Ruku 221 ع
Section 221 of 556 • 16 Verses
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّٰتٍ وَعُيُونٍ
51:16; 52:18; 68:35; 77:42; 78:33.
51:16; 52:18; 68:35; 77:42; 78:33.
51:16; 52:18; 68:35; 77:42; 78:32.
Commentary:
The verse means to say that whereas, as stated in the preceding verses, the followers of Satan on account of their rejection of the DivineMessage will be cast into Hell, which means that in the next life a feeling of intense frustration and grief over lost opportunities will eat into their hearts and they will be given the punishment of burning fire, the believers will bask in the sunshine of God’s favour and will be under the shadow of divine gardens, and fountains of divine knowledge will flow from their breasts.
a
51:16; 52:18; 68:35; 77:42; 78:33.
a
51:16; 52:18; 68:35; 77:42; 78:32.
1749
Commentary:
The verse means to say that whereas, as stated in the preceding verses, the followers of Satan on account of their rejection of the DivineMessage will be cast into Hell, which means that in the next life a feeling of intense frustration and grief over lost opportunities will eat into their hearts and they will be given the punishment of burning fire, the believers will bask in the sunshine of God’s favour and will be under the shadow of divine gardens, and fountains of divine knowledge will flow from their breasts.
b
51:16; 52:18; 68:35; 77:42; 78:33.
ٱدْخُلُوهَا بِسَلَٰمٍ ءَامِنِينَ
The words "peace" and "security" signify, respectively, freedom from internal anxieties that eat into the heart of a person and from external pain and punishment.
Commentary:
The words, Enter therein with peace in safety, seem to have been spoken to believers by angels. Just as angels encourage believers with the message of good cheer and divine pleasure in this life (10:65) they will come forward to convey the same message to them in the life to come.
The words "peace" and "security" signify, respectively, freedom from internal anxieties that eat into the heart of a person and from external pain and punishment.
The word سلام (peace) also points to the permanent promise held out to believers, and expressed in the clause سلام قولا من رب الرحیم 'Peace'—a message from your Lord, the Merciful (36:59).
The verse also shows that so long as the greeting of "peace" does not reach a man from God, he can enjoy no security. The verse further implies that in spite of the challenge of Satan that he would mislead believers (v. 40), the latter will not fail to enter the eternal abode of bliss.
1750
Commentary:
The words, Enter therein with peace in safety, seem to have been spoken to believers by angels. Just as angels encourage believers with the message of good cheer and divine pleasure in this life (10:65) they will come forward to convey the same message to them in the life to come.
The words "peace" and "security" signify, respectively, freedom from internal anxieties that eat into the heart of a person and from external pain and punishment.
The word سلام (peace) also points to the permanent promise held out to believers, and expressed in the clause سلام قولا من رب الرحیم 'Peace'—a message from your Lord, the Merciful (36:59).
The verse also shows that so long as the greeting of "peace" does not reach a man from God, he can enjoy no security. The verse further implies that in spite of the challenge of Satan that he would mislead believers (v. 40), the latter will not fail to enter the eternal abode of bliss.
1502
The words "peace" and "security" signify, respectively, freedom from internal anxieties that eat into the heart of a person and from external pain and punishment.
وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ إِخْوَٰنًا عَلَىٰ سُرُرٍ مُّتَقَٰبِلِينَ
7:44.
7:44.
Only those persons can be said to be enjoying a truly heavenly life whose hearts are free from all feelings of rancour and spite against their brethren.
7:44.
Commentary:
Elsewhere the Quran says that there are two Heavens for the righteous (55:47), one in the present life and the other in the next world. Regarding the latter, the verse under comment says that all vestige of rancour and malice will disappear from the hearts of its dwellers. Hence, in the present life also, only those can be said to be enjoying a truly heavenly life whose hearts are free from all feelings of rancour and spite against their brethren. The words, seated on thrones facing one another, are also intended to point to the state of loving equality existing among the Faithful.
The word سرر (thrones) has been repeatedly used in the Quran with regard to the dwellers of Paradise (37:45; 52:21; 56:16; 88:14). This is to hint that every dweller of Heaven will enjoy perfect freedom and independence, like a monarch on his throne. He will obey only God, obedience to Whom brings glory and power to man and bestows real freedom on him and he will not be subject to the orders of any other. In 16:32, we are told that the dwellers of Heaven will have what they shall wish for (see also 25:17, 39:35, & 42:23) which means that every inmate of Heaven will be supreme in his own respective sphere. This is the same as is hinted at in the words, seated on thrones.
b
7:44.
a
7:44.
