َ فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَى ﴿۲۵﴾ إِنَّ فِي ذَلِكَ لَعِبْرَةً لِمَنْ يَخْشَى ﴿۲۶﴾ أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ بَنَاهَا ﴿۲۷﴾ رَفَعَ سَمْكَهَا فَسَوَّاهَا ﴿۲۸﴾ وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا ﴿۲۹﴾

﴾25﴿ Fa-akha zahul laahu nakalal aakhirati wal-oola
﴾26﴿ Inna fee zaalika la'ibratal limaiy-yaksha
﴾27﴿ A-antum a shaddu khalqan amis samaa-u banaaha.
﴾28﴿ Raf'a sam kaha fasaw waaha.
﴾29﴿ Wa aghtasha lailaha wa akhraja duhaaha.

﴾25﴿ So Allah, the Exalted, seized him with the punishment of the Hereafter and the world.
﴾26﴿ Surely, in this there is a lesson for whoever fears
﴾27﴿ Are you more difficult to create, or the heavens that Allah, the Exalted, has created
﴾28﴿ He raised it high and then perfected it
﴾29﴿ And He darkened its night and brought forth its daylight

[25] "(الْآخِرَةِ وَالْأُولَى) — the intended meaning of 'آخرت' (the latter) is the phrase 'I am your Lord, Most High', and of 'اُولیٰ' (the former) is the statement 'I do not know of any god for you other than myself'. Or the intended meaning of 'آخرت' is the Hereafter, and of 'اُولیٰ' is the worldly life. Ibn Kathir considered only this second meaning to be correct, based on Surah Hud (11:99) and Surah Al-Qasas (28:41). However, the wording indicates that the first meaning is better, and likewise, the concept of lesson (which concerns the future) also supports the first interpretation."
[26] In this benefit, the event is mentioned for the people who come after, so the lesson is for the deniers through the punishment of Pharaoh, and it is a lesson for the Prophet (May Allah bless him and give him peace) and for the believers through the help of Allah the Exalted and through being patient.
[27,28,29] In these verses, ten evidences for resurrection after death are mentioned. That is, the event of Pharaoh is a proof of the power of Allah the Exalted, so the upper and lower worlds are also proofs of the power of Allah the Exalted, and thus resurrection after death is also within His power. (ضُحَاهَا) — the meaning is 'the day', but at the time of Ḍuḥā (forenoon), the brightness is greater, so this expression was used. And the great benefit of the night is its darkness, so 'غطش' (its darkness) was mentioned. And the great benefit of the day is its brightness, going out, and things becoming visible, so 'Ḍuḥā' and 'He brought out' were mentioned.