ٱسْتَغْفِرُ
Appears 8 times in Quran
Derived Words (4)
Words derived from the stem "ٱسْتَغْفِرُ".
- ask forgiveness
- Seek forgiveness
- you seek forgiveness
- and seek forgiveness
- and ask forgiveness of Him
- So ask forgiveness of Him
Occurrences in Quran
Found 8 verses containing "ٱسْتَغْفِرُ".
ثُمَّ أَفِيضُوا۟ مِنْ حَيْثُ أَفَاضَ ٱلنَّاسُ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
如果把 ثُمَّ (thumma, 然后) 理解为 “和” 的意思, 把本节经文中所谈及的 “回来” 理解为是指从阿腊法特归来, 那么, اَلنَّاسْ (an-Nas) 就意味着 “另一些人”; 但是, 如果把它理解为 “然后” 而这里所说的 “回来” 指从马希阿腊耳•赫腊姆 (مَشْعَرُالْحَرَام, Mash‘arul-Haram) 归来, 那么, اَلنَّاسْ (an-Nas) 则表示 “所有的人”, 而这两种含意都可以阿拉伯语的语法加以证实。
伊斯兰教降临之前,古莱西人和巴努•基纳哪 (بَنُوْ كِنَانَة Banu Kinanah) 称为胡姆斯 (حُمْس, Hums) 他们不陪伴其他的朝觐者到阿腊法特,而短暂地停留在马希阿腊耳•赫腊姆等待去加入另一些从阿腊法特归来的人的行列。在本节和前一节经文中,他们被命令不要短暂地停留在马希阿腊耳•赫腊姆而跟其他人一样,继续前进到阿腊法特。在从阿腊法特回到马希阿腊耳•赫腊姆之后,朝觐者应继续前进到供奉牺牲的米纳 (مِنٰی, Mina), 在那儿Ihram仪式结束了。
لفظ ’’اور‘‘ یہاں پر ثُمَّ کا ترجمہ ہے جس کے معنے عموماً ’’پھر‘‘ کے ہوتے ہیں۔ لیکن کبھی خالی عطف کے معنے بھی دیتا ہے۔ اس جگہ یہی معنے چسپاں ہوتے ہیں۔
یعنی اس حکم میں اسلام نے کفار کے طریق سے الگ حکم نہیں دیا۔ بلکہ کفار کے طریق کو ابراہیمی سنت قرار دیا ہے اور اس کو قائم رکھا ہے۔ چنانچہ فرماتا ہے تم بھی وہیں سے لوٹا کرو جہاں سے کفار زمانۂ قدیم سے لوٹتے چلے آئے ہیں۔ اس سے معلوم ہوا کہ قرآن سے باہر بھی بعض باتیں پوچھنی مسلمانوں کے لئے ضروری ہیں۔ تعجب ہے کہ اس آیت میں خدا تو مسلمانوں کو حکم دیتا ہے کہ کافروں سے بھی بعض مسئلے پوچھو مگر اہل قرآن کہتے ہیں کہ محمد رسول اللہ صلی اللہ علیہ وسلم سے بھی نہ پوچھو۔
If thumma is taken to mean "and," and "the return" spoken of in this verse is taken to refer to the return from ‘Arafat, then an-Nas would mean "other people;" but if it is taken to mean "then" and "the return" spoken of here is taken to refer to the return from Mash‘arul-Haram, then an-Nas would signify "all people" and both these meanings are supported by rules of the Arabic language.
Before the advent of Islam the Quraish and the Banu Kinanah known as Hums did not accompany other pilgrims to ‘Arafat, but stopped short at Mash‘arul-Haram, waiting to join other people returning from ‘Arafat. In this and the preceding verse, they are bidden not to stop short at Mash‘arul-Haram but to go up to ‘Arafat and do as other people do. After returning from ‘Arafat to Mash‘arul-Haram, pilgrims should proceed to Mina where sacrifices are offered and the state of Ihram comes to an end.
Important Words:
استغفروا (ask forgiveness) is derived from غفر for which see 2:59. استغفر would thus mean, he asked God for مغفرة in all its senses, i.e. covering up of sins, forgiveness, protection against stumbling, protection against punishment of sins, etc. استغفار is not confined to verbal asking for forgiveness only, but extends to, and includes, practical change for the better on the part of him who asks for forgiveness. He should ask for pardon both by word and deed (Mufradat).
Commentary:
The word ثم (then) in the clause, then pour forth from where the people pour forth, has given rise to a divergence of opinion among commentators. If it means "then", it must needs be taken to indicate sequence or order and the clause would thus signify: "after you have returned to مشعرالحرام from عرفات (as mentioned in the preceding verse), you should return (from مشعرالحرام to منی) from where the people return". But this is obviously superfluous, as nobody has ever differed about proceeding to and returning from مشعرالحرام with the people. A difference existed only with regard to proceeding to and returning from عرفات; for, whereas the Quraish and the Kinanah, known as Hums, stopped short at Mash‘arul-Haram, a place within حرم (the Sacred Territory) and did not go up to ‘Arafat which is outside حرم, other pilgrims went right up to ‘Arafat. Consequently if the commandment with regard to "pouring forth with the people" was at all needed, it was needed with regard to ‘Arafat and not with regard to Mash‘arul-Haram but in the verse under comment the Quran appears to mention it in connection with the latter. This difficulty has led some to interpret the word ثم not as "then" but simply as "and" which the idiom of the Arabic language justifies (Lane). These commentators have translated the words ثم افیضوا not as "then pour forth" but simply as "and pour forth". In this case the "pouring forth" spoken of may relate to ‘Arafat and not to Mash‘arul-Haram as the clause under comment appears to indicate. This is certainly not an incorrect interpretation so far as the rules of the Arabic language go; but another interpretation is also possible in which the primary meaning of ثم (then) is retained. This may be explained as follows. The preceding verse speaks of "pouring forth" or returning from ‘Arafat, thereby making it plain that going up to ‘Arafat is necessary. This completes the commandment with regard to the stay at and return from ‘Arafat. The verse under comment takes us further, speaking of the return from Mash‘arul-Haram and not from ‘Arafat, and thus the primary significance of ثم i.e. "then" is retained, for the obvious reason that the return from Mash‘arul-Haram comes after the return from ‘Arafat. As to the words, pour forth from where the people pour forth, it may be noted that in this case they would be taken to have been used merely to indicate that whereas the return from ‘Arafat is confined to those who adhere to the right custom and go right up to ‘Arafat, the return from Mash‘arul-Haram is general, including also the proud Hums who stopped short at Mash‘arul-Haram and did not go further. This is further corroborated by the fact that whereas the Quran uses the word افضتم (you pour forth) with regard to the return from ‘Arafat, it uses the words افیضوامن حیث افاض الناس i.e. "pour forth from where the people (i.e. all people) pour forth" with regard to the return from Mash‘arul-Haram which was at that time more general and extended to all. Thus the meaning of the word الناس would also change with the change in the meaning of the word ثم. If ثم is taken to mean "and", and "the return" spoken of in this verse is taken to refer to the return from ‘Arafat, then الناس would mean "other people"; but if ثم is taken to mean "then" and "the return" spoken of here is taken to refer to the return from Mash‘arul-Haram, then الناس would signify "all people" and both these meanings are justified by the rules of the Arabic language.
In short, before the advent of Islam the Quraish and the Banu Kinanah known as Hums did not accompany other pilgrims to ‘Arafat, but stopped short at Mash‘arul-Haram, waiting to join other people returning from ‘Arafat. In this and the preceding verse, they are bidden not to stop short at Mash‘arul-Haram but to go up to ‘Arafat and do as other people do. After returning from ‘Arafat to Mash‘arul-Haram, pilgrims should proceed to Mina where sacrifices are offered and the state of Ihram comes to an end. The clause, and seek forgiveness from Allah, hints that as Hajj consists of certain rites, there is the possibility of some persons not understanding the meaning and spirit of these rites. Moreover, where a number of religious acts are crowded into a short space of time, there is always the possibility of some persons missing and omitting certain things or of forgetting the prescribed order thereof. The pilgrims are, therefore, exhorted to have recourse to Istighfar, i.e. seeking God’s forgiveness as well as His protection against error and its consequences.
