Ruku 392 ع
Section 392 of 556 • 12 Verses
وَمَا يَنظُرُ هَٰٓؤُلَآءِ إِلَّا صَيْحَةً وَٰحِدَةً مَّا لَهَا مِن فَوَاقٍ
Fawaq means, the time between two milkings; the time between two suckings; the returning of the milk into the udder of the she-camel after the milking; the time between the opening of one’s hand and the grasping with it the udder of the she-camel; or when the milker grasps the udder and then lets it go in milking (Lane).
36:50.
Important Words:
فواق (delaying) is derived from فاق. They say فاقت الناقة i.e. the she-camel had in her udder the milk that had collected between two milkings. فواق means, the time between two milkings; the time between two suckings; the returning of the milk into the udder of the she-camel after the milking; the time between the opening of one’s hand and the grasping with it the udder of the she-camel; or when the milker grasps the udder and then lets it go in milking. They say ما أقام عندہ الافواقاً i.e. he did not stay with him but as long as between two milkings of a she-camel i.e. for a very short time (Lane).
Commentary:
The verse means to say that the whole attitude of disbelievers shows that they will not accept the truth till Divine punishment overtakes them, but when it comes, it would be swift and sudden and they would be granted no respite or delay.
d
36:50.
3386
Important Words:
فواق (delaying) is derived from فاق. They say فاقت الناقة i.e. the she-camel had in her udder the milk that had collected between two milkings. فواق means, the time between two milkings; the time between two suckings; the returning of the milk into the udder of the she-camel after the milking; the time between the opening of one’s hand and the grasping with it the udder of the she-camel; or when the milker grasps the udder and then lets it go in milking. They say ما أقام عندہ الافواقاً i.e. he did not stay with him but as long as between two milkings of a she-camel i.e. for a very short time (Lane).
Commentary:
The verse means to say that the whole attitude of disbelievers shows that they will not accept the truth till Divine punishment overtakes them, but when it comes, it would be swift and sudden and they would be granted no respite or delay.
2521
Fawaq means, the time between two milkings; the time between two suckings; the returning of the milk into the udder of the she-camel after the milking; the time between the opening of one’s hand and the grasping with it the udder of the she-camel; or when the milker grasps the udder and then lets it go in milking (Lane).
وَقَالُوا۟ رَبَّنَا عَجِّل لَّنَا قِطَّنَا قَبْلَ يَوْمِ ٱلْحِسَابِ
17:19.
17:19.
2:201; 17:19.
Important Words:
قطنا (our portion) is derived from قط (qatta). They say قطه i.e. he cut it. قط القلم means, he nibbed the reed for writing. قطmeans, a slice cut off, a portion, share or lot, an hour or a portion of the night. مضی قط من اللیل means, a portion of the night passed (Lane & Aqrab).
Commentary:
The verse means to say that when disbelievers are warned that if they do not accept the Holy Prophet they will be punished, they turn the warning into an occasion for mocking the Prophet, and jeeringly say, "We demand to have the punishment here and now, and want no more respite." The use of the words "Day of Reckoning" implies that disbelievers will get the punishment when the reckoning of their evil deeds will have been made and they are shown to have fully deserved it.
c
17:19.
a
2:201; 17:19.
3387
Important Words:
قطنا (our portion) is derived from قط (qatta). They say قطه i.e. he cut it. قط القلم means, he nibbed the reed for writing. قطmeans, a slice cut off, a portion, share or lot, an hour or a portion of the night. مضی قط من اللیل means, a portion of the night passed (Lane & Aqrab).
Commentary:
The verse means to say that when disbelievers are warned that if they do not accept the Holy Prophet they will be punished, they turn the warning into an occasion for mocking the Prophet, and jeeringly say, "We demand to have the punishment here and now, and want no more respite." The use of the words "Day of Reckoning" implies that disbelievers will get the punishment when the reckoning of their evil deeds will have been made and they are shown to have fully deserved it.
e
17:19.
ٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَٱذْكُرْ عَبْدَنَا دَاوُۥدَ ذَا ٱلْأَيْدِ ۖ إِنَّهُۥٓ أَوَّابٌ
Prophets David, Solomon and Job possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Qur’an (4:164, 6:85 & 21:80-84).
Commentary:
In this and the following several verses the Holy Prophet has been enjoined to bear patiently the jeers and sneers of disbelievers, like Prophets David, Solomon and Job who too had to face mockery and opposition from their enemies. These three Prophets possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Quran.
See also 4:164, 6:85 & 21:80-84.
3388
Commentary:
In this and the following several verses the Holy Prophet has been enjoined to bear patiently the jeers and sneers of disbelievers, like Prophets David, Solomon and Job who too had to face mockery and opposition from their enemies. These three Prophets possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Quran.
See also 4:164, 6:85 & 21:80-84.
2522
Prophets David, Solomon and Job possessed great power, influence and wealth and that is why perhaps they have always been mentioned together in the Qur’an (4:164, 6:85 & 21:80-84).
إِنَّا سَخَّرْنَا ٱلْجِبَالَ مَعَهُۥ يُسَبِّحْنَ بِٱلْعَشِىِّ وَٱلْإِشْرَاقِ
21:80; 34:11.
21:80; 34:11.
d
21:80; 34:11.
a
21:80; 34:11.
3389
Commentary:
For a detailed explanation of this and the next verse see 21:80 & 34:11.
a
21:80; 34:11.
وَٱلطَّيْرَ مَحْشُورَةً ۖ كُلٌّ لَّهُۥٓ أَوَّابٌ
طَیْر اور جِبَال کی تشریح کے لئے دیکھئے سورہ سبا نوٹ آیت۱۱۔
Commentary:
While the reference in the word الجبال (the mountains) in the preceding verse is to the mountain tribes, in طیر (birds) it may be to those tribes who hated to be held in subjection by David and were impatient to get their liberty. The sense of impatience seems to be implied in the root word طار (it flew). See also 21:80 & 34:11, 12.
1
طَیْر اور جِبَال کی تشریح کے لئے دیکھئے سورہ سبا نوٹ آیت۱۱۔
3390
Commentary:
While the reference in the word الجبال (the mountains) in the preceding verse is to the mountain tribes, in طیر (birds) it may be to those tribes who hated to be held in subjection by David and were impatient to get their liberty. The sense of impatience seems to be implied in the root word طار (it flew). See also 21:80 & 34:11, 12.
وَشَدَدْنَا مُلْكَهُۥ وَءَاتَيْنَٰهُ ٱلْحِكْمَةَ وَفَصْلَ ٱلْخِطَابِ
2:252.
2:252.
2:252.
Important Words:
فصل الخطاب (decisive judgement) is infinitive noun from فصل (fasala) which means, he separated or divided a thing or distinguished it, he made it clear or he explained it, he separated it. فصل الحکم means, he decided the judgement. فصل الخطاب means, distinct or plain speech such as decides or distinguishes between what is true and what is false, or that which the person to whom it is addressed clearly understands; or judicial sentence. یوم الفصل means, the Day of Judgement or Decision (Lane & Aqrab).
Commentary:
The expression ذا الاید meaning, possessor of dignity and power, the verse shows that David was one of the greatest and most powerful Prophet-Kings of the House of Israel and was a very wise judge. In his reign Israelite glory had reached its high watermark. But in the time of his son, Solomon, though the Israelites tried to maintain their grandeur and the integrity and stability of their dominions, seeds of disruption and disintegration had been sown and signs of decadence had begun to appear. See also 34:11, 12.
e
2:252.
b
2:252.
3391
Important Words:
فصل الخطاب (decisive judgement) is infinitive noun from فصل (fasala) which means, he separated or divided a thing or distinguished it, he made it clear or he explained it, he separated it. فصل الحکم means, he decided the judgement. فصل الخطاب means, distinct or plain speech such as decides or distinguishes between what is true and what is false, or that which the person to whom it is addressed clearly understands; or judicial sentence. یوم الفصل means, the Day of Judgement or Decision (Lane & Aqrab).
