Ruku 323 ع
Section 323 of 556 • 19 Verses
كَذَّبَتْ ثَمُودُ ٱلْمُرْسَلِينَ
7:74; 11:62, 63; 27:46.
7:74; 11:62, 63; 27:46.
This and the following several verses deal with the tribe of Thamud. According to Futuhush-Sham, they were a very powerful people. Their rule and dominion had extended from Busra, a town in Syria, to Aden. They had made great progress in agriculture and architecture and were a highly civilised and cultured people. The tribe has been mentioned by Greek historians. They place it in a period not long before the Christian era. Hijr or Agra, as they call it, is given as their home. Al-Hijr which has also been known as Mada’ini Salih (the Cities of Salih) and which seems to have been the capital of these people lies between Medina and Tabuk, and the valley in which it is situated is called Wadi Qura. The Qur’an represents them as the immediate successors of ‘Ad (7:75). It is worthy of note that the accounts of the Prophets Noah, Hud and Salih have been given at various places in the Qur’an and everywhere the order observed is the same, viz. the account of Noah precedes that of Hud and the account of Hud
7:74; 11:62-63; 27:46.
Commentary:
This and the following several verses deal with the tribe of Thamud. According to Abu Isma‘il, the author of Futuhush-Sham, they were a very powerful people. Their rule and dominion had extended from Busra, a town in Syria to Aden. They had made great progress in agriculture and architecture. They were a highly civilized and cultured people. The tribe has been mentioned by Greek historians. They place it in a period not long before the Christian era. Hijr or Agra, as they call it, is given as the home of these people. Al-Hijr which has also been known as Mada’ini Salih (the Cities of Salih) and which seems to have been the capital of these people lies between Medina and Tabuk, and the valley in which it is situated is called Wadi Qura. The Quran represents them as the immediate successors of ‘Ad (7:75). From 40:31-32, it appears that they lived before the time of Moses. It is worthy of note that the accounts of the Prophets Noah, Hud and Salih have been given at various places in the Quran and everywhere the order observed is the same, viz. the account of Noah precedes that of Hud and the account of Hud precedes that of Salih, which is the true chronological order. This shows that the Quran gives accurately and in their true historical order the facts of history long consigned to oblivion and quite wrapped in obscurity. For a fuller note on Thamud see 11:62.
b
7:74; 11:62, 63; 27:46.
a
7:74; 11:62-63; 27:46.
2778
Commentary:
This and the following several verses deal with the tribe of Thamud. According to Abu Isma‘il, the author of Futuhush-Sham, they were a very powerful people. Their rule and dominion had extended from Busra, a town in Syria to Aden. They had made great progress in agriculture and architecture. They were a highly civilized and cultured people. The tribe has been mentioned by Greek historians. They place it in a period not long before the Christian era. Hijr or Agra, as they call it, is given as the home of these people. Al-Hijr which has also been known as Mada’ini Salih (the Cities of Salih) and which seems to have been the capital of these people lies between Medina and Tabuk, and the valley in which it is situated is called Wadi Qura. The Quran represents them as the immediate successors of ‘Ad (7:75). From 40:31-32, it appears that they lived before the time of Moses. It is worthy of note that the accounts of the Prophets Noah, Hud and Salih have been given at various places in the Quran and everywhere the order observed is the same, viz. the account of Noah precedes that of Hud and the account of Hud precedes that of Salih, which is the true chronological order. This shows that the Quran gives accurately and in their true historical order the facts of history long consigned to oblivion and quite wrapped in obscurity. For a fuller note on Thamud see 11:62.
a
7:74; 11:62, 63; 27:46.
