Topic: Destroyed For Rejecting Truth,
View Aspects
فَأَنجَيْنَٰهُ وَٱلَّذِينَ مَعَهُۥ بِرَحْمَةٍ مِّنَّا وَقَطَعْنَا دَابِرَ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا ۖ وَمَا كَانُوا۟ مُؤْمِنِينَ
7:65; 26:120, 121.
7:65; 26:120, 121.
7:165; 26:120,121.
Commentary:
The word دابر (last remnant) also means "root" (see 6:46), in which case it may be taken to signify leaders of a community, i.e. those who lead and organize opposition to a Prophet and devise plans to compass his ruin. The tribe of ‘Ad was destroyed by a furious wind, (see 69:7).
d
7:65; 26:120, 121.
d
7:165; 26:120,121.
971
Commentary:
The word دابر (last remnant) also means "root" (see 6:46), in which case it may be taken to signify leaders of a community, i.e. those who lead and organize opposition to a Prophet and devise plans to compass his ruin. The tribe of ‘Ad was destroyed by a furious wind, (see 69:7).
d
7:65; 26:120, 121.
أَلَمْ يَأْتِهِمْ نَبَأُ ٱلَّذِينَ مِن قَبْلِهِمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَقَوْمِ إِبْرَٰهِيمَ وَأَصْحَٰبِ مَدْيَنَ وَٱلْمُؤْتَفِكَٰتِ ۚ أَتَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ ۖ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
14:10; 50:13-15.
10:45; 29:41; 30:10.
Sodom and Gomorrah (Gen. 19:24 & 25). The site is believed to be the Dead Sea (Jew. Enc., under Sodom). The Qur’an speaks of the place as being situated on or near a "permanent way" (15:75-77).
14:10; 50:13-15.
10:45; 29:41; 30:10.
Important Words:
المؤتفکات (cities which were over-thrown) is derived from افك. They say افکه i.e. he changed his or its manner of being or state; he turned him or it away or back. They say ائتفکت البلدة باھلھا i.e. the land or town was or became overturned or subverted with its inhabitants. مؤتفکات therefore means, ties overthrown or subverted. It also means, the winds that turn over the surface of the earth, or the winds that blow from different quarters, now from this and now from that (Lane).
Commentary:
This verse explains the words, those before you, occurring in the preceding verse. The reference in words, cities which were overthrown, is to the towns to which Prophet Lot was sent and which were turned upside down on account of their transgression and depravity. The catastrophe was caused by a violent earthquake. The overthrown habitation were according to the Bible, the two towns of Sodom and Gomorrah (Gen. 19:24 & 25). The site is believed to be that of the Dead Sea (Jew. Enc. under Sodom). The Quran speaks of the place as being situated on or near a "permanent way" (15:75-77).
b
14:10; 50:13-15.
c
10:45; 29:41; 30:10.
573
所多玛 (Sodom) 和娥摩拉 (Gomorrah) 城 (Gen.19:24; 25)。这一地点一般人相信是死海 (Jew. Enc., Under Sodom)。«古兰经» 谈及此处是位于一条 “永久的道路” 上或在它的附近 (15:75-77)。
a
14:10; 50:13-15.
b
10:45; 29:41; 30:10.
1224
Important Words:
المؤتفکات (cities which were over-thrown) is derived from افك. They say افکه i.e. he changed his or its manner of being or state; he turned him or it away or back. They say ائتفکت البلدة باھلھا i.e. the land or town was or became overturned or subverted with its inhabitants. مؤتفکات therefore means, ties overthrown or subverted. It also means, the winds that turn over the surface of the earth, or the winds that blow from different quarters, now from this and now from that (Lane).
Commentary:
This verse explains the words, those before you, occurring in the preceding verse. The reference in words, cities which were overthrown, is to the towns to which Prophet Lot was sent and which were turned upside down on account of their transgression and depravity. The catastrophe was caused by a violent earthquake. The overthrown habitation were according to the Bible, the two towns of Sodom and Gomorrah (Gen. 19:24 & 25). The site is believed to be that of the Dead Sea (Jew. Enc. under Sodom). The Quran speaks of the place as being situated on or near a "permanent way" (15:75-77).
c
14:10; 50:13-15.
d
10:45; 29:41; 30:10.
1198
Sodom and Gomorrah (Gen. 19:24 & 25). The site is believed to be the Dead Sea (Jew. Enc., under Sodom). The Qur’an speaks of the place as being situated on or near a "permanent way" (15:75-77).
وَتِلْكَ عَادٌ ۖ جَحَدُوا۟ بِـَٔايَٰتِ رَبِّهِمْ وَعَصَوْا۟ رُسُلَهُۥ وَٱتَّبَعُوٓا۟ أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ
Commentary:
The word تلك (these) points to the worldly greatness and grandeur of the tribe of ‘Ad. It has been used to hint that although the ‘Adites were a powerful people, yet when they behaved insolently and wickedly and rejected the Divine Messenger, they came to nought.
1440
Commentary:
The word تلك (these) points to the worldly greatness and grandeur of the tribe of ‘Ad. It has been used to hint that although the ‘Adites were a powerful people, yet when they behaved insolently and wickedly and rejected the Divine Messenger, they came to nought.
وَأُتْبِعُوا۟ فِى هَٰذِهِ ٱلدُّنْيَا لَعْنَةً وَيَوْمَ ٱلْقِيَٰمَةِ ۗ أَلَآ إِنَّ عَادًا كَفَرُوا۟ رَبَّهُمْ ۗ أَلَا بُعْدًا لِّعَادٍ قَوْمِ هُودٍ
28:43.
یہاں واؤ ہے جس کے معنے ’’اور‘‘ کے ہیں مگر اردو اس کے بغیر زیادہ فصیح بنتی ہے اس لئے واؤ کا ترجمہ چھوڑ دیا گیا ہے۔
28:43.
Bu‘d (which is derived from Ba‘uda signifying, he was or became distant; he perished; he was cursed) means, remoteness; curse, malediction. They say Bu‘dalla-hu, i.e. may he be cursed, may he perish (Lane).
28:43.
Important Words:
اتبعوا (was made to follow) literally means, they were made to follow. تبعه means, he followed him. اتبعه means, he followed and overtook him. اتبعه also means, he made him follow another (Lane).
Commentary:
The word لعنة (curse) when ascribed to God means "removing to a distance" or "casting away from mercy." In this sense the first sentence of the verse would mean that God will remove or cast away disbelievers from His mercy and they will not attain His nearness nor see Him on the Day of Resurrection.
The words, the tribe of ‘Ad behaved ungratefully to their Lord, comprise an extremely touching sentence and indicate how perverse and ungrateful were the ‘Ad that they refused to listen to the voice of their رب (Lord), Who brought them into being and then nourished and sustained them. Nobility of character demanded that they should have been grateful to Him, but by rejecting His Message, they set the seal not only on their ingratitude but also on their folly, because they consigned to oblivion the patent fact that He Who gave them greatness and glory could also degrade and debase them.
a
28:43.
1
یہاں واؤ ہے جس کے معنے ’’اور‘‘ کے ہیں مگر اردو اس کے بغیر زیادہ فصیح بنتی ہے اس لئے واؤ کا ترجمہ چھوڑ دیا گیا ہے۔
a
28:43.
1441
Important Words:
اتبعوا (was made to follow) literally means, they were made to follow. تبعه means, he followed him. اتبعه means, he followed and overtook him. اتبعه also means, he made him follow another (Lane).
Commentary:
The word لعنة (curse) when ascribed to God means "removing to a distance" or "casting away from mercy." In this sense the first sentence of the verse would mean that God will remove or cast away disbelievers from His mercy and they will not attain His nearness nor see Him on the Day of Resurrection.
The words, the tribe of ‘Ad behaved ungratefully to their Lord, comprise an extremely touching sentence and indicate how perverse and ungrateful were the ‘Ad that they refused to listen to the voice of their رب (Lord), Who brought them into being and then nourished and sustained them. Nobility of character demanded that they should have been grateful to Him, but by rejecting His Message, they set the seal not only on their ingratitude but also on their folly, because they consigned to oblivion the patent fact that He Who gave them greatness and glory could also degrade and debase them.
a
28:43.
1325A
Bu‘d (which is derived from Ba‘uda signifying, he was or became distant; he perished; he was cursed) means, remoteness; curse, malediction. They say Bu‘dalla-hu, i.e. may he be cursed, may he perish (Lane).
وَعَادًا وَثَمُودَا۟ وَأَصْحَٰبَ ٱلرَّسِّ وَقُرُونًۢا بَيْنَ ذَٰلِكَ كَثِيرًا
9:70; 38:13; 50:13-15.
