Ruku 246 ع
Section 246 of 556 • 10 Verses
وَإِذْ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِءَادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ قَالَ ءَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا
2:35; 7:12; 15:30, 31; 18:51; 20:117; 38:73-75.
The particle lam among other things means, "with." The expression li Adama may mean 'with Adam.'
2:35; 7:12; 15:30-31; 18:51; 20:117; 38:73-75.
Important Words:
لادم (to Adam). لام as حرف جارہ (Preposition) is used in about twenty-two senses, the most important of which are the following: (1) It is used in the sense of فی as in من لی i.e. who is or will be for me as my defender or surety? (2) in the sense of علی as in یخرون للاذقان سجدا i.e. they fall down prostrate upon their faces; (3) in the sense of بعد as in للیلة خلتi.e. after the night that has passed; (4) in the sense of لام عاقبة as in لدواللموت وابنواللخراب i.e. bear children that they should die and build houses that they should fall into ruins; (5) in the sense of الی as in اوحی له i.e. he revealed to him; (6) to express a right as in الحمد للّٰه و العزة لهi.e. all praise is for God and all honour is due to Him; and (7) in the sense of مع (with or in spite of) as in فلما تفرقنا کانی ومالکا لطول اجتماع لم نبت لیلة معا i.e. when we separated, I felt as if with (or in spite of) our having lived together for a long time, I and Malik had not lived together even for one night (Aqrab).
Commentary:
The particle ل possesses, as shown under Important Words, a vast variety of meanings one of which isمع (with). In the expression لادم (to Adam) the particle ل means, "with"; thus the whole sentence اسجدوا لادم may mean, "submit to God along with Adam".
In the previous verses reference was made to the transgressions of the Jews. In order to throw further light on the subject, the verse under comment cites the case of Adam by way of example. The Prophets of God have always met with strong opposition from disbelievers. Adam who was the first Prophet was also opposed by Iblis, who said that he was superior to him (Adam) and therefore could not render obedience to him. The same obstacle lay in the way of the Jews. They looked upon themselves as superior to the Holy Prophet and his people. They were obsessed with the idea that, being the progeny of Isaac, all the blessings promised to Abraham were to be inherited by them alone to the exclusion of their cousins, the children of Ishmael. This false and foolish notion proved a stumbling block in the way of their accepting the Holy Prophet.
c
2:35; 7:12; 15:30, 31; 18:51; 20:117; 38:73-75.
718
虚词ل (Lam) 除了别的意思外, 这里的意思是 “和、同”。لِآدَمَ (Li Adama) 这一措辞的意思可以是 “和阿丹在一起。”
a
2:35; 7:12; 15:30-31; 18:51; 20:117; 38:73-75.
1991
Important Words:
لادم (to Adam). لام as حرف جارہ (Preposition) is used in about twenty-two senses, the most important of which are the following: (1) It is used in the sense of فی as in من لی i.e. who is or will be for me as my defender or surety? (2) in the sense of علی as in یخرون للاذقان سجدا i.e. they fall down prostrate upon their faces; (3) in the sense of بعد as in للیلة خلتi.e. after the night that has passed; (4) in the sense of لام عاقبة as in لدواللموت وابنواللخراب i.e. bear children that they should die and build houses that they should fall into ruins; (5) in the sense of الی as in اوحی له i.e. he revealed to him; (6) to express a right as in الحمد للّٰه و العزة لهi.e. all praise is for God and all honour is due to Him; and (7) in the sense of مع (with or in spite of) as in فلما تفرقنا کانی ومالکا لطول اجتماع لم نبت لیلة معا i.e. when we separated, I felt as if with (or in spite of) our having lived together for a long time, I and Malik had not lived together even for one night (Aqrab).
Commentary:
The particle ل possesses, as shown under Important Words, a vast variety of meanings one of which isمع (with). In the expression لادم (to Adam) the particle ل means, "with"; thus the whole sentence اسجدوا لادم may mean, "submit to God along with Adam".
