Ruku 321 ع
Section 321 of 556 • 18 Verses
كَذَّبَتْ قَوْمُ نُوحٍ ٱلْمُرْسَلِينَ
Commentary:
The people of Noah had rejected only one Messenger—Noah. But they have been represented in this verse as having rejected all the Messengers of God. This shows that the rejection of one Divine Messenger is in reality equivalent to the rejection of all of them. This is so because they are all commissioned as Messengers by the same Divine Authority and their Messages proceed from the same Source and are identical in fundamentals and basic principles.
2765
Commentary:
The people of Noah had rejected only one Messenger—Noah. But they have been represented in this verse as having rejected all the Messengers of God. This shows that the rejection of one Divine Messenger is in reality equivalent to the rejection of all of them. This is so because they are all commissioned as Messengers by the same Divine Authority and their Messages proceed from the same Source and are identical in fundamentals and basic principles.
إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلَا تَتَّقُونَ
اس جگہ صرف نوحؑ کا ذکر ہے مگر انکار رسولوں کا بتایا ہے پس یا تو نوح علیہ السلام کو رسولوں کا مجموعہ اس لئے قرار دیا ہے کہ تمام رسولوں میں مشابہت پائی جاتی ہے اور ایک رسول کا انکار حقیقت میں سب رسولوں کا انکار ہوتا ہے یا پھر اس لئے کہ نوح علیہ السلام کی امت میں اس کے تابع بہت سے رسول گزرے۔
1
اس جگہ صرف نوحؑ کا ذکر ہے مگر انکار رسولوں کا بتایا ہے پس یا تو نوح علیہ السلام کو رسولوں کا مجموعہ اس لئے قرار دیا ہے کہ تمام رسولوں میں مشابہت پائی جاتی ہے اور ایک رسول کا انکار حقیقت میں سب رسولوں کا انکار ہوتا ہے یا پھر اس لئے کہ نوح علیہ السلام کی امت میں اس کے تابع بہت سے رسول گزرے۔
إِنِّى لَكُمْ رَسُولٌ أَمِينٌ
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
The words, So fear Allah and obey me, which have been addressed to his people from the mouth of every Prophet in this Surah, show that apart from the general commandments embodied in Divine revelation, the believers are enjoined to obey the commands and instructions issued from time to time by their own Prophets.
Commentary:
The words, So fear Allah and obey me, which have been addressed to his people from the mouth of every Prophet show that apart from the commandments embodied in Divine revelation, the believers are enjoined to obey the orders and instructions issued from time to time by the Prophet and to follow his precept and example.
2765A
Commentary:
The words, So fear Allah and obey me, which have been addressed to his people from the mouth of every Prophet show that apart from the commandments embodied in Divine revelation, the believers are enjoined to obey the orders and instructions issued from time to time by the Prophet and to follow his precept and example.
2124
The words, So fear Allah and obey me, which have been addressed to his people from the mouth of every Prophet in this Surah, show that apart from the general commandments embodied in Divine revelation, the believers are enjoined to obey the commands and instructions issued from time to time by their own Prophets.
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَٰلَمِينَ
10:73; 11:30.
10:73; 11:30.
10:73; 11:30.
a
10:73; 11:30.
a
10:73; 11:30.
a
10:73; 11:30.
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
۞ قَالُوٓا۟ أَنُؤْمِنُ لَكَ وَٱتَّبَعَكَ ٱلْأَرْذَلُونَ
11:28.
11:28.
11:28.
Commentary:
It is an established fact of history that in the beginning of their missions only poor people follow the Messengers of God. This is quite in keeping with Divine plan. In this way God wants to show that the subsequent triumph of the Prophets predicted long before by them was due solely to God’s help and not to any combination of worldly circumstances. The acceptance of the Divine Message by poor people not only does not add to the material strength of the new Movement but also repels the wealthy and the powerful from it, inasmuch as they refuse to associate with those whom they regard as lowly and humble. But such has always been the Divine practice that these very humble and lowly people eventually prevail upon the wealthy and the powerful disbelievers.
b
11:28.
b
11:28.
2766
Commentary:
It is an established fact of history that in the beginning of their missions only poor people follow the Messengers of God. This is quite in keeping with Divine plan. In this way God wants to show that the subsequent triumph of the Prophets predicted long before by them was due solely to God’s help and not to any combination of worldly circumstances. The acceptance of the Divine Message by poor people not only does not add to the material strength of the new Movement but also repels the wealthy and the powerful from it, inasmuch as they refuse to associate with those whom they regard as lowly and humble. But such has always been the Divine practice that these very humble and lowly people eventually prevail upon the wealthy and the powerful disbelievers.
b
11:28.
