Topic: Plan, (Makar)
View Aspects
وَمَكَرُوا۟ وَمَكَرَ ٱللَّهُ ۖ وَٱللَّهُ خَيْرُ ٱلْمَٰكِرِينَ
8:31; 27:51.
The Jews had planned that Jesus should die an accursed death on the Cross (Deut. 21: 24), but God’s plan was that he should be saved from that death. The plan of the Jews miscarried and God’s plan was successful, because Jesus did not die on the Cross but came down from it alive, and died a natural death in Kashmir, full of years, and far away from the scene of his crucifixion.
8:31; 27:51.
Important Words:
مکروا (they planned) and مکر (he planned) are from the same root. مکر means, he plotted or planned secretly with a view to circumventing the other; he practised an evasion or a device or a machination; he exercised art or cunning or skill in the manage-ment or ordering of affairs with excellent consideration and del-iberation; he tried to do harm or mischief secretly. مکر الله (God planned) may also mean, God requited the machination of a person or a people (Lane). See also 2:16. مکر is of two kinds: (1) مکر محمود i.e. a good plan by which a good object is sought, and (2) مکر مذموم i.e. an evil plan by which an evil object is sought (Mufradat). In view of the above, the word مکر when used with regard to the enemies of Jesus would signify their wicked designs and evil machinations to destroy his mission and bring him to ruin; and when used with regard to God, it would signify the plan of God to frustrate the evil designs of the Jews and bring punishment on their heads.
Commentary:
The Jews had planned that Jesus should die an accursed death on the cross (Deut. 21:23), but God’s plan was that he should be saved from that death. The plan of the Jews was frustrated and God’s plan was suc-cessful, because Jesus did not die on the cross but came down alive, dying a natural death, full of years, in Kashmir, far away from the scene of his crucifixion.
a
8:31; 27:51.
248
犹太人图谋把伊撒钉死在十字架上让大家咒骂 (申命记21:23), 而安拉打算使伊撒从死亡中得救。犹太人的计谋失败了, 而安拉的计划取得了成功, 因为伊撒并没有死在十字架上, 而是活着从十字架上取下来, 在克什米尔寿终正寝, 离他受难地点很远。
a
8:31; 27:51.
344
Important Words:
مکروا (they planned) and مکر (he planned) are from the same root. مکر means, he plotted or planned secretly with a view to circumventing the other; he practised an evasion or a device or a machination; he exercised art or cunning or skill in the manage-ment or ordering of affairs with excellent consideration and del-iberation; he tried to do harm or mischief secretly. مکر الله (God planned) may also mean, God requited the machination of a person or a people (Lane). See also 2:16. مکر is of two kinds: (1) مکر محمود i.e. a good plan by which a good object is sought, and (2) مکر مذموم i.e. an evil plan by which an evil object is sought (Mufradat). In view of the above, the word مکر when used with regard to the enemies of Jesus would signify their wicked designs and evil machinations to destroy his mission and bring him to ruin; and when used with regard to God, it would signify the plan of God to frustrate the evil designs of the Jews and bring punishment on their heads.
Commentary:
The Jews had planned that Jesus should die an accursed death on the cross (Deut. 21:23), but God’s plan was that he should be saved from that death. The plan of the Jews was frustrated and God’s plan was suc-cessful, because Jesus did not die on the cross but came down alive, dying a natural death, full of years, in Kashmir, far away from the scene of his crucifixion.
a
8:31; 27:51.
423
The Jews had planned that Jesus should die an accursed death on the Cross (Deut. 21: 24), but God’s plan was that he should be saved from that death. The plan of the Jews miscarried and God’s plan was successful, because Jesus did not die on the Cross but came down from it alive, and died a natural death in Kashmir, full of years, and far away from the scene of his crucifixion.
يَسْتَخْفُونَ مِنَ ٱلنَّاسِ وَلَا يَسْتَخْفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ ٱلْقَوْلِ ۚ وَكَانَ ٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا
4:82.
4:82.
4:82.
a
4:82.
b
4:82.
c
4:82.
وَكَذَٰلِكَ جَعَلْنَا فِى كُلِّ قَرْيَةٍ أَكَٰبِرَ مُجْرِمِيهَا لِيَمْكُرُوا۟ فِيهَا ۖ وَمَا يَمْكُرُونَ إِلَّا بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ
17:17.
یہ ظلم نہیں کیونکہ جرم کا لازمی نتیجہ یہ ہوتا ہے کہ بُری بات اچھی نظر آنے لگتی ہے۔ پس یہ طبعی نتیجہ ہے ورنہ خداتعالیٰ جبر نہیں کرتا۔
اس جگہ قرآن کریم میں لام ہے اور وہ لامِ عاقبت ہے۔ یعنی اس کے معنے اردو میں یہ ہوتے ہیں کہ ’’اس کے نتیجہ میں‘‘۔
17:17.
17:17.
Commentary:
The verse is rather difficult to translate. Some translators make the word اکابر (great ones) the first object of the verb جعلنا (have We made) and the word مجرمیھا (its sinners) the second object. But the better rendering and one more befitting the context is to treat the words اکابر and مجرمیھا as مضاف and مضاف الیه making them jointly the first object of جعلنا and supplying the second object from the expression "in utter darkness" occurring in the preceding verse. Similarly the لام in لیمکروا is not لام تعلیل but لام عاقبة.
We are told in 6:113 above that it is the law of God that wicked leaders from among the common people and from among the big ones are always hostile to the Prophets of God. It is to these wicked leaders that the verse under comment refers. They are surrounded by utter darkness from which they never emerge (see the preceding verse).
e
17:17.
1
یہ ظلم نہیں کیونکہ جرم کا لازمی نتیجہ یہ ہوتا ہے کہ بُری بات اچھی نظر آنے لگتی ہے۔ پس یہ طبعی نتیجہ ہے ورنہ خداتعالیٰ جبر نہیں کرتا۔
2
اس جگہ قرآن کریم میں لام ہے اور وہ لامِ عاقبت ہے۔ یعنی اس کے معنے اردو میں یہ ہوتے ہیں کہ ’’اس کے نتیجہ میں‘‘۔
b
17:17.
865
Commentary:
The verse is rather difficult to translate. Some translators make the word اکابر (great ones) the first object of the verb جعلنا (have We made) and the word مجرمیھا (its sinners) the second object. But the better rendering and one more befitting the context is to treat the words اکابر and مجرمیھا as مضاف and مضاف الیه making them jointly the first object of جعلنا and supplying the second object from the expression "in utter darkness" occurring in the preceding verse. Similarly the لام in لیمکروا is not لام تعلیل but لام عاقبة.
We are told in 6:113 above that it is the law of God that wicked leaders from among the common people and from among the big ones are always hostile to the Prophets of God. It is to these wicked leaders that the verse under comment refers. They are surrounded by utter darkness from which they never emerge (see the preceding verse).
d
17:17.
أَفَأَمِنُوا۟ مَكْرَ ٱللَّهِ ۚ فَلَا يَأْمَنُ مَكْرَ ٱللَّهِ إِلَّا ٱلْقَوْمُ ٱلْخَٰسِرُونَ
Commentary:
As stated under 7:98 above, the Quran mentioned the fate of peoples that had opposed the Prophets of God in times gone by in order to warn opponents of the Holy Prophet that they also could not expect to escape a similar fate if they persisted in their opposition. The Prophets who have been mentioned in the preceding verses lived either in Arabia itself or in the neighbouring countries and stories of the fate that befell their opponents were still current among the contemporaries of the Holy Prophet.
The home of the ‘Adites was in Yemen, but their conquests extended over the whole of Arabia. Arab tradition represents them as conquerors of the whole world—of Persia, India and China, but history furnishes no proof of this claim.
The territory of the tribe of Thamud lay between Medina and Syria. The Holy Prophet passed through the ruins of their dwelling places during his expedition to Tabuk. The tribe of Thamud were worshippers of idols, among them being the Lat and the ‘Uzza.
