabriel’s (عليه السلام) horse (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
Ibn Juzayy has it that: “The Sāmirī had seen Gabriel (عليه السلام), so he took a handful of dust from the spot trodden by his horse. God cast into his soul the notion that if he applied it to something lifeless, it would become animate. So, he cast it upon the calf, and the calf bellowed—that is, it cried out like calves do. The meaning, then, is just as we threw the ornaments into the pit, the Sāmirī cast the handful of dust.”
[150] There are two well-known Quranic modes of reading (qirā’āt) regarding this word: ḥummilnā (we were made to carry), meaning that Moses (عليه السلام) made them carry it; and ḥamalnā (we carried), which means they carried it of their own accord, without anyone obligating them to do so. al-Ṭabarī comments then said: “In my view, both readings are well-known, and their meanings are close: for the people did carry it, and Moses (عليه السلام) did indeed command them to carry it.”
Ibn ʿĀshūr sees in this admission a sort of retrospective guilt — the Israelites realise that this material wealth became a source of fitnah.
[151] Awzār (burdens and/or loads) is the plural of wizr which means a weight or burden, and it is also used metaphorically to denote sin. The root meaning of w-z-r is heaviness in something (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
Classical exegetes offer several interpretations for why the Israelites took the ornaments and how they became awzār (burdens): (1) Moses (عليه السلام) instructed them to borrow the ornaments from the Egyptians—either by Divine Command, as a Prophetic provision for an anticipated ruling on spoils, or as moral compensation for their long oppression—thus effectively obligating them to carry them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, Ibn ʿĀshūr); (2) they viewed themselves as guarantors responsible for returning the ornaments until God commanded otherwise (cf. al-Rāzī); (3) God imposed on them the ruling of magnam (spoils), though it had not been permitted to earlier nations (cf. al-Qurṭubī); (4) awzār is interpreted as physical burdens due to their quantity, or moral burdens since spoils were prohibited to them, or symbolic of sin itself (cf. al-Shinqīṭī, Ibn ʿĀshūr); (5) Aaron (عليه السلام) deemed the ornaments impure and instructed purification from them, while the Sāmirī claimed they caused Moses’ delay (cf. al-Ṭabarī, Ibn Kathīr); (6) the ornaments were associated with pagan gatherings, hence described as awzār by their idolatrous usage (cf. al-Rāzī).
[152] This is interpreted as throwing the jewellery into the fire due to its burden (cf. al-Qurṭubī), or discarding it out of scrupulousness while ironically committing the greater sin of calf-worship (cf. Ibn Kathīr). al-Shinqīṭī suggests they melted it into a single mass for safekeeping until Moses’ return, unaware of the Sāmirī’s ulterior scheme.
[153] The Sāmirī cast in what he had of the dust from the hoofprint of Gabriel’s (عليه السلام) horse (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
Ibn Juzayy has it that: “The Sāmirī had seen Gabriel (عليه السلام), so he took a handful of dust from the spot trodden by his horse. God cast into his soul the notion that if he applied it to something lifeless, it would become animate. So, he cast it upon the calf, and the calf bellowed—that is, it cried out like calves do. The meaning, then, is just as we threw the ornaments into the pit, the Sāmirī cast the handful of dust.”
ការបកស្រាយជាភាសាអារ៉ាប់:
فَأَخۡرَجَ لَهُمۡ عِجۡلٗا جَسَدٗا لَّهُۥ خُوَارٞ فَقَالُواْ هَٰذَآ إِلَٰهُكُمۡ وَإِلَٰهُ مُوسَىٰ فَنَسِيَ
﴾88﴿ Then he brought out for them a calf—a ˹mere˺ body of a lowing sound[154]—and they[155] said: “This is your god, and the god of Mūsā, but he forgot.”[156]
[154] There is scholarly consensus that the calf was a jasad (body), but disagreement on whether it possessed life. Many exegetes, including Ibn al-Anbārī (as cited by Ibn al-Jawzī), al-Sijistānī, al-Zajjāj, Ibn al-Jawzī, Ibn ʿAṭiyyah, Ibn Taymiyyah, and Ibn ʿĀshūr, believe that the calf had no soul—it was a lifeless form that produced sound either by the wind passing through it or by illusion.
[155] The pronoun in “they said” (qālū) is interpreted by some as referring
specifically to the Sāmirī and those who followed him in the calf worship—this view is supported by al-Wāḥidī, al-Rasʿanī, al-Qurṭubī, al-Khāzin, and al-Shawkānī. Others, including al-Ṭabarī and Ibn Kathīr, opine that it refers more broadly to the people of Moses (عليه السلام) who fell into calf worship.
[156] Implying that Moses (عليه السلام) forgot “his god” in that spot, left it behind (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar), and had gone in search of it elsewhere (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Qāsimī).
It was also said that the meaning is: Moses (عليه السلام) forgot to inform you that this ˹calf˺ is his god. Other interpretations have likewise been reported (cf. Ibn al-Jawzī).
[155] The pronoun in “they said” (qālū) is interpreted by some as referring
specifically to the Sāmirī and those who followed him in the calf worship—this view is supported by al-Wāḥidī, al-Rasʿanī, al-Qurṭubī, al-Khāzin, and al-Shawkānī. Others, including al-Ṭabarī and Ibn Kathīr, opine that it refers more broadly to the people of Moses (عليه السلام) who fell into calf worship.
[156] Implying that Moses (عليه السلام) forgot “his god” in that spot, left it behind (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar), and had gone in search of it elsewhere (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Qāsimī).
It was also said that the meaning is: Moses (عليه السلام) forgot to inform you that this ˹calf˺ is his god. Other interpretations have likewise been reported (cf. Ibn al-Jawzī).
ការបកស្រាយជាភាសាអារ៉ាប់:
أَفَلَا يَرَوۡنَ أَلَّا يَرۡجِعُ إِلَيۡهِمۡ قَوۡلٗا وَلَا يَمۡلِكُ لَهُمۡ ضَرّٗا وَلَا نَفۡعٗا
﴾89﴿ Did they not see that it could neither speak back to them[157] nor had any power to harm or benefit them in any way?[158]
[157] “The people of Mūsā took up ˹as idol˺ when he was gone – ˹made˺ from their jewellery – a calf, a ˹mere˺ body of a lowing sound. Did they not ˹just˺ see that he would not talk to them, nor guide them to the way! They took up ˹worshipping˺ him; they were ˹truly˺ wrongdoers!” (7: 148)
[158] Could they not see that it did not possess the basic characteristics for which people take gods—no power to benefit or harm, no speech, no guidance, no awareness? (cf. al-Ṭabarī, al-Māwardī, Ibn Kathīr).
This outlandish shift of Faith raises a fundamental question: How could the people of Moses (عليه السلام)—rational, morally responsible individuals—so abruptly abandon the true religion and revert to calf-worship, a practice whose falsehood is self-evident? Scholars address this with layered insight:
1. Cognitive simplicity and gullibility: Not all members of the community were of equal discernment. al-Shirbīnī and others suggest that such behaviour is not inconceivable among the intellectually uncritical—al-bulah—who are easily swayed by spectacle or suggestion. This view narrows the scope of culpability and highlights the internal diversity of the community’s understanding.
2. Deceptive theological expectation: Ibn ʿĀshūr notes that the people had repeatedly heard Moses (عليه السلام) declare, “God is with you” or “before you.” Over time, this reinforced in them an expectation of Divine manifestation. When the Sāmirī presented a golden calf accompanied by a sound, this fit—albeit superficially—their constructed notion of a god. Their latent longing to physically encounter the Divine made them vulnerable to suggestion masquerading as fulfilment.
3. Visual and auditory illusion: Also according to Ibn ʿĀshūr, the idol’s form—familiar yet now enhanced with lowing and metallic splendour—seduced their senses. It wasn’t just a return to a known symbol but a perceived enhanced version of a divine image, which they irrationally thought must be more real, more potent.
4. Socio-historical conditioning: al-Rāzī compellingly argues that their psychological readiness for relapse was the product of centuries of servitude under Pharaoh’s idolatrous system. This prolonged oppression had corrupted their moral fibre, weakened their resilience, and made them susceptible to leadership vacuums and cultural regression. So, when Moses (عليه السلام) withdrew—even briefly—the vacuum exposed the fragility of their faith, leading to collapse at the first challenge.
[158] Could they not see that it did not possess the basic characteristics for which people take gods—no power to benefit or harm, no speech, no guidance, no awareness? (cf. al-Ṭabarī, al-Māwardī, Ibn Kathīr).
This outlandish shift of Faith raises a fundamental question: How could the people of Moses (عليه السلام)—rational, morally responsible individuals—so abruptly abandon the true religion and revert to calf-worship, a practice whose falsehood is self-evident? Scholars address this with layered insight:
1. Cognitive simplicity and gullibility: Not all members of the community were of equal discernment. al-Shirbīnī and others suggest that such behaviour is not inconceivable among the intellectually uncritical—al-bulah—who are easily swayed by spectacle or suggestion. This view narrows the scope of culpability and highlights the internal diversity of the community’s understanding.
2. Deceptive theological expectation: Ibn ʿĀshūr notes that the people had repeatedly heard Moses (عليه السلام) declare, “God is with you” or “before you.” Over time, this reinforced in them an expectation of Divine manifestation. When the Sāmirī presented a golden calf accompanied by a sound, this fit—albeit superficially—their constructed notion of a god. Their latent longing to physically encounter the Divine made them vulnerable to suggestion masquerading as fulfilment.
3. Visual and auditory illusion: Also according to Ibn ʿĀshūr, the idol’s form—familiar yet now enhanced with lowing and metallic splendour—seduced their senses. It wasn’t just a return to a known symbol but a perceived enhanced version of a divine image, which they irrationally thought must be more real, more potent.
4. Socio-historical conditioning: al-Rāzī compellingly argues that their psychological readiness for relapse was the product of centuries of servitude under Pharaoh’s idolatrous system. This prolonged oppression had corrupted their moral fibre, weakened their resilience, and made them susceptible to leadership vacuums and cultural regression. So, when Moses (عليه السلام) withdrew—even briefly—the vacuum exposed the fragility of their faith, leading to collapse at the first challenge.
ការបកស្រាយជាភាសាអារ៉ាប់:
وَلَقَدۡ قَالَ لَهُمۡ هَٰرُونُ مِن قَبۡلُ يَٰقَوۡمِ إِنَّمَا فُتِنتُم بِهِۦۖ وَإِنَّ رَبَّكُمُ ٱلرَّحۡمَٰنُ فَٱتَّبِعُونِي وَأَطِيعُوٓاْ أَمۡرِي
﴾90﴿ And indeed, Hārūn had said to them aforetime: “O my people! You have but been tested by it; verily your Lord is the Most Merciful[159]—so follow me and obey my command.”
[159] That is, your Lord is the Most Merciful—He it is Who shows you mercy and bestows upon you His manifest and hidden favours—not the calf that you are worshipping (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
Given that this sura—along with those immediately before and after it, namely Maryam and al-Anbiyā’—was revealed at roughly the same time during the early Makkan phase of the Prophetic mission (cf. the ḥadīth of ʿAbdullāh Ibn Masʿūd (h) cited in the Introduction above), and considering how central the theme of Divine mercy was to the fledgling yet sorely tested Muslim community, the invocation of this Most Beautiful Divine Name—the Most Merciful—at this point is likely an intentional intertextual echo of the preceding sura. Maryam, in particular, employs the Name al-Raḥmān with marked frequency and rhetorical force, weaving mercy into the very fabric of its message. Indeed, such intertextual resonances are found throughout this sura and its immediate neighbours, as we shall explore in their proper places.
Further, Abū Ḥayyān opines that he mentioned the Attribute of Mercy to signal that if they repented, God would accept them—and as a reminder that God, the Most Merciful, had delivered them from Pharaoh at a time when the calf had not yet existed.
Given that this sura—along with those immediately before and after it, namely Maryam and al-Anbiyā’—was revealed at roughly the same time during the early Makkan phase of the Prophetic mission (cf. the ḥadīth of ʿAbdullāh Ibn Masʿūd (h) cited in the Introduction above), and considering how central the theme of Divine mercy was to the fledgling yet sorely tested Muslim community, the invocation of this Most Beautiful Divine Name—the Most Merciful—at this point is likely an intentional intertextual echo of the preceding sura. Maryam, in particular, employs the Name al-Raḥmān with marked frequency and rhetorical force, weaving mercy into the very fabric of its message. Indeed, such intertextual resonances are found throughout this sura and its immediate neighbours, as we shall explore in their proper places.
Further, Abū Ḥayyān opines that he mentioned the Attribute of Mercy to signal that if they repented, God would accept them—and as a reminder that God, the Most Merciful, had delivered them from Pharaoh at a time when the calf had not yet existed.
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالُواْ لَن نَّبۡرَحَ عَلَيۡهِ عَٰكِفِينَ حَتَّىٰ يَرۡجِعَ إِلَيۡنَا مُوسَىٰ
[160] They were simply unshakable: ʿukūf refers to turning attentively toward something and remaining in close attachment to it as an act of veneration. The root ʿakafa denotes the idea of confinement or remaining bound to something (cf. al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Rāghib, al-Mufradāt; al-Kafawī, al-Kulliyyāt).
[161] That is: until Moses (عليه السلام) returns to us from the Mount, that we may hear his word concerning the calf—or behold what he shall do about it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[161] That is: until Moses (عليه السلام) returns to us from the Mount, that we may hear his word concerning the calf—or behold what he shall do about it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ يَٰهَٰرُونُ مَا مَنَعَكَ إِذۡ رَأَيۡتَهُمۡ ضَلُّوٓاْ
ការបកស្រាយជាភាសាអារ៉ាប់:
أَلَّا تَتَّبِعَنِۖ أَفَعَصَيۡتَ أَمۡرِي
[162] Some exegetes understood “… that you should not follow after me?” to mean: why did you not join me and inform me of what had happened? Others explained it as: why did you not separate yourself from them, fight them, or denounce them more forcefully. Moses (عليه السلام) believed that Aaron’s (عليه السلام) withdrawal might have served as a stronger rebuke than merely advising them, especially as he was beloved and held in esteem by the people (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Alūsī, Ibn al-Jawzī).
[163] That is: Did you disobey my command to succeed me among my people, to set things right, and not to follow the path of the corruptors? (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī): “And We appointed for Moses thirty nights and We completed them with ten; so the appointment of his Lord was forty nights complete. Mūsā (عليه السلام) said to his brother Hārūn: ‘Assume my role among my people; set aright ˹their affairs˺ and do not follow the path of the corruptors.’” (7: 142)
[163] That is: Did you disobey my command to succeed me among my people, to set things right, and not to follow the path of the corruptors? (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī): “And We appointed for Moses thirty nights and We completed them with ten; so the appointment of his Lord was forty nights complete. Mūsā (عليه السلام) said to his brother Hārūn: ‘Assume my role among my people; set aright ˹their affairs˺ and do not follow the path of the corruptors.’” (7: 142)
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ يَبۡنَؤُمَّ لَا تَأۡخُذۡ بِلِحۡيَتِي وَلَا بِرَأۡسِيٓۖ إِنِّي خَشِيتُ أَن تَقُولَ فَرَّقۡتَ بَيۡنَ بَنِيٓ إِسۡرَٰٓءِيلَ وَلَمۡ تَرۡقُبۡ قَوۡلِي
﴾94﴿ He said: “O son of my mother! Lay not hold upon my beard nor upon my head.[164] Verily, I feared that you would say, ‘You have caused division among the Children of Israel[165] and have not observed my word.’”
[164] “When Moses returned – enraged and exasperated – he said: ‘Awful indeed what you superseded me with after I was gone! Did you seek to hasten your Lord’s decree?’ He threw down the tablets, seized his brother’s head tugging it towards him. He ˹Hārūn˺ said: ‘Son of my mother! The folks thought little of me and they almost killed me! Do not then let the enemies rejoice on my account and do not count me among the wrongdoers!’” (7: 150)
[165] Aaron (عليه السلام) feared that leaving the people to follow Moses (عليه السلام) might divide the Children of Israel—some following him, others staying behind with the calf—possibly leading to conflict. He also feared being blamed for abandoning them without a leader, which could cause disunity (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
This exchange highlights a key principle: safeguarding the core foundations of faith takes precedence over preserving lesser, secondary matters. The soundness of belief is the very basis of communal cohesion and the source of all collective good. Moses (عليه السلام) was aware that Aaron’s duty, in principle, was to leave the people and join him, even if that might lead to division. But Aaron (عليه السلام), fearing that such action would fragment the community or provoke unrest, chose to stay. Still, the message here is that the sanctity and authority of the religion are upheld by maintaining its essential principles without compromise—for it is through that uncompromising stance that the Law retains its influence and is rightly practised (cf. Ibn ʿĀshūr).
[165] Aaron (عليه السلام) feared that leaving the people to follow Moses (عليه السلام) might divide the Children of Israel—some following him, others staying behind with the calf—possibly leading to conflict. He also feared being blamed for abandoning them without a leader, which could cause disunity (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
This exchange highlights a key principle: safeguarding the core foundations of faith takes precedence over preserving lesser, secondary matters. The soundness of belief is the very basis of communal cohesion and the source of all collective good. Moses (عليه السلام) was aware that Aaron’s duty, in principle, was to leave the people and join him, even if that might lead to division. But Aaron (عليه السلام), fearing that such action would fragment the community or provoke unrest, chose to stay. Still, the message here is that the sanctity and authority of the religion are upheld by maintaining its essential principles without compromise—for it is through that uncompromising stance that the Law retains its influence and is rightly practised (cf. Ibn ʿĀshūr).
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ فَمَا خَطۡبُكَ يَٰسَٰمِرِيُّ
[166] Moses’ reproach of the Sāmirī—coming immediately after resolving the matter with Aaron (عليه السلام)—signals the beginning of a new phase of reckoning (cf. Abū al-Suʿūd). The use of direct address (“O Sāmirī”) and the abrupt interrogative structure heighten the dramatic tension and mark a decisive shift in both scene and speaker focus.
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ بَصُرۡتُ بِمَا لَمۡ يَبۡصُرُواْ بِهِۦ فَقَبَضۡتُ قَبۡضَةٗ مِّنۡ أَثَرِ ٱلرَّسُولِ فَنَبَذۡتُهَا وَكَذَٰلِكَ سَوَّلَتۡ لِي نَفۡسِي
﴾96﴿ He said: “I perceived[167] what they did not see, so I took a handful from the trace of the Messenger and cast it.[168] Thus my self made it alluring[169] to me.”
[167] Baṣurtu means both I saw and perceived; the root meaning of b-ṣ-r denotes knowledge and awareness of something (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, Ibn Fāris, Maqāyīs al-Lughah; Ibn al-Jawzī, Tadhkirat al-Arīb). The Sāmirī’s claimed insight stood in stark contrast to the people’s ignorance.
[168] Most early exegetes maintain that the Sāmirī took dust from the trace of Gabriel’s horse, believing it had life-giving power, and cast it onto the calf (cf. al-Ṭabarī, Ibn Kathīr, al-Rāzī, al-Alūsī). Others, including al-Rāzī (in a second view), Ibn ʿĀshūr, and al-Marāghī, interpreted the “trace of the Messenger” as Moses’ Law, which the Sāmirī symbolically rejected in an act of defiance.
[169] Sawwalat, that is, it adorned or made attractive. Taswīl refers to the self’s tendency to beautify what it desires, presenting what is blameworthy in the guise of something praiseworthy (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
[168] Most early exegetes maintain that the Sāmirī took dust from the trace of Gabriel’s horse, believing it had life-giving power, and cast it onto the calf (cf. al-Ṭabarī, Ibn Kathīr, al-Rāzī, al-Alūsī). Others, including al-Rāzī (in a second view), Ibn ʿĀshūr, and al-Marāghī, interpreted the “trace of the Messenger” as Moses’ Law, which the Sāmirī symbolically rejected in an act of defiance.
[169] Sawwalat, that is, it adorned or made attractive. Taswīl refers to the self’s tendency to beautify what it desires, presenting what is blameworthy in the guise of something praiseworthy (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ فَٱذۡهَبۡ فَإِنَّ لَكَ فِي ٱلۡحَيَوٰةِ أَن تَقُولَ لَا مِسَاسَۖ وَإِنَّ لَكَ مَوۡعِدٗا لَّن تُخۡلَفَهُۥۖ وَٱنظُرۡ إِلَىٰٓ إِلَٰهِكَ ٱلَّذِي ظَلۡتَ عَلَيۡهِ عَاكِفٗاۖ لَّنُحَرِّقَنَّهُۥ ثُمَّ لَنَنسِفَنَّهُۥ فِي ٱلۡيَمِّ نَسۡفًا
﴾97﴿ He said: “Then go! And throughout your life you shall say, ‘No touching!’[170] And indeed, you have an appointed time that you will not miss.[171] Now look at your god to whom you remained devoted—we shall surely burn it with an utter burning,[172] then scatter it in the sea with an utter scattering.”
