Topic: Thunderbolt, (Sa‘iqah), (Saihah)
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وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نُّؤْمِنَ لَكَ حَتَّىٰ نَرَى ٱللَّهَ جَهْرَةً فَأَخَذَتْكُمُ ٱلصَّٰعِقَةُ وَأَنتُمْ تَنظُرُونَ
4:154.
4:154.
4:154.
Important Words:
الصاعقة (the thunderbolt). See 2:20.
Commentary:
The present-day Bible, at fault in many places, does not make a direct mention of the incident referred to in the verse under comment. But a careful study of it reveals the fact that the reference is to the time when Moses went up the Mount to receive God’s Commandments and left his men camped at the foot of the mountain. On the day appointed, Moses brought forth the people out of the camp to meet God, and they stood at the nether part of the Mount. And the Lord came down on Mount Sinai on the top of the Mount and ordered Moses saying: "Go down, charge the people, lest they break through unto the Lord to gaze and many of them perish" (Exod. 19:21). The words "to gaze" occurring in the above quotation clearly show that the Israelites were eager to see God and, as the Quran puts it, they had previously expressed a desire to that effect. But when the manifestation actually came and they saw the thunderings and the lightnings, and the noise of the trumpet and the mountain smoking, they removed themselves and stood afar off and exclaimed to Moses, saying: "Speak thou with us and we will hear: but let not God speak with us lest we die" (Exod. 20:19). This shows that, at first, they wanted to see God, i.e. see a most clear manifestation of Him without which they would not believe, but having been greatly terrified, they afterwards went to the other extreme and shouted to Moses that they would have none of the manifestations and would not even listen to God’s words lest they die.
As the word قال does not necessarily mean "he said" but is used on occasions when one does not say a thing in so many words but simply expresses a wish or idea by one’s condition (see under 2:31), it is possible that the Israelites did not make this demand verbally but that their condition was expressive of it. In this case the words اذقلتم would not mean "when you said" but "when your attitude showed that".
As the word صاعقة also means 'death', the verse may be taken to mean that this unreasonable demand of the Israelites so arrogantly expressed brought about their spiritual death. This significance finds corroboration in the next verse wherein God says: Then We raised you up after your death.
It may be noted here that whereas the Bible mentions the incident of calf-worship after the incident referred to above, the Quran reverses the order, mentioning the incident of calf-worship before that of the demand of the Israelites to see God; and a careful study of the relevant facts indicates that the Quran order is the correct one. The incident of the calf must certainly have taken place before the Israelites went to Mount Sinai and before the Lord came down upon the Mount in the sight of the people; for if the Israelites had already gone to the Mount and had seen a clear manifestation of God, then it is hardly possible that they should have taken the calf for their God after such manifestation. Evidently they had made the calf before going to Mount Sinai, and when Moses ordered them to refrain from calf-worship, they obeyed but expressed an arrogant desire to see God so that they might be sure of His existence. Thereupon Moses took them to the Mount and God descended on the Mount in the sight of the people (Exod. 19:9-11). The words of the Quran: Then the thunderbolt overtook you, may refer to the thunders and lightnings which accompanied the manifestation of God and which caused the Israelites to tremble with fear.
a
4:154.
a
4:154.
62
Important Words:
الصاعقة (the thunderbolt). See 2:20.
Commentary:
The present-day Bible, at fault in many places, does not make a direct mention of the incident referred to in the verse under comment. But a careful study of it reveals the fact that the reference is to the time when Moses went up the Mount to receive God’s Commandments and left his men camped at the foot of the mountain. On the day appointed, Moses brought forth the people out of the camp to meet God, and they stood at the nether part of the Mount. And the Lord came down on Mount Sinai on the top of the Mount and ordered Moses saying: "Go down, charge the people, lest they break through unto the Lord to gaze and many of them perish" (Exod. 19:21). The words "to gaze" occurring in the above quotation clearly show that the Israelites were eager to see God and, as the Quran puts it, they had previously expressed a desire to that effect. But when the manifestation actually came and they saw the thunderings and the lightnings, and the noise of the trumpet and the mountain smoking, they removed themselves and stood afar off and exclaimed to Moses, saying: "Speak thou with us and we will hear: but let not God speak with us lest we die" (Exod. 20:19). This shows that, at first, they wanted to see God, i.e. see a most clear manifestation of Him without which they would not believe, but having been greatly terrified, they afterwards went to the other extreme and shouted to Moses that they would have none of the manifestations and would not even listen to God’s words lest they die.
