Ruku 106 ع
Section 106 of 556 • 9 Verses
وَلَقَدْ أَرْسَلْنَآ إِلَىٰٓ أُمَمٍ مِّن قَبْلِكَ فَأَخَذْنَٰهُم بِٱلْبَأْسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمْ يَتَضَرَّعُونَ
7:95.
معلوم ہوا کہ عذاب نصیحت دینے کے لئے آتا ہے۔
7:95.
Commentary:
The previous verses referred to Divine punishment in general. In this verse its various forms have been mentioned. Many have an erroneous idea of Divine punishment, which not unoften comes veiled in the form of ordinary afflictions. In fact, all financial and bodily misfortunes, e.g. poverty, disease, etc. are in one sense or another, punishments from God. They are not generally meant to destroy men but to make them reform themselves and turn to God.
f
7:95.
1
معلوم ہوا کہ عذاب نصیحت دینے کے لئے آتا ہے۔
b
7:95.
789
Commentary:
The previous verses referred to Divine punishment in general. In this verse its various forms have been mentioned. Many have an erroneous idea of Divine punishment, which not unoften comes veiled in the form of ordinary afflictions. In fact, all financial and bodily misfortunes, e.g. poverty, disease, etc. are in one sense or another, punishments from God. They are not generally meant to destroy men but to make them reform themselves and turn to God.
b
7:95.
849
The preceding verses referred to Divine punishment in general. In this verse its various forms have been mentioned.
فَلَوْلَآ إِذْ جَآءَهُم بَأْسُنَا تَضَرَّعُوا۟ وَلَٰكِن قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ ٱلشَّيْطَٰنُ مَا كَانُوا۟ يَعْمَلُونَ
2:75; 57:17.
6:123; 8:49; 16:64; 29:39.
The words lau la are not here used to express mere interrogation but also a feeling of pity. Thus the verse signifies: "They ought to have humbled themselves before God; but it is a pity that they did not."
2:75; 57:17.
6:123; 8:49; 16:64; 29:39.
Commentary:
The words لولا (why not) are here used not to express mere interrogation, but also to express feelings of pity. Thus the verse signifies, "They ought to have humbled themselves before God; but it is a pity that they did not."
The afflictions were really a mercy from God, but, instead of turning to God, the people became hard-hearted. When misfortunes befell them, they ascribed them not to their own iniquities but to the Prophets.
The words, all that they did, refer to the hostile activities of disbelievers.
g
2:75; 57:17.
h
6:123; 8:49; 16:64; 29:39.
a
2:75; 57:17.
b
6:123; 8:49; 16:64; 29:39.
790
Commentary:
The words لولا (why not) are here used not to express mere interrogation, but also to express feelings of pity. Thus the verse signifies, "They ought to have humbled themselves before God; but it is a pity that they did not."
The afflictions were really a mercy from God, but, instead of turning to God, the people became hard-hearted. When misfortunes befell them, they ascribed them not to their own iniquities but to the Prophets.
The words, all that they did, refer to the hostile activities of disbelievers.
c
2:75; 57:17.
d
6:123; 8:49; 16:64; 29:39.
850
The words lau la are not here used to express mere interrogation but also a feeling of pity. Thus the verse signifies: "They ought to have humbled themselves before God; but it is a pity that they did not."
فَلَمَّا نَسُوا۟ مَا ذُكِّرُوا۟ بِهِۦ فَتَحْنَا عَلَيْهِمْ أَبْوَٰبَ كُلِّ شَىْءٍ حَتَّىٰٓ إِذَا فَرِحُوا۟ بِمَآ أُوتُوٓا۟ أَخَذْنَٰهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُونَ
قرآن کریم میں اَخَذْنٰـھُمْ کے الفاظ ہیں۔ اور اَخَذَہٗ کے معنے سزا دینے کے بھی ہوتے ہیں۔ (اقرب)
5:14; 7:166.
7:96; 39:56.