Commentary:
The expression ذا الاید meaning, possessor of dignity and power, the verse shows that David was one of the greatest and most powerful Prophet-Kings of the House of Israel and was a very wise judge. In his reign Israelite glory had reached its high watermark. But in the time of his son, Solomon, though the Israelites tried to maintain their grandeur and the integrity and stability of their dominions, seeds of disruption and disintegration had been sown and signs of decadence had begun to appear. See also 34:11, 12.
b
2:252.
۞ وَهَلْ أَتَىٰكَ نَبَؤُا۟ ٱلْخَصْمِ إِذْ تَسَوَّرُوا۟ ٱلْمِحْرَابَ
Important Words:
تسوروا (they climbed over) is derived from سار. They say سار او تسور الحائط i.e. he scaled or climbed over the wall. سار الیه means, he leaped against and attacked him. سور المدینة (sawwara) means, he built a wall round the town (Aqrab & Lane).
3392
Important Words:
تسوروا (they climbed over) is derived from سار. They say سار او تسور الحائط i.e. he scaled or climbed over the wall. سار الیه means, he leaped against and attacked him. سور المدینة (sawwara) means, he built a wall round the town (Aqrab & Lane).
إِذْ دَخَلُوا۟ عَلَىٰ دَاوُۥدَ فَفَزِعَ مِنْهُمْ ۖ قَالُوا۟ لَا تَخَفْ ۖ خَصْمَانِ بَغَىٰ بَعْضُنَا عَلَىٰ بَعْضٍ فَٱحْكُم بَيْنَنَا بِٱلْحَقِّ وَلَا تُشْطِطْ وَٱهْدِنَآ إِلَىٰ سَوَآءِ ٱلصِّرَٰطِ
It appears from history that though Israelite power was at its zenith in the reigns of David and Solomon, yet mischief-mongers were busy stirring up discord and disaffection; and false charges were constantly raked up and spread against them and some evil-minded persons even sought to kill David. It is to one such attempt at David’s life that reference has been made in the verse under comment. Two of his enemies scaled the wall of his private chamber with the intention of taking him unawares, but finding him on his guard and realizing that their plan had miscarried, they tried to put him at ease and pretended as if they were merely two litigants who had come to seek his decision in a dispute. David, however, rightly understood their evil intention, and so naturally he was afraid of them.
Commentary:
It appears from history that though Israelite power was at its height in the reigns of David and Solomon, mischief-mongers tried to stir up discord and disaffection; and false charges were constantly raked up and spread against them and some evil-minded persons even sought to kill David. It is to one such attempt at David’s life that reference has been made in the verse under comment. Two of his enemies scaled the wall of his private chamber with the intention of taking him unawares and killing him, but finding him on his guard and realizing that their plan had miscarried they tried to put him at ease and pretended as if they were merely two litigants who had come to seek his decision in a dispute. David, however, rightly understood their evil intention, and so naturally he was afraid of them.
3393
Commentary:
It appears from history that though Israelite power was at its height in the reigns of David and Solomon, mischief-mongers tried to stir up discord and disaffection; and false charges were constantly raked up and spread against them and some evil-minded persons even sought to kill David. It is to one such attempt at David’s life that reference has been made in the verse under comment. Two of his enemies scaled the wall of his private chamber with the intention of taking him unawares and killing him, but finding him on his guard and realizing that their plan had miscarried they tried to put him at ease and pretended as if they were merely two litigants who had come to seek his decision in a dispute. David, however, rightly understood their evil intention, and so naturally he was afraid of them.
2523
It appears from history that though Israelite power was at its zenith in the reigns of David and Solomon, yet mischief-mongers were busy stirring up discord and disaffection; and false charges were constantly raked up and spread against them and some evil-minded persons even sought to kill David. It is to one such attempt at David’s life that reference has been made in the verse under comment. Two of his enemies scaled the wall of his private chamber with the intention of taking him unawares, but finding him on his guard and realizing that their plan had miscarried, they tried to put him at ease and pretended as if they were merely two litigants who had come to seek his decision in a dispute. David, however, rightly understood their evil intention, and so naturally he was afraid of them.