کنوئیں والے لوگوں کے متعلق مفسرین نے بہت اختلاف کیا ہے مگر اس آیت سے معلوم ہوتا ہے کہ یہ قوم ثمود کے بعد گذری تھی اور بحر محیط نے بھی اسی کی تائید کی ہے کیونکہ اس میں حضرت ابن عباسؓ کا قول لکھا ہے کہ یہ قوم ثمود کا حصہ تھی۔ چونکہ ثمود و عاد کا آخری حصہ تھے اس لئے معلوم ہوتا ہے کہ نسل اسماعیلؑ کے عرب میں پھیلنے سے پہلے یہ لوگ گذرے ہیں جب نسل اسماعیلؑ عرب میں پھیل گئی تو پھر یہ لوگ شمال کی طرف فلسطین کی جانب چلے گئے جیسا کہ قدیم آثار سے پتہ لگتا ہے (دیکھئے ’’العرب قبل الاسلام‘‘ مصنفہ جرجی زیدان)
9:70; 38:13; 50:13-15.
Some commentators are of the view that Rass was a town in Yamamah where one of the tribes of Thamud resided. According to others, these people were so called because they threw their Prophet into a well. They were the remnants of Thamud.
9:70; 38:13; 50:13-15.
Important Words:
اصحاب الرس (People of the Well). They say رس البئر i.e. he dug the well. رس المیت means, he buried the dead body. رس بینھمmeans, he effected reconciliation between them. رس means, prelude, beginning; first symptoms of an illness or of love; mine; an old well; according to some the name of a valley (Lane & Aqrab). اصحاب الرس, therefore signifies, the People of the Well; the dwellers of a valley; a people a few of whose signs and marks remain after these have been gradually obliterated.
Commentary:
According to some رس was a town in Yamamah where one of the tribes of Thamud resided. According to others, these people were so called because they threw their Prophet into a well. They were the remnants of Thamud.
b
9:70; 38:13; 50:13-15.
2
کنوئیں والے لوگوں کے متعلق مفسرین نے بہت اختلاف کیا ہے مگر اس آیت سے معلوم ہوتا ہے کہ یہ قوم ثمود کے بعد گذری تھی اور بحر محیط نے بھی اسی کی تائید کی ہے کیونکہ اس میں حضرت ابن عباسؓ کا قول لکھا ہے کہ یہ قوم ثمود کا حصہ تھی۔ چونکہ ثمود و عاد کا آخری حصہ تھے اس لئے معلوم ہوتا ہے کہ نسل اسماعیلؑ کے عرب میں پھیلنے سے پہلے یہ لوگ گذرے ہیں جب نسل اسماعیلؑ عرب میں پھیل گئی تو پھر یہ لوگ شمال کی طرف فلسطین کی جانب چلے گئے جیسا کہ قدیم آثار سے پتہ لگتا ہے (دیکھئے ’’العرب قبل الاسلام‘‘ مصنفہ جرجی زیدان)
c
9:70; 38:13; 50:13-15.
2672
Important Words:
اصحاب الرس (People of the Well). They say رس البئر i.e. he dug the well. رس المیت means, he buried the dead body. رس بینھمmeans, he effected reconciliation between them. رس means, prelude, beginning; first symptoms of an illness or of love; mine; an old well; according to some the name of a valley (Lane & Aqrab). اصحاب الرس, therefore signifies, the People of the Well; the dwellers of a valley; a people a few of whose signs and marks remain after these have been gradually obliterated.
Commentary:
According to some رس was a town in Yamamah where one of the tribes of Thamud resided. According to others, these people were so called because they threw their Prophet into a well. They were the remnants of Thamud.
a
9:70; 38:13; 50:13-15.
2078
Some commentators are of the view that Rass was a town in Yamamah where one of the tribes of Thamud resided. According to others, these people were so called because they threw their Prophet into a well. They were the remnants of Thamud.
فَكَذَّبُوهُ فَأَهْلَكْنَٰهُمْ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ
7:73; 50:15.
7:73; 50:15.
7:73; 50:15.
a
7:73; 50:15.
a
7:73; 50:15.
a
7:73; 50:15.
وَقَالَ ٱلَّذِىٓ ءَامَنَ يَٰقَوْمِ إِنِّىٓ أَخَافُ عَلَيْكُم مِّثْلَ يَوْمِ ٱلْأَحْزَابِ
Important Words:
یوم (day) of which the plural is ایام means, time absolutely; day from sunrise to sunset; present time; now, etc. (1:4). ایام العرب means, the contests and fights of the Arabs. ابن الایام means, a person who is well acquainted with the conditions and circumstances of the time. ایام الله means, the favours and punishments of God (Aqrab). See also 1:4 and 14:6.