The word استغفار literally means "to pray for the covering up of sins and protection," which signifies forgiveness for past sins and protection against future ones. Thus, when a pilgrim offers Istighfar, he seeks not only forgiveness for what is past or protection against stumbling with regard to the observance of the rites of Pilgrimage but also protection against future stumblings.
It should also be remembered that Istighfar is not needed by ordinary people only, but holy servants of God also resort to it. The former offer Istighfar to seek protection against future sins as well as from the consequences of past errors; while the latter seek protection against human shortcomings and limitations that may hinder their progress and work. Holy men too, are human, and though they may be free from sins, they are always eager to seek divine help and assistance against human weaknesses and frailties. Nay, as they have to set an example to others and their responsibilities are also far heavier than those of other people, they resort to Istighfar more often than ordinary men.
143
如果把 ثُمَّ (thumma, 然后) 理解为 “和” 的意思, 把本节经文中所谈及的 “回来” 理解为是指从阿腊法特归来, 那么, اَلنَّاسْ (an-Nas) 就意味着 “另一些人”; 但是, 如果把它理解为 “然后” 而这里所说的 “回来” 指从马希阿腊耳•赫腊姆 (مَشْعَرُالْحَرَام, Mash‘arul-Haram) 归来, 那么, اَلنَّاسْ (an-Nas) 则表示 “所有的人”, 而这两种含意都可以阿拉伯语的语法加以证实。
144
伊斯兰教降临之前,古莱西人和巴努•基纳哪 (بَنُوْ كِنَانَة Banu Kinanah) 称为胡姆斯 (حُمْس, Hums) 他们不陪伴其他的朝觐者到阿腊法特,而短暂地停留在马希阿腊耳•赫腊姆等待去加入另一些从阿腊法特归来的人的行列。在本节和前一节经文中,他们被命令不要短暂地停留在马希阿腊耳•赫腊姆而跟其他人一样,继续前进到阿腊法特。在从阿腊法特回到马希阿腊耳•赫腊姆之后,朝觐者应继续前进到供奉牺牲的米纳 (مِنٰی, Mina), 在那儿Ihram仪式结束了。
1
لفظ ’’اور‘‘ یہاں پر ثُمَّ کا ترجمہ ہے جس کے معنے عموماً ’’پھر‘‘ کے ہوتے ہیں۔ لیکن کبھی خالی عطف کے معنے بھی دیتا ہے۔ اس جگہ یہی معنے چسپاں ہوتے ہیں۔
2
یعنی اس حکم میں اسلام نے کفار کے طریق سے الگ حکم نہیں دیا۔ بلکہ کفار کے طریق کو ابراہیمی سنت قرار دیا ہے اور اس کو قائم رکھا ہے۔ چنانچہ فرماتا ہے تم بھی وہیں سے لوٹا کرو جہاں سے کفار زمانۂ قدیم سے لوٹتے چلے آئے ہیں۔ اس سے معلوم ہوا کہ قرآن سے باہر بھی بعض باتیں پوچھنی مسلمانوں کے لئے ضروری ہیں۔ تعجب ہے کہ اس آیت میں خدا تو مسلمانوں کو حکم دیتا ہے کہ کافروں سے بھی بعض مسئلے پوچھو مگر اہل قرآن کہتے ہیں کہ محمد رسول اللہ صلی اللہ علیہ وسلم سے بھی نہ پوچھو۔
206
Important Words:
استغفروا (ask forgiveness) is derived from غفر for which see 2:59. استغفر would thus mean, he asked God for مغفرة in all its senses, i.e. covering up of sins, forgiveness, protection against stumbling, protection against punishment of sins, etc. استغفار is not confined to verbal asking for forgiveness only, but extends to, and includes, practical change for the better on the part of him who asks for forgiveness. He should ask for pardon both by word and deed (Mufradat).
Commentary:
The word ثم (then) in the clause, then pour forth from where the people pour forth, has given rise to a divergence of opinion among commentators. If it means "then", it must needs be taken to indicate sequence or order and the clause would thus signify: "after you have returned to مشعرالحرام from عرفات (as mentioned in the preceding verse), you should return (from مشعرالحرام to منی) from where the people return". But this is obviously superfluous, as nobody has ever differed about proceeding to and returning from مشعرالحرام with the people. A difference existed only with regard to proceeding to and returning from عرفات; for, whereas the Quraish and the Kinanah, known as Hums, stopped short at Mash‘arul-Haram, a place within حرم (the Sacred Territory) and did not go up to ‘Arafat which is outside حرم, other pilgrims went right up to ‘Arafat. Consequently if the commandment with regard to "pouring forth with the people" was at all needed, it was needed with regard to ‘Arafat and not with regard to Mash‘arul-Haram but in the verse under comment the Quran appears to mention it in connection with the latter. This difficulty has led some to interpret the word ثم not as "then" but simply as "and" which the idiom of the Arabic language justifies (Lane). These commentators have translated the words ثم افیضوا not as "then pour forth" but simply as "and pour forth". In this case the "pouring forth" spoken of may relate to ‘Arafat and not to Mash‘arul-Haram as the clause under comment appears to indicate. This is certainly not an incorrect interpretation so far as the rules of the Arabic language go; but another interpretation is also possible in which the primary meaning of ثم (then) is retained. This may be explained as follows. The preceding verse speaks of "pouring forth" or returning from ‘Arafat, thereby making it plain that going up to ‘Arafat is necessary. This completes the commandment with regard to the stay at and return from ‘Arafat. The verse under comment takes us further, speaking of the return from Mash‘arul-Haram and not from ‘Arafat, and thus the primary significance of ثم i.e. "then" is retained, for the obvious reason that the return from Mash‘arul-Haram comes after the return from ‘Arafat. As to the words, pour forth from where the people pour forth, it may be noted that in this case they would be taken to have been used merely to indicate that whereas the return from ‘Arafat is confined to those who adhere to the right custom and go right up to ‘Arafat, the return from Mash‘arul-Haram is general, including also the proud Hums who stopped short at Mash‘arul-Haram and did not go further. This is further corroborated by the fact that whereas the Quran uses the word افضتم (you pour forth) with regard to the return from ‘Arafat, it uses the words افیضوامن حیث افاض الناس i.e. "pour forth from where the people (i.e. all people) pour forth" with regard to the return from Mash‘arul-Haram which was at that time more general and extended to all. Thus the meaning of the word الناس would also change with the change in the meaning of the word ثم. If ثم is taken to mean "and", and "the return" spoken of in this verse is taken to refer to the return from ‘Arafat, then الناس would mean "other people"; but if ثم is taken to mean "then" and "the return" spoken of here is taken to refer to the return from Mash‘arul-Haram, then الناس would signify "all people" and both these meanings are justified by the rules of the Arabic language.
In short, before the advent of Islam the Quraish and the Banu Kinanah known as Hums did not accompany other pilgrims to ‘Arafat, but stopped short at Mash‘arul-Haram, waiting to join other people returning from ‘Arafat. In this and the preceding verse, they are bidden not to stop short at Mash‘arul-Haram but to go up to ‘Arafat and do as other people do. After returning from ‘Arafat to Mash‘arul-Haram, pilgrims should proceed to Mina where sacrifices are offered and the state of Ihram comes to an end. The clause, and seek forgiveness from Allah, hints that as Hajj consists of certain rites, there is the possibility of some persons not understanding the meaning and spirit of these rites. Moreover, where a number of religious acts are crowded into a short space of time, there is always the possibility of some persons missing and omitting certain things or of forgetting the prescribed order thereof. The pilgrims are, therefore, exhorted to have recourse to Istighfar, i.e. seeking God’s forgiveness as well as His protection against error and its consequences.
The word استغفار literally means "to pray for the covering up of sins and protection," which signifies forgiveness for past sins and protection against future ones. Thus, when a pilgrim offers Istighfar, he seeks not only forgiveness for what is past or protection against stumbling with regard to the observance of the rites of Pilgrimage but also protection against future stumblings.
It should also be remembered that Istighfar is not needed by ordinary people only, but holy servants of God also resort to it. The former offer Istighfar to seek protection against future sins as well as from the consequences of past errors; while the latter seek protection against human shortcomings and limitations that may hinder their progress and work. Holy men too, are human, and though they may be free from sins, they are always eager to seek divine help and assistance against human weaknesses and frailties. Nay, as they have to set an example to others and their responsibilities are also far heavier than those of other people, they resort to Istighfar more often than ordinary men.