1751
Commentary:
Elsewhere the Quran says that there are two Heavens for the righteous (55:47), one in the present life and the other in the next world. Regarding the latter, the verse under comment says that all vestige of rancour and malice will disappear from the hearts of its dwellers. Hence, in the present life also, only those can be said to be enjoying a truly heavenly life whose hearts are free from all feelings of rancour and spite against their brethren. The words, seated on thrones facing one another, are also intended to point to the state of loving equality existing among the Faithful.
The word سرر (thrones) has been repeatedly used in the Quran with regard to the dwellers of Paradise (37:45; 52:21; 56:16; 88:14). This is to hint that every dweller of Heaven will enjoy perfect freedom and independence, like a monarch on his throne. He will obey only God, obedience to Whom brings glory and power to man and bestows real freedom on him and he will not be subject to the orders of any other. In 16:32, we are told that the dwellers of Heaven will have what they shall wish for (see also 25:17, 39:35, & 42:23) which means that every inmate of Heaven will be supreme in his own respective sphere. This is the same as is hinted at in the words, seated on thrones.
c
7:44.
1503
Only those persons can be said to be enjoying a truly heavenly life whose hearts are free from all feelings of rancour and spite against their brethren.
لَا يَمَسُّهُمْ فِيهَا نَصَبٌ وَمَا هُم مِّنْهَا بِمُخْرَجِينَ
35:36.
11:109; 18:109.
The verse implies that Heaven will be a place of constant and continuous work. In spite of this, however, believers will feel none of the fatigue which is the inevitable result of hard work, and there will also be no waste or decay which are the result of fatigue.
35:36.
11:109; 18:109.
Commentary:
The words, Fatigue shall not touch them there, embody the indirect hint that Heaven shall be a place of constant and continuous work. In spite of this, however, believers will feel none of the fatigue which is the inevitable result of work in this world, and so in Heaven there will also be no waste or decay, which are the inevitable result of fatigue.
The Quran repudiates the popular idea that in Heaven believers will have no work to do. On the contrary, it says that believers will be constantly engaged in work tending to the glorification of God. They will be there servants of God par excellence and a true servant does not sit idle but is constantly engaged in the service of his Master. Only the struggle against one’s evil passions will cease in Heaven, for the obvious reason that there shall be no evil passions there (52:24), and one will continuously enjoy the work he is engaged in. Heaven will certainly not be like a poor-house in which there will be no work and where they will get their food gratuitously. According to the Quranic conception, Heaven is a place of constant work and worship and not an idlers’ paradise.
For the words, nor shall they be ejected therefrom, see under 11:109.
c
35:36.
d
11:109; 18:109.
b
35:36.
c
11:109; 18:109.
1752
Commentary:
The words, Fatigue shall not touch them there, embody the indirect hint that Heaven shall be a place of constant and continuous work. In spite of this, however, believers will feel none of the fatigue which is the inevitable result of work in this world, and so in Heaven there will also be no waste or decay, which are the inevitable result of fatigue.
The Quran repudiates the popular idea that in Heaven believers will have no work to do. On the contrary, it says that believers will be constantly engaged in work tending to the glorification of God. They will be there servants of God par excellence and a true servant does not sit idle but is constantly engaged in the service of his Master. Only the struggle against one’s evil passions will cease in Heaven, for the obvious reason that there shall be no evil passions there (52:24), and one will continuously enjoy the work he is engaged in. Heaven will certainly not be like a poor-house in which there will be no work and where they will get their food gratuitously. According to the Quranic conception, Heaven is a place of constant work and worship and not an idlers’ paradise.
For the words, nor shall they be ejected therefrom, see under 11:109.
d
35:36.
e
11:109; 18:109.
1504
The verse implies that Heaven will be a place of constant and continuous work. In spite of this, however, believers will feel none of the fatigue which is the inevitable result of hard work, and there will also be no waste or decay which are the result of fatigue.
۞ نَبِّئْ عِبَادِىٓ أَنِّىٓ أَنَا ٱلْغَفُورُ ٱلرَّحِيمُ
5:99.
