Ruku 441 ع
Section 441 of 556 • 9 Verses
وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُم مِّنَ ٱلْقُرَىٰ وَصَرَّفْنَا ٱلْءَايَٰتِ لَعَلَّهُمْ يَرْجِعُونَ
The peoples of ‘Ad and Tubba‘ held sway over vast territories in the south of Arabia; and the tribe of Thamud lived in its north-west, and on the shores of the Dead Sea were situated the towns of Sodom and Gomorrah. The destruction of these places constituted an eye opener for the Meccans. The words, 'round about you' may also signify the whole world.
The Qur’an reverts again and again to the fundamental problems of faith, morals and other kindred subjects, and deals with them from different angles and points of view in order to satisfy doubts and misgivings of men of varied attitudes, mental make-ups and outlooks on life. People of shallow thinking and prejudiced minds may call it a repetition, but in fact it is the right approach to different human problems.
Commentary:
The reference in the words "We did destroy townships round about you" is to the destruction of the once very powerful and prosperous people of ‘Ad and of Tubba’ who held sway over vast territories in the south of Arabia. To the northwest, the complete ruin of the Thamud tribe held out a severe warning and on the shores of the Dead Sea were situated the towns of Sodom and Gomorrah which were turned upside down on account of the vice indulged in by them. The destruction of all these places constituted an eye-opener to the Meccans. If they did not eschew their evil ways and continued to reject the Divine Message, they would meet with no better fate. As the Quran, the final Law for all mankind, was revealed at Mecca, the words, ما حولکم من القریٰ may also signify the whole world.
The Quran reverts again and again to the fundamental problems of faith, morals and other kindred subjects, and deals with them from different angles and points of view in order to satisfy doubts and misgivings of men of varied attitudes, mental make-up or outlook on life. People of shallow thinking and prejudiced minds may call it a repetition, but in fact it is the right approach to different human problems.
3781
Commentary:
The reference in the words "We did destroy townships round about you" is to the destruction of the once very powerful and prosperous people of ‘Ad and of Tubba’ who held sway over vast territories in the south of Arabia. To the northwest, the complete ruin of the Thamud tribe held out a severe warning and on the shores of the Dead Sea were situated the towns of Sodom and Gomorrah which were turned upside down on account of the vice indulged in by them. The destruction of all these places constituted an eye-opener to the Meccans. If they did not eschew their evil ways and continued to reject the Divine Message, they would meet with no better fate. As the Quran, the final Law for all mankind, was revealed at Mecca, the words, ما حولکم من القریٰ may also signify the whole world.
The Quran reverts again and again to the fundamental problems of faith, morals and other kindred subjects, and deals with them from different angles and points of view in order to satisfy doubts and misgivings of men of varied attitudes, mental make-up or outlook on life. People of shallow thinking and prejudiced minds may call it a repetition, but in fact it is the right approach to different human problems.
2731
The peoples of ‘Ad and Tubba‘ held sway over vast territories in the south of Arabia; and the tribe of Thamud lived in its north-west, and on the shores of the Dead Sea were situated the towns of Sodom and Gomorrah. The destruction of these places constituted an eye opener for the Meccans. The words, 'round about you' may also signify the whole world.
2732
The Qur’an reverts again and again to the fundamental problems of faith, morals and other kindred subjects, and deals with them from different angles and points of view in order to satisfy doubts and misgivings of men of varied attitudes, mental make-ups and outlooks on life. People of shallow thinking and prejudiced minds may call it a repetition, but in fact it is the right approach to different human problems.
فَلَوْلَا نَصَرَهُمُ ٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ قُرْبَانًا ءَالِهَةًۢ ۖ بَلْ ضَلُّوا۟ عَنْهُمْ ۚ وَذَٰلِكَ إِفْكُهُمْ وَمَا كَانُوا۟ يَفْتَرُونَ
42:47.
42:47.
42:47.
Important Words:
قرباناً (seeking nearness) is infinitive noun from قرب. They say قرب الیه ومنه i.e. he was or became near to him or it. قرب للّٰه قرباناً(qarraba): he made an offering to God. قربان means, an offering or oblation; a sacrifice; anything by means of which one seeks nearness to God; a near or favourite associate or companion (Lane & Aqrab). The word has been used in the latter sense in 39:4.
Commentary:
The verse contains a very challenging argument against idolatry and drives home to polytheists the futility of their idolatrous beliefs and practices, saying that their false gods can never help them in time of need while the True Almighty God comes to the rescue of His servants when they are in distress and call for His help.
d
42:47.
a
42:47.