237
If thumma is taken to mean "and," and "the return" spoken of in this verse is taken to refer to the return from ‘Arafat, then an-Nas would mean "other people;" but if it is taken to mean "then" and "the return" spoken of here is taken to refer to the return from Mash‘arul-Haram, then an-Nas would signify "all people" and both these meanings are supported by rules of the Arabic language.
238
Before the advent of Islam the Quraish and the Banu Kinanah known as Hums did not accompany other pilgrims to ‘Arafat, but stopped short at Mash‘arul-Haram, waiting to join other people returning from ‘Arafat. In this and the preceding verse, they are bidden not to stop short at Mash‘arul-Haram but to go up to ‘Arafat and do as other people do. After returning from ‘Arafat to Mash‘arul-Haram, pilgrims should proceed to Mina where sacrifices are offered and the state of Ihram comes to an end.
وَأَنِ ٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ يُمَتِّعْكُم مَّتَٰعًا حَسَنًا إِلَىٰٓ أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِى فَضْلٍ فَضْلَهُۥ ۖ وَإِن تَوَلَّوْا۟ فَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ
11:53, 62; 71:11.
The verse shows that the stage of Taubah comes after, and is higher than, Istighfar in the spiritual development of man. Taubah is an act of sincere and wholehearted turning to God after His protection has been sought against the evil effects of past sins. What better means than this can be imagined to attain God’s nearness?
11:53, 62; 71:11.
Important Words:
کبیر (dreadful) is derived from کبر which means, he or it was or became great in estimation or rank or dignity; or he or it became big or large in corporeal substance or in years. They say کبر الامر i.e. the affair was or became of great moment. کبر علیه الامر means, the affair was or became difficult, hard, severe, grievous, distressing or burdensome to him. کبیر means, great in corporeal substance; or in estimation or rank or dignity; great and noble; a lord or chief; greatest or oldest ancestor; old or advanced in age; also full-grown and adolescent; the most knowing or learned of a people; difficult, severe, grievous, distressing and burdensome. It is synonymous with عظیم with the difference that, whereas the latter word generally means great in comparison with others, the former means great in itself. الکبیر as an epithet applied to God is generally considered to be synonymous with العظیم which means, the Incomparably Great (Lane).
Commentary:
In the previous verse, the attention of man was drawn to the object of his creation. But as he has to face many obstacles and impediments which hinder the realization of his ideal, he has therefore been advised in the present verse to seek God’s help for the removal of those obstructions and hindrances which, in the form of the dross and rust of sin, continue to accumulate round his heart and eventually completely cover it. The Arabic word used here is استغفار (seeking forgiveness), which literally means "to pray to God that He should cover up". In this sense of the word the injunction embodied in the verse signifies that we should always pray to God that He should cover up and suppress those of our evil inclinations and desires which hinder us from attaining His nearness.
The expression, then turn to Him, means that when we have successfully suppressed and overcome our evil desires, we should turn to God that He may engender in our hearts such love for Himself as may help us to attain His nearness. This shows that it is only when evil desires, which excite the displeasure of God, have been successfully suppressed and the love of God becomes engendered in our hearts that we can truly turn to Him. Incidentally, the verse also shows that the stage of توبة (turning to God) comes after استغفار (seeking forgiveness and praying to God for the removal of the evil effects of our sins and the suppression of our evil inclinations).
Those who think that the Islamic doctrine of توبة (turning to God) encourages sin are utterly ignorant of its real significance. It is indeed foolish to think that the man who is engaged in making a sincere effort to remove the evil effects of his sins and to suppress his evil desires is making only a lip-profession. In fact, توبة (repentance) does not consist in merely uttering words of repentance. It is an act of sincere and whole-hearted turning to God after His protection has been sought against the evil effects of past sins. What better way than this can there be to attain the nearness of God? The words, an appointed term, mean the period ordained by God for the followers of a Prophet. The words, He will grant His grace to every one possessed of merit, refer to spiritual blessings in both this life and the life to come.
A thing is said to be کبیر (lit. great) both with regard to its extensiveness and its intensity and gravity. Hence the words, the punishment of a dreadful (lit. great) day, mean that in case the people rejected God’s teaching, they would be visited with a punishment which would not only be of long duration but would also be most distressing, so that it would indeed be hard for disbelievers to bear.
e
11:53, 62; 71:11.
607
这节经文表明, 悔改这个阶段在人类精神发展过程中出现在祈求宽恕之后, 并高于后者。悔改是对过去罪恶的不良结果求得了安拉的保护之后虔诚和全心全意地归向安拉。为了接近安拉, 还可想象出什么比这更好的方法呢?
a
11:53, 62; 71:11.
1385
Important Words:
کبیر (dreadful) is derived from کبر which means, he or it was or became great in estimation or rank or dignity; or he or it became big or large in corporeal substance or in years. They say کبر الامر i.e. the affair was or became of great moment. کبر علیه الامر means, the affair was or became difficult, hard, severe, grievous, distressing or burdensome to him. کبیر means, great in corporeal substance; or in estimation or rank or dignity; great and noble; a lord or chief; greatest or oldest ancestor; old or advanced in age; also full-grown and adolescent; the most knowing or learned of a people; difficult, severe, grievous, distressing and burdensome. It is synonymous with عظیم with the difference that, whereas the latter word generally means great in comparison with others, the former means great in itself. الکبیر as an epithet applied to God is generally considered to be synonymous with العظیم which means, the Incomparably Great (Lane).
Commentary:
In the previous verse, the attention of man was drawn to the object of his creation. But as he has to face many obstacles and impediments which hinder the realization of his ideal, he has therefore been advised in the present verse to seek God’s help for the removal of those obstructions and hindrances which, in the form of the dross and rust of sin, continue to accumulate round his heart and eventually completely cover it. The Arabic word used here is استغفار (seeking forgiveness), which literally means "to pray to God that He should cover up". In this sense of the word the injunction embodied in the verse signifies that we should always pray to God that He should cover up and suppress those of our evil inclinations and desires which hinder us from attaining His nearness.
The expression, then turn to Him, means that when we have successfully suppressed and overcome our evil desires, we should turn to God that He may engender in our hearts such love for Himself as may help us to attain His nearness. This shows that it is only when evil desires, which excite the displeasure of God, have been successfully suppressed and the love of God becomes engendered in our hearts that we can truly turn to Him. Incidentally, the verse also shows that the stage of توبة (turning to God) comes after استغفار (seeking forgiveness and praying to God for the removal of the evil effects of our sins and the suppression of our evil inclinations).
Those who think that the Islamic doctrine of توبة (turning to God) encourages sin are utterly ignorant of its real significance. It is indeed foolish to think that the man who is engaged in making a sincere effort to remove the evil effects of his sins and to suppress his evil desires is making only a lip-profession. In fact, توبة (repentance) does not consist in merely uttering words of repentance. It is an act of sincere and whole-hearted turning to God after His protection has been sought against the evil effects of past sins. What better way than this can there be to attain the nearness of God? The words, an appointed term, mean the period ordained by God for the followers of a Prophet. The words, He will grant His grace to every one possessed of merit, refer to spiritual blessings in both this life and the life to come.
A thing is said to be کبیر (lit. great) both with regard to its extensiveness and its intensity and gravity. Hence the words, the punishment of a dreadful (lit. great) day, mean that in case the people rejected God’s teaching, they would be visited with a punishment which would not only be of long duration but would also be most distressing, so that it would indeed be hard for disbelievers to bear.
e
11:53, 62; 71:11.
1295
The verse shows that the stage of Taubah comes after, and is higher than, Istighfar in the spiritual development of man. Taubah is an act of sincere and wholehearted turning to God after His protection has been sought against the evil effects of past sins. What better means than this can be imagined to attain God’s nearness?
وَيَٰقَوْمِ ٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًا وَيَزِدْكُمْ قُوَّةً إِلَىٰ قُوَّتِكُمْ وَلَا تَتَوَلَّوْا۟ مُجْرِمِينَ
11:4, 62; 71:11.
11:4, 62; 71:11.
It seems that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it.
11:4, 62; 71:11.
