Topic: Rejected Messengers
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قَالُوٓا۟ أَجِئْتَنَا لِنَعْبُدَ ٱللَّهَ وَحْدَهُۥ وَنَذَرَ مَا كَانَ يَعْبُدُ ءَابَآؤُنَا ۖ فَأْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ
10:79; 11:63, 88.
10:79; 11:63, 88.
10:79; 11:63,88.
Commentary:
Being unable to meet the arguments of Hud, disbelievers took a new line and declared that they would rather die than give up the faith of their fathers. That it was the threatened punishment of God that they challenged Hud to bring upon them is clear from the reply which he gave them and which is contained in the words: Indeed there have already fallen on you punishment and wrath from your Lord, occurring in the following verse.
a
10:79; 11:63, 88.
a
10:79; 11:63,88.
969
Commentary:
Being unable to meet the arguments of Hud, disbelievers took a new line and declared that they would rather die than give up the faith of their fathers. That it was the threatened punishment of God that they challenged Hud to bring upon them is clear from the reply which he gave them and which is contained in the words: Indeed there have already fallen on you punishment and wrath from your Lord, occurring in the following verse.
a
10:79; 11:63, 88.
قَالُوا۟ يَٰهُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَمَا نَحْنُ بِتَارِكِىٓ ءَالِهَتِنَا عَن قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ
71:24.
71:24.
71:24.
Commentary:
It is strange that a people who themselves followed the most unreasonable practice of setting up equals to God and of associating partners with Him should have demanded from Hud evidence in support of his monotheistic teachings. The onus of proof, in fact, lay on those who practised shirk and not on those who denied it. They themselves practised shirkfor which they possessed no reasonable basis; yet when arguments were given in refutation of their creed they denied them as if they were great believers in arguments and never accepted anything without them.
The words, merely because of thy saying, are expressive of great contempt. The opponents of Hud meant to say that they could not give up their deities for the sake of such a contemptible person as he. As a matter of fact, evil-minded persons are ever wont to put a wrong construction even on sincere motives. Hud’s opponents misunder-stood his exhortations and thought that his real object was not to preach the truth but to gain mastery over them. So they replied by saying that they would not forsake their idols for his sake and were not going to obey him.
a
71:24.
a
71:24.
1434
Commentary:
It is strange that a people who themselves followed the most unreasonable practice of setting up equals to God and of associating partners with Him should have demanded from Hud evidence in support of his monotheistic teachings. The onus of proof, in fact, lay on those who practised shirk and not on those who denied it. They themselves practised shirkfor which they possessed no reasonable basis; yet when arguments were given in refutation of their creed they denied them as if they were great believers in arguments and never accepted anything without them.
The words, merely because of thy saying, are expressive of great contempt. The opponents of Hud meant to say that they could not give up their deities for the sake of such a contemptible person as he. As a matter of fact, evil-minded persons are ever wont to put a wrong construction even on sincere motives. Hud’s opponents misunder-stood his exhortations and thought that his real object was not to preach the truth but to gain mastery over them. So they replied by saying that they would not forsake their idols for his sake and were not going to obey him.
c
71:24.
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.
أَلَمْ يَأْتِكُمْ نَبَؤُا۟ ٱلَّذِينَ مِن قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ ۛ وَٱلَّذِينَ مِنۢ بَعْدِهِمْ ۛ لَا يَعْلَمُهُمْ إِلَّا ٱللَّهُ ۚ جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَرَدُّوٓا۟ أَيْدِيَهُمْ فِىٓ أَفْوَٰهِهِمْ وَقَالُوٓا۟ إِنَّا كَفَرْنَا بِمَآ أُرْسِلْتُم بِهِۦ وَإِنَّا لَفِى شَكٍّ مِّمَّا تَدْعُونَنَآ إِلَيْهِ مُرِيبٍ
9:70; 40:32; 50:13-15.
9:70; 40:32; 50:13-15.