The Midianites also lived in the north of Arabia near the coast of the Red Sea. The history of all these peoples was current among the Arabs who were well-informed of their power, designs and machinations as well as of their subsequent destruction as a result of the opposition offered by them to their Prophets. The reference in the verse to the people that perish is, therefore, straight and pointed.
996
Commentary:
As stated under 7:98 above, the Quran mentioned the fate of peoples that had opposed the Prophets of God in times gone by in order to warn opponents of the Holy Prophet that they also could not expect to escape a similar fate if they persisted in their opposition. The Prophets who have been mentioned in the preceding verses lived either in Arabia itself or in the neighbouring countries and stories of the fate that befell their opponents were still current among the contemporaries of the Holy Prophet.
The home of the ‘Adites was in Yemen, but their conquests extended over the whole of Arabia. Arab tradition represents them as conquerors of the whole world—of Persia, India and China, but history furnishes no proof of this claim.
The territory of the tribe of Thamud lay between Medina and Syria. The Holy Prophet passed through the ruins of their dwelling places during his expedition to Tabuk. The tribe of Thamud were worshippers of idols, among them being the Lat and the ‘Uzza.
The Midianites also lived in the north of Arabia near the coast of the Red Sea. The history of all these peoples was current among the Arabs who were well-informed of their power, designs and machinations as well as of their subsequent destruction as a result of the opposition offered by them to their Prophets. The reference in the verse to the people that perish is, therefore, straight and pointed.
قَالَ فِرْعَوْنُ ءَامَنتُم بِهِۦ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّ هَٰذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى ٱلْمَدِينَةِ لِتُخْرِجُوا۟ مِنْهَآ أَهْلَهَا ۖ فَسَوْفَ تَعْلَمُونَ
20:72; 26:50.
20:72; 26:50.
The words "its inhabitants" here signify Pharaoh’s own people, who, however, were not the real inhabitants of Egypt, having wrested the country from the sons of the soil.
20:72; 26:50.
Commentary:
The sudden change in the magicians, brought about by the powerful hand of God, gave rise to doubts and misgivings in the mind of Pharaoh; or it may be, he simply used it as an excuse to hide his own discomfiture.
By the words "its inhabitants" are here meant Pharaoh’s people, who, however, were not the real inhabitants of Egypt, having wrested the country from the sons of the soil.
The Bible also agrees with the Quran in saying that the magicians became believers in Moses (Exod. 8:19), with the difference that whereas, according to the Quran, the magicians became believers on the spot immediately after witnessing this miracle of Moses, according to the Bible, they believed in Moses sometime later. The Quranic account is certainly more natural.
e
20:72; 26:50.
d
20:72; 26:50.
1013
Commentary:
The sudden change in the magicians, brought about by the powerful hand of God, gave rise to doubts and misgivings in the mind of Pharaoh; or it may be, he simply used it as an excuse to hide his own discomfiture.
By the words "its inhabitants" are here meant Pharaoh’s people, who, however, were not the real inhabitants of Egypt, having wrested the country from the sons of the soil.
The Bible also agrees with the Quran in saying that the magicians became believers in Moses (Exod. 8:19), with the difference that whereas, according to the Quran, the magicians became believers on the spot immediately after witnessing this miracle of Moses, according to the Bible, they believed in Moses sometime later. The Quranic account is certainly more natural.
a
20:72; 26:50.
1032
The words "its inhabitants" here signify Pharaoh’s own people, who, however, were not the real inhabitants of Egypt, having wrested the country from the sons of the soil.
وَإِذْ يَمْكُرُ بِكَ ٱلَّذِينَ كَفَرُوا۟ لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ ۚ وَيَمْكُرُونَ وَيَمْكُرُ ٱللَّهُ ۖ وَٱللَّهُ خَيْرُ ٱلْمَٰكِرِينَ
3:55; 27:51.
یعنی گھر میں قید کر دیں۔ مگر وہ اس میں ناکام رہے۔ دوسری تجویز قتل کی تھی‘ اس میں بھی ناکام رہے۔ تیسری تجویز ملک بدر کرنے کی تھی‘ اس میں وہ کامیاب ہو گئے اور اللہ تعالیٰ نے مدینہ والوں کے دل آپ کی طرف پھیر دئیے اور آخر یہی گھر سے نکالنا مکہ والوں کی تباہی کا موجب ہوا۔
3:55; 27:51.
Reference in the verse is to the secret conference which was held in Darun-Nadwah (House of Consultation) in Mecca. Seeing that all their efforts to arrest the progress of the new Faith had failed and that most of those Muslims who could afford to leave Mecca had emigrated to Medina and were out of harm’s way, the Elders of the town assembled in Darun-Nadwah to devise plans to make a last attempt to finish Islam. After deep deliberation they hit upon a plan that a number of young men from various Quraish tribes should, in a joint attack, swoop down upon the Holy Prophet and kill him. The Holy Prophet left the house unnoticed at dead of night, when the watchers were overpowered by sleep, and took refuge in Cave Thaur along with Abu Bakr, his ever faithful Companion, and finally reached Medina in safety.
3:55; 27:51.
Important Words:
یثبتوك (imprison thee) is derived from اثبت which is derived from ثبت which means, it continued or subsisted or endured; or it remained fixed or stationary; or it was or became constant, fast or established. اثبته means, he made it to continue or subsist or endure; or he made it to remain fixed or stationary. They say اثبته جراحة i.e. wound rendered him unable to move. ضربوہ حتی اثبتوه means, they beat him so as to render him motionless. اثبته بوثاق means, he made him fast with a bond so that he could not move. So لیثبتوك (liyuthbituka) or لیثبتوك (liyuthabbituka), which is another reading of the word, means, that they might inflict upon thee a wound by reason of which thou shouldst not be able to rise or move about; or that they might confine thee to thy place, i.e. imprison thee and prevent thy moving about (Lane).
Commentary:
The Holy Prophet bore resemblance to all Prophets of God. At the Battle of Badr, God showed a miracle, similar to the miracle of Moses (see 8:18 above), while the present verse refers to a sign which was like the signs of Jonah and Jesus. At Mecca, the Quraish had a council-room called Darun-Nadwah. There they used to hold their consultations against the Holy Prophet. When they learnt that Islam had spread to Medina, where converts to the new Faith were fleeing for refuge, Abu Jahl and other leaders of the Quraish held a meeting at Darun-Nadwah in order to consider some decisive step to put an end to the new Movement. Various proposals were made at the meeting. One was that the Holy Prophet should be put under confinement, i.e. imprisoned; another was that he should be expelled from the city; yet another was that suitable men belonging to all the different tribes of the Quraish should be selected, and these should make a joint attack on the Holy Prophet and slay him. This last proposal was finally agreed upon, and the Holy Prophet’s house was surrounded one dark night with the object of attacking him as soon as he came forth. But, being apprised by God of the coming danger, the Holy Prophet had already made arrangements with Abu Bakr to flee from Mecca that very night. He, therefore, caused his nephew ‘Ali to lie in his bed and prepared himself to leave. Those who had laid siege to the house occasionally peeped into the house and, mistaking ‘Ali for the Holy Prophet, waited patiently for him outside. While thus waiting, it so happened that the watchers were overpowered by sleep, and the Holy Prophet, availing himself of the opportunity, departed from the house unnoticed. Abu Bakr was already waiting for him at some distance, and the two, bidding farewell to their beloved city, repaired, according to a pre-arranged plan, to a cave in a difficult mountain-top outside Mecca, where they took shelter. When the bloodthirsty Meccans knew of his escape, they quickly prepared to pursue him. They actually followed him, tracing his steps, till they reached the very cave where the Holy Prophet and Abu Bakr were in hiding; but, as the report says, already a spider had spun its cobweb across the mouth of the cave. Thus confronted, it never occurred to them that the Holy Prophet had taken shelter in that out-of-the-way cave whose entrance looked as if it had not been used for a long time. They argued that the tracer who had brought them to the mouth of the cave was at fault and it so happened that none of them so much as glanced into the cave to make sure whether or not anybody was inside. Thus it was that God saved His beloved servant from the clutches of the ravenous wolves that so savagely pursued him. Being unable to find any further trace of him, they returned to Mecca. As, however, a heavy price was set on his head, and it was announced that whoever brought him, dead or alive, would have a reward of 100 camels, people pursued him in all directions; but here, too, God came to his help and none could lay hands on him. After remaining hidden in the cave for three days, the Holy Prophet and his devoted Companion resumed their flight to Medina and, avoiding the better-known tracks, hastened to their destination where the Muslim community of the Ansar and such of the Muhajirin as had already reached there accorded them a most cordial welcome.