In the previous verses reference was made to the transgressions of the Jews. In order to throw further light on the subject, the verse under comment cites the case of Adam by way of example. The Prophets of God have always met with strong opposition from disbelievers. Adam who was the first Prophet was also opposed by Iblis, who said that he was superior to him (Adam) and therefore could not render obedience to him. The same obstacle lay in the way of the Jews. They looked upon themselves as superior to the Holy Prophet and his people. They were obsessed with the idea that, being the progeny of Isaac, all the blessings promised to Abraham were to be inherited by them alone to the exclusion of their cousins, the children of Ishmael. This false and foolish notion proved a stumbling block in the way of their accepting the Holy Prophet.
a
2:35; 7:12; 15:30, 31; 18:51; 20:117; 38:73-75.
1629
The particle lam among other things means, "with." The expression li Adama may mean 'with Adam.'
قَالَ أَرَءَيْتَكَ هَٰذَا ٱلَّذِى كَرَّمْتَ عَلَىَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُۥٓ إِلَّا قَلِيلًا
7:13; 15:34; 38:77.
7:17, 18; 15:40.
“复生” 在这里的意思是, 每个信者在他的信念达到完美的地步时, 恶魔再无法控制他, 这时他就体验了这样的精神复生。
恶魔是否能胁迫极大多数人走邪道, 是需要答复的一个重要问题。如果对这世界上善与恶的情况粗略而轻率地看一下, 可能使人们得出在这世界上恶比善的势力大这样一个错误的结论。可是事实正相反。例如, 如果苛刻地审查那最会说谎的人讲的所有的话, 就会看到他所讲的真话的数量远远超过他的假话。同样地, 世界上恶人的数目比好人和有德行的人要少得多。邪恶的事情引起如此广泛的注意这一事实本身就证明人类本性天生是善良的, 因而即使稍稍接触一下邪恶的事就会发生反应。因此, 说恶魔已经成功地把他的胁迫变成了事实这一种猜想是错误的。
7:17, 18; 15:40.
7:13; 15:34; 38:77.
By "resurrection" is here meant the spiritual resurrection which is experienced by every believer when his faith becomes perfect and Satan ceases to exercise control over him.
Whether or not Satan has succeeded in carrying out his threat in leading astray a vast majority of mankind is an important question which calls for an answer. A hurried and thoughtless glance over the state of good and evil in the world may lead one to the wrong conclusion that evil predominates over good in the world. But the truth is the other way about. If, for example, all the utterances of the greatest of liars were to be critically examined, the number of his truthful utterances will be found to be far exceeding his lies. Similarly, the number of the wicked people in the world is much smaller than that of the good and the virtuous people. The fact that wickedness attracts such wide notice in itself constitutes a proof of the fact that human nature is innately good and recoils at even a slight touch of evil. It is, therefore, wrong to suppose that Satan has succeeded in carrying his threat into actual fact.
7:13; 15:34; 38:77.
7:17-18; 15:40.
Important Words:
ارءیتک (what thinkest thou?) is derived from رای i.e. he saw with the eyes and means, hast thou considered? tell thou me, tell me; thinkest thou? or what thinkest thou? (Lane). See also 10:51.
لاحتنکن (I will most surely bring under my sway) is derived from حنک. They say حنک الفرس i.e. he put a rope in the mouth of the horse. احتنک الجراد الارض means, the locusts ate what was upon the land and consumed its herbage. احتنکه means, (1) he put a rope in his mouth and led him; (2) he took the whole of his property; and (3) he gained the mastery over him. The Quranic expression لاحتنکن ذریته means, I will assuredly extirpate his progeny; or I will assuredly incline his progeny to obey me, or I will assuredly gain the mastery over his progeny (Lane & Aqrab).
Commentary:
By "resurrection" is here meant not the great Resurrection that is to take place after death but the time when believers will have achieved success and disbelievers met with discomfiture.
It may also mean the spiritual resurrection which is experienced by every believer when his faith becomes perfect and Satan ceases to exercise control over him.
Whether or not Satan has succeeded in carrying out his threat in leading astray a vast majority of mankind is an important question which calls for an answer. A hurried and thoughtless glance over the state of good and evil in the world may lead one to the wrong conclusion that evil predominates in the world. But the truth is quite the reverse. If all the utterances of the greatest of liars were to be critically examined, the number of his truthful utterances will be found to be far exceeding his lies. So is the case with other evils. A great majority of people in the world are disposed to be good and virtuous. They commit moral excesses only in the heat of passion. Similarly, the number of the wicked people in the world is much smaller than that of the good and the virtuous. The fact that wickedness attracts such wide notice in itself constitutes proof positive of the fact that human nature is innately good and recoils at even a slight touch of evil. It is therefore wrong to suppose that Satan has succeeded in carrying his threat into actual fact.
