Topic: Never Destroys A Township Without A Warner
View Aspects
ذَٰلِكَ أَن لَّمْ يَكُن رَّبُّكَ مُهْلِكَ ٱلْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا غَٰفِلُونَ
یعنی بغیر نبی بھیج کر حجت تمام کرنے کے عذاب نازل کرنا ظلم ہے۔
یعنی خداتعالیٰ کا عذاب بغیر حجت تمام کئے کے نہیں آتا۔ رسول کریم صلی اللہ علیہ وسلم اور آپ کے صحابہ کا بھی یہی طریق عمل تھا کہ وہ کفار کو ہوشیار کرکے اس کے بعد حملہ کرتے تھے۔
11:118; 20:135; 26:209; 28:60.
As the Holy Prophet was raised for all mankind, the word al-Qura would in his case apply to the whole world.
God never sends down general calamities unless He first warns people of the impending visitation by raising a Warner. Calamities referred to here are general calamities such as earthquakes, devastating wars, epidemics, etc. which smite a whole people.
11:118; 20:135; 26:209; 28:60.
Commentary:
The word القری (towns) refers to all those cities, towns and villages to which a Prophet of God is sent. As the Holy Prophet was raised for all mankind, the word would, in his case, apply to the whole world.
The expression بظلم (unjustly) also means, "by reason of their iniquity." The verse would then be translated: "That is because thy Lord would not destroy the towns on account of their iniquity, while their people were unwarned."
The verse gives an important law of God—that He never sends general calamities upon cities on account of their iniquities, unless He first warns them of the impending punishment by sending a warner.
If God had destroyed cities without first raising a Messenger, the people might have excused themselves by saying that, being unwarned, they were following their own reason. After receiving a warner, however, they have no excuse left to them. The world has been visited with widespread calamities in the present age, and in accordance with the law enunciated in the verse under comment, there must have appeared a warner in this age too. There has indeed come a great warner in the person of Ahmad of Qadian, the Promised Messiah, Founder of the Ahmadiyya Movement, who has warned the world of impending disasters and called it to repentance. Let the God-fearing ponder over it.
The verse also shows that the calamities here referred to are not calamities which overtake individuals only, but general calamities which smite whole peoples and nations, as has been the case in the present age.
c
11:118; 20:135; 26:209; 28:60.
462
因为穆圣是为全人类选拔出来的使者, 在这种情况下, اَلْقُرٰى (al-Qura) 这个单词用作全世界解。
463
安拉先选拔一个警告者来警告民众关于即将来临的天灾, 否则, 他是不会降下一般的大灾难的。
3
یعنی بغیر نبی بھیج کر حجت تمام کرنے کے عذاب نازل کرنا ظلم ہے۔
4
یعنی خداتعالیٰ کا عذاب بغیر حجت تمام کئے کے نہیں آتا۔ رسول کریم صلی اللہ علیہ وسلم اور آپ کے صحابہ کا بھی یہی طریق عمل تھا کہ وہ کفار کو ہوشیار کرکے اس کے بعد حملہ کرتے تھے۔
b
11:118; 20:135; 26:209; 28:60.
872
Commentary:
The word القری (towns) refers to all those cities, towns and villages to which a Prophet of God is sent. As the Holy Prophet was raised for all mankind, the word would, in his case, apply to the whole world.
The expression بظلم (unjustly) also means, "by reason of their iniquity." The verse would then be translated: "That is because thy Lord would not destroy the towns on account of their iniquity, while their people were unwarned."
The verse gives an important law of God—that He never sends general calamities upon cities on account of their iniquities, unless He first warns them of the impending punishment by sending a warner.
If God had destroyed cities without first raising a Messenger, the people might have excused themselves by saying that, being unwarned, they were following their own reason. After receiving a warner, however, they have no excuse left to them. The world has been visited with widespread calamities in the present age, and in accordance with the law enunciated in the verse under comment, there must have appeared a warner in this age too. There has indeed come a great warner in the person of Ahmad of Qadian, the Promised Messiah, Founder of the Ahmadiyya Movement, who has warned the world of impending disasters and called it to repentance. Let the God-fearing ponder over it.
