خِزْى
Appears 11 times in Quran
📖 Lane's Lexicon
Classical definitions for root خزي
Derived Stems (15)
Derived Words (2)
Words derived from the lemma "خِزْى".
Occurrences in Quran
Found 11 verses containing "خِزْى".
ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَٰرِهِمْ تَظَٰهَرُونَ عَلَيْهِم بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَإِن يَأْتُوكُمْ أُسَٰرَىٰ تُفَٰدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَٰبِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَآءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْىٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَيَوْمَ ٱلْقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلْعَذَابِ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
See under 2:87.
92
See under 2:87.
118
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَٰجِدَ ٱللَّهِ أَن يُذْكَرَ فِيهَا ٱسْمُهُۥ وَسَعَىٰ فِى خَرَابِهَآ ۚ أُو۟لَٰٓئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَآ إِلَّا خَآئِفِينَ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ
9:17-18; 22:26; 72:19-20.
9:17-18; 22:26; 72:19-20.
The verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated. The Qur’an recognizes for all men the free and unrestricted right to worship God in a place of worship, for a temple or a mosque is a place dedicated to the worship of God, and the person who prevents other men from worshipping Him in it, in fact, contributes to its ruin and desolation.
9:17, 18; 22:26; 72:19, 20.
Important Words:
خرابھا (their ruin) is derived from خرب. They say خرب البیت i.e. the house became desolate and deserted. The word خرابwhich is infinitive from it is the opposite of عمارة i.e. to build or to occupy and live in, and is used about a place when it becomes deserted and desolate and ruined (Aqrab).
Commentary:
This verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated.
The Quran recognizes for all the free and unrestricted right to use their temples and declares that if people wish to worship God in a place of worship, they should not be prevented from doing so; for a temple or a mosque is a place dedicated to the worship of God and anyone who prevents them from worshipping Him in it, in fact, contributes to its ruin and desolation.
This is what Islam teaches about respect for the places of worship, and yet it has come to be condemned as an intolerant religion. Islam is indeed the first and the only religion to inculcate broad-mindedness and teach respect for the religious susceptibilities of all peoples and the Holy Prophet was the first person who carried this great and noble principle into actual practice. He allowed the Christians of Najran to hold their service in his own mosque, the celebrated مسجدالنبی, when they came to have a religious discussion with him at Medina (Zurqani).
It will be noted that the verse prescribes two punishments for those who prohibit the name of Allah being glorified in places of worship. One is disgrace in this world and the other is heavy punishment in the next. The punishment of disgrace is typical of the offence; for a person who first builds a temple or a mosque with the object that the name of God may be remembered in it and then proceeds to prevent people from worshipping Him therein cannot but bring upon himself humiliation and disgrace in the eyes of the world. The words also contain a prophecy about the disbelievers of Mecca who prevented the Muslims from entering the Ka‘bah. The prophecy was fulfilled when Mecca was taken and the infidels met with humiliation and disgrace. Finally, it may be noted that the verse should not be understood to mean that the Quran advocates the unqualified access for all sorts of persons to all places of worship without regard to circumstances. In fact, only those who wish to use them for the specific purpose of God’s worship and have no ulterior motive are allowed.
d
9:17-18; 22:26; 72:19-20.
a
9:17, 18; 22:26; 72:19, 20.
121
Important Words:
خرابھا (their ruin) is derived from خرب. They say خرب البیت i.e. the house became desolate and deserted. The word خرابwhich is infinitive from it is the opposite of عمارة i.e. to build or to occupy and live in, and is used about a place when it becomes deserted and desolate and ruined (Aqrab).
Commentary:
This verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated.
The Quran recognizes for all the free and unrestricted right to use their temples and declares that if people wish to worship God in a place of worship, they should not be prevented from doing so; for a temple or a mosque is a place dedicated to the worship of God and anyone who prevents them from worshipping Him in it, in fact, contributes to its ruin and desolation.
This is what Islam teaches about respect for the places of worship, and yet it has come to be condemned as an intolerant religion. Islam is indeed the first and the only religion to inculcate broad-mindedness and teach respect for the religious susceptibilities of all peoples and the Holy Prophet was the first person who carried this great and noble principle into actual practice. He allowed the Christians of Najran to hold their service in his own mosque, the celebrated مسجدالنبی, when they came to have a religious discussion with him at Medina (Zurqani).
