Ruku 464 ع
Section 464 of 556 • 18 Verses
كَذَّبَتْ ثَمُودُ بِٱلنُّذُرِ
69:5.
اس جگہ صرف صالح ؑ کا ذکر ہے مگر ان کے انکار کو نبیوں کا انکار کہا گیا ہے۔ کیونکہ بوجہ اس کے کہ سب نبیوں کی صداقت کے دلائل ایک سے ہوتے ہیں۔ ایک کا انکار سب نبیوں کا انکار سمجھا جاتا ہے۔
69:5.
As all Prophets are commissioned by God and their revelation proceeds from the same Divine Source and it also contains analogous eternal basic truths, the rejection of one Prophet amounts to the rejection of all of them. That is why the verse describes the ‘Ad and the Thamud, the people of Noah and those of Lot as having rejected all Divine Messengers while, in fact, they had rejected only their own particular Prophets.
69:5.
Commentary:
As all Prophets are commissioned by God and their revelation proceeds from the same Divine Source and contains analogous eternal basic principles, the rejection of one Prophet amounts to the rejection of all of them. That is why the verse describes the tribe of Thamud as having rejected all Divine Messengers while, in fact, they had rejected only the Prophet Salih.
c
69:5.
2
اس جگہ صرف صالح ؑ کا ذکر ہے مگر ان کے انکار کو نبیوں کا انکار کہا گیا ہے۔ کیونکہ بوجہ اس کے کہ سب نبیوں کی صداقت کے دلائل ایک سے ہوتے ہیں۔ ایک کا انکار سب نبیوں کا انکار سمجھا جاتا ہے۔
a
69:5.
4022
Commentary:
As all Prophets are commissioned by God and their revelation proceeds from the same Divine Source and contains analogous eternal basic principles, the rejection of one Prophet amounts to the rejection of all of them. That is why the verse describes the tribe of Thamud as having rejected all Divine Messengers while, in fact, they had rejected only the Prophet Salih.
d
69:5.
2905
As all Prophets are commissioned by God and their revelation proceeds from the same Divine Source and it also contains analogous eternal basic truths, the rejection of one Prophet amounts to the rejection of all of them. That is why the verse describes the ‘Ad and the Thamud, the people of Noah and those of Lot as having rejected all Divine Messengers while, in fact, they had rejected only their own particular Prophets.
فَقَالُوٓا۟ أَبَشَرًا مِّنَّا وَٰحِدًا نَّتَّبِعُهُۥٓ إِنَّآ إِذًا لَّفِى ضَلَٰلٍ وَسُعُرٍ
Su‘ira means, he was smitten by hot wind; he was or became mad. Su‘r means, madness, insanity, demoniacal possession; punishment; vehemence of heat; hunger or thirst; fury; pain (Lane).
Important Words:
سعر (madness) is derived from سعر (sa‘ara). They say سعر الحرب i.e. he provoked the war. سعر الرجل (su‘ira) means, the man was smitten by hot wind; he was or became vehemently hungry or thirsty; he was or became mad. سعر means, madness, insanity, demoniacal possession; punishment; vehemence of heat, hunger or thirst; fury; pain (Lane & Aqrab).
4023
Important Words:
سعر (madness) is derived from سعر (sa‘ara). They say سعر الحرب i.e. he provoked the war. سعر الرجل (su‘ira) means, the man was smitten by hot wind; he was or became vehemently hungry or thirsty; he was or became mad. سعر means, madness, insanity, demoniacal possession; punishment; vehemence of heat, hunger or thirst; fury; pain (Lane & Aqrab).
2906
Su‘ira means, he was smitten by hot wind; he was or became mad. Su‘r means, madness, insanity, demoniacal possession; punishment; vehemence of heat; hunger or thirst; fury; pain (Lane).
أَءُلْقِىَ ٱلذِّكْرُ عَلَيْهِ مِنۢ بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ
38:9.
38:9.
38:9.
