ROOT خ ط ف
5 verses • 6 derived words
📖 Lane's Lexicon
Classical definitions for root خطف
Morphology Tree
Lemmas and their derived stems found in the Quran.
Occurrences in Quran
Found 5 verses containing words derived from "k h T f".
يَكَادُ ٱلْبَرْقُ يَخْطَفُ أَبْصَٰرَهُمْ ۖ كُلَّمَآ أَضَآءَ لَهُم مَّشَوْا۟ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُوا۟ ۚ وَلَوْ شَآءَ ٱللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَٰرِهِمْ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
4:73, 74.
那些被说成信道不坚的虚伪者, 非常近于丧失他们的视觉。他们并没有真正失明, 但是如果他们不断地处于以雷电为象征的要求勇气与牺牲的情况中, 他们大半会失明--------丧失他们的信仰。可是主的仁慈已如此规定:闪电之后并不一定伴有雷霆。经常只是非常明亮的一道闪光, 搬去黑暗的覆盖层, 帮助徒步旅行者向前行进。假如伊斯兰教看来在进展, 这些虚伪者就与穆斯林合作。但是, 当闪电伴随有雷霆时, 也就是说, 当情况要求牺牲生命或财产时, 世界对他们就变得黑暗了; 他们就变得惊慌失措, 站立不动, 不肯与信道者一起继续前进。
شَئ (Shai’) 意指愿意或很想要做的事情。
’’ضائع کر دیتا ہے‘‘ لَذَھَبَ کے معنے ہیں۔ کیونکہ عربی میں ذَھَبَ بِہٖ کے ایک معنی اَزَالَہٗ کے بھی ہوتے ہیں‘ یعنی ضائع کر دیا‘ دور کر دیا۔ (اقرب)
عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ۔ شَیْئٌ کا ترجمہ ’’امر‘‘ اور ’’بات‘‘ وغیرہ سے کیا جاتا ہے۔ مگر شَیْئٌ اسم ہونے کے علاوہ مصدر بھی ہے اور مصدر بمعنے اسم فاعل اور اسم مفعول ہو سکتا ہے۔ اس آیت میں شَیْئٌ بمعنے اسم مفعول استعمال ہوا ہے یعنی چاہی ہوئی چیز۔ اور آیت کے صحیح معنے یہ ہیں کہ اللہ ہر اس امر پر جس کا وہ ارادہ کرے یقیناً پوری طرح قادر ہے۔ ان معنوں کو واضح کرنے کے لئے خطوط وحدانی میں بعض الفاظ بڑھا دیئے گئے ہیں۔ جب تک ان معنوں کو مدنظر نہ رکھا جائے ناواقفوں کو دھوکا لگ جاتا ہے۔ حتیٰ کہ بعض لوگ کہہ دیتے ہیں کہ کیا خدا چوری پر قادر ہے یا مرنے پر قادر
4:73-74.
The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful.
Shai’ signifies that which is willed or desired.
4:73, 74.
Important Words:
یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).
شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.
قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.
Commentary:
The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.
The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.
The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.
The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, something that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.
Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.
d
4:73, 74.
