طَّیۡرَ
Appears 4 times in Quran
Derived Words (2)
Words derived from the stem "طَّیۡرَ".
- And We subjected to him the birds
- and O birds
- and the birds
- the birds
Occurrences in Quran
Found 4 verses containing "طَّیۡرَ".
فَفَہَّمۡنٰہَا سُلَیۡمٰنَ ۚ وَکُلًّا اٰتَیۡنَا حُکۡمًا وَّعِلۡمًا ۚ وَسَخَّرۡنَا مَعَ دَاوٗدَ الۡجِبَالَ یُسَبِّحۡنَ وَالطَّیۡرَ ۚ وَکُنَّا فٰعِلِیۡنَ
34:11; 38:19, 20.
34:11; 38:19, 20.
The words signify that Solomon’s policy of moderation and conciliation was right in the then obtaining circumstances, and that the charge levelled against him by some Jewish writers of having pursued a weak policy which brought about the downfall of his dynasty is ill-founded. But the defence of Solomon should not be taken to mean that the strong policy adopted by David in his own time was wrong. Any misunderstanding leading to this inference has been dispelled by the clause, and to each of them We gave wisdom and knowledge, which makes it clear that the policies of both David and Solomon were best in the circumstances and quite suited to the particular occasions.
The words, We subjected the mountains and the birds to David to celebrate God’s praises with him, have been taken literally to mean that the mountains and birds were under David’s control and when he sang the praises of God they actually joined with him in that pious act. The words merely mean that big men (al-Jibal) and highly spiritual men (at-Tair) glorified God and sang Divine praises along with David. At several places in the Qur’an not only mountains and birds but all other things in the heavens and the earth— the sun, the moon, the stars, the day and the night, the animals, the birds, the rivers, the seas, the winds, the clouds, etc. are stated to have been subjected to man (2:165; 7:55; 22:38 & 45:13-14). The word Jibal may also signify 'people living in the mountains' as the name of a place sometimes stands for its people (12:83). Thus the subjection of "the mountains" to David may signify that he conquered and subjugated wild and savage mountain tribes. He
34:11; 38:19-20.
Important Words:
الجبال (the mountains) is the plural of جبل which is derived from جبل (jabala). جبله علی کذا means, God created him and adapted him to it. جبل (Jabalun) means, a mountain; a rocky tract; any rocky elevation; the lord or chief of a people; their learned man; a man who does not move from his place. جبال means, mountains, big or learned men; people living in mountains etc. (Lane & Aqrab). See also 13:32.
الطیر (the birds) means, a bird or birds. طائر which is the singular of الطیر means, a bird; an omen; the cause of actions good or bad; actions good or bad and their consequences; natural powers of man; a highly righteous and spiritual man (Lane & Aqrab). As a bird flies high in the air and builds its nest on lofty trees or mountains, therefore a man who soars high in the spiritual firmament is called a طائر in spiritual terminology. See also 3:50; 7:132 & 17:14.
Commentary:
This verse has been very much misunderstood and misinterpreted. The misunderstanding arises from the far-fetched construction placed upon it by some commentators. There is, however, nothing in the wording of the verse itself to justify the element of mystery introduced into it. A few simple words used metaphorically in order to add elegance and beauty to the diction of the verse have been distorted to render it a veritable riddle. The words "We subjected the mountains and the birds to celebrate God’s praise with David" have been taken literally to mean that the mountains and birds were under David’s control and when he sang the praises of God they actually joined with him in singing those praises. They simply mean that big men (الجبال) and highly spiritual men (الطیر) glorified God and sang Divine praises along with David. And if according to the verse, the mountains and birds were subjected to David there was nothing extraordinary in the mountains and the birds being subject to his control as at several other places in the Quran not only mountains and birds but all other things in the heavens and the earth—the sun, the moon, the stars, the day and the night, the animals, the birds, the rivers, the seas, the winds, the clouds etc., are stated to have been subjected to man (2:165; 7:55; 22:38 & 45:13-14). The word الجبال; in the present verse, as stated under Important Words above, signifies also mountainous territory or "people living in the mountains" as the name of a place sometimes stands for its people (12:83). Thus the subjection of "the mountains" to David may signify that he conquered and subjugated wild and savage mountain tribes. The Bible also refers to this fact. It says, "And Hiram, King of Tyre, sent messengers to David, and cedar trees, and carpenters, and masons and they built David a house. So all the elders of Israel came to the King to Hebron; and King David made a league with them in Hebron before the Lord and they appointed David King over Israel" ( II Sam. chap. 5). Thus the words, "We subjected the mountains and the birds to celebrate God’s praises with David" have been particularly used about David in the verse because he was a great conqueror and subduer of wild mountain tribes.