The verse also shows that the calamities here referred to are not calamities which overtake individuals only, but general calamities which smite whole peoples and nations, as has been the case in the present age.
c
11:118; 20:135; 26:209; 28:60.
911
As the Holy Prophet was raised for all mankind, the word al-Qura would in his case apply to the whole world.
912
God never sends down general calamities unless He first warns people of the impending visitation by raising a Warner. Calamities referred to here are general calamities such as earthquakes, devastating wars, epidemics, etc. which smite a whole people.
وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّبِىٍّ إِلَّآ أَخَذْنَآ أَهْلَهَا بِٱلْبَأْسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمْ يَضَّرَّعُونَ
6:43.
6:43.
This is a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary degree with calamities and miseries of diverse kinds which are intended to serve as an eye-opener for the people.
6:43.
Commentary:
This verse refers to a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary manner with calamities and miseries of diverse kinds that afflict mankind in order to serve as an eye-opener for the people.
If the Messenger of God is raised for a particular people, then only that people are made to suffer, but if he is raised for the whole world, then the whole world is visited by afflictions and disasters. These afflictions are meant as warnings and are intended to awaken the people. Two things may be inferred from this verse: (1) that general disasters do not overtake a people unless a Prophet of God has first been raised; (2) that it never happens that the advent of a Prophet of God is not accompanied by calamities of a general nature.
c
6:43.
a
6:43.
991
Commentary:
This verse refers to a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary manner with calamities and miseries of diverse kinds that afflict mankind in order to serve as an eye-opener for the people.
If the Messenger of God is raised for a particular people, then only that people are made to suffer, but if he is raised for the whole world, then the whole world is visited by afflictions and disasters. These afflictions are meant as warnings and are intended to awaken the people. Two things may be inferred from this verse: (1) that general disasters do not overtake a people unless a Prophet of God has first been raised; (2) that it never happens that the advent of a Prophet of God is not accompanied by calamities of a general nature.
b
6:43.
1015
This is a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary degree with calamities and miseries of diverse kinds which are intended to serve as an eye-opener for the people.
وَلَوْ أَنَّ أَهْلَ ٱلْقُرَىٰٓ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَفَتَحْنَا عَلَيْهِم بَرَكَٰتٍ مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ وَلَٰكِن كَذَّبُوا۟ فَأَخَذْنَٰهُم بِمَا كَانُوا۟ يَكْسِبُونَ
2:104; 5:66.
2:104; 5:66.
2:104; 5:66.
Commentary:
In this verse the words, the people of those towns, refer to all the different peoples mentioned in the foregoing verses. The verse is thus intended to sum up the given narration with a view to introducing the case of the people of the Holy Prophet’s time.
The words لفتحنا الخ rendered as, We would have surely opened for them blessings from heaven and earth, may signify: "We would have taught them wisdom or granted them knowledge from heaven as well as from earth". By earthly wisdom or knowledge is meant that wisdom or knowledge which a person acquires from personal observation or from his fellowmen; but the wisdom or knowledge from Heaven is that wisdom or knowledge which comes directly from God. The word "blessings" may also be taken in the physical sense. In this case blessings from heaven would mean, for example, timely rains, extraordinary success, the removal of diseases, etc., while blessings from the earth would signify, for example, abundant produce of land, peace and order, etc.
d
2:104; 5:66.
a
2:104; 5:66.
993
Commentary:
In this verse the words, the people of those towns, refer to all the different peoples mentioned in the foregoing verses. The verse is thus intended to sum up the given narration with a view to introducing the case of the people of the Holy Prophet’s time.
The words لفتحنا الخ rendered as, We would have surely opened for them blessings from heaven and earth, may signify: "We would have taught them wisdom or granted them knowledge from heaven as well as from earth". By earthly wisdom or knowledge is meant that wisdom or knowledge which a person acquires from personal observation or from his fellowmen; but the wisdom or knowledge from Heaven is that wisdom or knowledge which comes directly from God. The word "blessings" may also be taken in the physical sense. In this case blessings from heaven would mean, for example, timely rains, extraordinary success, the removal of diseases, etc., while blessings from the earth would signify, for example, abundant produce of land, peace and order, etc.
c
2:104; 5:66.