It will be noted that the verse prescribes two punishments for those who prohibit the name of Allah being glorified in places of worship. One is disgrace in this world and the other is heavy punishment in the next. The punishment of disgrace is typical of the offence; for a person who first builds a temple or a mosque with the object that the name of God may be remembered in it and then proceeds to prevent people from worshipping Him therein cannot but bring upon himself humiliation and disgrace in the eyes of the world. The words also contain a prophecy about the disbelievers of Mecca who prevented the Muslims from entering the Ka‘bah. The prophecy was fulfilled when Mecca was taken and the infidels met with humiliation and disgrace. Finally, it may be noted that the verse should not be understood to mean that the Quran advocates the unqualified access for all sorts of persons to all places of worship without regard to circumstances. In fact, only those who wish to use them for the specific purpose of God’s worship and have no ulterior motive are allowed.
a
9:17-18; 22:26; 72:19-20.
137
The verse constitutes a strong indictment of those who carry their religious differences to such extremes that they do not even refrain from perpetrating outrages against the places of worship belonging to other creeds. They hinder people from worshipping God in their sacred places and even go so far as to destroy their temples. Such acts of violence are denounced here in strong terms and a lesson of tolerance and broad-mindedness is inculcated. The Qur’an recognizes for all men the free and unrestricted right to worship God in a place of worship, for a temple or a mosque is a place dedicated to the worship of God, and the person who prevents other men from worshipping Him in it, in fact, contributes to its ruin and desolation.
إِنَّمَا جَزَٰٓؤُا۟ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا أَن يُقَتَّلُوٓا۟ أَوْ يُصَلَّبُوٓا۟ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَٰفٍ أَوْ يُنفَوْا۟ مِنَ ٱلْأَرْضِ ۚ ذَٰلِكَ لَهُمْ خِزْىٌ فِى ٱلدُّنْيَا ۖ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ
9:107.
伊斯兰教在国家或整个社会的利益非常需要根除一种危险的祸害时不会犹豫采取极端措施。它绝不怂恿多情的、空想家般的、虚无的伤感情调, 而是根据理智的支配和正确的判断对犯法行为作出惩罚的规定。这里的规定有四种, 对特殊案件的处罚形式, 须视当时的情况而定。判处刑罚是由政府而不是由任何个人来考虑决定。按照阿布·哈尼法教长的意见, “驱逐他们出境” 这些字的意思是监禁 (处徒刑)。
یہ تمام کام بتا رہے ہیں کہ یہ کام حکومت کے سپرد ہے۔ نہ کہ رعایا میں سے جس کا دل چاہے دوسرے پر فتویٰ لگا کر ایسی سزا دینے لگ جائے۔
9:107.
Islam does not hesitate to take extreme measures when the interests of the State or society at large so demand to uproot a dangerous evil. It refuses to pander to the false sentiments of emotional visionaries but follows the dictates of reason and sound judgment while prescribing punishment for public offences. The punishment prescribed here is of four categories, the form of the punishment to be inflicted in a particular case would depend upon the attending circumstances. Awarding or imposition of punishment is the concern of Government and not that of any individual. The words "expelled from the land" according to Imam Abu Hanifah signify imprisonment.
9:107.
Commentary:
The verse has two applications. Figuratively it applies to the People of the Book who, by rejecting the Prophet from among their brethren (see the preceding verse), were, as it were, waging war against God. The punishment which the verse prescribes for them finds a fitting illustration in their history. Taken in its apparent sense, the verse lays down the different forms of punishment that may be meted out to those who wage war against innocent Muslims, killing and slaying them and creating disorder in the land.
The object underlying the injunction embodied in the words, their hands and their feet be cut off on alternate sides, is, on the one hand, to disable the culprit from carrying on a war of aggression, and on the other, to leave him fit enough to earn his living by doing some work. The cutting off of the hand and the foot on the same side would leave the victim utterly helpless. The verse also shows that Islam does not hesitate to take extreme measures to uproot an evil when the interests of society or the State demand it. Islam is not a religion of false sentiments but of sound judgement and true reason. See also the next verse.
a
9:107.
