Topic: Deluge
View Aspects
حَتَّىٰٓ إِذَا جَآءَ أَمْرُنَا وَفَارَ ٱلتَّنُّورُ قُلْنَا ٱحْمِلْ فِيهَا مِن كُلٍّ زَوْجَيْنِ ٱثْنَيْنِ وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ ٱلْقَوْلُ وَمَنْ ءَامَنَ ۚ وَمَآ ءَامَنَ مَعَهُۥٓ إِلَّا قَلِيلٌ
یہاں ماضی کا لفظ ہے لیکن پیشگوئیوں میں اکثر قرآن مجید ماضی کے لفظ استعمال کرتا ہے یہ بتانے کے لئے کہ یہ بات ایسی ہی یقین ہے جیسے کوئی گذری ہوئی چیز یقینی ہوتی ہے۔
23:28; 54:13.
23:28.
The Deluge was not merely due to the gushing forth of the water from springs. But, as is clear from 54:12, 13, its real cause was the bursting of the clouds. Rain fell in torrents and there was water everywhere and, as generally happens during heavy rain, water also began to gush forth from the depths of the earth, and springs and fountains began to sprout, and thus water, both from the heavens and the earth, flooded the whole land. Noah lived in a mountainous country where springs were found in large numbers.
The words 'of every kind' do not here mean all the animals, but all such animals as were needed by Noah. Surely, the Ark was not big enough to carry a pair of all kinds of animals found in the world. The addition of the word 'two' also shows that as many animals were to be taken as were absolutely necessary.
23:28; 54:13.
23:28.
Important Words:
فار (gushed forth). They say فارت القدر the kettle boiled or estuated. فارت نفسه means, his stomach heaved; or he became agitated by a tendency to vomit. فار الماء means, the water gushed forth and flowed. فار العرق means, the vein became excited and flowed forth with blood (Lane & Aqrab).
تنور (fountains of the earth) is derived from the root تنر and means, a sort of fire-place or oven in which bread is baked; the surface of the ground; the highest part of the earth; any place from which water pours forth, i.e. a fountain etc.; a place where the water of a valley collects; the shining of the dawn (Lane).
Commentary:
It should be remembered that the punishment which overtook the people of Noah was not merely due to the gushing forth of the water from a spring. But, as is clear from other passages of the Quran, the real source of the Deluge were the clouds. Rain fell in such abundance that there was water everywhere and as sometimes happens during heavy rain, water also began to gush forth from the depths of the earth, and springs and fountains began to sprout, and thus water, both from the heavens and the earth, flooded the whole land. In 54:12, 13, we read, Then We opened the gates of heaven with water pouring down; and We caused the earth to gush forth with springs; so the waters met for the purpose that had been decreed. Similarly v. 45 below also speaks of water from both the heavens and the earth. In fact, it appears from the Quran that Noah lived in a mountainous country where springs were found in abundance, for in v. 44 Noah’s son is represented as saying, I shall soon betake myself to a mountain which will shelter me from the water, which shows that Noah lived at the foot of a mountain. Obviously when floods were rising fast on all sides, his son could not think of going to a far off mountain and taking shelter there.
The word کل (all) does not here mean all the animals of the earth. It only means all such animals as Noah needed. It has been similarly used in a restricted sense in other verses of the Quran as well. For instance, in 27:24, which speaks of the Queen of Sheba, we read, "She has been given everything." But all commentators are agreed in holding that by "everything" is here meant all that the Queen of Sheba needed and not everything in the literal sense of the word. If she had possessed "everything" in the literal sense of the word, she would have had in her possession everything existing in the world and Solomon dared not have said to her ambassador, Go back to them, for we shall surely come to them with hosts, against which they will have no power, and we shall drive them out from there in disgrace, and they will feel abased (27:38). Moreover, the Ark certainly was not big enough to carry a pair of all kinds of animals found in the world. The addition of the word "two" also shows that it was meant that as few animals were to be taken as were absolutely necessary.
The words, except those against whom the word has already gone forth, do not mean "except those of whom thou hast been informed," but "except those against whom God’s judgement has already been passed."
b
23:28; 54:13.
c
23:28.
1
یہاں ماضی کا لفظ ہے لیکن پیشگوئیوں میں اکثر قرآن مجید ماضی کے لفظ استعمال کرتا ہے یہ بتانے کے لئے کہ یہ بات ایسی ہی یقین ہے جیسے کوئی گذری ہوئی چیز یقینی ہوتی ہے۔
b
23:28; 54:13.
c
23:28.
1422
Important Words:
فار (gushed forth). They say فارت القدر the kettle boiled or estuated. فارت نفسه means, his stomach heaved; or he became agitated by a tendency to vomit. فار الماء means, the water gushed forth and flowed. فار العرق means, the vein became excited and flowed forth with blood (Lane & Aqrab).
تنور (fountains of the earth) is derived from the root تنر and means, a sort of fire-place or oven in which bread is baked; the surface of the ground; the highest part of the earth; any place from which water pours forth, i.e. a fountain etc.; a place where the water of a valley collects; the shining of the dawn (Lane).
Commentary:
It should be remembered that the punishment which overtook the people of Noah was not merely due to the gushing forth of the water from a spring. But, as is clear from other passages of the Quran, the real source of the Deluge were the clouds. Rain fell in such abundance that there was water everywhere and as sometimes happens during heavy rain, water also began to gush forth from the depths of the earth, and springs and fountains began to sprout, and thus water, both from the heavens and the earth, flooded the whole land. In 54:12, 13, we read, Then We opened the gates of heaven with water pouring down; and We caused the earth to gush forth with springs; so the waters met for the purpose that had been decreed. Similarly v. 45 below also speaks of water from both the heavens and the earth. In fact, it appears from the Quran that Noah lived in a mountainous country where springs were found in abundance, for in v. 44 Noah’s son is represented as saying, I shall soon betake myself to a mountain which will shelter me from the water, which shows that Noah lived at the foot of a mountain. Obviously when floods were rising fast on all sides, his son could not think of going to a far off mountain and taking shelter there.
