Topic: Shamed And Rebuked His People
View Aspects
وَتَٱللَّهِ لَأَكِيدَنَّ أَصْنَٰمَكُم بَعْدَ أَن تُوَلُّوا۟ مُدْبِرِينَ
Commentary:
Probably Abraham had spoken these words to himself or they give verbal expression to the plan which he had contrived in his mind practically to demonstrate the folly and falsity of the polytheistic beliefs and practices of his people.
2395
Commentary:
Probably Abraham had spoken these words to himself or they give verbal expression to the plan which he had contrived in his mind practically to demonstrate the folly and falsity of the polytheistic beliefs and practices of his people.
فَجَعَلَهُمْ جُذَٰذًا إِلَّا كَبِيرًا لَّهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ
37:94.
37:94.
Important Words:
جذاذاً (pieces) is inf. noun from جذ. They say, جذہ i.e. he cut it and broke it into pieces. جذ فی سیرہ means, he walked quickly (Lane).
Commentary:
The pronoun ہ in the expression الیه may refer either to God, or to the chief idol or to Abraham himself. As referring to Abraham, the meaning of the verse would be that he broke all the idols except the chief among them so that his people should have recourse to him to ask him who had broken their idols and that when they should come to him he should tell them that instead of inquiring from him they should put the same question to their chief idol. This was a very effective and forcible way of bringing home to the idolaters the futility of worshipping mere lifeless blocks of wood or stone.
If the pronoun ہ be taken to refer to God, then the meaning would be that Abraham broke the idols of his people so that when they should see them broken into pieces they should realize their complete powerlessness and uselessness and so turn to God.
It may be noted here that the idols belonged to Abraham’s own family. Otherwise it was not right and proper for him to break other people’s idols.
c
37:94.
a
37:94.
2396
Important Words:
جذاذاً (pieces) is inf. noun from جذ. They say, جذہ i.e. he cut it and broke it into pieces. جذ فی سیرہ means, he walked quickly (Lane).
Commentary:
The pronoun ہ in the expression الیه may refer either to God, or to the chief idol or to Abraham himself. As referring to Abraham, the meaning of the verse would be that he broke all the idols except the chief among them so that his people should have recourse to him to ask him who had broken their idols and that when they should come to him he should tell them that instead of inquiring from him they should put the same question to their chief idol. This was a very effective and forcible way of bringing home to the idolaters the futility of worshipping mere lifeless blocks of wood or stone.
If the pronoun ہ be taken to refer to God, then the meaning would be that Abraham broke the idols of his people so that when they should see them broken into pieces they should realize their complete powerlessness and uselessness and so turn to God.
It may be noted here that the idols belonged to Abraham’s own family. Otherwise it was not right and proper for him to break other people’s idols.
d
37:94.
1897
The pronoun hi in the expression, Ilaihi, may refer either to God, or to the chief idol or to Abraham himself.
قَالُوا۟ مَن فَعَلَ هَٰذَا بِـَٔالِهَتِنَآ إِنَّهُۥ لَمِنَ ٱلظَّٰلِمِينَ
Commentary:
The clause من فعل ھذا may mean:
(a) Who has done this?
(b) Whosoever has done this.
2397
Commentary:
The clause من فعل ھذا may mean:
(a) Who has done this?
(b) Whosoever has done this.
قَالُوا۟ سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُۥٓ إِبْرَٰهِيمُ
قرآن مجید میں یہ الفاظ ہیں کہ یَذْکُرُھُمْ ان کا ذکر کرتے ہوئے سنا ہے۔ مگر چونکہ حضرت ابراہیم علیہ السلام بتوں کا ذکر تحقیر سے کرتے تھے۔ ہم نے کمزوریوں کا لفظ بڑھا دیا ہے۔
Dhakara-hu means, he spoke well or ill of him; mentioned his faults (Lane).