[170] That is, that he should say: “I do not touch, nor am I touched”—so no one would touch, associate with, or approach him, and he would not touch, associate with, or approach anyone else (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī).
Ibn ʿĀshūr stated: “Mūsā imposed no further punishment on the Sāmirī beyond removing him from the community—either because he was not truly of their people and therefore not subject to their laws, or because Moses (عليه السلام) had been informed that the Sāmirī would never reform, and was thus among those upon whom the word of punishment had already been decreed. So, his share of life became to say: ‘No touching!’—meaning Allah stripped him of the natural human need for companionship and replaced it with obsession, delusion, and alienation. He lived apart from people, avoided all contact, and let no one come near him. If someone approached, he would say: ‘No touching!’ fearing physical touch. That is, ‘Do not touch me, and I will not touch you.’ Or, as others interpreted, ‘Do not approach me,’ since ‘touch’ can be used figuratively for nearness—as in Allah’s saying: “and do not touch her with harm” (11: 64). This interpretation better suits the reciprocal form of the verb (‘mumāssah’). It became his constant refrain—and a dreadful condition that turned him into a figure of mockery.”
[171] The appointed time for his Punishment by God Almighty in the Hereafter (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[172] al-Saʿdī writes: “The calf had become deeply embedded in the hearts of the Children of Israel. Mūsā (عليه السلام) wanted to destroy it before their eyes in such a way that it could never be restored—by burning, grinding, scattering it in the sea—so that their attachment to it would vanish along with its physical form. Leaving it intact would have been a trial for them, as human souls are strongly drawn to falsehood.”
Ibn ʿĀshūr stated: “Mūsā imposed no further punishment on the Sāmirī beyond removing him from the community—either because he was not truly of their people and therefore not subject to their laws, or because Moses (عليه السلام) had been informed that the Sāmirī would never reform, and was thus among those upon whom the word of punishment had already been decreed. So, his share of life became to say: ‘No touching!’—meaning Allah stripped him of the natural human need for companionship and replaced it with obsession, delusion, and alienation. He lived apart from people, avoided all contact, and let no one come near him. If someone approached, he would say: ‘No touching!’ fearing physical touch. That is, ‘Do not touch me, and I will not touch you.’ Or, as others interpreted, ‘Do not approach me,’ since ‘touch’ can be used figuratively for nearness—as in Allah’s saying: “and do not touch her with harm” (11: 64). This interpretation better suits the reciprocal form of the verb (‘mumāssah’). It became his constant refrain—and a dreadful condition that turned him into a figure of mockery.”
[171] The appointed time for his Punishment by God Almighty in the Hereafter (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[172] al-Saʿdī writes: “The calf had become deeply embedded in the hearts of the Children of Israel. Mūsā (عليه السلام) wanted to destroy it before their eyes in such a way that it could never be restored—by burning, grinding, scattering it in the sea—so that their attachment to it would vanish along with its physical form. Leaving it intact would have been a trial for them, as human souls are strongly drawn to falsehood.”
ការបកស្រាយជាភាសាអារ៉ាប់:
إِنَّمَآ إِلَٰهُكُمُ ٱللَّهُ ٱلَّذِي لَآ إِلَٰهَ إِلَّا هُوَۚ وَسِعَ كُلَّ شَيۡءٍ عِلۡمٗا
﴾98﴿ Your God is only Allah—there is no deity except Him. His Knowledge encompasses all things.[173]
[173] This final verse serves as a doctrinal and rhetorical climax, reaffirming absolute monotheism and the all-encompassing knowledge of Allah, in stark contrast to the lifelessness and folly of idol-worship. The emphatic declarative structure—“Your God is only Allah—there is no deity except Him”—reinforces certainty, exclusivity, and theological closure.
ការបកស្រាយជាភាសាអារ៉ាប់:
كَذَٰلِكَ نَقُصُّ عَلَيۡكَ مِنۡ أَنۢبَآءِ مَا قَدۡ سَبَقَۚ وَقَدۡ ءَاتَيۡنَٰكَ مِن لَّدُنَّا ذِكۡرٗا
﴾99﴿ [174]Thus, We recount to you ˹Muhammad˺ some of the notable news of ˹the days of˺ those who came before. And We have given you a Reminder[175] from Us.
[174] This aya marks a return to the Qur’ān, serving as a Reminder for those who stand in awe of God (see aya 2 above), and highlighting the narrative of Moses’ (عليه السلام) great endurance to deliver the Message he was entrusted with. Just as God Almighty related the story of Moses (عليه السلام), He now bolsters the position of his Messenger, affirming that the Prophet (ﷺ) is being given knowledge of former nations through Divine revelation—knowledge he and his people did not possess before (cf. 11: 49, 12: 3, 40: 78).
[175] The “Reminder” here refers to the Qur’ān (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
According to al-Rāzī, there are several meanings behind referring to the Qur’ān as a Reminder (dhikr):
First: it is a Book that contains mention (dhikr) of all that people need regarding their religious and worldly affairs.
Second: it reminds (yudhakkiru) of the countless favours and blessings of God Almighty, and as such contains admonitions and exhortations.
Third: it brings laudable mention and honour for the Noble Messenger and his people.
As will become even clearer in the next surah, al-Anbiyā’, this theme—in all its nuances—is of central importance. The Qur’ān, as a Divine Reminder, is the greatest gift a people could ever be granted: it is guidance, honour, and a lifeline to truth. And yet, the idolaters of Makkah, at the very moment this blessing was offered to them, chose nothing but Denial. Their rejection was not merely of a Scripture, but of the very Mercy and dignity that God had bestowed upon them.
[175] The “Reminder” here refers to the Qur’ān (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
According to al-Rāzī, there are several meanings behind referring to the Qur’ān as a Reminder (dhikr):
First: it is a Book that contains mention (dhikr) of all that people need regarding their religious and worldly affairs.
Second: it reminds (yudhakkiru) of the countless favours and blessings of God Almighty, and as such contains admonitions and exhortations.
Third: it brings laudable mention and honour for the Noble Messenger and his people.
As will become even clearer in the next surah, al-Anbiyā’, this theme—in all its nuances—is of central importance. The Qur’ān, as a Divine Reminder, is the greatest gift a people could ever be granted: it is guidance, honour, and a lifeline to truth. And yet, the idolaters of Makkah, at the very moment this blessing was offered to them, chose nothing but Denial. Their rejection was not merely of a Scripture, but of the very Mercy and dignity that God had bestowed upon them.
ការបកស្រាយជាភាសាអារ៉ាប់:
مَّنۡ أَعۡرَضَ عَنۡهُ فَإِنَّهُۥ يَحۡمِلُ يَوۡمَ ٱلۡقِيَٰمَةِ وِزۡرًا
[176] The word wizr (burden) here refers to a grave and weighty punishment. It is called wizr by way of comparison, for its heaviness upon the one punished and the difficulty of bearing it—like a load that weighs down its bearer and crushes his back. Alternatively, it may be called wizr because it is the consequence of wizr in its primary sense—namely, sin (cf. al-Zamakhsharī, al-Bayḍāwī, Abū al-Suʿūd). Consequently, the Punishment is expressed in terms of the sin, as it is its direct cause (cf. Abū Ḥayyān).
Turning away from the Qur’ān—whether through Denial, neglect, or refusal to act according to its dictates—is therefore treated as a severe offence, one that results in bearing the full weight of Divine Retribution.
Turning away from the Qur’ān—whether through Denial, neglect, or refusal to act according to its dictates—is therefore treated as a severe offence, one that results in bearing the full weight of Divine Retribution.
ការបកស្រាយជាភាសាអារ៉ាប់:
خَٰلِدِينَ فِيهِۖ وَسَآءَ لَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ حِمۡلٗا
[177] That is, remaining under the consequence of this burden—in the Fire—never to depart from it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Some exegetes consider that the phrase “remaining therein” refers to abiding in the recompense (jazā’) of the burden; others interpreted it as the punishment (ʿadhāb) or the penalty (ʿuqūbah) of the burden. Though expressed differently, these meanings are closely related (cf. al-Samarqandī, al-Baghawī, Ibn al-Jawzī, al-Rasʿanī, al-Qurṭubī, al-Shawkānī). al-Ṭabarī states: “They are abiding in their burdens,” meaning they remain in the Fire because of their sins; and since this meaning is understood from the context, the wording suffices without further elaboration. al-Saʿdī adds that they remain in their burden, for the Punishment itself is the transformation of their evil deeds into torment—proportional to the gravity of their actions.
Some exegetes consider that the phrase “remaining therein” refers to abiding in the recompense (jazā’) of the burden; others interpreted it as the punishment (ʿadhāb) or the penalty (ʿuqūbah) of the burden. Though expressed differently, these meanings are closely related (cf. al-Samarqandī, al-Baghawī, Ibn al-Jawzī, al-Rasʿanī, al-Qurṭubī, al-Shawkānī). al-Ṭabarī states: “They are abiding in their burdens,” meaning they remain in the Fire because of their sins; and since this meaning is understood from the context, the wording suffices without further elaboration. al-Saʿdī adds that they remain in their burden, for the Punishment itself is the transformation of their evil deeds into torment—proportional to the gravity of their actions.
ការបកស្រាយជាភាសាអារ៉ាប់:
يَوۡمَ يُنفَخُ فِي ٱلصُّورِۚ وَنَحۡشُرُ ٱلۡمُجۡرِمِينَ يَوۡمَئِذٖ زُرۡقٗا
﴾102﴿ On the Day the Trumpet is blown,[178] We will gather the criminals[179] on that Day—blue[180] ˹with dread˺.
[178] That is, on the Day the Trumpet (al-ṣūr) is blown by the command of God Almighty, and by that blast, the Almighty brings the dead back to life (cf. al-Ṭabarī, Ibn Juzayy, al-Saʿdī): “And the Trumpet is blown, and all who are in the Heavens and all who are on the Earth will fall down senseless—except those whom Allah wills. Then it will be blown a second time, and behold!—they will be standing upright, looking on.” (39: 68)
Abū Saʿīd al-Khudrī (h) narrated that the Messenger of Allah (ﷺ) said: “How can I be at ease when the bearer of the Trumpet has already placed it to his mouth, bent his forehead, and strained his hearing, awaiting the command to blow—so that he may blow?” The Muslims then asked: “O Messenger of Allah, what should we say?” He replied: “Say: Ḥasbunā Allāhu wa niʿma al-wakīl (God is sufficient for us, and what an excellent Guardian!), Tawakkalnā ʿalā Allāhi Rabbinā (We place our trust in Allah, our Lord.” (al-Tirmidhī: 3243, Imam Aḥmad: 11039).
[179] The “criminals” are the Deniers and the Associators who are guilty of rejection and sin (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī).
[180] The word zurqan (blue) has been interpreted in several ways. Some scholars, such as Muqātil ibn Sulaymān and al-Shawkānī, hold that it refers to “blue-eyed”, a mark of terror or affliction. Others, including al-Saʿdī and Ibn ʿĀshūr, argue that it refers to a bluish discolouration of the skin due to extreme fear, distress, and thirst. al-Saʿdī writes: “The criminals will be gathered with bluish colouring—caused by fear, distress, and thirst.” Ibn ʿĀshūr comments: “Zurq is the plural of azraq—one whose hue is bluish. On human skin, it is unsightly, resembling the colour of one scorched by fire. The wording suggests this discolouration affects their bodies, similar to the aya: ‘On the Day when faces turn white and faces turn black’ (3: 106).” al-Ṭabarī adds two further views: that the zurq refers either to the blue cast of their eyes due to extreme thirst, or that they will be resurrected blind, as in: “We shall herd them ˹flat˺ on their faces on the Day of Judgement; blind.” (17: 97)
Abū Saʿīd al-Khudrī (h) narrated that the Messenger of Allah (ﷺ) said: “How can I be at ease when the bearer of the Trumpet has already placed it to his mouth, bent his forehead, and strained his hearing, awaiting the command to blow—so that he may blow?” The Muslims then asked: “O Messenger of Allah, what should we say?” He replied: “Say: Ḥasbunā Allāhu wa niʿma al-wakīl (God is sufficient for us, and what an excellent Guardian!), Tawakkalnā ʿalā Allāhi Rabbinā (We place our trust in Allah, our Lord.” (al-Tirmidhī: 3243, Imam Aḥmad: 11039).
[179] The “criminals” are the Deniers and the Associators who are guilty of rejection and sin (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī).
[180] The word zurqan (blue) has been interpreted in several ways. Some scholars, such as Muqātil ibn Sulaymān and al-Shawkānī, hold that it refers to “blue-eyed”, a mark of terror or affliction. Others, including al-Saʿdī and Ibn ʿĀshūr, argue that it refers to a bluish discolouration of the skin due to extreme fear, distress, and thirst. al-Saʿdī writes: “The criminals will be gathered with bluish colouring—caused by fear, distress, and thirst.” Ibn ʿĀshūr comments: “Zurq is the plural of azraq—one whose hue is bluish. On human skin, it is unsightly, resembling the colour of one scorched by fire. The wording suggests this discolouration affects their bodies, similar to the aya: ‘On the Day when faces turn white and faces turn black’ (3: 106).” al-Ṭabarī adds two further views: that the zurq refers either to the blue cast of their eyes due to extreme thirst, or that they will be resurrected blind, as in: “We shall herd them ˹flat˺ on their faces on the Day of Judgement; blind.” (17: 97)
ការបកស្រាយជាភាសាអារ៉ាប់:
يَتَخَٰفَتُونَ بَيۡنَهُمۡ إِن لَّبِثۡتُمۡ إِلَّا عَشۡرٗا
[181] Yatakhāfatūn means they whisper secretly and speak to one another in hushed tones. The root word kh-f-t conveys the sense of secrecy and concealment (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
In the terror of the Resurrection, the Deniers exchange hushed words. This murmur reflects fear, confusion, and psychological denial.
[182] That is, they estimated their stay in worldly life to be no more than ten days (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
Scholars (cf. al-Rāzī, al-Ṭabarī, Ibn Kathīr) offer several explanations for why the Deniers will estimate their worldly stay as short: (1) they are overwhelmed by the terrors of the Resurrection, causing them to forget the span of their lives (cf. 6: 23); (2) they compare the brevity of worldly life to the eternity of the Hereafter, rendering it negligible—expressed idiomatically as “ten” or “one” day; (3) they recall past days of ease with regret, which feel short in hindsight; and (4) what has passed, however long, is always less than what lies ahead—especially when the latter is eternal. Hence, God endorses the one who says: “You stayed no more than a single day!”
This motif appears across multiple suras (e.g., 10: 45; 79: 46), reinforcing the ephemeral nature of worldly life when juxtaposed with the Hereafter: “He will say: ‘How many years did you remain on Earth?’ They will say: ‘We remained a day—or part of a day. So, ask those who count.’ He will say: ‘You only remained but a little—if only you had known.’” (23: 112–114)
In the terror of the Resurrection, the Deniers exchange hushed words. This murmur reflects fear, confusion, and psychological denial.
[182] That is, they estimated their stay in worldly life to be no more than ten days (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
Scholars (cf. al-Rāzī, al-Ṭabarī, Ibn Kathīr) offer several explanations for why the Deniers will estimate their worldly stay as short: (1) they are overwhelmed by the terrors of the Resurrection, causing them to forget the span of their lives (cf. 6: 23); (2) they compare the brevity of worldly life to the eternity of the Hereafter, rendering it negligible—expressed idiomatically as “ten” or “one” day; (3) they recall past days of ease with regret, which feel short in hindsight; and (4) what has passed, however long, is always less than what lies ahead—especially when the latter is eternal. Hence, God endorses the one who says: “You stayed no more than a single day!”
This motif appears across multiple suras (e.g., 10: 45; 79: 46), reinforcing the ephemeral nature of worldly life when juxtaposed with the Hereafter: “He will say: ‘How many years did you remain on Earth?’ They will say: ‘We remained a day—or part of a day. So, ask those who count.’ He will say: ‘You only remained but a little—if only you had known.’” (23: 112–114)
ការបកស្រាយជាភាសាអារ៉ាប់:
نَّحۡنُ أَعۡلَمُ بِمَا يَقُولُونَ إِذۡ يَقُولُ أَمۡثَلُهُمۡ طَرِيقَةً إِن لَّبِثۡتُمۡ إِلَّا يَوۡمٗا
﴾104﴿ We know best what they will say, when the most reasonable among them shall say:[183] “You stayed no more than a single day!”
[183] Even the most discerning—i.e., the one most accurate in judgement—corrects the others: “You stayed no more than a single day!”
Ibn al-Qayyim (Madārij al-Sālikīn, 1: 448) provides the following sobering words: “These ayas suffice as a powerful reminder of the shortness of hope—that is, the awareness of how near one’s departure truly is, and how
swiftly the span of life comes to an end. This awareness is among the most beneficial matters for the heart, for it stirs one to seize the days before they slip away like passing clouds, to grasp fleeting opportunities, to hasten in closing the scroll of deeds, and to awaken dormant resolve toward the Abode of Everlasting Life. It urges one to prepare for the journey, make up for what has been lost, renounce the worldly life, and yearn for the Hereafter. When one regularly reflects on the brevity of hope, a testimony of certainty takes root in the heart—bearing witness to the vanishing nature of this world, its swift decline, and how little of it remains. It is as if the world has already turned its back and departed, leaving behind only what remains of a day whose sun has already climbed atop the mountains. In contrast, the Hereafter appears to him as a realm that has already begun its approach, its signs and portents already manifest—like a traveller being met by one who went ahead to receive him, both drawing nearer to each other, soon to meet.”
Ibn al-Qayyim (Madārij al-Sālikīn, 1: 448) provides the following sobering words: “These ayas suffice as a powerful reminder of the shortness of hope—that is, the awareness of how near one’s departure truly is, and how
swiftly the span of life comes to an end. This awareness is among the most beneficial matters for the heart, for it stirs one to seize the days before they slip away like passing clouds, to grasp fleeting opportunities, to hasten in closing the scroll of deeds, and to awaken dormant resolve toward the Abode of Everlasting Life. It urges one to prepare for the journey, make up for what has been lost, renounce the worldly life, and yearn for the Hereafter. When one regularly reflects on the brevity of hope, a testimony of certainty takes root in the heart—bearing witness to the vanishing nature of this world, its swift decline, and how little of it remains. It is as if the world has already turned its back and departed, leaving behind only what remains of a day whose sun has already climbed atop the mountains. In contrast, the Hereafter appears to him as a realm that has already begun its approach, its signs and portents already manifest—like a traveller being met by one who went ahead to receive him, both drawing nearer to each other, soon to meet.”
ការបកស្រាយជាភាសាអារ៉ាប់:
وَيَسۡـَٔلُونَكَ عَنِ ٱلۡجِبَالِ فَقُلۡ يَنسِفُهَا رَبِّي نَسۡفٗا
﴾105﴿ [184]And they ask you about the mountains[185]—say: “My Lord will scatter them such scattering.”[186]
[184] When the Resurrection was mentioned and the error of those who denied it was exposed—those who claimed the misconception that the reconstitution of bodies after their disintegration was impossible—another of their doubts was also addressed. This was a question they would pose to the Prophet (ﷺ), not out of a genuine desire for guidance, but out of obstinacy and defiance. They deemed the end of this world inconceivable and would say: “So where will these mountains that we see go?” Regardless of whether their question was mockery or genuine inquiry, God Almighty informed them of the fate of the mountains—refuting their misconception and educating the Believers (cf. Ibn ʿĀshūr).
[185] The question concerns the fate of the mountains on the Day of Judgement (cf. al-Ṭabarī, al-Qurṭubī, and Ibn Kathīr).
[186] That is, God Almighty will remove the mountains from their places on the Day of Judgement, crush them into fragments, shatter them, and then scatter them through the air (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
The expression nasafat al-rīḥu al-shay’a means: the wind uprooted and swept it away (cf. al-Sijistānī, Gharīb al-Qur’ān; al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
al-Shinqīṭī expounds: “Allah, Exalted is He, has laid bare the fate of the mountains on the Day of Resurrection in numerous ayas of His Book. He has made clear that He shall tear them from their places and lift them up, then crush them with a single crushing. As He says: “Then, when the Trumpet is blown with a single blast; and the Earth and the mountains are lifted and crushed with a single crushing” (69: 13–14). Then He makes known that He shall set them in motion through the air, between the sky and the Earth, as in His saying: “And when the mountains are set in motion” (81: 3). Then He declares that He shall break them apart and pulverize them, as in: “And the mountains are shattered into dust” (56: 5). Then He informs that they shall become as shifting sand dunes and wool fluffed apart, as in: “On the Day when the Earth and the mountains quake, and the mountains become a heap of slipping sand” (73: 14), and His saying: “On the Day when the sky is like molten metal, and the mountains are like fluffed wool” (70: 8–9). Then He proclaims that they shall become as scattered dust, as in: “And the mountains are shattered into dust, so they become a dust cloud dispersed” (56: 5–6). And then He reveals that they shall appear as a mirage, as in: “And the mountains are set in motion, and become a mirage” (78: 20). And finally, He affirms that He shall blast them away, as in His saying: “And they ask you concerning the mountains. Say: ‘My Lord will scatter them such scattering’” (20: 105).