The word کل (all) does not here mean all the animals of the earth. It only means all such animals as Noah needed. It has been similarly used in a restricted sense in other verses of the Quran as well. For instance, in 27:24, which speaks of the Queen of Sheba, we read, "She has been given everything." But all commentators are agreed in holding that by "everything" is here meant all that the Queen of Sheba needed and not everything in the literal sense of the word. If she had possessed "everything" in the literal sense of the word, she would have had in her possession everything existing in the world and Solomon dared not have said to her ambassador, Go back to them, for we shall surely come to them with hosts, against which they will have no power, and we shall drive them out from there in disgrace, and they will feel abased (27:38). Moreover, the Ark certainly was not big enough to carry a pair of all kinds of animals found in the world. The addition of the word "two" also shows that it was meant that as few animals were to be taken as were absolutely necessary.
The words, except those against whom the word has already gone forth, do not mean "except those of whom thou hast been informed," but "except those against whom God’s judgement has already been passed."
b
23:28; 54:13.
c
23:28.
1315
The Deluge was not merely due to the gushing forth of the water from springs. But, as is clear from 54:12, 13, its real cause was the bursting of the clouds. Rain fell in torrents and there was water everywhere and, as generally happens during heavy rain, water also began to gush forth from the depths of the earth, and springs and fountains began to sprout, and thus water, both from the heavens and the earth, flooded the whole land. Noah lived in a mountainous country where springs were found in large numbers.
1316
The words 'of every kind' do not here mean all the animals, but all such animals as were needed by Noah. Surely, the Ark was not big enough to carry a pair of all kinds of animals found in the world. The addition of the word 'two' also shows that as many animals were to be taken as were absolutely necessary.
قَالَ سَـَٔاوِىٓ إِلَىٰ جَبَلٍ يَعْصِمُنِى مِنَ ٱلْمَآءِ ۚ قَالَ لَا عَاصِمَ ٱلْيَوْمَ مِنْ أَمْرِ ٱللَّهِ إِلَّا مَن رَّحِمَ ۚ وَحَالَ بَيْنَهُمَا ٱلْمَوْجُ فَكَانَ مِنَ ٱلْمُغْرَقِينَ
The verse shows that the place where Noah lived was surrounded by mountains. The word Jabal used as a common noun points to the fact that there was a chain of mountains on one of which Noah’s son might have sought shelter. In fact, the place appears to have been a valley with mountains rising on all sides. That such a place should become quickly flooded with heavy rain is not extraordinary.
Important Words:
ساوی (I shall betake myself). آوی is derived from اوی. They say اوی الیه i.e. he betook himself to or repaired or resorted to it; he betook himself to it or repaired to it for lodging, covert or refuge. اوی الی البیت means, he took up his abode in the house; he lodged or dwelt in it. The Quranic expression, اذ اوی الفتیة الی الکھف means, when the young men betook themselves to the cave for refuge. ماوی means, a place to which one repairs for lodging, covert or refuge (Lane).
Commentary:
The verse shows that the place where Noah lived was surrounded by mountains. This is why his son said that he would take shelter in a mountain. The word جبل (a mountain) used as a common noun points to the fact that there was a chain of mountains on one of which Noah’s son wished to take shelter. In fact, the place appears to have been a valley with mountains rising on all sides. That such a place should become quickly flooded with heavy rain is not extraordinary.
The words, which will shelter me from the water, show how bigoted men shut their eyes to stark realities to the last. The flood is rising, but Noah’s son still entertains doubt about the truth of his father’s Message.
The expression, And the wave came in between the two, is intended to hint that God spared Noah the pain of seeing his son being drowned before his eyes. He was drowned behind the screen of a high wave.
1424
Important Words:
ساوی (I shall betake myself). آوی is derived from اوی. They say اوی الیه i.e. he betook himself to or repaired or resorted to it; he betook himself to it or repaired to it for lodging, covert or refuge. اوی الی البیت means, he took up his abode in the house; he lodged or dwelt in it. The Quranic expression, اذ اوی الفتیة الی الکھف means, when the young men betook themselves to the cave for refuge. ماوی means, a place to which one repairs for lodging, covert or refuge (Lane).
Commentary:
The verse shows that the place where Noah lived was surrounded by mountains. This is why his son said that he would take shelter in a mountain. The word جبل (a mountain) used as a common noun points to the fact that there was a chain of mountains on one of which Noah’s son wished to take shelter. In fact, the place appears to have been a valley with mountains rising on all sides. That such a place should become quickly flooded with heavy rain is not extraordinary.
The words, which will shelter me from the water, show how bigoted men shut their eyes to stark realities to the last. The flood is rising, but Noah’s son still entertains doubt about the truth of his father’s Message.
The expression, And the wave came in between the two, is intended to hint that God spared Noah the pain of seeing his son being drowned before his eyes. He was drowned behind the screen of a high wave.
1317
The verse shows that the place where Noah lived was surrounded by mountains. The word Jabal used as a common noun points to the fact that there was a chain of mountains on one of which Noah’s son might have sought shelter. In fact, the place appears to have been a valley with mountains rising on all sides. That such a place should become quickly flooded with heavy rain is not extraordinary.
قِيلَ يَٰنُوحُ ٱهْبِطْ بِسَلَٰمٍ مِّنَّا وَبَرَكَٰتٍ عَلَيْكَ وَعَلَىٰٓ أُمَمٍ مِّمَّن مَّعَكَ ۚ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌ
معلوم ہوا ہے کہ نوحؑ کی نبوت کا زمانہ دیر تک چلا گیا تھا۔ اور اس کے زمانہ میں کئی امتیں بنیں اور بگڑیں۔
اس جگہ سفر سے مراد کشتی کا سفر نہیں بلکہ نبوت کے زمانہ کا سفر ہے۔
The verse shows that apart from the progeny of Noah the progeny of those believers who were with him in the Ark also were saved from the Deluge and that they prospered and multiplied. Scholars now subscribe to the view that most of the inhabitants of the earth are descended from Noah.
