يَعِدُ
Appears 7 times in Quran
Derived Words (8)
Words derived from the stem "يَعِدُ".
- He holds out promises to them
- promised you
- threatens you
- promises you
- he threatens you
- Does he promise you
- promise
- promises them
- and Satan promises them nothing
Occurrences in Quran
Found 7 verses containing "يَعِدُ".
ٱلشَّيْطَٰنُ يَعِدُكُمُ ٱلْفَقْرَ وَيَأْمُرُكُم بِٱلْفَحْشَآءِ ۖ وَٱللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلًا ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
وَعَدَ اچھی اور بُری بات دونوں کے لئے آتا ہے۔ صرف فرق یہ ہے کہ اچھی بات کے لئے بغیر اظہار مفعول کے بھی آجاتا ہے اور بُری بات کے لئے اظہار مفعول ضروری ہے (اقرب) اس آیت میں دونوں معنوں میں استعمال ہوا ہے۔ اس لئے ایک جگہ ڈرانے اور دوسری جگہ وعدہ کرنے کے الفاظ ترجمہ میں استعمال کیے گئے ہیں۔
2:170; 24:22.
Faqara means, he bored a hole into a pearl; Faqura means, he became poor and needy and Faqira means, he had a complaint of his vertebrae. Thus Faqr means, poverty; want or need which breaks the back of the poor man; care or anxiety or disquietude of mind (Lane).
The verse removes the satanic misgiving that spending liberally in the cause of God may render one poor; on the contrary it emphatically declares that if wealthy people do not spend freely in good causes, the result would be national Faqr, i.e. the country would suffer economically and decline morally because, if the economic needs of the less fortunate members of the community are not adequately met, they are tempted to resort to Fahsha’ (foul and immoral means) to earn their livelihood.
See 2:170; 24:22.
Important Words:
فقر (poverty). The verb فقر (faqara) means, he dug into the ground; he bored a hole into a pearl, etc.; he cut into and penetrated a thing. فقر (faqura) means, he became poor and needy. فقر (faqira) means, he had a complaint of his vertebrae. الفقر signifies, poverty; want or need; care and anxiety or disquietude of mind. فقیر of which the plural is فقراء is one who is poor and needy; also one having a complaint of the vertebrae, arising from fracture or disease (Aqrab).
Commentary:
The most handy weapon for Satan is to suggest to the people that if they spend their wealth in charity, they will become poor. But this is a most foolish suggestion; for, if people obey Satan, the result will be فقر i.e. national interests will suffer and the country will definitely decline in prosperity; and if the country declines, individuals cannot remain unaffected. Again, if we do not help our less fortunate countrymen, they will be tempted to resort to فحشاء i.e. foul and unfair means, and the community will become degraded in the eyes of others.
Two pairs of words occur in this verse and their order deserves notice. According to their significance, فضل (bounty) corresponds to فقر (poverty) and مغفرة (forgiveness or the covering of shortcomings) corresponds to فحشاء (foul or infamous conduct). Now, following the above significance of the words, the word فضل ought to have preceded the word مغفرة. But this order has not been observed in the verse, the reason being that whereas the first result of accepting Satan’s suggestion, as mentioned in the present verse, is فقر and then comes فحشاء, the first and immediate consequence of one’s spending one’s wealth in charity is مغفرة and فضل comes afterwards.
Another reason for this order is that Satan cares more for wealth than good name; hence in his case فقر precedes فحشاء. But the righteous care more for God’s forgiveness than for worldly prosperity, hence in their case the precedence of the former to the latter.
Forgiveness from Allah as promised here, signifies that not only will men deal kindly and magnanimously with those who spend their wealth in charity, but God also will deal kindly with them. If a man helps the poor, people generally connive at his faults. Similarly, God will pardon his sins and forgive his shortcomings. Nay, He will do more. He will bestow grace and bounty on him, i.e. He will make him prosper and thrive as a result of his charity. The verse also hints that if, in spite of the evil suggestions of Satan, we spend our wealth for the good of humanity, not only shall we prosper individually but also rise as a nation.