5:99.
5:99.
Commentary:
In the previous verses two classes of men were mentioned: firstly, those who had incurred the displeasure of God by their evil deeds and thus had made themselves deserving of punishment; secondly, the righteous who had attained salvation. The verse under comment is addressed to both these classes of men under the common appellation of "My servants" which contains a message of hope and good cheer for both of them. To sinners the verse says that they should not despair of God’s mercy because, being الغفور (Most Forgiving), He can forgive all their sins, no matter how serious and numerous they may be. And the righteous are told that they should not become content with the good works they have already done, but should continue to excel in such deeds for, God being الرحیم (Merciful), the more they advance in virtue the greater measure of mercy will they receive at His hands in the form of an increased reward of their deeds. For the full meaning of the Divine attribute الرحیم (Merciful) see 1:1.
e
5:99.
a
5:99.
1753
Commentary:
In the previous verses two classes of men were mentioned: firstly, those who had incurred the displeasure of God by their evil deeds and thus had made themselves deserving of punishment; secondly, the righteous who had attained salvation. The verse under comment is addressed to both these classes of men under the common appellation of "My servants" which contains a message of hope and good cheer for both of them. To sinners the verse says that they should not despair of God’s mercy because, being الغفور (Most Forgiving), He can forgive all their sins, no matter how serious and numerous they may be. And the righteous are told that they should not become content with the good works they have already done, but should continue to excel in such deeds for, God being الرحیم (Merciful), the more they advance in virtue the greater measure of mercy will they receive at His hands in the form of an increased reward of their deeds. For the full meaning of the Divine attribute الرحیم (Merciful) see 1:1.
a
5:99.
وَأَنَّ عَذَابِى هُوَ ٱلْعَذَابُ ٱلْأَلِيمُ
5:99.
5:99.
5:99.
Commentary:
Punishment inflicted by anyone beside God hardly deserves to be called punishment in the true sense of the word, for such a punishment is not only transitory, but there is also always a means of escape from it. But from God’s punishment there is no refuge or escape. This is why the Holy Prophet taught his followers the beautiful prayer: لاملجا و لامنجا منك الا الیك i.e. there is no refuge against Thee, nor is there any place of escape from Thee except in Thyself (Bukhari).
f
5:99.
b
5:99.
1754
Commentary:
Punishment inflicted by anyone beside God hardly deserves to be called punishment in the true sense of the word, for such a punishment is not only transitory, but there is also always a means of escape from it. But from God’s punishment there is no refuge or escape. This is why the Holy Prophet taught his followers the beautiful prayer: لاملجا و لامنجا منك الا الیك i.e. there is no refuge against Thee, nor is there any place of escape from Thee except in Thyself (Bukhari).
b
5:99.
وَنَبِّئْهُمْ عَن ضَيْفِ إِبْرَٰهِيمَ
51:25.
51:25.
51:25.
Commentary:
The mention of Abraham here is intended merely to serve as an introduction to the story of Lot. This, as may be pointed out, is not accidental. In the Quran, the story of Lot has always been preceded by a reference to Abraham. This arrange-ment is intended to signify that Lot was a Prophet subordinate to Abraham. The story of Abraham has been introduced before the story of Lot because the people of Mecca considered themselves as having been descended from Abraham, and Lot was his near relation. The reference is intended to remind Meccans that they are familiar with the history of Abraham and, for that matter, with that of Lot, who was a recipient of Divine revelation and the rejection of whose revelation led to the punishment of those who rejected him. The placing of the account of Adam, the progenitor of the present race of mankind, and then of Abraham before that of Lot also helps to refute the false allegation that there is no order in the Quran.
g
51:25.
a
51:25.
1755
Commentary:
The mention of Abraham here is intended merely to serve as an introduction to the story of Lot. This, as may be pointed out, is not accidental. In the Quran, the story of Lot has always been preceded by a reference to Abraham. This arrange-ment is intended to signify that Lot was a Prophet subordinate to Abraham. The story of Abraham has been introduced before the story of Lot because the people of Mecca considered themselves as having been descended from Abraham, and Lot was his near relation. The reference is intended to remind Meccans that they are familiar with the history of Abraham and, for that matter, with that of Lot, who was a recipient of Divine revelation and the rejection of whose revelation led to the punishment of those who rejected him. The placing of the account of Adam, the progenitor of the present race of mankind, and then of Abraham before that of Lot also helps to refute the false allegation that there is no order in the Quran.
c
51:25.