The story of the Deluge with some variations is to be found in the traditions and literature of different countries (Enc. Rel. & Eth.; Enc. Bib. & Enc. Brit. under "Deluge"). The catastrophe seems to have taken place somewhere near the dawn of human civilization. It is a well-known historical fact that whenever a people, comparatively more advanced in culture and civilization, have come to settle in a country, they have either blotted out of existence the less civilized inhabitants of the land or have greatly weakened them. Thus it appears that when the descendants of Noah and those of his companions who were the founders of human civilization spread to other lands, because they were more powerful than the peopl
Commentary:
This verse shows that not only was the progeny of Noah saved from the Flood and was blessed by God and multiplied upon the earth, but the progeny of those believers who were with him in the Ark also prospered and multiplied. So the popular notion that only Noah’s progeny survived and multiplied in the earth has no basis in fact. This statement of the Quran establishes its superiority over the Bible. All educated Christians now believe that the inhabitants of the earth are not all descended from Noah; but in holding this view they, in fact, subscribe to the statement of the Quran and reject that of the Bible, for the Bible clearly says that only Noah and his sons survived the Deluge and that it was their progeny that dwelt and multiplied in the earth (Gen. ch. 9). Accordingly, Christian writers divide the human race into three groups, viz. the descendants of Ham, Sam and Yapheth, the three sons of Noah. But according to the Quran the children of those who believed in Noah also survived and multiplied in the earth, to say nothing of other races.
The clause, there will be other peoples whom We shall grant provision, may mean: (1) that even in the time of Noah there were other peoples who did not perish but who were given respite and then perished in due time; (2) that some of those who were saved with Noah and who received blessings became corrupt in due course and were then punished by God.
1
معلوم ہوا ہے کہ نوحؑ کی نبوت کا زمانہ دیر تک چلا گیا تھا۔ اور اس کے زمانہ میں کئی امتیں بنیں اور بگڑیں۔
2
اس جگہ سفر سے مراد کشتی کا سفر نہیں بلکہ نبوت کے زمانہ کا سفر ہے۔
1429
Commentary:
This verse shows that not only was the progeny of Noah saved from the Flood and was blessed by God and multiplied upon the earth, but the progeny of those believers who were with him in the Ark also prospered and multiplied. So the popular notion that only Noah’s progeny survived and multiplied in the earth has no basis in fact. This statement of the Quran establishes its superiority over the Bible. All educated Christians now believe that the inhabitants of the earth are not all descended from Noah; but in holding this view they, in fact, subscribe to the statement of the Quran and reject that of the Bible, for the Bible clearly says that only Noah and his sons survived the Deluge and that it was their progeny that dwelt and multiplied in the earth (Gen. ch. 9). Accordingly, Christian writers divide the human race into three groups, viz. the descendants of Ham, Sam and Yapheth, the three sons of Noah. But according to the Quran the children of those who believed in Noah also survived and multiplied in the earth, to say nothing of other races.
The clause, there will be other peoples whom We shall grant provision, may mean: (1) that even in the time of Noah there were other peoples who did not perish but who were given respite and then perished in due time; (2) that some of those who were saved with Noah and who received blessings became corrupt in due course and were then punished by God.
1321
The verse shows that apart from the progeny of Noah the progeny of those believers who were with him in the Ark also were saved from the Deluge and that they prospered and multiplied. Scholars now subscribe to the view that most of the inhabitants of the earth are descended from Noah.
The story of the Deluge with some variations is to be found in the traditions and literature of different countries (Enc. Rel. & Eth.; Enc. Bib. & Enc. Brit. under "Deluge"). The catastrophe seems to have taken place somewhere near the dawn of human civilization. It is a well-known historical fact that whenever a people, comparatively more advanced in culture and civilization, have come to settle in a country, they have either blotted out of existence the less civilized inhabitants of the land or have greatly weakened them. Thus it appears that when the descendants of Noah and those of his companions who were the founders of human civilization spread to other lands, because they were more powerful than the peopl
ثُمَّ يَأْتِى مِنۢ بَعْدِ ذَٰلِكَ عَامٌ فِيهِ يُغَاثُ ٱلنَّاسُ وَفِيهِ يَعْصِرُونَ
دوسرے مترجموں نے اس کے یہ معنے کیے ہیں کہ اُن پر بارش نازل ہوگی۔ مسیحی مصنفین یہ اعتراض کرتے ہیں کہ مصر کے اس علاقہ میں تو بارش ہوتی نہیں۔ یہ قرآن کی لاعلمی ہے۔ لیکن اول تو یہ غلط ہے کہ وہاں کبھی بھی بارش نہیں ہوتی۔ کیونکہ تھوڑی بارش وہاں ہو جاتی ہے۔ دوسرے یُغَاثُ کے معنے فریاد سنی جانے کے بھی ہوتے ہیں اور اس پر کوئی اعتراض پڑتا ہی نہیں۔ یہ لوگ دیکھتے نہیں کہ اللہ تعالیٰ کا ایک نام مُسْتَغَاث بھی ہے کیونکہ وہ لوگوں کی فریاد سنتا ہے۔
یہاں یَعْصِرُوْنَ ہے جس کے عام معنے انگور نچوڑنے کے ہوتے ہیں۔ لیکن لغت میں اس کے معنے عطیے دینے کے بھی لکھے ہیں‘ جو خوشی کے موقعہ پر دیئے جاتے ہیں۔ قحط کے بعد فراخی کے سالوں میں سارے ملک نے عید منانی ہی تھی اور ایک دوسرے کو تحفے دینے ہی تھے۔ اس لئے ہم نے یَعْصِرُوْن کے یہ معنے کیے ہیں کہ وہ ایک دوسرے کو تحفے دیں گے۔
In their ignorance of the meaning of the word Yughathu which besides meaning, 'They will be rained upon' also means, 'They will be relieved of their distress' or 'They will be aided and helped,' some Christian writers have objected that as it very seldom rains in Egypt and that the fertility of its soil depends upon the flooding of the Nile, the Quranic statement is against the elementary facts of geography. Obviously, the latter two meanings quite agree with the text of the Qur’an. But if the word be taken in the first-mentioned sense, even then there is no ground for any objection, for though the fertility of the soil of Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on rain on the mountains in which lies its source.
Ya‘sirun is derived from ‘Asira which means, (l) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he aided or succoured or saved or preserved (him); (3) he gave something to someone or did some benefit to someone (Lane).
Important Words:
یغاث (shall be relieved) is derived from غاث (aorist یغیث) and غاث (aorist یغوث) and اغاث. They say غاث الله البلاد (aorist یغیث) i.e. God watered the country with rain; sent down rain on the land. غاثه (aorist یغوث) or اغاثه means, he aided or helped him; he removed from him trouble or affliction. اغاثنا المطر means, the rain gave us relief. (Lane & Aqrab).
