طٰٓئِر

11:7, 57.

16:90.

Important Words:

امم (communities), which is derived from ام i.e. he betook himself to or aimed at or sought, is the plural of امة which means, a way, course or manner of acting or of conduct or of life; religion, which is a course that men follow; the followers of a religion; or a people to whom a Prophet is sent, whether unbelievers or believers; a generation; a nation, a people, a race, a tribe or a family; a collective body of men or of other living beings; a kind, genus or generical class; creatures of God. It also means, a righteous man who is an object of imitation, being a model for others; or one who follows the true religion; or a learned man who has no equal in his time (Lane).

امثال (like) is the plural مثل (mathal) and مثل (mithl), both being derived from the verb مثل for which see 2:107. مثل (mathal) means, description, condition, state or case; a description by way of comparison; similitude; argument or sign, etc. The word is also used in the sense of مثل (mithl) which means, a like; one similar to; the thing itself, i.e. the same as (Aqrab Lane).

Commentary:

The Quran draws the attention of disbelievers to the animals that move on the earth and to the birds that fly in the air. Even animals and birds can understand by means of signs that a change has taken place in the season, but disbelievers are worse than these; for they do not see the signs which indicate that Islam is triumphing while disbelief is beating a retreat. Even a dog can see whether its master is angry or pleased; but disbelievers cannot see whether their Lord is displeased with them. Thus, both the birds that fly in the air and the animals that move on the earth are, in this respect, better than disbelievers.

Incidentally, the verse also hints that even birds and animals will be resurrected and requited for their actions like men. The resemblance between the requital of men and animals may not be perfect, but it is still there. Some of the sayings of the Holy Prophet also lend support to this conclusion; for it is said in a hadith that the horned goat shall be made to pay penalty to the goat without horns which it kills or injures (Muslim, ch. on Tahrimuz-Zulm).

The last words of the verse, i.e. We have left out nothing in the Book. Then to their Lord shall they be gathered together, may also refer to disbelievers. In that case, this part of the verse would mean that all the works of disbelievers will be preserved and nothing will be left out, and that they will finally be requited for their actions on the Day of Resurrection.

27:48; 36:19.

Important Words:

یطیروا (ascribed the evil fortune) is really یتطیروا which is derived from طار, from which also the word طائر (evil fortune ) is derived. They say, طار الطائر i.e. the bird flew or moved in the air by means of its wings. تطیربالشیء means, he augured evil from the thing, because it was the custom among the Arabs to take augury from the flight of birds, طائر meaning a bird. An Arab would say جری له الطائربامرکذا i.e. the bird, viz. fortune brought to him such an event. طائر therefore, means, a bird; a thing from which one augurs either good or evil; an omen, a bodement of good or of evil; an evil fortune or ill-luck; actions; the means of subsistence; the brain. The words انما طائر ھم عند الله mean, their evil fortune is with God; or the cause of their good and evil is with God; or the cause of their evil fortune is with God, i.e. their actions which are the real cause of their evil fortune have reached God and lie in store there (Lane & Lisan). See also 3:50.

Commentary:

The people of Pharaoh ascribed to Moses the evils and misfortunes that befell them. They pretended to think that the miseries with which they had been afflicted were due to the inauspicious advent of Moses. Such has always been the practice of disbelievers. When, at the advent of a heavenly Messenger, misfortunes befall the people in consequence of their misdeeds, they, instead of repenting of their sins, ascribe them to the inauspicious advent of the heavenly Messenger.

Since the word طائر (lit. a bird) signifies an action or evil fortune, the verse constitutes a severe rebuke administered to the people of Pharaoh. They are told that the misfortunes which had befallen them were due not to what they called the "inauspicious" advent of Moses, but to their own sins and iniquitous deeds. Thus the expression, the cause of their evil fortune is with Allah, means that the evil and malicious words which they uttered concerning Moses would be preserved with God and they would be duly punished for their insolence.

45:29; 83:7-10.

Important Words:

طائرہ (his works). طائر is derived from طار which means, it (a bird) moved in the air by means of its wings; it flew. طار فؤادہmeans, his courage fled away. The Arabs used to say to a man from whom they augured evil, طائر اللّٰه لا طائرک i.e. what God doth and decreeth, not what thou dost and causest, is to be feared. Or they would say لا طیر الا طیر اللّٰه i.e. there is no evil fortune but that which is of God. طائر means, an omen, a bodement of good or evil; good or evil fortune, especially evil fortune; ill-luck; the means of subsistence; the actions or works of a man which are, as it were, attached as a necklace to his neck (Lane & Aqrab). See also 7:132.

Commentary:

The words, every man’s works have We fastened to his neck, mean that no work of man goes in vain; every action of his must bear some fruit, good or bad. The fastening of the work to the neck of a man denotes that his actions will stick to him permanently and their effects will cling to him as long as he lives.

The word طائر (lit. bird) has been very appropriately used here for the actions of man in order to denote that just as a bird flies away and becomes hidden from the eye, so does a man very often seem to forget his actions, but they remain fastened to his neck with a cord like a bird which is secured from flying away by a string tied round its neck; and therefore, even if they seem to fly away and become hidden from his view, man’s connection with them never ceases and one day he has to reap the fruits thereof.

The word طائر has also been used to draw attention to the fact that if a long string were tied to the leg of a bird and it were let off to fly away, it can fly to the extreme length of the string. The same is the case with the actions of man. Sometimes they appear to be of little significance, yet their effects are far-reaching and permanent.

The verse warns man to be very careful about his actions. He is reminded that since a deed once done cannot be undone and has far-reaching effects and, even if hidden from the human eye, still remains attached to the doer’s neck, it is clear that it is impossible to obliterate it. We should therefore be on our guard against hasty and careless actions, because sooner or later we are bound to reap their consequences. The Quran says, Whoso does good an atom’s weight will see it, and whoso does evil an atom’s weight will also see it (99:8, 9). These verses, however, should not be understood to mean that repentance is denied to man. The door of repentance is always open but man’s moral and spiritual lapses, even though they may be forgiven, leave a more or less lasting imprint on his spiritual progress. He lags behind those who are not guilty of such lapses unless he makes a special effort to make up the deficiency. The effects of sins must linger on. The discovery of ethereal waves has confirmed the great truth enunciated about 1,400 years ago by Islam that even the smallest motion causes a stir in the air which goes on enlarging and widening. So we should be very careful about our actions because every deed like a seed grows into a big tree without our knowing it.

The verse may also be taken to mean that man augurs good or evil from outside things while his good or bad augury is inseparably linked to his own neck. The words, fastened to his neck, have been used deliberately and with a purpose. When a man does a good deed, he raises his head with pride while with the commission of an evil one he hangs his head in shame. So the word 'neck' has been used here to bring home to him the fact that he himself is his own judge. If he feels that he can raise his head with pride before his associates and friends, he should conclude that he is on the right path but if his head hangs in shame, he must know that he is going to rack and ruin.

The words, which he will find wide open, mean that the effect of man’s deeds will begin to manifest itself. It will not remain only like a seed but will grow and develop into a big tree and later bear fruit.

Important Words:

For اطیرنا and طائر کم see 3:50; 7:132; 17:14 & 27:18.

Commentary:

طائر کم also means, your works. See 17:14.