Thus, the Quraish practically resorted to all the three plans that have been mentioned in the verse under comment: (1) they confined the Holy Prophet when they laid siege to his house at night; (2) they drove him from his native city; and (3) they attempted to carry out their resolution of Darun-Nadwah to put him to death. But God baffled every attempt of theirs, and he, who had fled from their town as a helpless fugitive, returned to them eight years later as an illustrious victor, at whose hands they cringingly sought, and readily obtained, pardon. They planned and plotted against him, as the verse says; but their plans and intrigues led to their own ruin. They drove him from their city, but his very flight led him to power and prosperity and proved the cause of their destruction. Sometime after the flight, a Meccan army proudly issued forth from Mecca and proceeded to Badr, a place near Medina, little dreaming that it was going to its own ruin. All this was arranged and decreed by God, Who is the best of planners. He so arranged that the army which had come forth with such pomp and display of power returned from Badr an utterly routed and disorderly rabble, leaving its proud leaders either dead on the battlefield or captives in the hands of those whom they hated and despised.
It should be noted that the word مکر (plan) used in this verse does not necessarily mean an evil plot. It is general in its significance, comprising both good and evil planning, according to the purpose for which it is contrived. The plots of the enemies of truth were, of course, evil; but God never has recourse to evil design. He planned things in such a way as to frustrate the evil designs of the enemy and make the cause of Islam triumph. The very fact that the Quran prefixes the word خیر (best) to the word ماکرین (planners) shows that the word has been used in a good sense with respect to God; for the word خیر (meaning good, better or best) is invariably prefixed to words which are used in a good sense. See also 3:55.
The present verse has been placed most fittingly between the verses relating to the Battle of Badr; for after speaking of that great battle, the Quran reminds the Holy Prophet and his Companions of the plots of the enemy against him and draws his attention to the wonderful way in which God had helped him at the time of his flight, frustrating the designs of the enemy and turning them to the advantage of Islam. He would do it again when needed and the Battle of Badr was another instance of the kind.
c
3:55; 27:51.
2
یعنی گھر میں قید کر دیں۔ مگر وہ اس میں ناکام رہے۔ دوسری تجویز قتل کی تھی‘ اس میں بھی ناکام رہے۔ تیسری تجویز ملک بدر کرنے کی تھی‘ اس میں وہ کامیاب ہو گئے اور اللہ تعالیٰ نے مدینہ والوں کے دل آپ کی طرف پھیر دئیے اور آخر یہی گھر سے نکالنا مکہ والوں کی تباہی کا موجب ہوا۔
a
3:55; 27:51.
1119
Important Words:
یثبتوك (imprison thee) is derived from اثبت which is derived from ثبت which means, it continued or subsisted or endured; or it remained fixed or stationary; or it was or became constant, fast or established. اثبته means, he made it to continue or subsist or endure; or he made it to remain fixed or stationary. They say اثبته جراحة i.e. wound rendered him unable to move. ضربوہ حتی اثبتوه means, they beat him so as to render him motionless. اثبته بوثاق means, he made him fast with a bond so that he could not move. So لیثبتوك (liyuthbituka) or لیثبتوك (liyuthabbituka), which is another reading of the word, means, that they might inflict upon thee a wound by reason of which thou shouldst not be able to rise or move about; or that they might confine thee to thy place, i.e. imprison thee and prevent thy moving about (Lane).
Commentary:
The Holy Prophet bore resemblance to all Prophets of God. At the Battle of Badr, God showed a miracle, similar to the miracle of Moses (see 8:18 above), while the present verse refers to a sign which was like the signs of Jonah and Jesus. At Mecca, the Quraish had a council-room called Darun-Nadwah. There they used to hold their consultations against the Holy Prophet. When they learnt that Islam had spread to Medina, where converts to the new Faith were fleeing for refuge, Abu Jahl and other leaders of the Quraish held a meeting at Darun-Nadwah in order to consider some decisive step to put an end to the new Movement. Various proposals were made at the meeting. One was that the Holy Prophet should be put under confinement, i.e. imprisoned; another was that he should be expelled from the city; yet another was that suitable men belonging to all the different tribes of the Quraish should be selected, and these should make a joint attack on the Holy Prophet and slay him. This last proposal was finally agreed upon, and the Holy Prophet’s house was surrounded one dark night with the object of attacking him as soon as he came forth. But, being apprised by God of the coming danger, the Holy Prophet had already made arrangements with Abu Bakr to flee from Mecca that very night. He, therefore, caused his nephew ‘Ali to lie in his bed and prepared himself to leave. Those who had laid siege to the house occasionally peeped into the house and, mistaking ‘Ali for the Holy Prophet, waited patiently for him outside. While thus waiting, it so happened that the watchers were overpowered by sleep, and the Holy Prophet, availing himself of the opportunity, departed from the house unnoticed. Abu Bakr was already waiting for him at some distance, and the two, bidding farewell to their beloved city, repaired, according to a pre-arranged plan, to a cave in a difficult mountain-top outside Mecca, where they took shelter. When the bloodthirsty Meccans knew of his escape, they quickly prepared to pursue him. They actually followed him, tracing his steps, till they reached the very cave where the Holy Prophet and Abu Bakr were in hiding; but, as the report says, already a spider had spun its cobweb across the mouth of the cave. Thus confronted, it never occurred to them that the Holy Prophet had taken shelter in that out-of-the-way cave whose entrance looked as if it had not been used for a long time. They argued that the tracer who had brought them to the mouth of the cave was at fault and it so happened that none of them so much as glanced into the cave to make sure whether or not anybody was inside. Thus it was that God saved His beloved servant from the clutches of the ravenous wolves that so savagely pursued him. Being unable to find any further trace of him, they returned to Mecca. As, however, a heavy price was set on his head, and it was announced that whoever brought him, dead or alive, would have a reward of 100 camels, people pursued him in all directions; but here, too, God came to his help and none could lay hands on him. After remaining hidden in the cave for three days, the Holy Prophet and his devoted Companion resumed their flight to Medina and, avoiding the better-known tracks, hastened to their destination where the Muslim community of the Ansar and such of the Muhajirin as had already reached there accorded them a most cordial welcome.
Thus, the Quraish practically resorted to all the three plans that have been mentioned in the verse under comment: (1) they confined the Holy Prophet when they laid siege to his house at night; (2) they drove him from his native city; and (3) they attempted to carry out their resolution of Darun-Nadwah to put him to death. But God baffled every attempt of theirs, and he, who had fled from their town as a helpless fugitive, returned to them eight years later as an illustrious victor, at whose hands they cringingly sought, and readily obtained, pardon. They planned and plotted against him, as the verse says; but their plans and intrigues led to their own ruin. They drove him from their city, but his very flight led him to power and prosperity and proved the cause of their destruction. Sometime after the flight, a Meccan army proudly issued forth from Mecca and proceeded to Badr, a place near Medina, little dreaming that it was going to its own ruin. All this was arranged and decreed by God, Who is the best of planners. He so arranged that the army which had come forth with such pomp and display of power returned from Badr an utterly routed and disorderly rabble, leaving its proud leaders either dead on the battlefield or captives in the hands of those whom they hated and despised.