Important Words:
أشر (boastful) is act. part. from أشر (ashira) which means, he exulted and behaved insolently; he behaved with pride and self-conceitedness. أشر means, one who is insolent and behaves with pride and exults (Lane & Aqrab).
Commentary:
Conceit, false pride and arrogance are man’s greatest spiritual enemies. They constitute the hard hurdles that bar the way to the acceptance of truth. The Quran has repeatedly mentioned disbelievers as having rejected the Divine Message due to these moral ills. See 25:8; 38:9, 43:32.
d
38:9.
b
38:9.
4024
Important Words:
أشر (boastful) is act. part. from أشر (ashira) which means, he exulted and behaved insolently; he behaved with pride and self-conceitedness. أشر means, one who is insolent and behaves with pride and exults (Lane & Aqrab).
Commentary:
Conceit, false pride and arrogance are man’s greatest spiritual enemies. They constitute the hard hurdles that bar the way to the acceptance of truth. The Quran has repeatedly mentioned disbelievers as having rejected the Divine Message due to these moral ills. See 25:8; 38:9, 43:32.
a
38:9.
سَيَعْلَمُونَ غَدًا مَّنِ ٱلْكَذَّابُ ٱلْأَشِرُ
إِنَّا مُرْسِلُوا۟ ٱلنَّاقَةِ فِتْنَةً لَّهُمْ فَٱرْتَقِبْهُمْ وَٱصْطَبِرْ
7:74; 11:65; 17:60.
7:74; 11:65; 17:60.
e
7:74; 11:65; 17:60.
a
7:74; 11:65; 17:60; 26:156; 91:14.
4025
Important Words:
اصطبر means, he was patient or constant; he acquired patience; he was tried with patience. It is the intensive form of صبر(Lane & Aqrab).
b
7:74; 11:65; 17:60.
وَنَبِّئْهُمْ أَنَّ ٱلْمَآءَ قِسْمَةٌۢ بَيْنَهُمْ ۖ كُلُّ شِرْبٍ مُّحْتَضَرٌ
Shirb is infinitive noun from Shariba and means, water that one drinks; a draught of water; a share or portion of water which falls to one’s lot; the right to use water for watering fields and beasts; a watering place; a turn or time of drinking. Shurb means, the act of drinking (Lane).
Important Words:
شرب (drinking) is inf. noun from شرب (shariba) and means, water that one drinks; a draught of water; a share or portion of water that falls to one’s lot; the right to use water for watering fields and beasts: a watering place; a turn or time of drinking. شرب (shurbun) means, the act of drinking (Lane & Aqrab).
4026
Important Words:
شرب (drinking) is inf. noun from شرب (shariba) and means, water that one drinks; a draught of water; a share or portion of water that falls to one’s lot; the right to use water for watering fields and beasts: a watering place; a turn or time of drinking. شرب (shurbun) means, the act of drinking (Lane & Aqrab).
2907
Shirb is infinitive noun from Shariba and means, water that one drinks; a draught of water; a share or portion of water which falls to one’s lot; the right to use water for watering fields and beasts; a watering place; a turn or time of drinking. Shurb means, the act of drinking (Lane).
فَنَادَوْا۟ صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ
7:78; 11:66; 26:158; 91:15.
7:78; 11:66; 26:158; 91:15.
7:78; 11:66; 26:158; 91:15.
Important Words:
تعاطی (seized) is derived from عطا. عطا الیه یدہ means, he raised his hand towards it. تعاطی الشیء means, he took the thing. تعاطی الامرmeans, he ventured upon the affair. تعاطی الرجل means, the man stood upon the extremities of the toes and raised his hands to take a thing. عطو (inf. noun) signifies, the act of raising the head and hands to take a thing. تعاط (ta‘atin) is the act of taking a thing with the hand; taking with the hand what is not right or just or due; contending in taking; standing upon the extremities of the toes with raising the hands to a thing; being bold or courageous so as to venture upon a thing without consideration or hesitation (Lane & Aqrab).
a
7:78; 11:66; 26:158; 91:15.
b
7:78; 11:66; 26:158; 91:15.