[185] The question concerns the fate of the mountains on the Day of Judgement (cf. al-Ṭabarī, al-Qurṭubī, and Ibn Kathīr).
[186] That is, God Almighty will remove the mountains from their places on the Day of Judgement, crush them into fragments, shatter them, and then scatter them through the air (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
The expression nasafat al-rīḥu al-shay’a means: the wind uprooted and swept it away (cf. al-Sijistānī, Gharīb al-Qur’ān; al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
al-Shinqīṭī expounds: “Allah, Exalted is He, has laid bare the fate of the mountains on the Day of Resurrection in numerous ayas of His Book. He has made clear that He shall tear them from their places and lift them up, then crush them with a single crushing. As He says: “Then, when the Trumpet is blown with a single blast; and the Earth and the mountains are lifted and crushed with a single crushing” (69: 13–14). Then He makes known that He shall set them in motion through the air, between the sky and the Earth, as in His saying: “And when the mountains are set in motion” (81: 3). Then He declares that He shall break them apart and pulverize them, as in: “And the mountains are shattered into dust” (56: 5). Then He informs that they shall become as shifting sand dunes and wool fluffed apart, as in: “On the Day when the Earth and the mountains quake, and the mountains become a heap of slipping sand” (73: 14), and His saying: “On the Day when the sky is like molten metal, and the mountains are like fluffed wool” (70: 8–9). Then He proclaims that they shall become as scattered dust, as in: “And the mountains are shattered into dust, so they become a dust cloud dispersed” (56: 5–6). And then He reveals that they shall appear as a mirage, as in: “And the mountains are set in motion, and become a mirage” (78: 20). And finally, He affirms that He shall blast them away, as in His saying: “And they ask you concerning the mountains. Say: ‘My Lord will scatter them such scattering’” (20: 105).
ការបកស្រាយជាភាសាអារ៉ាប់:
فَيَذَرُهَا قَاعٗا صَفۡصَفٗا
[187] Qāʿan means a smooth, level plain. Al-qāʿ and al-qīʿ refer to flat, open land—an exposed, unobstructed place. The root q-w-ʿ conveys the sense of broadness and spatial openness (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; al-Harawī, al-Gharībayn; Ibn Fāris, Maqāyīs al-Lughah).
[188] Ṣafṣafan means barren and smooth—void of vegetation, structure, elevation, or slope. Aṣ-ṣafṣaf refers to flat, level ground, as though arranged in a single, uniform layer. The root ṣ-f-f conveys the notion of alignment and evenness (cf. al-Farrā’, Maʿānī al-Qur’ān; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; al-Harawī, al-Gharībayn; Ibn Fāris, Maqāyīs al-Lughah).
[188] Ṣafṣafan means barren and smooth—void of vegetation, structure, elevation, or slope. Aṣ-ṣafṣaf refers to flat, level ground, as though arranged in a single, uniform layer. The root ṣ-f-f conveys the notion of alignment and evenness (cf. al-Farrā’, Maʿānī al-Qur’ān; Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; al-Harawī, al-Gharībayn; Ibn Fāris, Maqāyīs al-Lughah).
ការបកស្រាយជាភាសាអារ៉ាប់:
لَّا تَرَىٰ فِيهَا عِوَجٗا وَلَآ أَمۡتٗا
[189] ʿIwijan means a dip or a tilt—any deviation from levelness. The root ʿ-w-j signifies inclination or crookedness in a thing (cf. al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; Ibn al-Jawzī, Tadhkirat al-Arīb).
[190] Amatan means an elevation or raised ground. Al-’amt refers to a high spot of land. Its root suggests a terrain where one area thickens and another thins—indicating variation in surface height (cf. al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; Ibn al-Jawzī, Tadhkirat al-Arīb).
[190] Amatan means an elevation or raised ground. Al-’amt refers to a high spot of land. Its root suggests a terrain where one area thickens and another thins—indicating variation in surface height (cf. al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; Ibn al-Jawzī, Tadhkirat al-Arīb).
ការបកស្រាយជាភាសាអារ៉ាប់:
يَوۡمَئِذٖ يَتَّبِعُونَ ٱلدَّاعِيَ لَا عِوَجَ لَهُۥۖ وَخَشَعَتِ ٱلۡأَصۡوَاتُ لِلرَّحۡمَٰنِ فَلَا تَسۡمَعُ إِلَّا هَمۡسٗا
﴾108﴿ On that Day, they shall follow the caller—there is no deviation from Him.[191] And all voices will be humbled[192] before the Most Merciful—so you will hear nothing but a faint whisper.
[191] On the Day of Resurrection, when those conditions and terrors unfold, all people—upon rising from their graves—will follow the voice of the angel who calls them, without exception, to the gathering place of the Judgement. They will come forth from every direction, neither turning aside nor straying from it, but heading straight toward his call and his voice (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī): “So, turn away from them—on the Day the Caller shall call to a thing most dreadful. With humbled eyes they will emerge from their graves as though they were scattered locusts, racing toward the Caller. The Denier will say: ‘This is a harsh day!’” (54: 6–8); “Listen! On the Day when the Caller shall call from a place nearby—on the Day they shall hear the Blast in truth—that is the Day of Emergence. Verily, We Who give life and cause death, and to Us is the return. On the Day when the Earth shall split open and they rush forth swiftly—this gathering is easy for Us!” (50: 41–44)
[192] Hushed in awe, fear, and reverence before God Almighty, they shall stand in stillness awaiting His Judgement (cf. Ibn ʿAṭiyyah, al-Qurṭubī, al-Shinqīṭī).
[192] Hushed in awe, fear, and reverence before God Almighty, they shall stand in stillness awaiting His Judgement (cf. Ibn ʿAṭiyyah, al-Qurṭubī, al-Shinqīṭī).
ការបកស្រាយជាភាសាអារ៉ាប់:
يَوۡمَئِذٖ لَّا تَنفَعُ ٱلشَّفَٰعَةُ إِلَّا مَنۡ أَذِنَ لَهُ ٱلرَّحۡمَٰنُ وَرَضِيَ لَهُۥ قَوۡلٗا
﴾109﴿ On that Day, no intercession shall avail—except for one to whom the Most Merciful grants permission and whose word He is Pleased with.[193]
[193] On the Day of Judgement, no intercession will benefit anyone—neither the intercessor nor the one for whom intercession is sought—except for the one to whom God Almighty grants permission to intercede or be interceded for, and whose words are approved by God, both intercessor and recipient alike (cf. al-Ṭabarī, al-Baghawī, Ibn ʿAṭiyyah, al-Qurṭubī, al-Khāzin Ibn ʿĀshūr).
Scholars differed on the meaning of “except for one to whom the Most Merciful grants permission and whose word He is Pleased with.” Some assert that both permission and approval refer to the intercessor (e.g., al-Ṭabarī, al-Qurṭubī, Ibn ʿĀshūr); others said both refer to the one interceded for (e.g., al-Wāḥidī, al-Rāzī); while a third view, adopted by Ibn al-Qayyim and Ibn Taymiyyah, combines both: permission is for the intercessor, and approval of speech is for the one interceded for.
Ibn al-Qayyim clarifies: “As for the Associators, Allah neither approves of them nor of their words, and so does not permit intercessors to plead on their behalf.” Ibn ʿĀshūr explains: “On that Day, people will not speak to one another except in hushed whispers, nor will they dare to intercede for those whose benefit they seek. The Majesty of Allah and the awe of His Presence will restrain them from interceding—except with His permission. This delivers a clear message of despair to the Associators, who vainly hope to find intercessors before Allah.”
Scholars differed on the meaning of “except for one to whom the Most Merciful grants permission and whose word He is Pleased with.” Some assert that both permission and approval refer to the intercessor (e.g., al-Ṭabarī, al-Qurṭubī, Ibn ʿĀshūr); others said both refer to the one interceded for (e.g., al-Wāḥidī, al-Rāzī); while a third view, adopted by Ibn al-Qayyim and Ibn Taymiyyah, combines both: permission is for the intercessor, and approval of speech is for the one interceded for.
Ibn al-Qayyim clarifies: “As for the Associators, Allah neither approves of them nor of their words, and so does not permit intercessors to plead on their behalf.” Ibn ʿĀshūr explains: “On that Day, people will not speak to one another except in hushed whispers, nor will they dare to intercede for those whose benefit they seek. The Majesty of Allah and the awe of His Presence will restrain them from interceding—except with His permission. This delivers a clear message of despair to the Associators, who vainly hope to find intercessors before Allah.”
ការបកស្រាយជាភាសាអារ៉ាប់:
يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡ وَلَا يُحِيطُونَ بِهِۦ عِلۡمٗا
﴾110﴿ He Knows what lies before them and what lies behind them,[194] while they encompass not Him in knowledge in the least.[195]
[194] God Almighty Knows what lies ahead of all creatures—what they will face in the Hereafter—and He Knows what lies behind them of worldly matters and deeds they have done therein (cf. al-Ṭabarī, al-Zajjāj, al-Samʿānī, al-Samarqandī, al-Shawkānī).
Scholars have offered various interpretations of the phrase “He Knows what lies before them and what lies behind them”: al-Kalbī claims it refers to matters of the Hereafter and the world, respectively; Mujāhid sees it as worldly deeds and the Hereafter’s reward and Punishment; al-Ḍaḥḥāk interprets it as all that has passed and all that is yet to come. Others, like al-Biqāʿī, understand it as what is known to them versus what is hidden from them; while Ibn ʿĀshūr takes it to mean outward actions and inward intentions (cf. al-Rāzī, al-Biqāʿī, Ibn ʿĀshūr).
Ibn ʿĀshūr opines that “He Knows what lies before them and what lies behind them” is an explanatory, independent statement—serving as the answer to a potential question from someone who might ask: “What qualifies a servant for God’s approval such that intercession is permitted for him?” The aya responds in a general manner, clarifying that such permission is granted in accordance with God’s encompassing Knowledge of all His servants.
[195] Alternatively, it could be translated as: “… they do not encompass—by their knowledge—what lies before them nor what lies behind them.”
Scholars differ on the referent of the pronoun bihi (“with it/by Him”) in the aya. Ibn al-Qayyim notes two main views: that it refers to God—i.e., “they do not encompass Allah in Knowledge”—or that it refers to what lies before them and what lies behind them. The latter view implies the former, for if they cannot comprehend His created knowledge, then all the more so His Divine Essence. Among those who hold that the pronoun refers to what lies before them and what lies behind them are al-Wāḥidī, al-Rāzī, al-Rasʿanī, and Ibn Taymiyyah. al-Rāzī prefers this view based on proximity and the context of Divine warning. Ibn Taymiyyah affirms that if creation itself cannot be fully grasped, then the Creator is beyond all comprehension. Those who hold the pronoun refers to God Almighty include Muqātil ibn Sulaymān, al-Ṭabarī, al-Samʿānī, al-Qurṭubī, Ibn Juzayy, al-Shawkānī, and al-Alūsī.
Scholars have offered various interpretations of the phrase “He Knows what lies before them and what lies behind them”: al-Kalbī claims it refers to matters of the Hereafter and the world, respectively; Mujāhid sees it as worldly deeds and the Hereafter’s reward and Punishment; al-Ḍaḥḥāk interprets it as all that has passed and all that is yet to come. Others, like al-Biqāʿī, understand it as what is known to them versus what is hidden from them; while Ibn ʿĀshūr takes it to mean outward actions and inward intentions (cf. al-Rāzī, al-Biqāʿī, Ibn ʿĀshūr).
Ibn ʿĀshūr opines that “He Knows what lies before them and what lies behind them” is an explanatory, independent statement—serving as the answer to a potential question from someone who might ask: “What qualifies a servant for God’s approval such that intercession is permitted for him?” The aya responds in a general manner, clarifying that such permission is granted in accordance with God’s encompassing Knowledge of all His servants.
[195] Alternatively, it could be translated as: “… they do not encompass—by their knowledge—what lies before them nor what lies behind them.”
Scholars differ on the referent of the pronoun bihi (“with it/by Him”) in the aya. Ibn al-Qayyim notes two main views: that it refers to God—i.e., “they do not encompass Allah in Knowledge”—or that it refers to what lies before them and what lies behind them. The latter view implies the former, for if they cannot comprehend His created knowledge, then all the more so His Divine Essence. Among those who hold that the pronoun refers to what lies before them and what lies behind them are al-Wāḥidī, al-Rāzī, al-Rasʿanī, and Ibn Taymiyyah. al-Rāzī prefers this view based on proximity and the context of Divine warning. Ibn Taymiyyah affirms that if creation itself cannot be fully grasped, then the Creator is beyond all comprehension. Those who hold the pronoun refers to God Almighty include Muqātil ibn Sulaymān, al-Ṭabarī, al-Samʿānī, al-Qurṭubī, Ibn Juzayy, al-Shawkānī, and al-Alūsī.
ការបកស្រាយជាភាសាអារ៉ាប់:
۞ وَعَنَتِ ٱلۡوُجُوهُ لِلۡحَيِّ ٱلۡقَيُّومِۖ وَقَدۡ خَابَ مَنۡ حَمَلَ ظُلۡمٗا
﴾111﴿ [196]And succumbed shall be all faces before the Ever-Living, the All-Sufficient;[197] and truly lost is the one who bears injustice.[198]
[196] This aya powerfully opens with a scene of complete submission. The word ʿanat (succumbed) signifies total surrender and humiliation (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah), capturing the awe and helplessness of all creatures before God on the Day of Resurrection. The term al-wujūh (faces) is used metonymically for all persons, as the face is the most expressive and honourable part of the human being because it is the most visible and symbolically significant part of the human body, where dignity or disgrace is most clearly seen (cf. al-Zamakhsharī, al-Bayḍāwī, Abū Ḥayyān, Abū al-Suʿūd).
The definite article al- in al-wujūh (“the faces”) is generally understood to signify totality—indicating that all faces are humbled in awe before God (cf. al-Rāzī, al-Ṭabarī). Accordingly, the clause “… and truly lost is he who bears injustice” functions as a rhetorical caution, marking the divergence in outcomes: those who come burdened with injustice shall suffer unrelenting ruin, while those who come with righteousness will find their fear transformed into peace and jubilation. Alternatively, some exegetes maintain that al-wujūh implicitly means wujūh al-mujrimīn (“the faces of the criminals”), wherein the definite article al- replaces a possessive phrase. This interpretation is reinforced by the clause “… and truly lost is he who bears injustice,” which in this reading becomes a parenthetical remark offering explanatory cause (taʿlīl)—i.e., their abasement is due to the inevitable loss of all who bear injustice. Others interpret the clause as circumstantial (ḥāl) or as an independent statement that clarifies the reason behind their humiliation (cf. al-Alūsī, Ibn ʿĀshūr).
[197] The two Divine Names al-Ḥayy (the Ever-Living) and al-Qayyūm (the All-Sufficient, Sustainer of all) affirm God Almighty’s Absolute Life and Sustaining Power—He is Self-subsisting and sustains all things, while needing none. The awe evoked by these Names explains why all faces succumb to Him.
[198] The term ḥamala ẓulman (bears injustice) includes shirk (Associating partners with God) as the gravest form of injustice, but it also extends to all who wrong themselves by Denial, hypocrisy, or sin (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Ibn ʿAṭiyyah adds: “Injustice (ẓulm) encompasses both idolatry and sins. The loss and ruin of each bearer shall be in proportion to the injustice he has borne: the ruin of the Associator is absolute, whereas the ruin of the sinner is restricted in scope and duration of punishment.”
The definite article al- in al-wujūh (“the faces”) is generally understood to signify totality—indicating that all faces are humbled in awe before God (cf. al-Rāzī, al-Ṭabarī). Accordingly, the clause “… and truly lost is he who bears injustice” functions as a rhetorical caution, marking the divergence in outcomes: those who come burdened with injustice shall suffer unrelenting ruin, while those who come with righteousness will find their fear transformed into peace and jubilation. Alternatively, some exegetes maintain that al-wujūh implicitly means wujūh al-mujrimīn (“the faces of the criminals”), wherein the definite article al- replaces a possessive phrase. This interpretation is reinforced by the clause “… and truly lost is he who bears injustice,” which in this reading becomes a parenthetical remark offering explanatory cause (taʿlīl)—i.e., their abasement is due to the inevitable loss of all who bear injustice. Others interpret the clause as circumstantial (ḥāl) or as an independent statement that clarifies the reason behind their humiliation (cf. al-Alūsī, Ibn ʿĀshūr).
[197] The two Divine Names al-Ḥayy (the Ever-Living) and al-Qayyūm (the All-Sufficient, Sustainer of all) affirm God Almighty’s Absolute Life and Sustaining Power—He is Self-subsisting and sustains all things, while needing none. The awe evoked by these Names explains why all faces succumb to Him.
[198] The term ḥamala ẓulman (bears injustice) includes shirk (Associating partners with God) as the gravest form of injustice, but it also extends to all who wrong themselves by Denial, hypocrisy, or sin (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Ibn ʿAṭiyyah adds: “Injustice (ẓulm) encompasses both idolatry and sins. The loss and ruin of each bearer shall be in proportion to the injustice he has borne: the ruin of the Associator is absolute, whereas the ruin of the sinner is restricted in scope and duration of punishment.”
ការបកស្រាយជាភាសាអារ៉ាប់:
وَمَن يَعۡمَلۡ مِنَ ٱلصَّٰلِحَٰتِ وَهُوَ مُؤۡمِنٞ فَلَا يَخَافُ ظُلۡمٗا وَلَا هَضۡمٗا
﴾112﴿ But whoever does of[199] the righteous deeds while he is a Believer shall have no fear of injustice, nor of forfeiture.[200]
[199] “Of ” here stands for min (lit. from). al-Qurṭubī explains: “The preposition min in His saying min al-ṣāliḥāt (“of the righteous deeds”) denotes partiality—that is, some of the righteous deeds. Others said it indicates genus ˹the entire category or class of righteous deeds˺.” (See also Ibn ʿAṭiyyah, al-Bayḍāwī).
al-Biqāʿī has it that: “Since man is a vessel of weakness—even when striving earnestly—Allah, Exalted be He, said: “of the righteous deeds” (min al-ṣāliḥāt), meaning those which Allah has commanded him according to his capacity; for no one can ever fully render Allah His due, and none engages the religion with excessive rigidity but that it overcomes him.”
[200] Whoever does of righteous deeds while being a Believer in God, in His Promise and His Warning, not associating anything with Him—then he shall not fear injustice, whereby his misdeeds would be increased, nor deprivation, whereby his good deeds would be diminished (cf. al-Ṭabarī, al-Qurṭubī, al-Bayḍāwī, al-Saʿdī).
al-Biqāʿī has it that: “Since man is a vessel of weakness—even when striving earnestly—Allah, Exalted be He, said: “of the righteous deeds” (min al-ṣāliḥāt), meaning those which Allah has commanded him according to his capacity; for no one can ever fully render Allah His due, and none engages the religion with excessive rigidity but that it overcomes him.”
[200] Whoever does of righteous deeds while being a Believer in God, in His Promise and His Warning, not associating anything with Him—then he shall not fear injustice, whereby his misdeeds would be increased, nor deprivation, whereby his good deeds would be diminished (cf. al-Ṭabarī, al-Qurṭubī, al-Bayḍāwī, al-Saʿdī).
ការបកស្រាយជាភាសាអារ៉ាប់:
وَكَذَٰلِكَ أَنزَلۡنَٰهُ قُرۡءَانًا عَرَبِيّٗا وَصَرَّفۡنَا فِيهِ مِنَ ٱلۡوَعِيدِ لَعَلَّهُمۡ يَتَّقُونَ أَوۡ يُحۡدِثُ لَهُمۡ ذِكۡرٗا
﴾113﴿ Thus,[201] have We sent it down—an Arabic Qur’an[202]—and We have diversified within it warnings,[203] that they may become Mindful, or that it may awaken remembrance within them.[204]
[201] K-dhālika (lit. “like so”) marks a rhetorical parallel. According to al-Wāḥidī, it signifies: “Just as We made things clear in this sura, We sent it down as an Arabic Qur’an, wherein We varied the forms of warning and detailed the types of punishment it contains.” al-Zamakhsharī adds that “k-dhālika” here conjoins with “thus We recount”—meaning: “Just as We revealed these ayas imbued with threat, so too have We revealed the entire Qur’an along that same pattern—reiterating therein ayas of warning.” This usage reinforces the thematic consistency of Divine admonition across revelation.
[202] God Almighty sent down the Qur’an in the language of, its first audience, the Arabs—clear and lucid—so that its meanings may be understood (cf. al-Ṭabarī, al-Wāḥidī, al-Zamakhsharī, al-Saʿdī).