تِلْكَ ٱلْقُرَىٰ نَقُصُّ عَلَيْكَ مِنْ أَنۢبَآئِهَا ۚ وَلَقَدْ جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَمَا كَانُوا۟ لِيُؤْمِنُوا۟ بِمَا كَذَّبُوا۟ مِن قَبْلُ ۚ كَذَٰلِكَ يَطْبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلْكَٰفِرِينَ
3:185; 5:33.
3:185; 5:33.
The Qur’an does not give the entire history of bygone peoples but only the relevant parts of it. Nevertheless, no book of history contains more reliable information about the tribes of ‘Ad and Thamud than does the Qur’an, and students of history have admitted that what the Qur’an tells us is the only authentic and reliable information that we possess about these ancient peoples and all other stories current about them are so many myths.
The hearts of disbelievers are sealed up when they refuse to make use of their God-given power of reasoning and understanding.
3:185; 5:33.
Commentary:
The word القری (the towns) again refers here to ancient towns fallen into ruin. The Quran reverts to their mention in order to emphasize the seriousness of a Prophet’s rejection and to introduce the narration of yet another by-gone people, the rejecters of Moses.
By using the words, some of whose news, the verse makes it clear that the Quran has not given the entire history of by-gone peoples but only the relevant parts of it. Nevertheless, no book of history contains more reliable information about the peoples of ‘Ad and Thamud than does the Quran, and students of history have admitted that what the Quran tells us is the only authentic and reliable knowledge that we possess about these ancient peoples, and all other stories current about them may be only so many myths. As regards Lot, later Jewish writers have admitted that he was a Prophet of God, as the Quran represents him to be, though the Bible does not seem to accord him this rank.
The verse hints that as the Holy Prophet represents in his person all the Prophets that have gone before him, therefore his rejecters will be visited with all the various forms of punishment that befell the rejecters of former Prophets.
The opponents of God’s Prophets are in the habit of rejecting their claims on the basis of mere hearsay and make-believe. The result of such a hasty rejection is that the hearts of the rejecters become sealed and they become deprived of the power to understand the arguments and signs which God shows to establish the truth of His Messengers. The verse thus throws light on how the hearts or minds of disbelievers are sealed. They are sealed only when disbelievers refuse to make use of their God-given power of reasoning and understanding.
e
3:185; 5:33.
c
3:185; 5:33.
998
Commentary:
The word القری (the towns) again refers here to ancient towns fallen into ruin. The Quran reverts to their mention in order to emphasize the seriousness of a Prophet’s rejection and to introduce the narration of yet another by-gone people, the rejecters of Moses.
By using the words, some of whose news, the verse makes it clear that the Quran has not given the entire history of by-gone peoples but only the relevant parts of it. Nevertheless, no book of history contains more reliable information about the peoples of ‘Ad and Thamud than does the Quran, and students of history have admitted that what the Quran tells us is the only authentic and reliable knowledge that we possess about these ancient peoples, and all other stories current about them may be only so many myths. As regards Lot, later Jewish writers have admitted that he was a Prophet of God, as the Quran represents him to be, though the Bible does not seem to accord him this rank.
The verse hints that as the Holy Prophet represents in his person all the Prophets that have gone before him, therefore his rejecters will be visited with all the various forms of punishment that befell the rejecters of former Prophets.
The opponents of God’s Prophets are in the habit of rejecting their claims on the basis of mere hearsay and make-believe. The result of such a hasty rejection is that the hearts of the rejecters become sealed and they become deprived of the power to understand the arguments and signs which God shows to establish the truth of His Messengers. The verse thus throws light on how the hearts or minds of disbelievers are sealed. They are sealed only when disbelievers refuse to make use of their God-given power of reasoning and understanding.
a
3:185; 5:33.