یعصرون (give presents) is derived from عصر which means: (1) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he took or collected the produce of the earth; (3) he aided or succoured or saved or preserved (him); (4) he gave something to someone or did some benefit to someone (Lane).
Commentary:
Thinking in their ignorance that the verb is used only in the sense "they shall be rained upon," some Christian critics of the Quran have objected that as it very seldom rains in Egypt and the fertility of its soil depends entirely on the flooding of the Nile, therefore the statement that "the people shall be rained upon" betrays the ignorance of the Revealer of the Quran of even the elementary facts of geography. But these critics, instead of exposing the ignorance of the Quran, have betrayed their own ignorance of the Arabic language. The verb as shown under Important Words is used in three different senses, i.e. (1) sending down rain; (2) helping and aiding; and (3) relieving and removing trouble. Of these the latter two quite agree with the text of the Quran. But even if the word be taken in the first-mentioned sense there is no ground for objection, for though it is true that the fertility of the soil in Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on the rain on the mountains where lies its source. So if Joseph is represented here as saying that after seven years of famine, rains would fall, he obviously meant to say that rains would fall in such parts of the land as would cause the swelling of the Nile, which would bring relief to the famine-stricken people of Egypt.
The objection that the Quran has used an ambiguous and equivocal word is also devoid of all substance. The ambiguity lies in the critics’ own minds. The Quran has every right to use any word in the sense in which it is used in the Arabic language. If the critics of the Quran are not conversant with the particular use of a certain word, they should blame their own ignorance and not the Quran. In fact, the beauty of the Quranic style lies in the fact that it has used a word which applies with equal appropriateness to the times both of Joseph and the Holy Prophet, whose respective peoples were visited with a severe seven-year famine. Of the three meanings of the word یغاث given under Important Words, the first applied to the time of the Holy Prophet and the latter two to that of Joseph. Thus instead of exposing any weakness in the diction of the Quran, the use of this word emphasizes its excellence.
1
دوسرے مترجموں نے اس کے یہ معنے کیے ہیں کہ اُن پر بارش نازل ہوگی۔ مسیحی مصنفین یہ اعتراض کرتے ہیں کہ مصر کے اس علاقہ میں تو بارش ہوتی نہیں۔ یہ قرآن کی لاعلمی ہے۔ لیکن اول تو یہ غلط ہے کہ وہاں کبھی بھی بارش نہیں ہوتی۔ کیونکہ تھوڑی بارش وہاں ہو جاتی ہے۔ دوسرے یُغَاثُ کے معنے فریاد سنی جانے کے بھی ہوتے ہیں اور اس پر کوئی اعتراض پڑتا ہی نہیں۔ یہ لوگ دیکھتے نہیں کہ اللہ تعالیٰ کا ایک نام مُسْتَغَاث بھی ہے کیونکہ وہ لوگوں کی فریاد سنتا ہے۔
2
یہاں یَعْصِرُوْنَ ہے جس کے عام معنے انگور نچوڑنے کے ہوتے ہیں۔ لیکن لغت میں اس کے معنے عطیے دینے کے بھی لکھے ہیں‘ جو خوشی کے موقعہ پر دیئے جاتے ہیں۔ قحط کے بعد فراخی کے سالوں میں سارے ملک نے عید منانی ہی تھی اور ایک دوسرے کو تحفے دینے ہی تھے۔ اس لئے ہم نے یَعْصِرُوْن کے یہ معنے کیے ہیں کہ وہ ایک دوسرے کو تحفے دیں گے۔
1553
Important Words:
یغاث (shall be relieved) is derived from غاث (aorist یغیث) and غاث (aorist یغوث) and اغاث. They say غاث الله البلاد (aorist یغیث) i.e. God watered the country with rain; sent down rain on the land. غاثه (aorist یغوث) or اغاثه means, he aided or helped him; he removed from him trouble or affliction. اغاثنا المطر means, the rain gave us relief. (Lane & Aqrab).
یعصرون (give presents) is derived from عصر which means: (1) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he took or collected the produce of the earth; (3) he aided or succoured or saved or preserved (him); (4) he gave something to someone or did some benefit to someone (Lane).
Commentary:
Thinking in their ignorance that the verb is used only in the sense "they shall be rained upon," some Christian critics of the Quran have objected that as it very seldom rains in Egypt and the fertility of its soil depends entirely on the flooding of the Nile, therefore the statement that "the people shall be rained upon" betrays the ignorance of the Revealer of the Quran of even the elementary facts of geography. But these critics, instead of exposing the ignorance of the Quran, have betrayed their own ignorance of the Arabic language. The verb as shown under Important Words is used in three different senses, i.e. (1) sending down rain; (2) helping and aiding; and (3) relieving and removing trouble. Of these the latter two quite agree with the text of the Quran. But even if the word be taken in the first-mentioned sense there is no ground for objection, for though it is true that the fertility of the soil in Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on the rain on the mountains where lies its source. So if Joseph is represented here as saying that after seven years of famine, rains would fall, he obviously meant to say that rains would fall in such parts of the land as would cause the swelling of the Nile, which would bring relief to the famine-stricken people of Egypt.
The objection that the Quran has used an ambiguous and equivocal word is also devoid of all substance. The ambiguity lies in the critics’ own minds. The Quran has every right to use any word in the sense in which it is used in the Arabic language. If the critics of the Quran are not conversant with the particular use of a certain word, they should blame their own ignorance and not the Quran. In fact, the beauty of the Quranic style lies in the fact that it has used a word which applies with equal appropriateness to the times both of Joseph and the Holy Prophet, whose respective peoples were visited with a severe seven-year famine. Of the three meanings of the word یغاث given under Important Words, the first applied to the time of the Holy Prophet and the latter two to that of Joseph. Thus instead of exposing any weakness in the diction of the Quran, the use of this word emphasizes its excellence.
1385
In their ignorance of the meaning of the word Yughathu which besides meaning, 'They will be rained upon' also means, 'They will be relieved of their distress' or 'They will be aided and helped,' some Christian writers have objected that as it very seldom rains in Egypt and that the fertility of its soil depends upon the flooding of the Nile, the Quranic statement is against the elementary facts of geography. Obviously, the latter two meanings quite agree with the text of the Qur’an. But if the word be taken in the first-mentioned sense, even then there is no ground for any objection, for though the fertility of the soil of Egypt depends on the flooding of the Nile, the flooding of the Nile itself depends on rain on the mountains in which lies its source.