Finally God is واسع (Bountiful), hence His bounty will have no limit. He is also علیم (All-Knowing), hence He will help righteous men in ways beyond their wildest imagination.
a
2:170; 24:22.
205
这节经文消除了恶魔的恫吓: 为安拉的事业慷慨花钱会使人贫穷; 相反, 它着重宣告, 如果有钱人不把钱慷慨地花在善事上, 结果会使国家 فَقْر (Faqr), 也就是说, 国家的经济将困难, 道德将衰落。因为社会上经济情况欠佳的成员的需要如果不能适当得到满足的话, 他们会被引诱去采取 فَحْشَاء (Fahsha’, 罪恶和不道德) 的手段来赚取他们的生活费用。
1
وَعَدَ اچھی اور بُری بات دونوں کے لئے آتا ہے۔ صرف فرق یہ ہے کہ اچھی بات کے لئے بغیر اظہار مفعول کے بھی آجاتا ہے اور بُری بات کے لئے اظہار مفعول ضروری ہے (اقرب) اس آیت میں دونوں معنوں میں استعمال ہوا ہے۔ اس لئے ایک جگہ ڈرانے اور دوسری جگہ وعدہ کرنے کے الفاظ ترجمہ میں استعمال کیے گئے ہیں۔
a
See 2:170; 24:22.
275
Important Words:
فقر (poverty). The verb فقر (faqara) means, he dug into the ground; he bored a hole into a pearl, etc.; he cut into and penetrated a thing. فقر (faqura) means, he became poor and needy. فقر (faqira) means, he had a complaint of his vertebrae. الفقر signifies, poverty; want or need; care and anxiety or disquietude of mind. فقیر of which the plural is فقراء is one who is poor and needy; also one having a complaint of the vertebrae, arising from fracture or disease (Aqrab).
Commentary:
The most handy weapon for Satan is to suggest to the people that if they spend their wealth in charity, they will become poor. But this is a most foolish suggestion; for, if people obey Satan, the result will be فقر i.e. national interests will suffer and the country will definitely decline in prosperity; and if the country declines, individuals cannot remain unaffected. Again, if we do not help our less fortunate countrymen, they will be tempted to resort to فحشاء i.e. foul and unfair means, and the community will become degraded in the eyes of others.
Two pairs of words occur in this verse and their order deserves notice. According to their significance, فضل (bounty) corresponds to فقر (poverty) and مغفرة (forgiveness or the covering of shortcomings) corresponds to فحشاء (foul or infamous conduct). Now, following the above significance of the words, the word فضل ought to have preceded the word مغفرة. But this order has not been observed in the verse, the reason being that whereas the first result of accepting Satan’s suggestion, as mentioned in the present verse, is فقر and then comes فحشاء, the first and immediate consequence of one’s spending one’s wealth in charity is مغفرة and فضل comes afterwards.
Another reason for this order is that Satan cares more for wealth than good name; hence in his case فقر precedes فحشاء. But the righteous care more for God’s forgiveness than for worldly prosperity, hence in their case the precedence of the former to the latter.
Forgiveness from Allah as promised here, signifies that not only will men deal kindly and magnanimously with those who spend their wealth in charity, but God also will deal kindly with them. If a man helps the poor, people generally connive at his faults. Similarly, God will pardon his sins and forgive his shortcomings. Nay, He will do more. He will bestow grace and bounty on him, i.e. He will make him prosper and thrive as a result of his charity. The verse also hints that if, in spite of the evil suggestions of Satan, we spend our wealth for the good of humanity, not only shall we prosper individually but also rise as a nation.
Finally God is واسع (Bountiful), hence His bounty will have no limit. He is also علیم (All-Knowing), hence He will help righteous men in ways beyond their wildest imagination.
a
2:170; 24:22.
338
Faqara means, he bored a hole into a pearl; Faqura means, he became poor and needy and Faqira means, he had a complaint of his vertebrae. Thus Faqr means, poverty; want or need which breaks the back of the poor man; care or anxiety or disquietude of mind (Lane).