2128
This and the following several verses deal with the tribe of Thamud. According to Futuhush-Sham, they were a very powerful people. Their rule and dominion had extended from Busra, a town in Syria, to Aden. They had made great progress in agriculture and architecture and were a highly civilised and cultured people. The tribe has been mentioned by Greek historians. They place it in a period not long before the Christian era. Hijr or Agra, as they call it, is given as their home. Al-Hijr which has also been known as Mada’ini Salih (the Cities of Salih) and which seems to have been the capital of these people lies between Medina and Tabuk, and the valley in which it is situated is called Wadi Qura. The Qur’an represents them as the immediate successors of ‘Ad (7:75). It is worthy of note that the accounts of the Prophets Noah, Hud and Salih have been given at various places in the Qur’an and everywhere the order observed is the same, viz. the account of Noah precedes that of Hud and the account of Hud
إِذْ قَالَ لَهُمْ أَخُوهُمْ صَٰلِحٌ أَلَا تَتَّقُونَ
إِنِّى لَكُمْ رَسُولٌ أَمِينٌ
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَٰلَمِينَ
11:52.
11:52.
11:52.
a
11:52.
b
11:52.
b
11:52.
أَتُتْرَكُونَ فِى مَا هَٰهُنَآ ءَامِنِينَ
Commentary:
Prophet Salih, like Prophet Hud, warns his people that their material power and prosperity without good ideals and moral strength which are the real source of the strength of a people would not save them from ruin and destruction and that if they rejected the Divine Message they would not be allowed to enjoy the fruits of their labour in peace.
2779
Commentary:
Prophet Salih, like Prophet Hud, warns his people that their material power and prosperity without good ideals and moral strength which are the real source of the strength of a people would not save them from ruin and destruction and that if they rejected the Divine Message they would not be allowed to enjoy the fruits of their labour in peace.
فِى جَنَّٰتٍ وَعُيُونٍ
وَزُرُوعٍ وَنَخْلٍ طَلْعُهَا هَضِيمٌ
Important Words:
ھضیم (with heavy spathes near breaking) is derived from ھضم. They say ھضم الشیء i.e. he broke the thing. ھضم فلانا means, he treated him unjustly and usurped his rights. انھضمت الثمر means, the fruit became broken or crushed. ھضیم means, so heavy as to be about to break on account of its weight (Lane & Aqrab).
2780
Important Words:
ھضیم (with heavy spathes near breaking) is derived from ھضم. They say ھضم الشیء i.e. he broke the thing. ھضم فلانا means, he treated him unjustly and usurped his rights. انھضمت الثمر means, the fruit became broken or crushed. ھضیم means, so heavy as to be about to break on account of its weight (Lane & Aqrab).
وَتَنْحِتُونَ مِنَ ٱلْجِبَالِ بُيُوتًا فَٰرِهِينَ
7:75; 15:83.
7:75; 15:83.
Important Words:
فارھین (with great skill) is derived from فرہ (faruha) and فرہ (fariha). The former verb means, he was or became skilled or skilful; he was or became brisk, lively or active; he was or became beautiful. The latter i.e. فرہ (fariha) means, he exulted or rejoiced above measure, or he exulted greatly and behaved insolently and ungratefully, the letter ھ in this verb being substituted for the letter ح (Lane & Aqrab).
b
7:75; 15:83.
a
7:75; 15:83.
2781
Important Words:
فارھین (with great skill) is derived from فرہ (faruha) and فرہ (fariha). The former verb means, he was or became skilled or skilful; he was or became brisk, lively or active; he was or became beautiful. The latter i.e. فرہ (fariha) means, he exulted or rejoiced above measure, or he exulted greatly and behaved insolently and ungratefully, the letter ھ in this verb being substituted for the letter ح (Lane & Aqrab).
a
7:75; 15:83.
2128A
Farihin also means, with great skill (Lane).
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
وَلَا تُطِيعُوٓا۟ أَمْرَ ٱلْمُسْرِفِينَ
ٱلَّذِينَ يُفْسِدُونَ فِى ٱلْأَرْضِ وَلَا يُصْلِحُونَ
27:49.
27:49.
27:49.
c
27:49.
b
27:49.
b
27:49.