1386
Ya‘sirun is derived from ‘Asira which means, (l) he pressed or squeezed the thing so as to force out its juice, etc.; (2) he aided or succoured or saved or preserved (him); (3) he gave something to someone or did some benefit to someone (Lane).
أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ ۚ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ
39:22.
یعنی اللہ تعالیٰ کے ابتلا آنے کے نتیجہ میں جو کارآمد وجود ہوں گے‘ وہ باقی رہ جائیں گے اور جو لوگ ناکارہ اور خبیث ہوں گے‘ اٹھا کر پھینک دئے جائیں گے یعنی تباہ کر دئے جائیں گے۔
یعنی اللہ تعالیٰ حق اور باطل میں دلیل کے ساتھ بھی اور عمل کے ساتھ بھی فرق کرکے دکھاتا ہے۔
39:22.
The verse has used two very apt illustrations. In the first illustration, truth is compared to water and falsehood to foam. Falsehood in the beginning seems to prevail over truth, but in the end it is swept away by truth even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, throws off the dross leaving behind the unmixed metal, pure and bright.
39:22.
Important Words:
جفاء (rubbish) is derived from جفأ (jafa’a) which means, it (valley flowing with water) cast forth froth or foam or particles of rubbish or refuse. جفت القدر means, the cooking-pot cast forth its froth or foam in boiling. Hence جفاء means, what is cast forth in the form of froth or foam or scum or rubbish by a torrent or a cooking-pot. Figuratively, the word also means, anything that is worthless or useless (Lane).
Commentary:
The verse has used two very apt illustrations. First, it says that when rain falls and water begins to flow in various directions, then so much foam and froth appears on the surface of the water in places which are quite clean that it seems to cover it altogether.
But soon the foam subsides and the water is seen rushing along. In the second illustration froth is referred to as appearing on the surface of gold or silver or any other metal when the smith melts it to make ornaments or utensils, but the smith removes the scum and then only pure metal remains behind.
In the first illustration, truth is compared to water and falsehood to foam which, in the beginning seems to prevail over truth, but in the end it is carried away even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, brings forth a foamy excretion which is cast away, leaving behind the unmixed metal, pure and bright.
The parable implies that before the mighty onrush of Islam the foam and froth of false beliefs and practices will disappear. The parable also means that through the Prophets of God a great awakening in the nature of man causes a conflict between his good inclinations and the evil customs and usages to which he has subjected himself. Those whose inner nature is good emerge from this conflict with their wrong ideas and beliefs replaced by right ones.
The words, so that valleys flow according to their measure, mean that different people benefit by the truth according to their respective capacities for assimilation.
a
39:22.
1
یعنی اللہ تعالیٰ کے ابتلا آنے کے نتیجہ میں جو کارآمد وجود ہوں گے‘ وہ باقی رہ جائیں گے اور جو لوگ ناکارہ اور خبیث ہوں گے‘ اٹھا کر پھینک دئے جائیں گے یعنی تباہ کر دئے جائیں گے۔
2
یعنی اللہ تعالیٰ حق اور باطل میں دلیل کے ساتھ بھی اور عمل کے ساتھ بھی فرق کرکے دکھاتا ہے۔
a
39:22.
1629
Important Words:
جفاء (rubbish) is derived from جفأ (jafa’a) which means, it (valley flowing with water) cast forth froth or foam or particles of rubbish or refuse. جفت القدر means, the cooking-pot cast forth its froth or foam in boiling. Hence جفاء means, what is cast forth in the form of froth or foam or scum or rubbish by a torrent or a cooking-pot. Figuratively, the word also means, anything that is worthless or useless (Lane).
Commentary:
The verse has used two very apt illustrations. First, it says that when rain falls and water begins to flow in various directions, then so much foam and froth appears on the surface of the water in places which are quite clean that it seems to cover it altogether.
But soon the foam subsides and the water is seen rushing along. In the second illustration froth is referred to as appearing on the surface of gold or silver or any other metal when the smith melts it to make ornaments or utensils, but the smith removes the scum and then only pure metal remains behind.
In the first illustration, truth is compared to water and falsehood to foam which, in the beginning seems to prevail over truth, but in the end it is carried away even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, brings forth a foamy excretion which is cast away, leaving behind the unmixed metal, pure and bright.
The parable implies that before the mighty onrush of Islam the foam and froth of false beliefs and practices will disappear. The parable also means that through the Prophets of God a great awakening in the nature of man causes a conflict between his good inclinations and the evil customs and usages to which he has subjected himself. Those whose inner nature is good emerge from this conflict with their wrong ideas and beliefs replaced by right ones.
The words, so that valleys flow according to their measure, mean that different people benefit by the truth according to their respective capacities for assimilation.
a
39:22.
1433
The verse has used two very apt illustrations. In the first illustration, truth is compared to water and falsehood to foam. Falsehood in the beginning seems to prevail over truth, but in the end it is swept away by truth even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, throws off the dross leaving behind the unmixed metal, pure and bright.
فَأَوْحَيْنَآ إِلَيْهِ أَنِ ٱصْنَعِ ٱلْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَآءَ أَمْرُنَا وَفَارَ ٱلتَّنُّورُ ۙ فَٱسْلُكْ فِيهَا مِن كُلٍّ زَوْجَيْنِ ٱثْنَيْنِ وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ ٱلْقَوْلُ مِنْهُمْ ۖ وَلَا تُخَٰطِبْنِى فِى ٱلَّذِينَ ظَلَمُوٓا۟ ۖ إِنَّهُم مُّغْرَقُونَ
چونکہ ساری دنیا کے جانوروں کے جوڑے کشتی میں نہیں آسکتے۔ اس لئے اس کا یہی مفہوم ہو سکتا ہے کہ جن جانوروں کے رکھنے کا حکم دیں۔ اس لئے ہم نے بریکٹ میں ’’جس کا ہم حکم دیں‘‘ کے الفاظ بڑھا دیئے ہیں۔
11:38.
11:41; 54:13, 14.
See {1315} & {1316}.
11:38.
11:41; 54:13-14.
Important Words:
أعین is the plural of عین which means, (1) the eye; (2) look or view; (3) the people or inmates of a house; (4) brothers from the same father and mother and (5) one’s protection and honour (Lane & Aqrab). See also 11:38.