The dialogue described here and in other verses of the Quran as having taken place between God and Satan never actually took place. It is only a representation of the state of things existing in the world. See also 2:35; 7:13-19 & 15:28-29.
a
7:13; 15:34; 38:77.
b
7:17, 18; 15:40.
719
“复生” 在这里的意思是, 每个信者在他的信念达到完美的地步时, 恶魔再无法控制他, 这时他就体验了这样的精神复生。
720
恶魔是否能胁迫极大多数人走邪道, 是需要答复的一个重要问题。如果对这世界上善与恶的情况粗略而轻率地看一下, 可能使人们得出在这世界上恶比善的势力大这样一个错误的结论。可是事实正相反。例如, 如果苛刻地审查那最会说谎的人讲的所有的话, 就会看到他所讲的真话的数量远远超过他的假话。同样地, 世界上恶人的数目比好人和有德行的人要少得多。邪恶的事情引起如此广泛的注意这一事实本身就证明人类本性天生是善良的, 因而即使稍稍接触一下邪恶的事就会发生反应。因此, 说恶魔已经成功地把他的胁迫变成了事实这一种猜想是错误的。
a
7:13; 15:34; 38:77.
b
7:17-18; 15:40.
1992
Important Words:
ارءیتک (what thinkest thou?) is derived from رای i.e. he saw with the eyes and means, hast thou considered? tell thou me, tell me; thinkest thou? or what thinkest thou? (Lane). See also 10:51.
لاحتنکن (I will most surely bring under my sway) is derived from حنک. They say حنک الفرس i.e. he put a rope in the mouth of the horse. احتنک الجراد الارض means, the locusts ate what was upon the land and consumed its herbage. احتنکه means, (1) he put a rope in his mouth and led him; (2) he took the whole of his property; and (3) he gained the mastery over him. The Quranic expression لاحتنکن ذریته means, I will assuredly extirpate his progeny; or I will assuredly incline his progeny to obey me, or I will assuredly gain the mastery over his progeny (Lane & Aqrab).
Commentary:
By "resurrection" is here meant not the great Resurrection that is to take place after death but the time when believers will have achieved success and disbelievers met with discomfiture.
It may also mean the spiritual resurrection which is experienced by every believer when his faith becomes perfect and Satan ceases to exercise control over him.
Whether or not Satan has succeeded in carrying out his threat in leading astray a vast majority of mankind is an important question which calls for an answer. A hurried and thoughtless glance over the state of good and evil in the world may lead one to the wrong conclusion that evil predominates in the world. But the truth is quite the reverse. If all the utterances of the greatest of liars were to be critically examined, the number of his truthful utterances will be found to be far exceeding his lies. So is the case with other evils. A great majority of people in the world are disposed to be good and virtuous. They commit moral excesses only in the heat of passion. Similarly, the number of the wicked people in the world is much smaller than that of the good and the virtuous. The fact that wickedness attracts such wide notice in itself constitutes proof positive of the fact that human nature is innately good and recoils at even a slight touch of evil. It is therefore wrong to suppose that Satan has succeeded in carrying his threat into actual fact.
The dialogue described here and in other verses of the Quran as having taken place between God and Satan never actually took place. It is only a representation of the state of things existing in the world. See also 2:35; 7:13-19 & 15:28-29.
a
7:17, 18; 15:40.
b
7:13; 15:34; 38:77.
1630
By "resurrection" is here meant the spiritual resurrection which is experienced by every believer when his faith becomes perfect and Satan ceases to exercise control over him.
1631
Whether or not Satan has succeeded in carrying out his threat in leading astray a vast majority of mankind is an important question which calls for an answer. A hurried and thoughtless glance over the state of good and evil in the world may lead one to the wrong conclusion that evil predominates over good in the world. But the truth is the other way about. If, for example, all the utterances of the greatest of liars were to be critically examined, the number of his truthful utterances will be found to be far exceeding his lies. Similarly, the number of the wicked people in the world is much smaller than that of the good and the virtuous people. The fact that wickedness attracts such wide notice in itself constitutes a proof of the fact that human nature is innately good and recoils at even a slight touch of evil. It is, therefore, wrong to suppose that Satan has succeeded in carrying his threat into actual fact.
