مَلَا
Appears 26 times in Quran
Derived Stems (67)
Derived Words (6)
Words derived from the lemma "مَلَا".
- chiefs
- of the exalted Assembly
- to the chiefs
- and his chiefs
- and their chiefs
- and his chiefs
Occurrences in Quran
Found 26 verses containing "مَلَا".
وَجَآءَ رَجُلٌ مِّنۡ اَقۡصَا الۡمَدِیۡنَۃِ یَسۡعٰی قَالَ یٰمُوۡسٰۤی اِنَّ الۡمَلَاَ یَاۡتَمِرُوۡنَ بِکَ لِیَقۡتُلُوۡکَ فَاخۡرُجۡ اِنِّیۡ لَکَ مِنَ النّٰصِحِیۡنَ
یعنی کسی طرح کل کے واقعہ کی بھنک ان کے کان میں پڑ گئی ہے۔ معلوم ہوتا ہے یہ شخص موسیٰ کے ہم خیالوں اور دوستوں میں سے تھا۔
Commentary:
The implied reference in the verse is to the counsel that the leaders of Mecca had held to kill the Holy Prophet. But whereas Moses was informed of the designs of the Egyptian chiefs by a well-wisher of his, as the verse under comment says, the Holy Prophet was made aware of the evil designs of the Quraishite leaders against him by God Himself (8:31).
3
یعنی کسی طرح کل کے واقعہ کی بھنک ان کے کان میں پڑ گئی ہے۔ معلوم ہوتا ہے یہ شخص موسیٰ کے ہم خیالوں اور دوستوں میں سے تھا۔
2892
Commentary:
The implied reference in the verse is to the counsel that the leaders of Mecca had held to kill the Holy Prophet. But whereas Moses was informed of the designs of the Egyptian chiefs by a well-wisher of his, as the verse under comment says, the Holy Prophet was made aware of the evil designs of the Quraishite leaders against him by God Himself (8:31).
اُسۡلُکۡ یَدَکَ فِیۡ جَیۡبِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ وَّاضۡمُمۡ اِلَیۡکَ جَنَاحَکَ مِنَ الرَّہۡبِ ۖ فَذٰنِکَ بُرۡہٰنَانِ مِنۡ رَّبِّکَ اِلٰی فِرۡعَوۡنَ وَمَلَا۠ئِہٖۤ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
c
7:109; 20:23; 27:13.
c
7:109; 20:23; 27:13.
2898
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
a
7:109; 20:23; 27:13.
وَقَالَ فِرۡعَوۡنُ یٰۤاَیُّہَا الۡمَلَاُ مَا عَلِمۡتُ لَکُمۡ مِّنۡ اِلٰہٍ غَیۡرِیۡ فَاَوۡقِدۡ لِیۡ یٰہٰمٰنُ عَلَی الطِّیۡنِ فَاجۡعَل لِّیۡ صَرۡحًا لَّعَلِّیۡۤ اَطَّلِعُ اِلٰۤی اِلٰہِ مُوۡسٰی وَاِنِّیۡ لَاَظُنُّہٗ مِنَ الۡکٰذِبِیۡنَ
اہل مصر کا عقیدہ تھا کہ آسمانی روحیں اونچے مقامات پر اُترتی ہیں۔ اس لئے وہ روحانی کسب کمال کے لئے اونچی عمارتیں بناتے تھے۔ اہرام مصر اسی عقیدہ کی یادگار ہیں۔
26:30.
40:37.
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman, 'These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of Prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and Prophethood.' (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses.
26:30.
40:37.
Commentary:
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman: "These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and prophethood." (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses. The verse may also imply a reference to an ancient belief of the Egyptians that heavenly spirits descended upon lofty places and therefore in order to achieve spiritual perfection they constructed high buildings.
c
26:30.
d
40:37.
1
اہل مصر کا عقیدہ تھا کہ آسمانی روحیں اونچے مقامات پر اُترتی ہیں۔ اس لئے وہ روحانی کسب کمال کے لئے اونچی عمارتیں بناتے تھے۔ اہرام مصر اسی عقیدہ کی یادگار ہیں۔
b
26:30.
c
40:37.