إِذْ دَخَلُوا۟ عَلَيْهِ فَقَالُوا۟ سَلَٰمًا قَالَ إِنَّا مِنكُمْ وَجِلُونَ
یہاں مِنْکُمْ ہے اور عربی کا قاعدہ ہے کہ زیر دینے والے حرف سے پہلے کوئی فعل یا فعل کا قائم مقام محذوف نکالتے ہیں۔ پس ہم نے اس جگہ ’’آمد کی وجہ سے‘‘ کے الفاظ محذوف نکالے ہیں جس سے ترجمہ واضح ہو جاتا ہے۔
11:70; 51:26.
11:71, 51:29.
Probably signs of grief and sorrow were apparent on the faces of the messengers because they had brought the news of an impending catastrophe. Abraham understood it either from the troubled expression of their faces or from their refusal to partake of the food offered to them (11:71).
11:70; 51:26.
11:71; 51:29.
Commentary:
Probably signs of grief and sorrow were apparent on the faces of these messengers who had brought the news of an impending catastrophe. Abraham understood, either from the troubled expression on their faces or from their refusal to partake of the food offered to them (11:70, 71), the anguish of their hearts and suspected that the message which they had brought might prove a source of pain for him. It is also possible that the refusal of the guests to partake of the offered food led Abraham to fear that he might have, inadvertently, neglected some rule of hospitality in entertaining them.
h
11:70; 51:26.
i
11:71, 51:29.
2
یہاں مِنْکُمْ ہے اور عربی کا قاعدہ ہے کہ زیر دینے والے حرف سے پہلے کوئی فعل یا فعل کا قائم مقام محذوف نکالتے ہیں۔ پس ہم نے اس جگہ ’’آمد کی وجہ سے‘‘ کے الفاظ محذوف نکالے ہیں جس سے ترجمہ واضح ہو جاتا ہے۔
b
11:70; 51:26.
c
11:71; 51:29.
1756
Commentary:
Probably signs of grief and sorrow were apparent on the faces of these messengers who had brought the news of an impending catastrophe. Abraham understood, either from the troubled expression on their faces or from their refusal to partake of the food offered to them (11:70, 71), the anguish of their hearts and suspected that the message which they had brought might prove a source of pain for him. It is also possible that the refusal of the guests to partake of the offered food led Abraham to fear that he might have, inadvertently, neglected some rule of hospitality in entertaining them.
d
11:70; 51:26.
e
11:71, 51:29.
1505
Probably signs of grief and sorrow were apparent on the faces of the messengers because they had brought the news of an impending catastrophe. Abraham understood it either from the troubled expression of their faces or from their refusal to partake of the food offered to them (11:71).
قَالُوا۟ لَا تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَٰمٍ عَلِيمٍ
11:71; 51:29.
11:71; 51:29.
11:71; 51:29.
Commentary:
When the messengers noticed the anxiety they had caused to Abraham they tried to allay it by saying that he need have no personal fear because for him they had brought nothing but glad tidings that related to the birth of an enlightened son.
Abraham and Lot were strangers in Canaan––their home at this time—having migrated from Ur of the Chaldees i.e. Iraq (Gen. 11:27, 28 & 12:4, 5). Seeing that it might cause Lot great grief to leave his present habitation, God revealed His wish to these men who apparently were native inhabitants of the country and sent them with the message to Lot so that they might advise him how to shift to another place and might console and comfort him.
The reason why the glad tidings about the birth of a son who shall be endowed with knowledge was given on this occasion is that, as Abraham was sure to be grieved at hearing of the impending destruction of the people of Lot, therefore by way of consolation he was told beforehand that, in place of the ignorant and disbelieving people who were going to be destroyed, an enlightened son, who would be the progenitor of a great nation, would be born to him. These words may also have been intended to refer to the fact that the promised son would be a Prophet, for, in the terminology of the Quran, knowledge and wisdom also denote spiritual knowledge and divine wisdom.
j
11:71; 51:29.
d
11:71; 51:29.
1757
Commentary:
When the messengers noticed the anxiety they had caused to Abraham they tried to allay it by saying that he need have no personal fear because for him they had brought nothing but glad tidings that related to the birth of an enlightened son.