Important Words:
مدرارا (pouring down abundant rain) is derived from در which means, it (the milk) was or became copious or abundant; or it flowed copiously or abundantly. They say درت الناقة بلبنھا i.e. the she-camel yielded her milk, or made it to flow, copiously or abundantly. درت السماء بالمطر means, the sky poured down rain abundantly. سماء مدرار means, a sky pouring down abundance of rain. رزق دار means, continual and, uninterrupted sustenance (Lane & Aqrab).
Commentary:
This verse shows that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it. It also hints that the acceptance of a Prophet of God improves and betters not only the moral and spiritual condition of a people but also their material condition and leads to all-round progress and prosperity.
c
11:4, 62; 71:11.
b
11:4, 62; 71:11.
1433
Important Words:
مدرارا (pouring down abundant rain) is derived from در which means, it (the milk) was or became copious or abundant; or it flowed copiously or abundantly. They say درت الناقة بلبنھا i.e. the she-camel yielded her milk, or made it to flow, copiously or abundantly. درت السماء بالمطر means, the sky poured down rain abundantly. سماء مدرار means, a sky pouring down abundance of rain. رزق دار means, continual and, uninterrupted sustenance (Lane & Aqrab).
Commentary:
This verse shows that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it. It also hints that the acceptance of a Prophet of God improves and betters not only the moral and spiritual condition of a people but also their material condition and leads to all-round progress and prosperity.
b
11:4, 62; 71:11.
1324
It seems that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it.
۞ وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَٰلِحًا ۚ قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥ ۖ هُوَ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَٱسْتَعْمَرَكُمْ فِيهَا فَٱسْتَغْفِرُوهُ ثُمَّ تُوبُوٓا۟ إِلَيْهِ ۚ إِنَّ رَبِّى قَرِيبٌ مُّجِيبٌ
7:74.
洒姆德 (ثَمُوْد ,Thamud), 是一个阿拉伯单词, 表明这个部族是阿拉伯人种。随便说说, 撒利 (صَالِح, Salih) 可能是从外国名字翻译过来的, 因为 «古兰经» 采用的所有外国名字都不加以释译的, 例如穆撒 (مُوْسى, Musa, Moses)、哈伦 (هَارُوْن, Harun, Aaron)、尤努司 (يُونُسْ, Yunus, Jonah) 和扎格里亚 (زَكَرِيَّا, Zakariyya, Zachariah)。洒姆德人是阿德人的继承人 (7:75), 这意味着阿德也是阿拉伯种族。而且, 阿德人又是努哈 (نُوْح, Noah) 民族的继承人。这说明努哈也是一个阿拉伯人。事实上, 努哈是在美索不达米亚选拔出来的, 这块领土早时在阿拉伯统治之下。希腊历史认为洒姆德族出现在基督时代不久前的一个时期。他们说的希季尔 (حِجْر, Hijr) 即阿格腊 (Agra), 是洒姆德人的故土。他们叫他们 ثَمُوْدِيْنِی (Thamudini) 泰穆德尼并且提到在希季尔附近的一个地方, 那块地方, 根据他们说, 阿拉伯人叫它为法贾耳•纳加(فَجُّ النَّاقَة, Fajjun-Naqah)。普托累米 (Ptolemy, 公元前140年) 说, 在希季尔附近有一块地方叫巴塔纳特 (Badanata)。فُتُوْحُ الشَّامْ (Futuhush-Sham) 的作者阿布•伊司马仪 (اَبُوْاِسْمَاعِيْل, Abu-Isma‘il)说, “洒姆德部族居住在博斯拉 (بُصْرَى, Bosra, --------在叙利亚境内) 和亚丁之间的这块土地上并统治着它。也许他们在向北迁移。”希季尔--------也叫马德英•撒利 (مَدَائِنُ صَالِح, Mada’inu Salih) 看来是这些人的首都。它在麦地那 (مَدِيْنَة, Medina) 和塔布克 (تَبُوْك, Tabuk) 0之间, 它所在的那
个流域叫库拉流域 (وَادِى قُرَى, Wadi Qura)。值得注意的是, «古兰经» 中在不同地方述及先知呼德和撒利, 而且每处都遵循同一个顺序, 即将呼德放在撒利之前, 这实际上是按年序排列的。这表明了 «古兰经» 把历史上久已湮没无闻和模糊不清的那些事实都准确地按它们真正的历史顺序排列。根据有些人的看法, 洒姆德只是阿德、泰尼亚 (عَادْ ثَانِيَة, ‘Ad Thaniyah) 人的另一个名字, 即第二阿德人, 而根据另一些的意见, 他们在第二阿德人之后。洒姆德人统治平原和小山 (7:75)。他们的国家有很多泉水和果园, 园中种有优质枣椰树。他们也耕地种谷 (26:148-149)。
«古兰经» 这一段的叙述由那碑文确证, 该碑文据说在穆阿威亚 (مُعَاوِيَة, Mu‘awiyah) 统治时期有些穆斯林阅读过。他们看来在撒利时代之后不久就开始衰落, 因为在他的时代之后只有几个世纪, 他们的名字在胜利的民族中就再也提不到了。阿拉伯被亚述国王 (公元前722-705) 侵入, 而洒姆德人的名字在他为纪念他的胜利而铭刻一块碑文上列名在被征服的许多部族之间。希腊历史学家中, 迪多罗斯 (Didorus, 公元前80年)、普利尼 (Pliny, 公元前79年) 和普托累米 (Ptolemy) 提到过洒姆德人。当罗马皇帝查士丁尼 (Justinian) 侵入阿拉伯时, 他的军队里有300个洒姆德士兵, 但是在伊斯兰教降临以前, 这个部族全部绝灭了。也可看《大版本的注释》。
7:74.
Thamud, being an Arabic word, shows that the tribe belonged to the Arab stock. It is futile to say that Salih may be the translation of a foreign name, for the Qur’an has adopted all foreign names without translating them such as Musa (Moses), Harun (Aaron), Yunus (Jonah) and Zakariyya (Zachariah). The Thamud were successors to the ‘Ad (7:75) which means that the ‘Ad were also an Arab race. Again, the ‘Ad, in their turn, were successors to the people of Noah. This shows that Noah was also an Arab. In fact, Noah was raised in Mesopotamia, which territory was in early times under Arab rule. Greek historians placed the Thamud tribe in a period not long before the Christian era. Hijr or Agra, as they call it, is given as their home. They call them Thamudeni and mention a place near Hijr which, according to them, the Arabs called Fajjun-Naqah. Ptolemy (140 B.C.) says that near Hijr is a place known as Badanata. Abu Isma‘il, author of the 'Futuhush-Sham,' says, 'The tribe of Thamud filled the land betw
7:74.
Important Words:
مجیب (answers prayers) which literally means answerer of prayers, is derived from جاب. They say جابه i.e. he made a hole through it; or he tore it or cut it; or he hollowed it out. جاب also means, he traversed or crossed or cut through (the land) by journeying. اجابه means, he answered or replied to him. اجاب دعاءہ means, He (God) answered his prayer or accepted his prayer. مجیب means, one who answers or replies. المجیب is one of the names of God and means, the Answerer of prayers; He Who recompenses prayers by gift and acceptance (Lane). See also 2:187
Commentary:
Salih, the name of the Prophet sent to the tribe of Thamud, being an Arabic word, shows that the Thamud were an Arab people. It is futile to say that Salih may be the translation of a foreign name, for the Quran has adopted all foreign names without translating them. The names Musa (Moses), Harun (Aaron), Yunus (Jonah) and Zechariah (Zachariah) may be cited as examples. The Quran further states that the Thamud were successors to the ‘Ad (7:75) which means that the ‘Ad were also an Arab race. Again, the ‘Ad, in their turn, have been spoken of in the Quran as successors to the people of Noah. This shows that Noah was also raised in an Arab territory and belonged to the Arab race. In fact, even historically it has been proved that Noah was raised in Mesopotamia, the territory of which was in early times under Arab rule.
The above fact leads to an interesting inference that Arabic was the language used by man in the beginning of the world, for when Arabia is admitted to be the cradle of the human race, the language of that country will have to be admitted as the mother of all languages.
European scholars hold that in the beginning there was such a language as Samiri, from which sprang Arabic and which subsequently became changed and distorted into other tongues. It is also admitted that Samiri was spoken in the south of Arabia. But the truth is that the different languages spoken in Mesopotamia and Arabia are all offshoots of Arabic.