Ibn ʿĀshūr adds: “Therein is an implicit reminder of Divine favour upon the Arabs, and a reproach of the Associators among them—inasmuch as they turned away from it and denied it. As the Exalted said: “We have indeed sent down to you a Book in which is your own laudable mention—will you not then reason?” (21: 10)
[203] al-Saʿdī explains: “And We varied within it warnings—that is, We diversified them in many forms: at times by mentioning His Names that denote Justice and Retribution; at times by recounting the punishments He unleashed upon former nations, commanding succeeding generations to take heed; at times by describing the consequences of sins and the spiritual defilement they incur; at times by evoking the terrors of the Day of Resurrection and its disturbing, alarming events; and at times by detailing Hell and its manifold Punishments and diverse torments. All of this is a mercy to the servants.”
[204] The phrase “that they may become Mindful, or that it may awaken remembrance within them” offers layered possibilities. Ibn Kathīr interprets it as either leading people to abstain from sins, prohibitions, and immoral acts, or prompting them to obedience and nearness through good deeds. al-Samʿānī expands the range of meaning: the remembrance (dhikr) could signify a moment of reflection and moral awakening; or a recollection of punishment that deters them from sin; or even, according to some, the bestowal of honour (dhikr as “renown” or “laudable mention”) for those who Believe in it. As a result, the aya encapsulates both the corrective and uplifting functions of Divine warning.
[202] God Almighty sent down the Qur’an in the language of, its first audience, the Arabs—clear and lucid—so that its meanings may be understood (cf. al-Ṭabarī, al-Wāḥidī, al-Zamakhsharī, al-Saʿdī).
Ibn ʿĀshūr adds: “Therein is an implicit reminder of Divine favour upon the Arabs, and a reproach of the Associators among them—inasmuch as they turned away from it and denied it. As the Exalted said: “We have indeed sent down to you a Book in which is your own laudable mention—will you not then reason?” (21: 10)
[203] al-Saʿdī explains: “And We varied within it warnings—that is, We diversified them in many forms: at times by mentioning His Names that denote Justice and Retribution; at times by recounting the punishments He unleashed upon former nations, commanding succeeding generations to take heed; at times by describing the consequences of sins and the spiritual defilement they incur; at times by evoking the terrors of the Day of Resurrection and its disturbing, alarming events; and at times by detailing Hell and its manifold Punishments and diverse torments. All of this is a mercy to the servants.”
[204] The phrase “that they may become Mindful, or that it may awaken remembrance within them” offers layered possibilities. Ibn Kathīr interprets it as either leading people to abstain from sins, prohibitions, and immoral acts, or prompting them to obedience and nearness through good deeds. al-Samʿānī expands the range of meaning: the remembrance (dhikr) could signify a moment of reflection and moral awakening; or a recollection of punishment that deters them from sin; or even, according to some, the bestowal of honour (dhikr as “renown” or “laudable mention”) for those who Believe in it. As a result, the aya encapsulates both the corrective and uplifting functions of Divine warning.
ការបកស្រាយជាភាសាអារ៉ាប់:
فَتَعَٰلَى ٱللَّهُ ٱلۡمَلِكُ ٱلۡحَقُّۗ وَلَا تَعۡجَلۡ بِٱلۡقُرۡءَانِ مِن قَبۡلِ أَن يُقۡضَىٰٓ إِلَيۡكَ وَحۡيُهُۥۖ وَقُل رَّبِّ زِدۡنِي عِلۡمٗا
﴾114﴿ [205]Exalted is Allah—the Sovereign, the Absolute Truth![206] [207]And do not ˹O, Muhammad˺ hasten with the Qur’an before its revelation is completed to you, but say: [208]“My Lord, increase me in knowledge.”
[205] The aya transitions from describing the revelation to glorifying its Sender. When Allah, Exalted is He, exalted the status of the Qur’an, He immediately followed it by exalting His Own Majesty—so as to alert His creation to the veneration that He rightfully deserves (cf. al-Rāzī).
Ibn ʿĀshūr further expounds: “It is an expression of praise for Allah—the One who revealed the Qur’an—and a declaration of gratitude for the blessing of the Qur’an itself. It teaches thankfulness for what Allah has clarified for His servants of the means of moral rectification, guiding them through both encouragement and warning, and directing them by the most eloquent speech and finest expression. Therefore, it is thematically derived from the earlier statement “Thus, have We sent it down—an Arabic Qur’an...” and what follows it. This derivation indicates that such a revelation, such variation, and such means of rectification all stem from the wondrous manifestations of His Majesty—all of which point to His exaltedness and greatness, and to the fact that He is the True Sovereign, who governs the affairs of His dominion with the utmost perfection and the most effective methods of guidance and order.
[206] That is: Exalted is God—the One alone worthy of worship—supremely above all His creation, transcendent and sanctified beyond all imperfection. He is the Sovereign whose dominion subdues every king and tyrant. To Him alone belongs all command and prohibition. He is the Truth—absolutely and in every regard: His Essence is the Truth, His Word is the Truth, His Promise is the Truth, His Command is the Truth, His Actions are all Truth, and His Recompense—founded upon His Law, His Religion, and the Hereafter—is the Truth (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Ibn al-Qayyim (Badā’iʿ al-Fawā’id, 4: 165) says: “Just as His Essence is the Truth, so too is His Speech the Truth, His Promise the Truth, His Command the Truth, all His Actions are Truth, and His Recompense—which necessarily entails His Law, His Religion, and the Hereafter—is also the Truth. So, whoever denies any of this has not described Allah as the Absolute Truth in every respect and from every perspective. For His being the Truth necessitates His legislation, His religion, His reward, and His punishment. So how could it be imagined of the True Sovereign that He created His creation in vain, left them neglected—without command or prohibition, without reward or punishment?!”
[207] The Prophet (ﷺ), out of his profound compassion and concern for the guidance of his people, yearned for the revelation to come more frequently and swiftly, especially upon hearing verses containing powerful warnings. This longing stemmed from his earnest desire to hasten their admonition and moral reformation. However, Divine instruction gently redirected this impulse, teaching him to entrust the timing and manner of revelation to Allah alone—who, in His perfect wisdom, knows what is most fitting for the spiritual state and readiness of the people at large (cf. Ibn ʿĀshūr).
This gentle instruction is taken to mean do not hasten—O Muhammad—in reciting or committing to memory what Gabriel recites to you, before he has completed his recitation. Rather, listen attentively until he finishes—for Allah has assured you that He shall gather it within your heart and grant you its recitation (cf. Ibn Kathīr, al-Saʿdī, al-Qurṭubī).
The aya has been explained by Ibn ʿAbbās and others to refer to the Prophet (ﷺ) beginning to recite ayas before Gabriel (عليه السلام) had completed conveying them—out of concern that he might forget them or fail to retain them. This interpretation underscores the Prophet’s deep sense of responsibility regarding the preservation of revelation. In response, God reassured him of Divine preservation and instructed him to listen attentively until Gabriel had finished (cf. al-Samʿānī): “Do not move your tongue with it to hasten it. *Indeed, upon Us is its collection and its recitation. So when We have recited it, follow its recitation. Then indeed, upon Us is its clarification” (75: 16–19). Another interpretation, attributed to al-Ṭabarī, is that the aya prohibits the Prophet (ﷺ) from rushing to teach the Qur’an to his Companions before the meanings and interpretations had been fully revealed to him—emphasising deliberate transmission and accurate understanding.
[208] The aya concludes with a beautiful supplication. The Noble Messenger (ﷺ) is instructed to pray: “My Lord, increase me in knowledge,” beyond what You have already taught me of the Revelation (cf. al-Ṭabarī, Wāḥidī, al-Tafsīr al-Muyassar). Ibn Kathīr said: “Ibn ʿUyaynah (r) said: The Prophet (ﷺ) remained in a continual increase of knowledge until Allah, Mighty and Majestic, took his soul.”
Knowledge is goodness, and the increase of goodness is a thing to be sought—and it comes only from God Almighty. The path to it lies in striving, in longing for knowledge, in asking God for it, seeking His aid, and remaining in need of Him at all times (cf. al-Saʿdī).
Umm Salamah (i) has reported that the Prophet (ﷺ), when he prayed the dawn prayer and had concluded with salām, would say: “O Allah, I ask You for beneficial knowledge, pure provision, and accepted deeds.” (Ibn Mājah: 925)
Ibn ʿĀshūr further expounds: “It is an expression of praise for Allah—the One who revealed the Qur’an—and a declaration of gratitude for the blessing of the Qur’an itself. It teaches thankfulness for what Allah has clarified for His servants of the means of moral rectification, guiding them through both encouragement and warning, and directing them by the most eloquent speech and finest expression. Therefore, it is thematically derived from the earlier statement “Thus, have We sent it down—an Arabic Qur’an...” and what follows it. This derivation indicates that such a revelation, such variation, and such means of rectification all stem from the wondrous manifestations of His Majesty—all of which point to His exaltedness and greatness, and to the fact that He is the True Sovereign, who governs the affairs of His dominion with the utmost perfection and the most effective methods of guidance and order.
[206] That is: Exalted is God—the One alone worthy of worship—supremely above all His creation, transcendent and sanctified beyond all imperfection. He is the Sovereign whose dominion subdues every king and tyrant. To Him alone belongs all command and prohibition. He is the Truth—absolutely and in every regard: His Essence is the Truth, His Word is the Truth, His Promise is the Truth, His Command is the Truth, His Actions are all Truth, and His Recompense—founded upon His Law, His Religion, and the Hereafter—is the Truth (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Ibn al-Qayyim (Badā’iʿ al-Fawā’id, 4: 165) says: “Just as His Essence is the Truth, so too is His Speech the Truth, His Promise the Truth, His Command the Truth, all His Actions are Truth, and His Recompense—which necessarily entails His Law, His Religion, and the Hereafter—is also the Truth. So, whoever denies any of this has not described Allah as the Absolute Truth in every respect and from every perspective. For His being the Truth necessitates His legislation, His religion, His reward, and His punishment. So how could it be imagined of the True Sovereign that He created His creation in vain, left them neglected—without command or prohibition, without reward or punishment?!”
[207] The Prophet (ﷺ), out of his profound compassion and concern for the guidance of his people, yearned for the revelation to come more frequently and swiftly, especially upon hearing verses containing powerful warnings. This longing stemmed from his earnest desire to hasten their admonition and moral reformation. However, Divine instruction gently redirected this impulse, teaching him to entrust the timing and manner of revelation to Allah alone—who, in His perfect wisdom, knows what is most fitting for the spiritual state and readiness of the people at large (cf. Ibn ʿĀshūr).
This gentle instruction is taken to mean do not hasten—O Muhammad—in reciting or committing to memory what Gabriel recites to you, before he has completed his recitation. Rather, listen attentively until he finishes—for Allah has assured you that He shall gather it within your heart and grant you its recitation (cf. Ibn Kathīr, al-Saʿdī, al-Qurṭubī).
The aya has been explained by Ibn ʿAbbās and others to refer to the Prophet (ﷺ) beginning to recite ayas before Gabriel (عليه السلام) had completed conveying them—out of concern that he might forget them or fail to retain them. This interpretation underscores the Prophet’s deep sense of responsibility regarding the preservation of revelation. In response, God reassured him of Divine preservation and instructed him to listen attentively until Gabriel had finished (cf. al-Samʿānī): “Do not move your tongue with it to hasten it. *Indeed, upon Us is its collection and its recitation. So when We have recited it, follow its recitation. Then indeed, upon Us is its clarification” (75: 16–19). Another interpretation, attributed to al-Ṭabarī, is that the aya prohibits the Prophet (ﷺ) from rushing to teach the Qur’an to his Companions before the meanings and interpretations had been fully revealed to him—emphasising deliberate transmission and accurate understanding.
[208] The aya concludes with a beautiful supplication. The Noble Messenger (ﷺ) is instructed to pray: “My Lord, increase me in knowledge,” beyond what You have already taught me of the Revelation (cf. al-Ṭabarī, Wāḥidī, al-Tafsīr al-Muyassar). Ibn Kathīr said: “Ibn ʿUyaynah (r) said: The Prophet (ﷺ) remained in a continual increase of knowledge until Allah, Mighty and Majestic, took his soul.”
Knowledge is goodness, and the increase of goodness is a thing to be sought—and it comes only from God Almighty. The path to it lies in striving, in longing for knowledge, in asking God for it, seeking His aid, and remaining in need of Him at all times (cf. al-Saʿdī).
Umm Salamah (i) has reported that the Prophet (ﷺ), when he prayed the dawn prayer and had concluded with salām, would say: “O Allah, I ask You for beneficial knowledge, pure provision, and accepted deeds.” (Ibn Mājah: 925)
ការបកស្រាយជាភាសាអារ៉ាប់:
وَلَقَدۡ عَهِدۡنَآ إِلَىٰٓ ءَادَمَ مِن قَبۡلُ فَنَسِيَ وَلَمۡ نَجِدۡ لَهُۥ عَزۡمٗا
﴾115﴿ [209]And verily We had already taken a covenant[210] from Adam aforetime,[211] but he forgot;[212] and We found in him no firm resolve.[213]
[209] As made clear at the beginning of this Sura (see notes on Aya 1), the stories of Prophets Adam and Moses (عليهما السلام) are presented to the Noble Messenger, Muhammad (ﷺ), during a most trying phase of his mission, as contrasting examples of those entrusted with the Divine Message—one who lacked the resolve to uphold it, and another who bore it with steadfast determination. The Noble Messenger is thus instructed to emulate those of unwavering resolve among the Messengers: “So bear patiently, just as the Messengers of firm resolve before you bore patiently!” (46: 35)
Moreover, Ibn ʿĀshūr posits that since the story of Moses (عليه السلام) with Pharaoh and his people carries profound lessons for the Deniers and defiant—those who rejected and opposed the Prophet (ﷺ)—and that is the intended purpose behind its narration, it is as though the Prophet (ﷺ) desired more of these instructive accounts, hoping that his people might awaken from their misguidance. Hence, that story was followed by the story of Adam (عليه السلام) and his encounter with Satan, as a fulfilment of the benefit contained in the Divine Command: “My Lord, increase me in knowledge.”
al-Ṭabarī further expounds: “The Exalted is saying: And if these—those to whom We present varied warnings in this Qur’ān—O Muhammad, squander My covenant, disobey My command, abandon My obedience, and follow the command of their enemy Iblīs, obeying him in defiance of My Order—then indeed, their forefather Adam (عليه السلام) had done the same long ago.”
[210] ʿAhidnā means We commanded and instructed. The term ʿahd refers to the act of safeguarding something and maintaining it consistently over time. The root meaning of ʿa-h-d conveys the sense of preserving and attending to a thing with care (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Sijistānī, Gharīb al-Qur’ān; al-Kafawī, al-Kulliyyāt).
[211] The prepositional phrase min qabl (lit. “from before”) has been the subject of various exegetical interpretations concerning its referent. According to al-Rāzī, three primary views are found: (1) that it refers to a time before those to whom warnings were varied in the Qur’ān; (2) that it denotes the time before Adam (عليه السلام) ate from the tree—i.e., when God had already made a covenant with him, as reported from Ibn ʿAbbās; and (3) that it points to a time before the mission of Muḥammad (ﷺ) and the revelation of the Qur’ān, as held by al-Ḥasan al-Baṣrī.
al-Ṭabarī endorses the first view, while al-Qurṭubī prefers the second. A fourth interpretation takes min qabl to mean “before the present time,” an opinion adopted by al-ʿUlāymī, al-Shawkānī, and al-Qāsimī.
[212] al-Shinqīṭī discusses two major interpretations of the phrase fa-nasiya (“but he forgot”): (1) that forgetting here denotes intentional abandonment or neglect, a usage well attested in Arabic, where nisyān may signify deliberate non-observance, not merely cognitive lapse. (2) that it refers to actual forgetfulness, the opposite of remembrance—where Satan, having sworn by God that he was a sincere adviser, deceived Adam (عليه السلام) into forgetting the Divine Command. According to the first interpretation, there is no tension with the subsequent statement: “Thus did Adam (عليه السلام) disobey his Lord, and he went adrift.” However, the second interpretation poses a theological issue, since forgetfulness normally implies excusability—raising the question of how disobedience can still be ascribed to Adam (عليه السلام).
al-Shinqīṭī resolves this by arguing that Adam (عليه السلام) was not excused by forgetfulness, citing the principle that exemption from blame on account of forgetfulness, error, or coercion is a distinctive mercy granted exclusively to Prophet Muhammad’s followers. The aya, by attributing both forgetting and disobedience to Adam (عليه السلام), indicates that he remained accountable. al-Shinqīṭī explicitly endorses the first interpretation as the sounder one—that the aya refers to deliberate neglect. Similarly, al-Qurṭubī attributes this view—that nisyān in this context means abandonment of the command or covenant—to Mujāhid and the majority of exegetes.
[213] That is: We found in Adam (عليه السلام) no resolute determination of heart to uphold My command, no steadfastness in fulfilling My covenant, and no firm resolve to refrain from disobeying Me (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī).
Moreover, Ibn ʿĀshūr posits that since the story of Moses (عليه السلام) with Pharaoh and his people carries profound lessons for the Deniers and defiant—those who rejected and opposed the Prophet (ﷺ)—and that is the intended purpose behind its narration, it is as though the Prophet (ﷺ) desired more of these instructive accounts, hoping that his people might awaken from their misguidance. Hence, that story was followed by the story of Adam (عليه السلام) and his encounter with Satan, as a fulfilment of the benefit contained in the Divine Command: “My Lord, increase me in knowledge.”
al-Ṭabarī further expounds: “The Exalted is saying: And if these—those to whom We present varied warnings in this Qur’ān—O Muhammad, squander My covenant, disobey My command, abandon My obedience, and follow the command of their enemy Iblīs, obeying him in defiance of My Order—then indeed, their forefather Adam (عليه السلام) had done the same long ago.”
[210] ʿAhidnā means We commanded and instructed. The term ʿahd refers to the act of safeguarding something and maintaining it consistently over time. The root meaning of ʿa-h-d conveys the sense of preserving and attending to a thing with care (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Sijistānī, Gharīb al-Qur’ān; al-Kafawī, al-Kulliyyāt).
[211] The prepositional phrase min qabl (lit. “from before”) has been the subject of various exegetical interpretations concerning its referent. According to al-Rāzī, three primary views are found: (1) that it refers to a time before those to whom warnings were varied in the Qur’ān; (2) that it denotes the time before Adam (عليه السلام) ate from the tree—i.e., when God had already made a covenant with him, as reported from Ibn ʿAbbās; and (3) that it points to a time before the mission of Muḥammad (ﷺ) and the revelation of the Qur’ān, as held by al-Ḥasan al-Baṣrī.
al-Ṭabarī endorses the first view, while al-Qurṭubī prefers the second. A fourth interpretation takes min qabl to mean “before the present time,” an opinion adopted by al-ʿUlāymī, al-Shawkānī, and al-Qāsimī.
[212] al-Shinqīṭī discusses two major interpretations of the phrase fa-nasiya (“but he forgot”): (1) that forgetting here denotes intentional abandonment or neglect, a usage well attested in Arabic, where nisyān may signify deliberate non-observance, not merely cognitive lapse. (2) that it refers to actual forgetfulness, the opposite of remembrance—where Satan, having sworn by God that he was a sincere adviser, deceived Adam (عليه السلام) into forgetting the Divine Command. According to the first interpretation, there is no tension with the subsequent statement: “Thus did Adam (عليه السلام) disobey his Lord, and he went adrift.” However, the second interpretation poses a theological issue, since forgetfulness normally implies excusability—raising the question of how disobedience can still be ascribed to Adam (عليه السلام).
al-Shinqīṭī resolves this by arguing that Adam (عليه السلام) was not excused by forgetfulness, citing the principle that exemption from blame on account of forgetfulness, error, or coercion is a distinctive mercy granted exclusively to Prophet Muhammad’s followers. The aya, by attributing both forgetting and disobedience to Adam (عليه السلام), indicates that he remained accountable. al-Shinqīṭī explicitly endorses the first interpretation as the sounder one—that the aya refers to deliberate neglect. Similarly, al-Qurṭubī attributes this view—that nisyān in this context means abandonment of the command or covenant—to Mujāhid and the majority of exegetes.
[213] That is: We found in Adam (عليه السلام) no resolute determination of heart to uphold My command, no steadfastness in fulfilling My covenant, and no firm resolve to refrain from disobeying Me (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī).
ការបកស្រាយជាភាសាអារ៉ាប់:
وَإِذۡ قُلۡنَا لِلۡمَلَٰٓئِكَةِ ٱسۡجُدُواْ لِأٓدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ أَبَىٰ
﴾116﴿ And ˹remember, O Muhammad˺[214] when We said to the angels: “Prostrate yourselves to Adam,” they bowed—except Iblīs; he ˹adamantly˺ refused.
[214] al-Ṭabarī explains: “The Exalted is informing His Prophet Muhammad (ﷺ) of how Adam (عليه السلام) squandered His covenant—teaching him thereby that Adam’s offspring will, in that regard, follow his pattern, except for those whom Allah protects.”