قَالَ ٱذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَآءً مَّوْفُورًا
7:19; 15:43, 44; 38:86.
7:19; 15:43, 44; 38:86.
7:19; 15:43-44; 38:86.
Commentary:
The verse shows that the punishment of Hell will be mental and not physical. Punishment can suit every individual case only if it is mental. No two men’s mental condition is exactly alike, and if punishment be external, the same punishment cannot suit every case. It can do so only if it be mental and everybody should receive punishment according to the condition of his mind. Just as all kinds of trees receive their sustenance from the earth according to their particular needs and natures, similarly all sinners will suffer the torment of Hell according to their mental condition.
c
7:19; 15:43, 44; 38:86.
a
7:19; 15:43-44; 38:86.
1993
Commentary:
The verse shows that the punishment of Hell will be mental and not physical. Punishment can suit every individual case only if it is mental. No two men’s mental condition is exactly alike, and if punishment be external, the same punishment cannot suit every case. It can do so only if it be mental and everybody should receive punishment according to the condition of his mind. Just as all kinds of trees receive their sustenance from the earth according to their particular needs and natures, similarly all sinners will suffer the torment of Hell according to their mental condition.
b
7:19; 15:43, 44; 38:86.
وَٱسْتَفْزِزْ مَنِ ٱسْتَطَعْتَ مِنْهُم بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَٰدِ وَعِدْهُمْ ۚ وَمَا يَعِدُهُمُ ٱلشَّيْطَٰنُ إِلَّا غُرُورًا
4:121; 14:23.
7:18.
The verse describes the three devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. (2) They use more drastic measures against those who are not frightened by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. (3) They seek to entice away the powerful and the more influential by offering to make them their leaders if only they cease to support the cause of truth.
7:18.
4:121; 14:23.
Important Words:
استفزز (entice thou) is derived from فز which means, he was or became frightened. استفزmeans, it (fear) excited him to lightness, unsteady-ness; or it unsettled him; he incited or excited him to be promptly obedient and submissive to him; he deceived or beguiled him so as to cast him into destruction; he expelled him from his land; he slew him. The Quranic expression واستفزز من استطعت منھم بصوتک means, and excite thou to lightness and unsteadiness or unsettle thou whom thou canst with thy voice. And the expression وان کادوا لیستفزونک من الارض means, and verily they were near to unsettling thee from the land or, some say, they were near to frightening thee so as to excite thee to promptness of flight from the land (Lane & Aqrab).
Commentary:
This verse shows that man is by nature good. It is only when he falls a victim to satanic influences that he gives up the path of virtue for the ways of sin and iniquity. This Islamic conception of human nature is in striking contrast with that of Christianity according to which man is evil by nature and Jesus alone can redeem him from his original sin.
The verse describes the three kinds of devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. This is the significance of the words, And entice…with thy voice. (2) They use more drastic measures against those who are not frightened away by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. This is the sense of the words, urge against them thy horsemen and footmen. (3) They seek to entice away the powerful and the more influential among the followers of a Prophet by offering to make them their leaders if only they give up his cause.
All these measures and stratagems have been adopted by the enemies of truth against the Prophets of God and their followers throughout the ages. But they have never succeeded in arresting or retarding the progress of truth.
d
7:18.
e
4:121; 14:23.
a
7:18.
b
4:121; 14:23.
1994
Important Words:
استفزز (entice thou) is derived from فز which means, he was or became frightened. استفزmeans, it (fear) excited him to lightness, unsteady-ness; or it unsettled him; he incited or excited him to be promptly obedient and submissive to him; he deceived or beguiled him so as to cast him into destruction; he expelled him from his land; he slew him. The Quranic expression واستفزز من استطعت منھم بصوتک means, and excite thou to lightness and unsteadiness or unsettle thou whom thou canst with thy voice. And the expression وان کادوا لیستفزونک من الارض means, and verily they were near to unsettling thee from the land or, some say, they were near to frightening thee so as to excite thee to promptness of flight from the land (Lane & Aqrab).
Commentary:
This verse shows that man is by nature good. It is only when he falls a victim to satanic influences that he gives up the path of virtue for the ways of sin and iniquity. This Islamic conception of human nature is in striking contrast with that of Christianity according to which man is evil by nature and Jesus alone can redeem him from his original sin.