Important Words:
یذکرھم (speak ill of them). ذکرہ means, (1) he mentioned it, told it, related it; (2) he spoke well of him or he spoke ill of him and mentioned his faults. They say لئن ذکرتنی لتندمن i.e. if thou speak ill of me, thou wilt assuredly repent. An Arab poet says:
لا تذکری فرسی وما أطعمته
فیکون جلدك مثل جلد الا جرب
i.e. do not thou speak ill of my horse and of what I have given him for food or thy skin will be like the skin of the scabby (Lane & Aqrab).
1
قرآن مجید میں یہ الفاظ ہیں کہ یَذْکُرُھُمْ ان کا ذکر کرتے ہوئے سنا ہے۔ مگر چونکہ حضرت ابراہیم علیہ السلام بتوں کا ذکر تحقیر سے کرتے تھے۔ ہم نے کمزوریوں کا لفظ بڑھا دیا ہے۔
2397A
Important Words:
یذکرھم (speak ill of them). ذکرہ means, (1) he mentioned it, told it, related it; (2) he spoke well of him or he spoke ill of him and mentioned his faults. They say لئن ذکرتنی لتندمن i.e. if thou speak ill of me, thou wilt assuredly repent. An Arab poet says:
لا تذکری فرسی وما أطعمته
فیکون جلدك مثل جلد الا جرب
i.e. do not thou speak ill of my horse and of what I have given him for food or thy skin will be like the skin of the scabby (Lane & Aqrab).
1898
Dhakara-hu means, he spoke well or ill of him; mentioned his faults (Lane).
قَالُوا۟ فَأْتُوا۟ بِهِۦ عَلَىٰٓ أَعْيُنِ ٱلنَّاسِ لَعَلَّهُمْ يَشْهَدُونَ
The reason why Abraham was summoned before the public was either that those, who had heard him speak ill of the idols, should bear witness against him, or that having listened to the evidence against him might decide what punishment should be meted out to him and that they should witness the punishment that was to be inflicted on him.
Commentary:
The reason why Abraham was summoned to appear in public was either that those who had heard him speak ill of the idols should bear witness against him that he had broken the idols, or that after listening to the evidence against Abraham they might decide what punishment should be meted out to him. Or the reason might be that all people should witness the punishment that was to be inflicted on him. This is the significance of the words "that they may bear witness."
2398
Commentary:
The reason why Abraham was summoned to appear in public was either that those who had heard him speak ill of the idols should bear witness against him that he had broken the idols, or that after listening to the evidence against Abraham they might decide what punishment should be meted out to him. Or the reason might be that all people should witness the punishment that was to be inflicted on him. This is the significance of the words "that they may bear witness."
1899
The reason why Abraham was summoned before the public was either that those, who had heard him speak ill of the idols, should bear witness against him, or that having listened to the evidence against him might decide what punishment should be meted out to him and that they should witness the punishment that was to be inflicted on him.
قَالُوٓا۟ ءَأَنتَ فَعَلْتَ هَٰذَا بِـَٔالِهَتِنَا يَٰٓإِبْرَٰهِيمُ
قَالَ بَلْ فَعَلَهُۥ كَبِيرُهُمْ هَٰذَا فَسْـَٔلُوهُمْ إِن كَانُوا۟ يَنطِقُونَ
اس محذوف کے لئے دیکھیئے عَـلّامہ ابوالبقاء کی کتاب اِمْلَآءُ مَامَنَّ بِہِ الرَّحْمٰنُ جلد۲ صفحہ ۷۱۔
Besides the meaning given in the text, the Arabic expression may have been spoken ironically by Abraham as was his wont while talking to his idolatrous people. In this case the sense of the words would be something like this: 'Why should I have done this, their chief may have done this,' meaning thereby that the fact is too evident to warrant any questioning or need any explanation that I have done this. If I had not done this, could this lifeless block of stone have done this? Abraham seems to have rebuked his people and to have brought home to them the futility of their idolatrous practices, first by breaking the idols and then by challenging their votaries to ask those idols, if they could speak, to tell them who had broken them.