4027
Important Words:
تعاطی (seized) is derived from عطا. عطا الیه یدہ means, he raised his hand towards it. تعاطی الشیء means, he took the thing. تعاطی الامرmeans, he ventured upon the affair. تعاطی الرجل means, the man stood upon the extremities of the toes and raised his hands to take a thing. عطو (inf. noun) signifies, the act of raising the head and hands to take a thing. تعاط (ta‘atin) is the act of taking a thing with the hand; taking with the hand what is not right or just or due; contending in taking; standing upon the extremities of the toes with raising the hands to a thing; being bold or courageous so as to venture upon a thing without consideration or hesitation (Lane & Aqrab).
c
7:78; 11:66; 26:158; 91:15.
فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ
إِنَّآ أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَٰحِدَةً فَكَانُوا۟ كَهَشِيمِ ٱلْمُحْتَظِرِ
不信者被彻底摧毁了, 或在安拉看来成了一堆废料, 就像编篱人收集起来的削下的残枝。
The disbelievers were completely crushed, or they were as worthless in the sight of God as whittled down and crushed stubble, collected by a maker of hedges.
7:79; 11:68; 26:159; 41:18.
Important Words:
المحتظر (maker of enclosure) is act. part. from احتظرwhich is derived from حظر which means, he forbade, he prohibited. احتظرmeans he took for himself an enclosure. احتظر به means, he took it for protection محتظر means, a maker of enclosure. (Lane & Aqrab).
Commentary:
The verse signifies either that the disbelievers were completely crushed or that they were as worthless in the sight of God as whittled down and crushed stubble, collected by a maker of hedges.
1343
不信者被彻底摧毁了, 或在安拉看来成了一堆废料, 就像编篱人收集起来的削下的残枝。
c
7:79; 11:68; 26:159; 41:18.
4028
Important Words:
المحتظر (maker of enclosure) is act. part. from احتظرwhich is derived from حظر which means, he forbade, he prohibited. احتظرmeans he took for himself an enclosure. احتظر به means, he took it for protection محتظر means, a maker of enclosure. (Lane & Aqrab).
Commentary:
The verse signifies either that the disbelievers were completely crushed or that they were as worthless in the sight of God as whittled down and crushed stubble, collected by a maker of hedges.
2908
The disbelievers were completely crushed, or they were as worthless in the sight of God as whittled down and crushed stubble, collected by a maker of hedges.
وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
كَذَّبَتْ قَوْمُ لُوطٍۭ بِٱلنُّذُرِ
26:161.
اس جگہ نبیوں کالفظ ہے جو جمع ہے حالانکہ لوطؑ صرف ایک آدمی تھے۔ اس کے متعلق یاد رکھنا چاہیے کہ یہ قرآن مجید کا ایک محاورہ ہے چونکہ ہر نبی سے وہی سلوک کیا جاتا ہے جو سارے نبیوں سے کیا گیا تھا اور اس کا طریق بھی اپنے مخالفوں سے وہی ہوتا ہے جو پہلے نبیوں کا تھا۔ اس لئے ایک نبی کو جمع کے لفظ سے یاد کیا جاتا ہے۔
26:161.
7:83; 26:161; 29:30.
b
26:161.
1
اس جگہ نبیوں کالفظ ہے جو جمع ہے حالانکہ لوطؑ صرف ایک آدمی تھے۔ اس کے متعلق یاد رکھنا چاہیے کہ یہ قرآن مجید کا ایک محاورہ ہے چونکہ ہر نبی سے وہی سلوک کیا جاتا ہے جو سارے نبیوں سے کیا گیا تھا اور اس کا طریق بھی اپنے مخالفوں سے وہی ہوتا ہے جو پہلے نبیوں کا تھا۔ اس لئے ایک نبی کو جمع کے لفظ سے یاد کیا جاتا ہے۔
a
7:83; 26:161; 29:30.
a
26:161.