The verse describes the three kinds of devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. This is the significance of the words, And entice…with thy voice. (2) They use more drastic measures against those who are not frightened away by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. This is the sense of the words, urge against them thy horsemen and footmen. (3) They seek to entice away the powerful and the more influential among the followers of a Prophet by offering to make them their leaders if only they give up his cause.
All these measures and stratagems have been adopted by the enemies of truth against the Prophets of God and their followers throughout the ages. But they have never succeeded in arresting or retarding the progress of truth.
a
4:121; 14:23.
c
7:18.
1632
The verse describes the three devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. (2) They use more drastic measures against those who are not frightened by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. (3) They seek to entice away the powerful and the more influential by offering to make them their leaders if only they cease to support the cause of truth.
إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَٰنٌ ۚ وَكَفَىٰ بِرَبِّكَ وَكِيلًا
15:41; 38:84.
15:41; 38:84.
Commentary:
The verse purports to say that man is amenable to the enticement of Satan so long as he is not "resurrected" i.e. as long as his faith does not attain its full stature. The verse also teaches man the secret of becoming safe from the attacks of Satan. It is that he should give himself up wholly to the care and protection of God and, instead of depending upon his own resources and efforts, should rely upon Him alone, for Satan can cause no harm to one who is under the guardianship of God.
f
15:41; 38:84.
a
15:41; 38:84.
1995
Commentary:
The verse purports to say that man is amenable to the enticement of Satan so long as he is not "resurrected" i.e. as long as his faith does not attain its full stature. The verse also teaches man the secret of becoming safe from the attacks of Satan. It is that he should give himself up wholly to the care and protection of God and, instead of depending upon his own resources and efforts, should rely upon Him alone, for Satan can cause no harm to one who is under the guardianship of God.
b
15:41; 38:84.
1633
Man is amenable to the enticements of Satan so long as he is not "resurrected," i.e. so long as his faith does not attain its full stature.
رَّبُّكُمُ ٱلَّذِى يُزْجِى لَكُمُ ٱلْفُلْكَ فِى ٱلْبَحْرِ لِتَبْتَغُوا۟ مِن فَضْلِهِۦٓ ۚ إِنَّهُۥ كَانَ بِكُمْ رَحِيمًا
14:33; 22:66; 45:13.
14:33; 22:66; 45:13.
14:33; 22:66; 45:13.
Commentary:
The verse points out that all amenities of life are God’s gifts bestowed upon man, although they are not always recognized or appreciated by man as such. For example, the use of ships has made interaction possible between the dwellers of the main lands and the islands, who would have remained permanently isolated from each other without them.
There is also in the verse an implied reference to the fact that Islam will spread throughout the world on land and sea and for this purpose sea-going vessels, which are a great Divine blessing, will play a most important part. It is worthy of note that Muslims in the heyday of their glory were great sailors and navigators. The discovery of the sea-route to India was due to the good offices of an Arab sailor who guided some wandering Portuguese ships from the coast of Africa to the shores of India.
a
14:33; 22:66; 45:13.
b
14:33; 22:66; 45:13.
1996
Commentary:
The verse points out that all amenities of life are God’s gifts bestowed upon man, although they are not always recognized or appreciated by man as such. For example, the use of ships has made interaction possible between the dwellers of the main lands and the islands, who would have remained permanently isolated from each other without them.
There is also in the verse an implied reference to the fact that Islam will spread throughout the world on land and sea and for this purpose sea-going vessels, which are a great Divine blessing, will play a most important part. It is worthy of note that Muslims in the heyday of their glory were great sailors and navigators. The discovery of the sea-route to India was due to the good offices of an Arab sailor who guided some wandering Portuguese ships from the coast of Africa to the shores of India.
c
14:33; 22:66; 45:13.
وَإِذَا مَسَّكُمُ ٱلضُّرُّ فِى ٱلْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّآ إِيَّاهُ ۖ فَلَمَّا نَجَّىٰكُمْ إِلَى ٱلْبَرِّ أَعْرَضْتُمْ ۚ وَكَانَ ٱلْإِنسَٰنُ كَفُورًا
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
Such is the nature of man that when he is in distress he becomes humble and prays to God and promises and vows to lead a virtuous life. But once he is out of danger he is as arrogant and boastful as ever.
10:13; 11:10-11; 23:65; 30:34; 39:9; 41:50-52; 70:21-22.
