تَاۡتُ
Appears 13 times in Quran
Derived Words (9)
Words derived from the stem "تَاۡتُ".
- approach
- Do you commit
- Will you then accede
- and you will come
- come to us
- you come
- that you will surely bring
- approach
- come lustfully to
- commit
- And you commit
- you bring him not to me
Occurrences in Quran
Found 13 verses containing "تَاۡتُ".
وَلُوۡطًا اِذۡ قَالَ لِقَوۡمِہٖۤ اَتَاۡتُوۡنَ الۡفٰحِشَۃَ وَاَنۡتُمۡ تُبۡصِرُوۡنَ
7:81; 29:29.
7:81; 29:29.
c
7:81; 29:29.
a
7:81; 29:29.
a
7:81; 29:29.
2179A
The words may also mean, with your eyes open.
اَئِنَّکُمۡ لَتَاۡتُوۡنَ الرِّجَالَ شَہۡوَۃً مِّنۡ دُوۡنِ النِّسَآءِ ۚ بَلۡ اَنۡتُمۡ قَوۡمٌ تَجۡہَلُوۡنَ
7:82; 26:166, 167; 29:30.
7:82; 26:166, 167; 29:30.
7:82; 26:166-167; 29:30.
d
7:82; 26:166, 167; 29:30.
b
7:82; 26:166-167; 29:30.
b
7:82; 26:166, 167; 29:30.
۞ یَسۡـَٔلُوۡنَکَ عَنِ الۡاَہِلَّۃِ ۖ قُلۡ ہِیَ مَوٰقِیۡتُ لِلنَّاسِ وَالۡحَجِّ ۗ وَلَیۡسَ الۡبِرُّ بِاَنۡ تَاۡتُوا الۡبُیُوۡتَ مِنۡ ظُہُوۡرِہَا وَلٰکِنَّ الۡبِرَّ مَنِ اتَّقٰی ۗ وَاۡتُوا الۡبُیُوۡتَ مِنۡ اَبۡوٰبِہَا ۚ وَاتَّقُوا اللّٰہَ لَعَلَّکُمۡ تُفۡلِحُوۡنَ
عرب حاجی جب حج کو جاتے تو ضرورت پڑنے پر اگر واپس گھروں کو آتے تو دیوار پھاند کر گھر میں گھستے۔ اس آیت میں اس کا ردّ کیا کہ گھر میں دیواریں پھاند کر جانا نیکی نہیں۔ نیکی تو ایک روحانی امر ہے۔ پس ہر چیز کے حصول کے لئے صحیح طریق اختیار کیا کرو۔
2:198; 9:36.
2:178.
Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day the solar system of reckoning time is used, as in the five daily Prayers or for the beginning and the breaking of the daily fast; and where worship is to be completed within a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. Thus Islam has made use of both the systems; so the solar system is as much Islamic as the lunar system.
The clause points to a very important principle that the real purpose in prescribing different acts of worship is the intrinsic usefulness thereof and not that every change of time should have attached to it an act of worship. Therefore the question, arising from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship in other months also, was like approaching a house not through its door but by "the back thereof." The primary thing is worship and time is only secondary, but those who put the question wanted to make time a primary, and worship merely a secondary thing. This was like putting the cart before the horse. The reference also seems to be to a practice of the pagan Arabs that when they had once started on Pilgrimage to Mecca, if for any reason they had to come back, they would enter their houses from their backs by scaling over the walls. The verse condemns such practices, pointing out that they do not constitute virtue which is a spiritual concept, an
2:198; 9:36.
2:178.
Important Words:
الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).
مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).
Commentary:
When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.
The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.
The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.
The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.
It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.
b
2:198; 9:36.
c
2:178.