Important Words:
بل is a particle of digression. Sometimes its meaning is either the cancellation of what precedes as in بل عباد مکرمون i.e. nay (or nay rather or nay but), they are honoured servants (21:27); or transition from one object of discourse to another as in بل تؤثرون الحیاة الدنیا i.e. but you prefer the present life (87:17). Sometimes it is also used to denote the passing from one subject to another without cancelling what precedes it and is syn. with و(and), as in بل ھو قرآن مجید i.e. And it is a glorious Quran. Thus بل means, but; and; surely or verily (Lane). Here it is used in the sense of إن (surely).
Commentary:
If the expression بل فعله کبیرھم ھذا is rendered as "somebody has surely done this," a stop will have to be placed after فعله and the words کبیرھم ھذا will be treated as an independent sentence meaning, "here is the chief" of them. This is the meaning we have adopted in the text and this seems to be the more correct meaning. Or the words بل فعله کبیرھم ھذا may have been spoken ironically or by way of mockery by Abraham as was his wont while talking to his idolatrous people. In that case the sense of the words would be something like this: "Why should have I done this, their chief here may have done it," meaning thereby that "the fact is too evident to warrant any questioning or to need any explanation that I have done this, i.e. I have broken the idols. If I had not done this, could this lifeless block of stone have done this?" In this verse Abraham seems to have rebuked his people for their idolatrous practices and brought home to them the futility of those practices, first by breaking the idols and then by challenging their votaries to ask those idols to tell them who had broken them.
The verse by implication points to one of the most important Divine attributes. Abraham confounded his idolatrous people by first breaking the idols and then by inferring therefrom that an idol which could not save itself from harm and which could not even answer the call of its worshippers was but a lifeless thing, fit to be thrown on the scrap-heap, and that his Lord was the Ever-living God Who answered and accepted the prayers of His servants. See also 20:90.
2
اس محذوف کے لئے دیکھیئے عَـلّامہ ابوالبقاء کی کتاب اِمْلَآءُ مَامَنَّ بِہِ الرَّحْمٰنُ جلد۲ صفحہ ۷۱۔
2399
Important Words:
بل is a particle of digression. Sometimes its meaning is either the cancellation of what precedes as in بل عباد مکرمون i.e. nay (or nay rather or nay but), they are honoured servants (21:27); or transition from one object of discourse to another as in بل تؤثرون الحیاة الدنیا i.e. but you prefer the present life (87:17). Sometimes it is also used to denote the passing from one subject to another without cancelling what precedes it and is syn. with و(and), as in بل ھو قرآن مجید i.e. And it is a glorious Quran. Thus بل means, but; and; surely or verily (Lane). Here it is used in the sense of إن (surely).
Commentary:
If the expression بل فعله کبیرھم ھذا is rendered as "somebody has surely done this," a stop will have to be placed after فعله and the words کبیرھم ھذا will be treated as an independent sentence meaning, "here is the chief" of them. This is the meaning we have adopted in the text and this seems to be the more correct meaning. Or the words بل فعله کبیرھم ھذا may have been spoken ironically or by way of mockery by Abraham as was his wont while talking to his idolatrous people. In that case the sense of the words would be something like this: "Why should have I done this, their chief here may have done it," meaning thereby that "the fact is too evident to warrant any questioning or to need any explanation that I have done this, i.e. I have broken the idols. If I had not done this, could this lifeless block of stone have done this?" In this verse Abraham seems to have rebuked his people for their idolatrous practices and brought home to them the futility of those practices, first by breaking the idols and then by challenging their votaries to ask those idols to tell them who had broken them.
The verse by implication points to one of the most important Divine attributes. Abraham confounded his idolatrous people by first breaking the idols and then by inferring therefrom that an idol which could not save itself from harm and which could not even answer the call of its worshippers was but a lifeless thing, fit to be thrown on the scrap-heap, and that his Lord was the Ever-living God Who answered and accepted the prayers of His servants. See also 20:90.