29M
那些被说成信道不坚的虚伪者, 非常近于丧失他们的视觉。他们并没有真正失明, 但是如果他们不断地处于以雷电为象征的要求勇气与牺牲的情况中, 他们大半会失明--------丧失他们的信仰。可是主的仁慈已如此规定:闪电之后并不一定伴有雷霆。经常只是非常明亮的一道闪光, 搬去黑暗的覆盖层, 帮助徒步旅行者向前行进。假如伊斯兰教看来在进展, 这些虚伪者就与穆斯林合作。但是, 当闪电伴随有雷霆时, 也就是说, 当情况要求牺牲生命或财产时, 世界对他们就变得黑暗了; 他们就变得惊慌失措, 站立不动, 不肯与信道者一起继续前进。
29N
شَئ (Shai’) 意指愿意或很想要做的事情。
1
’’ضائع کر دیتا ہے‘‘ لَذَھَبَ کے معنے ہیں۔ کیونکہ عربی میں ذَھَبَ بِہٖ کے ایک معنی اَزَالَہٗ کے بھی ہوتے ہیں‘ یعنی ضائع کر دیا‘ دور کر دیا۔ (اقرب)
2
عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ۔ شَیْئٌ کا ترجمہ ’’امر‘‘ اور ’’بات‘‘ وغیرہ سے کیا جاتا ہے۔ مگر شَیْئٌ اسم ہونے کے علاوہ مصدر بھی ہے اور مصدر بمعنے اسم فاعل اور اسم مفعول ہو سکتا ہے۔ اس آیت میں شَیْئٌ بمعنے اسم مفعول استعمال ہوا ہے یعنی چاہی ہوئی چیز۔ اور آیت کے صحیح معنے یہ ہیں کہ اللہ ہر اس امر پر جس کا وہ ارادہ کرے یقیناً پوری طرح قادر ہے۔ ان معنوں کو واضح کرنے کے لئے خطوط وحدانی میں بعض الفاظ بڑھا دیئے گئے ہیں۔ جب تک ان معنوں کو مدنظر نہ رکھا جائے ناواقفوں کو دھوکا لگ جاتا ہے۔ حتیٰ کہ بعض لوگ کہہ دیتے ہیں کہ کیا خدا چوری پر قادر ہے یا مرنے پر قادر
a
4:73, 74.
27
Important Words:
یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).
شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.
قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.
Commentary:
The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.
The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.
The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.
The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, something that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.
Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.
c
4:73-74.
41
The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful.
41A
Shai’ signifies that which is willed or desired.
وَٱذْكُرُوٓا۟ إِذْ أَنتُمْ قَلِيلٌ مُّسْتَضْعَفُونَ فِى ٱلْأَرْضِ تَخَافُونَ أَن يَتَخَطَّفَكُمُ ٱلنَّاسُ فَـَٔاوَىٰكُمْ وَأَيَّدَكُم بِنَصْرِهِۦ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَٰتِ لَعَلَّكُمْ تَشْكُرُونَ
Muslims are here told that as God had saved them when they were weak in the land and were surrounded by strong and mischievous people, so they should strive to protect the weak when they are in power. The verse implies a prophecy that Muslims will soon attain political power.
7:87.
Commentary:
Muslims are here told that as God saved them when they were weak in the land and were surrounded by wicked and mischievous people, so they should strive to save those who are weak and surrounded by dangers. The verse also hints that as Muslims will soon prosper and attain power, they should never forget the days of hardships through which they have passed, i.e. in the days of their power, they should never oppress the weak creatures of God but should always treat them with justice and mercy.
b
7:87.
1115
Commentary:
Muslims are here told that as God saved them when they were weak in the land and were surrounded by wicked and mischievous people, so they should strive to save those who are weak and surrounded by dangers. The verse also hints that as Muslims will soon prosper and attain power, they should never forget the days of hardships through which they have passed, i.e. in the days of their power, they should never oppress the weak creatures of God but should always treat them with justice and mercy.
1112
Muslims are here told that as God had saved them when they were weak in the land and were surrounded by strong and mischievous people, so they should strive to protect the weak when they are in power. The verse implies a prophecy that Muslims will soon attain political power.
وَقَالُوٓا۟ إِن نَّتَّبِعِ ٱلْهُدَىٰ مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَآ ۚ أَوَلَمْ نُمَكِّن لَّهُمْ حَرَمًا ءَامِنًا يُجْبَىٰٓ إِلَيْهِ ثَمَرَٰتُ كُلِّ شَىْءٍ رِّزْقًا مِّن لَّدُنَّا وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
2:127; 14:38.
یعنی لوگ ہم کو ہلاک کر دیں گے۔
2:127; 14:38.
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
2:127; 14:38.
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
e
2:127; 14:38.
1
یعنی لوگ ہم کو ہلاک کر دیں گے۔
d
2:127; 14:38.
2918
Commentary:
The verse seeks to dispel the unfounded fears particularly of those Meccans who think that if they accepted the new message, more powerful people will swoop down upon them and deprive them of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the centre of the new Faith) has remained a safe sanctuary and those whoever sought to interfere with its sacred character themselves met with ruin and destruction. When such is the case why should the Meccans be afraid that if they accepted the new Faith they will suffer economically or politically? The fact that Mecca has remained a safe sanctuary throughout the ages amidst all the great changes that have come over the face of the earth bears a standing testimony to the truth of the prophecy that God has made it a haven of safety.
c
2:127; 14:38.