زوج means, two persons of the same species, i.e. a male and a female. See also 2:26 & 6:144.
For فار and تنور see 11:41.
Commentary:
The expression, against whom the word has already gone forth, refers to those rejecters of truth whose destruction had already been decreed; and the words, address Me not, mean "do not intercede with Me." In spite of this clear Divine commandment Noah did pray to God to save his son. This shows that he did not regard the Divine commandment contained in the words "against whom the word has already gone forth" as applicable to his son. This was an error of judgement on Noah’s part and all Prophets are liable to make such errors. See also 11:38-48.
a
11:38.
b
11:41; 54:13, 14.
2
چونکہ ساری دنیا کے جانوروں کے جوڑے کشتی میں نہیں آسکتے۔ اس لئے اس کا یہی مفہوم ہو سکتا ہے کہ جن جانوروں کے رکھنے کا حکم دیں۔ اس لئے ہم نے بریکٹ میں ’’جس کا ہم حکم دیں‘‘ کے الفاظ بڑھا دیئے ہیں۔
c
11:38.
d
11:41; 54:13-14.
2531
Important Words:
أعین is the plural of عین which means, (1) the eye; (2) look or view; (3) the people or inmates of a house; (4) brothers from the same father and mother and (5) one’s protection and honour (Lane & Aqrab). See also 11:38.
زوج means, two persons of the same species, i.e. a male and a female. See also 2:26 & 6:144.
For فار and تنور see 11:41.
Commentary:
The expression, against whom the word has already gone forth, refers to those rejecters of truth whose destruction had already been decreed; and the words, address Me not, mean "do not intercede with Me." In spite of this clear Divine commandment Noah did pray to God to save his son. This shows that he did not regard the Divine commandment contained in the words "against whom the word has already gone forth" as applicable to his son. This was an error of judgement on Noah’s part and all Prophets are liable to make such errors. See also 11:38-48.
d
11:38.
e
11:41; 54:13, 14.
1993
See {1315} & {1316}.
فَإِذَا ٱسْتَوَيْتَ أَنتَ وَمَن مَّعَكَ عَلَى ٱلْفُلْكِ فَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى نَجَّىٰنَا مِنَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ
11:42; 43:14.
11:42; 43:14.
11:42; 43:14.
c
11:42; 43:14.
a
11:42; 43:14.
a
11:42; 43:14.
وَقُل رَّبِّ أَنزِلْنِى مُنزَلًا مُّبَارَكًا وَأَنتَ خَيْرُ ٱلْمُنزِلِينَ
11:42.
قرآن مجید میں مُبَارَکٌ کا لفظ ہے ہم نے اس کا ترجمہ یہ کیا ہے ’’مجھ پر کثرت سے برکتیں نازل ہو رہی ہوں‘‘ کیونکہ مُبَارَکٌ باب مفاعلہ سے ہے۔ جس کی ایک خصوصیت کثرت ہے۔
11:49.
11:49.
Commentary:
For a detailed account of Noah and the Ark and the place where it came to rest, see 11:38-45. Briefly it may be stated here that according to the Bible Noah’s Ark rested on the mountains of Ararat (Gen. 8:4) and according to the Quran it rested upon Al-Judi. It is of interest to note that ارا راط being a combination of ارا which means, "I saw" and راط which means, "he sought refuge in the mountains," signifies a place of safety in the mountains and the word جودی means, "my beneficence, my grace, my mercy." Thus, whereas according to the Bible, the Ark rested in a place of safety, according to the Quran it rested in a place where God’s mercy, grace or beneficence were manifested.
d
11:42.
1
قرآن مجید میں مُبَارَکٌ کا لفظ ہے ہم نے اس کا ترجمہ یہ کیا ہے ’’مجھ پر کثرت سے برکتیں نازل ہو رہی ہوں‘‘ کیونکہ مُبَارَکٌ باب مفاعلہ سے ہے۔ جس کی ایک خصوصیت کثرت ہے۔
b
11:49.
2532
Commentary:
For a detailed account of Noah and the Ark and the place where it came to rest, see 11:38-45. Briefly it may be stated here that according to the Bible Noah’s Ark rested on the mountains of Ararat (Gen. 8:4) and according to the Quran it rested upon Al-Judi. It is of interest to note that ارا راط being a combination of ارا which means, "I saw" and راط which means, "he sought refuge in the mountains," signifies a place of safety in the mountains and the word جودی means, "my beneficence, my grace, my mercy." Thus, whereas according to the Bible, the Ark rested in a place of safety, according to the Quran it rested in a place where God’s mercy, grace or beneficence were manifested.
b
11:49.
وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ ٱلطُّوفَانُ وَهُمْ ظَٰلِمُونَ
这节经文中谈及努哈的年龄是九百五十岁。«圣经» 说他的年龄是952岁。很难确定那些古代的先知诸如努哈、呼德、撒利和其他先知生活的确切年代和实际年龄。«古兰经» 说, “除安拉以外无人知道他们” (14:10)。九百五十年这段时间看来不是努哈个人肉体生命的岁数。这看来是他的道统延续的年数。这样, 他的道统看来首先传到伊布拉欣时代, 因为伊布拉欣是 “他的宗派的人” (37:84), 然后传到尤素夫的时代, 然后传到甚至穆撒的时代。实际上, 一个先知的岁数是他道统和教义的年数。在说明努哈年龄的限度时用了 سَنَة (Sanah) 和 عَام (‘Am) 两个单词。前一个单词的基本意义具有 “坏” 的意思, 而后一个单词具有 “好” 的意思。这看来努哈道统开始的五十年是精神全面进步和复兴的时代, 此后就在思想道德方面开始衰落而他的族人的道德逐渐低落, 直到九百年时完全衰亡。
مرادنوحؑ کی عمر نہیں بلکہ ان کی نبوت کا زمانہ مراد ہے یا ان کی قوم کا وہ زمانہ مراد ہے جس میں وہ نیک رہی چنانچہ دوسری جگہ اللہ تعالیٰ نے حضرت ابراہیم علیہ السلام کے متعلق فرمایا ہے اِنَّ مِنْ شِیْعَتِہٖ لَاِبْرَاھِیْمَ (الصّٰفّٰت: ۸۴) یعنی ابراہیمؑ بھی نوحؑ کے اتباع میں سے تھے۔ پس نوحؑ کی عمر اول ابراہیمؑ تک لمبی ہوئی اور پھر حضرت یوسفؑ بلکہ حضرت موسیٰ علیہ السلام تک لمبی ہوئی۔
Here the age of Noah has been mentioned as 950 years. The Bible places it at 952. It is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih and others lived and how long they lived. 'None knows them save Allah,' says the Qur’an (14:10). The period, nine hundred and fifty years, does not seem to be the span of Noah’s personal physical life. It seems to be the period of his Dispensation. Thus it seemed first to extend to Abraham’s ministry because Abraham 'was of his party' (37:84) and then to Joseph’s and then down even to that of Moses. In fact, the age of a Prophet is the age of his Dispensation and teaching. In describing the limit of Noah’s age, two words Sanah and ‘Am have been used. Whereas the root meaning of the former word possesses a sense of badness, that of the latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all round spiritual progress and regeneration and that aft
Important Words:
سنة (year) is derived both from سنه and سنو. They say سنه الطعام i.e. the food rotted; or it rotted by the lapse of years. As derived from سنا یسنو this word (سنة) signifies "a simple revolution of the sun," i.e. a simple revolution of the earth round the sun. It is synonymous with عام (and also حول) with this difference that whereas every سنة is an عام every عام is not سنة. It is also said to be longer than the عام which is applied to the twelve Arabian months collectively; but سنة is also applied to twelve revolutions of the moon. According to Imam Raghib سنة is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and عام as denoting that in which is ampleness of the means or circumstances of life and abundance of herbage or the like. سنة also means, drought or barrenness or vehement or intense drought. أصابتھم السنة means, drought, etc. befell them. سنة سنھاءmeans, a year in which there is no herbage or rain. سنة سنواء means, a hard, rigorous or distressing year (Lane & Aqrab).
Commentary:
In the verse under comment the age of Noah has been mentioned as 950 years. The Bible gives 952 years as his age. But it is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih, etc. lived and how long they lived. "None knows them save Allah," says the Quran (14:10). Nine hundred and fifty years does not seem to be the span of Noah’s life but the period of his Dispensation. In fact, the age of a Prophet is the age of his Dispensation and teaching. It is in this sense that we call the Holy Prophet Muhammad the ever-living Prophet and Islam the everlasting religion. It appears from the Quran (37:84) that Abraham was a follower of Noah. This means that Noah’s period continued up to the time of Abraham or even to that of Joseph or of Moses.
Noah’s Dispensation seems to have lasted about 950 years. In describing the limit of Noah’s age two words سنة and عام have been used. Whereas the root meaning of the former word possesses a sense of badness, that of latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all-round spiritual progress and regeneration and after that moral decadence and degeneration set in and his people gradually became degraded morally, till their degeneration became complete in nine hundred years.
971
这节经文中谈及努哈的年龄是九百五十岁。«圣经» 说他的年龄是952岁。很难确定那些古代的先知诸如努哈、呼德、撒利和其他先知生活的确切年代和实际年龄。«古兰经» 说, “除安拉以外无人知道他们” (14:10)。九百五十年这段时间看来不是努哈个人肉体生命的岁数。这看来是他的道统延续的年数。这样, 他的道统看来首先传到伊布拉欣时代, 因为伊布拉欣是 “他的宗派的人” (37:84), 然后传到尤素夫的时代, 然后传到甚至穆撒的时代。实际上, 一个先知的岁数是他道统和教义的年数。在说明努哈年龄的限度时用了 سَنَة (Sanah) 和 عَام (‘Am) 两个单词。前一个单词的基本意义具有 “坏” 的意思, 而后一个单词具有 “好” 的意思。这看来努哈道统开始的五十年是精神全面进步和复兴的时代, 此后就在思想道德方面开始衰落而他的族人的道德逐渐低落, 直到九百年时完全衰亡。
2
مرادنوحؑ کی عمر نہیں بلکہ ان کی نبوت کا زمانہ مراد ہے یا ان کی قوم کا وہ زمانہ مراد ہے جس میں وہ نیک رہی چنانچہ دوسری جگہ اللہ تعالیٰ نے حضرت ابراہیم علیہ السلام کے متعلق فرمایا ہے اِنَّ مِنْ شِیْعَتِہٖ لَاِبْرَاھِیْمَ (الصّٰفّٰت: ۸۴) یعنی ابراہیمؑ بھی نوحؑ کے اتباع میں سے تھے۔ پس نوحؑ کی عمر اول ابراہیمؑ تک لمبی ہوئی اور پھر حضرت یوسفؑ بلکہ حضرت موسیٰ علیہ السلام تک لمبی ہوئی۔
2951
Important Words:
سنة (year) is derived both from سنه and سنو. They say سنه الطعام i.e. the food rotted; or it rotted by the lapse of years. As derived from سنا یسنو this word (سنة) signifies "a simple revolution of the sun," i.e. a simple revolution of the earth round the sun. It is synonymous with عام (and also حول) with this difference that whereas every سنة is an عام every عام is not سنة. It is also said to be longer than the عام which is applied to the twelve Arabian months collectively; but سنة is also applied to twelve revolutions of the moon. According to Imam Raghib سنة is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and عام as denoting that in which is ampleness of the means or circumstances of life and abundance of herbage or the like. سنة also means, drought or barrenness or vehement or intense drought. أصابتھم السنة means, drought, etc. befell them. سنة سنھاءmeans, a year in which there is no herbage or rain. سنة سنواء means, a hard, rigorous or distressing year (Lane & Aqrab).
Commentary:
In the verse under comment the age of Noah has been mentioned as 950 years. The Bible gives 952 years as his age. But it is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih, etc. lived and how long they lived. "None knows them save Allah," says the Quran (14:10). Nine hundred and fifty years does not seem to be the span of Noah’s life but the period of his Dispensation. In fact, the age of a Prophet is the age of his Dispensation and teaching. It is in this sense that we call the Holy Prophet Muhammad the ever-living Prophet and Islam the everlasting religion. It appears from the Quran (37:84) that Abraham was a follower of Noah. This means that Noah’s period continued up to the time of Abraham or even to that of Joseph or of Moses.