Similarly, celebration by birds and mountains of God’s praises should also occasion no surprise. Elsewhere in the Quran we read that all things, animate or inanimate, the angels, animals, birds, the heavens and the earth, even the forces of nature, sing the praises of God, only man cannot understand their glorification (13:14; 17:45; 21:20-21; 24:42; 59:2; 61:2; 62:2; & 64:2). The glorification of God by these things which is the carrying out by them of the duties assigned to them by God demonstrate: that God is perfect and completely free from all flaws, failings and frailties and so is His handiwork.
The word "birds" used in the verse may also signify actual birds. In this sense the reference would be that David made free use of birds for carrying messages in time of war which had been especially trained for this purpose. Or it may signify flocks of birds which followed David’s victorious armies and feasted on the dead bodies of his fallen foes. Lastly, the word "birds," may signify men of high determination and great resolve who are ever ready to scale great heights and are not afraid of difficulties and dangers in the cause of religion. In brief, the verse means to say that men of ordinary spiritual caliber had become highly spiritual and soared very high in the spiritual firmament through the purifying company of David.
The verse may also be rendered as, "We subjected the mountains and the birds to David; they all celebrated God’s praises." This rendering removes much misunderstanding and difficulty.
For a fuller explanation of this and the next three verses see 34:11-14 & 38:19, 20, 37, 38, 39.
The expression, "We gave Solomon the right understanding of the matter," has been used to show that Solomon’s policy of moderation and conciliation was right in the then obtaining circumstances. In this verse the Quran defends Solomon against the charge levelled at him by some Jewish writers of having pursued a weak policy which brought about the downfall of his dynasty after him. The words, however, should not be taken to mean that the strong policy adopted by David in his own time was wrong. Any misunderstanding leading to this inference has been dispelled by the following clause: "And to each of them We gave wisdom and knowledge," which makes it quite clear that the policies of both David and Solomon were best in the circumstances and quite suited to the particular occasion.
a
34:11; 38:19, 20.
a
34:11; 38:19-20.
2410
Important Words:
الجبال (the mountains) is the plural of جبل which is derived from جبل (jabala). جبله علی کذا means, God created him and adapted him to it. جبل (Jabalun) means, a mountain; a rocky tract; any rocky elevation; the lord or chief of a people; their learned man; a man who does not move from his place. جبال means, mountains, big or learned men; people living in mountains etc. (Lane & Aqrab). See also 13:32.
الطیر (the birds) means, a bird or birds. طائر which is the singular of الطیر means, a bird; an omen; the cause of actions good or bad; actions good or bad and their consequences; natural powers of man; a highly righteous and spiritual man (Lane & Aqrab). As a bird flies high in the air and builds its nest on lofty trees or mountains, therefore a man who soars high in the spiritual firmament is called a طائر in spiritual terminology. See also 3:50; 7:132 & 17:14.