1017
The Qur’an does not give the entire history of bygone peoples but only the relevant parts of it. Nevertheless, no book of history contains more reliable information about the tribes of ‘Ad and Thamud than does the Qur’an, and students of history have admitted that what the Qur’an tells us is the only authentic and reliable information that we possess about these ancient peoples and all other stories current about them are so many myths.
1018
The hearts of disbelievers are sealed up when they refuse to make use of their God-given power of reasoning and understanding.
وَمَا كَانَ رَبُّكَ لِيُهْلِكَ ٱلْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ
6:132; 20:135; 26:209; 28:60.
6:132; 20:135; 26:209; 28:60.
6:132; 20:135; 26:209; 28:60.
Commentary:
The verse clearly shows that it is unjust to punish any people unless they make themselves deserving of it by their misdeeds. It is a pity that in spite of the fact that various kinds of afflictions and miseries have fallen upon present-day Muslims, they persist in thinking that they are following the right path. This, in other words, means that they look upon God as unjust and themselves as righteous. The important lesson that we learn from this verse is that as punishment comes only when people become corrupt, therefore when people see signs of an impending punishment they should take a warning from it and should at once set about eschewing evil practices and reforming themselves.
As the word مصلحون (righteous) also means "making peace among themselves", the verse also shows that the way to avert Divine punishment is that people should make peace among themselves and there should be unity and concord among them. In fact, decline and degradation overtake a people only when they are rent by dissensions and discord and fall victim to various kinds of moral and spiritual maladies.
d
6:132; 20:135; 26:209; 28:60.
a
6:132; 20:135; 26:209; 28:60.
1498
Commentary:
The verse clearly shows that it is unjust to punish any people unless they make themselves deserving of it by their misdeeds. It is a pity that in spite of the fact that various kinds of afflictions and miseries have fallen upon present-day Muslims, they persist in thinking that they are following the right path. This, in other words, means that they look upon God as unjust and themselves as righteous. The important lesson that we learn from this verse is that as punishment comes only when people become corrupt, therefore when people see signs of an impending punishment they should take a warning from it and should at once set about eschewing evil practices and reforming themselves.
As the word مصلحون (righteous) also means "making peace among themselves", the verse also shows that the way to avert Divine punishment is that people should make peace among themselves and there should be unity and concord among them. In fact, decline and degradation overtake a people only when they are rent by dissensions and discord and fall victim to various kinds of moral and spiritual maladies.
c
6:132; 20:135; 26:209; 28:60.
مَّنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
惩罚不是外来的事物, 而是在人类内部产生的。事实上, 天上的报答和火狱的惩罚只是人在今生做的种种善事或恶行的许多化身和代表。因此, 在今生人是他自己命运的缔造者, 而在后世可以这样说, 他是他自己的报答者或惩罚者。
每个人都须背上他自己的十字架。任何别人代他牺牲, 对他没有好处。这节经文彻底打击了替人赎罪的这一教义的基础。
在我们这一代, 这个世界已经见到了许多瘟疫、饥馑、战争、地震, 与其他史无前例地严重的、无可比拟的大规模的、一个紧接一个的灾难来加重人类生活的苦难。这些天灾人祸来到世间之前, 安拉一定已经派来了一个警告者。
یعنی کوئی شخص جس پر جواب دہی لازمی ہو دوسرے کی جگہ جواب دہی نہیں کر سکے گا۔ نیز دیکھئے نوٹ سورۃ انعام آیت۱۶۵
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
Punishment is not something that comes from outside but it takes its birth within man himself. In fact, the punishments and rewards of Heaven and Hell will only be so many embodiments and representations of the deeds, good or bad, of man done by him in this life. Thus in this life man is the architect of his own destiny and in the next he will be, so to say, his own rewarder or punisher.
Everyone has to bear his own cross. Nobody’s vicarious sacrifice can do him any good. The verse strikes at the root of the doctrine of atonement.
The world has, in our own generation, seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. Before these calamities and catastrophes visited the earth, God must have raised a Warner.