The clause, He raised you up from the earth, does not mean that the people of Salih were created from the earth. It only means: "You were a lowly and despised people, no better than the earth. Then God raised you to a high position, granted you prosperity and eminence, gave you power and dominion and entrusted to you the task of bettering and improving the condition of the world. In view of your immense responsibility, you should pray for the forgiveness of your errors, so that if there has been any remissness on your part in the discharge of your duties, God may pardon it. In that case, you will receive additional grace from Him".
The verse points to the fact that all things tend to revert to their original condition. Man has been created from the earth and so he tends to revert to it. He should, therefore, bear in mind that he is weak by nature and it is only through the grace of God that he can prosper. So he should repeatedly turn to God that he may be able to maintain progress. Otherwise, his connection with God will become severed and he will drift back to his original low condition. By saying that God is "nigh" the verse warns man that God is very near to him. If he rejects His Message, He can quickly punish him, for His forces do not take long to come. One must not think that though God is near to man, He does not interfere in his affairs. This is clearly wrong; for God does interfere in the affairs of men, answers the prayers of those who call on Him, and comes to their aid.
A note on the tribe of Thamud will not be out of place here. This tribe has been mentioned by Greek historians. They place it in a period not long before the Christian era. Hijr or Agra, as they call it, is given as the home of these people, whom they call Thamudeni. They mention a place near Hijr which, according to them, the Arabs called فج الناقة (Fajjun-Naqqah). Ptolemy (بطلیموس 140 B.C.) says that near Hijr is a place known as Badanata. Abu Isma‘il, author of the Futuhush-Sham, says: "The tribe of Thamud filled the land between Bosra (in Syria) and Aden and ruled there. Perhaps they were migrating to the north." The tribes of Himyar and Saba had gained ascendancy in Yemen. When the Thamud who ruled in the south of Ahqaf were ejected from their land, they began to move northwards, first to the Hijaz, then to Tehama and lastly to Hijr. The author of the Tamadduni ‘Arab, however, says, "This is but a mere conjecture." See also Enc. Isl. under Thamud.
In fact, the Arabs think that the Thamud were a branch of the ‘Ad, and, like them, lived in Yemen, and when Himyar rose to power, they drove them towards the Hijaz. This view, however, is not supported by historical evidence, for no trace of them has yet been discovered in the south. Al-Hijr has also been known as Mada’ini Salih or the cities of Salih from ancient times and archaeological discoveries show that it had become subject to the Nabataeans, who were natives of Petra, previous to the Christian era. There have been discovered here many inscriptions in the Nabataean language, and some also in the Yemnite language. Scholars versed in Oriental literature have named these inscriptions as Thamudiyya, i.e. inscriptions belonging to the Thamud. These discoveries lend support to the view of those geographers who hold that the Thamud had migrated from the south to the north; for if it had not been so, their language would not have borne a resemblance to the Yemnite language.
Al-Hijr, which seems to have been the capital of these people, lies between Medina and Tabuk, and the valley in which it is situated is called Wadi Qura. These people held sway here. Speaking of the Thamud, the Quran says: Who hewed out the rocks in the valley (89:10). The Quran represents them as the immediate successors of the ‘Ad (7:75). From 40:31,32, it appears that the Thamud lived before the time of Moses.
Another consideration leads us to the conclusion that they lived even before the time of Abraham. Toward the end of their days they ruled over northern Arabia and southern Palestine. It appears from the Quran that in the time of Moses, these territories were dominated by the Midianites, who were descended from Abraham, Midian being the son of Abraham from Keturah, his third wife (Gen. 25:1,2). The descendants of Keturah lived in these parts, when Joseph was taken from the well and carried to Egypt. This shows that the Thamud had altogether been destroyed or their power had greatly declined before the time of Abraham, otherwise the Midianites would not have been able to take possession of their territory.
It is worthy of note that accounts of the Prophets Hud and Salih have been given at various places in the Quran and everywhere the order observed is the same, viz. the account of Hud precedes that of Salih which is the true chronological order. This shows that the Quran gives accurately and in their true historical order the facts of history long consigned to oblivion and wrapped in obscurity. This refutes the objection frequently urged against the Quran that it fails to observe true historical order in the narration of the events of history. According to some, Thamud is only another name for ‘Adi Thaniyah or the second ‘Ad, while according to others they came after the second ‘Ad. For further discussion of this subject see "Tafsir-e-Kabir" by Hadrat Khalifatul Masih II, vol. 3, p. 219, where, when speaking of the chronological order of the Prophets, it is only Hud and Salih, who are prehistoric Prophets, that are really meant. There is a tradition to the effect that some Muslims read a poetic inscription about the Thamud during the reign of Mu‘awiyah. This tradition is discredited by European critics. The inscription, however, was rediscovered by Captain Haines and Mr. Wellstedt, in 1834. It was published in the Royal Asiatic Society Journal and was reproduced by Mr. Forester in his works. It is in the Himyari language, which was originally a south Arabian tongue. Modern orientalists call it the Himyari inscription. It was discovered at Hisnul-Ghurab, a place near Aden. The following is a translation of it:
No. 1.
"We dwelt, living long and luxuriously in the Zenanas of this spacious mansion: our condition exempt from misfortune and adversity. Rolled in through our channel
The sea, swelling against our castle with angry surge; our fountains flowed, with murmuring fall, above.
The lofty palms: whose keepers planted dry dates in our valley date-grounds; they sowed the arid rice.
We hunted the mountain-goats, and the young hares, with gins and snares; beguiling, we drew forth the fishes.
We walked, with slow, proud gait, in needle-worked many-coloured silk vestments, in whole silks, in grass-green chequered robes.
Over us presided kings far removed from baseness, and stern chastisers of reprobate and wicked men. They noted down for us according to the doctrine of Heber.
Good judgements written in a book to be kept; and we proclaimed our belief in miracles, in the resurrection, in the return into the nostrils of the breath of life.
Made an inroad upon robbers, and would do us violence: collectively we rode forth . . . we and our generous youth, . . . with stiff and sharp-pointed spears; rushing onward
Proud champions of our families, and our wives; fighting valiantly, upon coursers with long necks, dun-coloured, iron-gray, and bright bay.
With our swords still wounding and piercing our adversaries; until, charging home, we conquered and crushed this refuse of mankind".
No. 2.
~5v-1422.png~
No. 3.
"With hostile hate, the men of crime We assailed: onward rushed
Our horses, and trampled them under foot."
No. 4.
"Divided into parts, and inscribed from right to left, and marked with points, this song of triumph, Sarash and Dzerah.
Transpierced, and hunted down, and covered their faces with blackness. Aws the Beni Ac" (Historical Geography of Arabia, p. 382. See also Enc. of Islam under Hisn al-Ghurab).
It is clear from the above that the Thamud were a civilized people and they possessed not only a code of laws but also recorded their decisions to serve as an authority in future cases, as is done in modern civilized countries. It is difficult to say whether the people to whom the above inscription refers lived before the Prophet Salih or after him, for possibly a section of the people of Hud may have been left behind in southern Arabia. At any rate it is a proven fact of history that these people were part of Thamud tribe and it was among them or among their brethren who had migrated to the north that Salih was raised.
From 7:75 it appears that the Thamud ruled over plains and hills. Again, from 26:148, 149 we learn that their country abounded in springs and gardens wherein grew date-palms of excellent quality and that they also cultivated lands and grew corn. Thus the Quranic account of these people is fully corroborated by the inscription quoted above.
Their decline seems to have begun soon after the time of Salih, for only a few centuries after his time their name fails to find mention among conquering and victorious nations. Arabia was invaded by an Assyrian king (722-705 B.C.) and the name Thamud is found mentioned among the conquered tribes in an inscription which he caused to be engraved in memory of his victory. Of the Greek historians, Didorus (80 B.C.), Pliny (79 B.C.) and Ptolemy make mention of the Thamud. When Justinian, the Roman Emperor, invaded Arabia, his army included 300 Thamud soldiers, but before the advent of Islam this tribe had become altogether extinct.
b
7:74.