3782
Important Words:
قرباناً (seeking nearness) is infinitive noun from قرب. They say قرب الیه ومنه i.e. he was or became near to him or it. قرب للّٰه قرباناً(qarraba): he made an offering to God. قربان means, an offering or oblation; a sacrifice; anything by means of which one seeks nearness to God; a near or favourite associate or companion (Lane & Aqrab). The word has been used in the latter sense in 39:4.
Commentary:
The verse contains a very challenging argument against idolatry and drives home to polytheists the futility of their idolatrous beliefs and practices, saying that their false gods can never help them in time of need while the True Almighty God comes to the rescue of His servants when they are in distress and call for His help.
a
42:47.
وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَرًا مِّنَ ٱلْجِنِّ يَسْتَمِعُونَ ٱلْقُرْءَانَ فَلَمَّا حَضَرُوهُ قَالُوٓا۟ أَنصِتُوا۟ ۖ فَلَمَّا قُضِىَ وَلَّوْا۟ إِلَىٰ قَوْمِهِم مُّنذِرِينَ
72:2.
这节经文提到的一伙精纳是纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人, 或, 有些人却认为是伊拉克的莫塞尔人 (مَوْصِل, Mausil) 或尼尼微 (نِيْنَوَى, Nineveh) 人。他们担心麦加人反对, 所以在夜间会见了穆圣; 他们听了 «古兰经» 和穆圣的教导之后就皈依了伊斯兰教, 并把新的启示带给了也乐意接受的民族 (بَيَان, Bayan, Vol。 8)。另见72:2
اس آیت میں جِنّ کا لفظ استعارۃً ایک یہودی وفد کے لئے بولا گیا ہے جو رسول کریم صلی اللہ علیہ وسلم کی خبر سن کر پوشیدہ طور پر آپ سے ملنے آیا تھا اور نصیبین واقعہ عراق کا رہنے والا تھا۔ وہ لوگ چونکہ دور سے آئے تھے۔ چُھپ کر رسول کریم صلی اللہ علیہ وسلم سے ملے تا کہ ان کی قوم اور عرب کے لوگ دشمن نہ ہو جائیں (فتح البیان جلد۸ ص۳۵۵)
72:2.
The party of jinn referred to in this verse were the Jews of Nasibain, or, as some say, of Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition they met the Holy Prophet at night and after listening to the Qur’an and to the Holy Prophet’s discourse, they became converted to Islam and carried the new Message to their people who also readily accepted it (Bayan, vol. 8). See also 72:2.
72:2.
Important Words:
نفراً (a party) is derived from نفر (nafara) which means, he ran away at random; he broke loose and went hither and thither; he became separated and returned to a distance. نفر (nafarun) means, a number of men from three to ten or less than ten; a man’s people or tribe consisting of his near relations (Lane).
Commentary:
The party of men referred to in the verse were the Jews of Nusaybin or, as some say, from Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition, they met the Holy Prophet at night and after listening to the Quran and to the Holy Prophet’s discourse, they converted to Islam and carried the new Message to their people who also readily accepted it. The next verse leaves no doubt that they were Jews and seemed to be the leaders of their people (Bayan, vol. 8). See also 72:2.
a
72:2.
1255
这节经文提到的一伙精纳是纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人, 或, 有些人却认为是伊拉克的莫塞尔人 (مَوْصِل, Mausil) 或尼尼微 (نِيْنَوَى, Nineveh) 人。他们担心麦加人反对, 所以在夜间会见了穆圣; 他们听了 «古兰经» 和穆圣的教导之后就皈依了伊斯兰教, 并把新的启示带给了也乐意接受的民族 (بَيَان, Bayan, Vol。 8)。另见72:2
1
اس آیت میں جِنّ کا لفظ استعارۃً ایک یہودی وفد کے لئے بولا گیا ہے جو رسول کریم صلی اللہ علیہ وسلم کی خبر سن کر پوشیدہ طور پر آپ سے ملنے آیا تھا اور نصیبین واقعہ عراق کا رہنے والا تھا۔ وہ لوگ چونکہ دور سے آئے تھے۔ چُھپ کر رسول کریم صلی اللہ علیہ وسلم سے ملے تا کہ ان کی قوم اور عرب کے لوگ دشمن نہ ہو جائیں (فتح البیان جلد۸ ص۳۵۵)
a
72:2.