It should be noted that the word مکر (plan) used in this verse does not necessarily mean an evil plot. It is general in its significance, comprising both good and evil planning, according to the purpose for which it is contrived. The plots of the enemies of truth were, of course, evil; but God never has recourse to evil design. He planned things in such a way as to frustrate the evil designs of the enemy and make the cause of Islam triumph. The very fact that the Quran prefixes the word خیر (best) to the word ماکرین (planners) shows that the word has been used in a good sense with respect to God; for the word خیر (meaning good, better or best) is invariably prefixed to words which are used in a good sense. See also 3:55.
The present verse has been placed most fittingly between the verses relating to the Battle of Badr; for after speaking of that great battle, the Quran reminds the Holy Prophet and his Companions of the plots of the enemy against him and draws his attention to the wonderful way in which God had helped him at the time of his flight, frustrating the designs of the enemy and turning them to the advantage of Islam. He would do it again when needed and the Battle of Badr was another instance of the kind.
b
3:55; 27:51.
1115
Reference in the verse is to the secret conference which was held in Darun-Nadwah (House of Consultation) in Mecca. Seeing that all their efforts to arrest the progress of the new Faith had failed and that most of those Muslims who could afford to leave Mecca had emigrated to Medina and were out of harm’s way, the Elders of the town assembled in Darun-Nadwah to devise plans to make a last attempt to finish Islam. After deep deliberation they hit upon a plan that a number of young men from various Quraish tribes should, in a joint attack, swoop down upon the Holy Prophet and kill him. The Holy Prophet left the house unnoticed at dead of night, when the watchers were overpowered by sleep, and took refuge in Cave Thaur along with Abu Bakr, his ever faithful Companion, and finally reached Medina in safety.
وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةً مِّنۢ بَعْدِ ضَرَّآءَ مَسَّتْهُمْ إِذَا لَهُم مَّكْرٌ فِىٓ ءَايَاتِنَا ۚ قُلِ ٱللَّهُ أَسْرَعُ مَكْرًا ۚ إِنَّ رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُونَ
30:37; 41:51, 52; 42:49.
8:31; 35:44.
Mercy comes from God, but adversity is the result of man’s own evil deeds.
30:37; 41:51, 52; 42:49.
8:31; 35:44.
Important Words:
مکر (plan) is the infinitive noun from the verb مکر (makara) which means, he practised deceit, guile or circumvention secretly; he practised an evasion, an artifice, a trick, an expedient or device; he planned or plotted. مکربه means, he did him harm or mischief clandestinely. مکرہ الله means, God requited him for his practising deceit, etc. مکر is praise-worthy or otherwise according to its object (Lane).
Commentary:
In v. 20 it was said that as God had created men that He might show them mercy, so He was merciful to them. In v. 21 it was said that people demanded punishment, but God deferred and delayed the sending down of punishment that they might have time to repent. The present verse says that not only does God always delay His punishment, but when at last He sends it, He does so intermittently and piecemeal in order that the disbelievers may realize that the punishment was due to their opposing His Prophet and may desist from their evil course and thus save themselves. But the wicked take no warning and do not benefit by it. They only show some fear when they are being actually visited with punishment but, as soon as there is an abatement or remission, they revert to their evil course. The verse points out that God’s decree can come into operation at once, even before the evil machinations of the disbelievers take effect but out of His boundless mercy He purposely delays His punishment because, being All-Powerful, He knows He can punish them whenever He likes and, being All-Knowing, there is no likelihood of His forgetting the evil deeds of disbelievers.
It may be asked why it is that sometimes when the punishment of God occurs, some righteous people also suffer along with the wicked. The answer to this question is that man is a social animal and he influences and is in turn influenced by his environment. As such, he is bound to partake of the joys and sorrows of those among whom he lives. This is the reason why the righteous sometimes suffer along with the wicked, and also why Divine punishment is often deferred so that the few good of heart may benefit from that postponement.
It will be noted that whereas in the verse God ascribes the bestowal of "mercy" to Himself, no such mention is made with regard to "adversity." This is to point out that whereas mercy comes from God, adversity is the result of man’s own evil actions.
b
30:37; 41:51, 52; 42:49.
c
8:31; 35:44.
a
30:37; 41:51, 52; 42:49.
b
8:31; 35:44.
1297
Important Words:
مکر (plan) is the infinitive noun from the verb مکر (makara) which means, he practised deceit, guile or circumvention secretly; he practised an evasion, an artifice, a trick, an expedient or device; he planned or plotted. مکربه means, he did him harm or mischief clandestinely. مکرہ الله means, God requited him for his practising deceit, etc. مکر is praise-worthy or otherwise according to its object (Lane).
Commentary:
In v. 20 it was said that as God had created men that He might show them mercy, so He was merciful to them. In v. 21 it was said that people demanded punishment, but God deferred and delayed the sending down of punishment that they might have time to repent. The present verse says that not only does God always delay His punishment, but when at last He sends it, He does so intermittently and piecemeal in order that the disbelievers may realize that the punishment was due to their opposing His Prophet and may desist from their evil course and thus save themselves. But the wicked take no warning and do not benefit by it. They only show some fear when they are being actually visited with punishment but, as soon as there is an abatement or remission, they revert to their evil course. The verse points out that God’s decree can come into operation at once, even before the evil machinations of the disbelievers take effect but out of His boundless mercy He purposely delays His punishment because, being All-Powerful, He knows He can punish them whenever He likes and, being All-Knowing, there is no likelihood of His forgetting the evil deeds of disbelievers.
It may be asked why it is that sometimes when the punishment of God occurs, some righteous people also suffer along with the wicked. The answer to this question is that man is a social animal and he influences and is in turn influenced by his environment. As such, he is bound to partake of the joys and sorrows of those among whom he lives. This is the reason why the righteous sometimes suffer along with the wicked, and also why Divine punishment is often deferred so that the few good of heart may benefit from that postponement.
It will be noted that whereas in the verse God ascribes the bestowal of "mercy" to Himself, no such mention is made with regard to "adversity." This is to point out that whereas mercy comes from God, adversity is the result of man’s own evil actions.
c
30:37; 41:51, 52; 42:49.
d
8:31; 35:44.
1250
Mercy comes from God, but adversity is the result of man’s own evil deeds.
قَالَ يَٰبُنَىَّ لَا تَقْصُصْ رُءْيَاكَ عَلَىٰٓ إِخْوَتِكَ فَيَكِيدُوا۟ لَكَ كَيْدًا ۖ إِنَّ ٱلشَّيْطَٰنَ لِلْإِنسَٰنِ عَدُوٌّ مُّبِينٌ
2:169; 18:51; 35:7.
2:169; 18:51; 35:7.
2:169; 18:51; 35:7.
Important Words
رؤیا (dream) is derived from رأی which means, (1) he saw with the eye; (2) he saw mentally; (3) he saw in a dream or vision; (4) he held the opinion; (5) he thought or considered, etc. The Arabs say رأیته رأی العین i.e. I saw him where the eye or sight fell upon him, i.e. I saw him actually with the eye. رؤیا means, a dream or vision seen in sleep. According to most lexicologists رؤیا is synonymous with حلم (hulm) but according to others the former is such as is good and the latter is the contrary (Lane).
Commentary:
Here again the Quran differs from the Bible and again the Quranic version is decidedly more reasonable and correct. According to the Quran, Joseph told his dream to his father first, while according to the Bible he first related it to his brothers (Gen. 37:9). But the Bible itself says that Joseph had seen another dream, even before this dream which the Quran relates and, on listening to this first dream, his brethren had said to him: "Shalt thou indeed reign over us or shalt thou indeed have dominion over us?" And they hated him yet the more for his dreams, and for his words (Gen. 37:5-8). Now, after the rebuke he had received from his brothers on telling them his first dream, it is highly unreasonable and improbable that Joseph should have related his second and similar dream to them before acquainting his father with it. So the Quranic account is clearly nearer truth and reason than the Biblical account.