126
伊斯兰教利用太阴系和太阳系两者计时。礼拜在白天的不同时候举行, 则使用太阳系计时, 如每日五次礼拜, 或每日的斋戒开始和中止; 凡崇拜仪式要在某一特定的月份或该月的某一时间完成者, 则使用太阴系, 如选择斋戒月份或规定朝觐的时间等。这样, 伊斯兰教利用两种体系; 因此就计时来说, 太阳系和太阴系都是伊斯兰教的。
1
عرب حاجی جب حج کو جاتے تو ضرورت پڑنے پر اگر واپس گھروں کو آتے تو دیوار پھاند کر گھر میں گھستے۔ اس آیت میں اس کا ردّ کیا کہ گھر میں دیواریں پھاند کر جانا نیکی نہیں۔ نیکی تو ایک روحانی امر ہے۔ پس ہر چیز کے حصول کے لئے صحیح طریق اختیار کیا کرو۔
a
2:198; 9:36.
b
2:178.
196
Important Words:
الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).
مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).
Commentary:
When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.
The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.
The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.
The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.
It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.
a
2:198; 9:36.
b
2:178.
217
Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day the solar system of reckoning time is used, as in the five daily Prayers or for the beginning and the breaking of the daily fast; and where worship is to be completed within a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. Thus Islam has made use of both the systems; so the solar system is as much Islamic as the lunar system.
218
The clause points to a very important principle that the real purpose in prescribing different acts of worship is the intrinsic usefulness thereof and not that every change of time should have attached to it an act of worship. Therefore the question, arising from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship in other months also, was like approaching a house not through its door but by "the back thereof." The primary thing is worship and time is only secondary, but those who put the question wanted to make time a primary, and worship merely a secondary thing. This was like putting the cart before the horse. The reference also seems to be to a practice of the pagan Arabs that when they had once started on Pilgrimage to Mecca, if for any reason they had to come back, they would enter their houses from their backs by scaling over the walls. The verse condemns such practices, pointing out that they do not constitute virtue which is a spiritual concept, an
وَلُوۡطًا اِذۡ قَالَ لِقَوۡمِہٖۤ اِنَّکُمۡ لَتَاۡتُوۡنَ الۡفٰحِشَۃَ مَا سَبَقَکُمۡ بِہَا مِنۡ اَحَدٍ مِّنَ الۡعٰلَمِیۡنَ
7:81; 11:79.
7:81; 11:79.
7:81; 11:79.
d
7:81; 11:79.
e
7:81; 11:79.
c
7:81; 11:79.
اَئِنَّکُمۡ لَتَاۡتُوۡنَ الرِّجَالَ وَتَقۡطَعُوۡنَ السَّبِیۡلَ وَتَاۡتُوۡنَ فِیۡ نَادِیۡکُمُ الۡمُنۡکَرَ ۖ فَمَا کَانَ جَوَابَ قَوۡمِہٖۤ اِلَّاۤ اَنۡ قَالُوا ائۡتِنَا بِعَذَابِ اللّٰہِ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ
7:82; 11:79; 26:166.
یعنی مسافروں سے ہنسی مذاق کرتے یا ان پر ظلم کرتے ہو۔
7:82; 11:79; 26:166.
Qata‘ut-Tariqa meaning, he made the way dangerous for wayfarers and forbade them to use it, the Quranic expression signifies: (a) You rob travellers on the highway (Lot’s people had adopted the calling of the road). (b) You violate the Divinely appointed sex-laws and commit unnatural offences.
Three vices have been ascribed to the people of Lot in this verse, (1) unnatural vice; (2) highway robbery; (3) committing crimes openly and unashamedly in their assemblies.
7:82; 11:79; 26:166.
Important Words
تقطعون (commit robbery) is formed from قطع. They say قطع الشیء i.e. he cut off the thing; explained and expounded it. قطعه عن حقه means, he deprived him of his right. قطع الصلوة means, he rendered the Prayer nugatory.
قطع الطریق علی السالکین means, he made the way dangerous to the wayfarers and forbade them to use it (Aqrab).
Commentary:
The expression تقطعون السبیل means:
(a) you rob travellers on the highway. Lot’s people had adopted the calling of the road; or
(b) you violate the Divinely appointed sex-laws and commit unnatural offences.