339
The verse removes the satanic misgiving that spending liberally in the cause of God may render one poor; on the contrary it emphatically declares that if wealthy people do not spend freely in good causes, the result would be national Faqr, i.e. the country would suffer economically and decline morally because, if the economic needs of the less fortunate members of the community are not adequately met, they are tempted to resort to Fahsha’ (foul and immoral means) to earn their livelihood.
يَعِدُهُمْ وَيُمَنِّيهِمْ ۖ وَمَا يَعِدُهُمُ ٱلشَّيْطَٰنُ إِلَّا غُرُورًا
14:23; 17:75.
14:23; 17:75.
14:23; 17:65.
Important Words:
غرورا (vain things) is derived from غر. They say غرہ i.e. he deceived him; he beguiled him; he made him desire what was vain or false. غرور (ghurur) means, false or vain thing; vanity or what is false or vain; a deception; a thing by which one is deceived. غرور (gharur), (e.g. 31:34), with different vowel point, means, very deceitful, or what deceives one, the Devil; also the present world (Lane).
Commentary:
The promises made by Satan and the desires raised by him in the hearts of his votaries, as against the works and decrees of God, never materialize.
d
14:23; 17:75.
a
14:23; 17:65.
587
Important Words:
غرورا (vain things) is derived from غر. They say غرہ i.e. he deceived him; he beguiled him; he made him desire what was vain or false. غرور (ghurur) means, false or vain thing; vanity or what is false or vain; a deception; a thing by which one is deceived. غرور (gharur), (e.g. 31:34), with different vowel point, means, very deceitful, or what deceives one, the Devil; also the present world (Lane).
Commentary:
The promises made by Satan and the desires raised by him in the hearts of his votaries, as against the works and decrees of God, never materialize.
a
14:23; 17:75.
وَإِذْ يَعِدُكُمُ ٱللَّهُ إِحْدَى ٱلطَّآئِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ ٱلشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ ٱللَّهُ أَن يُحِقَّ ٱلْحَقَّ بِكَلِمَٰتِهِۦ وَيَقْطَعَ دَابِرَ ٱلْكَٰفِرِينَ
8:43.
The "two parties" refer to (1) the well-equipped Meccan army that had come fully prepared to fight the Muslims, and (2) the Meccan caravan which was returning from the north and proceeding to Mecca and was lightly armed.
The Muslims naturally wanted to meet the caravan which was lightly armed but God’s design was to bring about an encounter with the fully equipped Meccan army. His object in doing so was to establish the Truth by His words and to cut off the root of the disbelievers. See also 3:14 and 8:42-45.
Important Words:
الشوکة (sting) is derived from شاك. They say شاکنی الشوك i.e. the thorn hurt or wounded me or it pierced my body. الشوکة is both the noun-infinitive from شاك and the singular of الشوك (thorns, spines, etc.). الشوکة means, thorn; sting; point of a spear, etc.; any weapon or weapons; sharpness of weapons; strength or might or vehemence thereof in war and fighting (Lane & Aqrab).
Commentary:
The "two parties" mentioned in the verse refer to (1) the Meccan army that had come forth to fight the Muslims, and (2) the Meccan caravan that was returning from the north and proceeding home. The former, besides being much larger in number, was heavily armed and very well-equipped; while the caravan was only lightly armed. Both belonged to Mecca and were equally hostile to Islam.
The verse signifies that as Allah had already made a promise to the Holy Prophet that He would give victory to Muslims over one of the two Meccan parties, viz. the caravan or the army, so against all hope He granted them victory in fulfilment of His promise. This shows that while yet at Medina, the Holy Prophet had been informed by God of the possible attack by the Meccan army, for without this Allah could not refer to "one of the two parties," but that the Holy Prophet kept the matter secret. The words, thy Lord Who rightfully brought thee forth from thy house, while a party of the believers were averse (8:6 above), also show that at Medina the Holy Prophet had undoubtedly received Divine revelation informing him of the coming attack by the enemy and that it was God Who had ordered the Holy Prophet to come forth. The above-quoted words also hint that the Holy Prophet kept this information secret, revealing it to only a few of his chosen comrades.