Noah’s Dispensation seems to have lasted about 950 years. In describing the limit of Noah’s age two words سنة and عام have been used. Whereas the root meaning of the former word possesses a sense of badness, that of latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all-round spiritual progress and regeneration and after that moral decadence and degeneration set in and his people gradually became degraded morally, till their degeneration became complete in nine hundred years.
2243
Here the age of Noah has been mentioned as 950 years. The Bible places it at 952. It is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih and others lived and how long they lived. 'None knows them save Allah,' says the Qur’an (14:10). The period, nine hundred and fifty years, does not seem to be the span of Noah’s personal physical life. It seems to be the period of his Dispensation. Thus it seemed first to extend to Abraham’s ministry because Abraham 'was of his party' (37:84) and then to Joseph’s and then down even to that of Moses. In fact, the age of a Prophet is the age of his Dispensation and teaching. In describing the limit of Noah’s age, two words Sanah and ‘Am have been used. Whereas the root meaning of the former word possesses a sense of badness, that of the latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all round spiritual progress and regeneration and that aft
فَأَعْرَضُوا۟ فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ ٱلْعَرِمِ وَبَدَّلْنَٰهُم بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَىْ أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَىْءٍ مِّن سِدْرٍ قَلِيلٍ
‘Arim means, a dam or dams constructed in valleys or torrent-beds; or a torrent of which the rush is not to be withstood; or violent rain (Lane). A mighty flood caused the dam of Ma’arib, to which the Sabaeans owed all their prosperity, to burst and inundate the whole area causing widespread ruin. A land full of beautiful gardens, streams and great works of art, was turned into a vast waste. The dam was about two miles long and 120 ft. high. It was destroyed about the first or second century A.D. (Palmer).
16:113.
Important Words:
سیل العرم (fierce flood). سیل is derived from سال which means, it (the water) flowed. سیل means, a torrent, a flow of water; much water or a collection of rain-water flowing in a valley or water course. ماء سیل means, flowing or running water. عرم is derived from عرم (‘arama or ‘aruma) which means, he was or became evil in disposition; he behaved insolently or he was or became corrupt. عرم means, a dam or dams constructed in valleys or torrent-beds; or a torrent of which the rush is not to be withstood; or violent rain (Lane &Aqrab).
Commentary:
Such is the irony of human circumstances that whenever man is blessed with material comforts and amenities of life and leads a prosperous and successful life, then instead of being grateful to God for His blessings and favours, he becomes arrogant and begins to behave ungratefully and insolently. The Sabaeans were no exception to the common run of humanity. In the day of prosperity they fell into evil ways and defied and broke Divine laws. The inevitable nemesis seized them. The same dam of Ma’arib to which they owed all their wealth and prosperity caused their destruction. As the result of a mighty flood it burst and inundated the whole area causing wide-spread ruin. A land full of beautiful gardens, streams and great works of art was turned into a vast waste. The dam was about two miles long and 120 ft. high. It was destroyed about the first or second century A.D. (Palmer).
a
16:113.
3143
Important Words:
سیل العرم (fierce flood). سیل is derived from سال which means, it (the water) flowed. سیل means, a torrent, a flow of water; much water or a collection of rain-water flowing in a valley or water course. ماء سیل means, flowing or running water. عرم is derived from عرم (‘arama or ‘aruma) which means, he was or became evil in disposition; he behaved insolently or he was or became corrupt. عرم means, a dam or dams constructed in valleys or torrent-beds; or a torrent of which the rush is not to be withstood; or violent rain (Lane &Aqrab).
Commentary:
Such is the irony of human circumstances that whenever man is blessed with material comforts and amenities of life and leads a prosperous and successful life, then instead of being grateful to God for His blessings and favours, he becomes arrogant and begins to behave ungratefully and insolently. The Sabaeans were no exception to the common run of humanity. In the day of prosperity they fell into evil ways and defied and broke Divine laws. The inevitable nemesis seized them. The same dam of Ma’arib to which they owed all their wealth and prosperity caused their destruction. As the result of a mighty flood it burst and inundated the whole area causing wide-spread ruin. A land full of beautiful gardens, streams and great works of art was turned into a vast waste. The dam was about two miles long and 120 ft. high. It was destroyed about the first or second century A.D. (Palmer).
2384
‘Arim means, a dam or dams constructed in valleys or torrent-beds; or a torrent of which the rush is not to be withstood; or violent rain (Lane). A mighty flood caused the dam of Ma’arib, to which the Sabaeans owed all their prosperity, to burst and inundate the whole area causing widespread ruin. A land full of beautiful gardens, streams and great works of art, was turned into a vast waste. The dam was about two miles long and 120 ft. high. It was destroyed about the first or second century A.D. (Palmer).
وَفَجَّرْنَا ٱلْأَرْضَ عُيُونًا فَٱلْتَقَى ٱلْمَآءُ عَلَىٰٓ أَمْرٍ قَدْ قُدِرَ
11:41.
11:41.
The rain-water pouring down in torrents from the skies and the water gushing forth from under the earth—the two waters—caused a huge flood which engulfed the entire land and thus the Divine decree was fulfilled, destroying the people of Noah.
11:41; 21:78; 26:121; 37:83; 71:26.
Commentary:
The rainwater pouring down in torrents from the skies and also gushing forth from under the ground, caused a huge flood which engulfed the entire land and thus the Divine decree was fulfilled, destroying the people of Noah.
d
11:41.
d
11:41; 21:78; 26:121; 37:83; 71:26.
4016
Commentary:
The rainwater pouring down in torrents from the skies and also gushing forth from under the ground, caused a huge flood which engulfed the entire land and thus the Divine decree was fulfilled, destroying the people of Noah.
b
11:41.
2902
The rain-water pouring down in torrents from the skies and the water gushing forth from under the earth—the two waters—caused a huge flood which engulfed the entire land and thus the Divine decree was fulfilled, destroying the people of Noah.
إِنَّا لَمَّا طَغَا ٱلْمَآءُ حَمَلْنَٰكُمْ فِى ٱلْجَارِيَةِ
b
11:41; 54:14.
1472
这节经文中指的是努哈时代的洪水。
c
11:41; 54:14.
4346
Commentary:
The reference in the verse is to Noah’s Flood.
b
11:41; 54:14.
3108
The reference in the verse is to Noah’s Flood.