3783
Important Words:
نفراً (a party) is derived from نفر (nafara) which means, he ran away at random; he broke loose and went hither and thither; he became separated and returned to a distance. نفر (nafarun) means, a number of men from three to ten or less than ten; a man’s people or tribe consisting of his near relations (Lane).
Commentary:
The party of men referred to in the verse were the Jews of Nusaybin or, as some say, from Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition, they met the Holy Prophet at night and after listening to the Quran and to the Holy Prophet’s discourse, they converted to Islam and carried the new Message to their people who also readily accepted it. The next verse leaves no doubt that they were Jews and seemed to be the leaders of their people (Bayan, vol. 8). See also 72:2.
b
72:2.
2733
The party of jinn referred to in this verse were the Jews of Nasibain, or, as some say, of Mosul or Nineveh in Iraq. Being apprehensive of the Meccans’ opposition they met the Holy Prophet at night and after listening to the Qur’an and to the Holy Prophet’s discourse, they became converted to Islam and carried the new Message to their people who also readily accepted it (Bayan, vol. 8). See also 72:2.
قَالُوا۟ يَٰقَوْمَنَآ إِنَّا سَمِعْنَا كِتَٰبًا أُنزِلَ مِنۢ بَعْدِ مُوسَىٰ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ يَهْدِىٓ إِلَى ٱلْحَقِّ وَإِلَىٰ طَرِيقٍ مُّسْتَقِيمٍ
72:2, 3.
The verse shows that the party of jinn mentioned in the previous verse were Jews because they spoke of the Qur’an as 'the Book which has been sent down after Moses.'
72:2-3.
Commentary:
This verse clearly shows that the party of men mentioned in the previous verse were Jews because they spoke of the Quran as "the Book which has been sent down after Moses".
b
72:2, 3.
1256
这节经文说明上一节提到的一伙精纳是犹太人, 因为他们把 «古兰经» 说成是 “穆撒之后降临的经典。”
a
72:2-3.
3784
Commentary:
This verse clearly shows that the party of men mentioned in the previous verse were Jews because they spoke of the Quran as "the Book which has been sent down after Moses".
a
72:2, 3.
2734
The verse shows that the party of jinn mentioned in the previous verse were Jews because they spoke of the Qur’an as 'the Book which has been sent down after Moses.'
يَٰقَوْمَنَآ أَجِيبُوا۟ دَاعِىَ ٱللَّهِ وَءَامِنُوا۟ بِهِۦ يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُجِرْكُم مِّنْ عَذَابٍ أَلِيمٍ
72:14.
Commentary:
This and the next verse contain some basic arguments which establish the truth of the claims of a Divine Reformer. First, people are cleansed of sins and impurities and become a model of virtue and righteousness through the Teaching revealed to him and by his own ennobling example.
b
72:14.
3785
Commentary:
This and the next verse contain some basic arguments which establish the truth of the claims of a Divine Reformer. First, people are cleansed of sins and impurities and become a model of virtue and righteousness through the Teaching revealed to him and by his own ennobling example.
وَمَن لَّا يُجِبْ دَاعِىَ ٱللَّهِ فَلَيْسَ بِمُعْجِزٍ فِى ٱلْأَرْضِ وَلَيْسَ لَهُۥ مِن دُونِهِۦٓ أَوْلِيَآءُ ۚ أُو۟لَٰٓئِكَ فِى ضَلَٰلٍ مُّبِينٍ
72:16.
Commentary:
Secondly, the Divine Reformer does eventually succeed in his mission as it is God’s unalterable Decree and Law that Truth must prevail and falsehood must come to an evil end. The disbelievers cannot alter this Divine decree, try as they might. The gods which they adore leave them in the lurch when they are confronted with the consequences of their wicked deeds.
c
72:16.
3786
Commentary:
Secondly, the Divine Reformer does eventually succeed in his mission as it is God’s unalterable Decree and Law that Truth must prevail and falsehood must come to an evil end. The disbelievers cannot alter this Divine decree, try as they might. The gods which they adore leave them in the lurch when they are confronted with the consequences of their wicked deeds.
أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَٰدِرٍ عَلَىٰٓ أَن يُحْۦِىَ ٱلْمَوْتَىٰ ۚ بَلَىٰٓ إِنَّهُۥ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
17:100; 36:82; 86:9.
17:100; 36:82; 86:9.
The process of the creation of new heavens and earth has not ceased. Neither is it an empty and unsubstantiated claim. With the coming of a great Divine Reformer the old order dies and a new one takes its place. This signifies the coming into being of a new heaven and a new earth.