The words غیر ذات الشوکة (without sting) imply that the Muslims wanted to meet the party that was without sting, (i.e. the caravan) which they could easily overcome but that God desired to bring about an encounter with the army which could not be easily conquered, and His object in doing so was to establish the truth by His words and to cut off the root of the disbelievers, so that the prophecies with regard to the destruction of the enemy might be fulfilled that day, and their fulfilment against all hope might become the means of establishing the truth of Islam. For a more detailed account of the Battle of Badr see notes on 3:14 & 8:42-45.
a
8:43.
534
这 “两伙人” 指的是: (1) 充份准备对穆斯林作战而已经来到的装备精良的麦加军队, 以及 (2) 轻武装、从北方回来向麦加行进的麦加商队。
535
穆斯林自然想要去迎战轻装的商队, 但是安拉的计划是对装备精良的麦加军队作战。他这样做的目的是以他的律令来证实真理并根绝不信的人。请看3:14和8:42-45。
a
8:43.1098
Important Words:
الشوکة (sting) is derived from شاك. They say شاکنی الشوك i.e. the thorn hurt or wounded me or it pierced my body. الشوکة is both the noun-infinitive from شاك and the singular of الشوك (thorns, spines, etc.). الشوکة means, thorn; sting; point of a spear, etc.; any weapon or weapons; sharpness of weapons; strength or might or vehemence thereof in war and fighting (Lane & Aqrab).
Commentary:
The "two parties" mentioned in the verse refer to (1) the Meccan army that had come forth to fight the Muslims, and (2) the Meccan caravan that was returning from the north and proceeding home. The former, besides being much larger in number, was heavily armed and very well-equipped; while the caravan was only lightly armed. Both belonged to Mecca and were equally hostile to Islam.
The verse signifies that as Allah had already made a promise to the Holy Prophet that He would give victory to Muslims over one of the two Meccan parties, viz. the caravan or the army, so against all hope He granted them victory in fulfilment of His promise. This shows that while yet at Medina, the Holy Prophet had been informed by God of the possible attack by the Meccan army, for without this Allah could not refer to "one of the two parties," but that the Holy Prophet kept the matter secret. The words, thy Lord Who rightfully brought thee forth from thy house, while a party of the believers were averse (8:6 above), also show that at Medina the Holy Prophet had undoubtedly received Divine revelation informing him of the coming attack by the enemy and that it was God Who had ordered the Holy Prophet to come forth. The above-quoted words also hint that the Holy Prophet kept this information secret, revealing it to only a few of his chosen comrades.
The words غیر ذات الشوکة (without sting) imply that the Muslims wanted to meet the party that was without sting, (i.e. the caravan) which they could easily overcome but that God desired to bring about an encounter with the army which could not be easily conquered, and His object in doing so was to establish the truth by His words and to cut off the root of the disbelievers, so that the prophecies with regard to the destruction of the enemy might be fulfilled that day, and their fulfilment against all hope might become the means of establishing the truth of Islam. For a more detailed account of the Battle of Badr see notes on 3:14 & 8:42-45.
a
8:43.
1097
The "two parties" refer to (1) the well-equipped Meccan army that had come fully prepared to fight the Muslims, and (2) the Meccan caravan which was returning from the north and proceeding to Mecca and was lightly armed.
1098
The Muslims naturally wanted to meet the caravan which was lightly armed but God’s design was to bring about an encounter with the fully equipped Meccan army. His object in doing so was to establish the Truth by His words and to cut off the root of the disbelievers. See also 3:14 and 8:42-45.
وَٱسْتَفْزِزْ مَنِ ٱسْتَطَعْتَ مِنْهُم بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَٰدِ وَعِدْهُمْ ۚ وَمَا يَعِدُهُمُ ٱلشَّيْطَٰنُ إِلَّا غُرُورًا
4:121; 14:23.
7:18.
The verse describes the three devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. (2) They use more drastic measures against those who are not frightened by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. (3) They seek to entice away the powerful and the more influential by offering to make them their leaders if only they cease to support the cause of truth.
7:18.
4:121; 14:23.