Commentary:
Such is the nature of man that when he is in distress, he becomes humble and prays to God and promises and vows to lead a virtuous life if he were to regain his lost peace of mind. But when the danger is over, he is as arrogant and boastful as ever. The verse, in fact, embodies a warning for Muslims that they should not forget God in their days of prosperity so that He may not forget them in their time of adversity.
b
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
a
10:13; 11:10-11; 23:65; 30:34; 39:9; 41:50-52; 70:21-22.
1997
Commentary:
Such is the nature of man that when he is in distress, he becomes humble and prays to God and promises and vows to lead a virtuous life if he were to regain his lost peace of mind. But when the danger is over, he is as arrogant and boastful as ever. The verse, in fact, embodies a warning for Muslims that they should not forget God in their days of prosperity so that He may not forget them in their time of adversity.
d
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
1634
Such is the nature of man that when he is in distress he becomes humble and prays to God and promises and vows to lead a virtuous life. But once he is out of danger he is as arrogant and boastful as ever.
أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ ٱلْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لَا تَجِدُوا۟ لَكُمْ وَكِيلًا
67:17, 18.
67:17, 18.
67:17-18.
Important Words:
حاصبا (violent sandstorm) is derived from حصب and حصبه means, he pelted him or pelted him with pebbles. They say حصبت الریح بالحصباء i.e. the wind cast or drove along small pebbles. حصب النار means, he kindled the fire. حصب (hasabun) means, a stone that is thrown; firewood. حاصبا means, a thrower or pelter of stones; a punishment from God; dust containing pebbles; pebbles cast about by the wind; small particles of snow and hail scattered about; a large number of men on foot. ریح حاصب means, a violent wind that raises, drives along or casts down pebbles from the sky; clouds or clouds casting down snow and hail (Lane & Aqrab).
Commentary:
The verse implies a prophetic allusion to the Battle of Badr which was yet to be fought. The Arabs, being an inland people, were very much afraid of the sea. It purports to warn the Meccan disbelievers that they were afraid of the sea but God could destroy them on land also. This happened on the battlefield of Badr where their power got a severe shaking.
The verse also seems to suggest to Muslims the benefits of sea-going, hinting that, since dangers at sea are no greater than those on land, why should they remain contented with life on land and not improve their commercial relations with other nations which is possible mainly through constant sea-voyaging?
c
67:17, 18.
b
67:17-18.
1998
Important Words:
حاصبا (violent sandstorm) is derived from حصب and حصبه means, he pelted him or pelted him with pebbles. They say حصبت الریح بالحصباء i.e. the wind cast or drove along small pebbles. حصب النار means, he kindled the fire. حصب (hasabun) means, a stone that is thrown; firewood. حاصبا means, a thrower or pelter of stones; a punishment from God; dust containing pebbles; pebbles cast about by the wind; small particles of snow and hail scattered about; a large number of men on foot. ریح حاصب means, a violent wind that raises, drives along or casts down pebbles from the sky; clouds or clouds casting down snow and hail (Lane & Aqrab).
Commentary:
The verse implies a prophetic allusion to the Battle of Badr which was yet to be fought. The Arabs, being an inland people, were very much afraid of the sea. It purports to warn the Meccan disbelievers that they were afraid of the sea but God could destroy them on land also. This happened on the battlefield of Badr where their power got a severe shaking.
The verse also seems to suggest to Muslims the benefits of sea-going, hinting that, since dangers at sea are no greater than those on land, why should they remain contented with life on land and not improve their commercial relations with other nations which is possible mainly through constant sea-voyaging?
e
67:17, 18.
أَمْ أَمِنتُمْ أَن يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَىٰ فَيُرْسِلَ عَلَيْكُمْ قَاصِفًا مِّنَ ٱلرِّيحِ فَيُغْرِقَكُم بِمَا كَفَرْتُمْ ۙ ثُمَّ لَا تَجِدُوا۟ لَكُمْ عَلَيْنَا بِهِۦ تَبِيعًا
67:18.
67:18.
67:18.
Important Words:
قاصفا (storm-blast) is active participle from قصف. They say قصف الشیء i.e. he broke the thing. قصف البعیرmeans, the camel roared violently. قصف الرعد means, it thundered violently. ریح قاصف means, strong wind and رعد قاصف means, violent thunder (Aqrab).