2903
Commentary:
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman: "These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and prophethood." (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses. The verse may also imply a reference to an ancient belief of the Egyptians that heavenly spirits descended upon lofty places and therefore in order to achieve spiritual perfection they constructed high buildings.
b
26:30.
c
40:37.
2217
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman, 'These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of Prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and Prophethood.' (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses.
اَلَمۡ تَرَ اِلَی الۡمَلَاِ مِنۡۢ بَنِیۡۤ اِسۡرٰٓءِیۡلَ مِنۡۢ بَعۡدِ مُوۡسٰۤی اِذۡ قَالُوۡا لِنَبِیٍّ لَّہُمُ ابۡعَثۡ لَنَا مَلِکًا نُّقٰتِلۡ فِیۡ سَبِیۡلِ اللّٰہِ ۖ قَالَ ہَلۡ عَسَیۡتُمۡ اِنۡ کُتِبَ عَلَیۡکُمُ الۡقِتَالُ اَلَّا تُقٰتِلُوۡا ۖ قَالُوۡا وَمَا لَنَاۤ اَلَّا نُقٰتِلَ فِیۡ سَبِیۡلِ اللّٰہِ وَقَدۡ اُخۡرِجۡنَا مِنۡ دِیٰرِنَا وَاَبۡنَآئِنَا ۖ فَلَمَّا کُتِبَ عَلَیۡہِمُ الۡقِتَالُ تَوَلَّوۡا اِلَّا قَلِیۡلًا مِّنۡہُمۡ ۗ وَاللّٰہُ عَلِیۡمٌۢ بِالظّٰلِمِیۡنَ
4:78.
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
4:78.
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
4:78.
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
d
4:78.
3
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
4
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
5
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
6
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
a
4:78.
253
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
a
4:78.
306
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
قَالَ الۡمَلَاُ مِنۡ قَوۡمِہٖۤ اِنَّا لَنَرٰٮکَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
11:28; 23:25-26.
11:28; 23:25-26.
11:28; 23:25-26.
Commentary:
It is worth noting that Noah’s people do not here accuse him of imposture. They attribute to him merely an error of judgement and not fabrication or deliberate falsehood. This shows that they looked upon him as an upright man. Indeed, all Prophets, before they receive their mission from God, are looked upon as upright and virtuous men. It is only after they announce their heavenly mission that they are dubbed liars.
b
11:28; 23:25-26.
a
11:28; 23:25-26.
960
Commentary:
It is worth noting that Noah’s people do not here accuse him of imposture. They attribute to him merely an error of judgement and not fabrication or deliberate falsehood. This shows that they looked upon him as an upright man. Indeed, all Prophets, before they receive their mission from God, are looked upon as upright and virtuous men. It is only after they announce their heavenly mission that they are dubbed liars.
b
11:28; 23:25-26.
قَالَ الۡمَلَاُ الَّذِیۡنَ کَفَرُوۡا مِنۡ قَوۡمِہٖۤ اِنَّا لَنَرٰٮکَ فِیۡ سَفَاہَۃٍ وَّاِنَّا لَنَظُنُّکَ مِنَ الۡکٰذِبِیۡنَ
41:16.
41:16.
41:16.
Commentary:
By ascribing folly to Hud, his people meant that he laboured under a misunderstanding as regards his mission. The word سفاھة (foolishness) is used to express almost the same idea as is expressed by the word ضلالة (error) used in 7:61 above. It appears from this verse that the enemies of Hud brought two charges against him viz. of being in error and of lying.
c
41:16.
a
41:16.
965
Commentary:
By ascribing folly to Hud, his people meant that he laboured under a misunderstanding as regards his mission. The word سفاھة (foolishness) is used to express almost the same idea as is expressed by the word ضلالة (error) used in 7:61 above. It appears from this verse that the enemies of Hud brought two charges against him viz. of being in error and of lying.
b
41:16.
