Ruku 325 ع
Section 325 of 556 • 16 Verses
كَذَّبَ أَصْحَٰبُ لْـَٔيْكَةِ ٱلْمُرْسَلِينَ
15:79; 38:14; 50:15.
دیکھئے سورۂ حجر آیت ۷۹۔
15:79; 38:14; 50:15.
15:79; 38:14; 50:15.
Important Words:
الایکة (the wood) is derived from the verb أیک (ayika). أیک الشجر means, the trees grew thick and formed a wood. الایکةmeans, a collection of numerous tangled or dense trees of the kind of lotus and wild berries; a thicket (Lane & Aqrab). See also 15:79.
Commentary:
The word الایکة seems to refer to Midian in the neighbourhood of which there existed tangled and luxuriant trees after which these people or a section thereof were called اصحاب الایکة. Midian lay in the Sinai Peninsula, a few miles from the sea. It was originally the name of a tribe who were descended from Abraham through Katurah and who had settled in the locality known after their ancestor Midian, son of Katurah.
The fact that according to the Quran the Prophet Shu‘aib was sent both to اصحاب الایکة i.e. People of the Wood and اصحاب مدین i.e. People of Midian (7:86 & 11:85) shows that both these were the names of two sections of the same people, Shu‘aib particularly belonging to the section known as مدین, because where in the Quran he is stated as having been sent to صدین he is described as "their brother" and where he is mentioned as having been sent to اصحاب الایکة the words "their brother" are omitted.
Further evidence of the close relationship of the "People of the Wood" with the "People of Midian" is furnished by the fact that identical faults have been ascribed in the Quran to both. Compare 26:182-184, 7:86 & 11:85-86. It may further be noted that Midian was both the name of the tribe and the town in which they lived. It was situated at the head of the gulf of Aqaba and near it was the wilderness or Aikah abounding in dwarf trees of the species of wild plumbs and affording shelter to camels, sheep and goats. See also 15:79.
e
15:79; 38:14; 50:15.
1
دیکھئے سورۂ حجر آیت ۷۹۔
c
15:79; 38:14; 50:15.
2789
Important Words:
الایکة (the wood) is derived from the verb أیک (ayika). أیک الشجر means, the trees grew thick and formed a wood. الایکةmeans, a collection of numerous tangled or dense trees of the kind of lotus and wild berries; a thicket (Lane & Aqrab). See also 15:79.
Commentary:
The word الایکة seems to refer to Midian in the neighbourhood of which there existed tangled and luxuriant trees after which these people or a section thereof were called اصحاب الایکة. Midian lay in the Sinai Peninsula, a few miles from the sea. It was originally the name of a tribe who were descended from Abraham through Katurah and who had settled in the locality known after their ancestor Midian, son of Katurah.
The fact that according to the Quran the Prophet Shu‘aib was sent both to اصحاب الایکة i.e. People of the Wood and اصحاب مدین i.e. People of Midian (7:86 & 11:85) shows that both these were the names of two sections of the same people, Shu‘aib particularly belonging to the section known as مدین, because where in the Quran he is stated as having been sent to صدین he is described as "their brother" and where he is mentioned as having been sent to اصحاب الایکة the words "their brother" are omitted.
Further evidence of the close relationship of the "People of the Wood" with the "People of Midian" is furnished by the fact that identical faults have been ascribed in the Quran to both. Compare 26:182-184, 7:86 & 11:85-86. It may further be noted that Midian was both the name of the tribe and the town in which they lived. It was situated at the head of the gulf of Aqaba and near it was the wilderness or Aikah abounding in dwarf trees of the species of wild plumbs and affording shelter to camels, sheep and goats. See also 15:79.
f
15:79; 38:14; 50:15.
إِذْ قَالَ لَهُمْ شُعَيْبٌ أَلَا تَتَّقُونَ
7:86; 11:85.
7:86; 11:85.
7:86; 11:85.
f
7:86; 11:85.
a
7:86; 11:85.
g
7:86; 11:85.