As the word قال does not necessarily mean "he said" but is used on occasions when one does not say a thing in so many words but simply expresses a wish or idea by one’s condition (see under 2:31), it is possible that the Israelites did not make this demand verbally but that their condition was expressive of it. In this case the words اذقلتم would not mean "when you said" but "when your attitude showed that".
As the word صاعقة also means 'death', the verse may be taken to mean that this unreasonable demand of the Israelites so arrogantly expressed brought about their spiritual death. This significance finds corroboration in the next verse wherein God says: Then We raised you up after your death.
It may be noted here that whereas the Bible mentions the incident of calf-worship after the incident referred to above, the Quran reverses the order, mentioning the incident of calf-worship before that of the demand of the Israelites to see God; and a careful study of the relevant facts indicates that the Quran order is the correct one. The incident of the calf must certainly have taken place before the Israelites went to Mount Sinai and before the Lord came down upon the Mount in the sight of the people; for if the Israelites had already gone to the Mount and had seen a clear manifestation of God, then it is hardly possible that they should have taken the calf for their God after such manifestation. Evidently they had made the calf before going to Mount Sinai, and when Moses ordered them to refrain from calf-worship, they obeyed but expressed an arrogant desire to see God so that they might be sure of His existence. Thereupon Moses took them to the Mount and God descended on the Mount in the sight of the people (Exod. 19:9-11). The words of the Quran: Then the thunderbolt overtook you, may refer to the thunders and lightnings which accompanied the manifestation of God and which caused the Israelites to tremble with fear.
a
4:154.
يَسْـَٔلُكَ أَهْلُ ٱلْكِتَٰبِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَٰبًا مِّنَ ٱلسَّمَآءِ ۚ فَقَدْ سَأَلُوا۟ مُوسَىٰٓ أَكْبَرَ مِن ذَٰلِكَ فَقَالُوٓا۟ أَرِنَا ٱللَّهَ جَهْرَةً فَأَخَذَتْهُمُ ٱلصَّٰعِقَةُ بِظُلْمِهِمْ ۚ ثُمَّ ٱتَّخَذُوا۟ ٱلْعِجْلَ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ فَعَفَوْنَا عَن ذَٰلِكَ ۚ وَءَاتَيْنَا مُوسَىٰ سُلْطَٰنًا مُّبِينًا
اہل کتاب میں مسیحی اور یہودی دونوں شامل ہیں۔ مگر اس جگہ اہل کتاب سے مراد صرف یہودی ہیں کیونکہ آگے یہ ذکر آتا ہے کہ وہ حضرت مریمؑ پر بہتان باندھتے تھے اور انہوں نے حضرت مسیحؑ کو صلیب پر لٹکا کر مارنے کی کوشش کی اور یہ کام یہود کا تھا مسیحیوں کا نہیں تھا۔
2:109.
2:56.
2:52, 93; 7:149, 153.
See {96}.
2:109.
2:56.
2:52, 93; 7:149, 153.
Important Words:
For the meaning of صاعقة (destructive punishment) see 2:56.
Commentary:
For an explanation of the words "show us Allah openly" see 2:56.
b
2:109.
c
2:56.
d
2:52, 93; 7:149, 153.
2
اہل کتاب میں مسیحی اور یہودی دونوں شامل ہیں۔ مگر اس جگہ اہل کتاب سے مراد صرف یہودی ہیں کیونکہ آگے یہ ذکر آتا ہے کہ وہ حضرت مریمؑ پر بہتان باندھتے تھے اور انہوں نے حضرت مسیحؑ کو صلیب پر لٹکا کر مارنے کی کوشش کی اور یہ کام یہود کا تھا مسیحیوں کا نہیں تھا۔
b
2:109.
c
2:56.
d
2:52, 93; 7:149, 153.
617
Important Words:
For the meaning of صاعقة (destructive punishment) see 2:56.
Commentary:
For an explanation of the words "show us Allah openly" see 2:56.
b
2:109.
c
2:56.
d
2:52, 93; 7:149, 153.