ការបកស្រាយជាភាសាអារ៉ាប់:
فَقُلۡنَا يَٰٓـَٔادَمُ إِنَّ هَٰذَا عَدُوّٞ لَّكَ وَلِزَوۡجِكَ فَلَا يُخۡرِجَنَّكُمَا مِنَ ٱلۡجَنَّةِ فَتَشۡقَىٰٓ
﴾117﴿ So We said: “O Adam! Verily this is an enemy to you and to your spouse—so let him not drive you both out of the Garden, lest you ˹Adam˺ suffer;”[215]
[215] The attribution of suffering solely to Adam (عليه السلام)—despite both him and Eve being expelled—reflects his role as caretaker and head of the household. His hardship implicitly includes that of his family, just as his well-being entails theirs. The wording preserves the rhetorical rhythm while signalling his representative responsibility. Alternatively, suffering here refers to the toil of securing sustenance, a duty specifically assigned to the man (cf. al-Zamakhsharī, al-Bayḍāwī, Abū Ḥayyān. Abū al-Suʿūd).
ការបកស្រាយជាភាសាអារ៉ាប់:
إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعۡرَىٰ
[216] God Almighty attributed Adam’s hardship—assuming his expulsion—to the deprivation of the essential pillars upon which human subsistence turns, and which were uniquely available in Paradise. These are: satiety, quenching of thirst, clothing, and shelter (cf. al-Biqāʿī). The sequence—beginning with exposure and the instinctive need for covering (clothing), followed by descent to the earth (with the loss of a stable abode), and then the later burden of toil and striving to secure food and drink—clearly indicates that the hardship entailed by the expulsion was a hardship of livelihood, not merely one of punitive consequence (cf. al-Rāzī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
ការបកស្រាយជាភាសាអារ៉ាប់:
وَأَنَّكَ لَا تَظۡمَؤُاْ فِيهَا وَلَا تَضۡحَىٰ
[217] Taḍḥā means becoming exposed to the sun and thus feeling the heat. al-Ḍuḥā refers to the spreading of sunlight and the extension of the daytime. The root ḍ-ḥ-y denotes the emergence or exposure of something (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Sijistānī, Gharīb al-Qur’ān).
ការបកស្រាយជាភាសាអារ៉ាប់:
فَوَسۡوَسَ إِلَيۡهِ ٱلشَّيۡطَٰنُ قَالَ يَٰٓـَٔادَمُ هَلۡ أَدُلُّكَ عَلَىٰ شَجَرَةِ ٱلۡخُلۡدِ وَمُلۡكٖ لَّا يَبۡلَىٰ
﴾120﴿ Then Satan[218] whispered to him: “O Adam! Shall I direct you to the Tree of Immortality and a kingship that never decays?”[219]
[218] We observe here that God Almighty uses the word “Satan” (al-Shayṭān) in reference to the same entity He had earlier referred to as Iblīs (cf. 7: 116). While both terms point to the archnemesis of humankind, their usage is nuanced and deliberate.
From a linguistic standpoint, Iblīs is a proper noun derived from iblās, denoting despair or loss of hope in Divine Mercy. The root b-l-s signifies silence and despondency resulting from grief or defeat. The verb ablasa describes one bereft of hope and comfort (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Zajjāj, Maʿānī al-Qur’ān). In contrast, Shayṭān is a descriptive term applied to every rebellious and obstinate being—whether human, jinn, or beast—marked by excessive transgression. It is derived either from shaṭana, “to be far,” in reference to being distant from righteousness and Divine Mercy, or from shāṭa, “to burn,” symbolising either his fiery origin or his ruinous defiance (cf. Ibn Manẓūr, Lisān al-ʿArab; al-Fayrūzābādī, al-Qāmūs al-Muḥīṭ; Ibn al-Athīr, al-Nihāyah fī Gharīb al-Ḥadīth).
In Islamic theology, Iblīs is a being created from fire who worshipped alongside the angels, though he was never of their kind. When Allah commanded the angels to prostrate to Adam (عليه السلام), Iblīs defied the command out of arrogance, claiming superiority due to his fiery origin over the clay of Adam (عليه السلام). For this, he was expelled from Divine Mercy and cast down from the celestial realm. He then petitioned for reprieve until the Day of Resurrection, and the All-Forbearing granted it. Assured of delay, he grew defiant and vowed: “So by Your Might! I shall surely mislead them all * except Your servants among them—those made sincere” (38: 82–83). The Qur’an identifies Iblīs as al-Shayṭān in various places, such as: “Then the Satan whispered to them to expose to them what had been hidden from them of their shameful parts...” (7: 20); and: “O Children of Adam (عليه السلام)! Let not the Satan tempt you as he drove your two parents out of the Garden, stripping them of their garments to show them their shameful parts...” (7: 27) (cf. al-Ṭabarī, Ibn Kathīr).
Theologically, al-Shayṭān may denote Iblīs specifically, as in the story of Adam (عليه السلام), or refer more generally to any malignant agent of corruption—human or jinn—that invites to evil and misguidance. This broader use is affirmed in: “Like so We made for every Prophet an enemy—satans from humankind and jinn—who inspire one another with gilded speech to deceive...” (6: 112) (cf. Ibn al-Jawzī, al-Qurṭubī, al-Shinqīṭī).
In light of this, a semantic distinction in the Qur’an’s usage of the two terms becomes evident. The name Iblīs is employed in contexts that underscore his rebellion and despair—his defiance of the Divine command and his subsequent banishment from Divine Mercy. The term Shayṭān, on the other hand, is used where he is depicted as actively scheming: sowing corruption, whispering temptations, and leading astray—particularly in his seduction of Adam (عليه السلام), his wife, and their descendants thereafter, as exemplified in the very two ayas upon which this discussion is based.
[219] In these ayas (117–120), the Qur’anic narrative establishes a profound ontological and ethical contrast between Divine provision and Satanic deception—a contrast that goes to the heart of the human condition. God Almighty addresses Adam (عليه السلام) and his spouse with a benevolent command: “Indeed, it is I who provide for you here: so eat freely from wherever you will, and do not approach this tree…” (cf. 7: 19). What is provided by the Divine is clear, sufficient, and grounded in mercy. It encompasses the four cardinal necessities of dignified human existence—food, drink, clothing, and shelter—each of which protects the human being from vulnerability and indignity.
These are not merely material needs but markers of what the Qur’an elsewhere describes as ḥayāt ṭayyibah (a wholesome life). They represent a state of Divinely-granted equilibrium, in which the human being can dwell in peace, free of anxiety, shame, or deprivation. This is a vision of life grounded in gratitude, restraint, and trust.
In stark opposition stands the Satanic whisper. His proposition is not framed in terms of need, but in terms of desire: “Shall I direct you to the Tree of Immortality and a kingship that never decays?” (20: 120). These are phantoms of permanence and power, appealing not to Adam’s hunger or thirst, but to his latent yearning for more than sufficiency. The irony is striking: Adam (عليه السلام) was already in a state of comfort, provision, and Divine intimacy—yet it was the suggestion of something beyond what had been Divinely apportioned that triggered the Fall.
This seduction by excess reveals a deeper Qur’anic anthropology: the fall of man is not due to scarcity, but to the refusal to be content with sufficiency. The sin lies not in hunger, but in ṭamaʿ—unrestrained yearning for what one has neither need nor right to. Satan’s success lies in this redirection of man’s orientation—from the tangible, blessed reality to the shimmering promise of what is unattainable. In this manner, the Fall becomes an existential metaphor: a turning away from Divine sufficiency toward the illusion of autonomous gain.
This perspective is echoed in the wisdom of the Prophet (ﷺ), who said: “Whoever wakes up secure in his home, healthy in his body, and possessing his day’s provision—it is as if the world in its entirety has been granted to him.” (al-Tirmidhī: 2346; Ibn Mājah: 4141). In this ḥadīth, we find a prophetic anthropology that redefines wealth and fulfilment’ not in terms of abundance, but in terms of qanāʿah (contentment). The Prophet (ﷺ) situates true prosperity in the recognition of sufficiency, not in the illusion of perpetuity or expansion. It is a direct rebuttal to Satan’s deceit: if man is content, he is immune to temptation; if he is grateful, he is protected from delusion.
The lesson embedded in these verses is timeless and universal. The tragedy of humankind is not merely in external loss, but in the interior dislocation that occurs when sufficiency is abandoned in pursuit of illusion. The Fall, then, is not merely historical—it is archetypal. It recurs whenever man turns away from what God has given, and yearns instead for what God has withheld as a trial. In that moment, desire severs trust, and illusion eclipses gratitude.
Hence, the narrative is not just a moral story about temptation; it is a theological statement about the nature of Divine mercy, the limits of human aspiration, and the peril of measuring dignity by imagined gain. Against the false promises of Satan—immortality, dominion, autonomy—the Qur’an reasserts the truth: that sufficiency is a mercy, and contentment is salvation.
From a linguistic standpoint, Iblīs is a proper noun derived from iblās, denoting despair or loss of hope in Divine Mercy. The root b-l-s signifies silence and despondency resulting from grief or defeat. The verb ablasa describes one bereft of hope and comfort (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Zajjāj, Maʿānī al-Qur’ān). In contrast, Shayṭān is a descriptive term applied to every rebellious and obstinate being—whether human, jinn, or beast—marked by excessive transgression. It is derived either from shaṭana, “to be far,” in reference to being distant from righteousness and Divine Mercy, or from shāṭa, “to burn,” symbolising either his fiery origin or his ruinous defiance (cf. Ibn Manẓūr, Lisān al-ʿArab; al-Fayrūzābādī, al-Qāmūs al-Muḥīṭ; Ibn al-Athīr, al-Nihāyah fī Gharīb al-Ḥadīth).
In Islamic theology, Iblīs is a being created from fire who worshipped alongside the angels, though he was never of their kind. When Allah commanded the angels to prostrate to Adam (عليه السلام), Iblīs defied the command out of arrogance, claiming superiority due to his fiery origin over the clay of Adam (عليه السلام). For this, he was expelled from Divine Mercy and cast down from the celestial realm. He then petitioned for reprieve until the Day of Resurrection, and the All-Forbearing granted it. Assured of delay, he grew defiant and vowed: “So by Your Might! I shall surely mislead them all * except Your servants among them—those made sincere” (38: 82–83). The Qur’an identifies Iblīs as al-Shayṭān in various places, such as: “Then the Satan whispered to them to expose to them what had been hidden from them of their shameful parts...” (7: 20); and: “O Children of Adam (عليه السلام)! Let not the Satan tempt you as he drove your two parents out of the Garden, stripping them of their garments to show them their shameful parts...” (7: 27) (cf. al-Ṭabarī, Ibn Kathīr).
Theologically, al-Shayṭān may denote Iblīs specifically, as in the story of Adam (عليه السلام), or refer more generally to any malignant agent of corruption—human or jinn—that invites to evil and misguidance. This broader use is affirmed in: “Like so We made for every Prophet an enemy—satans from humankind and jinn—who inspire one another with gilded speech to deceive...” (6: 112) (cf. Ibn al-Jawzī, al-Qurṭubī, al-Shinqīṭī).
In light of this, a semantic distinction in the Qur’an’s usage of the two terms becomes evident. The name Iblīs is employed in contexts that underscore his rebellion and despair—his defiance of the Divine command and his subsequent banishment from Divine Mercy. The term Shayṭān, on the other hand, is used where he is depicted as actively scheming: sowing corruption, whispering temptations, and leading astray—particularly in his seduction of Adam (عليه السلام), his wife, and their descendants thereafter, as exemplified in the very two ayas upon which this discussion is based.
[219] In these ayas (117–120), the Qur’anic narrative establishes a profound ontological and ethical contrast between Divine provision and Satanic deception—a contrast that goes to the heart of the human condition. God Almighty addresses Adam (عليه السلام) and his spouse with a benevolent command: “Indeed, it is I who provide for you here: so eat freely from wherever you will, and do not approach this tree…” (cf. 7: 19). What is provided by the Divine is clear, sufficient, and grounded in mercy. It encompasses the four cardinal necessities of dignified human existence—food, drink, clothing, and shelter—each of which protects the human being from vulnerability and indignity.
These are not merely material needs but markers of what the Qur’an elsewhere describes as ḥayāt ṭayyibah (a wholesome life). They represent a state of Divinely-granted equilibrium, in which the human being can dwell in peace, free of anxiety, shame, or deprivation. This is a vision of life grounded in gratitude, restraint, and trust.
In stark opposition stands the Satanic whisper. His proposition is not framed in terms of need, but in terms of desire: “Shall I direct you to the Tree of Immortality and a kingship that never decays?” (20: 120). These are phantoms of permanence and power, appealing not to Adam’s hunger or thirst, but to his latent yearning for more than sufficiency. The irony is striking: Adam (عليه السلام) was already in a state of comfort, provision, and Divine intimacy—yet it was the suggestion of something beyond what had been Divinely apportioned that triggered the Fall.
This seduction by excess reveals a deeper Qur’anic anthropology: the fall of man is not due to scarcity, but to the refusal to be content with sufficiency. The sin lies not in hunger, but in ṭamaʿ—unrestrained yearning for what one has neither need nor right to. Satan’s success lies in this redirection of man’s orientation—from the tangible, blessed reality to the shimmering promise of what is unattainable. In this manner, the Fall becomes an existential metaphor: a turning away from Divine sufficiency toward the illusion of autonomous gain.
This perspective is echoed in the wisdom of the Prophet (ﷺ), who said: “Whoever wakes up secure in his home, healthy in his body, and possessing his day’s provision—it is as if the world in its entirety has been granted to him.” (al-Tirmidhī: 2346; Ibn Mājah: 4141). In this ḥadīth, we find a prophetic anthropology that redefines wealth and fulfilment’ not in terms of abundance, but in terms of qanāʿah (contentment). The Prophet (ﷺ) situates true prosperity in the recognition of sufficiency, not in the illusion of perpetuity or expansion. It is a direct rebuttal to Satan’s deceit: if man is content, he is immune to temptation; if he is grateful, he is protected from delusion.
The lesson embedded in these verses is timeless and universal. The tragedy of humankind is not merely in external loss, but in the interior dislocation that occurs when sufficiency is abandoned in pursuit of illusion. The Fall, then, is not merely historical—it is archetypal. It recurs whenever man turns away from what God has given, and yearns instead for what God has withheld as a trial. In that moment, desire severs trust, and illusion eclipses gratitude.
Hence, the narrative is not just a moral story about temptation; it is a theological statement about the nature of Divine mercy, the limits of human aspiration, and the peril of measuring dignity by imagined gain. Against the false promises of Satan—immortality, dominion, autonomy—the Qur’an reasserts the truth: that sufficiency is a mercy, and contentment is salvation.
ការបកស្រាយជាភាសាអារ៉ាប់:
فَأَكَلَا مِنۡهَا فَبَدَتۡ لَهُمَا سَوۡءَٰتُهُمَا وَطَفِقَا يَخۡصِفَانِ عَلَيۡهِمَا مِن وَرَقِ ٱلۡجَنَّةِۚ وَعَصَىٰٓ ءَادَمُ رَبَّهُۥ فَغَوَىٰ
﴾121﴿ So they both ate of it, and lo their nether regions became exposed to them and they scurried ˹in panic˺ to attaching leaves of the Garden to themselves; thus did Adam disobey his Lord, and he went adrift.[220]
[220] Ghawā means he acted in ignorance and strayed from the right course. The root gh-w-y in Arabic denotes the opposite of sound judgement and guidance (rushd)—it signifies a deviation from what is right and proper (cf. Ibn Fāris, Maqāyīs al-Lughah; Ibn al-Jawzī, Tadhkirat al-Arīb; al-Kafawī, al-Kulliyyāt).
Adam (عليه السلام) went against the instruction of his Lord, and ate from the tree from which God had forbidden him to eat. So, he missed the path of right guidance and did not attain what the Satan had promised him (cf. al-Ṭabarī, al-Samarqandī, al-Shinqīṭī).
Adam (عليه السلام) went against the instruction of his Lord, and ate from the tree from which God had forbidden him to eat. So, he missed the path of right guidance and did not attain what the Satan had promised him (cf. al-Ṭabarī, al-Samarqandī, al-Shinqīṭī).
ការបកស្រាយជាភាសាអារ៉ាប់:
ثُمَّ ٱجۡتَبَٰهُ رَبُّهُۥ فَتَابَ عَلَيۡهِ وَهَدَىٰ
[221] Ijtabāhu means, He chose him and selected him with favour. The term ijtibā denotes gathering or selecting something in a manner that signifies honour and distinction, and the root j-b-y in Arabic conveys the idea of collecting or drawing something together (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Kafawī, al-Kulliyyāt).
al-Shinqīṭī further sheds light: “Al-ijtabā’ is to choose and elect; to select by way of gracious preference. That is to say: After what had come to pass from Adam (عليه السلام)—with some lapse—his Lord chose him and elected him, then turned towards him in Mercy and guided him to what pleases Him. Though the reason for this selection is not stated here, it is made clear elsewhere, in His saying: “Adam (عليه السلام) received a few words from His Lord, and He forgave him; He is the All-Forgiving, the Most Merciful” (2: 37). That is: by virtue of those words—as indicated by the use of the particle fa (then)—his Lord accepted his repentance. We have already presented in Sura al-Baqarah that the words Adam (عليه السلام) received are those mentioned in Sura al-Aʿrāf: “They said: ‘Our Lord, we have indeed wronged ourselves. Should you not forgive us and have mercy on us then we shall surely be among the losers’” (7: 23). The best way to interpret the Qur’an is by means of the Qur’an.”
[222] God Almighty chose Adam (عليه السلام) after his lapse: He turned to him in mercy for that misdeed, guided him to repentance, granted him the success to carry it out, and kept him firm upon it (cf. al-Ṭabarī, al-Shawkānī, al-Saʿdī).
al-Shinqīṭī further sheds light: “Al-ijtabā’ is to choose and elect; to select by way of gracious preference. That is to say: After what had come to pass from Adam (عليه السلام)—with some lapse—his Lord chose him and elected him, then turned towards him in Mercy and guided him to what pleases Him. Though the reason for this selection is not stated here, it is made clear elsewhere, in His saying: “Adam (عليه السلام) received a few words from His Lord, and He forgave him; He is the All-Forgiving, the Most Merciful” (2: 37). That is: by virtue of those words—as indicated by the use of the particle fa (then)—his Lord accepted his repentance. We have already presented in Sura al-Baqarah that the words Adam (عليه السلام) received are those mentioned in Sura al-Aʿrāf: “They said: ‘Our Lord, we have indeed wronged ourselves. Should you not forgive us and have mercy on us then we shall surely be among the losers’” (7: 23). The best way to interpret the Qur’an is by means of the Qur’an.”
[222] God Almighty chose Adam (عليه السلام) after his lapse: He turned to him in mercy for that misdeed, guided him to repentance, granted him the success to carry it out, and kept him firm upon it (cf. al-Ṭabarī, al-Shawkānī, al-Saʿdī).
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ ٱهۡبِطَا مِنۡهَا جَمِيعَۢاۖ بَعۡضُكُمۡ لِبَعۡضٍ عَدُوّٞۖ فَإِمَّا يَأۡتِيَنَّكُم مِّنِّي هُدٗى فَمَنِ ٱتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشۡقَىٰ
﴾123﴿ He ˹Allah˺ said: “Go you down, both of you,[223] from it ˹Paradise˺—all together. You will be enemies to one another.[224] Whenever guidance comes to you from Me whoever follows it shall neither go astray, nor suffer misery.”[225]
[223] A group of exegetes view that the address in the aya, “Go you down, both of you, from it—all together,” is directed to Adam (عليه السلام) and Iblīs, and that Eve is included in the ruling only by extension, not as an independent addressee. Among those who adopted this view are al-Qurṭubī, Ibn al-Qayyim, Ibn Kathīr, and al-Biqāʿī. Ibn al-Qayyim supports this opinion by noting: “When Allah mentioned the sin, He attributed it to Adam (عليه السلام) alone, not to his wife, saying: “… thus did Adam (عليه السلام) disobey his Lord, and he went adrift,” and then said: “Go you down, both of you, from it—all together.” This indicates that the one addressed with the command to descend was Adam (عليه السلام) and the one who had enticed him to sin—namely, Iblīs—while the wife was included in the outcome only as a dependent, not as an addressee in her own right (cf. Ḥādī al-Arwāḥ, p. 30).
On the other hand, some scholars consider that the address in the aya is to Adam (عليه السلام) and Eve. Among those who adopted this view are al-Ṭabarī, al-ʿUlaymī, al-Shawkānī, and al-Shinqīṭī. They argue that the dual form of the imperative “ihbiṭā” (Go down, both of you) necessitates that two individuals are being addressed. Since both Adam (عليه السلام) and his wife had been mentioned earlier in the context of command and prohibition, it strengthens the interpretation that she was included in the address.