قَالُوٓا۟ إِنَّمَآ أَنتَ مِنَ ٱلْمُسَحَّرِينَ
سَحَّرَ کے معنے کھانا دیا جانے کے بھی ہوتے ہیں۔ قریباً ہر نبی جو دنیا میں آیا اسے کہا گیا ہے کہ تو مُسَحَّر یا مَسْحُوْر ہے۔ یعنی کچھ لوگ تجھے رشوت دیکر اپنے کام میں لا رہے ہیں۔ تو نہیں بول رہا بلکہ تیرے پیچھے کوئی اور طاقت بول رہی ہے جو مال اور دولت سے تجھے تقویت پہنچا رہی ہے۔ پس تُو تو ایک ایجنٹ ہے۔ یہی اعتراض محمد رسول اللہ صلی اللہ علیہ وسلم پر ہوا کرتا تھا اور یہی اعتراض آج کل کے بعض مولوی نما لوگ حضرت مرزا صاحب پر کرتے ہیں۔
Whereas the peoples of Noah and Hud accused their Prophets of forging lies, Prophet Salih, to whose uprightness and unimpeachable character his people had themselves borne testimony (11:63), has been declared here as Musahhar, i.e. one who is deceived, deluded, beguiled, bewitched, circumvented or outwitted (Lane). Consistently with their admission of Salih’s sincerity, honesty of purpose and uprightness, his people could not accuse him of forgery. The words Musahhar and Mashur also mean, one fed by others.
Commentary:
Whereas the peoples of Noah and Hud accused their Prophets of forgery and lies, Prophet Salih to whose uprightness and unimpeachable character his people had themselves borne testimony (11:63), has been declared here as مسحر i.e. one who is deceived, deluded, beguiled, bewitched, circumvented or outwitted (Lane). Consistently with their admission of Salih’s sincerity, honesty and uprightness, his people could not accuse him of forgery.
1
سَحَّرَ کے معنے کھانا دیا جانے کے بھی ہوتے ہیں۔ قریباً ہر نبی جو دنیا میں آیا اسے کہا گیا ہے کہ تو مُسَحَّر یا مَسْحُوْر ہے۔ یعنی کچھ لوگ تجھے رشوت دیکر اپنے کام میں لا رہے ہیں۔ تو نہیں بول رہا بلکہ تیرے پیچھے کوئی اور طاقت بول رہی ہے جو مال اور دولت سے تجھے تقویت پہنچا رہی ہے۔ پس تُو تو ایک ایجنٹ ہے۔ یہی اعتراض محمد رسول اللہ صلی اللہ علیہ وسلم پر ہوا کرتا تھا اور یہی اعتراض آج کل کے بعض مولوی نما لوگ حضرت مرزا صاحب پر کرتے ہیں۔
2782
Commentary:
Whereas the peoples of Noah and Hud accused their Prophets of forgery and lies, Prophet Salih to whose uprightness and unimpeachable character his people had themselves borne testimony (11:63), has been declared here as مسحر i.e. one who is deceived, deluded, beguiled, bewitched, circumvented or outwitted (Lane). Consistently with their admission of Salih’s sincerity, honesty and uprightness, his people could not accuse him of forgery.
2129
Whereas the peoples of Noah and Hud accused their Prophets of forging lies, Prophet Salih, to whose uprightness and unimpeachable character his people had themselves borne testimony (11:63), has been declared here as Musahhar, i.e. one who is deceived, deluded, beguiled, bewitched, circumvented or outwitted (Lane). Consistently with their admission of Salih’s sincerity, honesty of purpose and uprightness, his people could not accuse him of forgery. The words Musahhar and Mashur also mean, one fed by others.
مَآ أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا فَأْتِ بِـَٔايَةٍ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ
قَالَ هَٰذِهِۦ نَاقَةٌ لَّهَا شِرْبٌ وَلَكُمْ شِرْبُ يَوْمٍ مَّعْلُومٍ
7:74; 11:65; 17:60; 54:28; 91:14.
7:74; 11:65; 17:60; 54:28; 91:14.
7:74; 11:65; 17:60; 54:28; 91:14.