Commentary:
This verse has been very much misunderstood and misinterpreted. The misunderstanding arises from the far-fetched construction placed upon it by some commentators. There is, however, nothing in the wording of the verse itself to justify the element of mystery introduced into it. A few simple words used metaphorically in order to add elegance and beauty to the diction of the verse have been distorted to render it a veritable riddle. The words "We subjected the mountains and the birds to celebrate God’s praise with David" have been taken literally to mean that the mountains and birds were under David’s control and when he sang the praises of God they actually joined with him in singing those praises. They simply mean that big men (الجبال) and highly spiritual men (الطیر) glorified God and sang Divine praises along with David. And if according to the verse, the mountains and birds were subjected to David there was nothing extraordinary in the mountains and the birds being subject to his control as at several other places in the Quran not only mountains and birds but all other things in the heavens and the earth—the sun, the moon, the stars, the day and the night, the animals, the birds, the rivers, the seas, the winds, the clouds etc., are stated to have been subjected to man (2:165; 7:55; 22:38 & 45:13-14). The word الجبال; in the present verse, as stated under Important Words above, signifies also mountainous territory or "people living in the mountains" as the name of a place sometimes stands for its people (12:83). Thus the subjection of "the mountains" to David may signify that he conquered and subjugated wild and savage mountain tribes. The Bible also refers to this fact. It says, "And Hiram, King of Tyre, sent messengers to David, and cedar trees, and carpenters, and masons and they built David a house. So all the elders of Israel came to the King to Hebron; and King David made a league with them in Hebron before the Lord and they appointed David King over Israel" ( II Sam. chap. 5). Thus the words, "We subjected the mountains and the birds to celebrate God’s praises with David" have been particularly used about David in the verse because he was a great conqueror and subduer of wild mountain tribes.
Similarly, celebration by birds and mountains of God’s praises should also occasion no surprise. Elsewhere in the Quran we read that all things, animate or inanimate, the angels, animals, birds, the heavens and the earth, even the forces of nature, sing the praises of God, only man cannot understand their glorification (13:14; 17:45; 21:20-21; 24:42; 59:2; 61:2; 62:2; & 64:2). The glorification of God by these things which is the carrying out by them of the duties assigned to them by God demonstrate: that God is perfect and completely free from all flaws, failings and frailties and so is His handiwork.
The word "birds" used in the verse may also signify actual birds. In this sense the reference would be that David made free use of birds for carrying messages in time of war which had been especially trained for this purpose. Or it may signify flocks of birds which followed David’s victorious armies and feasted on the dead bodies of his fallen foes. Lastly, the word "birds," may signify men of high determination and great resolve who are ever ready to scale great heights and are not afraid of difficulties and dangers in the cause of religion. In brief, the verse means to say that men of ordinary spiritual caliber had become highly spiritual and soared very high in the spiritual firmament through the purifying company of David.
The verse may also be rendered as, "We subjected the mountains and the birds to David; they all celebrated God’s praises." This rendering removes much misunderstanding and difficulty.
For a fuller explanation of this and the next three verses see 34:11-14 & 38:19, 20, 37, 38, 39.
The expression, "We gave Solomon the right understanding of the matter," has been used to show that Solomon’s policy of moderation and conciliation was right in the then obtaining circumstances. In this verse the Quran defends Solomon against the charge levelled at him by some Jewish writers of having pursued a weak policy which brought about the downfall of his dynasty after him. The words, however, should not be taken to mean that the strong policy adopted by David in his own time was wrong. Any misunderstanding leading to this inference has been dispelled by the following clause: "And to each of them We gave wisdom and knowledge," which makes it quite clear that the policies of both David and Solomon were best in the circumstances and quite suited to the particular occasion.
a
34:11; 38:19, 20.
1906
The words signify that Solomon’s policy of moderation and conciliation was right in the then obtaining circumstances, and that the charge levelled against him by some Jewish writers of having pursued a weak policy which brought about the downfall of his dynasty is ill-founded. But the defence of Solomon should not be taken to mean that the strong policy adopted by David in his own time was wrong. Any misunderstanding leading to this inference has been dispelled by the clause, and to each of them We gave wisdom and knowledge, which makes it clear that the policies of both David and Solomon were best in the circumstances and quite suited to the particular occasions.
