Ruku 456 ع
Section 456 of 556 • 23 Verses
هَلْ أَتَىٰكَ حَدِيثُ ضَيْفِ إِبْرَٰهِيمَ ٱلْمُكْرَمِينَ
11:70, 71; 15:52.
11:70, 71; 15:52.
11:70; 15:52.
Commentary:
In the foregoing verses an implied reference was made to the great moral revolution that was to be brought about in the Arabian society through the selfless efforts of a band of holy men who were to carry the Message of Islam to the ends of the earth. The verse under comment and those that follow treat the same subject from a different angle. Here history is introduced and the examples of the Prophets Abraham, and Moses, and those of the people of Noah and of ‘Ad and Thamud have been briefly mentioned.
There seems to exist some difference of opinion among commentators of the Quran as to who these honoured guests were. Some hold them to be angels; others think that they were righteous men of the locality who had come to inform Abraham that the time of the punishment of Lot’s people had arrived, and to take Lot to a place of safety. The idea that they were angels might have arisen from the fact that they have been called "Our messengers" in the Quran (11:78), and also because when food was placed before them, they refused to partake of it. But nowhere in the Quran are these "messengers" described as angels of punishment; nor do angels ever walk on earth as Divine Messengers (17:96). The mere fact that they refused to partake of the food, can lend no support to the view that they were angels. There might be other reasons for the refusal.
e
11:70, 71; 15:52.
a
11:70; 15:52.
3908
Commentary:
In the foregoing verses an implied reference was made to the great moral revolution that was to be brought about in the Arabian society through the selfless efforts of a band of holy men who were to carry the Message of Islam to the ends of the earth. The verse under comment and those that follow treat the same subject from a different angle. Here history is introduced and the examples of the Prophets Abraham, and Moses, and those of the people of Noah and of ‘Ad and Thamud have been briefly mentioned.
There seems to exist some difference of opinion among commentators of the Quran as to who these honoured guests were. Some hold them to be angels; others think that they were righteous men of the locality who had come to inform Abraham that the time of the punishment of Lot’s people had arrived, and to take Lot to a place of safety. The idea that they were angels might have arisen from the fact that they have been called "Our messengers" in the Quran (11:78), and also because when food was placed before them, they refused to partake of it. But nowhere in the Quran are these "messengers" described as angels of punishment; nor do angels ever walk on earth as Divine Messengers (17:96). The mere fact that they refused to partake of the food, can lend no support to the view that they were angels. There might be other reasons for the refusal.
a
11:70, 71; 15:52.
إِذْ دَخَلُوا۟ عَلَيْهِ فَقَالُوا۟ سَلَٰمًا ۖ قَالَ سَلَٰمٌ قَوْمٌ مُّنكَرُونَ
یہ وہ بات ہے جو صرف خداتعالیٰ کہہ سکتا ہے مگر یہاں حضرت ابراہیم علیہ السلام کی طرف منسوب ہے اس کے یہ معنے ہیں کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا تھا کہ وہ لوگ کس اعلیٰ روحانی مقام پر فائز ہیں اور اللہ تعالیٰ کی رحمت کے سایہ میں آگئے ہیں۔ اس لئے یقین سے کہہ دیا کہ میں بھی کہتا ہوں کہ تمہارے لئے دائمی سلامتی مقدر ہے۔
f
11:70.
1304
见 11:70-71。
1
یہ وہ بات ہے جو صرف خداتعالیٰ کہہ سکتا ہے مگر یہاں حضرت ابراہیم علیہ السلام کی طرف منسوب ہے اس کے یہ معنے ہیں کہ حضرت ابراہیم علیہ السلام کو پتہ لگ گیا تھا کہ وہ لوگ کس اعلیٰ روحانی مقام پر فائز ہیں اور اللہ تعالیٰ کی رحمت کے سایہ میں آگئے ہیں۔ اس لئے یقین سے کہہ دیا کہ میں بھی کہتا ہوں کہ تمہارے لئے دائمی سلامتی مقدر ہے۔
a
11:70; 15:53.
b
11:71.
b
11:70.
2833
See 11:70, 71.
فَرَاغَ إِلَىٰٓ أَهْلِهِۦ فَجَآءَ بِعِجْلٍ سَمِينٍ
11:70.
11:70.
11:70.
g
11:70.
c
11:70.
c
11:70.
فَقَرَّبَهُۥٓ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ
Commentary:
This and the preceding verse shed some light on the rules of hospitality.
3909
Commentary:
This and the preceding verse shed some light on the rules of hospitality.
فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ قَالُوا۟ لَا تَخَفْ ۖ وَبَشَّرُوهُ بِغُلَٰمٍ عَلِيمٍ
11:71; 15:53.
11:71, 72; 15:54.
In the present verse as also in 15:54 'the promised son,' has been described as 'a son endowed with knowledge,' while in 37:102 he has been called 'a forbearing son.' In the former verse the reference is to Isaac and in the latter to Ishmael.
11:71; 15:53.
11:72; 21:73; 29:28; 37:113.
Important Words:
أوجس (conceived) is derived from وجس and means, he conceived, perceived or felt a thing in his mind. See also 20:68.
Commentary:
In the present verse as also in 15:54 "the promised son." has been described as "a son endowed with knowledge," while in 37:102, he has been called "a forbearing son." In the former verses the reference is to Isaac and in the latter to Ishmael.
h
11:71; 15:53.
i
11:71, 72; 15:54.
d
11:71; 15:53.
e
11:72; 21:73; 29:28; 37:113.
3910
Important Words:
أوجس (conceived) is derived from وجس and means, he conceived, perceived or felt a thing in his mind. See also 20:68.
Commentary:
In the present verse as also in 15:54 "the promised son." has been described as "a son endowed with knowledge," while in 37:102, he has been called "a forbearing son." In the former verses the reference is to Isaac and in the latter to Ishmael.
d
11:71; 15:53.
e
11:71, 72; 15:54.
2834
In the present verse as also in 15:54 'the promised son,' has been described as 'a son endowed with knowledge,' while in 37:102 he has been called 'a forbearing son.' In the former verse the reference is to Isaac and in the latter to Ishmael.
فَأَقْبَلَتِ ٱمْرَأَتُهُۥ فِى صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ
قرآن مجید کہتا ہے حضرت ابراہیم علیہ السلام کی بیوی فِیْ صَرَّۃٍ آئی اور لغت میں صَرَّۃٌ کے ایک معنے منہ کی سیاہی کے لکھے ہیں۔ پس مطلب یہ ہے کہ شرم وحیا سے اس کا چہرہ متغیر تھا۔
Sarrah means a most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane).
11:73.
Important Words:
صرة (extreme embarrassment) is derived from صر which means, it made a sound or noise or a prolonged sound he cried or raised a clamour with utmost vehemence. صرة means, vociferation or clamour or the most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane & Aqrab).
صکت (smote). صکه means, he struck him or hit violently or he slapped him with his hand upon the back of his neck or upon his face. صک الباب means, he locked the door. صک وجھه means, he slapped his face (Lane & Aqrab).
2
قرآن مجید کہتا ہے حضرت ابراہیم علیہ السلام کی بیوی فِیْ صَرَّۃٍ آئی اور لغت میں صَرَّۃٌ کے ایک معنے منہ کی سیاہی کے لکھے ہیں۔ پس مطلب یہ ہے کہ شرم وحیا سے اس کا چہرہ متغیر تھا۔
f
11:73.
3911
Important Words:
صرة (extreme embarrassment) is derived from صر which means, it made a sound or noise or a prolonged sound he cried or raised a clamour with utmost vehemence. صرة means, vociferation or clamour or the most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane & Aqrab).
صکت (smote). صکه means, he struck him or hit violently or he slapped him with his hand upon the back of his neck or upon his face. صک الباب means, he locked the door. صک وجھه means, he slapped his face (Lane & Aqrab).
2835
Sarrah means a most vehement clamour of crying; vehemence of grief, heat or anxiety; a contraction and moroseness of the face by reason of dislike or hatred or shame; a fit (Lane).
قَالُوا۟ كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُۥ هُوَ ٱلْحَكِيمُ ٱلْعَلِيمُ
11:74.
a
11:74.
۞ قَالَ فَمَا خَطْبُكُمْ أَيُّهَا ٱلْمُرْسَلُونَ
15:58.
15:58.
15:58.
Important Words:
خطبکم (your errand). خطب means, a thing, an affair, or a business small or great; the cause or occasion of a thing or an event. They say ما خطبک i.e. what is the thing or affair or business that thou seekest or desirest to do; or what is the cause of thy coming? (Lane & Aqrab). See also 12:52.
a
15:58.
b
15:58.
3912
Important Words:
خطبکم (your errand). خطب means, a thing, an affair, or a business small or great; the cause or occasion of a thing or an event. They say ما خطبک i.e. what is the thing or affair or business that thou seekest or desirest to do; or what is the cause of thy coming? (Lane & Aqrab). See also 12:52.
a
15:58.
قَالُوٓا۟ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمٍ مُّجْرِمِينَ
15:59.