Important Words:
شرب is infinitive noun from شرب (shariba). شرب الماء means, he drank the water. شرب (shirbun) means, water that one drinks; a draught; a share or portion of water that falls to one’s lot; the use of water for the purpose of watering sown fields or for beasts; turn of drinking; a watering place a time of drinking (Lane & Aqrab).
d
7:74; 11:65; 17:60; 54:28; 91:14.
a
7:74; 11:65; 17:60; 54:28; 91:14.
2783
Important Words:
شرب is infinitive noun from شرب (shariba). شرب الماء means, he drank the water. شرب (shirbun) means, water that one drinks; a draught; a share or portion of water that falls to one’s lot; the use of water for the purpose of watering sown fields or for beasts; turn of drinking; a watering place a time of drinking (Lane & Aqrab).
c
7:74; 11:65; 17:60; 54:28; 91:14.
وَلَا تَمَسُّوهَا بِسُوٓءٍ فَيَأْخُذَكُمْ عَذَابُ يَوْمٍ عَظِيمٍ
26:156.
26:156.
See 26:156.
Commentary:
The tribe of Thamud were tried by means of the she-camel. The Prophet Salih used to go about preaching on his she-camel, so interference with her movements meant interference with his work. Metaphorically Salih himself may be regarded as God’s she-camel, i.e. bearer of the Heavenly message, interference with whose movements was tantamount to interference with the plan and design of God Whose Messenger he was. For a fuller note see 7:74.
e
26:156.
b
See 26:156.
2784
Commentary:
The tribe of Thamud were tried by means of the she-camel. The Prophet Salih used to go about preaching on his she-camel, so interference with her movements meant interference with his work. Metaphorically Salih himself may be regarded as God’s she-camel, i.e. bearer of the Heavenly message, interference with whose movements was tantamount to interference with the plan and design of God Whose Messenger he was. For a fuller note see 7:74.
d
26:156.
فَعَقَرُوهَا فَأَصْبَحُوا۟ نَٰدِمِينَ
7:78; 11:66; 54:30; 91:15.
7:78; 11:66; 54:30; 91:15.
7:78; 11:66; 54:30; 91:15.
Important Words:
نادمین (regretful) is the plural of نادم which is derived from ندم. They say ندم علی ما فعل i.e. he grieved for what he had done; he regretted it; he repented of it. The difference between ندامة which is infinitive noun from this verb and توبة is that whereas ندامة means grieving for or regretting a thing that has been done, توبة means the giving up of sins completely for their evilness, coupled with regret and grief for what has passed and the determination to see that it does not occur again and with the resolve to make amends for the moral lapse committed. This is why when a sinner regrets his evil deeds he is called نادم but when he repents of his sins and completely eschews them and is fully resolved against their recurrence and makes amends for the past lapses and turns to God, he is called تائب (Lane).
a
7:78; 11:66; 54:30; 91:15.
a
7:78; 11:66; 54:30; 91:15.
2785
Important Words:
نادمین (regretful) is the plural of نادم which is derived from ندم. They say ندم علی ما فعل i.e. he grieved for what he had done; he regretted it; he repented of it. The difference between ندامة which is infinitive noun from this verb and توبة is that whereas ندامة means grieving for or regretting a thing that has been done, توبة means the giving up of sins completely for their evilness, coupled with regret and grief for what has passed and the determination to see that it does not occur again and with the resolve to make amends for the moral lapse committed. This is why when a sinner regrets his evil deeds he is called نادم but when he repents of his sins and completely eschews them and is fully resolved against their recurrence and makes amends for the past lapses and turns to God, he is called تائب (Lane).
a
7:78; 11:66; 54:30; 91:15.
فَأَخَذَهُمُ ٱلْعَذَابُ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ
7:79; 11:68; 54:32.
اَلْ کے معنے موعود کے کیے گئے ہیں۔
7:79; 11:68; 54:32.
7:79; 11:68; 54:32.
b
7:79; 11:68; 54:32.
2
اَلْ کے معنے موعود کے کیے گئے ہیں۔
b
7:79; 11:68; 54:32.
b
7:79; 11:68; 54:32.
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