374
伊斯兰教在国家或整个社会的利益非常需要根除一种危险的祸害时不会犹豫采取极端措施。它绝不怂恿多情的、空想家般的、虚无的伤感情调, 而是根据理智的支配和正确的判断对犯法行为作出惩罚的规定。这里的规定有四种, 对特殊案件的处罚形式, 须视当时的情况而定。判处刑罚是由政府而不是由任何个人来考虑决定。按照阿布·哈尼法教长的意见, “驱逐他们出境” 这些字的意思是监禁 (处徒刑)。
5
یہ تمام کام بتا رہے ہیں کہ یہ کام حکومت کے سپرد ہے۔ نہ کہ رعایا میں سے جس کا دل چاہے دوسرے پر فتویٰ لگا کر ایسی سزا دینے لگ جائے۔
a
9:107.
669
Commentary:
The verse has two applications. Figuratively it applies to the People of the Book who, by rejecting the Prophet from among their brethren (see the preceding verse), were, as it were, waging war against God. The punishment which the verse prescribes for them finds a fitting illustration in their history. Taken in its apparent sense, the verse lays down the different forms of punishment that may be meted out to those who wage war against innocent Muslims, killing and slaying them and creating disorder in the land.
The object underlying the injunction embodied in the words, their hands and their feet be cut off on alternate sides, is, on the one hand, to disable the culprit from carrying on a war of aggression, and on the other, to leave him fit enough to earn his living by doing some work. The cutting off of the hand and the foot on the same side would leave the victim utterly helpless. The verse also shows that Islam does not hesitate to take extreme measures to uproot an evil when the interests of society or the State demand it. Islam is not a religion of false sentiments but of sound judgement and true reason. See also the next verse.
b
9:107.
741
Islam does not hesitate to take extreme measures when the interests of the State or society at large so demand to uproot a dangerous evil. It refuses to pander to the false sentiments of emotional visionaries but follows the dictates of reason and sound judgment while prescribing punishment for public offences. The punishment prescribed here is of four categories, the form of the punishment to be inflicted in a particular case would depend upon the attending circumstances. Awarding or imposition of punishment is the concern of Government and not that of any individual. The words "expelled from the land" according to Imam Abu Hanifah signify imprisonment.
۞ يَٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحْزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِى ٱلْكُفْرِ مِنَ ٱلَّذِينَ قَالُوٓا۟ ءَامَنَّا بِأَفْوَٰهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ ۛ وَمِنَ ٱلَّذِينَ هَادُوا۟ ۛ سَمَّٰعُونَ لِلْكَذِبِ سَمَّٰعُونَ لِقَوْمٍ ءَاخَرِينَ لَمْ يَأْتُوكَ ۖ يُحَرِّفُونَ ٱلْكَلِمَ مِنۢ بَعْدِ مَوَاضِعِهِۦ ۖ يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَٱحْذَرُوا۟ ۚ وَمَن يُرِدِ ٱللَّهُ فِتْنَتَهُۥ فَلَن تَمْلِكَ لَهُۥ مِنَ ٱللَّهِ شَيْـًٔا ۚ أُو۟لَٰٓئِكَ ٱلَّذِينَ لَمْ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ ۖ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌ
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
9:47.
2:76; 3:79; 4:47.
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
9:47.
2:76; 3:79; 4:47.
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
c
9:47.
d
2:76; 3:79; 4:47.
1
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
a
9:47.
b
2:76; 3:79; 4:47.
673
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
a
9:47.
b
2:76; 3:79; 4:47.
746
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
أَلَمْ يَعْلَمُوٓا۟ أَنَّهُۥ مَن يُحَادِدِ ٱللَّهَ وَرَسُولَهُۥ فَأَنَّ لَهُۥ نَارَ جَهَنَّمَ خَٰلِدًا فِيهَا ۚ ذَٰلِكَ ٱلْخِزْىُ ٱلْعَظِيمُ
58:6, 21.
58:6, 21.
58:6, 21.
c
58:6, 21.
b
58:6, 21.
c
58:6, 21.
فَلَوْلَا كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَٰنُهَآ إِلَّا قَوْمَ يُونُسَ لَمَّآ ءَامَنُوا۟ كَشَفْنَا عَنْهُمْ عَذَابَ ٱلْخِزْىِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَمَتَّعْنَٰهُمْ إِلَىٰ حِينٍ
37:149.
在 «古兰经» 中有六处提及尤努司 (4:164; 6:87; 21:88; 37:140和68:49)。圣经中谈到他是一位以色列先知 (《列王下》14:25), 他受嘱去亚述 (Ashur) 的首都尼尼微 (Nineveh) 并对着它 “哭喊”。据 «古兰经» 记载, 他是被派往他的民族中去的。他既不是以色列人, 也没有被派去尼尼微, 而是派往他自己民族的一部分人中间去的。研究圣经的学者也不同意尤努司是一个以色列人。
37:149.