Commentary:
When disbelievers became hardened and treated Divine admonition as a thing forgotten, God let them wander in their blind transgression. The words, We opened unto them the gates of all things, signify that God let them stray away and advance further and further into the evil deeds in which they were engaged. Sometimes the afflictions were removed from them for a time and they rejoiced to think that they were right in thinking that the afflictions were not due to their sins. Then the punishment of God suddenly seized them, and they gave themselves up to despair. Thus, there are two kinds of afflictions that visit disbelieving people in the days of Divine Messengers: (1) temporary afflictions that come as warnings and then pass away; (2) general disaster which finally overtakes and destroys the wicked.
a
5:14; 7:166.
b
7:96; 39:56.
2
قرآن کریم میں اَخَذْنٰـھُمْ کے الفاظ ہیں۔ اور اَخَذَہٗ کے معنے سزا دینے کے بھی ہوتے ہیں۔ (اقرب)
c
5:14; 7:166.
d
7:96; 39:56.
791
Commentary:
When disbelievers became hardened and treated Divine admonition as a thing forgotten, God let them wander in their blind transgression. The words, We opened unto them the gates of all things, signify that God let them stray away and advance further and further into the evil deeds in which they were engaged. Sometimes the afflictions were removed from them for a time and they rejoiced to think that they were right in thinking that the afflictions were not due to their sins. Then the punishment of God suddenly seized them, and they gave themselves up to despair. Thus, there are two kinds of afflictions that visit disbelieving people in the days of Divine Messengers: (1) temporary afflictions that come as warnings and then pass away; (2) general disaster which finally overtakes and destroys the wicked.
a
7:96; 39:56.
e
5:14; 7:166.
فَقُطِعَ دَابِرُ ٱلْقَوْمِ ٱلَّذِينَ ظَلَمُوا۟ ۚ وَٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ
7:73; 15:67.
7:73; 15:67.
Dabir means, last remains of a people; the roots, stock, race, or the like. The words Quti‘a Dabirul-Qaum mean: (1) The people were cut off to the last man. (2) The leaders of the people were cut off just as a tree is cut down to its roots. (3) The leaders’ followers were cut off, i.e. the leaders were deprived of their political power, for it is on the strength of their followers that the political power of their leaders depends.
7:73; 15:67.
Important Words:
دابر (last remnant) is derived from دبر. They say دبرہ i.e. he followed behind his back; or he followed him with respect to place, time or rank. ادبر means, he went turning his back, or he turned back. دبر means, the back or the hinder part; latter or the last part. دابر means, person or thing following behind the back; last remains of a people; the root, stock, race, or the like (Lane).
Commentary:
The words قطع دابر القوم (the last remnant of the people was cut off) mean: (1) the people were cut off to the last man, i.e.the whole people were cut off; (2) the leaders of the people were cut off just as a tree is cut down to its roots, the leaders occupying the position of the roots; (3) the leaders’ followers were cut off, i.e. the leaders were deprived of their political power, for it is on the strength of their followers that the political power of the leaders depends.
Apparently, there is no occasion here for saying, All praise belongs to Allah, for these words are spoken on an occasion when one receives a favour from God and is thankful to Him. When, however, one is afflicted with a misfortune, then the words which suit the occasion and which Muslims are bidden to recite are إنا لله و إنا إلیه راجعون i.e. Surely to Allah we belong and to Him shall we return (2:157). The apparent incongruity is, however, easily explained. The words الحمد لله (all praise belongs to Allah) have been used here in order to point out that the cutting-off of what is injurious is in fact a thing to feel grateful for, and not a matter of regret. When a limb becomes diseased and is incurable, we get it amputated and cheerfully pay the fee to the surgeon for the operation, and also express our thanks to him. Just as a diseased limb is amputated to save the rest of the body, it sometimes becomes necessary to cut off that section of mankind which has become corrupt, so that the infection may not spoil all of humanity.
c
7:73; 15:67.
a
7:73; 15:67.
792
Important Words:
دابر (last remnant) is derived from دبر. They say دبرہ i.e. he followed behind his back; or he followed him with respect to place, time or rank. ادبر means, he went turning his back, or he turned back. دبر means, the back or the hinder part; latter or the last part. دابر means, person or thing following behind the back; last remains of a people; the root, stock, race, or the like (Lane).
Commentary:
The words قطع دابر القوم (the last remnant of the people was cut off) mean: (1) the people were cut off to the last man, i.e.the whole people were cut off; (2) the leaders of the people were cut off just as a tree is cut down to its roots, the leaders occupying the position of the roots; (3) the leaders’ followers were cut off, i.e. the leaders were deprived of their political power, for it is on the strength of their followers that the political power of the leaders depends.