Important Words:
استفزز (entice thou) is derived from فز which means, he was or became frightened. استفزmeans, it (fear) excited him to lightness, unsteady-ness; or it unsettled him; he incited or excited him to be promptly obedient and submissive to him; he deceived or beguiled him so as to cast him into destruction; he expelled him from his land; he slew him. The Quranic expression واستفزز من استطعت منھم بصوتک means, and excite thou to lightness and unsteadiness or unsettle thou whom thou canst with thy voice. And the expression وان کادوا لیستفزونک من الارض means, and verily they were near to unsettling thee from the land or, some say, they were near to frightening thee so as to excite thee to promptness of flight from the land (Lane & Aqrab).
Commentary:
This verse shows that man is by nature good. It is only when he falls a victim to satanic influences that he gives up the path of virtue for the ways of sin and iniquity. This Islamic conception of human nature is in striking contrast with that of Christianity according to which man is evil by nature and Jesus alone can redeem him from his original sin.
The verse describes the three kinds of devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. This is the significance of the words, And entice…with thy voice. (2) They use more drastic measures against those who are not frightened away by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. This is the sense of the words, urge against them thy horsemen and footmen. (3) They seek to entice away the powerful and the more influential among the followers of a Prophet by offering to make them their leaders if only they give up his cause.
All these measures and stratagems have been adopted by the enemies of truth against the Prophets of God and their followers throughout the ages. But they have never succeeded in arresting or retarding the progress of truth.
d
7:18.
e
4:121; 14:23.
a
7:18.
b
4:121; 14:23.
1994
Important Words:
استفزز (entice thou) is derived from فز which means, he was or became frightened. استفزmeans, it (fear) excited him to lightness, unsteady-ness; or it unsettled him; he incited or excited him to be promptly obedient and submissive to him; he deceived or beguiled him so as to cast him into destruction; he expelled him from his land; he slew him. The Quranic expression واستفزز من استطعت منھم بصوتک means, and excite thou to lightness and unsteadiness or unsettle thou whom thou canst with thy voice. And the expression وان کادوا لیستفزونک من الارض means, and verily they were near to unsettling thee from the land or, some say, they were near to frightening thee so as to excite thee to promptness of flight from the land (Lane & Aqrab).
Commentary:
This verse shows that man is by nature good. It is only when he falls a victim to satanic influences that he gives up the path of virtue for the ways of sin and iniquity. This Islamic conception of human nature is in striking contrast with that of Christianity according to which man is evil by nature and Jesus alone can redeem him from his original sin.
The verse describes the three kinds of devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. This is the significance of the words, And entice…with thy voice. (2) They use more drastic measures against those who are not frightened away by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. This is the sense of the words, urge against them thy horsemen and footmen. (3) They seek to entice away the powerful and the more influential among the followers of a Prophet by offering to make them their leaders if only they give up his cause.
All these measures and stratagems have been adopted by the enemies of truth against the Prophets of God and their followers throughout the ages. But they have never succeeded in arresting or retarding the progress of truth.
a
4:121; 14:23.
c
7:18.
1632
The verse describes the three devices that are adopted by the sons of darkness to entice men away from the right way: (1) They try to intimidate the poor and the weak by holding out threats of violence to them. (2) They use more drastic measures against those who are not frightened by verbal threats of violence by forming alliances against them and making a concerted attack upon them and persecuting and oppressing them in every way. (3) They seek to entice away the powerful and the more influential by offering to make them their leaders if only they cease to support the cause of truth.
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنتُمْ تُرَابًا وَعِظَٰمًا أَنَّكُم مُّخْرَجُونَ
17:50; 36:79; 50:4.
17:50; 36:79; 50:4.
17:50; 36:79; 50:4.
d
17:50; 36:79; 50:4.
c
17:50; 36:79; 50:4.
c
17:50; 36:79; 50:4.
قُلْ أَرَءَيْتُمْ شُرَكَآءَكُمُ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ أَرُونِى مَاذَا خَلَقُوا۟ مِنَ ٱلْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِى ٱلسَّمَٰوَٰتِ أَمْ ءَاتَيْنَٰهُمْ كِتَٰبًا فَهُمْ عَلَىٰ بَيِّنَتٍ مِّنْهُ ۚ بَلْ إِن يَعِدُ ٱلظَّٰلِمُونَ بَعْضُهُم بَعْضًا إِلَّا غُرُورًا
34:28; 46:5.