Abraham and Lot were strangers in Canaan––their home at this time—having migrated from Ur of the Chaldees i.e. Iraq (Gen. 11:27, 28 & 12:4, 5). Seeing that it might cause Lot great grief to leave his present habitation, God revealed His wish to these men who apparently were native inhabitants of the country and sent them with the message to Lot so that they might advise him how to shift to another place and might console and comfort him.
The reason why the glad tidings about the birth of a son who shall be endowed with knowledge was given on this occasion is that, as Abraham was sure to be grieved at hearing of the impending destruction of the people of Lot, therefore by way of consolation he was told beforehand that, in place of the ignorant and disbelieving people who were going to be destroyed, an enlightened son, who would be the progenitor of a great nation, would be born to him. These words may also have been intended to refer to the fact that the promised son would be a Prophet, for, in the terminology of the Quran, knowledge and wisdom also denote spiritual knowledge and divine wisdom.
f
11:71; 51:29.
قَالَ أَبَشَّرْتُمُونِى عَلَىٰٓ أَن مَّسَّنِىَ ٱلْكِبَرُ فَبِمَ تُبَشِّرُونَ
11:73.
11:73.
11:73.
Commentary:
فبم (of what then) is the abbreviated form of فبما which is formed of three words i.e. ف and ب and ما meaning respectively "then," "of" and "what."
Commentary:
In view of his advanced age, Abraham felt that the news of the birth of a son to him must have had its basis in Divine revelation. So, in order to make sure, he asked the messengers to tell him on what authority they gave him these glad tidings. The words فبم تبشرون not only mean, "Of what then you give me the glad tidings?" but also, "What is the basis of your glad tidings?"
k
11:73.
a
11:73.
1758
Commentary:
فبم (of what then) is the abbreviated form of فبما which is formed of three words i.e. ف and ب and ما meaning respectively "then," "of" and "what."
Commentary:
In view of his advanced age, Abraham felt that the news of the birth of a son to him must have had its basis in Divine revelation. So, in order to make sure, he asked the messengers to tell him on what authority they gave him these glad tidings. The words فبم تبشرون not only mean, "Of what then you give me the glad tidings?" but also, "What is the basis of your glad tidings?"
g
11:73.
قَالُوا۟ بَشَّرْنَٰكَ بِٱلْحَقِّ فَلَا تَكُن مِّنَ ٱلْقَٰنِطِينَ
Commentary:
In answer to Abraham the messengers said that the glad tidings they had conveyed to him were from God and that if it had not been so, they had no right to give any tidings to him, the word حق (truth) also meaning both God and right. So they were giving to him the news on the basis of the truth that had been communicated to them from God in keeping with the appropriateness of the occasion. The words, be not therefore of those who despair, make it clear that these guests of Abraham were men and not angels, for if they had been angels, they would not have addressed such words to him, being well aware of the strong faith and the great spiritual eminence of Abraham. It was, however, possible for human beings to address him like that on account of their ignorance of his spiritual eminence.
1759
Commentary:
In answer to Abraham the messengers said that the glad tidings they had conveyed to him were from God and that if it had not been so, they had no right to give any tidings to him, the word حق (truth) also meaning both God and right. So they were giving to him the news on the basis of the truth that had been communicated to them from God in keeping with the appropriateness of the occasion. The words, be not therefore of those who despair, make it clear that these guests of Abraham were men and not angels, for if they had been angels, they would not have addressed such words to him, being well aware of the strong faith and the great spiritual eminence of Abraham. It was, however, possible for human beings to address him like that on account of their ignorance of his spiritual eminence.
قَالَ وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ
12:88.
12:88.
12:88.
Commentary:
Abraham felt naturally hurt at the words, be not therefore of those who despair. He thought it an insult to his faith that anybody should think of him as despairing of God’s grace. Therefore, he strongly repudiated the implication and was not slow in expressing his justified indignation at it. It is worthy of note here that, whereas on the one hand Abraham was so hospitable that immediately on the arrival of the messengers he brought for them a roasted calf and, when they refrained from partaking of it, he feared that they were displeased with him for some unconscious failure on his part to accord them the honour they deserved as his guests (11:70-71); on the other hand, he indignantly protested against their remarks when the same guests seemed, inadvertently, to question his faith in God. Such is the jealousy and deep regard which the Prophets have for God.