إِنَّآ أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّآ ءَالَ لُوطٍ ۖ نَّجَّيْنَٰهُم بِسَحَرٍ
25:41; 26:174.
25:41; 26:174.
25:41; 26:174.
c
25:41; 26:174.
b
25:41; 26:174.
b
25:41; 26:174.
نِّعْمَةً مِّنْ عِندِنَا ۚ كَذَٰلِكَ نَجْزِى مَن شَكَرَ
وَلَقَدْ أَنذَرَهُم بَطْشَتَنَا فَتَمَارَوْا۟ بِٱلنُّذُرِ
وَلَقَدْ رَٰوَدُوهُ عَن ضَيْفِهِۦ فَطَمَسْنَآ أَعْيُنَهُمْ فَذُوقُوا۟ عَذَابِى وَنُذُرِ
یعنی اسے کہا کہ انہیں شہر سے نکال دو۔
Lot’s people sought to take hold of his guests but it seems the latter went into hiding and thus could not be found out. Or, the meaning is that God so arranged that attention of Lot’s people became diverted from them.
11:79; 15:69.
Important Words:
طمسنا أعینھم (We blinded their eyes). طمس means, it quitted its form or shape. طمس الرجل means, the man went to a distance or became distant. طمسه means, he obliterated the mark or trace thereof. طمس الغیم النجوم, means, the clouds concealed the stars. See also 10:89.
Commentary:
Lot’s people sought to take hold of his guests but it seems the latter went into hiding and thus they could not be found out. Or that God so arranged that attention of Lot’s people became diverted from them.
1
یعنی اسے کہا کہ انہیں شہر سے نکال دو۔
c
11:79; 15:69.
4029
Important Words:
طمسنا أعینھم (We blinded their eyes). طمس means, it quitted its form or shape. طمس الرجل means, the man went to a distance or became distant. طمسه means, he obliterated the mark or trace thereof. طمس الغیم النجوم, means, the clouds concealed the stars. See also 10:89.
Commentary:
Lot’s people sought to take hold of his guests but it seems the latter went into hiding and thus they could not be found out. Or that God so arranged that attention of Lot’s people became diverted from them.
2909
Lot’s people sought to take hold of his guests but it seems the latter went into hiding and thus could not be found out. Or, the meaning is that God so arranged that attention of Lot’s people became diverted from them.
وَلَقَدْ صَبَّحَهُم بُكْرَةً عَذَابٌ مُّسْتَقِرٌّ
11:82.
Important Words:
صبحھم (came upon them early in the morning). صبح (sabbaha) is the intensive form of صبح (sabaha). They say صبح القوم i.e. he came to the people or attacked them in the morning (Lane & Aqrab). See also 7:79.
a
11:82.
4030
Important Words:
صبحھم (came upon them early in the morning). صبح (sabbaha) is the intensive form of صبح (sabaha). They say صبح القوم i.e. he came to the people or attacked them in the morning (Lane & Aqrab). See also 7:79.
فَذُوقُوا۟ عَذَابِى وَنُذُرِ
وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
Commentary:
The account of each of the four peoples of antiquity with whose history the pagan Quraish were quite conversant—the peoples of Noah and Lot and the tribes of ‘Ad and Thamud—ends with a stern warning, coupled with a pathetic appeal to them to learn a lesson from the fate of these peoples and not to reject the Message of the Quran which is revealed only for their good and rejection of which would land them into ruin.
4031
Commentary:
The account of each of the four peoples of antiquity with whose history the pagan Quraish were quite conversant—the peoples of Noah and Lot and the tribes of ‘Ad and Thamud—ends with a stern warning, coupled with a pathetic appeal to them to learn a lesson from the fate of these peoples and not to reject the Message of the Quran which is revealed only for their good and rejection of which would land them into ruin.