The Quran represents Jacob, the father of Joseph, as having forbidden him to mention his dream to his brethren. It also gives the reason why he forbade him to do so. The reason was that the dream would excite their envy and they would be tempted to plot against him. That this fear of Jacob was only too well-founded is borne out by the Bible itself, for it says that Joseph’s brethren hated him yet the more for his dreams. This also goes to support the Quranic version.
The verse under comment mentions another important resemblance between Joseph and the Holy Prophet. Just as Jacob, on hearing the dream of Joseph, told him that when his brothers heard of it, they would plot against him and seek to do him harm, similarly, when Waraqah bin Naufal heard of the first revelation from the Holy Prophet, he told him that a time would come when his people would plot against him and turn him out of their town.
f
2:169; 18:51; 35:7.
a
2:169; 18:51; 35:7.
1510
Important Words
رؤیا (dream) is derived from رأی which means, (1) he saw with the eye; (2) he saw mentally; (3) he saw in a dream or vision; (4) he held the opinion; (5) he thought or considered, etc. The Arabs say رأیته رأی العین i.e. I saw him where the eye or sight fell upon him, i.e. I saw him actually with the eye. رؤیا means, a dream or vision seen in sleep. According to most lexicologists رؤیا is synonymous with حلم (hulm) but according to others the former is such as is good and the latter is the contrary (Lane).
Commentary:
Here again the Quran differs from the Bible and again the Quranic version is decidedly more reasonable and correct. According to the Quran, Joseph told his dream to his father first, while according to the Bible he first related it to his brothers (Gen. 37:9). But the Bible itself says that Joseph had seen another dream, even before this dream which the Quran relates and, on listening to this first dream, his brethren had said to him: "Shalt thou indeed reign over us or shalt thou indeed have dominion over us?" And they hated him yet the more for his dreams, and for his words (Gen. 37:5-8). Now, after the rebuke he had received from his brothers on telling them his first dream, it is highly unreasonable and improbable that Joseph should have related his second and similar dream to them before acquainting his father with it. So the Quranic account is clearly nearer truth and reason than the Biblical account.
The Quran represents Jacob, the father of Joseph, as having forbidden him to mention his dream to his brethren. It also gives the reason why he forbade him to do so. The reason was that the dream would excite their envy and they would be tempted to plot against him. That this fear of Jacob was only too well-founded is borne out by the Bible itself, for it says that Joseph’s brethren hated him yet the more for his dreams. This also goes to support the Quranic version.
The verse under comment mentions another important resemblance between Joseph and the Holy Prophet. Just as Jacob, on hearing the dream of Joseph, told him that when his brothers heard of it, they would plot against him and seek to do him harm, similarly, when Waraqah bin Naufal heard of the first revelation from the Holy Prophet, he told him that a time would come when his people would plot against him and turn him out of their town.
a
2:169; 18:51; 35:7.
أَفَمَنْ هُوَ قَآئِمٌ عَلَىٰ كُلِّ نَفْسٍۭ بِمَا كَسَبَتْ ۗ وَجَعَلُوا۟ لِلَّهِ شُرَكَآءَ قُلْ سَمُّوهُمْ ۚ أَمْ تُنَبِّـُٔونَهُۥ بِمَا لَا يَعْلَمُ فِى ٱلْأَرْضِ أَم بِظَٰهِرٍ مِّنَ ٱلْقَوْلِ ۗ بَلْ زُيِّنَ لِلَّذِينَ كَفَرُوا۟ مَكْرُهُمْ وَصُدُّوا۟ عَنِ ٱلسَّبِيلِ ۗ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ
17:98; 39:24, 37.
6:101; 10:67; 13:17.
Idolaters are called upon to state what are the functions which their gods perform. The word 'name' in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Qur’an itself (71:24); the words, do name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
It often happens that when a man commits a fraud or imposture in order to gain worldly advantage, he himself gradually falls a victim to his own imposture which gradually appears attractive to him.
6:101; 10:67; 13:17.
17:98; 39:24, 37.
Commentary:
The words, Who stands over every soul to note what it earns, contain another reason why God delays punishment. The argument is that as God is keeping close watch over every soul and nothing, however remote and secret, is hidden from His knowledge and He is also All-Powerful, He needs no hurry to punish the disbelievers; for if only punishment were the object, He could bring the offenders to book whenever He liked. The postponement of punishment is not therefore a thing to be scoffed or wondered at. The wonder rather is that disbelievers do not ponder over the fact that they are offenders against God’s Kingdom and yet they do not fear His punishment and desire to hasten it.
The words, they ascribe partners to Allah, mean that if disbelievers pondered over their own beliefs and actions they would readily discover that they were sinning against God by ascribing co-partners to Him and have therefore rightly incurred His displeasure.
The simple words, Say, Name them, embody a mighty argument against shirk. Idolaters are called upon to describe what function their gods perform. The word "name" in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Quran itself (71:24). The demand that idolaters should name the functions of their gods is such as cannot fail to bring home to them the absurdity of their beliefs. Suppose, for instance, the idolaters say about one of their gods that his function or attribute is that he can or does bestow children. Now the possession of such a power by a god would imply that he has control not only over the birth of children but over numberless other things which have direct or indirect bearing on geniture. Thus, in order to bestow children, the god to whom this attribute is ascribed must have control over diet and medicinal drugs and must have control over even the working of man’s physical system. He must also have knowledge of hidden things so that he may know the genital defects of the parents and also know what medicine will suit the special circumstances of the case. Besides, he must be able to impart the knowledge of hidden things to others. For instance, he must be able to inspire the physician or the patient as to what medicine and what food will remove the defect. In short, until a god possesses an all-comprehensive knowledge and unlimited powers, he will not be able to perform even one single function. On the other hand, if it be supposed that each and every god possesses all the powers required for his special function, then the existence of so many gods would become superfluous, besides being a potential source of discord and disorder; for in that case each one of these gods would be the Supreme Being, a position which is impossible to imagine.
The words, Name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
The words, Would you inform Him of what He does not know in the earth?, contain yet another powerful argument against shirk. If there had been any other gods, argues the verse, the fact ought to have been made known by God Himself through a Prophet or through angels, or the alleged co-partners of God should themselves have made that announcement, but no such communication or announcement has ever been known to exist. Hence, the verse takes idolaters to task by telling them that by ascribing co-partners to God they presume to inform Him of something of which He Himself has no knowledge.
The expression, or is it a mere empty saying?, means that idolaters say these things only with their tongues and have no real faith in them. The verse asks disbelievers whether they really believe in what they allege. In this way, an appeal has been made to human nature, which often proves a very successful way of bringing home the truth.
It often happens that when a man commits a fraud or imposture in order to procure worldly advantage, he himself gradually falls a prey to his own imposture which, by and by, begins to appear attractive to him. Thus man’s design is made to look fair to him not by God, but by man himself. Some men ascribe divine powers to certain creatures, not because they really believe them to be gods beside Allah, but to impose upon simple-minded people and to cheat them of their possessions. But, as time goes on, their own trick begins to appeal to them, and they become the dupes of their own fraud. This is the significance of the words, Nay, but the design of the disbelievers has been made to appear beautiful in their eyes.
The expression, and they have been kept back from the right way, signifies that when a man severs his connection with God, he becomes involved in shirk, whether hidden or visible. Man cannot remain without a companion. When he leaves God, the inevitable result is that he begins to seek the support of petty things, which gradually gives rise to shirk.
Here the Quran differs from the students of comparative religion. According to the latter, polytheism preceded the belief in one God. According to the Quran the reverse is true, and history supports the Quran. We see that Muslims and Jews were worshippers of one God in the beginning, but afterwards many of them virtually reverted to polytheism and idolatry. The case of Christians is still worse. They were first believers in the Unity of God but took to deifying Jesus afterwards and the whole community became stuck in the quagmire of shirk. Why should we not assume that the same was the case with the peoples of remote antiquity?
a
17:98; 39:24, 37.
e
6:101; 10:67; 13:17.
a
6:101; 10:67; 13:17.
b
17:98; 39:24, 37.