These words indicate that Prophets were also raised among nations other than the progeny of Abraham, for, the tribes of ‘Ad and Thamud were followed by some other peoples whom 'none knows now save Allah,' whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Qur’an and the Bible.
The words mean that disbelievers thrust their hands into their own mouths in amazement at the high-sounding claims of the Prophets. Or they bit their hands in rage at what the Prophets said. Or they put their hands on the mouths of the Prophets so as to silence them and make them cease talking about their claims.
9:70; 40:32; 50:13-15.
Important Words:
نبأ (tidings) is the noun-infinitive, from نبأ (naba’a). They say انباہ ایاہ i.e. he informed him of it. نبأ means, information or a piece of information; an announcement; news or tidings; an account; a narrative or story; an announcement of great utility, from which results either great knowledge or predominance of opinion; news which fills the heart of a person with horror and makes it tremble (Lane, Aqrab & Kulliyat).
ایدیھم (their hands). ایدی is the plural of ید which among other things means, the arm from the shoulder-joint to the extremities of the fingers; palm of the hand; honour; dignity; power; predominance or mastery; good or favour done to a person (Aqrab & Lane). See also 5:65; 9:29.
Commentary:
The words, and those after them. None knows them now save Allah, clearly indicate that Prophets were also raised among nations other than the progeny of Abraham, for, as the verse makes clear, the tribes of ‘Ad and Thamud were followed by some about whom None knows now save Allah, whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Quran and the Bible. So the words, None knows them now save Allah, evidently refer to Prophets other than those that appeared among the descendants of Abraham. The words signify that the Prophets referred to have not been mentioned in any of the revealed Books which have remained partially or wholly intact.
The words, they turned their hands to their mouths, have been taken by some commentators to mean that disbelievers turned their hands to their own mouths in amazement at the high-sounding claims of the Prophets. To express wonder in this way is really a form of derision. In this sense the expression would mean that disbelievers treated the Prophets of God with contempt. The words may, however, also mean that disbelievers put their hands on their mouths in a way so as to wish the Prophets to be silent and cease talking about their claims. It is a general practice that when a person desires another person to keep silent, he sometimes puts his hand or occasionally one of his fingers on his own mouth as a sign for the other person to keep silent.
Taking the word ید in the sense of favour or gift, the expression would mean that disbelievers threw the favours of the Prophet in their faces, telling them to keep their teachings to themselves as they (the disbelievers) did not want them. The words that follow support this meaning.
e
9:70; 40:32; 50:13-15.
a
9:70; 40:32; 50:13-15.
1664
Important Words:
نبأ (tidings) is the noun-infinitive, from نبأ (naba’a). They say انباہ ایاہ i.e. he informed him of it. نبأ means, information or a piece of information; an announcement; news or tidings; an account; a narrative or story; an announcement of great utility, from which results either great knowledge or predominance of opinion; news which fills the heart of a person with horror and makes it tremble (Lane, Aqrab & Kulliyat).
ایدیھم (their hands). ایدی is the plural of ید which among other things means, the arm from the shoulder-joint to the extremities of the fingers; palm of the hand; honour; dignity; power; predominance or mastery; good or favour done to a person (Aqrab & Lane). See also 5:65; 9:29.
Commentary:
The words, and those after them. None knows them now save Allah, clearly indicate that Prophets were also raised among nations other than the progeny of Abraham, for, as the verse makes clear, the tribes of ‘Ad and Thamud were followed by some about whom None knows now save Allah, whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Quran and the Bible. So the words, None knows them now save Allah, evidently refer to Prophets other than those that appeared among the descendants of Abraham. The words signify that the Prophets referred to have not been mentioned in any of the revealed Books which have remained partially or wholly intact.
The words, they turned their hands to their mouths, have been taken by some commentators to mean that disbelievers turned their hands to their own mouths in amazement at the high-sounding claims of the Prophets. To express wonder in this way is really a form of derision. In this sense the expression would mean that disbelievers treated the Prophets of God with contempt. The words may, however, also mean that disbelievers put their hands on their mouths in a way so as to wish the Prophets to be silent and cease talking about their claims. It is a general practice that when a person desires another person to keep silent, he sometimes puts his hand or occasionally one of his fingers on his own mouth as a sign for the other person to keep silent.