People of the town.
Jonah has been mentioned at six different places in the Qur’an (4:164; 6:87; 21:88; 37:140 & 68:49). In the Bible he is spoken of as an Israelite Prophet (2 Kings, 14: 25) who was bidden to go to Nineveh, the capital of Ashur and 'cry' against it. According to the Qur’an, however, he was sent to his own people. He was either not an Israelite or he was sent not to Nineveh but to a section of his own people. Biblical scholars themselves are not agreed as to Jonah’s being an Israelite.
37:149.
Important Words:
یونس (Jonah), the name of a Prophet who lived in the 9th Century B. C., is supposed to be derived from انس. They say انس به i.e. he was or became sociable, amiable or friendly with him; he was or became cheerful, gay or gladdened by his presence or company (Lane). See also Commentary below.
Commentary:
For those who are accustomed to pondering over the deep meanings of the Quran, this verse possesses remarkable evidence of the greatness of God’s mercy. The almost pathetic words breathe a strong desire that the world should follow Divine guidance. The verse expresses the deepest regret at the disbelief of the people by asking why there had not been other people who, like the people of Jonah, should have believed in the truth and escaped Divine punishment. The case of the people of Jonah possesses a strong similarity with that of the people of the Holy Prophet. The people of Nineveh first bitterly opposed Jonah so much so that they were threatened with Divine punishment and Jonah prophesied their early destruction; but later they repented and were saved. In the same way, the people of Mecca opposed the Holy Prophet bitterly and persistently, but at the Fall of Mecca they submitted to him and were consequently saved from Divine punishment. Later, all of them believed in his mission and became the inheritors of Divine grace. In this way the Holy Prophet came to bear a great resemblance to the Prophet Jonah.
Jonah is a Prophet who has been mentioned in six different places in the Quran. In 37:140 he has been spoken of as a heavenly Messenger; in 6:87 and 4:164 he has been reckoned among the Prophets of God; in 21:88 and 68:49 he has been called ذوالنون and صاحب الحوت (i.e. "he of the fish" or "the man of the fish"), in allusion to the incident of the fish. Reference has also been made to him in the words of the Holy Prophet who is reported to have said on one occasion, "Do not declare me to be better than Jonah, son of Amittai" (Muslim). The saying does not mean that the Holy Prophet was not superior to the Prophet Jonah, for he uttered these words before he had been informed by God of his superior spiritual rank. Later on, however, he himself said انا سید ولد آدم i.e. "I am the chief of the children of Adam," meaning thereby that he was the best of all mankind and the Head of the human race (Tirmidhi, ch. on al-Manaqib).
The above saying of the Holy Prophet can also be explained in another way, which has a particular bearing on the verse under comment. The superiority referred to in this saying may not mean superiority in all respects but superiority in one respect only, viz. that all the people of Jonah finally believed in him––a distinction which till then was not shared by any other Prophet. Hence the Holy Prophet hesitated to ascribe unqualified superiority to himself over Jonah until he had seen the end of his people. But subsequent events conferred this distinction on him also, as, like the people of Jonah, all his people too finally believed in him.
In the Bible, Jonah is spoken of as an Israelite Prophet (2 Kings 14:25), who was bidden to go to Nineveh and "cry" against it. But fearing that the Ninevites may repent, he fled to Tarshish from the presence of the Lord. The Quran differs from the Bible on these points. The Prophets of God are, according to the Quran, incapable of disobeying Him in the way in which Jonah is represented to have done in the Bible. They are held out, in the Quran, as models whose example other people should follow (4:65 & 6:91). Disobedience to God is therefore the last thing of which a Prophet is capable. Again, it appears from the Quran that Jonah was sent to his own people, i.e. to a people to whom he belonged. According to Jewish tradition, however, he was a Jew but was sent to the people of Nineveh, which was the capital of Ashur. So in the light of the Quranic version Jonah was either not an Israelite or he was sent not to Nineveh but to a section of his own people. Biblical scholars themselves are not agreed as to Jonah’s being an Israelite. In the two points on which the Quran differs from the Bible, reason favours the Quran.
e
37:149.