Abraham meant to say that he had made the enquiry simply to ascertain whether it was glad tidings from God or only a conjecture, but now that he had come to know that the message was from God, he could have no possible doubt regarding its fulfilment.
a
12:88.
a
12:88.
1760
Commentary:
Abraham felt naturally hurt at the words, be not therefore of those who despair. He thought it an insult to his faith that anybody should think of him as despairing of God’s grace. Therefore, he strongly repudiated the implication and was not slow in expressing his justified indignation at it. It is worthy of note here that, whereas on the one hand Abraham was so hospitable that immediately on the arrival of the messengers he brought for them a roasted calf and, when they refrained from partaking of it, he feared that they were displeased with him for some unconscious failure on his part to accord them the honour they deserved as his guests (11:70-71); on the other hand, he indignantly protested against their remarks when the same guests seemed, inadvertently, to question his faith in God. Such is the jealousy and deep regard which the Prophets have for God.
Abraham meant to say that he had made the enquiry simply to ascertain whether it was glad tidings from God or only a conjecture, but now that he had come to know that the message was from God, he could have no possible doubt regarding its fulfilment.
h
12:88.
قَالَ فَمَا خَطْبُكُمْ أَيُّهَا ٱلْمُرْسَلُونَ
51:32.
51:32.
Commentary:
When Abraham realized that the real mission of these messengers was not to give to him the glad tidings of the birth of a son—for if it had been so, they would not have looked sad—but that they had come on some momentous mission, he hastened to enquire of them their real business. This question of Abraham also shows that he regarded the messengers to be mere human beings and not angels. For if he had considered them to be angels, he would not have been surprised at their refusal to partake of food, as he would have known that angels do not eat food. As, however, he considered them to be human beings, their refusal to partake of the food offered to them made him apprehensive that a grievous affair was weighing upon their minds (11:70, 71).
b
51:32.
b
51:32.
1761
Commentary:
When Abraham realized that the real mission of these messengers was not to give to him the glad tidings of the birth of a son—for if it had been so, they would not have looked sad—but that they had come on some momentous mission, he hastened to enquire of them their real business. This question of Abraham also shows that he regarded the messengers to be mere human beings and not angels. For if he had considered them to be angels, he would not have been surprised at their refusal to partake of food, as he would have known that angels do not eat food. As, however, he considered them to be human beings, their refusal to partake of the food offered to them made him apprehensive that a grievous affair was weighing upon their minds (11:70, 71).
a
51:32.
1506
By using the word al-Mursalun (messengers), the Qur’an hints that the bearers of the message were humans. The Bible, however, sometimes mentions them as men (Gen. 18: 2, 16, 22) and sometimes as angels (Gen. 19: 11, 15).
قَالُوٓا۟ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمٍ مُّجْرِمِينَ
51:33.
51:33.
c
51:33.
a
51:33.
1762
Commentary:
The messengers said that they had brought the news of punishment for a sinful people and this was the reason for their looking depressed and dejected.
b
51:33.
إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ
29:33; 51:36.
29:33; 51:36.
29:33; 51:36.
Important Words:
آل (family) is derived from the verb آل (ala). They say آل الیه i.e. he or it returned to it; or he resorted to it. آل عنه means, he returned or reverted from it. آل رعیته means, he ruled or governed his subjects. آل ماله means, he managed or tended his cattle. آل means, a man’s family or relations or kinsfolk; the people of his house; his followers; his friends, and the like. By the آلof the Holy Prophet are meant, according to some, his followers whether relations or others, and his relations whether followers or not; or, as some say, his family and his wives (Lane & Aqrab). See also 2:50.
Commentary:
By using the words, Excepting the family of Lot, the messengers alluded, on the one hand to the fact that "the guilty people" (see the preceding verse ) were none other than the tribe of Lot and, on the other hand, they allayed Abraham’s anxiety regarding Lot and his family. Apparently, the messengers were commissioned to lead Lot and his family to a place of safety.
The word اجمعین (all) shows that those who were to be saved along with Lot were a party of persons, and not merely his two daughters, as the Bible has it (Gen. 19:15,16).
d
29:33; 51:36.
b
29:33; 51:36.