Apparently, there is no occasion here for saying, All praise belongs to Allah, for these words are spoken on an occasion when one receives a favour from God and is thankful to Him. When, however, one is afflicted with a misfortune, then the words which suit the occasion and which Muslims are bidden to recite are إنا لله و إنا إلیه راجعون i.e. Surely to Allah we belong and to Him shall we return (2:157). The apparent incongruity is, however, easily explained. The words الحمد لله (all praise belongs to Allah) have been used here in order to point out that the cutting-off of what is injurious is in fact a thing to feel grateful for, and not a matter of regret. When a limb becomes diseased and is incurable, we get it amputated and cheerfully pay the fee to the surgeon for the operation, and also express our thanks to him. Just as a diseased limb is amputated to save the rest of the body, it sometimes becomes necessary to cut off that section of mankind which has become corrupt, so that the infection may not spoil all of humanity.
b
7:73; 15:67.
851
Dabir means, last remains of a people; the roots, stock, race, or the like. The words Quti‘a Dabirul-Qaum mean: (1) The people were cut off to the last man. (2) The leaders of the people were cut off just as a tree is cut down to its roots. (3) The leaders’ followers were cut off, i.e. the leaders were deprived of their political power, for it is on the strength of their followers that the political power of their leaders depends.
قُلْ أَرَءَيْتُمْ إِنْ أَخَذَ ٱللَّهُ سَمْعَكُمْ وَأَبْصَٰرَكُمْ وَخَتَمَ عَلَىٰ قُلُوبِكُم مَّنْ إِلَٰهٌ غَيْرُ ٱللَّهِ يَأْتِيكُم بِهِ ۗ ٱنظُرْ كَيْفَ نُصَرِّفُ ٱلْءَايَٰتِ ثُمَّ هُمْ يَصْدِفُونَ
2:8; 16:109; 45:24.
2:8; 16:109; 45:24.
2:8; 16:109; 45:24.
Commentary:
The preceding verse spoke of the punishment that cuts at the root. But there is a stage when only a part is affected, or even if the whole body is affected the disease is not deep-rooted and there is yet time to prevent the total loss of the body. In its early stages, a disease is generally curable; but if it is not attended to in time, it may be aggravated and become incurable. It is against such negligence that men are warned in the present verse. Some men delay acceptance of Divine Messengers. They wait for more and more signs, and go on postponing the tendering of allegiance to the heavenly Messengers until it is too late. The punishment of God descends on the enemies of the Prophets; and those who do not make use of their inward light and prefer to wait for more and more evidence of the truth of the Divine Messengers also perish with their enemies. So this verse warns those who are in the habit of delaying and postponing, and exhorts them to use their inward light for the recognition of the Divine Messenger, and expedite their acceptance of him, lest delay should result in the total extinction of their God-given faculties and they should perish with the rest. They should be prompt to make use of their hearing, and their eyes, and their hearts; for if they fail to make use of these faculties in time, they will gradually become impaired and will finally be lost; then no power will be able to restore these faculties to them after they have been completely lost.
The words, how We vary the Signs, signify that in order to make things perfectly clear, God brings the different aspects of signs before the people, sometimes showing one kind of sign and sometimes another, so that all kinds of people may be satisfied.
d
2:8; 16:109; 45:24.
b
2:8; 16:109; 45:24.
793
Commentary:
The preceding verse spoke of the punishment that cuts at the root. But there is a stage when only a part is affected, or even if the whole body is affected the disease is not deep-rooted and there is yet time to prevent the total loss of the body. In its early stages, a disease is generally curable; but if it is not attended to in time, it may be aggravated and become incurable. It is against such negligence that men are warned in the present verse. Some men delay acceptance of Divine Messengers. They wait for more and more signs, and go on postponing the tendering of allegiance to the heavenly Messengers until it is too late. The punishment of God descends on the enemies of the Prophets; and those who do not make use of their inward light and prefer to wait for more and more evidence of the truth of the Divine Messengers also perish with their enemies. So this verse warns those who are in the habit of delaying and postponing, and exhorts them to use their inward light for the recognition of the Divine Messenger, and expedite their acceptance of him, lest delay should result in the total extinction of their God-given faculties and they should perish with the rest. They should be prompt to make use of their hearing, and their eyes, and their hearts; for if they fail to make use of these faculties in time, they will gradually become impaired and will finally be lost; then no power will be able to restore these faculties to them after they have been completely lost.