1645
Commentary:
The words, Who stands over every soul to note what it earns, contain another reason why God delays punishment. The argument is that as God is keeping close watch over every soul and nothing, however remote and secret, is hidden from His knowledge and He is also All-Powerful, He needs no hurry to punish the disbelievers; for if only punishment were the object, He could bring the offenders to book whenever He liked. The postponement of punishment is not therefore a thing to be scoffed or wondered at. The wonder rather is that disbelievers do not ponder over the fact that they are offenders against God’s Kingdom and yet they do not fear His punishment and desire to hasten it.
The words, they ascribe partners to Allah, mean that if disbelievers pondered over their own beliefs and actions they would readily discover that they were sinning against God by ascribing co-partners to Him and have therefore rightly incurred His displeasure.
The simple words, Say, Name them, embody a mighty argument against shirk. Idolaters are called upon to describe what function their gods perform. The word "name" in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Quran itself (71:24). The demand that idolaters should name the functions of their gods is such as cannot fail to bring home to them the absurdity of their beliefs. Suppose, for instance, the idolaters say about one of their gods that his function or attribute is that he can or does bestow children. Now the possession of such a power by a god would imply that he has control not only over the birth of children but over numberless other things which have direct or indirect bearing on geniture. Thus, in order to bestow children, the god to whom this attribute is ascribed must have control over diet and medicinal drugs and must have control over even the working of man’s physical system. He must also have knowledge of hidden things so that he may know the genital defects of the parents and also know what medicine will suit the special circumstances of the case. Besides, he must be able to impart the knowledge of hidden things to others. For instance, he must be able to inspire the physician or the patient as to what medicine and what food will remove the defect. In short, until a god possesses an all-comprehensive knowledge and unlimited powers, he will not be able to perform even one single function. On the other hand, if it be supposed that each and every god possesses all the powers required for his special function, then the existence of so many gods would become superfluous, besides being a potential source of discord and disorder; for in that case each one of these gods would be the Supreme Being, a position which is impossible to imagine.
The words, Name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
The words, Would you inform Him of what He does not know in the earth?, contain yet another powerful argument against shirk. If there had been any other gods, argues the verse, the fact ought to have been made known by God Himself through a Prophet or through angels, or the alleged co-partners of God should themselves have made that announcement, but no such communication or announcement has ever been known to exist. Hence, the verse takes idolaters to task by telling them that by ascribing co-partners to God they presume to inform Him of something of which He Himself has no knowledge.
The expression, or is it a mere empty saying?, means that idolaters say these things only with their tongues and have no real faith in them. The verse asks disbelievers whether they really believe in what they allege. In this way, an appeal has been made to human nature, which often proves a very successful way of bringing home the truth.
It often happens that when a man commits a fraud or imposture in order to procure worldly advantage, he himself gradually falls a prey to his own imposture which, by and by, begins to appear attractive to him. Thus man’s design is made to look fair to him not by God, but by man himself. Some men ascribe divine powers to certain creatures, not because they really believe them to be gods beside Allah, but to impose upon simple-minded people and to cheat them of their possessions. But, as time goes on, their own trick begins to appeal to them, and they become the dupes of their own fraud. This is the significance of the words, Nay, but the design of the disbelievers has been made to appear beautiful in their eyes.
The expression, and they have been kept back from the right way, signifies that when a man severs his connection with God, he becomes involved in shirk, whether hidden or visible. Man cannot remain without a companion. When he leaves God, the inevitable result is that he begins to seek the support of petty things, which gradually gives rise to shirk.
Here the Quran differs from the students of comparative religion. According to the latter, polytheism preceded the belief in one God. According to the Quran the reverse is true, and history supports the Quran. We see that Muslims and Jews were worshippers of one God in the beginning, but afterwards many of them virtually reverted to polytheism and idolatry. The case of Christians is still worse. They were first believers in the Unity of God but took to deifying Jesus afterwards and the whole community became stuck in the quagmire of shirk. Why should we not assume that the same was the case with the peoples of remote antiquity?
a
17:98; 39:24, 37.
c
6:101; 10:67; 13:17.
1445
Idolaters are called upon to state what are the functions which their gods perform. The word 'name' in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Qur’an itself (71:24); the words, do name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
1446
It often happens that when a man commits a fraud or imposture in order to gain worldly advantage, he himself gradually falls a victim to his own imposture which gradually appears attractive to him.
وَقَدْ مَكَرَ ٱلَّذِينَ مِن قَبْلِهِمْ فَلِلَّهِ ٱلْمَكْرُ جَمِيعًا ۖ يَعْلَمُ مَا تَكْسِبُ كُلُّ نَفْسٍ ۗ وَسَيَعْلَمُ ٱلْكُفَّٰرُ لِمَنْ عُقْبَى ٱلدَّارِ
3:55; 8:31; 14:47; 27:51.
28:38.
All the secret designs of the enemies of Islam are known to God and so none of their plans or stratagems can frustrate His purpose—the ultimate victory of Islam.
3:55; 8:31; 14:47; 27:51.
28:38.
Commentary:
The verse means that God knows the plans that disbelievers devise to frustrate the purpose and programme of the Holy Prophet, but they are not aware of the plans which God has devised to bring about their fall. Therefore, it is only when they face destruction that they will know who was destined to succeed in the end.
The words, the disbelievers shall soon know whose will be the final reward of this abode, not only signify that believers will certainly succeed in the end, which is not distant, but also hint that some leaders of disbelief will live to see Islam triumph, and this is exactly what happened.
The words, He knows what every soul earns, mean that since God is All-Knowing all the secret designs of the enemies of Islam are known to Him and so no plan or stratagem can frustrate His purpose.
a
3:55; 8:31; 14:47; 27:51.
b
28:38.
a
3:55; 8:31; 14:47; 27:51.
b
28:38.
1653
Commentary:
The verse means that God knows the plans that disbelievers devise to frustrate the purpose and programme of the Holy Prophet, but they are not aware of the plans which God has devised to bring about their fall. Therefore, it is only when they face destruction that they will know who was destined to succeed in the end.
The words, the disbelievers shall soon know whose will be the final reward of this abode, not only signify that believers will certainly succeed in the end, which is not distant, but also hint that some leaders of disbelief will live to see Islam triumph, and this is exactly what happened.
The words, He knows what every soul earns, mean that since God is All-Knowing all the secret designs of the enemies of Islam are known to Him and so no plan or stratagem can frustrate His purpose.
b
3:55; 8:31; 14:47; 27:51.
c
28:38.
1451A
All the secret designs of the enemies of Islam are known to God and so none of their plans or stratagems can frustrate His purpose—the ultimate victory of Islam.
وَقَدْ مَكَرُوا۟ مَكْرَهُمْ وَعِندَ ٱللَّهِ مَكْرُهُمْ وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ ٱلْجِبَالُ
3:55; 8:31; 13:43; 27:51.
یعنی بھلائی نہیں گئی بلکہ خداتعالیٰ کو خوب یاد ہے۔
3:55; 8:31; 13:43; 27:51.
Important Words:
ان (even though) gives a number of meanings such as, if; though; even though, etc. It is also sometimes used to express negation i.e. not (Aqrab).
Commentary:
The words, they have already designed all their designs, mean that disbelievers did all that lay in their power and left no stone unturned and no plan untried to bring the Holy Prophet to grief.
The expression, their designs are with Allah, means that God knows their designs full well and, as it is God Who produces the result of men’s actions, He will frustrate their designs. The words "their designs" may also be taken to mean the designs of God concerning disbelievers. In this case the expression would mean that the designs which God will employ against the disbelievers are all with Him and He will carry them into effect as and when He deems fit. The words عند الله مکرھم may also mean, "the punishment of their designs is with Allah," for sometimes a word is repeated to signify the punishment thereof. See 2:16.
The word جبال (mountains), as already explained, also means, "great difficulties or insurmountable obstacles" (13:32). Taken in this sense, the verse would mean that though the designs of disbelievers against Islam are such that they can remove mountain-like obstacles yet, as disbelievers seek to frustrate God’s purpose, they will not succeed in their nefarious designs.