1763
Important Words:
آل (family) is derived from the verb آل (ala). They say آل الیه i.e. he or it returned to it; or he resorted to it. آل عنه means, he returned or reverted from it. آل رعیته means, he ruled or governed his subjects. آل ماله means, he managed or tended his cattle. آل means, a man’s family or relations or kinsfolk; the people of his house; his followers; his friends, and the like. By the آلof the Holy Prophet are meant, according to some, his followers whether relations or others, and his relations whether followers or not; or, as some say, his family and his wives (Lane & Aqrab). See also 2:50.
Commentary:
By using the words, Excepting the family of Lot, the messengers alluded, on the one hand to the fact that "the guilty people" (see the preceding verse ) were none other than the tribe of Lot and, on the other hand, they allayed Abraham’s anxiety regarding Lot and his family. Apparently, the messengers were commissioned to lead Lot and his family to a place of safety.
The word اجمعین (all) shows that those who were to be saved along with Lot were a party of persons, and not merely his two daughters, as the Bible has it (Gen. 19:15,16).
c
29:33; 51:36.
إِلَّا ٱمْرَأَتَهُۥ قَدَّرْنَآ ۙ إِنَّهَا لَمِنَ ٱلْغَٰبِرِينَ
7:84; 11:82; 26:172; 27:58.
7:84; 11:82; 26:172; 27:58.
7:84; 11:82; 26:172; 27:58.
Important Words:
قدرنا (We surmise) is derived from قدر (qadara) which means, he measured or computed or estimated. قدر (qaddara) means, he meditated or considered; he supposed or conjectured or surmised. When used about God, it means, He decreed or appointed or ordained (Aqrab & Lane). See also 2:21.
Commentary:
The verse purports to say that out of the family of Lot his wife would not be saved, as she would remain behind and would not leave the city with Lot. The messengers used the expression قدرنا which here means, "we surmise" because they were not sure about her fate and had only guessed that she would remain behind. Evidently, one or more of them might have had a dream regarding this affair and, naturally, they were not quite sure about its interpretation but had only inferred that she would not be saved. Or it may be that, having regard to the feelings of Abraham, they did not like to stress the point of the sad end of Lot’s wife and expressed it vaguely.
Here is another divergence between the description of this affair as given in the Bible and the Quran. The Bible says: And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being Merciful unto him: and they brought him forth, and set him without the city (Gen. 19:15,16).
The Quran, on the other hand, says that Lot had been informed beforehand that his wife would not leave the city with him but would remain behind (29:34). It can easily be judged which of these two accounts is more natural and nearer the truth. According to the Quran, she not only remained behind but was from the very beginning destined to do so, but the Bible says that the angels led her out of the city, although they knew that God had decreed that she would share its fate. The Bible thus depicts the angels to be acting against the decree of God, which is evidently wrong.
e
7:84; 11:82; 26:172; 27:58.
c
7:84; 11:82; 26:172; 27:58.
1764
Important Words:
قدرنا (We surmise) is derived from قدر (qadara) which means, he measured or computed or estimated. قدر (qaddara) means, he meditated or considered; he supposed or conjectured or surmised. When used about God, it means, He decreed or appointed or ordained (Aqrab & Lane). See also 2:21.
Commentary:
The verse purports to say that out of the family of Lot his wife would not be saved, as she would remain behind and would not leave the city with Lot. The messengers used the expression قدرنا which here means, "we surmise" because they were not sure about her fate and had only guessed that she would remain behind. Evidently, one or more of them might have had a dream regarding this affair and, naturally, they were not quite sure about its interpretation but had only inferred that she would not be saved. Or it may be that, having regard to the feelings of Abraham, they did not like to stress the point of the sad end of Lot’s wife and expressed it vaguely.
Here is another divergence between the description of this affair as given in the Bible and the Quran. The Bible says: And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being Merciful unto him: and they brought him forth, and set him without the city (Gen. 19:15,16).
The Quran, on the other hand, says that Lot had been informed beforehand that his wife would not leave the city with him but would remain behind (29:34). It can easily be judged which of these two accounts is more natural and nearer the truth. According to the Quran, she not only remained behind but was from the very beginning destined to do so, but the Bible says that the angels led her out of the city, although they knew that God had decreed that she would share its fate. The Bible thus depicts the angels to be acting against the decree of God, which is evidently wrong.
d
7:84; 11:82; 26:172; 27:58.