Three vices have been ascribed to the people of Lot in this verse: (1) unnatural vice; (2) highway robbery; and (3) committing crimes openly and unashamedly in their assemblies.
e
7:82; 11:79; 26:166.
1
یعنی مسافروں سے ہنسی مذاق کرتے یا ان پر ظلم کرتے ہو۔
a
7:82; 11:79; 26:166.
2960
Important Words
تقطعون (commit robbery) is formed from قطع. They say قطع الشیء i.e. he cut off the thing; explained and expounded it. قطعه عن حقه means, he deprived him of his right. قطع الصلوة means, he rendered the Prayer nugatory.
قطع الطریق علی السالکین means, he made the way dangerous to the wayfarers and forbade them to use it (Aqrab).
Commentary:
The expression تقطعون السبیل means:
(a) you rob travellers on the highway. Lot’s people had adopted the calling of the road; or
(b) you violate the Divinely appointed sex-laws and commit unnatural offences.
Three vices have been ascribed to the people of Lot in this verse: (1) unnatural vice; (2) highway robbery; and (3) committing crimes openly and unashamedly in their assemblies.
d
7:82; 11:79; 26:166.
2249
Qata‘ut-Tariqa meaning, he made the way dangerous for wayfarers and forbade them to use it, the Quranic expression signifies: (a) You rob travellers on the highway (Lot’s people had adopted the calling of the road). (b) You violate the Divinely appointed sex-laws and commit unnatural offences.
2250
Three vices have been ascribed to the people of Lot in this verse, (1) unnatural vice; (2) highway robbery; (3) committing crimes openly and unashamedly in their assemblies.
وَلُوۡطًا اِذۡ قَالَ لِقَوۡمِہٖۤ اَتَاۡتُوۡنَ الۡفٰحِشَۃَ مَا سَبَقَکُمۡ بِہَا مِنۡ اَحَدٍ مِّنَ الۡعٰلَمِیۡنَ
27:55; 29:29.
27:55; 29:29.
Lot was a nephew and contemporary of Abraham (Gen. 11: 27, 31).
The words imply that it was a new kind of evil which was unknown before, or that its great extent at that time had no parallel before.
27:55; 29:29.
Important Words:
لوط (Lot) was a nephew and contemporary of Abraham (Gen. 11:27, 31). See also 6:87.
Commentary:
This verse throws some light on the fact that the Perfect Law could not be revealed in the beginning of the world, because laws are meant to meet and remedy evils, and so religious Laws were gradually revealed as evils grew and spread. If a Perfect Law had been revealed in the very beginning, detailing all the evils, it would, in a way, have proved the means of teaching men evils of which they were yet ignorant. Hence, a Perfect Law could be revealed only at a time when all or most of the evils, particularly those known as root evils, had made their appearance and become established. Such was the case when the Quran was revealed. To this fact the Quran alludes in the words, Corruption has appeared (and become established) on land and sea, (30:42), which means that at the advent of the Holy Prophet, all the diverse root evils had become manifest and established.
The "abomination" mentioned in the present verse is explained in the next. The words, as no one in the world ever did before you, imply that it was a new kind of evil which was unknown before, or that its present extent had had no parallel before.
c
27:55; 29:29.
b
27:55; 29:29.
979
Important Words:
لوط (Lot) was a nephew and contemporary of Abraham (Gen. 11:27, 31). See also 6:87.
Commentary:
This verse throws some light on the fact that the Perfect Law could not be revealed in the beginning of the world, because laws are meant to meet and remedy evils, and so religious Laws were gradually revealed as evils grew and spread. If a Perfect Law had been revealed in the very beginning, detailing all the evils, it would, in a way, have proved the means of teaching men evils of which they were yet ignorant. Hence, a Perfect Law could be revealed only at a time when all or most of the evils, particularly those known as root evils, had made their appearance and become established. Such was the case when the Quran was revealed. To this fact the Quran alludes in the words, Corruption has appeared (and become established) on land and sea, (30:42), which means that at the advent of the Holy Prophet, all the diverse root evils had become manifest and established.