617
洒姆德 (ثَمُوْد ,Thamud), 是一个阿拉伯单词, 表明这个部族是阿拉伯人种。随便说说, 撒利 (صَالِح, Salih) 可能是从外国名字翻译过来的, 因为 «古兰经» 采用的所有外国名字都不加以释译的, 例如穆撒 (مُوْسى, Musa, Moses)、哈伦 (هَارُوْن, Harun, Aaron)、尤努司 (يُونُسْ, Yunus, Jonah) 和扎格里亚 (زَكَرِيَّا, Zakariyya, Zachariah)。洒姆德人是阿德人的继承人 (7:75), 这意味着阿德也是阿拉伯种族。而且, 阿德人又是努哈 (نُوْح, Noah) 民族的继承人。这说明努哈也是一个阿拉伯人。事实上, 努哈是在美索不达米亚选拔出来的, 这块领土早时在阿拉伯统治之下。希腊历史认为洒姆德族出现在基督时代不久前的一个时期。他们说的希季尔 (حِجْر, Hijr) 即阿格腊 (Agra), 是洒姆德人的故土。他们叫他们 ثَمُوْدِيْنِی (Thamudini) 泰穆德尼并且提到在希季尔附近的一个地方, 那块地方, 根据他们说, 阿拉伯人叫它为法贾耳•纳加(فَجُّ النَّاقَة, Fajjun-Naqah)。普托累米 (Ptolemy, 公元前140年) 说, 在希季尔附近有一块地方叫巴塔纳特 (Badanata)。فُتُوْحُ الشَّامْ (Futuhush-Sham) 的作者阿布•伊司马仪 (اَبُوْاِسْمَاعِيْل, Abu-Isma‘il)说, “洒姆德部族居住在博斯拉 (بُصْرَى, Bosra, --------在叙利亚境内) 和亚丁之间的这块土地上并统治着它。也许他们在向北迁移。”希季尔--------也叫马德英•撒利 (مَدَائِنُ صَالِح, Mada’inu Salih) 看来是这些人的首都。它在麦地那 (مَدِيْنَة, Medina) 和塔布克 (تَبُوْك, Tabuk) 0之间, 它所在的那
个流域叫库拉流域 (وَادِى قُرَى, Wadi Qura)。值得注意的是, «古兰经» 中在不同地方述及先知呼德和撒利, 而且每处都遵循同一个顺序, 即将呼德放在撒利之前, 这实际上是按年序排列的。这表明了 «古兰经» 把历史上久已湮没无闻和模糊不清的那些事实都准确地按它们真正的历史顺序排列。根据有些人的看法, 洒姆德只是阿德、泰尼亚 (عَادْ ثَانِيَة, ‘Ad Thaniyah) 人的另一个名字, 即第二阿德人, 而根据另一些的意见, 他们在第二阿德人之后。洒姆德人统治平原和小山 (7:75)。他们的国家有很多泉水和果园, 园中种有优质枣椰树。他们也耕地种谷 (26:148-149)。
«古兰经» 这一段的叙述由那碑文确证, 该碑文据说在穆阿威亚 (مُعَاوِيَة, Mu‘awiyah) 统治时期有些穆斯林阅读过。他们看来在撒利时代之后不久就开始衰落, 因为在他的时代之后只有几个世纪, 他们的名字在胜利的民族中就再也提不到了。阿拉伯被亚述国王 (公元前722-705) 侵入, 而洒姆德人的名字在他为纪念他的胜利而铭刻一块碑文上列名在被征服的许多部族之间。希腊历史学家中, 迪多罗斯 (Didorus, 公元前80年)、普利尼 (Pliny, 公元前79年) 和普托累米 (Ptolemy) 提到过洒姆德人。当罗马皇帝查士丁尼 (Justinian) 侵入阿拉伯时, 他的军队里有300个洒姆德士兵, 但是在伊斯兰教降临以前, 这个部族全部绝灭了。也可看《大版本的注释》。
a
7:74.
1442
Important Words:
مجیب (answers prayers) which literally means answerer of prayers, is derived from جاب. They say جابه i.e. he made a hole through it; or he tore it or cut it; or he hollowed it out. جاب also means, he traversed or crossed or cut through (the land) by journeying. اجابه means, he answered or replied to him. اجاب دعاءہ means, He (God) answered his prayer or accepted his prayer. مجیب means, one who answers or replies. المجیب is one of the names of God and means, the Answerer of prayers; He Who recompenses prayers by gift and acceptance (Lane). See also 2:187
Commentary:
Salih, the name of the Prophet sent to the tribe of Thamud, being an Arabic word, shows that the Thamud were an Arab people. It is futile to say that Salih may be the translation of a foreign name, for the Quran has adopted all foreign names without translating them. The names Musa (Moses), Harun (Aaron), Yunus (Jonah) and Zechariah (Zachariah) may be cited as examples. The Quran further states that the Thamud were successors to the ‘Ad (7:75) which means that the ‘Ad were also an Arab race. Again, the ‘Ad, in their turn, have been spoken of in the Quran as successors to the people of Noah. This shows that Noah was also raised in an Arab territory and belonged to the Arab race. In fact, even historically it has been proved that Noah was raised in Mesopotamia, the territory of which was in early times under Arab rule.
The above fact leads to an interesting inference that Arabic was the language used by man in the beginning of the world, for when Arabia is admitted to be the cradle of the human race, the language of that country will have to be admitted as the mother of all languages.
European scholars hold that in the beginning there was such a language as Samiri, from which sprang Arabic and which subsequently became changed and distorted into other tongues. It is also admitted that Samiri was spoken in the south of Arabia. But the truth is that the different languages spoken in Mesopotamia and Arabia are all offshoots of Arabic.
The clause, He raised you up from the earth, does not mean that the people of Salih were created from the earth. It only means: "You were a lowly and despised people, no better than the earth. Then God raised you to a high position, granted you prosperity and eminence, gave you power and dominion and entrusted to you the task of bettering and improving the condition of the world. In view of your immense responsibility, you should pray for the forgiveness of your errors, so that if there has been any remissness on your part in the discharge of your duties, God may pardon it. In that case, you will receive additional grace from Him".
The verse points to the fact that all things tend to revert to their original condition. Man has been created from the earth and so he tends to revert to it. He should, therefore, bear in mind that he is weak by nature and it is only through the grace of God that he can prosper. So he should repeatedly turn to God that he may be able to maintain progress. Otherwise, his connection with God will become severed and he will drift back to his original low condition. By saying that God is "nigh" the verse warns man that God is very near to him. If he rejects His Message, He can quickly punish him, for His forces do not take long to come. One must not think that though God is near to man, He does not interfere in his affairs. This is clearly wrong; for God does interfere in the affairs of men, answers the prayers of those who call on Him, and comes to their aid.
A note on the tribe of Thamud will not be out of place here. This tribe has been mentioned by Greek historians. They place it in a period not long before the Christian era. Hijr or Agra, as they call it, is given as the home of these people, whom they call Thamudeni. They mention a place near Hijr which, according to them, the Arabs called فج الناقة (Fajjun-Naqqah). Ptolemy (بطلیموس 140 B.C.) says that near Hijr is a place known as Badanata. Abu Isma‘il, author of the Futuhush-Sham, says: "The tribe of Thamud filled the land between Bosra (in Syria) and Aden and ruled there. Perhaps they were migrating to the north." The tribes of Himyar and Saba had gained ascendancy in Yemen. When the Thamud who ruled in the south of Ahqaf were ejected from their land, they began to move northwards, first to the Hijaz, then to Tehama and lastly to Hijr. The author of the Tamadduni ‘Arab, however, says, "This is but a mere conjecture." See also Enc. Isl. under Thamud.
In fact, the Arabs think that the Thamud were a branch of the ‘Ad, and, like them, lived in Yemen, and when Himyar rose to power, they drove them towards the Hijaz. This view, however, is not supported by historical evidence, for no trace of them has yet been discovered in the south. Al-Hijr has also been known as Mada’ini Salih or the cities of Salih from ancient times and archaeological discoveries show that it had become subject to the Nabataeans, who were natives of Petra, previous to the Christian era. There have been discovered here many inscriptions in the Nabataean language, and some also in the Yemnite language. Scholars versed in Oriental literature have named these inscriptions as Thamudiyya, i.e. inscriptions belonging to the Thamud. These discoveries lend support to the view of those geographers who hold that the Thamud had migrated from the south to the north; for if it had not been so, their language would not have borne a resemblance to the Yemnite language.