The command to descend (ihbiṭ) appears in various grammatical forms throughout the Qur’an—sometimes in the singular, as in 7: 13 and likewise in 38: 77, both of which are directed solely to Iblīs; sometimes in the plural, referring to Adam (عليه السلام), his wife, and Iblīs as the main parties to the narrative; and at other times in the dual form, which may refer either to Adam (عليه السلام) and his wife, who jointly partook of the tree and disobeyed the command, or to Adam (عليه السلام) and Iblīs, as they are the respective fathers of the two kinds—humankind and jinnkind—whose destinies the story encapsulates, thereby serving as a lesson and admonition for their offspring (cf. Ibn al-Qayyim, Ḥādī al-Arwāḥ, p. 30).
[224] Enmity shall arise between you: Adam (عليه السلام) and his progeny on one side, and Iblīs and his progeny on the other (cf. Ibn Kathīr, al-Biqāʿī, al-Saʿdī, Ibn ʿĀshūr).
[225] The eternal struggle between Adam (عليه السلام) and his progeny and Satan and his forces is a foundational truth woven into the human narrative from the very beginning. It is not merely a historical episode but an ongoing cosmic tension—one side rooted in the fitrah (innate nature) and Divine guidance, the other in pride, envy, and deception. This enmity was declared at the very outset: “you will be enemies to one another”—a declaration not of temporary dispute, but of perpetual moral warfare between two lineages: that of those who seek the Pleasure of God and those who follow the path of misguidance.
In this battlefield of existence, salvation hinges solely on how firmly one clings to Divine revelation. For left to their own devices, people are vulnerable—pulled by desires, distractions, and delusions. But the Word of God, revealed through the Prophets and preserved in the Qur’an, is the unbreakable lifeline that spans the Heavens and the Earth. It is, in the words of the Prophet (ﷺ): “Indeed, this Qur’an is the sturdy Rope of Allah (ḥabl Allāh al-matīn), the clear light, and the wise reminder...” (al-Ṭabarānī, al-Kabīr: 8676). In his parting sermon, he (ﷺ) solemnly stated: “I have left among you two things; if you hold firmly to them, you shall never go astray after me: the Book of Allah and my Sunnah” (Mālik, al-Muwaṭṭa’: 1594; also narrated in al-Ḥākim (1/93)).
Consequently, the Qur’an is not merely a text but a lifeline, a Divine map amid the fog of confusion. It is the axis upon which truth revolves and the shield by which one resists Satan’s relentless whispers. The more a person attaches themselves to the Qur’an—reciting it, reflecting upon it, and living by it—the more they are protected from the traps of their sworn enemy. To falter in this grip is to risk becoming prey to deception, but to cling to it is to find clarity, purpose, and safety in an age of misguidance.
On the other hand, some scholars consider that the address in the aya is to Adam (عليه السلام) and Eve. Among those who adopted this view are al-Ṭabarī, al-ʿUlaymī, al-Shawkānī, and al-Shinqīṭī. They argue that the dual form of the imperative “ihbiṭā” (Go down, both of you) necessitates that two individuals are being addressed. Since both Adam (عليه السلام) and his wife had been mentioned earlier in the context of command and prohibition, it strengthens the interpretation that she was included in the address.
The command to descend (ihbiṭ) appears in various grammatical forms throughout the Qur’an—sometimes in the singular, as in 7: 13 and likewise in 38: 77, both of which are directed solely to Iblīs; sometimes in the plural, referring to Adam (عليه السلام), his wife, and Iblīs as the main parties to the narrative; and at other times in the dual form, which may refer either to Adam (عليه السلام) and his wife, who jointly partook of the tree and disobeyed the command, or to Adam (عليه السلام) and Iblīs, as they are the respective fathers of the two kinds—humankind and jinnkind—whose destinies the story encapsulates, thereby serving as a lesson and admonition for their offspring (cf. Ibn al-Qayyim, Ḥādī al-Arwāḥ, p. 30).
[224] Enmity shall arise between you: Adam (عليه السلام) and his progeny on one side, and Iblīs and his progeny on the other (cf. Ibn Kathīr, al-Biqāʿī, al-Saʿdī, Ibn ʿĀshūr).
[225] The eternal struggle between Adam (عليه السلام) and his progeny and Satan and his forces is a foundational truth woven into the human narrative from the very beginning. It is not merely a historical episode but an ongoing cosmic tension—one side rooted in the fitrah (innate nature) and Divine guidance, the other in pride, envy, and deception. This enmity was declared at the very outset: “you will be enemies to one another”—a declaration not of temporary dispute, but of perpetual moral warfare between two lineages: that of those who seek the Pleasure of God and those who follow the path of misguidance.
In this battlefield of existence, salvation hinges solely on how firmly one clings to Divine revelation. For left to their own devices, people are vulnerable—pulled by desires, distractions, and delusions. But the Word of God, revealed through the Prophets and preserved in the Qur’an, is the unbreakable lifeline that spans the Heavens and the Earth. It is, in the words of the Prophet (ﷺ): “Indeed, this Qur’an is the sturdy Rope of Allah (ḥabl Allāh al-matīn), the clear light, and the wise reminder...” (al-Ṭabarānī, al-Kabīr: 8676). In his parting sermon, he (ﷺ) solemnly stated: “I have left among you two things; if you hold firmly to them, you shall never go astray after me: the Book of Allah and my Sunnah” (Mālik, al-Muwaṭṭa’: 1594; also narrated in al-Ḥākim (1/93)).
Consequently, the Qur’an is not merely a text but a lifeline, a Divine map amid the fog of confusion. It is the axis upon which truth revolves and the shield by which one resists Satan’s relentless whispers. The more a person attaches themselves to the Qur’an—reciting it, reflecting upon it, and living by it—the more they are protected from the traps of their sworn enemy. To falter in this grip is to risk becoming prey to deception, but to cling to it is to find clarity, purpose, and safety in an age of misguidance.
ការបកស្រាយជាភាសាអារ៉ាប់:
وَمَنۡ أَعۡرَضَ عَن ذِكۡرِي فَإِنَّ لَهُۥ مَعِيشَةٗ ضَنكٗا وَنَحۡشُرُهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ أَعۡمَىٰ
﴾124﴿ But whosoever turns away from My Reminder[226]—then truly for him is a life of constriction[227]—and We shall raise him up on the Day of Resurrection, blind.[228]
[226] The referent of dhikrī (My Reminder) in this verse has elicited varied interpretations due to the breadth of meaning embedded in the root dh-k-r, which includes mention, remembrance, reminder, and reflection. Some exegetes take it to mean Divine guidance, particularly in light of the preceding aya (20: 123). Others interpret it as remembrance of God—encompassing both verbal and inward forms of dhikr (cf. 13: 28). A third view identifies it as referring specifically to the Qur’an, described elsewhere as al-dhikr (cf. 15: 9). These meanings are not mutually exclusive: the Qur’an is a dhikr that both contains guidance and calls to remembrance. Hence, turning away from the Reminder implies rejecting revelation, heedlessness of God, and abandonment of Divine instruction (cf. al-Ṭabarī, al-Rāzī, Ibn ʿĀshūr).
[227] Ḍankā is, narrow and constricted. The term ḍank—when applied to dwellings, places, and means of livelihood—denotes severity and hardship. The root ḍ-n-k signifies tightness and constriction (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Kafawī, al-Kulliyāt).
Exegetes have differed regarding the scope of the life of constriction (al-maʿīshah al-ḍank). Among those who suppose it to be comprehensive—encompassing this world, the grave, and the Hereafter—are Ibn Taymiyyah, Ibn al-Qayyim, and al-Shinqīṭī. Others, such as al-Ṭabarī and al-Qurṭubī, interpret it more specifically as referring to the punishment of the grave. This latter view is also attributed to several early authorities among the earlier generation, including Abū Saʿīd al-Khudrī, Abū Hurayrah, ʿAbdullāh ibn Masʿūd, Abū Ṣāliḥ, and al-Suddī. By contrast, the interpretation that restricts al-maʿīshah al-ḍank to worldly hardship alone is associated with Ibn Kathīr, and appears to be the preferred view of Ibn ʿĀshūr.
Further, “a life of constriction” has been explained by the exegetes as referring to a state of inner constriction and spiritual distress, regardless of outward comfort. This constricted life, as Ibn al-Qayyim and others argue, is not limited to material deprivation but includes psychological and existential suffering in this world, the grave, and the Hereafter. The aya is thus understood to encompass all three phases of human existence (cf. al-Jawāb al-Kāfī, p. 120).
Moreover, scholars observed that the more one indulges the body through unchecked desires, the more the soul narrows and darkens. Conversely, disciplining the self through remembrance of God expands the heart and grants lasting ease. Even if the Denier appears to enjoy worldly abundance, his heart remains plagued by alienation, anxiety, and hollow pursuits. These are masked by the intoxications of lust, status, and love of the world—forms of heedlessness more blinding than intoxicants. As one exegete remarks: “The drunkard sobers eventually—but the one drunk on dunya only awakens in the ranks of the dead” (cf. Ibn al-Qayyim, ibid.).
Consequently, the life of hardship is inescapable for the one who turns away from the remembrance of what God revealed. It is hardship in the world, torment in the grave, and blindness on the Day of Resurrection.
[228] Among those who confine the meaning of blindness in this context to literal loss of eyesight are Ibn al-Qayyim, and al-Saʿdī. al-Shinqīṭī explains: “This noble aya contains an indicator that the intended meaning of blindness is blindness of sight—unable to see. The indicator is the statement: ‘My Lord, why have You raised me blind, though I once had sight?’—which clearly shows that this blindness is the opposite of eyesight. For indeed, the Denier had been blind of heart already in the worldly life.”
Yet, some exegetes broadened the meaning to encompass both physical blindness and the blindness of insight. al-Ṭabarī, for example, says: “The soundest view is that which Allah Almighty stated—that he shall be resurrected blind to all proof and perception, as the Majestic One declared—thus generalising without restricting.” al-Wāḥidī comments: “It was said: blind in sight. And it was said: blind to the proof—meaning he has no evidence to which he may be guided. And when ‘blind’ is used without qualification, its apparent meaning is blindness of the eye.”
[227] Ḍankā is, narrow and constricted. The term ḍank—when applied to dwellings, places, and means of livelihood—denotes severity and hardship. The root ḍ-n-k signifies tightness and constriction (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; al-Kafawī, al-Kulliyāt).
Exegetes have differed regarding the scope of the life of constriction (al-maʿīshah al-ḍank). Among those who suppose it to be comprehensive—encompassing this world, the grave, and the Hereafter—are Ibn Taymiyyah, Ibn al-Qayyim, and al-Shinqīṭī. Others, such as al-Ṭabarī and al-Qurṭubī, interpret it more specifically as referring to the punishment of the grave. This latter view is also attributed to several early authorities among the earlier generation, including Abū Saʿīd al-Khudrī, Abū Hurayrah, ʿAbdullāh ibn Masʿūd, Abū Ṣāliḥ, and al-Suddī. By contrast, the interpretation that restricts al-maʿīshah al-ḍank to worldly hardship alone is associated with Ibn Kathīr, and appears to be the preferred view of Ibn ʿĀshūr.
Further, “a life of constriction” has been explained by the exegetes as referring to a state of inner constriction and spiritual distress, regardless of outward comfort. This constricted life, as Ibn al-Qayyim and others argue, is not limited to material deprivation but includes psychological and existential suffering in this world, the grave, and the Hereafter. The aya is thus understood to encompass all three phases of human existence (cf. al-Jawāb al-Kāfī, p. 120).
Moreover, scholars observed that the more one indulges the body through unchecked desires, the more the soul narrows and darkens. Conversely, disciplining the self through remembrance of God expands the heart and grants lasting ease. Even if the Denier appears to enjoy worldly abundance, his heart remains plagued by alienation, anxiety, and hollow pursuits. These are masked by the intoxications of lust, status, and love of the world—forms of heedlessness more blinding than intoxicants. As one exegete remarks: “The drunkard sobers eventually—but the one drunk on dunya only awakens in the ranks of the dead” (cf. Ibn al-Qayyim, ibid.).
Consequently, the life of hardship is inescapable for the one who turns away from the remembrance of what God revealed. It is hardship in the world, torment in the grave, and blindness on the Day of Resurrection.
[228] Among those who confine the meaning of blindness in this context to literal loss of eyesight are Ibn al-Qayyim, and al-Saʿdī. al-Shinqīṭī explains: “This noble aya contains an indicator that the intended meaning of blindness is blindness of sight—unable to see. The indicator is the statement: ‘My Lord, why have You raised me blind, though I once had sight?’—which clearly shows that this blindness is the opposite of eyesight. For indeed, the Denier had been blind of heart already in the worldly life.”
Yet, some exegetes broadened the meaning to encompass both physical blindness and the blindness of insight. al-Ṭabarī, for example, says: “The soundest view is that which Allah Almighty stated—that he shall be resurrected blind to all proof and perception, as the Majestic One declared—thus generalising without restricting.” al-Wāḥidī comments: “It was said: blind in sight. And it was said: blind to the proof—meaning he has no evidence to which he may be guided. And when ‘blind’ is used without qualification, its apparent meaning is blindness of the eye.”
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ رَبِّ لِمَ حَشَرۡتَنِيٓ أَعۡمَىٰ وَقَدۡ كُنتُ بَصِيرٗا
ការបកស្រាយជាភាសាអារ៉ាប់:
قَالَ كَذَٰلِكَ أَتَتۡكَ ءَايَٰتُنَا فَنَسِيتَهَاۖ وَكَذَٰلِكَ ٱلۡيَوۡمَ تُنسَىٰ
﴾126﴿ He ˹Allah˺ said, “Thus it is: Our Signs came unto you, but you forgot them[229]—and even so, this Day, you are forgotten.”
[229] That is, God says to him, “Just as My Signs did come to you—yet you turned away from Belief in them, neglected their contemplation, and turned your back on acting by them” (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
Ibn Kathīr expounds: “This specific warning does not apply to one who forgets the wording of the Qur’an yet understands its meaning and lives by its teachings. However, to abandon its recitation, allow it to fade from memory, and show disregard for it—these are serious signs of neglect and a troubling lack of reverence.”
“Follow the finest of what has been sent down to you from your Lord—before the Punishment should come upon you suddenly while you are unaware—*lest a soul should say: ‘Woe unto me for all I neglected in my duty to Allah! Indeed, I was among the scoffers; *or should say: ‘Had Allah guided me, I would have surely been among the Mindful; *or should say, upon seeing the Punishment: ‘If only I had another chance, I would be among the doers of good! *Nay—but My Signs did come to you, yet you denied them, waxed arrogant, and were among the Deniers.’” (39: 55–59)
Ibn Kathīr expounds: “This specific warning does not apply to one who forgets the wording of the Qur’an yet understands its meaning and lives by its teachings. However, to abandon its recitation, allow it to fade from memory, and show disregard for it—these are serious signs of neglect and a troubling lack of reverence.”
“Follow the finest of what has been sent down to you from your Lord—before the Punishment should come upon you suddenly while you are unaware—*lest a soul should say: ‘Woe unto me for all I neglected in my duty to Allah! Indeed, I was among the scoffers; *or should say: ‘Had Allah guided me, I would have surely been among the Mindful; *or should say, upon seeing the Punishment: ‘If only I had another chance, I would be among the doers of good! *Nay—but My Signs did come to you, yet you denied them, waxed arrogant, and were among the Deniers.’” (39: 55–59)
ការបកស្រាយជាភាសាអារ៉ាប់:
وَكَذَٰلِكَ نَجۡزِي مَنۡ أَسۡرَفَ وَلَمۡ يُؤۡمِنۢ بِـَٔايَٰتِ رَبِّهِۦۚ وَلَعَذَابُ ٱلۡأٓخِرَةِ أَشَدُّ وَأَبۡقَىٰٓ
﴾127﴿ And thus, do We requite him who transgresses and Believes not in the Signs of his Lord; and verily, the Punishment of the Hereafter is more severe[230] and more enduring.
[230] It has been said that the intended meaning is that the Punishment of the Hereafter is far more severe than that of this world—a view adopted by Ibn Kathīr, al-Biqāʿī, and al-Saʿdī. Others affirm that it refers to a Punishment in the Hereafter more severe than what they were promised in the grave—namely, the straitened life (cf. al-Ṭabarī). A third view considers it to be more severe than what they suffer in both the world and the grave, as stated by al-Baghawī, al-ʿUlaymī, and al-Shinqīṭī. Others, like al-Rasʿanī and Ibn Juzayy, interpreted it as “more severe and more enduring” than both the constricted life and the gathering in blindness: “So Allah made them taste disgrace in the life of this world—but the Punishment of the Hereafter is far greater, if only they knew” (39: 26); “And the Punishment of the Hereafter is more humiliating.” (41: 16)
ការបកស្រាយជាភាសាអារ៉ាប់:
أَفَلَمۡ يَهۡدِ لَهُمۡ كَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّنَ ٱلۡقُرُونِ يَمۡشُونَ فِي مَسَٰكِنِهِمۡۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّأُوْلِي ٱلنُّهَىٰ
﴾128﴿ [231]Has it not guided them[232] how many generations[233] We destroyed before them—as they walk among their ˹ruined˺ dwellings? Truly in that are Signs for those endowed with reason.[234]
[231] After God Almighty described how those who turn away from His remembrance shall be raised on the Day of Resurrection, He followed it with a reminder drawn from the worldly destruction of those who denied the Messengers—so that the morally accountable might take heed (cf. al-Rāzī). Moreover, since the preceding passages in this and other suras recount the downfall of past peoples and the rebellion of deniers, such accounts serve as a profound source of insight. Accordingly, they were justly reproached for persisting in their blindness despite the evidence before them (cf. al-Biqāʿī, Naẓm al-Durar).
[232] Yahdi lahum, “guide them” — that is, has it not been made evident to them, or have they not perceived it for themselves? The root meaning of hudā in this context denotes “going ahead to guide,” indicating a clear and leading proof (cf. Ibn Qutaybah – Gharīb al-Qur’ān; al-Ṭabarī; Ibn Fāris, Maqāyīs al-Lughah; Ibn al-Jawzī, Tadhkirat al-Arīb; al-Rasʿanī).
[233] The ‘generations’ (al-qurūn) referred to here are the ʿĀd and the Thamūd—for the Makkan Arabs would pass by the dwellings of ʿĀd during their journeys to Yemen, Najran, and their surroundings, and by the dwellings of Thamūd during their journeys to the Levant. Indeed, the Prophet (ﷺ) and his Companions passed through the ruins of Thamūd on their expedition to Tabuk (cf. Ibn ʿĀshūr): “Did it not guide them—how many a generation We had destroyed before them, ˹generations˺ who used to walk in their very dwellings? Surely in that are Signs—do they not hear?” (32: 26); *“How many a generation We destroyed before them who were mightier than them in might, who explored throughout the lands—was there any refuge? Indeed, in that is a reminder for whoever has a heart or lends an ear while being present ˹in mind˺” (50: 36–37); “We did destroy those of your ilk—so is there anyone who would take heed?” (54: 51)
[234] li-ulī al-nuhā means those endowed with intellects. The word al-nuhā is the plural of nuhyah, which refers to the intellect. It is so named because the intellect restrains (yanhā) a person from disgraceful or improper actions. The root n-h-y carries the meaning of reaching a limit or an endpoint—highlighting the intellect’s role in setting boundaries and preventing transgression (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn al-Hā’im, al-Tibyān).
[232] Yahdi lahum, “guide them” — that is, has it not been made evident to them, or have they not perceived it for themselves? The root meaning of hudā in this context denotes “going ahead to guide,” indicating a clear and leading proof (cf. Ibn Qutaybah – Gharīb al-Qur’ān; al-Ṭabarī; Ibn Fāris, Maqāyīs al-Lughah; Ibn al-Jawzī, Tadhkirat al-Arīb; al-Rasʿanī).
[233] The ‘generations’ (al-qurūn) referred to here are the ʿĀd and the Thamūd—for the Makkan Arabs would pass by the dwellings of ʿĀd during their journeys to Yemen, Najran, and their surroundings, and by the dwellings of Thamūd during their journeys to the Levant. Indeed, the Prophet (ﷺ) and his Companions passed through the ruins of Thamūd on their expedition to Tabuk (cf. Ibn ʿĀshūr): “Did it not guide them—how many a generation We had destroyed before them, ˹generations˺ who used to walk in their very dwellings? Surely in that are Signs—do they not hear?” (32: 26); *“How many a generation We destroyed before them who were mightier than them in might, who explored throughout the lands—was there any refuge? Indeed, in that is a reminder for whoever has a heart or lends an ear while being present ˹in mind˺” (50: 36–37); “We did destroy those of your ilk—so is there anyone who would take heed?” (54: 51)
[234] li-ulī al-nuhā means those endowed with intellects. The word al-nuhā is the plural of nuhyah, which refers to the intellect. It is so named because the intellect restrains (yanhā) a person from disgraceful or improper actions. The root n-h-y carries the meaning of reaching a limit or an endpoint—highlighting the intellect’s role in setting boundaries and preventing transgression (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn al-Hā’im, al-Tibyān).