693
See {96}.
وَأَخَذَ ٱلَّذِينَ ظَلَمُوا۟ ٱلصَّيْحَةُ فَأَصْبَحُوا۟ فِى دِيَٰرِهِمْ جَٰثِمِينَ
7:79; 26:159; 54:32.
جَثَمَ کے لئے دیکھیں سورۂ اعراف آیت۷۹ نوٹ نمبر۱
7:79; 26:159; 54:32.
Seven different words and expressions have been used in the Qur’an to describe the punishment which overtook the tribe of Thamud. In the present verse and in 54:32, the word used is Saihah (punishment); in 7:79, Rajfah (an earthquake); in 26:159 simply ‘Adhab (chastisement); in 27:52, Dammarna- hum (We utterly destroyed them); in 51:45, Sa‘iqah (thunderbolt; or any destructive punishment); in 69:6, Taghiyah (an extraordinary punishment); and in 91:15, Damdama ‘Alaihim (He destroyed them completely). Though the words and expressions employed to describe the visitation seem to be different in form, yet they possess no discrepancy in meaning. The words which, however, appear to be contradictory, are Rajfah, Saihah, Sa‘iqah and Taghiyah. As the last three also mean punishment, therefore if the tribe of Thamud were destroyed by means of an earthquake all the above words may be rightly used to describe that catastrophe.
7:79; 26:159; 54:32.
Important Words:
الصیحة (punishment) is derived from صاح which means, he called out or cried vehemently or he shouted with his utmost force or power. صاح علیه means, he rebuked him. صیح بھم means, they were frightened or terrified. صیح فیھم means, they perished. صاحت الشجرة means, the tree became tall. صیحة means, a loud cry; punishment, castigation or chastisement; a hostile or predatory incursion by which a tribe is surprised (Lane & Aqrab).
Commentary:
Seven different words and expressions have been used in the Quran to describe the punishment which overtook the tribe of Thamud. In the verse under comment and in 54:32, the word used is صیحة (punishment); in 7:79, رجفة (an earthquake); in 26:159, عذاب (chastisement); in 27:52, دمرناھم (We utterly destroyed them); in 51:45, صاعقة (thunderbolt; any destructive punishment); in 69:6,طاغیة (an extraordinary punishment); and in 91:15, دمدم علیھم (their Lord destroyed them completely). Though the words and expressions employed to describe the visitation seem to be different in form, yet they possess no discrepancy in meaning. The only words which appear to be contradictory are Rajfah, Saihah, Sa‘iqah and Taghiyah. As, however, the last three also mean punishment, therefore if the tribe of Thamud were destroyed by means of an earthquake, all the above words may be rightly used to describe that catastrophe.
b
7:79; 26:159; 54:32.
1
جَثَمَ کے لئے دیکھیں سورۂ اعراف آیت۷۹ نوٹ نمبر۱
a
7:79; 26:159; 54:32.
1448
Important Words:
الصیحة (punishment) is derived from صاح which means, he called out or cried vehemently or he shouted with his utmost force or power. صاح علیه means, he rebuked him. صیح بھم means, they were frightened or terrified. صیح فیھم means, they perished. صاحت الشجرة means, the tree became tall. صیحة means, a loud cry; punishment, castigation or chastisement; a hostile or predatory incursion by which a tribe is surprised (Lane & Aqrab).
Commentary:
Seven different words and expressions have been used in the Quran to describe the punishment which overtook the tribe of Thamud. In the verse under comment and in 54:32, the word used is صیحة (punishment); in 7:79, رجفة (an earthquake); in 26:159, عذاب (chastisement); in 27:52, دمرناھم (We utterly destroyed them); in 51:45, صاعقة (thunderbolt; any destructive punishment); in 69:6,طاغیة (an extraordinary punishment); and in 91:15, دمدم علیھم (their Lord destroyed them completely). Though the words and expressions employed to describe the visitation seem to be different in form, yet they possess no discrepancy in meaning. The only words which appear to be contradictory are Rajfah, Saihah, Sa‘iqah and Taghiyah. As, however, the last three also mean punishment, therefore if the tribe of Thamud were destroyed by means of an earthquake, all the above words may be rightly used to describe that catastrophe.
c
7:79; 26:159; 54:32.
