Ruku 133 ع
Section 133 of 556 • 6 Verses
وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّبِىٍّ إِلَّآ أَخَذْنَآ أَهْلَهَا بِٱلْبَأْسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمْ يَضَّرَّعُونَ
6:43.
6:43.
This is a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary degree with calamities and miseries of diverse kinds which are intended to serve as an eye-opener for the people.
6:43.
Commentary:
This verse refers to a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary manner with calamities and miseries of diverse kinds that afflict mankind in order to serve as an eye-opener for the people.
If the Messenger of God is raised for a particular people, then only that people are made to suffer, but if he is raised for the whole world, then the whole world is visited by afflictions and disasters. These afflictions are meant as warnings and are intended to awaken the people. Two things may be inferred from this verse: (1) that general disasters do not overtake a people unless a Prophet of God has first been raised; (2) that it never happens that the advent of a Prophet of God is not accompanied by calamities of a general nature.
c
6:43.
a
6:43.
991
Commentary:
This verse refers to a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary manner with calamities and miseries of diverse kinds that afflict mankind in order to serve as an eye-opener for the people.
If the Messenger of God is raised for a particular people, then only that people are made to suffer, but if he is raised for the whole world, then the whole world is visited by afflictions and disasters. These afflictions are meant as warnings and are intended to awaken the people. Two things may be inferred from this verse: (1) that general disasters do not overtake a people unless a Prophet of God has first been raised; (2) that it never happens that the advent of a Prophet of God is not accompanied by calamities of a general nature.
b
6:43.
1015
This is a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary degree with calamities and miseries of diverse kinds which are intended to serve as an eye-opener for the people.
ثُمَّ بَدَّلْنَا مَكَانَ ٱلسَّيِّئَةِ ٱلْحَسَنَةَ حَتَّىٰ عَفَوا۟ وَّقَالُوا۟ قَدْ مَسَّ ءَابَآءَنَا ٱلضَّرَّآءُ وَٱلسَّرَّآءُ فَأَخَذْنَٰهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
Important Words:
عفوا (they grew) is derived from عفا which gives a number of meanings: (1) it was or became effaced or obliterated; (2) transitively, he or it effaced or obliterated something; (3) he forgave or pardoned; (4) it was or became much in quantity or many in number; or (5) transitively, he made it much in quantity or many in number, etc. (Lane).
Commentary:
The words حسنة (good condition) and سیئة (evil condition) are not used here in their moral sense, but in the sense of straitness and plenty.
It is invariably the case that when the afflictions and miseries which come upon a disbelieving people as a result of their rejection of a Prophet of God pass away and ease and comfort take their place, then instead of improving their condition and turning to God in repentance, they refuse to recognize past afflictions as heavenly visitations and as signs of the truth of their Prophet, but, on the contrary, begin to say that they were merely normal occurrences of nature which even their forefathers experienced in their time but which then passed away.
992
Important Words:
عفوا (they grew) is derived from عفا which gives a number of meanings: (1) it was or became effaced or obliterated; (2) transitively, he or it effaced or obliterated something; (3) he forgave or pardoned; (4) it was or became much in quantity or many in number; or (5) transitively, he made it much in quantity or many in number, etc. (Lane).
Commentary:
The words حسنة (good condition) and سیئة (evil condition) are not used here in their moral sense, but in the sense of straitness and plenty.
It is invariably the case that when the afflictions and miseries which come upon a disbelieving people as a result of their rejection of a Prophet of God pass away and ease and comfort take their place, then instead of improving their condition and turning to God in repentance, they refuse to recognize past afflictions as heavenly visitations and as signs of the truth of their Prophet, but, on the contrary, begin to say that they were merely normal occurrences of nature which even their forefathers experienced in their time but which then passed away.
وَلَوْ أَنَّ أَهْلَ ٱلْقُرَىٰٓ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَفَتَحْنَا عَلَيْهِم بَرَكَٰتٍ مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ وَلَٰكِن كَذَّبُوا۟ فَأَخَذْنَٰهُم بِمَا كَانُوا۟ يَكْسِبُونَ
2:104; 5:66.
2:104; 5:66.
2:104; 5:66.
Commentary:
In this verse the words, the people of those towns, refer to all the different peoples mentioned in the foregoing verses. The verse is thus intended to sum up the given narration with a view to introducing the case of the people of the Holy Prophet’s time.
The words لفتحنا الخ rendered as, We would have surely opened for them blessings from heaven and earth, may signify: "We would have taught them wisdom or granted them knowledge from heaven as well as from earth". By earthly wisdom or knowledge is meant that wisdom or knowledge which a person acquires from personal observation or from his fellowmen; but the wisdom or knowledge from Heaven is that wisdom or knowledge which comes directly from God. The word "blessings" may also be taken in the physical sense. In this case blessings from heaven would mean, for example, timely rains, extraordinary success, the removal of diseases, etc., while blessings from the earth would signify, for example, abundant produce of land, peace and order, etc.
d
2:104; 5:66.
a
2:104; 5:66.
993
Commentary:
In this verse the words, the people of those towns, refer to all the different peoples mentioned in the foregoing verses. The verse is thus intended to sum up the given narration with a view to introducing the case of the people of the Holy Prophet’s time.
The words لفتحنا الخ rendered as, We would have surely opened for them blessings from heaven and earth, may signify: "We would have taught them wisdom or granted them knowledge from heaven as well as from earth". By earthly wisdom or knowledge is meant that wisdom or knowledge which a person acquires from personal observation or from his fellowmen; but the wisdom or knowledge from Heaven is that wisdom or knowledge which comes directly from God. The word "blessings" may also be taken in the physical sense. In this case blessings from heaven would mean, for example, timely rains, extraordinary success, the removal of diseases, etc., while blessings from the earth would signify, for example, abundant produce of land, peace and order, etc.
c
2:104; 5:66.
أَفَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا بَيَٰتًا وَهُمْ نَآئِمُونَ
7:5.
یعنی شعیبؑ کی بستیوں کا انجام دیکھ کر کیا پھر بھی اہل مکہ نصیحت نہیں حاصل کرتے؟
7:5.
7:5.
Commentary:
In this and the following verse the words اھل القری (people of these towns) refer to the people of the time of the Holy Prophet to whom the Quran now turns as a fitting sequel to the story of bygone peoples who were destroyed by God for rejecting their Prophets. The verse thus purports to warn the people of Mecca and other towns of Arabia that their turn is fast approaching and that the punishment of God may overtake them at any moment of negligence.
a
7:5.
2
یعنی شعیبؑ کی بستیوں کا انجام دیکھ کر کیا پھر بھی اہل مکہ نصیحت نہیں حاصل کرتے؟
b
7:5.
994
Commentary:
In this and the following verse the words اھل القری (people of these towns) refer to the people of the time of the Holy Prophet to whom the Quran now turns as a fitting sequel to the story of bygone peoples who were destroyed by God for rejecting their Prophets. The verse thus purports to warn the people of Mecca and other towns of Arabia that their turn is fast approaching and that the punishment of God may overtake them at any moment of negligence.
a
7:5.
أَوَأَمِنَ أَهْلُ ٱلْقُرَىٰٓ أَن يَأْتِيَهُم بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ
7:5.
ہندوستان میں دوپہر کے وقت بازاروں اور برآمدوں میں لوگ چوسر کھیلتے ہیں معلوم ہوتا ہے چونکہ یہ قوم بھی تاجر تھی۔ ان میں بھی ایسا ہی کوئی رواج تھا۔
7:5.
The words "these towns" refer to Mecca and its sister towns of Hijaz. The meaning is "Do not the people of Mecca, etc. take a lesson from the fate of ‘Ad, Thamud, the people of Lot and from that of the people of Shu‘aib?
7:5.
Commentary:
Whereas the preceding verse mentioned the time of night and sleep, the present one refers to the time of forenoon and play—both times of extreme negligence and forgetfulness.
b
7:5.
2
ہندوستان میں دوپہر کے وقت بازاروں اور برآمدوں میں لوگ چوسر کھیلتے ہیں معلوم ہوتا ہے چونکہ یہ قوم بھی تاجر تھی۔ ان میں بھی ایسا ہی کوئی رواج تھا۔
a
7:5.
995
Commentary:
Whereas the preceding verse mentioned the time of night and sleep, the present one refers to the time of forenoon and play—both times of extreme negligence and forgetfulness.
b
7:5.
1016
The words "these towns" refer to Mecca and its sister towns of Hijaz. The meaning is "Do not the people of Mecca, etc. take a lesson from the fate of ‘Ad, Thamud, the people of Lot and from that of the people of Shu‘aib?
أَفَأَمِنُوا۟ مَكْرَ ٱللَّهِ ۚ فَلَا يَأْمَنُ مَكْرَ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْخَٰسِرُونَ
Commentary:
As stated under 7:98 above, the Quran mentioned the fate of peoples that had opposed the Prophets of God in times gone by in order to warn opponents of the Holy Prophet that they also could not expect to escape a similar fate if they persisted in their opposition. The Prophets who have been mentioned in the preceding verses lived either in Arabia itself or in the neighbouring countries and stories of the fate that befell their opponents were still current among the contemporaries of the Holy Prophet.
The home of the ‘Adites was in Yemen, but their conquests extended over the whole of Arabia. Arab tradition represents them as conquerors of the whole world—of Persia, India and China, but history furnishes no proof of this claim.
The territory of the tribe of Thamud lay between Medina and Syria. The Holy Prophet passed through the ruins of their dwelling places during his expedition to Tabuk. The tribe of Thamud were worshippers of idols, among them being the Lat and the ‘Uzza.
The Midianites also lived in the north of Arabia near the coast of the Red Sea. The history of all these peoples was current among the Arabs who were well-informed of their power, designs and machinations as well as of their subsequent destruction as a result of the opposition offered by them to their Prophets. The reference in the verse to the people that perish is, therefore, straight and pointed.
996
Commentary:
As stated under 7:98 above, the Quran mentioned the fate of peoples that had opposed the Prophets of God in times gone by in order to warn opponents of the Holy Prophet that they also could not expect to escape a similar fate if they persisted in their opposition. The Prophets who have been mentioned in the preceding verses lived either in Arabia itself or in the neighbouring countries and stories of the fate that befell their opponents were still current among the contemporaries of the Holy Prophet.
The home of the ‘Adites was in Yemen, but their conquests extended over the whole of Arabia. Arab tradition represents them as conquerors of the whole world—of Persia, India and China, but history furnishes no proof of this claim.
The territory of the tribe of Thamud lay between Medina and Syria. The Holy Prophet passed through the ruins of their dwelling places during his expedition to Tabuk. The tribe of Thamud were worshippers of idols, among them being the Lat and the ‘Uzza.
The Midianites also lived in the north of Arabia near the coast of the Red Sea. The history of all these peoples was current among the Arabs who were well-informed of their power, designs and machinations as well as of their subsequent destruction as a result of the opposition offered by them to their Prophets. The reference in the verse to the people that perish is, therefore, straight and pointed.