ការបកស្រាយជាភាសាអារ៉ាប់:
وَلَوۡلَا كَلِمَةٞ سَبَقَتۡ مِن رَّبِّكَ لَكَانَ لِزَامٗا وَأَجَلٞ مُّسَمّٗى
﴾129﴿ Were it not for a Word that had already gone forth from your Lord, it would have been inescapable;[235] but a term appointed.[236]
[235] Lizāman meanings inevitable, unavoidable, or bound to happen. It denotes something that adheres firmly and does not part. The word lizām is a verbal noun from lāzama (to cling, to adhere), and the root l-z-m conveys the idea of constant companionship or permanent attachment between one thing and another (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; Ibn ʿAṭiyyah; al-Iṣfahānī, al-Mufradāt; al-Shawkānī).
[236] Were it not for God’s Decree to defer the punishment to an appointed time, destruction would have befallen them without delay (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr).
Ibn Taymiyyah expounds: “Their punishment has an appointed term: either the Day of Resurrection, or in this world such as the Day of Badr, or immediately after death. All three interpretations are mentioned regarding the aya. So, were it not for a Word that had already gone forth from your Lord regarding an appointed term, the punishment would have been inevitable—that is, it would have inevitably befallen them, for the cause necessitating it is fully established, namely their Denial” (Majmūʿ al-Fatāwā, 16/593; see also: Ibn ʿAṭiyyah).
[236] Were it not for God’s Decree to defer the punishment to an appointed time, destruction would have befallen them without delay (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr).
Ibn Taymiyyah expounds: “Their punishment has an appointed term: either the Day of Resurrection, or in this world such as the Day of Badr, or immediately after death. All three interpretations are mentioned regarding the aya. So, were it not for a Word that had already gone forth from your Lord regarding an appointed term, the punishment would have been inevitable—that is, it would have inevitably befallen them, for the cause necessitating it is fully established, namely their Denial” (Majmūʿ al-Fatāwā, 16/593; see also: Ibn ʿAṭiyyah).
ការបកស្រាយជាភាសាអារ៉ាប់:
فَٱصۡبِرۡ عَلَىٰ مَا يَقُولُونَ وَسَبِّحۡ بِحَمۡدِ رَبِّكَ قَبۡلَ طُلُوعِ ٱلشَّمۡسِ وَقَبۡلَ غُرُوبِهَاۖ وَمِنۡ ءَانَآيِٕ ٱلَّيۡلِ فَسَبِّحۡ وَأَطۡرَافَ ٱلنَّهَارِ لَعَلَّكَ تَرۡضَىٰ
﴾130﴿ [237]So bear patiently ˹Muhammad˺ that which they say and glorify your Lord in gratitude before the rising and setting of the sun,[238] and during the watches of the night glorify,[239] and at the edges of the day,[240] so that you may find contentment;[241]
[237] In this segment, God Almighty offers His Noble Messenger (ﷺ) a profound measure of Divine counsel on how to respond to the relentless verbal assaults and stubborn Denial that had so deeply burdened his heart—matters already alluded to in Aya (2) of this sura. The Most High commands him to bear patiently what they say, not merely to endure in silence, but to persist in patience with unwavering resolve and moral dignity. This patience is no passive resignation; it is an active virtue, grounded in steadfast devotion to the mission. He is urged to remain firm in calling to the path of truth and in delivering the Message entrusted to him, undeterred by the intensity of mockery or resistance. Their provocations—designed to wound, dissuade, and weaken—are not to deflect him from his sacred task (cf. al-Rāzī); rather, they are trials that reveal the brilliance of his sincerity, the depth of his resilience, and the strength of his dedication.
Alongside this, God commands him to turn inward—to refine his own soul and nurture the spiritual development of his family through steadfast Prayer. He is to turn away from the fleeting allure of worldly luxury that the Deniers enjoy, which God, in His Wisdom, had withheld from him. Instead, he is given the greater promise: that the final outcome—the true success—belongs to the God-conscious (cf. Ibn ʿĀshūr): “These are among the notable news of the Unseen; We reveal them to you ˹Muhammad˺. Neither you nor your people had knowledge of it before this. So be steadfast; indeed, the final round is for the Mindful.” (11: 49)
[238] That is, the Noble Messenger is bid to declare the transcendence of his Lord, from every imperfection—praising Him by affirming every perfection, with love and reverence for His Majesty, Glorified be He. He is to do so by devoting himself in Prayer to Him alone: before the rising of the sun—that is, the Fajr Prayer—and before its setting—that is, the ʿAṣr Prayer (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, Ibn Rajab, al-Biqāʿī).
Many scholars interpret the tasbīḥ (glorification) in this aya as referring specifically to the obligatory prayers of Fajr and ʿAṣr. This was the view of al-Ṭabarī, al-Wāḥidī, Ibn Taymiyyah, and Ibn Kathīr. al-Qurṭubī reports that most exegetes interpreted the command as referring to the five daily Prayers. However, al-Shawkānī acknowledges an alternative reading: that tasbīḥ here could mean uttering glorification (“subḥān Allāh”) at these times, not necessarily Prayer. Ibn Taymiyyah notes that Prayer is itself an act of glorifying and praising God, and the phrase “glorify your Lord in gratitude” encompasses remembrance, obedience, and worship—each realised in the movements and recitations of ṣalāh (Prayer). He further explains that ṣalāh is termed “tasbīḥ” because it unites bowing, prostration, and verbal praise. Ibn Rajab adds: “The Fajr and ʿAṣr Prayers are included in the command to glorify before sunrise and sunset” (Fatḥ al-Bārī, 4/177).
Jarīr ibn ʿAbd Allāh (h) narrated: “We were with the Prophet (ﷺ) when he looked at the moon on the night it was full, and said: ‘Indeed, you shall see your Lord as you see this moon—unobstructed and without crowding. So if you are able not to miss a prayer before sunrise and before sunset, then do so.’” Then he recited: “…and glorify your Lord in gratitude before the rising and setting of the sun” (al-Bukhārī: 554; Muslim, 633).
[239] The Prophet is also commanded to Pray during the hours of the night (cf. al-Ṭabarī, al-Wāḥidī).
Ibn Taymiyyah states: “…this is unrestricted with respect to its timing, and includes both the Maghrib and ʿIshā’ Prayers (Jāmiʿ al-Masā’il, 6/345). Similarly, Ibn Rajab notes: “As for the glorification in the watches of the night, it includes the Maghrib and ʿIshā’ Prayers” (Fatḥ al-Bārī, 4/177). A number of exegetes have interpreted the phrase as referring specifically to the Maghrib and ʿIshā’ Prayers. Among those who maintain this view are Muqātil ibn Sulaymān, Makkī, al-Wāḥidī, al-Baghawī, al-Bayḍāwī, al-Khāzin, al-ʿUlāymī, and al-Qāsimī). al-Ṭabarī specifically interprets the phrase as referring to the ʿIshā’ Prayer, while Ibn Kathīr interprets it more broadly as an allusion to night prayer (qiyām al-layl). A similar interpretation has also been attributed to Ibn ʿAbbās (cf. al-Ṭabarī).
[240] The phrase “at the edges of the day” has been interpreted by many scholars to refer to specific prescribed Prayers. Some believe it refers specifically to the Ẓuhr Prayer, as its time lies just before and after the zenith, marking the boundary between the first and second halves of the day (cf al-Wāḥidī, al-Samʿānī, and al-Baghawī).
Others have interpreted “the edges of the day” as referring to both the Ẓuhr and Maghrib Prayers. This has been the view of al-Ṭabarī and al-Qurṭubī. al-Ṭabarī explains that Ẓuhr lies at the end of the first half and the beginning of the second half of the day, while Maghrib falls at the third edge, at sunset—hence the plural “edges”.
Ibn Rajab maintains that the phrase includes the Fajr and ʿAṣr Prayers, and possibly Ẓuhr as well, as it marks the beginning of the second half of the day. al-Qurṭubī also reports a view attributed to al-Ḥasan al-Baṣrī that the aya refers to supererogatory (nafl) prayers.
[241] That is, that you may be pleased with what your Lord grants you of reward—both immediate and deferred—and that your heart may find tranquillity, and your eyes find delight in the worship of your Lord. Through it, you find solace from their harm, and patience becomes light upon you (cf. al-Ṭabarī, al-Baghawī, al-Qurṭubī, Ibn Kathīr).
Ibn ʿĀshūr offers a theological reflection on the closing phrase of the aya “that you may find contentment”—interpreting it as meaning either: that the prescribed number of Prayers is sufficient for the soul to be content with the Divine reward; or that God, the Most High, shall grant His Messenger what pleases him. Both readings are supported by variant recitations: “We may very well Know that your chest constricts over what they say. *So, glorify your Lord in gratitude and be among those who prostrate ˹themselves˺; *and worship your Lord until what is certain comes to you.” (15: 97-99)
Alongside this, God commands him to turn inward—to refine his own soul and nurture the spiritual development of his family through steadfast Prayer. He is to turn away from the fleeting allure of worldly luxury that the Deniers enjoy, which God, in His Wisdom, had withheld from him. Instead, he is given the greater promise: that the final outcome—the true success—belongs to the God-conscious (cf. Ibn ʿĀshūr): “These are among the notable news of the Unseen; We reveal them to you ˹Muhammad˺. Neither you nor your people had knowledge of it before this. So be steadfast; indeed, the final round is for the Mindful.” (11: 49)
[238] That is, the Noble Messenger is bid to declare the transcendence of his Lord, from every imperfection—praising Him by affirming every perfection, with love and reverence for His Majesty, Glorified be He. He is to do so by devoting himself in Prayer to Him alone: before the rising of the sun—that is, the Fajr Prayer—and before its setting—that is, the ʿAṣr Prayer (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, Ibn Rajab, al-Biqāʿī).
Many scholars interpret the tasbīḥ (glorification) in this aya as referring specifically to the obligatory prayers of Fajr and ʿAṣr. This was the view of al-Ṭabarī, al-Wāḥidī, Ibn Taymiyyah, and Ibn Kathīr. al-Qurṭubī reports that most exegetes interpreted the command as referring to the five daily Prayers. However, al-Shawkānī acknowledges an alternative reading: that tasbīḥ here could mean uttering glorification (“subḥān Allāh”) at these times, not necessarily Prayer. Ibn Taymiyyah notes that Prayer is itself an act of glorifying and praising God, and the phrase “glorify your Lord in gratitude” encompasses remembrance, obedience, and worship—each realised in the movements and recitations of ṣalāh (Prayer). He further explains that ṣalāh is termed “tasbīḥ” because it unites bowing, prostration, and verbal praise. Ibn Rajab adds: “The Fajr and ʿAṣr Prayers are included in the command to glorify before sunrise and sunset” (Fatḥ al-Bārī, 4/177).
Jarīr ibn ʿAbd Allāh (h) narrated: “We were with the Prophet (ﷺ) when he looked at the moon on the night it was full, and said: ‘Indeed, you shall see your Lord as you see this moon—unobstructed and without crowding. So if you are able not to miss a prayer before sunrise and before sunset, then do so.’” Then he recited: “…and glorify your Lord in gratitude before the rising and setting of the sun” (al-Bukhārī: 554; Muslim, 633).
[239] The Prophet is also commanded to Pray during the hours of the night (cf. al-Ṭabarī, al-Wāḥidī).
Ibn Taymiyyah states: “…this is unrestricted with respect to its timing, and includes both the Maghrib and ʿIshā’ Prayers (Jāmiʿ al-Masā’il, 6/345). Similarly, Ibn Rajab notes: “As for the glorification in the watches of the night, it includes the Maghrib and ʿIshā’ Prayers” (Fatḥ al-Bārī, 4/177). A number of exegetes have interpreted the phrase as referring specifically to the Maghrib and ʿIshā’ Prayers. Among those who maintain this view are Muqātil ibn Sulaymān, Makkī, al-Wāḥidī, al-Baghawī, al-Bayḍāwī, al-Khāzin, al-ʿUlāymī, and al-Qāsimī). al-Ṭabarī specifically interprets the phrase as referring to the ʿIshā’ Prayer, while Ibn Kathīr interprets it more broadly as an allusion to night prayer (qiyām al-layl). A similar interpretation has also been attributed to Ibn ʿAbbās (cf. al-Ṭabarī).
[240] The phrase “at the edges of the day” has been interpreted by many scholars to refer to specific prescribed Prayers. Some believe it refers specifically to the Ẓuhr Prayer, as its time lies just before and after the zenith, marking the boundary between the first and second halves of the day (cf al-Wāḥidī, al-Samʿānī, and al-Baghawī).
Others have interpreted “the edges of the day” as referring to both the Ẓuhr and Maghrib Prayers. This has been the view of al-Ṭabarī and al-Qurṭubī. al-Ṭabarī explains that Ẓuhr lies at the end of the first half and the beginning of the second half of the day, while Maghrib falls at the third edge, at sunset—hence the plural “edges”.
Ibn Rajab maintains that the phrase includes the Fajr and ʿAṣr Prayers, and possibly Ẓuhr as well, as it marks the beginning of the second half of the day. al-Qurṭubī also reports a view attributed to al-Ḥasan al-Baṣrī that the aya refers to supererogatory (nafl) prayers.
[241] That is, that you may be pleased with what your Lord grants you of reward—both immediate and deferred—and that your heart may find tranquillity, and your eyes find delight in the worship of your Lord. Through it, you find solace from their harm, and patience becomes light upon you (cf. al-Ṭabarī, al-Baghawī, al-Qurṭubī, Ibn Kathīr).
Ibn ʿĀshūr offers a theological reflection on the closing phrase of the aya “that you may find contentment”—interpreting it as meaning either: that the prescribed number of Prayers is sufficient for the soul to be content with the Divine reward; or that God, the Most High, shall grant His Messenger what pleases him. Both readings are supported by variant recitations: “We may very well Know that your chest constricts over what they say. *So, glorify your Lord in gratitude and be among those who prostrate ˹themselves˺; *and worship your Lord until what is certain comes to you.” (15: 97-99)
ការបកស្រាយជាភាសាអារ៉ាប់:
وَلَا تَمُدَّنَّ عَيۡنَيۡكَ إِلَىٰ مَا مَتَّعۡنَا بِهِۦٓ أَزۡوَٰجٗا مِّنۡهُمۡ زَهۡرَةَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا لِنَفۡتِنَهُمۡ فِيهِۚ وَرِزۡقُ رَبِّكَ خَيۡرٞ وَأَبۡقَىٰ
﴾131﴿ do not fix your eyes longingly[242] towards the splendour We have given to pairs[243] of them ˹to enjoy˺—the ˹fleeting˺ bloom of worldly life,[244] so that We may try them thereby.[245] But the provision of your Lord is better and more enduring;[246]
[242] That is, do not let your eyes linger longingly upon the allure they behold (cf. al-Zamakhsharī). Madd al-ʿaynain refers to sustained looking, and the root of the word madd denotes pulling or extension—hence, muddah (a span) is used for an extended period of time (cf. al-Iṣfahānī, al-Mufradāt; Ibn Juzayy; al-Shawkānī).
[243] Azwājan is, kinds or categories; it is also said: counterparts and peers. The root of zawj conveys the sense of pairing—of one thing being coupled with another (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
Ibn ʿĀshūr remarks: “The mention of azwāj (pairs) here indicates households and families—that is, what We have granted them and their spouses of various enjoyments. For each spouse (zawj) finds delight in the other, appreciating the beauty of their partner, along with the shared enjoyments between them such as children, furnishings, dwellings, and servants.”
[244] Ibn ʿUthaymīn (Sharḥ Riyādh al-Ṣāliḥīn; 3: 45) explains the metaphorical allegory: “Do not look to the people of the world and what they have been granted of luxury—be it fine rides, splendid garments, lofty dwellings, and the like. For all of it is but the bloom of worldly life (zahrat al-ḥayāh al-dunyā). The bloom, in its final fate, withers, dries, and fades away. It is the swiftest of all leaves to perish—hence the term zahrāh is used, denoting a blossom of striking beauty, radiant charm, and pleasing fragrance—if it has fragrance at all—yet it quickly fades. So too is this world: a blossom that swiftly withers. We ask Allah to grant us a share and portion in the Hereafter.”
[245] The Noble Messenger is directed not to gaze with admiration, desire, or longing at what has been granted to the wealthy and self-indulgent among those who have turned away from the signs of their Lord—fleeting enjoyments and vanishing splendour from the adornment of this perishable world. Rather, it has been allotted to them only as a means of trials and tests (cf. al-Ṭabarī, al-Samarqandī, al-Shawkānī, al-Saʿdī).
ʿUmar Ibn al-Khaṭṭāb (h) asked: “Pray to Allah, O Messenger of Allah, that He may grant abundance to your followers—for indeed, He has granted abundance to Persia and Rome, and they do not worship Allah.” The Prophet (ﷺ) sat upright and said: “Are you in doubt, O son of al-Khaṭṭāb? They are a people whose good things have been hastened for them in this worldly life!” (al-Bukhārī: 2468; Muslim: 1479).
[246] The reward of God Almighty in the Hereafter is better than the adornment of this world and more lasting; for it is a reward that shall never cease (cf. al-Ṭabarī, al-Samarqandī, al-Shawkānī, al-Qanwajī): “…what is with Allah is best for you, if only you knew. *What is with you depletes, but what is with Allah is everlasting.” (16: 95-96)
The phrase wa-abqā (“and more enduring”) is repeated three times in this sura—at (73), “Allah is better and more enduring”; (127), “The Punishment of the Hereafter is more severe and more enduring”; and (131), “The provision of your Lord is better and more enduring.” This deliberate repetition functions as a thematic refrain, underscoring the contrast between the transience of worldly pleasures and pains, and the enduring reality of what proceeds from God Almighty. It serves as a constant reminder to the Believers that true worth lies not in immediate gratification or suffering, but in what lasts. In doing so, it reinforces steadfastness and cultivates the inner strength required to endure hardship with patience and unwavering faith in the promise of the Hereafter.
[243] Azwājan is, kinds or categories; it is also said: counterparts and peers. The root of zawj conveys the sense of pairing—of one thing being coupled with another (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
Ibn ʿĀshūr remarks: “The mention of azwāj (pairs) here indicates households and families—that is, what We have granted them and their spouses of various enjoyments. For each spouse (zawj) finds delight in the other, appreciating the beauty of their partner, along with the shared enjoyments between them such as children, furnishings, dwellings, and servants.”
[244] Ibn ʿUthaymīn (Sharḥ Riyādh al-Ṣāliḥīn; 3: 45) explains the metaphorical allegory: “Do not look to the people of the world and what they have been granted of luxury—be it fine rides, splendid garments, lofty dwellings, and the like. For all of it is but the bloom of worldly life (zahrat al-ḥayāh al-dunyā). The bloom, in its final fate, withers, dries, and fades away. It is the swiftest of all leaves to perish—hence the term zahrāh is used, denoting a blossom of striking beauty, radiant charm, and pleasing fragrance—if it has fragrance at all—yet it quickly fades. So too is this world: a blossom that swiftly withers. We ask Allah to grant us a share and portion in the Hereafter.”
[245] The Noble Messenger is directed not to gaze with admiration, desire, or longing at what has been granted to the wealthy and self-indulgent among those who have turned away from the signs of their Lord—fleeting enjoyments and vanishing splendour from the adornment of this perishable world. Rather, it has been allotted to them only as a means of trials and tests (cf. al-Ṭabarī, al-Samarqandī, al-Shawkānī, al-Saʿdī).
ʿUmar Ibn al-Khaṭṭāb (h) asked: “Pray to Allah, O Messenger of Allah, that He may grant abundance to your followers—for indeed, He has granted abundance to Persia and Rome, and they do not worship Allah.” The Prophet (ﷺ) sat upright and said: “Are you in doubt, O son of al-Khaṭṭāb? They are a people whose good things have been hastened for them in this worldly life!” (al-Bukhārī: 2468; Muslim: 1479).
[246] The reward of God Almighty in the Hereafter is better than the adornment of this world and more lasting; for it is a reward that shall never cease (cf. al-Ṭabarī, al-Samarqandī, al-Shawkānī, al-Qanwajī): “…what is with Allah is best for you, if only you knew. *What is with you depletes, but what is with Allah is everlasting.” (16: 95-96)
The phrase wa-abqā (“and more enduring”) is repeated three times in this sura—at (73), “Allah is better and more enduring”; (127), “The Punishment of the Hereafter is more severe and more enduring”; and (131), “The provision of your Lord is better and more enduring.” This deliberate repetition functions as a thematic refrain, underscoring the contrast between the transience of worldly pleasures and pains, and the enduring reality of what proceeds from God Almighty. It serves as a constant reminder to the Believers that true worth lies not in immediate gratification or suffering, but in what lasts. In doing so, it reinforces steadfastness and cultivates the inner strength required to endure hardship with patience and unwavering faith in the promise of the Hereafter.