604
在 «古兰经» 中有六处提及尤努司 (4:164; 6:87; 21:88; 37:140和68:49)。圣经中谈到他是一位以色列先知 (《列王下》14:25), 他受嘱去亚述 (Ashur) 的首都尼尼微 (Nineveh) 并对着它 “哭喊”。据 «古兰经» 记载, 他是被派往他的民族中去的。他既不是以色列人, 也没有被派去尼尼微, 而是派往他自己民族的一部分人中间去的。研究圣经的学者也不同意尤努司是一个以色列人。
c
37:149.
1370
Important Words:
یونس (Jonah), the name of a Prophet who lived in the 9th Century B. C., is supposed to be derived from انس. They say انس به i.e. he was or became sociable, amiable or friendly with him; he was or became cheerful, gay or gladdened by his presence or company (Lane). See also Commentary below.
Commentary:
For those who are accustomed to pondering over the deep meanings of the Quran, this verse possesses remarkable evidence of the greatness of God’s mercy. The almost pathetic words breathe a strong desire that the world should follow Divine guidance. The verse expresses the deepest regret at the disbelief of the people by asking why there had not been other people who, like the people of Jonah, should have believed in the truth and escaped Divine punishment. The case of the people of Jonah possesses a strong similarity with that of the people of the Holy Prophet. The people of Nineveh first bitterly opposed Jonah so much so that they were threatened with Divine punishment and Jonah prophesied their early destruction; but later they repented and were saved. In the same way, the people of Mecca opposed the Holy Prophet bitterly and persistently, but at the Fall of Mecca they submitted to him and were consequently saved from Divine punishment. Later, all of them believed in his mission and became the inheritors of Divine grace. In this way the Holy Prophet came to bear a great resemblance to the Prophet Jonah.
Jonah is a Prophet who has been mentioned in six different places in the Quran. In 37:140 he has been spoken of as a heavenly Messenger; in 6:87 and 4:164 he has been reckoned among the Prophets of God; in 21:88 and 68:49 he has been called ذوالنون and صاحب الحوت (i.e. "he of the fish" or "the man of the fish"), in allusion to the incident of the fish. Reference has also been made to him in the words of the Holy Prophet who is reported to have said on one occasion, "Do not declare me to be better than Jonah, son of Amittai" (Muslim). The saying does not mean that the Holy Prophet was not superior to the Prophet Jonah, for he uttered these words before he had been informed by God of his superior spiritual rank. Later on, however, he himself said انا سید ولد آدم i.e. "I am the chief of the children of Adam," meaning thereby that he was the best of all mankind and the Head of the human race (Tirmidhi, ch. on al-Manaqib).
The above saying of the Holy Prophet can also be explained in another way, which has a particular bearing on the verse under comment. The superiority referred to in this saying may not mean superiority in all respects but superiority in one respect only, viz. that all the people of Jonah finally believed in him––a distinction which till then was not shared by any other Prophet. Hence the Holy Prophet hesitated to ascribe unqualified superiority to himself over Jonah until he had seen the end of his people. But subsequent events conferred this distinction on him also, as, like the people of Jonah, all his people too finally believed in him.
In the Bible, Jonah is spoken of as an Israelite Prophet (2 Kings 14:25), who was bidden to go to Nineveh and "cry" against it. But fearing that the Ninevites may repent, he fled to Tarshish from the presence of the Lord. The Quran differs from the Bible on these points. The Prophets of God are, according to the Quran, incapable of disobeying Him in the way in which Jonah is represented to have done in the Bible. They are held out, in the Quran, as models whose example other people should follow (4:65 & 6:91). Disobedience to God is therefore the last thing of which a Prophet is capable. Again, it appears from the Quran that Jonah was sent to his own people, i.e. to a people to whom he belonged. According to Jewish tradition, however, he was a Jew but was sent to the people of Nineveh, which was the capital of Ashur. So in the light of the Quranic version Jonah was either not an Israelite or he was sent not to Nineveh but to a section of his own people. Biblical scholars themselves are not agreed as to Jonah’s being an Israelite. In the two points on which the Quran differs from the Bible, reason favours the Quran.
d
37:149.
1287A
People of the town.
1288
Jonah has been mentioned at six different places in the Qur’an (4:164; 6:87; 21:88; 37:140 & 68:49). In the Bible he is spoken of as an Israelite Prophet (2 Kings, 14: 25) who was bidden to go to Nineveh, the capital of Ashur and 'cry' against it. According to the Qur’an, however, he was sent to his own people. He was either not an Israelite or he was sent not to Nineveh but to a section of his own people. Biblical scholars themselves are not agreed as to Jonah’s being an Israelite.