Taking the word ید in the sense of favour or gift, the expression would mean that disbelievers threw the favours of the Prophet in their faces, telling them to keep their teachings to themselves as they (the disbelievers) did not want them. The words that follow support this meaning.
c
9:70; 40:32; 50:13-15.
1456
These words indicate that Prophets were also raised among nations other than the progeny of Abraham, for, the tribes of ‘Ad and Thamud were followed by some other peoples whom 'none knows now save Allah,' whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Qur’an and the Bible.
1457
The words mean that disbelievers thrust their hands into their own mouths in amazement at the high-sounding claims of the Prophets. Or they bit their hands in rage at what the Prophets said. Or they put their hands on the mouths of the Prophets so as to silence them and make them cease talking about their claims.
كَذَّبَتْ عَادٌ ٱلْمُرْسَلِينَ
7:66, 67.
قرآن کریم نے باربار ایک رسول کے انکار کو سب رسولوں کا انکار قرار دیا ہے جس سے اس طرف اشارہ کیا گیا ہے کہ سب رسول ایک منہاج نبوت کے مطابق آتے ہیں پس جب منہاج نبوت کی موجودگی میں ایک رسول کا انکار کیا جائے تو اس سے نتیجہ نکلتا ہے کہ اگر منکر پہلے کسی رسول کے وقت میں ہوتا تو وہ اس کا بھی انکار کرتا۔ کیونکہ جو دلائل اس کی صداقت کے تھے وہی دلائل اس موجودہ رسول کی صداقت کے ہیں۔
7:66, 67.
7:66-67.
Commentary:
For a more detailed note on ‘Ad see 11:51. Briefly, ‘Ad was not the name of a single but of a group of tribes whose different sections rose to power at different times. The name ‘Ad is found in ancient books of geography which shows that a people bearing this name did indeed live in the past. The tribe has also been called ‘Adi Iram in the Quran, (89:8). The Quran has also mentioned the following facts about this tribe: (1) They built lofty buildings and no other people in Arabia attained to that height of power to which they had attained (89:9). (2) They lived immediately after Noah. (3) They built monuments on elevated places (26:129) of which the ruins still exist in Arabia. (4) The territory in which these people lived was called Ahqaf (46:22) which literally means meandering and zigzag sandhills. (5) They were destroyed by a violent wind which continued to blow over their territory consecutively for seven days, burying their chief cities under heaps of sand and dust (69:7-8). (6) The history of these people has now become wrapped in obscurity (46:26).
c
7:66, 67.
1
قرآن کریم نے باربار ایک رسول کے انکار کو سب رسولوں کا انکار قرار دیا ہے جس سے اس طرف اشارہ کیا گیا ہے کہ سب رسول ایک منہاج نبوت کے مطابق آتے ہیں پس جب منہاج نبوت کی موجودگی میں ایک رسول کا انکار کیا جائے تو اس سے نتیجہ نکلتا ہے کہ اگر منکر پہلے کسی رسول کے وقت میں ہوتا تو وہ اس کا بھی انکار کرتا۔ کیونکہ جو دلائل اس کی صداقت کے تھے وہی دلائل اس موجودہ رسول کی صداقت کے ہیں۔
c
7:66-67.
2771
Commentary:
For a more detailed note on ‘Ad see 11:51. Briefly, ‘Ad was not the name of a single but of a group of tribes whose different sections rose to power at different times. The name ‘Ad is found in ancient books of geography which shows that a people bearing this name did indeed live in the past. The tribe has also been called ‘Adi Iram in the Quran, (89:8). The Quran has also mentioned the following facts about this tribe: (1) They built lofty buildings and no other people in Arabia attained to that height of power to which they had attained (89:9). (2) They lived immediately after Noah. (3) They built monuments on elevated places (26:129) of which the ruins still exist in Arabia. (4) The territory in which these people lived was called Ahqaf (46:22) which literally means meandering and zigzag sandhills. (5) They were destroyed by a violent wind which continued to blow over their territory consecutively for seven days, burying their chief cities under heaps of sand and dust (69:7-8). (6) The history of these people has now become wrapped in obscurity (46:26).
a
7:66, 67.
كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَفِرْعَوْنُ ذُو ٱلْأَوْتَادِ
9:70; 40:32; 50:13.
Autadul-Ard means, mountains; and Autadul-Bilad signifies, the chief men of the towns; and Dhul-Autad signifies, lord of large armies or stakes (Aqrab).
9:70; 40:32; 50:13.
Important Words:
اوتاد (stakes) is the plural of وتد. They say وتد الوتد i.e. he made the peg firm or he drove it into the hole. اوتاد means, tent-pegs, poles, wooden nails; stakes etc. اوتاد الارض signifies, the mountains; اوتاد البلاد means, the chief men of the towns and اوتاد الفم means, the teeth (Aqrab). ذو الاوتاد thus signifies, lord of large armies or stakes or of firmly established dominions.
e
9:70; 40:32; 50:13.
1107
اَوْتَادُ الْاَرْض (Autadul-Ard) 的意思是山岳; 而 اَوْتَادُ الْبِلَاد (Autadul-Bilad) 意指城镇中的首领; ذُوالْاَوْتَاد (Dhul Autad) 意指大军团的巨头或赌注的大庄家 (اَقْرَبْ, Aqrab)。
a
9:70; 40:32; 50:13.
3383
Important Words:
اوتاد (stakes) is the plural of وتد. They say وتد الوتد i.e. he made the peg firm or he drove it into the hole. اوتاد means, tent-pegs, poles, wooden nails; stakes etc. اوتاد الارض signifies, the mountains; اوتاد البلاد means, the chief men of the towns and اوتاد الفم means, the teeth (Aqrab). ذو الاوتاد thus signifies, lord of large armies or stakes or of firmly established dominions.
b
9:70; 40:32; 50:13.
2520
Autadul-Ard means, mountains; and Autadul-Bilad signifies, the chief men of the towns; and Dhul-Autad signifies, lord of large armies or stakes (Aqrab).
إِذْ جَآءَتْهُمُ ٱلرُّسُلُ مِنۢ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ أَلَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ ۖ قَالُوا۟ لَوْ شَآءَ رَبُّنَا لَأَنزَلَ مَلَٰٓئِكَةً فَإِنَّا بِمَآ أُرْسِلْتُم بِهِۦ كَٰفِرُونَ
安拉的使者在民族存在的整个时期都继续出现。
Divine Messengers continued to appear during the whole span of their national life.
2:84; 12:41; 17:24.
Commentary:
The verse means to say that the Prophets of God used all possible means to make their people accept the Divine Message and also warned them of Divine punishment if they rejected it.
1182
安拉的使者在民族存在的整个时期都继续出现。
a
2:84; 12:41; 17:24.
3567
Commentary:
The verse means to say that the Prophets of God used all possible means to make their people accept the Divine Message and also warned them of Divine punishment if they rejected it.
2627A
Divine Messengers continued to appear during the whole span of their national life.
۞ وَٱذْكُرْ أَخَا عَادٍ إِذْ أَنذَرَ قَوْمَهُۥ بِٱلْأَحْقَافِ وَقَدْ خَلَتِ ٱلنُّذُرُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦٓ أَلَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ إِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ
7:66; 11:51.