إِنَّ هَٰذَآ أَخِى لَهُۥ تِسْعٌ وَتِسْعُونَ نَعْجَةً وَلِىَ نَعْجَةٌ وَٰحِدَةٌ فَقَالَ أَكْفِلْنِيهَا وَعَزَّنِى فِى ٱلْخِطَابِ
مفسر کہتے ہیں حضرت داؤدؑ کی ننانوے بیویاں تھیں‘ مگر ایک جرنیل کی بیوی آپ کو پسند آگئی۔ انہوں نے جرنیل کو خطرناک مقام پر بھجوا دیا تا مارا جائے پھر اس کی بیوی پر قبضہ کرلیا۔ اللہ تعالیٰ نے سبق دینے کے لئے فرشتوں کو بھیجا جنہوں نے نعوذ باللہ یہ دُنبیوں والا جھوٹ بنایا۔ لیکن حقیقت یہ ہے کہ حضرت داؤدؑ کی بادشاہت جب لمبی ہو گئی تو ان کے دشمنوں نے سر اٹھانا شروع کیا۔ اور ان کے دشمن گھر میں کُود کر آگئے۔ جب حضرت داؤدؑ کو چوکس پایا تو ڈر گئے کہ ایک آواز پر باڈی گارڈ جمع ہو جائیں گے اور گھبراہٹ میں یہ قصہ گھڑ کر سنایا۔ جس کی تعبیر درحقیقت یہ تھی کہ انہوں نے حضرت داؤدؑ پر یہ ا
This verse refers to the story which the two intending murderers of David, finding him quite vigilant, seemed to have invented, at the spur of the moment, in an endeavour to disabuse his mind of any misgiving he might have entertained about them, and to set his fear at rest.
2
مفسر کہتے ہیں حضرت داؤدؑ کی ننانوے بیویاں تھیں‘ مگر ایک جرنیل کی بیوی آپ کو پسند آگئی۔ انہوں نے جرنیل کو خطرناک مقام پر بھجوا دیا تا مارا جائے پھر اس کی بیوی پر قبضہ کرلیا۔ اللہ تعالیٰ نے سبق دینے کے لئے فرشتوں کو بھیجا جنہوں نے نعوذ باللہ یہ دُنبیوں والا جھوٹ بنایا۔ لیکن حقیقت یہ ہے کہ حضرت داؤدؑ کی بادشاہت جب لمبی ہو گئی تو ان کے دشمنوں نے سر اٹھانا شروع کیا۔ اور ان کے دشمن گھر میں کُود کر آگئے۔ جب حضرت داؤدؑ کو چوکس پایا تو ڈر گئے کہ ایک آواز پر باڈی گارڈ جمع ہو جائیں گے اور گھبراہٹ میں یہ قصہ گھڑ کر سنایا۔ جس کی تعبیر درحقیقت یہ تھی کہ انہوں نے حضرت داؤدؑ پر یہ ا
2524
This verse refers to the story which the two intending murderers of David, finding him quite vigilant, seemed to have invented, at the spur of the moment, in an endeavour to disabuse his mind of any misgiving he might have entertained about them, and to set his fear at rest.
قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِۦ ۖ وَإِنَّ كَثِيرًا مِّنَ ٱلْخُلَطَآءِ لَيَبْغِى بَعْضُهُمْ عَلَىٰ بَعْضٍ إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَقَلِيلٌ مَّا هُمْ ۗ وَظَنَّ دَاوُۥدُ أَنَّمَا فَتَنَّٰهُ فَٱسْتَغْفَرَ رَبَّهُۥ وَخَرَّ رَاكِعًا وَأَنَابَ ۩
یعنی اگر یہ تمثیل سچ ہے۔ ورنہ وہ جانتے تھے کہ وہ جھوٹ بول رہے ہیں۔
یعنی دشمنوں کو ایسی جرأت کا پیدا ہونا بتاتا ہے کہ فتنہ ملک میں سر اٹھا رہا ہے۔
یعنی اس طرح کا واقعہ بادشاہ کے ساتھ کبھی پیش نہیں آسکتا جب تک کہ اللہ تعالیٰ کا منشا بھی ویسا ہی نہ ہو۔ تبھی ’’ہم نے اسے آزمائش میں ڈالا ہے‘‘ کے الفاظ استعمال کیے گئے ہیں۔ اور مراد یہ ہے کہ اس فیصلہ میں نظام آسمانی شامل ہے۔
David was not taken in by the mask of ordinary litigants that the two intruders had put on; he saw through the game. Though he did not lose his presence of mind and gave his decision like a sane and sedate judge, yet he realized that his control over his people had weakened and that, despite the precautions he had taken, he was not quite safe from the schemes and plots of his enemies. He felt that the incident was a reminder from God. So he adopted the only course which the righteous and the God-fearing adopt in such circumstances. He prayed to God and sought His protection against the schemes and conspiracies of his enemies. The insinuation behind the tale of the litigants was that David was a tyrant who was extending his domination over small and weak neighbouring tribes.
Commentary:
David was not taken in by the mask of ordinary litigants that the two intruders had put on; he saw through the game. Though he did not lose his presence of mind and gave his decision like a sane and sedate judge, yet he realized that his control over his people had weakened and that, despite the precautions he had taken, he was not quite safe from the schemes and plots of his enemies. He felt that the incident was a reminder from God. So he adopted the only course which the righteous and the God-fearing adopt in such circumstances. He prayed to God and sought Divine protection against the schemes and conspiracies of his enemies. The insinuation behind the tale of the litigants was that David was a tyrant who was extending his domination over small and weak neighbouring tribes.
1
یعنی اگر یہ تمثیل سچ ہے۔ ورنہ وہ جانتے تھے کہ وہ جھوٹ بول رہے ہیں۔
2
یعنی دشمنوں کو ایسی جرأت کا پیدا ہونا بتاتا ہے کہ فتنہ ملک میں سر اٹھا رہا ہے۔
3
یعنی اس طرح کا واقعہ بادشاہ کے ساتھ کبھی پیش نہیں آسکتا جب تک کہ اللہ تعالیٰ کا منشا بھی ویسا ہی نہ ہو۔ تبھی ’’ہم نے اسے آزمائش میں ڈالا ہے‘‘ کے الفاظ استعمال کیے گئے ہیں۔ اور مراد یہ ہے کہ اس فیصلہ میں نظام آسمانی شامل ہے۔
3395
Commentary:
David was not taken in by the mask of ordinary litigants that the two intruders had put on; he saw through the game. Though he did not lose his presence of mind and gave his decision like a sane and sedate judge, yet he realized that his control over his people had weakened and that, despite the precautions he had taken, he was not quite safe from the schemes and plots of his enemies. He felt that the incident was a reminder from God. So he adopted the only course which the righteous and the God-fearing adopt in such circumstances. He prayed to God and sought Divine protection against the schemes and conspiracies of his enemies. The insinuation behind the tale of the litigants was that David was a tyrant who was extending his domination over small and weak neighbouring tribes.
2525
David was not taken in by the mask of ordinary litigants that the two intruders had put on; he saw through the game. Though he did not lose his presence of mind and gave his decision like a sane and sedate judge, yet he realized that his control over his people had weakened and that, despite the precautions he had taken, he was not quite safe from the schemes and plots of his enemies. He felt that the incident was a reminder from God. So he adopted the only course which the righteous and the God-fearing adopt in such circumstances. He prayed to God and sought His protection against the schemes and conspiracies of his enemies. The insinuation behind the tale of the litigants was that David was a tyrant who was extending his domination over small and weak neighbouring tribes.