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
Commentary:
This verse further explains the purport of the previous verse. It shows that man himself benefits by his good deeds or suffers the evil consequences of his bad deeds. So whatever he does, he does for or against his own self. A murderer, in fact, murders his own self, and a thief steals his own property. Similarly when a man does good to another person, in reality he does good to himself.
Christian theological writers sometimes quote this verse in support of the doctrine that Jesus took upon himself, and suffered for, the sins of man. They argue that according to this verse a sinner cannot bear the sins of another person, but Jesus, being sinless, could and did bear other people’s sins. Without entering here into the sinlessness or otherwise of Jesus, it may be pointed out that what the verse means is only this, that man himself and no one else in his place can suffer the consequences of his actions. He has to bear his own cross; none else shall answer for him. Punishment or reward is no external thing but is another name for the consequences of man’s actions, and it is evident that where the seed is sown only there does it bear fruit. So when punishment or reward proceeds from within the doer himself, how can any other person share it with him or be responsible for it?
The verse under comment thus lends no support to the Christian doctrine of Atonement; on the contrary, it refutes and contradicts it. The Christian doctrine is based on the assumption that punishment is something external and therefore one person can atone for the sins of another person. The present verse clearly refutes this unnatural idea.
In order to meet this objection Christians hold Hell to be a material thing. It is clearly unreasonable to believe that Hell is a material thing and Heaven spiritual. Either both are material or both spiritual. If Hell is spiritual then there is no sense in one person bearing the punishment of another. No person can share the regret, grief, anger, etc., of another, because all these things take their birth within man himself and are the result of his own deeds. He can become relieved of the punishment of his deeds only when he brings about death over his baser self and a complete and genuine change takes place in him through repentance and remorse.
The verse also explains another divine law viz. God does not send down destructive punishment upon a people unless He has first raised a Warner among them. This law has also been expressly laid down in vv. 67:9, 10; 39:72; 35:38 & 28:60.
The truth of these verses has been remarkably demonstrated in our own generation. The world has seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. But before these calamities and catastrophes visited the earth God raised in the person of Ahmad, the Promised Messiah, a Warner who warned mankind of the impending tribulation.
God’s purpose in raising His Messengers and sending down punishment when people reject and oppose them is that they should listen to their admonitions and reform themselves. See also 4:166; 24:48; 35:38; 39:72 & 67:9-10.
c
10:109; 39:42.
d
6:165; 35:19; 39:8; 53:39.
e
28:60.
705
惩罚不是外来的事物, 而是在人类内部产生的。事实上, 天上的报答和火狱的惩罚只是人在今生做的种种善事或恶行的许多化身和代表。因此, 在今生人是他自己命运的缔造者, 而在后世可以这样说, 他是他自己的报答者或惩罚者。
706
每个人都须背上他自己的十字架。任何别人代他牺牲, 对他没有好处。这节经文彻底打击了替人赎罪的这一教义的基础。
707
在我们这一代, 这个世界已经见到了许多瘟疫、饥馑、战争、地震, 与其他史无前例地严重的、无可比拟的大规模的、一个紧接一个的灾难来加重人类生活的苦难。这些天灾人祸来到世间之前, 安拉一定已经派来了一个警告者。
1
یعنی کوئی شخص جس پر جواب دہی لازمی ہو دوسرے کی جگہ جواب دہی نہیں کر سکے گا۔ نیز دیکھئے نوٹ سورۃ انعام آیت۱۶۵
a
10:109; 39:42.
b
6:165; 35:19; 39:8; 53:39.
c
28:60.
1945
Commentary:
This verse further explains the purport of the previous verse. It shows that man himself benefits by his good deeds or suffers the evil consequences of his bad deeds. So whatever he does, he does for or against his own self. A murderer, in fact, murders his own self, and a thief steals his own property. Similarly when a man does good to another person, in reality he does good to himself.
