ROOT ج ح د
12 verses • 4 derived words
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 12 verses containing words derived from "j H d".
قَدْ نَعْلَمُ إِنَّهُۥ لَيَحْزُنُكَ ٱلَّذِى يَقُولُونَ ۖ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَٰكِنَّ ٱلظَّٰلِمِينَ بِـَٔايَٰتِ ٱللَّهِ يَجْحَدُونَ
یعنی خداتعالیٰ کی تکذیب کی وجہ سے تجھے غم ہوتا ہے تجھے اپنی فکر نہیں۔
یہاں فاء کا لفظ ہے جس کے معنے لام کے بھی ہوتے ہیں۔ پس ہم نے ’’کیونکر‘‘ ترجمہ کیا ہے جو زیادہ صحیح ہے۔
15:98; 16:104
The Holy Prophet was full of the milk of human kindness. He was not upset by what the disbelievers said concerning him. He was grieved not because the disbelievers accused him of falsehood but because by rejecting Allah’s Signs they had shut on themselves the door of Divine mercy.
15:98; 16:104.
Commentary:
The verse signifies that the Holy Prophet was grieved at the attitude of disbelievers, not because they accused him of falsehood but because their denial of him meant the denial of the signs of God. Thus the grief of the Holy Prophet was not personal, the cause of his grief being that God was being denied. It pained him to see people denying God. He did not mind denial of himself, but he could not bear to see men rejecting God and His Signs.
g
15:98; 16:104
424
穆圣富於天生的善心。不信的人所说的有关他的种种, 他并不感到难过。他感到伤心的, 不是由於不信的人诬罔他的虚假, 而是由于他们拒绝相信安拉的迹象而把他们自己关在安拉永久仁慈的门外。
2
یعنی خداتعالیٰ کی تکذیب کی وجہ سے تجھے غم ہوتا ہے تجھے اپنی فکر نہیں۔
3
یہاں فاء کا لفظ ہے جس کے معنے لام کے بھی ہوتے ہیں۔ پس ہم نے ’’کیونکر‘‘ ترجمہ کیا ہے جو زیادہ صحیح ہے۔
a
15:98; 16:104.
781
Commentary:
The verse signifies that the Holy Prophet was grieved at the attitude of disbelievers, not because they accused him of falsehood but because their denial of him meant the denial of the signs of God. Thus the grief of the Holy Prophet was not personal, the cause of his grief being that God was being denied. It pained him to see people denying God. He did not mind denial of himself, but he could not bear to see men rejecting God and His Signs.
e
15:98; 16:104
841
The Holy Prophet was full of the milk of human kindness. He was not upset by what the disbelievers said concerning him. He was grieved not because the disbelievers accused him of falsehood but because by rejecting Allah’s Signs they had shut on themselves the door of Divine mercy.
ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَهُمْ لَهْوًا وَلَعِبًا وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا ۚ فَٱلْيَوْمَ نَنسَىٰهُمْ كَمَا نَسُوا۟ لِقَآءَ يَوْمِهِمْ هَٰذَا وَمَا كَانُوا۟ بِـَٔايَٰتِنَا يَجْحَدُونَ
نَسِیَ کے معنے عربی زبان میں بھول جانے کے علاوہ تَرَکَ کے بھی ہوتے ہیں یعنی چھوڑ دیا۔ (اقرب)
یعنی اس کے لئے کوئی تیاری نہ کرتے تھے۔
5:58; 6:71.
45:35.
The disbelievers were convinced in their heart of hearts of the truth of Islam but, as they took their religion for a pastime, they refused to listen to the dictates of reason and to the voice of their conscience. So God will ignore them as they refused to believe that they will ever meet their Creator and they will have to render account of their deeds to Him.
5:58; 6:71.
45:35.
Commentary:
This verse qualifies the word "disbelievers" occurring in the preceding verse. The disbelievers spoken of at the end of that verse were convinced in their hearts of the truth of Islam but, as they took their religion as a pastime, they refused to listen to the dictates of reason and the voice of their conscience. So God forgot them even as they had forgotten the meeting of their Lord.
b
5:58; 6:71.
c
45:35.