ការបកស្រាយជាភាសាអារ៉ាប់:
وَأۡمُرۡ أَهۡلَكَ بِٱلصَّلَوٰةِ وَٱصۡطَبِرۡ عَلَيۡهَاۖ لَا نَسۡـَٔلُكَ رِزۡقٗاۖ نَّحۡنُ نَرۡزُقُكَۗ وَٱلۡعَٰقِبَةُ لِلتَّقۡوَىٰ
﴾132﴿ [247]and, enjoin your household to keep up the Prayer,[248] and be ever steadfast in it.[249] We do not ask you for provision. We provide for you;[250] the ˹blessed˺ outcome is for Mindfulness.[251]
[247] The Command for self-purification is followed with an emphasis on purifying and guiding others, for such concern reflects greater sincerity and is more deserving of ultimate salvation (cf. al-Biqāʿī, Naẓm al-Durar).
[248] God Almighty says in praise of Prophet Ishmael (عليه السلام): “And he used to enjoin his household to Prayer and zakat.” (19: 55)
[249] Be steadfast in upholding it—performing it at its appointed times, with its proper limits, essential pillars, etiquettes, and with reverent humility (cf. al-Ṭabarī, al-Khāzin, al-Saʿdī).
[250] The statement “We do not ask you with provision...” reflects the Qur’anic principle that worship is the central human obligation, while provision is guaranteed by God Almighty. As such, the Noble Messenger is instructed not to let the pursuit of sustenance distract him from the establishment of Prayer (cf. al-Ṭabarī, al-Baghawī, Ibn al-Jawzī): “I have not created jinn and humankind except to worship Me. I seek no provision from them, nor do I ask them to feed Me. Indeed, Allah is the ˹sole˺ Provider, Possessor of Firm Strength.” (51: 56–58)
Abū Hurayrah (h) narrated that the Prophet (ﷺ) said: “Allah the Exalted says: O son of Ādam, devote yourself to My worship and I shall fill your heart with richness and remove your poverty. But if you do not, I will fill your hands with preoccupations and will not relieve your poverty” (al-Tirmidhī: 2466; Ibn Mājah: 4107).
Zayd ibn Thābit (h) reported: “I heard the Messenger of Allah (ﷺ) say: “Whoever makes the world his main concern, Allah will scatter his affairs, place poverty between his eyes, and he will obtain nothing from the world except what has been written for him. But whoever makes the Hereafter his intention, Allah will gather his affairs for him, place richness in his heart, and the world will come to him in submission” (Ibn Mājah: 4105; Imām Ahmad: 21590).
[251] “That is the Abode of the Hereafter—We assign it to those who desire neither exaltation upon the Earth nor corruption—the ultimate outcome belongs to the Mindful.” (28: 83)
[248] God Almighty says in praise of Prophet Ishmael (عليه السلام): “And he used to enjoin his household to Prayer and zakat.” (19: 55)
[249] Be steadfast in upholding it—performing it at its appointed times, with its proper limits, essential pillars, etiquettes, and with reverent humility (cf. al-Ṭabarī, al-Khāzin, al-Saʿdī).
[250] The statement “We do not ask you with provision...” reflects the Qur’anic principle that worship is the central human obligation, while provision is guaranteed by God Almighty. As such, the Noble Messenger is instructed not to let the pursuit of sustenance distract him from the establishment of Prayer (cf. al-Ṭabarī, al-Baghawī, Ibn al-Jawzī): “I have not created jinn and humankind except to worship Me. I seek no provision from them, nor do I ask them to feed Me. Indeed, Allah is the ˹sole˺ Provider, Possessor of Firm Strength.” (51: 56–58)
Abū Hurayrah (h) narrated that the Prophet (ﷺ) said: “Allah the Exalted says: O son of Ādam, devote yourself to My worship and I shall fill your heart with richness and remove your poverty. But if you do not, I will fill your hands with preoccupations and will not relieve your poverty” (al-Tirmidhī: 2466; Ibn Mājah: 4107).
Zayd ibn Thābit (h) reported: “I heard the Messenger of Allah (ﷺ) say: “Whoever makes the world his main concern, Allah will scatter his affairs, place poverty between his eyes, and he will obtain nothing from the world except what has been written for him. But whoever makes the Hereafter his intention, Allah will gather his affairs for him, place richness in his heart, and the world will come to him in submission” (Ibn Mājah: 4105; Imām Ahmad: 21590).
[251] “That is the Abode of the Hereafter—We assign it to those who desire neither exaltation upon the Earth nor corruption—the ultimate outcome belongs to the Mindful.” (28: 83)
ការបកស្រាយជាភាសាអារ៉ាប់:
وَقَالُواْ لَوۡلَا يَأۡتِينَا بِـَٔايَةٖ مِّن رَّبِّهِۦٓۚ أَوَلَمۡ تَأۡتِهِم بَيِّنَةُ مَا فِي ٱلصُّحُفِ ٱلۡأُولَىٰ
﴾133﴿ [252]And they ˹the Deniers˺ say: “If only he would bring us a Sign from his Lord!” Has there not come to them a clear exposition of what was ˹already˺ in the former Scrolls?[253]
[252] This is yet another example of the egregious and repeated claims voiced by the Makkan Associators—claims which the Noble Messenger (ﷺ) was Divinely instructed to bear with patience. As Ibn ʿĀshūr observes, such statements were not rooted in any sincere pursuit of truth, but were rather manifestations of wilful obstinacy and entrenched Denial. In this aya, and the one that follows—both forming the closing remarks of the sura—the Messenger (ﷺ) is fortified with decisive and compelling responses, affirming that his Lord is indeed with him, supporting and vindicating him in the face of rejection.
[253] That is, in the Qur’an which elucidates for them what the Scriptures of the former Prophets contained (cf. al-Ṭabarī, al-Bayḍāwī, al-Saʿdī, al-Shinqīṭī): “Indeed, this Qur’an relates to the Children of Israel most of that over which they differ.” (27: 76)
al-Qurṭubī explains: “˹That is,˺ the Torah, the Gospel, and the ancient Scriptures. This is among the greatest of Signs—for he ˹the Prophet (ﷺ)˺ has informed them of what they contained!” To confront the long-established theological narratives of the People of the Book—affirming some elements, correcting others, and altogether rejecting those that had been altered—was an extraordinary act. As al-Rāzī notes, such a move would have been intellectually perilous and historically implausible had the Prophet (ﷺ) not been certain that what he brought was revelation from the very same God Who had revealed the earlier Scriptures, and Who alone knew their original, uncorrupted content.
Ibn Taymiyyah (Ibn Taymiyyah, al-Jawāb al-Ṣaḥīḥ liman Baddala Dīn al-Masīḥ, passim, esp. in his comparison of Qur’anic and Biblical narratives) likewise underscores this as a manifest sign of Prophethood: that the Qur’an speaks with confident authority about matters known only to those deeply versed in the scriptures of old, and yet its account aligns with what remains of the unaltered truths within those traditions—while correcting their errors without hesitation. al-Shinqīṭī, drawing from this same framework, regards the Qur’an’s disclosure of hidden truths within the previous revelations as a decisive proof, especially given the Prophet’s illiteracy and absence of formal instruction.
Indeed, this confident engagement with Judeo-Christian scripture serves as a powerful sign of the Prophet’s truthfulness. No historical record indicates that the Jewish scholars of Madinah—despite being in close contact with the Makkan Associators and well-versed in their textual heritage—publicly challenged the Qur’anic account on these points. As for the Christians of Najran, their encounter with the Prophet (ﷺ), as recorded in Sūrat Āl ʿImrān, resulted not in a theological refutation, but in evasive argument and eventual retreat, testifying to their doctrinal confusion and their inability to counter the Qur’an’s narrative force.
In this very sura, the Qur’an offers profound clarification of what is contained in the former Scrolls. Two major narratives are recounted here: the stories of Moses (عليه السلام) and Adam (عليهما السلام). Both are found prominently in the Hebrew Bible—Moses (عليه السلام) in Exodus and Adam (عليه السلام) in Genesis—yet the Qur’anic retellings here do more than echo them; they correct, refine, and reaffirm the unaltered truth that had been lost or distorted over time.
These two episodes—those of Adam (عليه السلام) and Moses (عليه السلام)—carry profound significance in later theological discussions, particularly in how the Qur’an reorients narratives that had long shaped Jewish and Christian thought.
The story of Adam (عليه السلام), as presented in this sura (ayas: 120–121), corrects a deeply entrenched notion found in Genesis—namely, that Eve alone bore the guilt for humanity’s Fall, having been deceived by the serpent and then drawing Adam (عليه السلام) into sin. This reading has historically underpinned a wide range of misogynistic doctrines in post-biblical theology, particularly in parts of Christian tradition, where Eve’s transgression was viewed as the origin of female inferiority and spiritual liability. The Qur’an decisively breaks with this narrative: it attributes the temptation directly to Satan, presents Adam (عليه السلام) and his spouse as equally deceived, equally responsible, and ultimately equally repentant. This restores moral symmetry and human dignity to both parties and lays the groundwork for a theology of personal accountability, not inherited guilt.
The story of Moses (عليه السلام), especially in ayas 84–97, likewise reshapes a foundational episode from the Israelite tradition—the sin of the golden calf. In Exodus (32: 2–4), Aaron (عليه السلام) is portrayed as the one who gathered the people’s gold and fashioned the idol, thus bearing direct responsibility for a grave act of apostasy. The Qur’an challenges this depiction by introducing al-Sāmirī as the true instigator, while Aaron (عليه السلام) is shown to have opposed the idolatry, warned the people, and feared internal division (ayas: 90–94). This is a significant theological intervention: it vindicates Aaron’s Prophetic integrity, reaffirms the sanctity of the Prophetic office, and prevents the conflation of political weakness with doctrinal betrayal. Later Muslim scholars, including al-Rāzī and al-Shinqīṭī, regard this correction not merely as historical, but as doctrinally necessary to preserve the infallibility (ʿiṣmah) of the Prophets, especially in matters of Faith, and their unwavering commitment to tawḥīd.
These examples reveal the Qur’an’s distinctive role—not merely as a parallel Scripture, but as a guardian over previous revelation, separating truth from embellishment, correcting error, and restoring the Prophetic legacy to its Divinely intended clarity: “And We sent down to you ˹Muhammad˺ the Book with the Truth, confirming that which preceded it of the Book and a ˹supreme˺ authority over it. Judge then between them with what Allah sent down and do not follow their desires over the Truth that came to you.” (5: 48)
[253] That is, in the Qur’an which elucidates for them what the Scriptures of the former Prophets contained (cf. al-Ṭabarī, al-Bayḍāwī, al-Saʿdī, al-Shinqīṭī): “Indeed, this Qur’an relates to the Children of Israel most of that over which they differ.” (27: 76)
al-Qurṭubī explains: “˹That is,˺ the Torah, the Gospel, and the ancient Scriptures. This is among the greatest of Signs—for he ˹the Prophet (ﷺ)˺ has informed them of what they contained!” To confront the long-established theological narratives of the People of the Book—affirming some elements, correcting others, and altogether rejecting those that had been altered—was an extraordinary act. As al-Rāzī notes, such a move would have been intellectually perilous and historically implausible had the Prophet (ﷺ) not been certain that what he brought was revelation from the very same God Who had revealed the earlier Scriptures, and Who alone knew their original, uncorrupted content.
Ibn Taymiyyah (Ibn Taymiyyah, al-Jawāb al-Ṣaḥīḥ liman Baddala Dīn al-Masīḥ, passim, esp. in his comparison of Qur’anic and Biblical narratives) likewise underscores this as a manifest sign of Prophethood: that the Qur’an speaks with confident authority about matters known only to those deeply versed in the scriptures of old, and yet its account aligns with what remains of the unaltered truths within those traditions—while correcting their errors without hesitation. al-Shinqīṭī, drawing from this same framework, regards the Qur’an’s disclosure of hidden truths within the previous revelations as a decisive proof, especially given the Prophet’s illiteracy and absence of formal instruction.
Indeed, this confident engagement with Judeo-Christian scripture serves as a powerful sign of the Prophet’s truthfulness. No historical record indicates that the Jewish scholars of Madinah—despite being in close contact with the Makkan Associators and well-versed in their textual heritage—publicly challenged the Qur’anic account on these points. As for the Christians of Najran, their encounter with the Prophet (ﷺ), as recorded in Sūrat Āl ʿImrān, resulted not in a theological refutation, but in evasive argument and eventual retreat, testifying to their doctrinal confusion and their inability to counter the Qur’an’s narrative force.
In this very sura, the Qur’an offers profound clarification of what is contained in the former Scrolls. Two major narratives are recounted here: the stories of Moses (عليه السلام) and Adam (عليهما السلام). Both are found prominently in the Hebrew Bible—Moses (عليه السلام) in Exodus and Adam (عليه السلام) in Genesis—yet the Qur’anic retellings here do more than echo them; they correct, refine, and reaffirm the unaltered truth that had been lost or distorted over time.
These two episodes—those of Adam (عليه السلام) and Moses (عليه السلام)—carry profound significance in later theological discussions, particularly in how the Qur’an reorients narratives that had long shaped Jewish and Christian thought.
The story of Adam (عليه السلام), as presented in this sura (ayas: 120–121), corrects a deeply entrenched notion found in Genesis—namely, that Eve alone bore the guilt for humanity’s Fall, having been deceived by the serpent and then drawing Adam (عليه السلام) into sin. This reading has historically underpinned a wide range of misogynistic doctrines in post-biblical theology, particularly in parts of Christian tradition, where Eve’s transgression was viewed as the origin of female inferiority and spiritual liability. The Qur’an decisively breaks with this narrative: it attributes the temptation directly to Satan, presents Adam (عليه السلام) and his spouse as equally deceived, equally responsible, and ultimately equally repentant. This restores moral symmetry and human dignity to both parties and lays the groundwork for a theology of personal accountability, not inherited guilt.
The story of Moses (عليه السلام), especially in ayas 84–97, likewise reshapes a foundational episode from the Israelite tradition—the sin of the golden calf. In Exodus (32: 2–4), Aaron (عليه السلام) is portrayed as the one who gathered the people’s gold and fashioned the idol, thus bearing direct responsibility for a grave act of apostasy. The Qur’an challenges this depiction by introducing al-Sāmirī as the true instigator, while Aaron (عليه السلام) is shown to have opposed the idolatry, warned the people, and feared internal division (ayas: 90–94). This is a significant theological intervention: it vindicates Aaron’s Prophetic integrity, reaffirms the sanctity of the Prophetic office, and prevents the conflation of political weakness with doctrinal betrayal. Later Muslim scholars, including al-Rāzī and al-Shinqīṭī, regard this correction not merely as historical, but as doctrinally necessary to preserve the infallibility (ʿiṣmah) of the Prophets, especially in matters of Faith, and their unwavering commitment to tawḥīd.
These examples reveal the Qur’an’s distinctive role—not merely as a parallel Scripture, but as a guardian over previous revelation, separating truth from embellishment, correcting error, and restoring the Prophetic legacy to its Divinely intended clarity: “And We sent down to you ˹Muhammad˺ the Book with the Truth, confirming that which preceded it of the Book and a ˹supreme˺ authority over it. Judge then between them with what Allah sent down and do not follow their desires over the Truth that came to you.” (5: 48)
ការបកស្រាយជាភាសាអារ៉ាប់:
وَلَوۡ أَنَّآ أَهۡلَكۡنَٰهُم بِعَذَابٖ مِّن قَبۡلِهِۦ لَقَالُواْ رَبَّنَا لَوۡلَآ أَرۡسَلۡتَ إِلَيۡنَا رَسُولٗا فَنَتَّبِعَ ءَايَٰتِكَ مِن قَبۡلِ أَن نَّذِلَّ وَنَخۡزَىٰ
﴾134﴿ [254]And had We destroyed them ˹O Muhammad˺ with a Punishment before it,[255] they would have surely said: “Our Lord! Why did You not send a Messenger to us, so that we might have followed Your Signs before we were abased and disgraced!”[256]
[254] Since it had already become clear from what preceded that the Associators cast aspersions even on matters in which they had no grounds for doubt whatsoever, the discourse then turned to address something in which they might have had a semblance of doubt—had it actually occurred (cf. al-Biqāʿī, Naẓm al-Durar).
[255] That is, before the Qur’an was revealed to them and before Muḥammad (ﷺ) was sent to them (cf. al-Ṭabarī, Ibn al-Jawzī, al-Qurṭubī, Ibn Juzayy).
[256] That is, before we are humiliated by Punishment and disgraced in the Fire (cf. al-Ṭabarī, al-Wāḥidī, al-Qurṭubī): “Our Lord, disgraced indeed is the one You commit to Hellfire!” (3: 193)
[255] That is, before the Qur’an was revealed to them and before Muḥammad (ﷺ) was sent to them (cf. al-Ṭabarī, Ibn al-Jawzī, al-Qurṭubī, Ibn Juzayy).
[256] That is, before we are humiliated by Punishment and disgraced in the Fire (cf. al-Ṭabarī, al-Wāḥidī, al-Qurṭubī): “Our Lord, disgraced indeed is the one You commit to Hellfire!” (3: 193)
ការបកស្រាយជាភាសាអារ៉ាប់:
قُلۡ كُلّٞ مُّتَرَبِّصٞ فَتَرَبَّصُواْۖ فَسَتَعۡلَمُونَ مَنۡ أَصۡحَٰبُ ٱلصِّرَٰطِ ٱلسَّوِيِّ وَمَنِ ٱهۡتَدَىٰ
﴾135﴿ [257]Say ˹Muhammad˺: “Each ˹of us˺ indeed ˹expectantly˺ awaits—so lie in waiting![258] For you shall surely know who ˹truly˺ are the people of the Forthright[259] Path and who it is that has been ˹rightly˺ guided.”[260]
[257] When it became clear—by God’s knowledge—that the faith of these Associators was all but impossible, and that their arguing would never cease—that if guidance came, they would mock it, and if punishment came first, they would cry foul—it was as if the underlying question were: Then what is to be done with such a people? Thus comes the following answer (cf. al0Biqāʿī, (al-Biqāʿī) Naẓm al-Durar).
[258] Each party awaits the turn of fate against the other, watching to whom victory shall belong (cf. al-Ṭabarī, al-Wāḥidī, al-Qurṭubī, al-Saʿdī): “Do you ˹expectantly˺ await for us nothing but one of the two good things! But what we ˹expectantly˺ await for you is that Allah afflicts you with a punishment from His side, or at our hands! So await, for we surely are awaiting with you!” (9: 52)
[259] Sawiyy is straight and even. The term sawiyy is used to describe that which is preserved from both excess and deficiency—whether in measure or in quality. The root s-w-y denotes straightness and balance between two extremes (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
[260] That is, the Associators shall come to know who was truly upon the straight and balanced path—free from deviation or distortion—whether it was the Believers or themselves. They shall also come to know who had been rightly guided to the Truth all along, and who it was that had veered away from it (cf. al-Ṭabarī, al-Zajjāj, al-Qurṭubī, al-Saʿdī).
It has been said that the intended meaning is they shall come to know on the Day of Judgement. This interpretation is held by al-Ṭabarī, al-Wāḥidī, and al-Baghawī. Others interpret the statement as referring to the time of victory, among them al-Qurṭubī, Ibn ʿAjībah, and al-Qāsimī. al-Biqāʿī affirms that this was realised with certainty at the Conquest of Makkah, when joy in Islam intensified among the Believers. al-Shinqīṭī reconciles the two views, stating that the truth of guidance would become evident both in the Hereafter—when reality is fully unveiled—and in this world, through the observable signs of Divine support for the Prophet (ﷺ).
[258] Each party awaits the turn of fate against the other, watching to whom victory shall belong (cf. al-Ṭabarī, al-Wāḥidī, al-Qurṭubī, al-Saʿdī): “Do you ˹expectantly˺ await for us nothing but one of the two good things! But what we ˹expectantly˺ await for you is that Allah afflicts you with a punishment from His side, or at our hands! So await, for we surely are awaiting with you!” (9: 52)
[259] Sawiyy is straight and even. The term sawiyy is used to describe that which is preserved from both excess and deficiency—whether in measure or in quality. The root s-w-y denotes straightness and balance between two extremes (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
[260] That is, the Associators shall come to know who was truly upon the straight and balanced path—free from deviation or distortion—whether it was the Believers or themselves. They shall also come to know who had been rightly guided to the Truth all along, and who it was that had veered away from it (cf. al-Ṭabarī, al-Zajjāj, al-Qurṭubī, al-Saʿdī).
It has been said that the intended meaning is they shall come to know on the Day of Judgement. This interpretation is held by al-Ṭabarī, al-Wāḥidī, and al-Baghawī. Others interpret the statement as referring to the time of victory, among them al-Qurṭubī, Ibn ʿAjībah, and al-Qāsimī. al-Biqāʿī affirms that this was realised with certainty at the Conquest of Makkah, when joy in Islam intensified among the Believers. al-Shinqīṭī reconciles the two views, stating that the truth of guidance would become evident both in the Hereafter—when reality is fully unveiled—and in this world, through the observable signs of Divine support for the Prophet (ﷺ).
ការបកស្រាយជាភាសាអារ៉ាប់:
ការបកប្រែអត្ថន័យនៃគម្ពីរគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - មាតិកានៃការបកប្រែ
ការបកប្រែដោយបណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី