Ruku 337 ع
Section 337 of 556 • 14 Verses
۞ فَلَمَّا قَضَىٰ مُوسَى ٱلْأَجَلَ وَسَارَ بِأَهْلِهِۦٓ ءَانَسَ مِن جَانِبِ ٱلطُّورِ نَارًا قَالَ لِأَهْلِهِ ٱمْكُثُوٓا۟ إِنِّىٓ ءَانَسْتُ نَارًا لَّعَلِّىٓ ءَاتِيكُم مِّنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِّنَ ٱلنَّارِ لَعَلَّكُمْ تَصْطَلُونَ
20:11; 27:8.
دیکھئے نوٹ سورۂ نمل آیت۸۔
20:11; 27:8.
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with Divine communion.
20:11; 27:8.
Important Words:
جذوة (burning brand) is derived from جذا. They say جذا علی الشیء i.e. he stood firmly upon a thing. جذوة means, a brand or firebrand; a thick piece of firewood not flaming; a piece of fire; a live coal. They say فلان جذوة شر i.e. such a one is a kindler or a piece of mischief (Lane & Aqrab).
Commentary:
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with communion with God.
a
20:11; 27:8.
2
دیکھئے نوٹ سورۂ نمل آیت۸۔
a
20:11; 27:8.
2895
Important Words:
جذوة (burning brand) is derived from جذا. They say جذا علی الشیء i.e. he stood firmly upon a thing. جذوة means, a brand or firebrand; a thick piece of firewood not flaming; a piece of fire; a live coal. They say فلان جذوة شر i.e. such a one is a kindler or a piece of mischief (Lane & Aqrab).
Commentary:
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with communion with God.
a
20:11; 27:8.
2212
Seclusion and solitude are very essential for meditation and communion with the Divine Being. Moses sought separation from his family, in fact from all worldly contacts and connections, in order that he might be blessed with Divine communion.
فَلَمَّآ أَتَىٰهَا نُودِىَ مِن شَٰطِئِ ٱلْوَادِ ٱلْأَيْمَنِ فِى ٱلْبُقْعَةِ ٱلْمُبَٰرَكَةِ مِنَ ٱلشَّجَرَةِ أَن يَٰمُوسَىٰٓ إِنِّىٓ أَنَا ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ
19:53; 20:81; 79:17.
اَ یْمَنْ کے معنے بھی مبارک کے ہیں۔ مراد یہ ہے کہ وہ وادی بھی مبارک تھی اور درخت کے قریب کی زمین جہاں سے آواز آئی وہ بھی مبارک تھی کیونکہ اس جگہ خداتعالیٰ کی پیدا کردہ تجلی موسیٰ علیہ السلام نے دیکھی۔
19:53; 20:81; 79:17.
Whereas Moses was only on the side of the blessed spiritual valley, the Holy Prophet Muhammad had actually entered it (53:14, 15). Moses could not attain that high stage of nearness to God which was reserved for the Holy Prophet.
19:53; 20:81; 79:17.
Important Words:
شاطئی (side) is derived from شطا which means, he walked on the bank or side of the river. شطا الام بالولد means, the mother threw or cast away the child. الشاطئی من النھر means, the side or bank of the stream (Aqrab).
بقعة (plot) is infinitive-noun from بقع (baqi‘a) which means, it (a bird or dog) was black and white; it was partly coloured and pied. بقعة means, a piece, part, portion or plot of land differing in appearance or colour or external state from that which adjoins it. The Arabs say ھو حسن البقعة عند الامیر i.e. he has a good station with the prince (Lane & Aqrab).
Commentary:
Whereas Moses was only on the side of the blessed spiritual valley, the Holy Prophet Muhammad had actually entered it (53:14, 15).
Moses could not attain that high stage of nearness to God, which was reserved for the Holy Prophet.
a
19:53; 20:81; 79:17.
1
اَ یْمَنْ کے معنے بھی مبارک کے ہیں۔ مراد یہ ہے کہ وہ وادی بھی مبارک تھی اور درخت کے قریب کی زمین جہاں سے آواز آئی وہ بھی مبارک تھی کیونکہ اس جگہ خداتعالیٰ کی پیدا کردہ تجلی موسیٰ علیہ السلام نے دیکھی۔
a
19:53; 20:81; 79:17.
2896
Important Words:
شاطئی (side) is derived from شطا which means, he walked on the bank or side of the river. شطا الام بالولد means, the mother threw or cast away the child. الشاطئی من النھر means, the side or bank of the stream (Aqrab).
بقعة (plot) is infinitive-noun from بقع (baqi‘a) which means, it (a bird or dog) was black and white; it was partly coloured and pied. بقعة means, a piece, part, portion or plot of land differing in appearance or colour or external state from that which adjoins it. The Arabs say ھو حسن البقعة عند الامیر i.e. he has a good station with the prince (Lane & Aqrab).
Commentary:
Whereas Moses was only on the side of the blessed spiritual valley, the Holy Prophet Muhammad had actually entered it (53:14, 15).
Moses could not attain that high stage of nearness to God, which was reserved for the Holy Prophet.
b
19:53; 20:81; 79:17.
2213
Whereas Moses was only on the side of the blessed spiritual valley, the Holy Prophet Muhammad had actually entered it (53:14, 15). Moses could not attain that high stage of nearness to God which was reserved for the Holy Prophet.
وَأَنْ أَلْقِ عَصَاكَ ۖ فَلَمَّا رَءَاهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ ۚ يَٰمُوسَىٰٓ أَقْبِلْ وَلَا تَخَفْ ۖ إِنَّكَ مِنَ ٱلْءَامِنِينَ
7:118; 20:20; 26:46.
دیکھئے نوٹ سورۂ نمل آیت۱۱
7:118; 20:20; 26:46.
*
In the original translation of the Short Commentary a part of the verse i.e. وَاَنْ is left out. In the Five Volume Commentary the verse is translated fully. After the insertions of the translation of the relevant phrase in the present translation, the first clause of the verse will read as: “And it also said, ‘Throw down thy rod’.” (Publisher)
7:118; 20:20; 26:46.
Commentary:
For an exhaustive treatment of the miracles of the rod and white hand see 7:108,109 & 20:19-24.
b
7:118; 20:20; 26:46.
2
دیکھئے نوٹ سورۂ نمل آیت۱۱
b
7:118; 20:20; 26:46.
2897
Commentary:
For an exhaustive treatment of the miracles of the rod and white hand see 7:108,109 & 20:19-24.
c
7:118; 20:20; 26:46.
*
In the original translation of the Short Commentary a part of the verse i.e. وَاَنْ is left out. In the Five Volume Commentary the verse is translated fully. After the insertions of the translation of the relevant phrase in the present translation, the first clause of the verse will read as: “And it also said, ‘Throw down thy rod’.” (Publisher)
ٱسْلُكْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍ وَٱضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ ٱلرَّهْبِ ۖ فَذَٰنِكَ بُرْهَٰنَانِ مِن رَّبِّكَ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦٓ ۚ إِنَّهُمْ كَانُوا۟ قَوْمًا فَٰسِقِينَ
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
c
7:109; 20:23; 27:13.
c
7:109; 20:23; 27:13.
2898
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
a
7:109; 20:23; 27:13.
قَالَ رَبِّ إِنِّى قَتَلْتُ مِنْهُمْ نَفْسًا فَأَخَافُ أَن يَقْتُلُونِ
20:41; 26:15.
یعنی ڈر کی وجہ جان کا خوف نہیں‘ بلکہ پیغام نہ پہنچ سکنے کا خوف ہے۔
d
20:41; 26:15.
3
یعنی ڈر کی وجہ جان کا خوف نہیں‘ بلکہ پیغام نہ پہنچ سکنے کا خوف ہے۔
a
20:41; 26:15.
2899
Commentary:
In this verse Moses alludes only to the mere fact of a man having been accidentally killed by him and not that he pleads guilty to the charge of deliberately killing him.
b
20:41; 26:15.
2214
Moses alludes to the mere fact of a man having been accidentally killed by him and not that he pleads guilty to the charge of deliberately killing him.
وَأَخِى هَٰرُونُ هُوَ أَفْصَحُ مِنِّى لِسَانًا فَأَرْسِلْهُ مَعِىَ رِدْءًا يُصَدِّقُنِىٓ ۖ إِنِّىٓ أَخَافُ أَن يُكَذِّبُونِ
20:30-33; 26:14.
20:30-33; 26:14.
Rid’ means, a buttress or the like by means of which a wall is strengthened and supported; a thing by means of which one is helped, aided or assisted; an aider or helper. They say, Fulanun Rid’u Fulanin, i.e. such a one is an aider to such a one (Lane).
20:30-33; 26:14.
Important Words:
ردأ (helper) is infinitive noun from ردأ (rada’). They say ردأ الحائط i.e. he supported or propped the wall by means of a piece of timber or wood or buttress to prevent it from falling. ردأ means, he helped, aided or assisted him. ردء means, a buttress or the like by means of which a wall is strengthened and supported; a thing by means of which one is helped, aided or assisted; a helper or aider. They say فلان ردء فلان i.e. such a one is an aider to such a one (Lane & Aqrab).
e
20:30-33; 26:14.
b
20:30-33; 26:14.
2900
Important Words:
ردأ (helper) is infinitive noun from ردأ (rada’). They say ردأ الحائط i.e. he supported or propped the wall by means of a piece of timber or wood or buttress to prevent it from falling. ردأ means, he helped, aided or assisted him. ردء means, a buttress or the like by means of which a wall is strengthened and supported; a thing by means of which one is helped, aided or assisted; a helper or aider. They say فلان ردء فلان i.e. such a one is an aider to such a one (Lane & Aqrab).
c
20:30-33; 26:14.
2215
Rid’ means, a buttress or the like by means of which a wall is strengthened and supported; a thing by means of which one is helped, aided or assisted; an aider or helper. They say, Fulanun Rid’u Fulanin, i.e. such a one is an aider to such a one (Lane).
قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَٰنًا فَلَا يَصِلُونَ إِلَيْكُمَا ۚ بِـَٔايَٰتِنَآ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلْغَٰلِبُونَ
20:43.
19:54; 20:37.
Important Words:
عضدک (thy arm) is derived from عضد (adada). They say عضدہ i.e. he aided or assisted him. عضد الدابة means, he walked by the side of the beast. عضد means, the upper arm or upper half of the arm; the side of the arm-pit and the side of a road; an aider or assistant. They say ھم اعضادی i.e. they are my aiders (Lane & Aqrab).
a
20:43.
c
19:54; 20:37.
2901
Important Words:
عضدک (thy arm) is derived from عضد (adada). They say عضدہ i.e. he aided or assisted him. عضد الدابة means, he walked by the side of the beast. عضد means, the upper arm or upper half of the arm; the side of the arm-pit and the side of a road; an aider or assistant. They say ھم اعضادی i.e. they are my aiders (Lane & Aqrab).
d
20:43.
2216
‘Adud means, the upper arm or upper half of the arm; an aider or assistant (Lane).
فَلَمَّا جَآءَهُم مُّوسَىٰ بِـَٔايَٰتِنَا بَيِّنَٰتٍ قَالُوا۟ مَا هَٰذَآ إِلَّا سِحْرٌ مُّفْتَرًى وَمَا سَمِعْنَا بِهَٰذَا فِىٓ ءَابَآئِنَا ٱلْأَوَّلِينَ
29:40.
29:40.
29:40.
b
29:40.
a
29:40.
a
29:40.
وَقَالَ مُوسَىٰ رَبِّىٓ أَعْلَمُ بِمَن جَآءَ بِٱلْهُدَىٰ مِنْ عِندِهِۦ وَمَن تَكُونُ لَهُۥ عَٰقِبَةُ ٱلدَّارِ ۖ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ
Commentary:
The words, "the wrongdoers never prosper," lay down an immutable law of God and an infallible criterion to test the truth of a claimant to Divine revelation. The law is that a false claimant to Divine revelation or a false Prophet never succeeds in his mission. Sooner or later he must come to naught.
2902
Commentary:
The words, "the wrongdoers never prosper," lay down an immutable law of God and an infallible criterion to test the truth of a claimant to Divine revelation. The law is that a false claimant to Divine revelation or a false Prophet never succeeds in his mission. Sooner or later he must come to naught.
وَقَالَ فِرْعَوْنُ يَٰٓأَيُّهَا ٱلْمَلَأُ مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِى فَأَوْقِدْ لِى يَٰهَٰمَٰنُ عَلَى ٱلطِّينِ فَٱجْعَل لِّى صَرْحًا لَّعَلِّىٓ أَطَّلِعُ إِلَىٰٓ إِلَٰهِ مُوسَىٰ وَإِنِّى لَأَظُنُّهُۥ مِنَ ٱلْكَٰذِبِينَ
اہل مصر کا عقیدہ تھا کہ آسمانی روحیں اونچے مقامات پر اُترتی ہیں۔ اس لئے وہ روحانی کسب کمال کے لئے اونچی عمارتیں بناتے تھے۔ اہرام مصر اسی عقیدہ کی یادگار ہیں۔
26:30.
40:37.
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman, 'These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of Prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and Prophethood.' (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses.
26:30.
40:37.
Commentary:
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman: "These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and prophethood." (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses. The verse may also imply a reference to an ancient belief of the Egyptians that heavenly spirits descended upon lofty places and therefore in order to achieve spiritual perfection they constructed high buildings.
c
26:30.
d
40:37.
1
اہل مصر کا عقیدہ تھا کہ آسمانی روحیں اونچے مقامات پر اُترتی ہیں۔ اس لئے وہ روحانی کسب کمال کے لئے اونچی عمارتیں بناتے تھے۔ اہرام مصر اسی عقیدہ کی یادگار ہیں۔
b
26:30.
c
40:37.
2903
Commentary:
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman: "These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and prophethood." (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses. The verse may also imply a reference to an ancient belief of the Egyptians that heavenly spirits descended upon lofty places and therefore in order to achieve spiritual perfection they constructed high buildings.
b
26:30.
c
40:37.
2217
The verse is susceptible of two interpretations: (1) The Israelites were already working as labourers at the kilns. Pharaoh alludes to this ignoble condition of theirs and seems derisively to say to Haman, 'These people do not appear to have sufficient work to do. Having more than enough leisure they have begun to dream of Prophethood. They must be put to hard labour; then will they come to their senses and give up having false illusions about God and Prophethood.' (2) The Egyptians were well-versed in astronomy. They built high observatories for observing the movements of the stars. So Pharaoh jeeringly asked Haman to build for him a lofty observatory so that he might have a peep at the God of Moses.
وَٱسْتَكْبَرَ هُوَ وَجُنُودُهُۥ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَظَنُّوٓا۟ أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ
7:134.
7:134.
7:134.
e
7:134.
a
7:134.
d
7:134.
فَأَخَذْنَٰهُ وَجُنُودَهُۥ فَنَبَذْنَٰهُمْ فِى ٱلْيَمِّ ۖ فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ ٱلظَّٰلِمِينَ
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
یَمّ کے معنے عام طور پر لوگ دریا کے کرتے ہیں۔ مگر تاریخوں سے پتہ لگتا ہے کہ موسیٰ علیہ السلام اور فرعون بحیرہ احمر جہاں وادیٔ سینا سے ملتا ہے وہاں سے گذرے تھے۔ پس ہم نے یَمّ کے معنے سمندر کے کیے ہیں اور لغت میں بھی اس کے معنے سمندر کے لکھے ہیں۔ (دیکھئے اقرب)
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
Commentary:
The use of the word یم (sea) in this verse and v. 8 above seems to suggest a curious coincidence. In order to save the child Moses from being killed by Pharaoh, Moses’ mother cast him into the یم from which he was later rescued. But Pharaoh and his mighty hosts while endeavouring to cross the یم in order to overtake the Israelites, were drowned. See also 20:79.
f
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
2
یَمّ کے معنے عام طور پر لوگ دریا کے کرتے ہیں۔ مگر تاریخوں سے پتہ لگتا ہے کہ موسیٰ علیہ السلام اور فرعون بحیرہ احمر جہاں وادیٔ سینا سے ملتا ہے وہاں سے گذرے تھے۔ پس ہم نے یَمّ کے معنے سمندر کے کیے ہیں اور لغت میں بھی اس کے معنے سمندر کے لکھے ہیں۔ (دیکھئے اقرب)
b
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
2904
Commentary:
The use of the word یم (sea) in this verse and v. 8 above seems to suggest a curious coincidence. In order to save the child Moses from being killed by Pharaoh, Moses’ mother cast him into the یم from which he was later rescued. But Pharaoh and his mighty hosts while endeavouring to cross the یم in order to overtake the Israelites, were drowned. See also 20:79.
a
2:51; 7:137; 17:104; 20:79; 26:67; 79:26.
وَجَعَلْنَٰهُمْ أَئِمَّةً يَدْعُونَ إِلَى ٱلنَّارِ ۖ وَيَوْمَ ٱلْقِيَٰمَةِ لَا يُنصَرُونَ
11:99.
11:99.
11:99.
a
11:99.
c
11:99.
b
11:99.
وَأَتْبَعْنَٰهُمْ فِى هَٰذِهِ ٱلدُّنْيَا لَعْنَةً ۖ وَيَوْمَ ٱلْقِيَٰمَةِ هُم مِّنَ ٱلْمَقْبُوحِينَ
11:61, 100.
11:61,100.
Important Words:
مقبوحین (deprived of good) is the plural of مقبوح which is passive participle from قبح (qabaha). They say قبحه اللّٰه (qabbaha) i.e. God removed him or may God remove him far from good or prosperity or from all that is good, or God rendered him or may God render him foul, unseemly, unsightly, ugly or hideous or despised. مقبوح means, removed far from good or prosperity or from all that is good or from success or the attainment of that which he desires or seeks, or driven away like a dog or despised or rendered foul, unseemly, ugly or hideous. قبح (qabuha) which is intransitive form means, it was or became bad, abominable, ugly or hideous. قبیح which means, bad, ugly, abominable, etc. is formed from this verb (Lane & Aqrab).
b
11:61, 100.
d
11:61,100.
2905
Important Words:
مقبوحین (deprived of good) is the plural of مقبوح which is passive participle from قبح (qabaha). They say قبحه اللّٰه (qabbaha) i.e. God removed him or may God remove him far from good or prosperity or from all that is good, or God rendered him or may God render him foul, unseemly, unsightly, ugly or hideous or despised. مقبوح means, removed far from good or prosperity or from all that is good or from success or the attainment of that which he desires or seeks, or driven away like a dog or despised or rendered foul, unseemly, ugly or hideous. قبح (qabuha) which is intransitive form means, it was or became bad, abominable, ugly or hideous. قبیح which means, bad, ugly, abominable, etc. is formed from this verb (Lane & Aqrab).
c
11:61, 100.
2217A
Maqbuh means, removed from or deprived of good; driven from good like a dog; rendered abominable (Lane).