2
نَسِیَ کے معنے عربی زبان میں بھول جانے کے علاوہ تَرَکَ کے بھی ہوتے ہیں یعنی چھوڑ دیا۔ (اقرب)
3
یعنی اس کے لئے کوئی تیاری نہ کرتے تھے۔
a
5:58; 6:71.
b
45:35.
951
Commentary:
This verse qualifies the word "disbelievers" occurring in the preceding verse. The disbelievers spoken of at the end of that verse were convinced in their hearts of the truth of Islam but, as they took their religion as a pastime, they refused to listen to the dictates of reason and the voice of their conscience. So God forgot them even as they had forgotten the meeting of their Lord.
a
5:58; 6:71.
b
45:35.
982
The disbelievers were convinced in their heart of hearts of the truth of Islam but, as they took their religion for a pastime, they refused to listen to the dictates of reason and to the voice of their conscience. So God will ignore them as they refused to believe that they will ever meet their Creator and they will have to render account of their deeds to Him.
وَتِلْكَ عَادٌ ۖ جَحَدُوا۟ بِـَٔايَٰتِ رَبِّهِمْ وَعَصَوْا۟ رُسُلَهُۥ وَٱتَّبَعُوٓا۟ أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ
Commentary:
The word تلك (these) points to the worldly greatness and grandeur of the tribe of ‘Ad. It has been used to hint that although the ‘Adites were a powerful people, yet when they behaved insolently and wickedly and rejected the Divine Messenger, they came to nought.
1440
Commentary:
The word تلك (these) points to the worldly greatness and grandeur of the tribe of ‘Ad. It has been used to hint that although the ‘Adites were a powerful people, yet when they behaved insolently and wickedly and rejected the Divine Messenger, they came to nought.
وَٱللَّهُ فَضَّلَ بَعْضَكُمْ عَلَىٰ بَعْضٍ فِى ٱلرِّزْقِ ۚ فَمَا ٱلَّذِينَ فُضِّلُوا۟ بِرَآدِّى رِزْقِهِمْ عَلَىٰ مَا مَلَكَتْ أَيْمَٰنُهُمْ فَهُمْ فِيهِ سَوَآءٌ ۚ أَفَبِنِعْمَةِ ٱللَّهِ يَجْحَدُونَ
24:23; 30:29.
在每一个时期, 某些人或民族靠他们超人的智慧和辛勤的劳动胜过和控制别人或别的民族。这是既不公平的又非正义的, 只要不太幸运的民族也获得适当的机会, 利用自己的才能和智慧为生活挣得好东西。但是, “富者” 总是坚决反对 “不富者” 努力改善他们的状况和分享他们享有的权力和特权。为了使世界不受那些掌握权力和特权的人的暴政统治, 为了向真正优秀有才能的人敞开进步和发展的大门从而在人类中恢复公正和平等, 安拉培养出复兴者。他们的出现预示一个新纪元的到来, 贫困者和 “不富者” 获得归还给他们的权利。本节经文简明地却极好地奠定了私人所有权的法律。从另一方面, 通过在 “他们的给养” 这一用语中, 强调 “转让给” 这个词, 伊斯兰教承认私人所有权。鉴于这一点, 通过使用 “转让给” 这几个字。伊斯兰教也奠定了全人类本身所拥有的一切东西的集体所有权的原则。因为只是那个本属於他的东西才能转让给他。事实上,
«古兰经» 承认一切东西的双重所有权。即个人拥有被认为是通过劳动汗水挣得的财产权, 以及作为人类拥有全人类的财产权。实际上, 伊斯兰教既不主张不受限制的私人所有权, 也不主张完全不受限制地拥有国家财富和生产资料。它采纳中间方针。
24:23; 30:29.
In every age some individuals or nations, by their superior intellect and harder work, come to acquire ascendancy and control over other individuals or nations. This is neither unfair nor unjust so long as proper opportunities are not denied to the less fortunate peoples also to make proper use of their talents and intelligence to earn the good things of life. But the "haves" have always set their face against all attempts on the part of the "have-nots" to better their condition and to have a share in the power and privileges they enjoy. In order to save the world from the tyranny of those in possession of power and privileges and to open the doors of progress and advancement to real merit and talent and thereby to rehabilitate justice and equality among mankind, God raises Reformers. Their advent heralds a new era and the dispossessed and the "have-nots" have their rights restored to them. Briefly, but very beautifully, the verse has laid down the Islamic law with regard to private ownership. Whereas on t
The expression clearly includes all persons under one’s control such as private servants, subordinates, labourers, ryots etc.
24:23; 30:29.
Commentary:
This verse contains another very important argument in favour of Divine revelation. The object and purpose of Divineguidance, it says, is not only to bring about reformation in religious beliefs and doctrines but also to maintain a just balance in the distribution of material wealth and political rights and power. It is a divine law that in every age some individuals or nations, by their superior intellect and harder work, come to acquire ascendancy and control over other individuals or nations. This is neither unfair nor unjust so long as proper opportunities are not denied to the less fortunate peoples also to make proper use of their talents and intelligence for earning the good things of life. But the "haves" have always set their face against all attempts by the "have-nots" to better their material condition and to have a share in the power and privileges the "haves" enjoy. The only way to save the world from the tyranny of those in possession of power and privilege and to open the doors of progress and advancement to real merit and talent and thereby to rehabilitate justice and equality among mankind is that God should send His Messengers. Their advent heralds a new era and the dispossessed and the "have-nots" have their rights restored to them.
So when people become separated from the era of a Prophet by a long time and vested interests grow and become entrenched and power and privileges flow from father to son and common people are denied all share in the government and even so-called religious leaders come to trade upon the superstitious fears of their followers and monopolize all religious authority and common men are not even considered competent to be consulted on religious or secular matters, God raises a Prophet who wages a relentless war against this tyranny and untruth and the so-called leaders who held the reins of power in their hands on the plea of supposed superior abilities are dethroned and man begins to breathe in an atmosphere of true freedom.
Briefly but very beautifully the verse has laid down the Islamic law with regard to private ownership. Whereas on the one hand Islam has recognized the right of private ownership by emphasizing the word their in the expression, "of their worldly gifts", it has, by using the words "will restore" (برادی) also accepted the principle of the collective ownership of all things by all human beings as such, because only that thing is "restored" to another person which belongs to him. In fact, Islam has accepted the principle of dual ownership of everything—the right of possession of a property by the person who earns it and the right in the possession of that property of all human beings as human beings. Moreover, by its institution of Zakah, the prohibition about hoarding wealth and taking and giving of interest, Islam has sought to prevent the accumulation of wealth in a few hands and thus by its free circulation has kept the avenues of progress equally open for all men. Islam, in reality, neither believes in the right of unrestricted private ownership nor in complete and unreserved possession of wealth and the means of its production by the State. It adopts the middle course.
Ordinarily, the words "whom their right hands possess" mean slaves, and in the Quran these words have generally been used in this sense; but they possess a much wider significance and include all persons under one’s control such as private servants, subordinates, labourers, ryots etc.
d
24:23; 30:29.
682
在每一个时期, 某些人或民族靠他们超人的智慧和辛勤的劳动胜过和控制别人或别的民族。这是既不公平的又非正义的, 只要不太幸运的民族也获得适当的机会, 利用自己的才能和智慧为生活挣得好东西。但是, “富者” 总是坚决反对 “不富者” 努力改善他们的状况和分享他们享有的权力和特权。为了使世界不受那些掌握权力和特权的人的暴政统治, 为了向真正优秀有才能的人敞开进步和发展的大门从而在人类中恢复公正和平等, 安拉培养出复兴者。他们的出现预示一个新纪元的到来, 贫困者和 “不富者” 获得归还给他们的权利。本节经文简明地却极好地奠定了私人所有权的法律。从另一方面, 通过在 “他们的给养” 这一用语中, 强调 “转让给” 这个词, 伊斯兰教承认私人所有权。鉴于这一点, 通过使用 “转让给” 这几个字。伊斯兰教也奠定了全人类本身所拥有的一切东西的集体所有权的原则。因为只是那个本属於他的东西才能转让给他。事实上,
«古兰经» 承认一切东西的双重所有权。即个人拥有被认为是通过劳动汗水挣得的财产权, 以及作为人类拥有全人类的财产权。实际上, 伊斯兰教既不主张不受限制的私人所有权, 也不主张完全不受限制地拥有国家财富和生产资料。它采纳中间方针。
a
24:23; 30:29.
1872
Commentary:
This verse contains another very important argument in favour of Divine revelation. The object and purpose of Divineguidance, it says, is not only to bring about reformation in religious beliefs and doctrines but also to maintain a just balance in the distribution of material wealth and political rights and power. It is a divine law that in every age some individuals or nations, by their superior intellect and harder work, come to acquire ascendancy and control over other individuals or nations. This is neither unfair nor unjust so long as proper opportunities are not denied to the less fortunate peoples also to make proper use of their talents and intelligence for earning the good things of life. But the "haves" have always set their face against all attempts by the "have-nots" to better their material condition and to have a share in the power and privileges the "haves" enjoy. The only way to save the world from the tyranny of those in possession of power and privilege and to open the doors of progress and advancement to real merit and talent and thereby to rehabilitate justice and equality among mankind is that God should send His Messengers. Their advent heralds a new era and the dispossessed and the "have-nots" have their rights restored to them.
So when people become separated from the era of a Prophet by a long time and vested interests grow and become entrenched and power and privileges flow from father to son and common people are denied all share in the government and even so-called religious leaders come to trade upon the superstitious fears of their followers and monopolize all religious authority and common men are not even considered competent to be consulted on religious or secular matters, God raises a Prophet who wages a relentless war against this tyranny and untruth and the so-called leaders who held the reins of power in their hands on the plea of supposed superior abilities are dethroned and man begins to breathe in an atmosphere of true freedom.
Briefly but very beautifully the verse has laid down the Islamic law with regard to private ownership. Whereas on the one hand Islam has recognized the right of private ownership by emphasizing the word their in the expression, "of their worldly gifts", it has, by using the words "will restore" (برادی) also accepted the principle of the collective ownership of all things by all human beings as such, because only that thing is "restored" to another person which belongs to him. In fact, Islam has accepted the principle of dual ownership of everything—the right of possession of a property by the person who earns it and the right in the possession of that property of all human beings as human beings. Moreover, by its institution of Zakah, the prohibition about hoarding wealth and taking and giving of interest, Islam has sought to prevent the accumulation of wealth in a few hands and thus by its free circulation has kept the avenues of progress equally open for all men. Islam, in reality, neither believes in the right of unrestricted private ownership nor in complete and unreserved possession of wealth and the means of its production by the State. It adopts the middle course.
Ordinarily, the words "whom their right hands possess" mean slaves, and in the Quran these words have generally been used in this sense; but they possess a much wider significance and include all persons under one’s control such as private servants, subordinates, labourers, ryots etc.
b
24:23; 30:29.
1558
In every age some individuals or nations, by their superior intellect and harder work, come to acquire ascendancy and control over other individuals or nations. This is neither unfair nor unjust so long as proper opportunities are not denied to the less fortunate peoples also to make proper use of their talents and intelligence to earn the good things of life. But the "haves" have always set their face against all attempts on the part of the "have-nots" to better their condition and to have a share in the power and privileges they enjoy. In order to save the world from the tyranny of those in possession of power and privileges and to open the doors of progress and advancement to real merit and talent and thereby to rehabilitate justice and equality among mankind, God raises Reformers. Their advent heralds a new era and the dispossessed and the "have-nots" have their rights restored to them. Briefly, but very beautifully, the verse has laid down the Islamic law with regard to private ownership. Whereas on t
1559
The expression clearly includes all persons under one’s control such as private servants, subordinates, labourers, ryots etc.
وَجَحَدُوا۟ بِهَا وَٱسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا ۚ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُفْسِدِينَ
2:88.
2:88.
2:88.
b
2:88.
c
2:88.
b
2:88.
وَكَذَٰلِكَ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ ۚ فَٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يُؤْمِنُونَ بِهِۦ ۖ وَمِنْ هَٰٓؤُلَآءِ مَن يُؤْمِنُ بِهِۦ ۚ وَمَا يَجْحَدُ بِـَٔايَٰتِنَآ إِلَّا ٱلْكَٰفِرُونَ
11:18.
کَافِر کے یہ معنے نہیں کہ مکہ والے لوگ‘ بلکہ کافر کا لفظ قرآن مجید میں اہل کتاب کے لئے بھی استعمال ہوا ہے۔ کافر کا صرف یہ مطلب ہے کہ انسان کسی صداقت کا انکار کرے۔ لازمی طور پر اس کے معنے مشرک کے نہیں (دیکھئے سورۃ بَیِّنَہ)
11:18.
11:18.
Commentary:
The expression "to whom We have given true knowledge of the Book," may refer to (1) the "People of the Book" as shown in the text, or (2) to the Arabs in whose tongue the Quran had been revealed, or (3) to Muslims who believe in the Quran as the revealed Book of God. The words "of these people" may refer either to the Meccans or to the People of the Book, preferably to the former.
a
11:18.
1
کَافِر کے یہ معنے نہیں کہ مکہ والے لوگ‘ بلکہ کافر کا لفظ قرآن مجید میں اہل کتاب کے لئے بھی استعمال ہوا ہے۔ کافر کا صرف یہ مطلب ہے کہ انسان کسی صداقت کا انکار کرے۔ لازمی طور پر اس کے معنے مشرک کے نہیں (دیکھئے سورۃ بَیِّنَہ)
a
11:18.
2972
Commentary:
The expression "to whom We have given true knowledge of the Book," may refer to (1) the "People of the Book" as shown in the text, or (2) to the Arabs in whose tongue the Quran had been revealed, or (3) to Muslims who believe in the Quran as the revealed Book of God. The words "of these people" may refer either to the Meccans or to the People of the Book, preferably to the former.
b
11:18.
بَلْ هُوَ ءَايَٰتٌۢ بَيِّنَٰتٌ فِى صُدُورِ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ ۚ وَمَا يَجْحَدُ بِـَٔايَٰتِنَآ إِلَّا ٱلظَّٰلِمُونَ
前一节经文述及能证实 «古兰经» 是安拉降示的话的外部明证, 而这节经文提供了一个内在的明证, 即那些受赐而具有 «古兰经» 知识的人们的心灵中会涌出安拉光明的泉水。
While the preceding verse referred to external evidence in support of the Qur’an being the revealed Word of God, the present one furnishes an internal evidence, which is that from the hearts of those who have been endowed with knowledge of the Qur’an gush forth fountains of Divine light.
Commentary:
While the preceding verse referred to external evidence in support of the Quran being the revealed Word of God, the present one furnishes an internal evidence, which is that from the hearts of those who have been endowed with knowledge of the Quran gush forth fountains of divine light. The fact that the Quran brought about a most wholesome transformation in the lives of a whole people who had sunk deep in the quagmire of moral turpitude and spiritual decadence and gave light to them who were helplessly groping in utter darkness, indeed constitutes a very strong internal evidence that it has proceeded from the Source of all light. The divine light of which the Quran is the repository irrefutably shows that it has been revealed by God and that it was beyond the power of man to produce it.
980
前一节经文述及能证实 «古兰经» 是安拉降示的话的外部明证, 而这节经文提供了一个内在的明证, 即那些受赐而具有 «古兰经» 知识的人们的心灵中会涌出安拉光明的泉水。
2
یعنی اُن کے دل مانتے ہیں۔
3
یعنی یہودیوں میں سے مسلمان لوگوں کے دلوں میں۔
2974
Commentary:
While the preceding verse referred to external evidence in support of the Quran being the revealed Word of God, the present one furnishes an internal evidence, which is that from the hearts of those who have been endowed with knowledge of the Quran gush forth fountains of divine light. The fact that the Quran brought about a most wholesome transformation in the lives of a whole people who had sunk deep in the quagmire of moral turpitude and spiritual decadence and gave light to them who were helplessly groping in utter darkness, indeed constitutes a very strong internal evidence that it has proceeded from the Source of all light. The divine light of which the Quran is the repository irrefutably shows that it has been revealed by God and that it was beyond the power of man to produce it.
2259
While the preceding verse referred to external evidence in support of the Qur’an being the revealed Word of God, the present one furnishes an internal evidence, which is that from the hearts of those who have been endowed with knowledge of the Qur’an gush forth fountains of Divine light.
وَإِذَا غَشِيَهُم مَّوْجٌ كَٱلظُّلَلِ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمْ إِلَى ٱلْبَرِّ فَمِنْهُم مُّقْتَصِدٌ ۚ وَمَا يَجْحَدُ بِـَٔايَٰتِنَآ إِلَّا كُلُّ خَتَّارٍ كَفُورٍ
خَتَّار: کے معنے لغت میں بدعہد کے لکھے ہیں۔
10:23; 17:68; 29:66.
10:24; 17:68.
The verse refers to a very common characteristic of a Mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs and hearsays and superstitions.
10:23; 29:66.
10:24; 17:68.
Important Words:
ختار (the perfidious) is derived fromختر. They say خترہ i.e. he acted or behaved towards him with perfidy, treachery or unfaithfulness, or with the foulest perfidy or treachery or unfaithfulness or with deceit, guile, or in a bad or corrupt manner. ختر بالعھد means he was unfaithful to the covenant. ختار means, one who acts treacherously or with perfidy or with the foulest perfidy or with deceit or guile and does so frequently (Lane & Aqrab).
Commentary:
The verse refers to a very common characteristic of a mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs, hearsays and superstitions. In difficulty he prays to God but when out of it he is his old self. Such, however, is not the case of a true believer. He is grateful to God when he receives a Divine favour, and is firm and steadfast in faith when a misfortune overtakes him. He never loses his balance of mind—neither in prosperity nor in adversity.
a
10:23; 17:68; 29:66.
b
10:24; 17:68.
1
خَتَّار: کے معنے لغت میں بدعہد کے لکھے ہیں۔
b
10:23; 29:66.
c
10:24; 17:68.
3056
Important Words:
ختار (the perfidious) is derived fromختر. They say خترہ i.e. he acted or behaved towards him with perfidy, treachery or unfaithfulness, or with the foulest perfidy or treachery or unfaithfulness or with deceit, guile, or in a bad or corrupt manner. ختر بالعھد means he was unfaithful to the covenant. ختار means, one who acts treacherously or with perfidy or with the foulest perfidy or with deceit or guile and does so frequently (Lane & Aqrab).
Commentary:
The verse refers to a very common characteristic of a mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs, hearsays and superstitions. In difficulty he prays to God but when out of it he is his old self. Such, however, is not the case of a true believer. He is grateful to God when he receives a Divine favour, and is firm and steadfast in faith when a misfortune overtakes him. He never loses his balance of mind—neither in prosperity nor in adversity.
b
10:23; 17:68; 29:66.
c
10:24; 17:68.
2318
The verse refers to a very common characteristic of a Mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs and hearsays and superstitions.
كَذَٰلِكَ يُؤْفَكُ ٱلَّذِينَ كَانُوا۟ بِـَٔايَٰتِ ٱللَّهِ يَجْحَدُونَ
فَأَمَّا عَادٌ فَٱسْتَكْبَرُوا۟ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَقَالُوا۟ مَنْ أَشَدُّ مِنَّا قُوَّةً ۖ أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً ۖ وَكَانُوا۟ بِـَٔايَٰتِنَا يَجْحَدُونَ
Commentary:
For a somewhat detailed account of ‘Ad and Thamud see 11:51 and 11:62.
3568
Commentary:
For a somewhat detailed account of ‘Ad and Thamud see 11:51 and 11:62.