2224
The verse signifies that the fear is ill-founded that if the new Message were accepted, people will swoop down upon Mecca and deprive the Meccans of their possessions and freedom. It purports to say that from time immemorial Mecca (which is now going to be the Centre of the new Faith) has remained a safe sanctuary and those who ever sought to interfere with its sacred character themselves met with ruin and destruction.
أَوَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا حَرَمًا ءَامِنًا وَيُتَخَطَّفُ ٱلنَّاسُ مِنْ حَوْلِهِمْ ۚ أَفَبِٱلْبَٰطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ ٱللَّهِ يَكْفُرُونَ
16:73.
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the Days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
16:73.
Commentary:
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
d
16:73.
987
这节经文有效地证明天房是安拉自己的圣寺。自从穆圣降临以来, 它就被神圣地宣告为人类永久的朝向, 而且即使在 “愚昧的时代”, 那时阿拉伯人还不知道人生的可贵, 称为 (حَرَم Haram) 的这块土地--------天房的周围地区--------总是一块安全的避难所。外界不安全时, 这地方却是完全平安的。
c
16:73.
2986
Commentary:
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
c
16:73.
2267
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the Days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
إِلَّا مَنْ خَطِفَ ٱلْخَطْفَةَ فَأَتْبَعَهُۥ شِهَابٌ ثَاقِبٌ
یعنی مخالف ہونے کی وجہ سے اگر قرآن کا کوئی ٹکڑا مخالف اڑالے جائے تاکہ لوگوں کو دھوکا دے تو اللہ تعالیٰ نے اس کے لئے اپنے ایسے بندے جو شیطانوں کو مارنے کی طاقت رکھتے ہوں کھڑے کیے ہوئے ہیں جو کلامِ الٰہی کو بگاڑ کر پیش کرنے والوں کو سزا دیتے ہیں۔
15:19.
As long as the Word of God is preserved in the heavens it is quite safe and secure against all interference, stealing or snatching, but after it is revealed to a Prophet, 'satans,' or the enemies of God’s Prophets, seek to misrepresent or misinterpret it by misquoting the Prophet, or by tearing a passage out of his revelation and mixing much falsehood with it, or they even try to represent the Prophet’s teaching as their own. But their falsehood becomes exposed by the true exposition of his revelation by the Divine Reformer.
15:19; 67:6.
Important Words:
ثاقب (piercing) is derived from ثقب. They say ثقب الشیء i.e. he pierced the thing, made a small hole in it. ثقب الکوکب means, the star shone brightly as though it pierced through the darkness. ثقب رأیه means, his judgement was penetrating. ثاقب means a star, a lamp, fire; a flame or a shooting star shining brightly or things piercing through the darkness and dispelling it (Lane & Aqrab).
For شھاب see 15:19.
Commentary:
The words, "But he who snatches away something by stealth," signify that as long as the Word of God is preserved in the heavens it is quite safe and secure against all interference, stealing or snatching, but after it is revealed to a Prophet, "satans," or the enemies of God’s Prophets, seek to misrepresent or misinterpret it by misquoting the Prophet or by tearing a passage out of his revelation and mixing falsehood with it, or they even try to represent the Prophet’s teaching as their own.
The expression, "then there pursues him a piercing flame of fire," signifies that during the time when there is no Prophet or Divine Reformer in the world, satans, to a certain extent, succeed in hoodwinking simple-minded people, but with the coming of a Prophet or a Divine Reformer their falsehood becomes exposed and people can easily see the truth. شھاب ثاقبmay represent the Prophet of the day or the ever-living Prophet i.e. the Holy Prophet, from among whose followers Divine Reformers continue to bring to naught the wicked designs of "satans" seeking to tamper with the teachings of Islam.