1900
Besides the meaning given in the text, the Arabic expression may have been spoken ironically by Abraham as was his wont while talking to his idolatrous people. In this case the sense of the words would be something like this: 'Why should I have done this, their chief may have done this,' meaning thereby that the fact is too evident to warrant any questioning or need any explanation that I have done this. If I had not done this, could this lifeless block of stone have done this? Abraham seems to have rebuked his people and to have brought home to them the futility of their idolatrous practices, first by breaking the idols and then by challenging their votaries to ask those idols, if they could speak, to tell them who had broken them.
فَرَجَعُوٓا۟ إِلَىٰٓ أَنفُسِهِمْ فَقَالُوٓا۟ إِنَّكُمْ أَنتُمُ ٱلظَّٰلِمُونَ
اَنْفُسَ نَفْسٌ کی جمع ہے اور نفس کے معنی روح کے ہیں چونکہ قوم کی روحیں اس کے سردار ہوتے ہیں اس لئے ہم نے اَنْفُس کا ترجمہ سردارانِ قوم کیا ہے۔
3
اَنْفُسَ نَفْسٌ کی جمع ہے اور نفس کے معنی روح کے ہیں چونکہ قوم کی روحیں اس کے سردار ہوتے ہیں اس لئے ہم نے اَنْفُس کا ترجمہ سردارانِ قوم کیا ہے۔
ثُمَّ نُكِسُوا۟ عَلَىٰ رُءُوسِهِمْ لَقَدْ عَلِمْتَ مَا هَٰٓؤُلَآءِ يَنطِقُونَ
تفسیر بحر محیط نے اس کا یہ ترجمہ کیا ہے کہ وہ لوگ اس پر ایسے گھبرا گئے کہ ادنیٰ لوگ اپنے سرداروں کی طرف متوجہ ہوئے کہ وہ اس مشکل کا کوئی حل نکالیں۔ ہمارا ترجمہ تفسیر روح المعانی کے مطابق ہے۔ لیکن غور کریں تو تفسیر بحر محیط اور روح المعانی کا مفہوم ایک ہی ہے۔
The Arabic expression may mean: (a) They returned to their former state of disbelief, or wicked behaviour; (b) they reverted to disputation after they had taken the right course; (c) they hung down their heads for shame and were completely dumbfounded (Lane & Ma‘ani).
Important Words:
نکسوا علی رؤوسھم (their heads were made to hang low for shame). نکسوا is derived from نکس . They say نکسه or نکسه (nakkasahu) i.e. he turned it over or upside down; changed its manner of being or state; he turned it over upon its head. نکس رأسه means, he bent or lowered or hung down his head towards the ground for shame or by reason of abasement. نکس المریض means, illness returned or reverted to the sick man. نکس الرجل means, the man became weak and powerless (Lane, Aqrab & Ma‘ani). Thus the Quranic expression نکسوا علی رؤوسھم would mean, (a) they returned to their former state of disbelief, or wicked behaviour; (b) they reverted to disputation after they had taken the right course; (c) they hung down their heads in shame and were completely dumbfounded, or their heads were made to hang low for shame.
4
تفسیر بحر محیط نے اس کا یہ ترجمہ کیا ہے کہ وہ لوگ اس پر ایسے گھبرا گئے کہ ادنیٰ لوگ اپنے سرداروں کی طرف متوجہ ہوئے کہ وہ اس مشکل کا کوئی حل نکالیں۔ ہمارا ترجمہ تفسیر روح المعانی کے مطابق ہے۔ لیکن غور کریں تو تفسیر بحر محیط اور روح المعانی کا مفہوم ایک ہی ہے۔
2400
Important Words:
نکسوا علی رؤوسھم (their heads were made to hang low for shame). نکسوا is derived from نکس . They say نکسه or نکسه (nakkasahu) i.e. he turned it over or upside down; changed its manner of being or state; he turned it over upon its head. نکس رأسه means, he bent or lowered or hung down his head towards the ground for shame or by reason of abasement. نکس المریض means, illness returned or reverted to the sick man. نکس الرجل means, the man became weak and powerless (Lane, Aqrab & Ma‘ani). Thus the Quranic expression نکسوا علی رؤوسھم would mean, (a) they returned to their former state of disbelief, or wicked behaviour; (b) they reverted to disputation after they had taken the right course; (c) they hung down their heads in shame and were completely dumbfounded, or their heads were made to hang low for shame.