Christian theological writers sometimes quote this verse in support of the doctrine that Jesus took upon himself, and suffered for, the sins of man. They argue that according to this verse a sinner cannot bear the sins of another person, but Jesus, being sinless, could and did bear other people’s sins. Without entering here into the sinlessness or otherwise of Jesus, it may be pointed out that what the verse means is only this, that man himself and no one else in his place can suffer the consequences of his actions. He has to bear his own cross; none else shall answer for him. Punishment or reward is no external thing but is another name for the consequences of man’s actions, and it is evident that where the seed is sown only there does it bear fruit. So when punishment or reward proceeds from within the doer himself, how can any other person share it with him or be responsible for it?
The verse under comment thus lends no support to the Christian doctrine of Atonement; on the contrary, it refutes and contradicts it. The Christian doctrine is based on the assumption that punishment is something external and therefore one person can atone for the sins of another person. The present verse clearly refutes this unnatural idea.
In order to meet this objection Christians hold Hell to be a material thing. It is clearly unreasonable to believe that Hell is a material thing and Heaven spiritual. Either both are material or both spiritual. If Hell is spiritual then there is no sense in one person bearing the punishment of another. No person can share the regret, grief, anger, etc., of another, because all these things take their birth within man himself and are the result of his own deeds. He can become relieved of the punishment of his deeds only when he brings about death over his baser self and a complete and genuine change takes place in him through repentance and remorse.
The verse also explains another divine law viz. God does not send down destructive punishment upon a people unless He has first raised a Warner among them. This law has also been expressly laid down in vv. 67:9, 10; 39:72; 35:38 & 28:60.
The truth of these verses has been remarkably demonstrated in our own generation. The world has seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. But before these calamities and catastrophes visited the earth God raised in the person of Ahmad, the Promised Messiah, a Warner who warned mankind of the impending tribulation.
God’s purpose in raising His Messengers and sending down punishment when people reject and oppose them is that they should listen to their admonitions and reform themselves. See also 4:166; 24:48; 35:38; 39:72 & 67:9-10.
b
10:109; 39:42.
c
6:165; 35:19; 39:8; 53:39.
d
28:60.
1600
Punishment is not something that comes from outside but it takes its birth within man himself. In fact, the punishments and rewards of Heaven and Hell will only be so many embodiments and representations of the deeds, good or bad, of man done by him in this life. Thus in this life man is the architect of his own destiny and in the next he will be, so to say, his own rewarder or punisher.
1601
Everyone has to bear his own cross. Nobody’s vicarious sacrifice can do him any good. The verse strikes at the root of the doctrine of atonement.
1602
The world has, in our own generation, seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. Before these calamities and catastrophes visited the earth, God must have raised a Warner.
وَلَوْ أَنَّآ أَهْلَكْنَٰهُم بِعَذَابٍ مِّن قَبْلِهِۦ لَقَالُوا۟ رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ ءَايَٰتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ
28:48.
a
28:48.
وَمَآ أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا لَهَا مُنذِرُونَ
6:132; 11:118; 20:135; 28:60.
The verse refers to a Divine law that punishment does not overtake a people unless a Prophet is first sent to them and by rejecting and opposing him they render themselves deserving of it. See also 17:16; 28:60; 35:38.
6:132; 11:118; 20:135; 28:60.
Commentary:
The verse refers to a divine law that punishment does not overtake a people unless a Prophet is first sent to them and by rejecting and opposing him they render themselves deserving of it. See also 17:16; 28:60; 35:38.
c
6:132; 11:118; 20:135; 28:60.
934
这节经文指出安拉的一种法则: 一个民族不会遭受惩罚, 除非他先派一位先知去他们那里, 如果他们拒绝和反对他, 他们就是咎由自取。也可见17:16; 28:60; 35:38。
a
6:132; 11:118; 20:135; 28:60.
2803
Commentary:
The verse refers to a divine law that punishment does not overtake a people unless a Prophet is first sent to them and by rejecting and opposing him they render themselves deserving of it. See also 17:16; 28:60; 35:38.
a
6:132; 11:118; 20:135; 28:60.
2137
The verse refers to a Divine law that punishment does not overtake a people unless a Prophet is first sent to them and by rejecting and opposing him they render themselves deserving of it. See also 17:16; 28:60; 35:38.