34:28; 46:5.
34:28; 46:5.
Commentary:
As the Arabs, who were the first addressees of the Message of the Quran, were steeped in worst form of idolatry, God has exposed the futility of their polytheistic beliefs again and again in the Quran. In the present verse the idolaters are asked, why do they worship other gods beside Allah when these false gods have neither created any earthly thing nor have they made any contribution to the creation of the celestial bodies? They are further asked whether they have a revealed Book which gives them the authority to preach and promulgate their false beliefs. They should at least possess some reason or authority for their idolatrous beliefs and practices.
b
34:28; 46:5.
a
34:28; 46:5.
3207
Commentary:
As the Arabs, who were the first addressees of the Message of the Quran, were steeped in worst form of idolatry, God has exposed the futility of their polytheistic beliefs again and again in the Quran. In the present verse the idolaters are asked, why do they worship other gods beside Allah when these false gods have neither created any earthly thing nor have they made any contribution to the creation of the celestial bodies? They are further asked whether they have a revealed Book which gives them the authority to preach and promulgate their false beliefs. They should at least possess some reason or authority for their idolatrous beliefs and practices.
b
34:28; 46:5.
وَقَالَ رَجُلٌ مُّؤْمِنٌ مِّنْ ءَالِ فِرْعَوْنَ يَكْتُمُ إِيمَٰنَهُۥٓ أَتَقْتُلُونَ رَجُلًا أَن يَقُولَ رَبِّىَ ٱللَّهُ وَقَدْ جَآءَكُم بِٱلْبَيِّنَٰتِ مِن رَّبِّكُمْ ۖ وَإِن يَكُ كَٰذِبًا فَعَلَيْهِ كَذِبُهُۥ ۖ وَإِن يَكُ صَادِقًا يُصِبْكُم بَعْضُ ٱلَّذِى يَعِدُكُمْ ۖ إِنَّ ٱللَّهَ لَا يَهْدِى مَنْ هُوَ مُسْرِفٌ كَذَّابٌ
69:45, 47.
یہ مطلب نہیں کہ جو حد سے بڑھ کر جھوٹ بولے‘ اسے کامیاب نہیں کرتا‘ بلکہ عربی زبان میں بعض دفعہ مبالغہ پر نفی لائی جاتی ہے اور مراد یہ ہوتی ہے کہ اس قسم کی تھوڑی سی چیز بھی برداشت نہیں کی جائے گی۔
69:45, 47.
The believing man had kept hidden his faith in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
69:45, 47.
Commentary:
It seems that under the influence of Pharaoh’s wife who was a very righteous woman (66:12) some other members of his household had also believed in Moses and the "believing man" might have been one of them. The good man kept his faith concealed in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
The verse also embodies an infallible criterion to test the truth of the claim of a Divine Reformer viz. that (1) a forger of lies is never allowed to grow and prosper and that (2) the opponents of a Divine Reformer do not go unpunished.
e
69:45, 47.
1
یہ مطلب نہیں کہ جو حد سے بڑھ کر جھوٹ بولے‘ اسے کامیاب نہیں کرتا‘ بلکہ عربی زبان میں بعض دفعہ مبالغہ پر نفی لائی جاتی ہے اور مراد یہ ہوتی ہے کہ اس قسم کی تھوڑی سی چیز بھی برداشت نہیں کی جائے گی۔
a
69:45, 47.
3516
Commentary:
It seems that under the influence of Pharaoh’s wife who was a very righteous woman (66:12) some other members of his household had also believed in Moses and the "believing man" might have been one of them. The good man kept his faith concealed in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.
The verse also embodies an infallible criterion to test the truth of the claim of a Divine Reformer viz. that (1) a forger of lies is never allowed to grow and prosper and that (2) the opponents of a Divine Reformer do not go unpunished.
a
69:45, 47.
2603
The believing man had kept hidden his faith in order to give expression to it on a suitable occasion. The bold manner in which he expressed his belief and spoke to the people of Pharaoh shows that the concealment was not due to fear.