قَالَ الۡمَلَاُ الَّذِیۡنَ اسۡتَکۡبَرُوۡا مِنۡ قَوۡمِہٖ لِلَّذِیۡنَ اسۡتُضۡعِفُوۡا لِمَنۡ اٰمَنَ مِنۡہُمۡ اَتَعۡلَمُوۡنَ اَنَّ صٰلِحًا مُّرۡسَلٌ مِّنۡ رَّبِّہٖ ۚ قَالُوۡۤا اِنَّا بِمَاۤ اُرۡسِلَ بِہٖ مُؤۡمِنُوۡنَ
Mala’a-hu means, he filled it. Mala’ul-Qaum means, the leaders of the people; its wealthy members (Aqrab). They are so called because with their presence in an assembly it seems to be full.
Important Words:
الملاء (chief men). See 2:247.
Commentary:
When the so-called leaders of his tribe found, to their mortification, that Salih stood firm as a rock in his convictions and no amount of persuasion could make him swerve from his purpose, they began to harass his followers, but these too they found bold and firm.
974
Important Words:
الملاء (chief men). See 2:247.
Commentary:
When the so-called leaders of his tribe found, to their mortification, that Salih stood firm as a rock in his convictions and no amount of persuasion could make him swerve from his purpose, they began to harass his followers, but these too they found bold and firm.
1003
Mala’a-hu means, he filled it. Mala’ul-Qaum means, the leaders of the people; its wealthy members (Aqrab). They are so called because with their presence in an assembly it seems to be full.
۞ قَالَ الۡمَلَاُ الَّذِیۡنَ اسۡتَکۡبَرُوۡا مِنۡ قَوۡمِہٖ لَنُخۡرِجَنَّکَ یٰشُعَیۡبُ وَالَّذِیۡنَ اٰمَنُوۡا مَعَکَ مِنۡ قَرۡیَتِنَاۤ اَوۡ لَتَعُوۡدُنَّ فِیۡ مِلَّتِنَا ۚ قَالَ اَوَلَوۡ کُنَّا کٰرِہِیۡنَ
14:14.
ہمیشہ کسی ملک کی ظالم اکثریت اپنے غرور میں اقلیت کو ایسی ہی دھمکیاں دیا کرتی ہے۔ حالانکہ جانتی ہے کہ ہم نے نکالا تو ان کے لئے اور کوئی رہنے کی جگہ نہیں۔ غیر ملک ان کو داخل نہ ہونے دیں گے۔
14:14.
The words show that throughout the ages the good and intelligent men have believed that force should not be used in matters concerning conscience.
14:14.
Commentary:
Disbelievers, complacently conscious of their power and wealth, listen to no request however reasonable, and in the words of the opponents of Shu‘aib always say: "There is no need for anyone to judge between us. We ourselves can judge and our verdict is that, only he who follows our religion will be allowed to live with us." On the other hand, the followers of every Prophet, like the followers of Shu‘aib, have always made a pathetic, though unavailing, appeal to their persecutors in the words: "Will you compel us to adopt your religion, even if it offends our reason and goes against our conscience?" The concluding words of the verse also show that throughout history good and intelligent men have always believed that force should not be used in matters relating to conscience.
a
14:14.
1
ہمیشہ کسی ملک کی ظالم اکثریت اپنے غرور میں اقلیت کو ایسی ہی دھمکیاں دیا کرتی ہے۔ حالانکہ جانتی ہے کہ ہم نے نکالا تو ان کے لئے اور کوئی رہنے کی جگہ نہیں۔ غیر ملک ان کو داخل نہ ہونے دیں گے۔
a
14:14.
987
Commentary:
Disbelievers, complacently conscious of their power and wealth, listen to no request however reasonable, and in the words of the opponents of Shu‘aib always say: "There is no need for anyone to judge between us. We ourselves can judge and our verdict is that, only he who follows our religion will be allowed to live with us." On the other hand, the followers of every Prophet, like the followers of Shu‘aib, have always made a pathetic, though unavailing, appeal to their persecutors in the words: "Will you compel us to adopt your religion, even if it offends our reason and goes against our conscience?" The concluding words of the verse also show that throughout history good and intelligent men have always believed that force should not be used in matters relating to conscience.
c
14:14.
1013
The words show that throughout the ages the good and intelligent men have believed that force should not be used in matters concerning conscience.