إِنِّى لَكُمْ رَسُولٌ أَمِينٌ
فَٱتَّقُوا۟ ٱللَّهَ وَأَطِيعُونِ
اس آیت سے پہلی کئی آیات میں اللہ تعالیٰ کے تقویٰ کا ذکر کیا جا چکا ہے اب اس آیت میں یہ بتایا گیا ہے کہ اللہ تعالیٰ کا تقویٰ تبھی کامل ہوتا ہے جب وقت کے رسول کی اطاعت کی جائے۔ کیونکہ اس کے ذریعہ سے خداتعالیٰ کی مرضی کا پتہ لگتا ہے۔
2
اس آیت سے پہلی کئی آیات میں اللہ تعالیٰ کے تقویٰ کا ذکر کیا جا چکا ہے اب اس آیت میں یہ بتایا گیا ہے کہ اللہ تعالیٰ کا تقویٰ تبھی کامل ہوتا ہے جب وقت کے رسول کی اطاعت کی جائے۔ کیونکہ اس کے ذریعہ سے خداتعالیٰ کی مرضی کا پتہ لگتا ہے۔
وَمَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ ۖ إِنْ أَجْرِىَ إِلَّا عَلَىٰ رَبِّ ٱلْعَٰلَمِينَ
۞ أَوْفُوا۟ ٱلْكَيْلَ وَلَا تَكُونُوا۟ مِنَ ٱلْمُخْسِرِينَ
11:85; 17:36; 55:10; 83:2-4.
11:85; 17:36; 55:10; 83:2-4.
As at several places in the Qur’an (Chapters 7th & 11th) and in the present Surah also the five Prophets—Noah, Hud, Salih, Lot and Shu‘aib have been mentioned together and in the same order, and identical words have been put in their mouths. In addition to the two fundamental teachings of all religions, viz. Unity of God and obedience to the Prophet of the time, great emphasis has been laid in the case of each Prophet on the vice from which his people particularly suffered. Noah’s people seemed to have been divided into watertight compartments and the socially well-to-do among them suffered from an exaggerated notion of false superiority. The wealthy among them would not mix with the poorer sections of society. The tribe of Hud took great pride in their military exploits, architectural achievements and in their factories and chemical works. The people of Salih gloried in their power, prestige and wealth. Lot’s people shamelessly indulged in a most unnatural and depraved sexual vice, wh
g
11:85; 17:36; 55:10; 83:2-4.
b
11:85; 17:36; 55:10; 83:2-4.
2790
Important Words:
قسطاس (balance) means, a balance or instrument for weighing; or the most even and most just kind thereof; or such as is just, of whatever kind it be (Lane).
a
11:85; 17:36; 55:10; 83:2-4.
2130
As at several places in the Qur’an (Chapters 7th & 11th) and in the present Surah also the five Prophets—Noah, Hud, Salih, Lot and Shu‘aib have been mentioned together and in the same order, and identical words have been put in their mouths. In addition to the two fundamental teachings of all religions, viz. Unity of God and obedience to the Prophet of the time, great emphasis has been laid in the case of each Prophet on the vice from which his people particularly suffered. Noah’s people seemed to have been divided into watertight compartments and the socially well-to-do among them suffered from an exaggerated notion of false superiority. The wealthy among them would not mix with the poorer sections of society. The tribe of Hud took great pride in their military exploits, architectural achievements and in their factories and chemical works. The people of Salih gloried in their power, prestige and wealth. Lot’s people shamelessly indulged in a most unnatural and depraved sexual vice, wh
وَزِنُوا۟ بِٱلْقِسْطَاسِ ٱلْمُسْتَقِيمِ
11:85.
11:85.
11:85.
a
11:85.
c
11:85.
b
11:85.
وَلَا تَبْخَسُوا۟ ٱلنَّاسَ أَشْيَآءَهُمْ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ
7:86; 11:86.
عربی زبان کا قاعدہ ہے کہ جب کسی فعل کے بعد اس کے مطابق معنی حال کو لایا جائے تو اس کے معنے زور دینے کے ہوتے ہیں اور اردو میں اس کا ترجمہ ’’ہرگز‘‘ یا ’’بالکل‘‘ سے کیا جائے گا۔ کیونکہ لفظی ترجمہ بے معنے ہو جاتا ہے۔ چنانچہ اس آیت کا لفظی ترجمہ یہ ہوگا کہ زمین میں فساد کرتے ہوئے سخت فسادنہ کیا کرو۔ اور ظاہر ہے کہ یہ معنے درست نہیں لیکن جب ’’ہرگز اور بالکل‘‘ سے اس کا ترجمہ کیا جائے تو صحیح ترجمہ ہو جائے گا اور یوں بنے گا کہ ملک میں باکل یا ہرگز فسادنہ کیا کرو۔
7:86; 11:86.
7:86; 11:86.
Commentary:
As at several places in the Quran (chapters 7th & 11th), in the present Surah also the five Prophets, Noah, Hud, Salih, Lot and Shu‘aib have been mentioned together and identical words have been put in their mouths, viz. (1) "I am unto you a Messenger faithful to my trust"; (2) "fear Allah and obey me; " and (3) "I ask you no reward for it." These three strikingly similar statements lead to three very important conclusions, namely, (1) that every Prophet is the first believer in the truth of his mission; (2) that having become himself first convinced of his truth he proceeds to convey his message to his people; and (3) that his services to his people are quite sincere and selfless and are born of no motive of self-interest and self-seeking. Similarly, like chapters 7th and 11th a detailed reference has been made in the present Surah to these five Prophets in the same order. In addition to the two fundamental teachings of all religions, viz. Unity of God and obedience to the Prophet of the time, great emphasis has been laid in the case of each Prophet on the vice from which his people particularly suffered. Noah’s people seemed to have been divided into water-tight compartments and the socially well-to-do among them suffered from an exaggerated notion of false superiority. They would not mix with the poorer sections of the society and the main cause of their rejection of Noah was that persons of poor social status and low intellect had accepted him. The Adites or the tribe of Hud took great pride in their military exploits, architectural achievements and in their factories and chemical works. The people of Salih gloried in their power, prestige and wealth. Lot’s people shamelessly indulged in most unnatural and depraved sexual vice, while those of Shu‘aib were dishonest in their commercial dealings. Each one of these vices has been separately dealt with in the account of the Prophet whose people particularly suffered from it. This is the way of Divine Prophets that, besides stressing the basic principles of religion, they lay special emphasis on the particular vice from which their people are found to suffer. In our own time, in view of mad hankering after material wealth and physical comforts which has held all the nations of the world in its firm grip and in view of callous indifference towards spiritual matters, Ahmad, the Promised Messiah, used to take from every new convert a pledge to the effect that he would prefer religion to material interests.
b
7:86; 11:86.
1
عربی زبان کا قاعدہ ہے کہ جب کسی فعل کے بعد اس کے مطابق معنی حال کو لایا جائے تو اس کے معنے زور دینے کے ہوتے ہیں اور اردو میں اس کا ترجمہ ’’ہرگز‘‘ یا ’’بالکل‘‘ سے کیا جائے گا۔ کیونکہ لفظی ترجمہ بے معنے ہو جاتا ہے۔ چنانچہ اس آیت کا لفظی ترجمہ یہ ہوگا کہ زمین میں فساد کرتے ہوئے سخت فسادنہ کیا کرو۔ اور ظاہر ہے کہ یہ معنے درست نہیں لیکن جب ’’ہرگز اور بالکل‘‘ سے اس کا ترجمہ کیا جائے تو صحیح ترجمہ ہو جائے گا اور یوں بنے گا کہ ملک میں باکل یا ہرگز فسادنہ کیا کرو۔
d
7:86; 11:86.
2791
Commentary:
As at several places in the Quran (chapters 7th & 11th), in the present Surah also the five Prophets, Noah, Hud, Salih, Lot and Shu‘aib have been mentioned together and identical words have been put in their mouths, viz. (1) "I am unto you a Messenger faithful to my trust"; (2) "fear Allah and obey me; " and (3) "I ask you no reward for it." These three strikingly similar statements lead to three very important conclusions, namely, (1) that every Prophet is the first believer in the truth of his mission; (2) that having become himself first convinced of his truth he proceeds to convey his message to his people; and (3) that his services to his people are quite sincere and selfless and are born of no motive of self-interest and self-seeking. Similarly, like chapters 7th and 11th a detailed reference has been made in the present Surah to these five Prophets in the same order. In addition to the two fundamental teachings of all religions, viz. Unity of God and obedience to the Prophet of the time, great emphasis has been laid in the case of each Prophet on the vice from which his people particularly suffered. Noah’s people seemed to have been divided into water-tight compartments and the socially well-to-do among them suffered from an exaggerated notion of false superiority. They would not mix with the poorer sections of the society and the main cause of their rejection of Noah was that persons of poor social status and low intellect had accepted him. The Adites or the tribe of Hud took great pride in their military exploits, architectural achievements and in their factories and chemical works. The people of Salih gloried in their power, prestige and wealth. Lot’s people shamelessly indulged in most unnatural and depraved sexual vice, while those of Shu‘aib were dishonest in their commercial dealings. Each one of these vices has been separately dealt with in the account of the Prophet whose people particularly suffered from it. This is the way of Divine Prophets that, besides stressing the basic principles of religion, they lay special emphasis on the particular vice from which their people are found to suffer. In our own time, in view of mad hankering after material wealth and physical comforts which has held all the nations of the world in its firm grip and in view of callous indifference towards spiritual matters, Ahmad, the Promised Messiah, used to take from every new convert a pledge to the effect that he would prefer religion to material interests.
c
7:86; 11:86.
وَٱتَّقُوا۟ ٱلَّذِى خَلَقَكُمْ وَٱلْجِبِلَّةَ ٱلْأَوَّلِينَ
Important Words:
جبلة (peoples) is derived from جبل. They say جبله i.e. He (God) created him. جبله علی کذا means, He (God) created him with an adaptation or a disposition to such a thing. The Holy Prophet is reported to have said جبلت القلوب علی حب من أحسن الیھا i.e. hearts have been created with a disposition to the love of him who does good to them (Hilya Abu Nu‘aim). جبله علی الامر means, he compelled him against his will to do the thing. جبلة means nature or temper; innate or natural disposition; idiosyncrasy; numerous company of men; a nation or people (Lane).
2792
Important Words:
جبلة (peoples) is derived from جبل. They say جبله i.e. He (God) created him. جبله علی کذا means, He (God) created him with an adaptation or a disposition to such a thing. The Holy Prophet is reported to have said جبلت القلوب علی حب من أحسن الیھا i.e. hearts have been created with a disposition to the love of him who does good to them (Hilya Abu Nu‘aim). جبله علی الامر means, he compelled him against his will to do the thing. جبلة means nature or temper; innate or natural disposition; idiosyncrasy; numerous company of men; a nation or people (Lane).
قَالُوٓا۟ إِنَّمَآ أَنتَ مِنَ ٱلْمُسَحَّرِينَ
یعنی حضرت شعیب علیہ السلام پر بھی اور حضرت موسیٰ علیہ السلام پر بھی جیسا کہ دوسری آیتوں سے ثابت ہے اور اسی طرح کئی دوسرے انبیاء پر وہی الزام لگایا گیا جو حضرت مرزا صاحب کے دشمنوں نے آپ پر لگایا تھا کہ آپ کو انگریز روپیہ دے کر کام کرواتے تھے ورنہ دل سے وہ اپنے عقائد کے قائل نہ تھے۔ حضرت شعیب علیہ السلام کو ان کے دشمنوں نے یہی کہا ہے کہ تجھ کو کوئی شخص یا جماعت روپیہ دے دے کر ان باتوں پر اکسا رہی ہے ورنہ تو دل سے ان باتوں کو نہیں مانتا۔
2
یعنی حضرت شعیب علیہ السلام پر بھی اور حضرت موسیٰ علیہ السلام پر بھی جیسا کہ دوسری آیتوں سے ثابت ہے اور اسی طرح کئی دوسرے انبیاء پر وہی الزام لگایا گیا جو حضرت مرزا صاحب کے دشمنوں نے آپ پر لگایا تھا کہ آپ کو انگریز روپیہ دے کر کام کرواتے تھے ورنہ دل سے وہ اپنے عقائد کے قائل نہ تھے۔ حضرت شعیب علیہ السلام کو ان کے دشمنوں نے یہی کہا ہے کہ تجھ کو کوئی شخص یا جماعت روپیہ دے دے کر ان باتوں پر اکسا رہی ہے ورنہ تو دل سے ان باتوں کو نہیں مانتا۔
وَمَآ أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا وَإِن نَّظُنُّكَ لَمِنَ ٱلْكَٰذِبِينَ
فَأَسْقِطْ عَلَيْنَا كِسَفًا مِّنَ ٱلسَّمَآءِ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ
سَمَآءٌ کے معنے عربی زبان میں بادل کے بھی ہیں اور آسمان کے بھی۔ آج کل ہندو پاکستان میں اس قسم کے عذاب کثرت سے آرہے ہیں اور بارشیں ہیں کہ تھمتی ہی نہیں۔
3
سَمَآءٌ کے معنے عربی زبان میں بادل کے بھی ہیں اور آسمان کے بھی۔ آج کل ہندو پاکستان میں اس قسم کے عذاب کثرت سے آرہے ہیں اور بارشیں ہیں کہ تھمتی ہی نہیں۔
قَالَ رَبِّىٓ أَعْلَمُ بِمَا تَعْمَلُونَ
To the insolent challenge of his people to bring down punishment upon them, (Kisaf meaning, Divine punishment), Shu‘aib replied that his knowledge being imperfect it was not for him to decide if and when the punishment should and would overtake them and that it was God, their Lord and Creator, Who being fully acquainted with the nature of their deeds, knew whether or not they had rendered themselves deserving of the punishment they demanded.