If the particle ان be taken in the sense of "not" (see Important Words), then the words ان کان مکرھم لتزول منه الجبال would mean, "and their designs are (surely) not such as to move mountains."
a
3:55; 8:31; 13:43; 27:51.
1
یعنی بھلائی نہیں گئی بلکہ خداتعالیٰ کو خوب یاد ہے۔
a
3:55; 8:31; 13:43; 27:51.
1701
Important Words:
ان (even though) gives a number of meanings such as, if; though; even though, etc. It is also sometimes used to express negation i.e. not (Aqrab).
Commentary:
The words, they have already designed all their designs, mean that disbelievers did all that lay in their power and left no stone unturned and no plan untried to bring the Holy Prophet to grief.
The expression, their designs are with Allah, means that God knows their designs full well and, as it is God Who produces the result of men’s actions, He will frustrate their designs. The words "their designs" may also be taken to mean the designs of God concerning disbelievers. In this case the expression would mean that the designs which God will employ against the disbelievers are all with Him and He will carry them into effect as and when He deems fit. The words عند الله مکرھم may also mean, "the punishment of their designs is with Allah," for sometimes a word is repeated to signify the punishment thereof. See 2:16.
The word جبال (mountains), as already explained, also means, "great difficulties or insurmountable obstacles" (13:32). Taken in this sense, the verse would mean that though the designs of disbelievers against Islam are such that they can remove mountain-like obstacles yet, as disbelievers seek to frustrate God’s purpose, they will not succeed in their nefarious designs.
If the particle ان be taken in the sense of "not" (see Important Words), then the words ان کان مکرھم لتزول منه الجبال would mean, "and their designs are (surely) not such as to move mountains."
a
3:55; 8:31; 13:43; 27:51.
1474
God knows their evil designs full well and will frustrate them.
قَدْ مَكَرَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَى ٱللَّهُ بُنْيَٰنَهُم مِّنَ ٱلْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ ٱلسَّقْفُ مِن فَوْقِهِمْ وَأَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
39:26; 59:3.
39:26; 59:3.
It was no ordinary destruction which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers were spared.
39:26; 59:3.
Commentary:
The verse purports to say that it was nothing new on the part of the leaders of disbelief in the time of the Holy Prophet to deceive their followers and thus to keep them ignorant of the true teachings of Islam. The same device was adopted by the opponents of former Prophets. But their machinations were never attended with success; rather they recoiled upon their authors.
The verse also implies an effective retort to the opponents of the Holy Prophet. They say that he merely repeats what was said by other Prophets before him. To this objection the verse retorts that the Holy Prophet’s disbelievers, too, are only copying and imitating what was said and done by the opponents of previous Prophets. Only they have chosen the wrong side, and have imitated the party which met its ruin.
It was not an ordinary ruin which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers escaped. So the leaders of disbelief are warned that they should not be proud of their following, because when the time came for Divine punishment, all their power and influence would be of no avail to them and their whole organization with all its firmly founded institutions would fall to pieces. So it actually came to pass on the Fall of Mecca.
The verse also adds that Divine destruction always comes in forms and from quarters most unexpected. The expression "coming of God" means the coming of Divine punishment. See also 13:42.
e
39:26; 59:3.
b
39:26; 59:3.
1828
Commentary:
The verse purports to say that it was nothing new on the part of the leaders of disbelief in the time of the Holy Prophet to deceive their followers and thus to keep them ignorant of the true teachings of Islam. The same device was adopted by the opponents of former Prophets. But their machinations were never attended with success; rather they recoiled upon their authors.
The verse also implies an effective retort to the opponents of the Holy Prophet. They say that he merely repeats what was said by other Prophets before him. To this objection the verse retorts that the Holy Prophet’s disbelievers, too, are only copying and imitating what was said and done by the opponents of previous Prophets. Only they have chosen the wrong side, and have imitated the party which met its ruin.
It was not an ordinary ruin which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers escaped. So the leaders of disbelief are warned that they should not be proud of their following, because when the time came for Divine punishment, all their power and influence would be of no avail to them and their whole organization with all its firmly founded institutions would fall to pieces. So it actually came to pass on the Fall of Mecca.
The verse also adds that Divine destruction always comes in forms and from quarters most unexpected. The expression "coming of God" means the coming of Divine punishment. See also 13:42.
a
39:26; 59:3.
1540
It was no ordinary destruction which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers were spared.
أَفَأَمِنَ ٱلَّذِينَ مَكَرُوا۟ ٱلسَّيِّـَٔاتِ أَن يَخْسِفَ ٱللَّهُ بِهِمُ ٱلْأَرْضَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
6:66; 17:69; 34:10; 67:17, 18.
6:66; 17:69; 34:10; 67:17, 18.
6:66; 17:69; 34:10; 67:17-18.
Commentary:
The verb یخسف when used with the preposition یا means, to make something or someone sink or disappear in the earth. It is used metaphorically in the sense of causing a person or thing to be entirely forgotten. Disbelievers are here warned that if they persist in their rejection of the Holy Prophet, they will meet with such destruction that even their posterity will forget them. How clearly fulfilled was the prophecy embodied in this verse about disbelievers of Mecca is writ large on the pages of history.
Every punishment that overtook disbelievers came to them from quarters from which they least expected it. This was particularly the case in the catastrophe which befell them after the Treaty of Hudaibiyyah. The Meccans suffered from the illusion that the terms of that treaty meant a great moral victory for them. But it proved to be the beginning of their end. The treaty laid down that any Meccan who became converted to Islam and went to Medina would be sent back to Mecca. The strict observance of this condition by the Holy Prophet proved a blessing in disguise for the cause of Islam. After the treaty it was not possible for those Meccans who became converted to Islam to go to Medina, nor could they remain at Mecca. They therefore established a settlement between Mecca and Medina, free from the control of the Medinite rule and beyond the reach of the Meccans. Their hostile activities against the enemies of their faith compelled Meccans to request the Holy Prophet to revoke that part of the treaty which prevented converts to Islam from going to Medina and settle there. The breach of the terms of the treaty by Meccans later on, however, led to the invasion and conquest of Mecca by the Holy Prophet. All these eventualities were entirely unexpected and came upon the Meccans as bolts from the blue.
e
6:66; 17:69; 34:10; 67:17, 18.
a
6:66; 17:69; 34:10; 67:17-18.
1847
Commentary:
The verb یخسف when used with the preposition یا means, to make something or someone sink or disappear in the earth. It is used metaphorically in the sense of causing a person or thing to be entirely forgotten. Disbelievers are here warned that if they persist in their rejection of the Holy Prophet, they will meet with such destruction that even their posterity will forget them. How clearly fulfilled was the prophecy embodied in this verse about disbelievers of Mecca is writ large on the pages of history.
Every punishment that overtook disbelievers came to them from quarters from which they least expected it. This was particularly the case in the catastrophe which befell them after the Treaty of Hudaibiyyah. The Meccans suffered from the illusion that the terms of that treaty meant a great moral victory for them. But it proved to be the beginning of their end. The treaty laid down that any Meccan who became converted to Islam and went to Medina would be sent back to Mecca. The strict observance of this condition by the Holy Prophet proved a blessing in disguise for the cause of Islam. After the treaty it was not possible for those Meccans who became converted to Islam to go to Medina, nor could they remain at Mecca. They therefore established a settlement between Mecca and Medina, free from the control of the Medinite rule and beyond the reach of the Meccans. Their hostile activities against the enemies of their faith compelled Meccans to request the Holy Prophet to revoke that part of the treaty which prevented converts to Islam from going to Medina and settle there. The breach of the terms of the treaty by Meccans later on, however, led to the invasion and conquest of Mecca by the Holy Prophet. All these eventualities were entirely unexpected and came upon the Meccans as bolts from the blue.
f
6:66; 17:69; 34:10; 67:17, 18.
وَمَكَرُوا۟ مَكْرًا وَمَكَرْنَا مَكْرًا وَهُمْ لَا يَشْعُرُونَ
3:55; 8:31; 13:43; 14:47.