The words, how We vary the Signs, signify that in order to make things perfectly clear, God brings the different aspects of signs before the people, sometimes showing one kind of sign and sometimes another, so that all kinds of people may be satisfied.
c
2:8; 16:109; 45:24.
قُلْ أَرَءَيْتَكُمْ إِنْ أَتَىٰكُمْ عَذَابُ ٱللَّهِ بَغْتَةً أَوْ جَهْرَةً هَلْ يُهْلَكُ إِلَّا ٱلْقَوْمُ ٱلظَّٰلِمُونَ
6:41; 10:51; 12:108; 43:67.
6:41; 10:51; 12:108; 43:67.
6:41; 10:51; 12:108; 43:67.
Commentary:
The word "suddenly" signifies the coming of the Divine punishment without warning or previous indication. The Fall of Mecca belonged to this class of signs.
The word "openly" implies giving a warning beforehand so that such people as still retain inward light and have a desire to follow the guidance may become warned and may accept the truth without further delay, lest they should also perish along with the wrongdoers.
e
6:41; 10:51; 12:108; 43:67.
a
6:41; 10:51; 12:108; 43:67.
794
Commentary:
The word "suddenly" signifies the coming of the Divine punishment without warning or previous indication. The Fall of Mecca belonged to this class of signs.
The word "openly" implies giving a warning beforehand so that such people as still retain inward light and have a desire to follow the guidance may become warned and may accept the truth without further delay, lest they should also perish along with the wrongdoers.
d
6:41; 10:51; 12:108; 43:67.
وَمَا نُرْسِلُ ٱلْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ ۖ فَمَنْ ءَامَنَ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
4:166; 5:20; 18:57.
5:70; 7:36.
Commentary:
All Divine Messengers have a sort of dual personality—a twofold mission. They bring glad tidings for one class of men and warnings for others. Those who accept them receive tidings of blessings and those who reject them receive warnings of punishments. Those who are weak should hasten to join the class of men for whom glad tidings are meant. They have no reason to fear; for, as the verse makes it clear, if they accept the Prophets, "no fear shall come on them, nor shall they grieve!"
f
4:166; 5:20; 18:57.
g
5:70; 7:36.
a
4:166; 5:20; 18:57.
b
5:70; 7:36.
795
Commentary:
All Divine Messengers have a sort of dual personality—a twofold mission. They bring glad tidings for one class of men and warnings for others. Those who accept them receive tidings of blessings and those who reject them receive warnings of punishments. Those who are weak should hasten to join the class of men for whom glad tidings are meant. They have no reason to fear; for, as the verse makes it clear, if they accept the Prophets, "no fear shall come on them, nor shall they grieve!"
a
5:70; 7:36.
e
4:166; 5:20; 18:57.
وَٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا يَمَسُّهُمُ ٱلْعَذَابُ بِمَا كَانُوا۟ يَفْسُقُونَ
3:12; 5:11; 7:37, 73; 10:74; 22:58.
3:12; 5:11; 7:37, 73; 10:74; 22:58.
3:12; 5:11; 7:37, 73; 10:74; 22:58.
h
3:12; 5:11; 7:37, 73; 10:74; 22:58.
c
3:12; 5:11; 7:37, 73; 10:74; 22:58.
b
3:12; 5:11; 7:37, 73; 10:74; 22:58.
قُل لَّآ أَقُولُ لَكُمْ عِندِى خَزَآئِنُ ٱللَّهِ وَلَآ أَعْلَمُ ٱلْغَيْبَ وَلَآ أَقُولُ لَكُمْ إِنِّى مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ ۚ قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ ۚ أَفَلَا تَتَفَكَّرُونَ
11:32.
10:16; 46:10.
Commentary:
The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.
The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."
After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.
a
11:32.
b
10:16; 46:10.
d
11:32.
e
10:16; 46:10.
796
Commentary:
The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.
The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."
After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.
c
11:32.
d
10:16; 46:10.