اَحْقَاف‘ حِقْفٌ کی جمع ہے جس کے معنے ریت کے اونچے ٹیلے کے ہوتے ہیں۔ یہ نام اس قوم کے انجام کی وجہ سے رکھا گیا ہے۔ ورنہ پہلے تو وہ سر سبز زمین میں رہتے تھے۔ مگر جیسا کہ قرآن کریم میں بیان کیا گیا ہے‘ ان پر ایک سخت آندھی آئی جو سات رات دن تک چلتی رہی اور وہ تباہ ہو گئے (سورۃ الحآقۃ: ۷‘۸) اور اس آندھی کی وجہ سے ان کے ملک میں کثرت سے ریت کے ٹیلے پیدا ہو گئے جن کے نیچے وہ قوم دَب گئی۔
عذاب کی چھوٹی گھڑی بھی لمبی معلوم ہوتی ہے۔ اس لئے قرآن کریم میں عذاب کے دن کو اکثر یوم عظیم کہا جاتا ہے کیونکہ عذاب کا دن ختم ہوتا نظر نہیں آتا۔
7:66; 11:51.
7:66; 11:51.
Commentary:
‘Ad was not the name of one tribe but of a group of tribes. The tribe has been called ‘Adi Iram in the Quran (89:8). They were a highly powerful and cultured people and had specialized in architecture. They ruled over rich and fertile territories in Yemen. As a result of their rejection of the Prophet Hud, and their wicked and immoral deeds, they were destroyed by a violent wind which continued to lash them for seven consecutive days, burying their chief cities under heaps of sand and dust. For detailed notes on ‘Ad see 11:51 and 26:124.
c
7:66; 11:51.
1
اَحْقَاف‘ حِقْفٌ کی جمع ہے جس کے معنے ریت کے اونچے ٹیلے کے ہوتے ہیں۔ یہ نام اس قوم کے انجام کی وجہ سے رکھا گیا ہے۔ ورنہ پہلے تو وہ سر سبز زمین میں رہتے تھے۔ مگر جیسا کہ قرآن کریم میں بیان کیا گیا ہے‘ ان پر ایک سخت آندھی آئی جو سات رات دن تک چلتی رہی اور وہ تباہ ہو گئے (سورۃ الحآقۃ: ۷‘۸) اور اس آندھی کی وجہ سے ان کے ملک میں کثرت سے ریت کے ٹیلے پیدا ہو گئے جن کے نیچے وہ قوم دَب گئی۔
2
عذاب کی چھوٹی گھڑی بھی لمبی معلوم ہوتی ہے۔ اس لئے قرآن کریم میں عذاب کے دن کو اکثر یوم عظیم کہا جاتا ہے کیونکہ عذاب کا دن ختم ہوتا نظر نہیں آتا۔
b
7:66; 11:51.
3775
Commentary:
‘Ad was not the name of one tribe but of a group of tribes. The tribe has been called ‘Adi Iram in the Quran (89:8). They were a highly powerful and cultured people and had specialized in architecture. They ruled over rich and fertile territories in Yemen. As a result of their rejection of the Prophet Hud, and their wicked and immoral deeds, they were destroyed by a violent wind which continued to lash them for seven consecutive days, burying their chief cities under heaps of sand and dust. For detailed notes on ‘Ad see 11:51 and 26:124.
a
7:66; 11:51.
قَالُوٓا۟ أَجِئْتَنَا لِتَأْفِكَنَا عَنْ ءَالِهَتِنَا فَأْتِنَا بِمَا تَعِدُنَآ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ
7:71.
7:71.
7:71.
Important Words:
لتأفکنا (that thou turn us away) is derived from أفک (afaka). أفکه means, he changed his or its condition or manner of being; he turned him or it away or back from a thing by lying; he perverted his judgement; he deceived or beguiled him; he lied or said what was untrue (Lane & Aqrab). Almost all these meanings are applicable here.
d
7:71.
a
7:71.
3776
Important Words:
لتأفکنا (that thou turn us away) is derived from أفک (afaka). أفکه means, he changed his or its condition or manner of being; he turned him or it away or back from a thing by lying; he perverted his judgement; he deceived or beguiled him; he lied or said what was untrue (Lane & Aqrab). Almost all these meanings are applicable here.
b
7:71.
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.