فَغَفَرْنَا لَهُۥ ذَٰلِكَ ۖ وَإِنَّ لَهُۥ عِندَنَا لَزُلْفَىٰ وَحُسْنَ مَـَٔابٍ
غَفَرْنَا لَهٗ (Ghafarna la-hu) 的意思可以是, “我们保护了他”, 或 “我们把他的事情搞好了”(Lane)。“他在我的面前具有近的地位和优美的归宿。”这句话表明, 达五德没有任何道德上的缺点或精神弱点, 并且有效地否定和推翻了 «圣经» 强加给他的所谓犯了通奸罪的恶意指控 (《撒母耳记下》11:4-5)。
The expression Ghafarna la-hu may mean, 'We gave him Our protection,' or, 'We set his affairs right' (Lane). The words, 'he had a position of nearness with Us and an excellent resort,' show that David did not suffer from any moral defect or spiritual weakness, and most effectively negative and demolish the wicked charge of David having committed adultery as imputed to him by the Bible (2 Sam. 11: 4 & 5).
Important Words:
غفرنا (We forgave him). غفر الشیء means, he concealed or hid the thing. غفر الله له: God forgave him his sins. غفر الامر means, he set right the affair (Lane & Aqrab). See also 2:59, 200, 286 & 14:42.
Commentary:
The expression غفرنا له may mean, "We gave him Our protection" or "We set his affairs right." The words, "he had a position of nearness with Us and an excellent retreat," show that David did not suffer from any moral defect and spiritual weakness; rather they most effectively negate and demolish the wicked charge of David having committed adultery as imputed to him by the Bible (2 Samuel, 11:4, 5).
1108
غَفَرْنَا لَهٗ (Ghafarna la-hu) 的意思可以是, “我们保护了他”, 或 “我们把他的事情搞好了”(Lane)。“他在我的面前具有近的地位和优美的归宿。”这句话表明, 达五德没有任何道德上的缺点或精神弱点, 并且有效地否定和推翻了 «圣经» 强加给他的所谓犯了通奸罪的恶意指控 (《撒母耳记下》11:4-5)。
4
یہ کمزوریاں جسمانی تھیں‘ روحانی نہیں تھیں۔
5
اگر واقعہ میں وہ کسی کی بیوی چھینتا یا کمزور قبائل کو ظلماً اپنے ماتحت کرتا تو ہمارا پیارا کس طرح ہو سکتا تھا۔
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Important Words:
غفرنا (We forgave him). غفر الشیء means, he concealed or hid the thing. غفر الله له: God forgave him his sins. غفر الامر means, he set right the affair (Lane & Aqrab). See also 2:59, 200, 286 & 14:42.
Commentary:
The expression غفرنا له may mean, "We gave him Our protection" or "We set his affairs right." The words, "he had a position of nearness with Us and an excellent retreat," show that David did not suffer from any moral defect and spiritual weakness; rather they most effectively negate and demolish the wicked charge of David having committed adultery as imputed to him by the Bible (2 Samuel, 11:4, 5).
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The expression Ghafarna la-hu may mean, 'We gave him Our protection,' or, 'We set his affairs right' (Lane). The words, 'he had a position of nearness with Us and an excellent resort,' show that David did not suffer from any moral defect or spiritual weakness, and most effectively negative and demolish the wicked charge of David having committed adultery as imputed to him by the Bible (2 Sam. 11: 4 & 5).
يَٰدَاوُۥدُ إِنَّا جَعَلْنَٰكَ خَلِيفَةً فِى ٱلْأَرْضِ فَٱحْكُم بَيْنَ ٱلنَّاسِ بِٱلْحَقِّ وَلَا تَتَّبِعِ ٱلْهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِ ۚ إِنَّ ٱلَّذِينَ يَضِلُّونَ عَن سَبِيلِ ٱللَّهِ لَهُمْ عَذَابٌ شَدِيدٌۢ بِمَا نَسُوا۟ يَوْمَ ٱلْحِسَابِ
Commentary:
The verse further comforts David and assures him that God will protect him against the machinations and plots of his enemies. He had not made him His vicegerent in the earth that he should come to grief at the hands of his mischievous opponents.
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Commentary:
The verse further comforts David and assures him that God will protect him against the machinations and plots of his enemies. He had not made him His vicegerent in the earth that he should come to grief at the hands of his mischievous opponents.