The verse may also be taken as referring to the physical phenomenon of the falling of meteors at the time of the appearance of a Prophet or a great Divine Reformer. In the time of the Holy Prophet, meteors fell in such large numbers that disbelievers thought that both heaven and earth were about to fall asunder (Kathir, under 72:9). From Hadith, it appears that in the time of Jesus also meteors fell in unusually large numbers. With regard to his Second Coming the Gospels say: And there shall be the signs in the sun and in the moon and in the stars (Matt. 24:29). Meteors also fell in exceptionally large numbers in 1885 when Ahmad, the Holy Founder of the Ahmadiyya Movement, was about to announce his claim to be the Promised Messiah and Mahdi. For a detailed discussion of شھاب مبین (bright flame) and شھاب ثاقب(piercing flame) see 15:19.
c
15:19.
1083
只要安拉的话保存在诸天时, 它就十分安全, 不会遭受偷窃或攫取等一切干扰; 但是向一个先知降示之后, “恶魔” 或安拉派遣的先知的敌人, 竭力想要错误地使用先知的引言, 或把他的启示断章取义并混以许多假的东西, 或错误引用, 甚至企图把先知的教导作为他们自己的教导等手法来歪曲或曲解先知的话, 但是, 在安拉所派遣的复兴者讲解了他真正的启示时, 就揭露了他们虚假的东西。
1
یعنی مخالف ہونے کی وجہ سے اگر قرآن کا کوئی ٹکڑا مخالف اڑالے جائے تاکہ لوگوں کو دھوکا دے تو اللہ تعالیٰ نے اس کے لئے اپنے ایسے بندے جو شیطانوں کو مارنے کی طاقت رکھتے ہوں کھڑے کیے ہوئے ہیں جو کلامِ الٰہی کو بگاڑ کر پیش کرنے والوں کو سزا دیتے ہیں۔
b
15:19; 67:6.
3280
Important Words:
ثاقب (piercing) is derived from ثقب. They say ثقب الشیء i.e. he pierced the thing, made a small hole in it. ثقب الکوکب means, the star shone brightly as though it pierced through the darkness. ثقب رأیه means, his judgement was penetrating. ثاقب means a star, a lamp, fire; a flame or a shooting star shining brightly or things piercing through the darkness and dispelling it (Lane & Aqrab).
For شھاب see 15:19.
Commentary:
The words, "But he who snatches away something by stealth," signify that as long as the Word of God is preserved in the heavens it is quite safe and secure against all interference, stealing or snatching, but after it is revealed to a Prophet, "satans," or the enemies of God’s Prophets, seek to misrepresent or misinterpret it by misquoting the Prophet or by tearing a passage out of his revelation and mixing falsehood with it, or they even try to represent the Prophet’s teaching as their own.
The expression, "then there pursues him a piercing flame of fire," signifies that during the time when there is no Prophet or Divine Reformer in the world, satans, to a certain extent, succeed in hoodwinking simple-minded people, but with the coming of a Prophet or a Divine Reformer their falsehood becomes exposed and people can easily see the truth. شھاب ثاقبmay represent the Prophet of the day or the ever-living Prophet i.e. the Holy Prophet, from among whose followers Divine Reformers continue to bring to naught the wicked designs of "satans" seeking to tamper with the teachings of Islam.
The verse may also be taken as referring to the physical phenomenon of the falling of meteors at the time of the appearance of a Prophet or a great Divine Reformer. In the time of the Holy Prophet, meteors fell in such large numbers that disbelievers thought that both heaven and earth were about to fall asunder (Kathir, under 72:9). From Hadith, it appears that in the time of Jesus also meteors fell in unusually large numbers. With regard to his Second Coming the Gospels say: And there shall be the signs in the sun and in the moon and in the stars (Matt. 24:29). Meteors also fell in exceptionally large numbers in 1885 when Ahmad, the Holy Founder of the Ahmadiyya Movement, was about to announce his claim to be the Promised Messiah and Mahdi. For a detailed discussion of شھاب مبین (bright flame) and شھاب ثاقب(piercing flame) see 15:19.
a
15:19.
2473
As long as the Word of God is preserved in the heavens it is quite safe and secure against all interference, stealing or snatching, but after it is revealed to a Prophet, 'satans,' or the enemies of God’s Prophets, seek to misrepresent or misinterpret it by misquoting the Prophet, or by tearing a passage out of his revelation and mixing much falsehood with it, or they even try to represent the Prophet’s teaching as their own. But their falsehood becomes exposed by the true exposition of his revelation by the Divine Reformer.