The "abomination" mentioned in the present verse is explained in the next. The words, as no one in the world ever did before you, imply that it was a new kind of evil which was unknown before, or that its present extent had had no parallel before.
b
27:55; 29:29.
1005
Lot was a nephew and contemporary of Abraham (Gen. 11: 27, 31).
1006
The words imply that it was a new kind of evil which was unknown before, or that its great extent at that time had no parallel before.
اِنَّکُمۡ لَتَاۡتُوۡنَ الرِّجَالَ شَہۡوَۃً مِّنۡ دُوۡنِ النِّسَآءِ ۚ بَلۡ اَنۡتُمۡ قَوۡمٌ مُّسۡرِفُوۡنَ
26:166; 27:56; 29:30.
26:166; 27:56; 29:30.
d
26:166; 27:56; 29:30.
c
26:166; 27:56; 29:30.
980
Commentary:
Lot rebuked his people for having not only innovated the extremely foul practice of sodomy, but for having also excelled in other evil practices.
c
26:166; 27:56; 29:30.
فَاِنۡ لَّمۡ تَاۡتُوۡنِیۡ بِہٖ فَلَا کَیۡلَ لَکُمۡ عِنۡدِیۡ وَلَا تَقۡرَبُوۡنِ
قَالَ لَنۡ اُرۡسِلَہٗ مَعَکُمۡ حَتّٰی تُؤۡتُوۡنِ مَوۡثِقًا مِّنَ اللّٰہِ لَتَاۡتُنَّنِیۡ بِہٖۤ اِلَّاۤ اَنۡ یُّحَاطَ بِکُمۡ ۖ فَلَمَّاۤ اٰتَوۡہُ مَوۡثِقَہُمۡ قَالَ اللّٰہُ عَلٰی مَا نَقُوۡلُ وَکِیۡلٌ
Important Words:
موثقا (a solemn promise) is derived from وثق for which see 2:28,64. It is synonymous with میثاق meaning a solemn promise, a covenant, etc. (Lane).
Commentary:
This verse points to a resemblance which the Holy Prophet possessed with Benjamin, the brother of Joseph from his own mother. Just as Jacob, before sending Benjamin to Egypt, took from his other sons a solemn pledge to protect him, similarly, before the Holy Prophetconsented to migrate to Medina, ‘Abbas, his uncle, took from the representatives of the Medinites, later known as Ansar, a solemn undertaking that they would protect him by all means in their power (Hisham & Tabari).
1568
Important Words:
موثقا (a solemn promise) is derived from وثق for which see 2:28,64. It is synonymous with میثاق meaning a solemn promise, a covenant, etc. (Lane).
Commentary:
This verse points to a resemblance which the Holy Prophet possessed with Benjamin, the brother of Joseph from his own mother. Just as Jacob, before sending Benjamin to Egypt, took from his other sons a solemn pledge to protect him, similarly, before the Holy Prophetconsented to migrate to Medina, ‘Abbas, his uncle, took from the representatives of the Medinites, later known as Ansar, a solemn undertaking that they would protect him by all means in their power (Hisham & Tabari).