15:59.
15:59.
b
15:59.
c
15:59.
b
15:59.
لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِّن طِينٍ
11:83.
دیکھئے سورۃ عنکبوت آیت ۳۲ نوٹ نمبر ۴۔
11:83.
11:83.
c
11:83.
3
دیکھئے سورۃ عنکبوت آیت ۳۲ نوٹ نمبر ۴۔
d
11:83.
c
11:83.
مُّسَوَّمَةً عِندَ رَبِّكَ لِلْمُسْرِفِينَ
11:84.
11:84.
11:84.
Commentary:
The Divine punishment which seized the people of Lot is variously described in the Quran by the words حاصب i.e. storm of stones (54:35); صیحة i.e. a blast and حجار ة من سجیل i.e. stones of clay (11:83). These people seemed to have been destroyed by a violent earthquake which turned parts of the earth upside down (11:83).
d
11:84.
e
11:84.
3913
Commentary:
The Divine punishment which seized the people of Lot is variously described in the Quran by the words حاصب i.e. storm of stones (54:35); صیحة i.e. a blast and حجار ة من سجیل i.e. stones of clay (11:83). These people seemed to have been destroyed by a violent earthquake which turned parts of the earth upside down (11:83).
d
11:84.
فَأَخْرَجْنَا مَن كَانَ فِيهَا مِنَ ٱلْمُؤْمِنِينَ
15:60; 29:33.
f
15:60; 29:33.
فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِّنَ ٱلْمُسْلِمِينَ
Commentary:
The house referred to in the verse was that of Lot minus his wife, who chose to side with her disbelieving relatives and refused to go with Lot.
3914
Commentary:
The house referred to in the verse was that of Lot minus his wife, who chose to side with her disbelieving relatives and refused to go with Lot.
وَتَرَكْنَا فِيهَآ ءَايَةً لِّلَّذِينَ يَخَافُونَ ٱلْعَذَابَ ٱلْأَلِيمَ
15:76; 29:36.
15:76; 29:36.
15:76; 29:36.
e
15:76; 29:36.
g
15:76; 29:36.
e
15:76; 29:36.
وَفِى مُوسَىٰٓ إِذْ أَرْسَلْنَٰهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَٰنٍ مُّبِينٍ
11:97; 23:46-47; 40:24.
Commentary:
For the story of Moses, the Divine Message he gave to Pharaoh, for his mission of the deliverance of Israelites from a most debasing and disgraceful bondage and for the causes that led to the undoing and destruction of Pharaoh and his mighty hosts see 7:104-156; 10:76-93; 20:10-55; 26:11-69 & 28:4-45.
a
11:97; 23:46-47; 40:24.
3915
Commentary:
For the story of Moses, the Divine Message he gave to Pharaoh, for his mission of the deliverance of Israelites from a most debasing and disgraceful bondage and for the causes that led to the undoing and destruction of Pharaoh and his mighty hosts see 7:104-156; 10:76-93; 20:10-55; 26:11-69 & 28:4-45.
فَتَوَلَّىٰ بِرُكْنِهِۦ وَقَالَ سَٰحِرٌ أَوْ مَجْنُونٌ
قرآن کریم میں رُکْن کا لفظ ہے۔ جس کے معنے طاقت پانے کی جگہ کے ہیں اور لفظی معنے اس آیت کے یہ بنتے ہیں کہ فرعون اپنی طاقت پانے کی جگہ کی طرف لوٹ گیا۔ مگر چونکہ فرعون کے عقیدہ کے مطابق اس کو سب طاقت بیل کے مندر سے ملتی تھی۔ اس لئے ہم نے ترجمہ میں بُت خانہ لکھ دیا ہے کیونکہ بیل کا مندر لکھتے تو کچھ معنے نہ بنتے۔
Rukn means, a stay or support; power, might and resistance; a man’s kinsfolk or clan, his people or party; persons by whom he is aided and strengthened; a noble or high person (Lane & Mufradat).
Important Words:
رکن (power) is derived from رکن (rakana or rakina). They say رکن الیه i.e. he inclined towards him or it; he trusted or relied upon him or it so as to be or become easy or quiet in mind; he was or became firm, still, grave, staid, sedate or calm. رکن(ruknun) means, side or outward part of a thing; a stay or support; power, might and resistance, a man’s kinsfolk or clan, his people or party; persons by whom he is aided and strengthened; a noble or high person. They say ھو رکن من ارکان قومه i.e. he is an important person among the great men of his people. The word also means, an affair of great importance; a formidable event; the essence of a thing whereby it subsists. ارکان الصلوة means, the fundamentals of Prayer without which it is incomplete (Lane, Aqrab & Mufradat).
