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ការបកប្រែអត្ថន័យ
វាក្យខណ្ឌ: (130) ជំពូក: តហា
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:
ការបកប្រែអត្ថន័យ
វាក្យខណ្ឌ: (130) ជំពូក: តហា
ការបកប្រែអត្ថន័យនៃគម្ពីរគួរអាន - ការបកប្រែជាភាសាអង់គ្លេស - បណ្ឌិត វ៉ាលីទព្លីហាស្ហ អូម៉ើរី - កំពុងដំណើរការលើវា - មាតិកានៃការបកប្រែ
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