1907
The words, We subjected the mountains and the birds to David to celebrate God’s praises with him, have been taken literally to mean that the mountains and birds were under David’s control and when he sang the praises of God they actually joined with him in that pious act. The words merely mean that big men (al-Jibal) and highly spiritual men (at-Tair) glorified God and sang Divine praises along with David. At several places in the Qur’an not only mountains and birds but all other things in the heavens and the earth— the sun, the moon, the stars, the day and the night, the animals, the birds, the rivers, the seas, the winds, the clouds, etc. are stated to have been subjected to man (2:165; 7:55; 22:38 & 45:13-14). The word Jibal may also signify 'people living in the mountains' as the name of a place sometimes stands for its people (12:83). Thus the subjection of "the mountains" to David may signify that he conquered and subjugated wild and savage mountain tribes. He
وَتَفَقَّدَ الطَّیۡرَ فَقَالَ مَا لِیَ لَاۤ اَرَی الۡہُدۡہُدَ اَمۡ کَانَ مِنَ الۡغَآئِبِیۡنَ
کئی ادومی بادشاہوں کا نام ہُدَدْ تھا۔ جس کو عرب لوگ اپنے لہجہ کے لحاظ سے ہُدْہُدْکہتے تھے۔ یہ نام بنو اسماعیل میں عام رائج تھا۔ حضرت سلیمان علیہ السلام کے دربار کے ایک سردار کا نام بھی ہدہد تھا۔ جب حضرت سلیمان علیہ السلام نے موآب کو جو ایک بڑا انجینئر تھا‘ اس کی سازش کی وجہ سے قتل کرایا تو یہ ہُدْہُدْبھاگ کر مصر چلا گیا کہ کہیں مجھے بھی نہ مار ڈالیں۔ پھر بعد میں معافی مانگ کر اور سفارشیں کراکے واپس آگیا (دیکھئے جیوش انسائیکلوپیڈیا) ممکن ہے کہ چونکہ یہ عام نام تھا بعض اور سرداروں کا بھی یہ نام ہو۔ اور چونکہ عربی میں ہُدْہُدْ ایک پرندے کا بھی نام
Tafaqqada (he reviewed) is derived from Faqada, i.e. he lost it, it was or became absent from him. Tafaqqada-hu means, he sought for or after it leisurely or repeatedly, it being absent from him, or he sought to obtain knowledge of it (Mufradat). Solomon seemed to have reviewed his army and Hud-hud, an important officer of the State, possibly a general, was absent at the important occasion.
Important Words:
تفقد (he reviewed) is derived from فقد. They say فقدہ i.e. he found it not; he lost it, it was or became absent from him. الفقدwhich is noun-infinitive, though often used as meaning being non-existent, properly signifies the thing’s being absent from the range of perception by sense so that its place is not known. تفقدہ means, he sought for or after it; or did so leisurely or repeatedly; or sought for or after it, it being absent from him, or he sought or sought leisurely or repeatedly to obtain knowledge of it, having known it before (Lane, Aqrab & Mufradat).
Commentary:
Contrary to popular belief based on fable and fiction "Hudhud" was not the name of a bird which Solomon employed as his message-bearer. This is clear from the following facts mentioned in the present and the next few verses.
(1) It is inconceivable that a great Divine Prophet and a mighty monarch like Solomon should have been so angry with a little bird as to be prepared to inflict severe punishment upon it or even to kill it if it did not give clear reason for its absence. Birds are not subject to the penalties of law (v. 22).
(2) The hoopoe or "Hudhud" is not a migratory bird. It cannot fly long distances. Solomon, therefore, could not have selected it for a journey to Sheba and back (v. 23).
(3) The bird also seems to be acquainted with the requirements of a State and with kings and thrones as is clear from the report he made to Solomon, viz. that the Queen of Sheba had been given all that was needed for carrying on the government of her country (v. 24).
(4) Surprisingly, the bird seems to be well-versed in knowledge about Divine Unity and the evils of associating gods with Allah (vv. 25, 26).
It quite clearly follows from these facts that "Hudhud" was not a bird but a man, even a very responsible officer of State who had been entrusted with an important political mission by Solomon to the Queen of Sheba. The practice of exchange of envoys seems to be quite popular in Solomon’s time. It is also a known fact that men are named after birds and animals. "Hudhud" appears to be a very popular name among Solomon’s people. The word seems to be the Arabicised form of Hadad, a Biblical name. It appears to have been the name of several Edomite kings who ruled immediately before the first Israelite king and who defeated Midian. One of the courtiers of Solomon was also named Hudhud. A son of Ishmael, too, bore this name. Similarly, an Edomite prince who fled to Egypt for fear of Jacob’s massacre was known by this name (1 Kings 11:14). The name appeared to be so popular and is so frequently used in the Old Testament that when mentioned without a qualifying word it means, "a man of the Edomite family" (Jew. Enc.). According to Muntaha al-Arab "Hudhud" was the name of the father of Bilqis, the Queen of Sheba.