17:100; 36:82; 86:9.
Important Words:
لم یعی (was not wearied). عی بأمرہ means, he lacked power, strength or ability for, or was unable to perform or execute, his affair thoroughly. أعیا means, he was or became disabled or incapacitated; he was or became fatigued, tired, wearied. اعیاء is weakness and fatigue which is the result of doing a thing (Lane & Aqrab).
Commentary:
The verse means to say that the process of the creation of new heavens and earth has not ceased. Neither is it an empty and unsubstantiated claim. With the coming of a great Divine Reformer the old order dies and a new one takes its place. This signifies the coming into being of a new heaven and a new earth.
a
17:100; 36:82; 86:9.
a
17:100; 36:82; 86:9.
3787
Important Words:
لم یعی (was not wearied). عی بأمرہ means, he lacked power, strength or ability for, or was unable to perform or execute, his affair thoroughly. أعیا means, he was or became disabled or incapacitated; he was or became fatigued, tired, wearied. اعیاء is weakness and fatigue which is the result of doing a thing (Lane & Aqrab).
Commentary:
The verse means to say that the process of the creation of new heavens and earth has not ceased. Neither is it an empty and unsubstantiated claim. With the coming of a great Divine Reformer the old order dies and a new one takes its place. This signifies the coming into being of a new heaven and a new earth.
b
17:100; 36:82; 86:9.
2735
The process of the creation of new heavens and earth has not ceased. Neither is it an empty and unsubstantiated claim. With the coming of a great Divine Reformer the old order dies and a new one takes its place. This signifies the coming into being of a new heaven and a new earth.
وَيَوْمَ يُعْرَضُ ٱلَّذِينَ كَفَرُوا۟ عَلَى ٱلنَّارِ أَلَيْسَ هَٰذَا بِٱلْحَقِّ ۖ قَالُوا۟ بَلَىٰ وَرَبِّنَا ۚ قَالَ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
6:28.
b
6:28.
فَٱصْبِرْ كَمَا صَبَرَ أُو۟لُوا۟ ٱلْعَزْمِ مِنَ ٱلرُّسُلِ وَلَا تَسْتَعْجِل لَّهُمْ ۚ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوٓا۟ إِلَّا سَاعَةً مِّن نَّهَارٍۭ ۚ بَلَٰغٌ ۚ فَهَلْ يُهْلَكُ إِلَّا ٱلْقَوْمُ ٱلْفَٰسِقُونَ
10:46; 30:56; 79:47.
So severe, swift and overwhelming will be God’s punishment for disbelievers that compared to it a whole life, spent in comfort and ease, would seem to them 'but an hour.'
10:46; 30:56; 79:47.
Commentary:
In this verse the Holy Prophet is told that with his advent a new heaven and a new earth would be born. The old decrepit order would die and a new and better one would emerge from its ruins. But before that great and glorious day his own mettle and that of his followers would be put to a severe test. They will have to bear, with patience and fortitude, like great Prophets of God, very great hardships and privations, and it is after they will come out of the ordeal triumphantly and unscathed that their cause will prevail. That would be a glorious day for believers; and for the disbelievers a time of heart-burning and gnashing of teeth. So severe and swift and overwhelming would be God’s punishment that compared to it a whole life spent in comfort and ease would seem but an "hour".
b
10:46; 30:56; 79:47.
1257
安拉对不信者的惩罚是严厉、神速而势不可挡的。因此, 相比之下, 在安逸舒适中度过的整个一生似乎 “只不过片刻而已。”
c
10:46; 30:56; 79:47.
3787A
Commentary:
In this verse the Holy Prophet is told that with his advent a new heaven and a new earth would be born. The old decrepit order would die and a new and better one would emerge from its ruins. But before that great and glorious day his own mettle and that of his followers would be put to a severe test. They will have to bear, with patience and fortitude, like great Prophets of God, very great hardships and privations, and it is after they will come out of the ordeal triumphantly and unscathed that their cause will prevail. That would be a glorious day for believers; and for the disbelievers a time of heart-burning and gnashing of teeth. So severe and swift and overwhelming would be God’s punishment that compared to it a whole life spent in comfort and ease would seem but an "hour".
a
10:46; 30:56; 79:47.
2736
So severe, swift and overwhelming will be God’s punishment for disbelievers that compared to it a whole life, spent in comfort and ease, would seem to them 'but an hour.'