قَالَ وَمَا عِلْمِى بِمَا كَانُوا۟ يَعْمَلُونَ
إِنْ حِسَابُهُمْ إِلَّا عَلَىٰ رَبِّى ۖ لَوْ تَشْعُرُونَ
The Qur’an has used five different words at different places and in different contexts to suit the particular occasion and to explain fully the meaning thereof; in a general sense they are all alike but as regards their finer shades of meaning they are different. The words are Shu‘ur, i.e. perceiving a thing by means of any of the senses to know its minute particulars (2:155); ‘Aql, i.e. withholding or restraining a person from adopting an evil course (12:3); Fikr, i.e. reflecting upon and calculating a thing (6:51); Tafaqquh, i.e. applying oneself to the acquisition of knowledge and becoming well-versed in it (9:122); and Tadabbur, i.e. considering, examining or studying a thing repeatedly in order to know it (4:83).
Commentary:
The Quran has used five different words at different places and in different contexts to suit the particular occasion and to explain fully the meaning. In a general sense they are all alike but as regards their finer shades of meaning they are different. The words are شعور i.e. perceiving a thing by means of any of the senses to know its minute particulars (2:155); عقل i.e. withholding or restraining a person from adopting an evil course (12:3); فکر i.e. reflecting upon and calculating a thing (6:51); تفقه i.e. applying oneself to the acquisition of knowledge and becoming well versed in it (9:122), and تدبر i.e. considering, examining or studying a thing repeatedly in order to know it (4:83).
2766A
Commentary:
The Quran has used five different words at different places and in different contexts to suit the particular occasion and to explain fully the meaning. In a general sense they are all alike but as regards their finer shades of meaning they are different. The words are شعور i.e. perceiving a thing by means of any of the senses to know its minute particulars (2:155); عقل i.e. withholding or restraining a person from adopting an evil course (12:3); فکر i.e. reflecting upon and calculating a thing (6:51); تفقه i.e. applying oneself to the acquisition of knowledge and becoming well versed in it (9:122), and تدبر i.e. considering, examining or studying a thing repeatedly in order to know it (4:83).
2125
The Qur’an has used five different words at different places and in different contexts to suit the particular occasion and to explain fully the meaning thereof; in a general sense they are all alike but as regards their finer shades of meaning they are different. The words are Shu‘ur, i.e. perceiving a thing by means of any of the senses to know its minute particulars (2:155); ‘Aql, i.e. withholding or restraining a person from adopting an evil course (12:3); Fikr, i.e. reflecting upon and calculating a thing (6:51); Tafaqquh, i.e. applying oneself to the acquisition of knowledge and becoming well-versed in it (9:122); and Tadabbur, i.e. considering, examining or studying a thing repeatedly in order to know it (4:83).
وَمَآ أَنَا۠ بِطَارِدِ ٱلْمُؤْمِنِينَ
11:30.
11:30.
Commentary:
God’s Prophets and worldly men have different standards to judge the values of life. The former judge the worth and value of a man by his actions and deeds while the latter judge it by his material means and his social status. Noah’s enemies called his followers low and mean because of their material poverty and lack of social influence, but Noah himself refused to judge them by that standard. According to him the real criterion by which a man’s worth should be judged were his good deeds. So he says that he does not know what his followers have been doing in the past. Their past actions are God’s concern alone and what he (Noah) knows of them is that they have believed in him and that is sufficient to establish their righteousness.
c
11:30.
a
11:30.
2767
Commentary:
God’s Prophets and worldly men have different standards to judge the values of life. The former judge the worth and value of a man by his actions and deeds while the latter judge it by his material means and his social status. Noah’s enemies called his followers low and mean because of their material poverty and lack of social influence, but Noah himself refused to judge them by that standard. According to him the real criterion by which a man’s worth should be judged were his good deeds. So he says that he does not know what his followers have been doing in the past. Their past actions are God’s concern alone and what he (Noah) knows of them is that they have believed in him and that is sufficient to establish their righteousness.
a
11:30.
2125A
God’s Prophets and worldly men have different standards to judge the values of life. Whereas the former judge the worth and value of a man by his actions and deeds, the latter judge it by his material means and his social status.
إِنْ أَنَا۠ إِلَّا نَذِيرٌ مُّبِينٌ
قَالُوا۟ لَئِن لَّمْ تَنتَهِ يَٰنُوحُ لَتَكُونَنَّ مِنَ ٱلْمَرْجُومِينَ
Important Words:
مرجومین (stoned) is the plural of مرجوم which is derived from رجم. They say رجمه i.e. he pelted him with stones; he calumniated or slandered him; or abused him; he inveighed against him, he cursed him; he drove him away; he forsook him (Lane & Aqrab). See also 3:37.
2768
Important Words:
مرجومین (stoned) is the plural of مرجوم which is derived from رجم. They say رجمه i.e. he pelted him with stones; he calumniated or slandered him; or abused him; he inveighed against him, he cursed him; he drove him away; he forsook him (Lane & Aqrab). See also 3:37.