3
کئی ادومی بادشاہوں کا نام ہُدَدْ تھا۔ جس کو عرب لوگ اپنے لہجہ کے لحاظ سے ہُدْہُدْکہتے تھے۔ یہ نام بنو اسماعیل میں عام رائج تھا۔ حضرت سلیمان علیہ السلام کے دربار کے ایک سردار کا نام بھی ہدہد تھا۔ جب حضرت سلیمان علیہ السلام نے موآب کو جو ایک بڑا انجینئر تھا‘ اس کی سازش کی وجہ سے قتل کرایا تو یہ ہُدْہُدْبھاگ کر مصر چلا گیا کہ کہیں مجھے بھی نہ مار ڈالیں۔ پھر بعد میں معافی مانگ کر اور سفارشیں کراکے واپس آگیا (دیکھئے جیوش انسائیکلوپیڈیا) ممکن ہے کہ چونکہ یہ عام نام تھا بعض اور سرداروں کا بھی یہ نام ہو۔ اور چونکہ عربی میں ہُدْہُدْ ایک پرندے کا بھی نام
2827
Important Words:
تفقد (he reviewed) is derived from فقد. They say فقدہ i.e. he found it not; he lost it, it was or became absent from him. الفقدwhich is noun-infinitive, though often used as meaning being non-existent, properly signifies the thing’s being absent from the range of perception by sense so that its place is not known. تفقدہ means, he sought for or after it; or did so leisurely or repeatedly; or sought for or after it, it being absent from him, or he sought or sought leisurely or repeatedly to obtain knowledge of it, having known it before (Lane, Aqrab & Mufradat).
Commentary:
Contrary to popular belief based on fable and fiction "Hudhud" was not the name of a bird which Solomon employed as his message-bearer. This is clear from the following facts mentioned in the present and the next few verses.
(1) It is inconceivable that a great Divine Prophet and a mighty monarch like Solomon should have been so angry with a little bird as to be prepared to inflict severe punishment upon it or even to kill it if it did not give clear reason for its absence. Birds are not subject to the penalties of law (v. 22).
(2) The hoopoe or "Hudhud" is not a migratory bird. It cannot fly long distances. Solomon, therefore, could not have selected it for a journey to Sheba and back (v. 23).
(3) The bird also seems to be acquainted with the requirements of a State and with kings and thrones as is clear from the report he made to Solomon, viz. that the Queen of Sheba had been given all that was needed for carrying on the government of her country (v. 24).
(4) Surprisingly, the bird seems to be well-versed in knowledge about Divine Unity and the evils of associating gods with Allah (vv. 25, 26).
It quite clearly follows from these facts that "Hudhud" was not a bird but a man, even a very responsible officer of State who had been entrusted with an important political mission by Solomon to the Queen of Sheba. The practice of exchange of envoys seems to be quite popular in Solomon’s time. It is also a known fact that men are named after birds and animals. "Hudhud" appears to be a very popular name among Solomon’s people. The word seems to be the Arabicised form of Hadad, a Biblical name. It appears to have been the name of several Edomite kings who ruled immediately before the first Israelite king and who defeated Midian. One of the courtiers of Solomon was also named Hudhud. A son of Ishmael, too, bore this name. Similarly, an Edomite prince who fled to Egypt for fear of Jacob’s massacre was known by this name (1 Kings 11:14). The name appeared to be so popular and is so frequently used in the Old Testament that when mentioned without a qualifying word it means, "a man of the Edomite family" (Jew. Enc.). According to Muntaha al-Arab "Hudhud" was the name of the father of Bilqis, the Queen of Sheba.
2159
Tafaqqada (he reviewed) is derived from Faqada, i.e. he lost it, it was or became absent from him. Tafaqqada-hu means, he sought for or after it leisurely or repeatedly, it being absent from him, or he sought to obtain knowledge of it (Mufradat). Solomon seemed to have reviewed his army and Hud-hud, an important officer of the State, possibly a general, was absent at the important occasion.