1328
Seven different words and expressions have been used in the Qur’an to describe the punishment which overtook the tribe of Thamud. In the present verse and in 54:32, the word used is Saihah (punishment); in 7:79, Rajfah (an earthquake); in 26:159 simply ‘Adhab (chastisement); in 27:52, Dammarna- hum (We utterly destroyed them); in 51:45, Sa‘iqah (thunderbolt; or any destructive punishment); in 69:6, Taghiyah (an extraordinary punishment); and in 91:15, Damdama ‘Alaihim (He destroyed them completely). Though the words and expressions employed to describe the visitation seem to be different in form, yet they possess no discrepancy in meaning. The words which, however, appear to be contradictory, are Rajfah, Saihah, Sa‘iqah and Taghiyah. As the last three also mean punishment, therefore if the tribe of Thamud were destroyed by means of an earthquake all the above words may be rightly used to describe that catastrophe.
وَيُسَبِّحُ ٱلرَّعْدُ بِحَمْدِهِۦ وَٱلْمَلَٰٓئِكَةُ مِنْ خِيفَتِهِۦ وَيُرْسِلُ ٱلصَّوَٰعِقَ فَيُصِيبُ بِهَا مَن يَشَآءُ وَهُمْ يُجَٰدِلُونَ فِى ٱللَّهِ وَهُوَ شَدِيدُ ٱلْمِحَالِ
مفسرین کہتے ہیں کہ رَعدؔ ایک فرشتہ کا نام ہے لیکن یہ غلط ہے۔ خود بجلی بھی زبان حال سے خداتعالیٰ کی تسبیح اور حمد کرتی ہے پس خواہ مخواہ فرشتوں کو بیچ میں گھسیٹنے کی ضرورت نہ تھی۔
16:51; 42:6.
24:44.
Important Words:
محال (punishment) is derived from ماحل which is again derived from محل. They say محل البلد i.e. the town had no rain and became affected with drought and dearth. ماحله means, he devised a plan or hatched a plot against him; he showed enmity towards him, the other doing the same in return. محال means, plan or device; power or might; quarrel or disputation; enmity; punishment or torment; severity; destruction (Aqrab).
Commentary:
Disbelievers are here told that they should give up hugging the fond hope that the present afflictions and trials of Muslims (hinted at in the words "thunders" and "thunderbolts") would bring about the latter’s ruin. Not all lightning is destructive nor are all clouds the source of unmixed good. Their afflictions cannot bring about the ruin of believers. On the contrary, they will bring about their moral and spiritual advancement, for they bring into play their hidden faculties and bring them nearer to God. Thunder and lightning are after all the creation of God and are meant to glorify Him. They cannot therefore, cause the destruction of God’s faithful servants, whom He has promised to protect, for that would be against His glory-fication. So existing thunders and the dark clouds of temporary miseries and tribulations only contribute to the progress and prosperity of the Faithful.
The verse further points out that thunder and clouds are under the control of God’s angels, who are the first cause, and have been created to serve and advance the cause of God’s Messengers. Why then, should the believers fear the thunder and clouds of adversity that are now bursting upon them? They would only destroy those who seek to frustrate the purpose of God. The words, they dispute concerning Allah, are intended to point out that it is no law of nature that is being discussed here but a prophecy of punishment for disbelievers.
The words شدید المحال (severe in punishing) may also be rendered as "strong in planning" thus hinting that God is not only severe in punishing but it is also impossible to frustrate His plans.
f
16:51; 42:6.
g
24:44.
3
مفسرین کہتے ہیں کہ رَعدؔ ایک فرشتہ کا نام ہے لیکن یہ غلط ہے۔ خود بجلی بھی زبان حال سے خداتعالیٰ کی تسبیح اور حمد کرتی ہے پس خواہ مخواہ فرشتوں کو بیچ میں گھسیٹنے کی ضرورت نہ تھی۔
a
16:51; 42:6.
b
24:44.
1625
Important Words:
محال (punishment) is derived from ماحل which is again derived from محل. They say محل البلد i.e. the town had no rain and became affected with drought and dearth. ماحله means, he devised a plan or hatched a plot against him; he showed enmity towards him, the other doing the same in return. محال means, plan or device; power or might; quarrel or disputation; enmity; punishment or torment; severity; destruction (Aqrab).