Commentary:
Prophets of God are great lovers of mankind. Their hearts are full of the milk of human kindness. The people of Shu‘aib challenged him to bring down Divine punishment on them if indeed he was a true Messenger of God. To this insolent challenge Shu‘aib replied that his knowledge being imperfect it was not for him to decide if and when the punishment should and would overtake them and that it was God, their Lord and Creator, Who being fully acquainted with the nature of their deeds knew whether or not they had rendered themselves deserving of the punishment they demanded. In fact, God has reserved to Himself the right when and whom to punish and whom to spare. If it had been left to the Prophets to decide who was deserving of punishment, many prospective believers would have died as disbelievers.
2793
Commentary:
Prophets of God are great lovers of mankind. Their hearts are full of the milk of human kindness. The people of Shu‘aib challenged him to bring down Divine punishment on them if indeed he was a true Messenger of God. To this insolent challenge Shu‘aib replied that his knowledge being imperfect it was not for him to decide if and when the punishment should and would overtake them and that it was God, their Lord and Creator, Who being fully acquainted with the nature of their deeds knew whether or not they had rendered themselves deserving of the punishment they demanded. In fact, God has reserved to Himself the right when and whom to punish and whom to spare. If it had been left to the Prophets to decide who was deserving of punishment, many prospective believers would have died as disbelievers.
2131
To the insolent challenge of his people to bring down punishment upon them, (Kisaf meaning, Divine punishment), Shu‘aib replied that his knowledge being imperfect it was not for him to decide if and when the punishment should and would overtake them and that it was God, their Lord and Creator, Who being fully acquainted with the nature of their deeds, knew whether or not they had rendered themselves deserving of the punishment they demanded.
فَكَذَّبُوهُ فَأَخَذَهُمْ عَذَابُ يَوْمِ ٱلظُّلَّةِ ۚ إِنَّهُۥ كَانَ عَذَابَ يَوْمٍ عَظِيمٍ
7:92; 11:95; 29:38.
7:92; 11:95; 29:38.
7:92; 11:95; 29:38.
c
7:92; 11:95; 29:38.
a
7:92; 11:95; 29:38.
a
7:92; 11:95; 29:38.
إِنَّ فِى ذَٰلِكَ لَءَايَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
Commentary:
The verse signifies that God is Mighty, i.e. He has the power to give victory to the poor and resourceless believers, and He is Merciful, i.e. He shows mercy to a sinner when he sincerely turns to Him for forgiveness. In this verse the Meccans have been warned that the cause of the Holy Prophet was sure to triumph and that they will get a severe punishment like that of the rejecters of the Prophets of yore but if they repented, God will forgive them and show mercy to them.
2794
Commentary:
The verse signifies that God is Mighty, i.e. He has the power to give victory to the poor and resourceless believers, and He is Merciful, i.e. He shows mercy to a sinner when he sincerely turns to Him for forgiveness. In this verse the Meccans have been warned that the cause of the Holy Prophet was sure to triumph and that they will get a severe punishment like that of the rejecters of the Prophets of yore but if they repented, God will forgive them and show mercy to them.