Al-Hijr, which seems to have been the capital of these people, lies between Medina and Tabuk, and the valley in which it is situated is called Wadi Qura. These people held sway here. Speaking of the Thamud, the Quran says: Who hewed out the rocks in the valley (89:10). The Quran represents them as the immediate successors of the ‘Ad (7:75). From 40:31,32, it appears that the Thamud lived before the time of Moses.
Another consideration leads us to the conclusion that they lived even before the time of Abraham. Toward the end of their days they ruled over northern Arabia and southern Palestine. It appears from the Quran that in the time of Moses, these territories were dominated by the Midianites, who were descended from Abraham, Midian being the son of Abraham from Keturah, his third wife (Gen. 25:1,2). The descendants of Keturah lived in these parts, when Joseph was taken from the well and carried to Egypt. This shows that the Thamud had altogether been destroyed or their power had greatly declined before the time of Abraham, otherwise the Midianites would not have been able to take possession of their territory.
It is worthy of note that accounts of the Prophets Hud and Salih have been given at various places in the Quran and everywhere the order observed is the same, viz. the account of Hud precedes that of Salih which is the true chronological order. This shows that the Quran gives accurately and in their true historical order the facts of history long consigned to oblivion and wrapped in obscurity. This refutes the objection frequently urged against the Quran that it fails to observe true historical order in the narration of the events of history. According to some, Thamud is only another name for ‘Adi Thaniyah or the second ‘Ad, while according to others they came after the second ‘Ad. For further discussion of this subject see "Tafsir-e-Kabir" by Hadrat Khalifatul Masih II, vol. 3, p. 219, where, when speaking of the chronological order of the Prophets, it is only Hud and Salih, who are prehistoric Prophets, that are really meant. There is a tradition to the effect that some Muslims read a poetic inscription about the Thamud during the reign of Mu‘awiyah. This tradition is discredited by European critics. The inscription, however, was rediscovered by Captain Haines and Mr. Wellstedt, in 1834. It was published in the Royal Asiatic Society Journal and was reproduced by Mr. Forester in his works. It is in the Himyari language, which was originally a south Arabian tongue. Modern orientalists call it the Himyari inscription. It was discovered at Hisnul-Ghurab, a place near Aden. The following is a translation of it:
No. 1.
"We dwelt, living long and luxuriously in the Zenanas of this spacious mansion: our condition exempt from misfortune and adversity. Rolled in through our channel
The sea, swelling against our castle with angry surge; our fountains flowed, with murmuring fall, above.
The lofty palms: whose keepers planted dry dates in our valley date-grounds; they sowed the arid rice.
We hunted the mountain-goats, and the young hares, with gins and snares; beguiling, we drew forth the fishes.
We walked, with slow, proud gait, in needle-worked many-coloured silk vestments, in whole silks, in grass-green chequered robes.
Over us presided kings far removed from baseness, and stern chastisers of reprobate and wicked men. They noted down for us according to the doctrine of Heber.
Good judgements written in a book to be kept; and we proclaimed our belief in miracles, in the resurrection, in the return into the nostrils of the breath of life.
Made an inroad upon robbers, and would do us violence: collectively we rode forth . . . we and our generous youth, . . . with stiff and sharp-pointed spears; rushing onward
Proud champions of our families, and our wives; fighting valiantly, upon coursers with long necks, dun-coloured, iron-gray, and bright bay.
With our swords still wounding and piercing our adversaries; until, charging home, we conquered and crushed this refuse of mankind".
No. 2.
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No. 3.
"With hostile hate, the men of crime We assailed: onward rushed
Our horses, and trampled them under foot."
No. 4.
"Divided into parts, and inscribed from right to left, and marked with points, this song of triumph, Sarash and Dzerah.
Transpierced, and hunted down, and covered their faces with blackness. Aws the Beni Ac" (Historical Geography of Arabia, p. 382. See also Enc. of Islam under Hisn al-Ghurab).
It is clear from the above that the Thamud were a civilized people and they possessed not only a code of laws but also recorded their decisions to serve as an authority in future cases, as is done in modern civilized countries. It is difficult to say whether the people to whom the above inscription refers lived before the Prophet Salih or after him, for possibly a section of the people of Hud may have been left behind in southern Arabia. At any rate it is a proven fact of history that these people were part of Thamud tribe and it was among them or among their brethren who had migrated to the north that Salih was raised.
From 7:75 it appears that the Thamud ruled over plains and hills. Again, from 26:148, 149 we learn that their country abounded in springs and gardens wherein grew date-palms of excellent quality and that they also cultivated lands and grew corn. Thus the Quranic account of these people is fully corroborated by the inscription quoted above.
Their decline seems to have begun soon after the time of Salih, for only a few centuries after his time their name fails to find mention among conquering and victorious nations. Arabia was invaded by an Assyrian king (722-705 B.C.) and the name Thamud is found mentioned among the conquered tribes in an inscription which he caused to be engraved in memory of his victory. Of the Greek historians, Didorus (80 B.C.), Pliny (79 B.C.) and Ptolemy make mention of the Thamud. When Justinian, the Roman Emperor, invaded Arabia, his army included 300 Thamud soldiers, but before the advent of Islam this tribe had become altogether extinct.
b
7:74.
1326
Thamud, being an Arabic word, shows that the tribe belonged to the Arab stock. It is futile to say that Salih may be the translation of a foreign name, for the Qur’an has adopted all foreign names without translating them such as Musa (Moses), Harun (Aaron), Yunus (Jonah) and Zakariyya (Zachariah). The Thamud were successors to the ‘Ad (7:75) which means that the ‘Ad were also an Arab race. Again, the ‘Ad, in their turn, were successors to the people of Noah. This shows that Noah was also an Arab. In fact, Noah was raised in Mesopotamia, which territory was in early times under Arab rule. Greek historians placed the Thamud tribe in a period not long before the Christian era. Hijr or Agra, as they call it, is given as their home. They call them Thamudeni and mention a place near Hijr which, according to them, the Arabs called Fajjun-Naqah. Ptolemy (140 B.C.) says that near Hijr is a place known as Badanata. Abu Isma‘il, author of the 'Futuhush-Sham,' says, 'The tribe of Thamud filled the land betw
وَٱسْتَغْفِرُوا۟ رَبَّكُمْ ثُمَّ تُوبُوٓا۟ إِلَيْهِ ۚ إِنَّ رَبِّى رَحِيمٌ وَدُودٌ
11:4.
11:4.
See 11:4.
Important Words:
ودود (Most Loving) is derived from ود. They say ودہ i.e. he loved him or it. وددت لو کان کذا means, I wished that it had been so. ود(wud) ود (wid), ود (wad) and مودة (mawaddat) as also وداد (widad), وداد (wadad) and وداد (wudad) are all infinitive nouns meaning love and affection. ود (wid), ود (wud) and ود (wad) also mean, a person loved, an object of love. ودود means, a person who loves much; very loving or affectionate. الودود is an attribute of God meaning, the Loving towards His servants; Very Loving or Most Loving; also He Who is beloved in the hearts of His servants (Taj & Aqrab).
Commentary:
It is often asserted by the opponents of Islam that it encourages sin as it keeps open the door of repentance. This objection is based on a misunderstanding of توبة i.e. Islamic repentance توبة does not consist in merely uttering the words "I regret" or "I repent" and then thinking that one’s sins will be forgiven. Such is not the Islamic conception of repentance. Islam does not recognize that transition from evil to virtue or ascent from a lower grade of virtue to a higher one can be attained in one jump. These conditions are attained through many stages of spiritual development. When a sinner turns to God, he begins by subjecting himself to a sort of inner stock-taking which makes him feel a sense of shame or contrition as a result of which he endeavours to seek shelter in God. This is the stage of استغفار. Then comes the stage of استعاذة i.e. seeking Divine protection from the evil consequences of one’s misdeeds. Finally there is the stage of توبة (repentance) which signifies turning to God and loving Him with heart and soul and establishing a true connection with Him. In short, توبة (repentance) does not mean mere verbal asking for forgiveness but constitutes one of the several stages which a man has to traverse when he eschews evil and turns to virtue or when he ascends from one stage of virtue to a higher one. It is difficult to find fault with this concept of توبة (repentance) and only one ignorant of human psychology can take exception to it.