Commentary:
It is strange that in fulfilment of the warning contained in this verse, some of the disbelievers were actually drowned in the Red Sea when they fled from Mecca after its conquest by the Holy Prophet.
d
67:18.
a
67:18.
1999
Important Words:
قاصفا (storm-blast) is active participle from قصف. They say قصف الشیء i.e. he broke the thing. قصف البعیرmeans, the camel roared violently. قصف الرعد means, it thundered violently. ریح قاصف means, strong wind and رعد قاصف means, violent thunder (Aqrab).
Commentary:
It is strange that in fulfilment of the warning contained in this verse, some of the disbelievers were actually drowned in the Red Sea when they fled from Mecca after its conquest by the Holy Prophet.
a
67:18.
۞ وَلَقَدْ كَرَّمْنَا بَنِىٓ ءَادَمَ وَحَمَلْنَٰهُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ وَرَزَقْنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ وَفَضَّلْنَٰهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا
یعنی انسانوں کو۔
God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. The verse demolishes all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open equally for all men and these avenues lie as much in travel by land as by sea.
The laying of stress on travel by sea in the Qur’an seems to be rather strange. The fact, that a Book revealed to an Arab, and of all Arabs the Holy Prophet, who throughout his life never experienced a sea-voyage, should have so much emphasized the importance of sea-voyaging, does indeed show that the Qur’an could not have been his composition. He did not and could not know the great benefits of sea-voyaging.
As a class man, being God’s vicegerent on earth, is superior to all other creation.
Commentary:
The verse means to say that God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. It seeks to demolish all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open, equally for all men and these avenues lie as much in travel by land as by sea. The laying of stress on travel by sea in the Quran seems strange. The fact that an Arab, and of all Arabs the Holy Prophet, who throughout his whole life never experienced a sea voyage, should have so much emphasized the importance of sea-voyaging does indeed show that the Quran could not be his composition. He did not and could not know the great benefits of sea-voyaging.
The words, and exalted them far above many, may seem to suggest that man is superior only to certain species of creation and not all creation. But a little deeper reflection over the expression makes such an inference appear quite unwarranted. The verse speaks of all mankind and it is true that all men are not superior to all other creatures. There are men morally so degraded as to be worse than animals and beasts. There are others who are superior even to the angels. There are others still who are so righteous as to occupy a higher spiritual position than even the most exalted angels. In short, all men are not superior to all other creatures, but some men do top the whole creation and man as such is superior to most of the creation, for the sun, the moon, the stars, and animals have been created for him and are engaged in his service. Hence, mankind as a class is superior to most of God’s creatures, while man in his perfect spiritual state is certainly superior to the whole creation.
1
یعنی انسانوں کو۔
2000
Commentary:
The verse means to say that God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. It seeks to demolish all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open, equally for all men and these avenues lie as much in travel by land as by sea. The laying of stress on travel by sea in the Quran seems strange. The fact that an Arab, and of all Arabs the Holy Prophet, who throughout his whole life never experienced a sea voyage, should have so much emphasized the importance of sea-voyaging does indeed show that the Quran could not be his composition. He did not and could not know the great benefits of sea-voyaging.
The words, and exalted them far above many, may seem to suggest that man is superior only to certain species of creation and not all creation. But a little deeper reflection over the expression makes such an inference appear quite unwarranted. The verse speaks of all mankind and it is true that all men are not superior to all other creatures. There are men morally so degraded as to be worse than animals and beasts. There are others who are superior even to the angels. There are others still who are so righteous as to occupy a higher spiritual position than even the most exalted angels. In short, all men are not superior to all other creatures, but some men do top the whole creation and man as such is superior to most of the creation, for the sun, the moon, the stars, and animals have been created for him and are engaged in his service. Hence, mankind as a class is superior to most of God’s creatures, while man in his perfect spiritual state is certainly superior to the whole creation.
1635
God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. The verse demolishes all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open equally for all men and these avenues lie as much in travel by land as by sea.
1635A
The laying of stress on travel by sea in the Qur’an seems to be rather strange. The fact, that a Book revealed to an Arab, and of all Arabs the Holy Prophet, who throughout his life never experienced a sea-voyage, should have so much emphasized the importance of sea-voyaging, does indeed show that the Qur’an could not have been his composition. He did not and could not know the great benefits of sea-voyaging.
1635B
As a class man, being God’s vicegerent on earth, is superior to all other creation.