وَمَا كَانَ رَبُّكَ مُهْلِكَ ٱلْقُرَىٰ حَتَّىٰ يَبْعَثَ فِىٓ أُمِّهَا رَسُولًا يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِنَا ۚ وَمَا كُنَّا مُهْلِكِى ٱلْقُرَىٰٓ إِلَّا وَأَهْلُهَا ظَٰلِمُونَ
اردو میں بستی کی جمع بستیاں بغیر خاص ضرورت کے نہیں آتی اور عربی میں بستیوں سے مراد ملک ہوتا ہے۔
6:132; 11:118; 20:135; 26:209.
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Reformer in the present time.
6:132; 11:118; 20:135; 26:209.
Commentary:
Two laws have been enunciated in this verse: (1) No people are punished until God has first raised among them a Messenger who warns them of the impending punishment and exhorts them to repent and give up their evil ways. (2) No people are punished unless they have given themselves up to sin and iniquity and have completely closed the doors of repentance upon themselves.
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Messenger in the present time. That Divine Messenger appeared in the fullness of time in the person of Ahmad, the Promised Messiah and Holy Founder of the Ahmadiyya Movement.
a
6:132; 11:118; 20:135; 26:209.
965
最近五六十年中, 饥馑、战争、地震和瘟疫等天然灾难异乎寻常地频繁和普遍发生, 正呼求着一个现代宗教复兴者的出现。
3
اردو میں بستی کی جمع بستیاں بغیر خاص ضرورت کے نہیں آتی اور عربی میں بستیوں سے مراد ملک ہوتا ہے۔
c
6:132; 11:118; 20:135; 26:209.
2920
Commentary:
Two laws have been enunciated in this verse: (1) No people are punished until God has first raised among them a Messenger who warns them of the impending punishment and exhorts them to repent and give up their evil ways. (2) No people are punished unless they have given themselves up to sin and iniquity and have completely closed the doors of repentance upon themselves.
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Messenger in the present time. That Divine Messenger appeared in the fullness of time in the person of Ahmad, the Promised Messiah and Holy Founder of the Ahmadiyya Movement.
a
6:132; 11:118; 20:135; 26:209.
2226
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Reformer in the present time.
إِنَّا مُنزِلُونَ عَلَىٰٓ أَهْلِ هَٰذِهِ ٱلْقَرْيَةِ رِجْزًا مِّنَ ٱلسَّمَآءِ بِمَا كَانُوا۟ يَفْسُقُونَ
27:59.
27:59.
27:59.
Important Words:
رجزا (punishment) is infinitive-noun from رجز (rajaza) and means, punishment; dirt or filth; iniquity or sin; idol worship, etc. (Aqrab). See also 2:60.
e
27:59.
a
27:59.
2963
Important Words:
رجزا (punishment) is infinitive-noun from رجز (rajaza) and means, punishment; dirt or filth; iniquity or sin; idol worship, etc. (Aqrab). See also 2:60.
f
27:59.
وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَآ أَخْرِجْنَا نَعْمَلْ صَٰلِحًا غَيْرَ ٱلَّذِى كُنَّا نَعْمَلُ ۚ أَوَلَمْ نُعَمِّرْكُم مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ ٱلنَّذِيرُ ۖ فَذُوقُوا۟ فَمَا لِلظَّٰلِمِينَ مِن نَّصِيرٍ
7:54; 26:103; 32:13; 39:59.
7:54; 26:103; 32:13; 39:59.
7:54; 26:103; 32:13; 39:59.
Important Words:
یصطرخون (cry for help) is derived from اصطرخ which is synonymous with صرخ which means, he raised his voice; called out; cried or cried vehemently or for help (Lane).
e
7:54; 26:103; 32:13; 39:59.
c
7:54; 26:103; 32:13; 39:59.
3205
Important Words:
یصطرخون (cry for help) is derived from اصطرخ which is synonymous with صرخ which means, he raised his voice; called out; cried or cried vehemently or for help (Lane).
c
7:54; 26:103; 32:13; 39:59.