قَالَ رَبِّ إِنَّ قَوْمِى كَذَّبُونِ
فَٱفْتَحْ بَيْنِى وَبَيْنَهُمْ فَتْحًا وَنَجِّنِى وَمَن مَّعِىَ مِنَ ٱلْمُؤْمِنِينَ
یہاں اِفْتَحْ کا لفظ ہے جس کے معنے ’’فیصلہ کر‘‘ کے ہیں۔ لیکن چونکہ اس کا مفعول فَتْحًا آیا ہے ہم نے ’’قطعی فیصلہ کر‘‘ کے الفاظ سے ترجمہ کیا ہے۔
Important Words:
فافتح (so judge) is imperative verb from فتح. They say فتح الباب i.e. he opened the door. فتح الحاکم بین الناس means, the judge decided the dispute between the people. فتح اللّٰه علی نبیه means, God helped His Prophet and made him victorious (Aqrab). See also 8:20.
Commentary:
The last and most effective weapon in the armoury of the Prophets of God is prayer, and Noah prayed to God in the full agony of his heart.
1
یہاں اِفْتَحْ کا لفظ ہے جس کے معنے ’’فیصلہ کر‘‘ کے ہیں۔ لیکن چونکہ اس کا مفعول فَتْحًا آیا ہے ہم نے ’’قطعی فیصلہ کر‘‘ کے الفاظ سے ترجمہ کیا ہے۔
2769
Important Words:
فافتح (so judge) is imperative verb from فتح. They say فتح الباب i.e. he opened the door. فتح الحاکم بین الناس means, the judge decided the dispute between the people. فتح اللّٰه علی نبیه means, God helped His Prophet and made him victorious (Aqrab). See also 8:20.
Commentary:
The last and most effective weapon in the armoury of the Prophets of God is prayer, and Noah prayed to God in the full agony of his heart.
فَأَنجَيْنَٰهُ وَمَن مَّعَهُۥ فِى ٱلْفُلْكِ ٱلْمَشْحُونِ
21:77; 37:77.
اَلْمَشْحُوْن کا لفظ بھری ہوئی کشتی پر دلالت کرتا ہے۔ مگر بھری ہوئی کشتی میں تو اور سوار نہیں ہو سکتے درحقیقت عربی زبان کا محاورہ ہے کہ کبھی کسی چیز کو اس حالت کے مطابق نام دے دیتے ہیں جو اس پر وارد ہونے والی ہو۔ پس چونکہ وہ کشتی حضرت نوح علیہ السلام اور ان کے ساتھیوں سے بھر جانے والی تھی۔ اس لئے کہہ دیا کہ بھری ہوئی کشتی کے ذریعہ نجات دی۔
21:77; 37:77.
54:14.
Important Words:
مشحون (fully laden) is passive participle from شحن. They say شحن السفینة i.e. he filled (or loaded) and completely equipped or furnished the boat. شحن الرجل means, he drove away the man. مشحون means, fully laden or filled and fully equipped with all necessary things (Aqrab & Lane).
Commentary:
Noah built an ark of wood in which he and those who believed in him took refuge from the Deluge which overwhelmed his people. The Ark rested on the mountain, Al-Judi. See also 11:45. Metaphorically, Noah’s Ark may mean Noah’s teaching, signifying that those who accepted his message and followed his teaching were saved.
a
21:77; 37:77.
2
اَلْمَشْحُوْن کا لفظ بھری ہوئی کشتی پر دلالت کرتا ہے۔ مگر بھری ہوئی کشتی میں تو اور سوار نہیں ہو سکتے درحقیقت عربی زبان کا محاورہ ہے کہ کبھی کسی چیز کو اس حالت کے مطابق نام دے دیتے ہیں جو اس پر وارد ہونے والی ہو۔ پس چونکہ وہ کشتی حضرت نوح علیہ السلام اور ان کے ساتھیوں سے بھر جانے والی تھی۔ اس لئے کہہ دیا کہ بھری ہوئی کشتی کے ذریعہ نجات دی۔
a
54:14.
2770
Important Words:
مشحون (fully laden) is passive participle from شحن. They say شحن السفینة i.e. he filled (or loaded) and completely equipped or furnished the boat. شحن الرجل means, he drove away the man. مشحون means, fully laden or filled and fully equipped with all necessary things (Aqrab & Lane).
Commentary:
Noah built an ark of wood in which he and those who believed in him took refuge from the Deluge which overwhelmed his people. The Ark rested on the mountain, Al-Judi. See also 11:45. Metaphorically, Noah’s Ark may mean Noah’s teaching, signifying that those who accepted his message and followed his teaching were saved.
b
21:77; 37:77.
ثُمَّ أَغْرَقْنَا بَعْدُ ٱلْبَاقِينَ
37:83; 54:12-13; 71:26.
21:78; 37:83; 54:12-13; 71:26.
b
37:83; 54:12-13; 71:26.
b
21:78; 37:83; 54:12-13; 71:26.
c
37:83; 54:12-13; 71:26.إِنَّ فِى ذَٰلِكَ لَءَايَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