لَاہِیَۃً قُلُوۡبُہُمۡ ۗ وَاَسَرُّوا النَّجۡوَی الَّذِیۡنَ ظَلَمُوۡا ہَلۡ ہٰذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ ۖ اَفَتَاۡتُوۡنَ السِّحۡرَ وَاَنۡتُمۡ تُبۡصِرُوۡنَ
قرآن مجید میں ’’واؤ‘‘ کا لفظ ہے مگر اردو میں اس جگہ ’’اور‘‘استعمال کرنے سے معنے خراب ہو جاتے ہیں اس لئے ہم نے ’’اور‘‘کا لفظ ترک کر دیا ہے۔
The main objection of disbelievers against every Prophet has always been that he is an ordinary mortal like themselves (14:11; 23:25, 34; 26:155; 36:16 & 64:7). This objection has been answered in 12:110; 14:12; 16:44, 45 & 17:96. Here it is answered in v. 8. The answer is this that while on the one hand the disbelievers say that there is nothing in the Holy Prophet different from an ordinary man, on the other they concede that he is a sorcerer, i.e. he possesses superior intellect. Divine Prophets are called sorcerers because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Qur’an does possess a fascinating power and that it is really difficult for an unprejudiced and fair- minded person to reject its teaching.
Important Words:
لاھیة (forgetful) is derived from لھا. They say لھا عنه i.e. he became diverted from it so as to forget it (Lane). See also 6:33.
أفتأتون (Will you then accede to) is derived from أتی. They say أتیته i.e. I came to him or it. أتی الشیء means, he did the thing; أتی البینة means, he advanced the proof. أتی بالذنب means, he committed the offence. آتیته علی الامر means, I agreed with him or in regard to the affair. أفتأتون السحر means, do you approach or come to, or accede to or yield to magic (Lane & Mufradat).
Commentary:
The main objection of disbelievers against every Prophet has always been that he is an ordinary man like themselves. This objection has also been mentioned in 14:11; 23:25, 34; 26:155; 36:16 & 64:7. It has been answered in 12:110; 14:12; 16:44-45 & 17:96. Here this objection is answered in v. 8 below.
It is strange that while on the one hand the disbelievers say that there is nothing in the Holy Prophet above an ordinary man, on the other they concede that he is a magician i.e. he possesses superior intellect. Divine Prophets are called magicians because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Quran does possess a fascinating power and it is difficult for an unprejudiced and fair-minded person to reject its teaching.
1
قرآن مجید میں ’’واؤ‘‘ کا لفظ ہے مگر اردو میں اس جگہ ’’اور‘‘استعمال کرنے سے معنے خراب ہو جاتے ہیں اس لئے ہم نے ’’اور‘‘کا لفظ ترک کر دیا ہے۔
2345
Important Words:
لاھیة (forgetful) is derived from لھا. They say لھا عنه i.e. he became diverted from it so as to forget it (Lane). See also 6:33.
أفتأتون (Will you then accede to) is derived from أتی. They say أتیته i.e. I came to him or it. أتی الشیء means, he did the thing; أتی البینة means, he advanced the proof. أتی بالذنب means, he committed the offence. آتیته علی الامر means, I agreed with him or in regard to the affair. أفتأتون السحر means, do you approach or come to, or accede to or yield to magic (Lane & Mufradat).
Commentary:
The main objection of disbelievers against every Prophet has always been that he is an ordinary man like themselves. This objection has also been mentioned in 14:11; 23:25, 34; 26:155; 36:16 & 64:7. It has been answered in 12:110; 14:12; 16:44-45 & 17:96. Here this objection is answered in v. 8 below.
It is strange that while on the one hand the disbelievers say that there is nothing in the Holy Prophet above an ordinary man, on the other they concede that he is a magician i.e. he possesses superior intellect. Divine Prophets are called magicians because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Quran does possess a fascinating power and it is difficult for an unprejudiced and fair-minded person to reject its teaching.
1870
The main objection of disbelievers against every Prophet has always been that he is an ordinary mortal like themselves (14:11; 23:25, 34; 26:155; 36:16 & 64:7). This objection has been answered in 12:110; 14:12; 16:44, 45 & 17:96. Here it is answered in v. 8. The answer is this that while on the one hand the disbelievers say that there is nothing in the Holy Prophet different from an ordinary man, on the other they concede that he is a sorcerer, i.e. he possesses superior intellect. Divine Prophets are called sorcerers because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Qur’an does possess a fascinating power and that it is really difficult for an unprejudiced and fair- minded person to reject its teaching.