فَلَمَّا جَآءَ أَمْرُنَا نَجَّيْنَا صَٰلِحًا وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ بِرَحْمَةٍ مِّنَّا وَمِنْ خِزْىِ يَوْمِئِذٍ ۗ إِنَّ رَبَّكَ هُوَ ٱلْقَوِىُّ ٱلْعَزِيزُ
Important Words:
القوی (Powerful) is derived from قوی meaning, he was or became strong; vigorous, robust or sturdy. قوی علیه means, he had strength or power sufficient for it; or he had strength or power to endure it; he prevailed against it. قوة which is the noun-infinitive from this root means, strength, power, potency, might or force. قوی therefore means, powerful, strong, mighty. القوی is one of the attributive names of God, meaning, Powerful, Mighty, etc. (Lane & Aqrab).
Commentary:
Every punishment is a disgrace in itself. The addition of the words, the ignominy of that day, therefore shows that there were some special elements of disgrace in the visitation that overtook the people of Salih.
1447
Important Words:
القوی (Powerful) is derived from قوی meaning, he was or became strong; vigorous, robust or sturdy. قوی علیه means, he had strength or power sufficient for it; or he had strength or power to endure it; he prevailed against it. قوة which is the noun-infinitive from this root means, strength, power, potency, might or force. قوی therefore means, powerful, strong, mighty. القوی is one of the attributive names of God, meaning, Powerful, Mighty, etc. (Lane & Aqrab).
Commentary:
Every punishment is a disgrace in itself. The addition of the words, the ignominy of that day, therefore shows that there were some special elements of disgrace in the visitation that overtook the people of Salih.
ثُمَّ يَوْمَ ٱلْقِيَٰمَةِ يُخْزِيهِمْ وَيَقُولُ أَيْنَ شُرَكَآءِىَ ٱلَّذِينَ كُنتُمْ تُشَٰٓقُّونَ فِيهِمْ ۚ قَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ إِنَّ ٱلْخِزْىَ ٱلْيَوْمَ وَٱلسُّوٓءَ عَلَى ٱلْكَٰفِرِينَ
28:63, 75.
28:63, 75.
28:63, 75.
Commentary:
Sometimes man suffers material loss or a calamity afflicts him but that loss or calamity does not bring disgrace or humiliation to him. At another time he suffers disgrace and humiliation but no loss. The verse means to say that when punishment overtakes the opponents of the Holy Prophet they would suffer both disgrace and the loss of their material possessions.
a
28:63, 75.
a
28:63, 75.
1829
Commentary:
Sometimes man suffers material loss or a calamity afflicts him but that loss or calamity does not bring disgrace or humiliation to him. At another time he suffers disgrace and humiliation but no loss. The verse means to say that when punishment overtakes the opponents of the Holy Prophet they would suffer both disgrace and the loss of their material possessions.
b
28:63, 75.
ثَانِىَ عِطْفِهِۦ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ ۖ لَهُۥ فِى ٱلدُّنْيَا خِزْىٌ ۖ وَنُذِيقُهُۥ يَوْمَ ٱلْقِيَٰمَةِ عَذَابَ ٱلْحَرِيقِ
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
Important Words:
ثانی (turning) is derived from ثنی. They say ثناہ i.e. he doubled it or folded it; he bent it; he turned him or turned him away or back. ثناہ من حاجته he turned him or turned him away or back from the object of his want. ثانی عطفه meaning twisting or bending his back and turning his side, is a metaphor for "behaving proudly." See also 11:6 & 15:88.
Commentary:
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
2445
Important Words:
ثانی (turning) is derived from ثنی. They say ثناہ i.e. he doubled it or folded it; he bent it; he turned him or turned him away or back. ثناہ من حاجته he turned him or turned him away or back from the object of his want. ثانی عطفه meaning twisting or bending his back and turning his side, is a metaphor for "behaving proudly." See also 11:6 & 15:88.
Commentary:
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
1934
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
فَأَذَاقَهُمُ ٱللَّهُ ٱلْخِزْىَ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَعَذَابُ ٱلْءَاخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ
13:35; 68:34.
13:35; 68:34.
13:35; 68:34.
a
13:35; 68:34.
b
13:35; 68:34.
b
13:35; 68:34.