۞ وَلَقَدۡ اٰتَیۡنَا دَاوٗدَ مِنَّا فَضۡلًا ۖ یّٰجِبَالُ اَوِّبِیۡ مَعَہٗ وَالطَّیۡرَ ۖ وَاَلَنَّا لَہُ الۡحَدِیۡدَ
21:80; 38:19, 20.
山地部族。相似的用语见12:83。
这句话的直义可理解为, 山岳和飞鸟都受到达五德的控制。当他歌颂安拉时, 它们也一起跟他虔诚地歌颂。这句话的意思只是, 大人物 (اَلْجِبَال, al-Jibal) 和精神高尚的人 (اَلطَّيْر, at-Tair) 和达五德一起赞扬安拉和歌颂安拉。«古兰经» 在好几处说, 不仅山岳和飞鸟, 而且在天地间所有其他东西--------太阳、月亮、星星、昼夜、走兽、飞鸟、河流、海洋、风、云等都是从属于人类的 (2:165; 7:55; 22:38)。
“我又为他把铁变为柔软的” 这句话表明, 达五德已经很广泛地发展了用铁制造兵器的工艺, 并且能使用铁来制造铠甲。见下节经文。
قرآن مجید میں ’’یَا جِبَالُ‘‘ جس کے معنے ہیں ’’اے پہاڑو‘‘ مفسرین یہ معنے کرتے ہیں کہ داؤد کے ساتھ پہاڑ بھی زور زور سے تسبیح کیا کرتے تھے مگر وہ بھول جاتے ہیں کہ قرآن کریم میں سورئہ یوسف میں بیان ہوا ہے کہ وَسْئَلِ الْقَرْیَۃَ الَّتِیْ کُنَّا فِیْھَا وَالْعِیْرَ الَّتِیْ اَقْبَلْنَا فِیْھَا الاٰیۃ۔ یعنی ابنائے یعقوبؑ نے کہا کہ اگر بن یامین کے متعلق ہم جھوٹ بولتے ہیں تو اس بستی سے پوچھئے جس میں ہم رہتے تھے۔ حالانکہ بستیاں کبھی بولا نہیں کرتیں۔ عرب کے ادیب کہتے ہیں کہ اس سے مراد ’’بستی والے‘‘ ہیں اور عِیْر کے معنے گدھے کے ہیں۔ لیکن اس کے معنے اد
یعنی نیک لوگ۔ نیز دیکھئے نوٹ سورہ مائدہ آیت۱۱۱
21:80; 38:19, 20.
Mountain tribes. For a similar expression see 12:83.
See {1907}.
The expression, 'And We made the iron soft for him,' shows that the art of making implements of war from iron was very much developed by David and he freely made use of it for making coats of mail as the next verse shows.
21:80; 38:19-20.
Important Words:
أوبی (repeat the praises) is derived from آب which means, he returned. آب الی الله means, he returned to God from his sins, he repented. أوب means, he repeated or echoed the praises of God (Lane & Aqrab).
Commentary:
As the principal theme of this Surah is the triumph of Islam and the great wealth, power and dominion that were to be given to Muslims, and as the might and splendour of the Israelites attained its zenith in the reigns of David and Solomon, so a somewhat detailed reference has been made in this Surah to these two great Prophets and Kings in order, on the one hand, to tell Muslims that such great glory and splendour will come to them also, and, on the other, to warn them that if they did not behave properly and if they defied and violated Divine commandments and indulged in evil practices, they too will come to grief, as did the Israelites after Solomon’s death, when all their power and glory departed, and they became pariahs among the nations.
For a detailed discussion of the subject as to how the mountains and the birds repeated the praises of God along with David see 21:80. Briefly, the word "mountains" signifies those mountain tribes which submitted to David, while the use of the word "birds" implies that David led large and powerful armies followed by flocks of birds which feasted upon the dead bodies of his vanquished foes. The words "birds" may also signify highly spiritual men or real birds which David used for carrying messages in time of war.