The grades and stages of spiritual development briefly referred to above are all described in the Quran in detail.
c
11:4.
a
See 11:4.
1471
Important Words:
ودود (Most Loving) is derived from ود. They say ودہ i.e. he loved him or it. وددت لو کان کذا means, I wished that it had been so. ود(wud) ود (wid), ود (wad) and مودة (mawaddat) as also وداد (widad), وداد (wadad) and وداد (wudad) are all infinitive nouns meaning love and affection. ود (wid), ود (wud) and ود (wad) also mean, a person loved, an object of love. ودود means, a person who loves much; very loving or affectionate. الودود is an attribute of God meaning, the Loving towards His servants; Very Loving or Most Loving; also He Who is beloved in the hearts of His servants (Taj & Aqrab).
Commentary:
It is often asserted by the opponents of Islam that it encourages sin as it keeps open the door of repentance. This objection is based on a misunderstanding of توبة i.e. Islamic repentance توبة does not consist in merely uttering the words "I regret" or "I repent" and then thinking that one’s sins will be forgiven. Such is not the Islamic conception of repentance. Islam does not recognize that transition from evil to virtue or ascent from a lower grade of virtue to a higher one can be attained in one jump. These conditions are attained through many stages of spiritual development. When a sinner turns to God, he begins by subjecting himself to a sort of inner stock-taking which makes him feel a sense of shame or contrition as a result of which he endeavours to seek shelter in God. This is the stage of استغفار. Then comes the stage of استعاذة i.e. seeking Divine protection from the evil consequences of one’s misdeeds. Finally there is the stage of توبة (repentance) which signifies turning to God and loving Him with heart and soul and establishing a true connection with Him. In short, توبة (repentance) does not mean mere verbal asking for forgiveness but constitutes one of the several stages which a man has to traverse when he eschews evil and turns to virtue or when he ascends from one stage of virtue to a higher one. It is difficult to find fault with this concept of توبة (repentance) and only one ignorant of human psychology can take exception to it.
The grades and stages of spiritual development briefly referred to above are all described in the Quran in detail.
a
11:4.
قُلْ إِنَّمَآ أَنَا۠ بَشَرٌ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ فَٱسْتَقِيمُوٓا۟ إِلَيْهِ وَٱسْتَغْفِرُوهُ ۗ وَوَيْلٌ لِّلْمُشْرِكِينَ
14:12; 18:111; 21:109.
14:12; 18:111; 21:109.
14:12; 18:111; 21:109.
Commentary:
This verse answers the sarcasm of disbelievers referred to in the previous verse. The Holy Prophet is told to say to them that he is but a man like them and no god or angel. Therefore, there is no reason why they should not be able to understand the message of which the bearer is a human being and which is meant for human beings.
a
14:12; 18:111; 21:109.
a
14:12; 18:111; 21:109.
3559
Commentary:
This verse answers the sarcasm of disbelievers referred to in the previous verse. The Holy Prophet is told to say to them that he is but a man like them and no god or angel. Therefore, there is no reason why they should not be able to understand the message of which the bearer is a human being and which is meant for human beings.
g
14:12; 18:111; 21:109.
فَقُلْتُ ٱسْتَغْفِرُوا۟ رَبَّكُمْ إِنَّهُۥ كَانَ غَفَّارًا
11:4, 53.
11:4, 53.
11:4, 53.
a
11:4, 53.
b
11:4, 53.
a
11:4, 53.
۞ إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَىِ ٱلَّيْلِ وَنِصْفَهُۥ وَثُلُثَهُۥ وَطَآئِفَةٌ مِّنَ ٱلَّذِينَ مَعَكَ ۚ وَٱللَّهُ يُقَدِّرُ ٱلَّيْلَ وَٱلنَّهَارَ ۚ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنَ ٱلْقُرْءَانِ ۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ ۙ وَءَاخَرُونَ يَضْرِبُونَ فِى ٱلْأَرْضِ يَبْتَغُونَ مِن فَضْلِ ٱللَّهِ ۙ وَءَاخَرُونَ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌۢ
26:219.
25:65; 41:39.
2:246; 57:12; 64:18.
在这章经文的开头, 穆圣奉命常常礼夜拜, 因为这样做会给他履行庄严的职责提供必需的力量, 布述马上要交给他的真主的使命。在这节经文里, 他确信真主喜悦, 并且他被告知, 他已忠诚地执行了礼夜拜的命令--------不仅他这样, 那一伙信者也是如此。命令不是特定地赋予穆圣的信者, 而且那些常常企望步其足迹的人, 在这方面也以他为榜样。
“安拉决定日夜的长短” 这句经文表示, 夜晚时长时短, 有时长短一样。“你们不能精确估计礼拜的时间” 这句可以笼统地适用于穆斯林。他们得知, 不是他们所有的人都能经常地准时履行夜间礼拜的。
26:219.
25:65; 41:39.
In the opening verse of the Surah the Holy Prophet was enjoined constantly to pray at night, for, that would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In this verse he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about Night- Prayer—not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence, 'Allah determines the measure of the night and the day,' signifies that sometimes nights are long and sometimes they are short and sometimes they are equal. The words, 'you cannot calculate the time accurately,' may apply to Muslims in general. They are told that all of them would not be able to say the Night-Prayer regularly and punctually.
26:219.
25:65; 41:39.
2:246; 57:12; 64:18.
2:211.
Commentary:
In the opening verse of the Surah the Holy Prophet was enjoined that he should constantly pray in the night, for this would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In the verse under comment he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about the night prayer, not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence "Allah determines the measure of the night and the day," signifies that sometimes the nights are long and sometimes they are short and sometimes the day and the night are equal.
The words ان لن تحصوه may apply to Muslims in general. In this sense they are told that all of them would not be able to say the Night Prayer regularly and punctually. Or the words may signify that as Muslims are longing to win God’s pleasure and attain nearness to Him, so they should read the Quran thoughtfully. In this way they would acquire knowledge of, and insight into, Divine attributes.
Besides the meaning given in the text, the expression فاقرؤا ما تیسر منه may mean: (1) recite of the Quran as much as you possibly can.
a
26:219.
b
25:65; 41:39.
c
2:246; 57:12; 64:18.
1517
在这章经文的开头, 穆圣奉命常常礼夜拜, 因为这样做会给他履行庄严的职责提供必需的力量, 布述马上要交给他的真主的使命。在这节经文里, 他确信真主喜悦, 并且他被告知, 他已忠诚地执行了礼夜拜的命令--------不仅他这样, 那一伙信者也是如此。命令不是特定地赋予穆圣的信者, 而且那些常常企望步其足迹的人, 在这方面也以他为榜样。
1518
“安拉决定日夜的长短” 这句经文表示, 夜晚时长时短, 有时长短一样。“你们不能精确估计礼拜的时间” 这句可以笼统地适用于穆斯林。他们得知, 不是他们所有的人都能经常地准时履行夜间礼拜的。
a
26:219.
b
25:65; 41:39.
c
2:246; 57:12; 64:18.
d
2:211.
4430
Commentary:
In the opening verse of the Surah the Holy Prophet was enjoined that he should constantly pray in the night, for this would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In the verse under comment he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about the night prayer, not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence "Allah determines the measure of the night and the day," signifies that sometimes the nights are long and sometimes they are short and sometimes the day and the night are equal.
The words ان لن تحصوه may apply to Muslims in general. In this sense they are told that all of them would not be able to say the Night Prayer regularly and punctually. Or the words may signify that as Muslims are longing to win God’s pleasure and attain nearness to Him, so they should read the Quran thoughtfully. In this way they would acquire knowledge of, and insight into, Divine attributes.
Besides the meaning given in the text, the expression فاقرؤا ما تیسر منه may mean: (1) recite of the Quran as much as you possibly can.
a
2:246; 57:12; 64:18.c
26:219.
d
25:65; 41:39.
3157
In the opening verse of the Surah the Holy Prophet was enjoined constantly to pray at night, for, that would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In this verse he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about Night- Prayer—not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
3158
The sentence, 'Allah determines the measure of the night and the day,' signifies that sometimes nights are long and sometimes they are short and sometimes they are equal. The words, 'you cannot calculate the time accurately,' may apply to Muslims in general. They are told that all of them would not be able to say the Night-Prayer regularly and punctually.