1901
The Arabic expression may mean: (a) They returned to their former state of disbelief, or wicked behaviour; (b) they reverted to disputation after they had taken the right course; (c) they hung down their heads for shame and were completely dumbfounded (Lane & Ma‘ani).
قَالَ أَفَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكُمْ شَيْـًٔا وَلَا يَضُرُّكُمْ
29:18; 37:96.
29:18; 37:96.
29:18; 37:96.
a
29:18; 37:96.
a
29:18; 37:96.
a
29:18; 37:96.
أُفٍّ لَّكُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ ۖ أَفَلَا تَعْقِلُونَ
Important Words:
For أف (fie) see 17:24.
Commentary:
Abraham denounced the false beliefs of his idolatrous people with a courage and boldness which is the special characteristic of God’s Prophets.
'Abraham', says Dr. F. M. T. Bohl, D.D., Ph.D. in Enc. Brit. 'is no leader of a Bedouin tribe seeking plunder and conquest; his significance lies rather in the field of religion. He is not, in the first instance, the progenitor of a people but the founder and leader of a religious movement. Like Muhammad many centuries later, he stood at the head of a great movement among the Semitic peoples and tribes...While Abraham’s forefathers served other gods (Josh. 24:2), 'the God who redeemed Abraham was the same as the God of Moses and Elijah'. See also 6:75.
2401
Important Words:
For أف (fie) see 17:24.
Commentary:
Abraham denounced the false beliefs of his idolatrous people with a courage and boldness which is the special characteristic of God’s Prophets.
'Abraham', says Dr. F. M. T. Bohl, D.D., Ph.D. in Enc. Brit. 'is no leader of a Bedouin tribe seeking plunder and conquest; his significance lies rather in the field of religion. He is not, in the first instance, the progenitor of a people but the founder and leader of a religious movement. Like Muhammad many centuries later, he stood at the head of a great movement among the Semitic peoples and tribes...While Abraham’s forefathers served other gods (Josh. 24:2), 'the God who redeemed Abraham was the same as the God of Moses and Elijah'. See also 6:75.
وَإِبْرَٰهِيمَ إِذْ قَالَ لِقَوْمِهِ ٱعْبُدُوا۟ ٱللَّهَ وَٱتَّقُوهُ ۖ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ
إِنَّمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ أَوْثَٰنًا وَتَخْلُقُونَ إِفْكًا ۚ إِنَّ ٱلَّذِينَ تَعْبُدُونَ مِن دُونِ ٱللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًا فَٱبْتَغُوا۟ عِندَ ٱللَّهِ ٱلرِّزْقَ وَٱعْبُدُوهُ وَٱشْكُرُوا۟ لَهُۥٓ ۖ إِلَيْهِ تُرْجَعُونَ
22:72.
22:72.
10:19; 16:72; 22:72.
Important Words:
تخلقون أفکا (you forge lies). تخلقون is formed from خلق. They say خلقه i.e. he measured it, or he determined its measure, or proportion, he designed, or fashioned, or planned it; he made it according to a certain measure, or design; He (God) created it; He originated it; he forged a story or lie; he fabricated a saying. An Arab would say حدثنا فلان بأحادیث الخلق i.e. such a one related to us fictitious stories (Lane & Aqrab). See also 3:50 & 26:138.
a
22:72.
a
10:19; 16:72; 22:72.
2952
Important Words:
تخلقون أفکا (you forge lies). تخلقون is formed from خلق. They say خلقه i.e. he measured it, or he determined its measure, or proportion, he designed, or fashioned, or planned it; he made it according to a certain measure, or design; He (God) created it; He originated it; he forged a story or lie; he fabricated a saying. An Arab would say حدثنا فلان بأحادیث الخلق i.e. such a one related to us fictitious stories (Lane & Aqrab). See also 3:50 & 26:138.
b
22:72.