وَقَالَ الۡمَلَاُ الَّذِیۡنَ کَفَرُوۡا مِنۡ قَوۡمِہٖ لَئِنِ اتَّبَعۡتُمۡ شُعَیۡبًا اِنَّکُمۡ اِذًا لَّخٰسِرُوۡنَ
یعنی شعیب علیہ السلام کی قوم۔
2
یعنی شعیب علیہ السلام کی قوم۔
ثُمَّ بَعَثۡنَا مِنۡۢ بَعۡدِہِمۡ مُّوۡسٰی بِاٰیٰتِنَاۤ اِلٰی فِرۡعَوۡنَ وَمَلَا۠ئِہٖ فَظَلَمُوۡا بِہَا ۖ فَانۡظُرۡ کَیۡفَ کَانَ عٰقِبَۃُ الۡمُفۡسِدِیۡنَ
17:102; 28:37; 43:47.
The words "after them", contradict the popular view that Shu‘aib was a contemporary and father-in-law of Moses.
Zulm meaning to put a thing in the wrong place or to make a wrong use of it (Lane), the clause signifies that Pharaoh and his chiefs made wrong use of the Signs. The Signs were meant to engender fear of God in their hearts but instead they jeered and mocked at them.
17:102; 28:37; 43:47.
Commentary:
The clause, Then after them We sent Moses, does not mean that Moses appeared directly or immediately after the Prophets mentioned in the preceding verses. Other Messengers may have intervened between Moses and these Prophets, of whom Shu‘aib appears to be the nearest in time to Moses. In fact, the use of the words, Then after them, in the above clause only means that Moses appeared and lived sometime after them. The expression also contradicts the popular view that Shu‘aib was a contemporary and the father-in-law of Moses.
The words ظلموا بھا (they unjustly rejected them) literally meaning "they did wrong by means of the signs, or did them wrong", really signify that "they rejected the signs and treated them as lies, or they made them the means of doing wrong to men by ridiculing them and in this way deceiving the people."
The word ظلم also means, "to put a thing in the wrong place, or to make a wrong use of a thing" (Lane). Taking the word in this sense, the clause would mean, "they made a wrong use of the signs", i.e. though the signs were meant to engender fear of God in the hearts of men, the disbelievers, instead of profiting by them, jeered and mocked at them.
a
17:102; 28:37; 43:47.
511
ظُلْم (Zulm) 的意思是, 把一件东西放在错误的地方, 或错误地使用它。(Lane) 这一句意指法老和他的首长错误地使用了那些迹象。那些迹象原想在他们心中产生对安拉敬畏的心情, 但他们相反地却嘲笑那些迹象。
a
17:102; 28:37; 43:47.
999
Commentary:
The clause, Then after them We sent Moses, does not mean that Moses appeared directly or immediately after the Prophets mentioned in the preceding verses. Other Messengers may have intervened between Moses and these Prophets, of whom Shu‘aib appears to be the nearest in time to Moses. In fact, the use of the words, Then after them, in the above clause only means that Moses appeared and lived sometime after them. The expression also contradicts the popular view that Shu‘aib was a contemporary and the father-in-law of Moses.
The words ظلموا بھا (they unjustly rejected them) literally meaning "they did wrong by means of the signs, or did them wrong", really signify that "they rejected the signs and treated them as lies, or they made them the means of doing wrong to men by ridiculing them and in this way deceiving the people."
The word ظلم also means, "to put a thing in the wrong place, or to make a wrong use of a thing" (Lane). Taking the word in this sense, the clause would mean, "they made a wrong use of the signs", i.e. though the signs were meant to engender fear of God in the hearts of men, the disbelievers, instead of profiting by them, jeered and mocked at them.
b
17:102; 28:37; 43:47.
1019
The words "after them", contradict the popular view that Shu‘aib was a contemporary and father-in-law of Moses.
1020
Zulm meaning to put a thing in the wrong place or to make a wrong use of it (Lane), the clause signifies that Pharaoh and his chiefs made wrong use of the Signs. The Signs were meant to engender fear of God in their hearts but instead they jeered and mocked at them.