1
قرآن کریم میں رُکْن کا لفظ ہے۔ جس کے معنے طاقت پانے کی جگہ کے ہیں اور لفظی معنے اس آیت کے یہ بنتے ہیں کہ فرعون اپنی طاقت پانے کی جگہ کی طرف لوٹ گیا۔ مگر چونکہ فرعون کے عقیدہ کے مطابق اس کو سب طاقت بیل کے مندر سے ملتی تھی۔ اس لئے ہم نے ترجمہ میں بُت خانہ لکھ دیا ہے کیونکہ بیل کا مندر لکھتے تو کچھ معنے نہ بنتے۔
3916
Important Words:
رکن (power) is derived from رکن (rakana or rakina). They say رکن الیه i.e. he inclined towards him or it; he trusted or relied upon him or it so as to be or become easy or quiet in mind; he was or became firm, still, grave, staid, sedate or calm. رکن(ruknun) means, side or outward part of a thing; a stay or support; power, might and resistance, a man’s kinsfolk or clan, his people or party; persons by whom he is aided and strengthened; a noble or high person. They say ھو رکن من ارکان قومه i.e. he is an important person among the great men of his people. The word also means, an affair of great importance; a formidable event; the essence of a thing whereby it subsists. ارکان الصلوة means, the fundamentals of Prayer without which it is incomplete (Lane, Aqrab & Mufradat).
2836
Rukn means, a stay or support; power, might and resistance; a man’s kinsfolk or clan, his people or party; persons by whom he is aided and strengthened; a noble or high person (Lane & Mufradat).
فَأَخَذْنَٰهُ وَجُنُودَهُۥ فَنَبَذْنَٰهُمْ فِى ٱلْيَمِّ وَهُوَ مُلِيمٌ
10:91; 28:41.
10:91; 28:41.
10:91; 28:41; 79:26.
a
10:91; 28:41.
b
10:91; 28:41; 79:26.
a
10:91; 28:41.
وَفِى عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ ٱلرِّيحَ ٱلْعَقِيمَ
46:25.
46:25.
b
46:25.
c
46:25.
3917
Commentary:
For the story of ‘Ad see 11:51-61 and 26:124-141.
b
46:25.
مَا تَذَرُ مِن شَىْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَٱلرَّمِيمِ
46:26.
46:26.
46:26.
c
46:26.
d
46:26.
c
46:26.
وَفِى ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا۟ حَتَّىٰ حِينٍ
اس کا یہ مطلب ہے کہ تھوڑی مدت کے بعد تم پر عذاب آجائے گا۔ جس کے بعد تم دنیا کے اسباب سے فائدہ اٹھانے کے قابل نہیں رہو گے۔
1
اس کا یہ مطلب ہے کہ تھوڑی مدت کے بعد تم پر عذاب آجائے گا۔ جس کے بعد تم دنیا کے اسباب سے فائدہ اٹھانے کے قابل نہیں رہو گے۔
a
11:66.
3918
Commentary:
For a detailed note on Thamud see 11:62 and 26:142.
فَعَتَوْا۟ عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ ٱلصَّٰعِقَةُ وَهُمْ يَنظُرُونَ
11:68.
11:68.
11:68.
d
11:68.
b
11:68.
d
11:68.
فَمَا ٱسْتَطَٰعُوا۟ مِن قِيَامٍ وَمَا كَانُوا۟ مُنتَصِرِينَ
یعنی اتنی توفیق نہ ملی کہ کھڑے ہو کر بچنے کا کوئی انتظام کرتے۔
Important Words:
منتصرین (defend themselves) is derived from انتصر which means, he gained victory and power; he defended himself. They say انتصر من عدو i.e. he took revenge from his enemy. انتصر علی عدوہ means, he triumphed over his enemy (Lane & Aqrab).
2
یعنی اتنی توفیق نہ ملی کہ کھڑے ہو کر بچنے کا کوئی انتظام کرتے۔
3919
Important Words:
منتصرین (defend themselves) is derived from انتصر which means, he gained victory and power; he defended himself. They say انتصر من عدو i.e. he took revenge from his enemy. انتصر علی عدوہ means, he triumphed over his enemy (Lane & Aqrab).
وَقَوْمَ نُوحٍ مِّن قَبْلُ ۖ إِنَّهُمْ كَانُوا۟ قَوْمًا فَٰسِقِينَ
Commentary:
For a somewhat detailed account of Noah see 11:37-50.
3920
Commentary:
For a somewhat detailed account of Noah see 11:37-50.