احزاب (parties) is the plural of حزب which means, a party or company of men and here signifies the parties who opposed the Prophets of God in their respective times. "The day of the parties" signifies the day when they met their doom.
3518
Important Words:
یوم (day) of which the plural is ایام means, time absolutely; day from sunrise to sunset; present time; now, etc. (1:4). ایام العرب means, the contests and fights of the Arabs. ابن الایام means, a person who is well acquainted with the conditions and circumstances of the time. ایام الله means, the favours and punishments of God (Aqrab). See also 1:4 and 14:6.
احزاب (parties) is the plural of حزب which means, a party or company of men and here signifies the parties who opposed the Prophets of God in their respective times. "The day of the parties" signifies the day when they met their doom.
مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَٱلَّذِينَ مِنۢ بَعْدِهِمْ ۚ وَمَا ٱللَّهُ يُرِيدُ ظُلْمًا لِّلْعِبَادِ
9:70; 14:10; 50:13-15.
9:70; 14:10; 50:13-15.
9:70; 14:10; 50:13-15.
Important Words:
دأب (case) is the noun-infinitive from دأب (da’ba). They say دأب فی العمل i.e. he laboured and strove hard and exerted and wearied himself in the work; he remained constant in it.دأب (da’bun) means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab). See also 3:12.
a
9:70; 14:10; 50:13-15.
a
9:70; 14:10; 50:13-15.
3519
Important Words:
دأب (case) is the noun-infinitive from دأب (da’ba). They say دأب فی العمل i.e. he laboured and strove hard and exerted and wearied himself in the work; he remained constant in it.دأب (da’bun) means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab). See also 3:12.
b
9:70; 14:10; 50:13-15.
وَعَادٌ وَفِرْعَوْنُ وَإِخْوَٰنُ لُوطٍ
Commentary:
For ‘Ad see 11:51-61.
3866
Commentary:
For ‘Ad see 11:51-61.
وَأَصْحَٰبُ ٱلْأَيْكَةِ وَقَوْمُ تُبَّعٍ ۚ كُلٌّ كَذَّبَ ٱلرُّسُلَ فَحَقَّ وَعِيدِ
15:79; 26:177; 38:14.
لفظی معنے ’’َبَن والے‘‘ کے ہیں۔ لیکن مراد یمن سے فلسطین جاتے ہوئے وہ جنگل ہے جو مَدْیَن کے پاس واقعہ ہے۔
15:79; 26:177; 38:14.
15:79; 26:177; 38:14.
15:80; 26:140; 38:15.
Commentary:
For اصحاب الأیکة (Dwellers of the Wood) see 15:79 and for the People of Tubba‘ 44:38. The verse purports to say that the above-mentioned peoples were warned by their respective Prophets that if they rejected them, they would be punished in this world and would also have to account for their sins in the next. The first warning was literally fulfilled and, therefore, the second one is also bound to be fulfilled.
d
15:79; 26:177; 38:14.
2
لفظی معنے ’’َبَن والے‘‘ کے ہیں۔ لیکن مراد یمن سے فلسطین جاتے ہوئے وہ جنگل ہے جو مَدْیَن کے پاس واقعہ ہے۔
c
15:79; 26:177; 38:14.
d
15:80; 26:140; 38:15.
3867
Commentary:
For اصحاب الأیکة (Dwellers of the Wood) see 15:79 and for the People of Tubba‘ 44:38. The verse purports to say that the above-mentioned peoples were warned by their respective Prophets that if they rejected them, they would be punished in this world and would also have to account for their sins in the next. The first warning was literally fulfilled and, therefore, the second one is also bound to be fulfilled.
c
15:79; 26:177; 38:14.
وَأَنَّهُۥٓ أَهْلَكَ عَادًا ٱلْأُولَىٰ
After having given arguments in support of Divine Unity from human reason and from the insignificant beginning of man, the Surah, from this verse, introduces history to prove the same thesis.
Commentary:
After putting forward argument in support of Divine Unity from human reason and the insignificant beginning of man, the Surah, from this verse introduces history to prove the same thesis.
3997
Commentary:
After putting forward argument in support of Divine Unity from human reason and the insignificant beginning of man, the Surah, from this verse introduces history to prove the same thesis.
2891
After having given arguments in support of Divine Unity from human reason and from the insignificant beginning of man, the Surah, from this verse, introduces history to prove the same thesis.
كَذَّبَتْ عَادٌ فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ
26:124.
26:124.
26:124.
i
26:124.
a
26:124.
a
26:124.