The expression "And We made the iron soft for him" shows that the art of making implements of war from iron had very much developed under David and he freely made use of it for making coats of mail as the next verse shows.
e
21:80; 38:19, 20.
1040
山地部族。相似的用语见12:83。
1041
这句话的直义可理解为, 山岳和飞鸟都受到达五德的控制。当他歌颂安拉时, 它们也一起跟他虔诚地歌颂。这句话的意思只是, 大人物 (اَلْجِبَال, al-Jibal) 和精神高尚的人 (اَلطَّيْر, at-Tair) 和达五德一起赞扬安拉和歌颂安拉。«古兰经» 在好几处说, 不仅山岳和飞鸟, 而且在天地间所有其他东西--------太阳、月亮、星星、昼夜、走兽、飞鸟、河流、海洋、风、云等都是从属于人类的 (2:165; 7:55; 22:38)。
1042
“我又为他把铁变为柔软的” 这句话表明, 达五德已经很广泛地发展了用铁制造兵器的工艺, 并且能使用铁来制造铠甲。见下节经文。
2
قرآن مجید میں ’’یَا جِبَالُ‘‘ جس کے معنے ہیں ’’اے پہاڑو‘‘ مفسرین یہ معنے کرتے ہیں کہ داؤد کے ساتھ پہاڑ بھی زور زور سے تسبیح کیا کرتے تھے مگر وہ بھول جاتے ہیں کہ قرآن کریم میں سورئہ یوسف میں بیان ہوا ہے کہ وَسْئَلِ الْقَرْیَۃَ الَّتِیْ کُنَّا فِیْھَا وَالْعِیْرَ الَّتِیْ اَقْبَلْنَا فِیْھَا الاٰیۃ۔ یعنی ابنائے یعقوبؑ نے کہا کہ اگر بن یامین کے متعلق ہم جھوٹ بولتے ہیں تو اس بستی سے پوچھئے جس میں ہم رہتے تھے۔ حالانکہ بستیاں کبھی بولا نہیں کرتیں۔ عرب کے ادیب کہتے ہیں کہ اس سے مراد ’’بستی والے‘‘ ہیں اور عِیْر کے معنے گدھے کے ہیں۔ لیکن اس کے معنے اد
3
یعنی نیک لوگ۔ نیز دیکھئے نوٹ سورہ مائدہ آیت۱۱۱
c
21:80; 38:19-20.
3137
Important Words:
أوبی (repeat the praises) is derived from آب which means, he returned. آب الی الله means, he returned to God from his sins, he repented. أوب means, he repeated or echoed the praises of God (Lane & Aqrab).
Commentary:
As the principal theme of this Surah is the triumph of Islam and the great wealth, power and dominion that were to be given to Muslims, and as the might and splendour of the Israelites attained its zenith in the reigns of David and Solomon, so a somewhat detailed reference has been made in this Surah to these two great Prophets and Kings in order, on the one hand, to tell Muslims that such great glory and splendour will come to them also, and, on the other, to warn them that if they did not behave properly and if they defied and violated Divine commandments and indulged in evil practices, they too will come to grief, as did the Israelites after Solomon’s death, when all their power and glory departed, and they became pariahs among the nations.
For a detailed discussion of the subject as to how the mountains and the birds repeated the praises of God along with David see 21:80. Briefly, the word "mountains" signifies those mountain tribes which submitted to David, while the use of the word "birds" implies that David led large and powerful armies followed by flocks of birds which feasted upon the dead bodies of his vanquished foes. The words "birds" may also signify highly spiritual men or real birds which David used for carrying messages in time of war.
The expression "And We made the iron soft for him" shows that the art of making implements of war from iron had very much developed under David and he freely made use of it for making coats of mail as the next verse shows.
c
21:80; 38:19, 20.
2378A
Mountain tribes. For a similar expression see 12:83.
2378B
See {1907}.
2379
The expression, 'And We made the iron soft for him,' shows that the art of making implements of war from iron was very much developed by David and he freely made use of it for making coats of mail as the next verse shows.
وَالطَّیۡرَ مَحۡشُوۡرَۃً ۖ کُلٌّ لَّہٗۤ اَوَّابٌ
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.