Commentary:
Disbelievers are here told that they should give up hugging the fond hope that the present afflictions and trials of Muslims (hinted at in the words "thunders" and "thunderbolts") would bring about the latter’s ruin. Not all lightning is destructive nor are all clouds the source of unmixed good. Their afflictions cannot bring about the ruin of believers. On the contrary, they will bring about their moral and spiritual advancement, for they bring into play their hidden faculties and bring them nearer to God. Thunder and lightning are after all the creation of God and are meant to glorify Him. They cannot therefore, cause the destruction of God’s faithful servants, whom He has promised to protect, for that would be against His glory-fication. So existing thunders and the dark clouds of temporary miseries and tribulations only contribute to the progress and prosperity of the Faithful.
The verse further points out that thunder and clouds are under the control of God’s angels, who are the first cause, and have been created to serve and advance the cause of God’s Messengers. Why then, should the believers fear the thunder and clouds of adversity that are now bursting upon them? They would only destroy those who seek to frustrate the purpose of God. The words, they dispute concerning Allah, are intended to point out that it is no law of nature that is being discussed here but a prophecy of punishment for disbelievers.
The words شدید المحال (severe in punishing) may also be rendered as "strong in planning" thus hinting that God is not only severe in punishing but it is also impossible to frustrate His plans.
c
16:51; 42:6.
d
24:44.
فَإِنْ أَعْرَضُوا۟ فَقُلْ أَنذَرْتُكُمْ صَٰعِقَةً مِّثْلَ صَٰعِقَةِ عَادٍ وَثَمُودَ
40:31, 32.
40:31, 32.
40:31-32.
Commentary:
The purport of the verse seems to be that when the vast and orderly universe, of which the earth forms but a small part, and the planets and satellites of which the universe is composed have been created for the service of man, it is inconceivable that man for whom everything was brought into existence, should have been created without a purpose. His life has a grim purpose and a great mission. He has been created to develop and manifest in himself, on human scale, Divine attributes in order to prove himself to be God’s vicegerent on earth. To help him to achieve this supreme and noble object, God sent His Messengers. These Divine Messengers came to all peoples in different periods of time. Invariably they were rejected by their peoples and the rejecters met with a sad fate. The Holy Prophet is asked to warn his own people that if they rejected and opposed him, they, too, will meet with no better fate. The verse under comment cites the examples of ‘Ad and Thamud who by rejecting their Prophets incurred God’s displeasure and punishment.
b
40:31, 32.
c
40:31-32.
3566
Commentary:
The purport of the verse seems to be that when the vast and orderly universe, of which the earth forms but a small part, and the planets and satellites of which the universe is composed have been created for the service of man, it is inconceivable that man for whom everything was brought into existence, should have been created without a purpose. His life has a grim purpose and a great mission. He has been created to develop and manifest in himself, on human scale, Divine attributes in order to prove himself to be God’s vicegerent on earth. To help him to achieve this supreme and noble object, God sent His Messengers. These Divine Messengers came to all peoples in different periods of time. Invariably they were rejected by their peoples and the rejecters met with a sad fate. The Holy Prophet is asked to warn his own people that if they rejected and opposed him, they, too, will meet with no better fate. The verse under comment cites the examples of ‘Ad and Thamud who by rejecting their Prophets incurred God’s displeasure and punishment.
b
40:31, 32.
وَأَمَّا ثَمُودُ فَهَدَيْنَٰهُمْ فَٱسْتَحَبُّوا۟ ٱلْعَمَىٰ عَلَى ٱلْهُدَىٰ فَأَخَذَتْهُمْ صَٰعِقَةُ ٱلْعَذَابِ ٱلْهُونِ بِمَا كَانُوا۟ يَكْسِبُونَ
Commentary:
The word عمی (blindness) has been used here in the sense of blindness of the heart or mind.
3570
Commentary:
The word عمی (blindness) has been used here in the sense of blindness of the heart or mind.
فَعَتَوْا۟ عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ ٱلصَّٰعِقَةُ وَهُمْ يَنظُرُونَ
11:68.
11:68.
11:68.
d
11:68.
b
11:68.
d
11:68.