3:55; 8:31; 13:43; 14:47.
The Holy Prophet had to flee from Mecca but the flight eventually resulted in the destruction of the power of the Quraish, who did not realize that by compelling the Holy Prophet to flee from Mecca they were laying the foundation of their own destruction.
3:55; 8:31; 13:43; 14:47.
Commentary:
Like Salih’s people the Meccan chiefs plotted against the life of the Holy Prophet as mentioned in 27:49 above. And like the plot against Salih, the plot against the Holy Prophet proved abortive. Ultimately it led to their own ruin. The Holy Prophet had to flee from Mecca but the flight eventually resulted in the destruction of the power of the Quraish. The Quraish did not realize that by compelling the Holy Prophet to flee from Mecca they were laying the foundation of their own destruction.
a
3:55; 8:31; 13:43; 14:47.
a
3:55; 8:31; 13:43; 14:47.
2850
Commentary:
Like Salih’s people the Meccan chiefs plotted against the life of the Holy Prophet as mentioned in 27:49 above. And like the plot against Salih, the plot against the Holy Prophet proved abortive. Ultimately it led to their own ruin. The Holy Prophet had to flee from Mecca but the flight eventually resulted in the destruction of the power of the Quraish. The Quraish did not realize that by compelling the Holy Prophet to flee from Mecca they were laying the foundation of their own destruction.
b
3:55; 8:31; 13:43; 14:47.
2179
The Holy Prophet had to flee from Mecca but the flight eventually resulted in the destruction of the power of the Quraish, who did not realize that by compelling the Holy Prophet to flee from Mecca they were laying the foundation of their own destruction.
فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَٰهُمْ وَقَوْمَهُمْ أَجْمَعِينَ
7:79; 26:173; 37:137.
7:79; 26:173; 37:137.
7:79; 11:68.
Commentary:
The end of the plottings of the Meccan chiefs against the Holy Prophet as referred to above was that they themselves met with complete discomfiture and destruction.
b
7:79; 26:173; 37:137.
b
7:79; 11:68.
2851
Commentary:
The end of the plottings of the Meccan chiefs against the Holy Prophet as referred to above was that they themselves met with complete discomfiture and destruction.
c
7:79; 26:173; 37:137.
وَقَالَ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ بَلْ مَكْرُ ٱلَّيْلِ وَٱلنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِٱللَّهِ وَنَجْعَلَ لَهُۥٓ أَندَادًا ۚ وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ وَجَعَلْنَا ٱلْأَغْلَٰلَ فِىٓ أَعْنَاقِ ٱلَّذِينَ كَفَرُوا۟ ۚ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ
یعنی ہم تو اس بات سے خوش تھے کہ ہمیں خدا کا شریک قرار دیا جاتا ہے اور آج ہمیں ایک بڑا عذاب مل رہا ہے۔
14:22; 40:48.
10:55.
Asarra-hu means, he concealed it; he manifested it (Lane).
A‘naq also means, chiefs of men or great ones (Lane).
14:22; 40:48.
10:55.
Important Words:
أسروا (will conceal). أسر is one of those Arabic words which have contrary meanings. أسرہ means, he concealed it; he manifested it, he made it known (Lane). See also 10:55.
أعناق (necks) is the plural of عنق (‘unuqun) which is substantive noun from عنق (‘aniqa) which means, he was or became long and thick in the neck. عنق means, the neck; a company of men or a numerous company of men; the heads or chiefs of men or great ones. عنق النخل means, the trunks of palm-trees (Lane & Aqrab).
a
14:22; 40:48.
b
10:55.
1051
اَعْنَاق (A‘naq, 颈子) 也意味着, 人的首领或大人物 (Lane)。
2
یعنی ہم تو اس بات سے خوش تھے کہ ہمیں خدا کا شریک قرار دیا جاتا ہے اور آج ہمیں ایک بڑا عذاب مل رہا ہے۔
a
14:22; 40:48.
b
10:55.
3157
Important Words:
أسروا (will conceal). أسر is one of those Arabic words which have contrary meanings. أسرہ means, he concealed it; he manifested it, he made it known (Lane). See also 10:55.
أعناق (necks) is the plural of عنق (‘unuqun) which is substantive noun from عنق (‘aniqa) which means, he was or became long and thick in the neck. عنق means, the neck; a company of men or a numerous company of men; the heads or chiefs of men or great ones. عنق النخل means, the trunks of palm-trees (Lane & Aqrab).
a
14:22; 40:48.
b
10:55.
2398
Asarra-hu means, he concealed it; he manifested it (Lane).
2398A
A‘naq also means, chiefs of men or great ones (Lane).
مَن كَانَ يُرِيدُ ٱلْعِزَّةَ فَلِلَّهِ ٱلْعِزَّةُ جَمِيعًا ۚ إِلَيْهِ يَصْعَدُ ٱلْكَلِمُ ٱلطَّيِّبُ وَٱلْعَمَلُ ٱلصَّٰلِحُ يَرْفَعُهُۥ ۚ وَٱلَّذِينَ يَمْكُرُونَ ٱلسَّيِّـَٔاتِ لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَمَكْرُ أُو۟لَٰٓئِكَ هُوَ يَبُورُ
27:51, 52; 35:44.
قرآن کریم میں ضمیر واحد ہے ہم نے ترجمہ میں جمع کی ہے اس کی وجہ یہ ہے کہ اس سے پہلے اَلْکَلِمُ کا لفظ آیا ہے جو جمع ہے اور عربی میں کبھی جمع کے لئے مفرد کی ضمیر استعمال کی جاتی ہے اور مطلب یہ ہوتا ہے کہ ان میں سے ہر ایک کے ساتھ یہ سلوک ہوتا ہے۔
27:51, 52; 35:44.
27:51, 52; 35:44.
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
a
27:51, 52; 35:44.
1
قرآن کریم میں ضمیر واحد ہے ہم نے ترجمہ میں جمع کی ہے اس کی وجہ یہ ہے کہ اس سے پہلے اَلْکَلِمُ کا لفظ آیا ہے جو جمع ہے اور عربی میں کبھی جمع کے لئے مفرد کی ضمیر استعمال کی جاتی ہے اور مطلب یہ ہوتا ہے کہ ان میں سے ہر ایک کے ساتھ یہ سلوک ہوتا ہے۔
a
27:51, 52; 35:44.
3184
Important Words:
یبور (will perish) is derived from بار which means, he perished; it (commodity) was or became difficult of sale. They say بارت السوق i.e. the market became dull. بار العمل means, the work became or proved vain. بوار means perdition, destruction. The Arabs say نزلت البوار علی الکفار i.e. perdition overtook the disbelievers (Lane & Aqrab). See also 25:19.
Commentary:
The present verse continues the theme of its predecessor and proceeds to say that under the influence of the Holy Prophet, the Arabs will not only shed their evil ways and become paragons of piety and godliness but all honour and glory will also be theirs, and nations that now look down upon them and consider them beneath notice will bow down before them in humility. Their honour and glory will be the result of their true beliefs, noble ideals, and righteous conduct.
The pronoun ہ in the expression یرفعه may refer to العمل الصالح (righteous work). In that case the subject of the verb یرفع (exalts) is God, as shown in the text. Or it may refer to الکلم الطیب (good words). In that case the subject of the verb یرفع will be العمل الصالح (the righteous work).
c
27:51, 52; 35:44.
ٱسْتِكْبَارًا فِى ٱلْأَرْضِ وَمَكْرَ ٱلسَّيِّئِ ۚ وَلَا يَحِيقُ ٱلْمَكْرُ ٱلسَّيِّئُ إِلَّا بِأَهْلِهِۦ ۚ فَهَلْ يَنظُرُونَ إِلَّا سُنَّتَ ٱلْأَوَّلِينَ ۚ فَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَبْدِيلًا ۖ وَلَن تَجِدَ لِسُنَّتِ ٱللَّهِ تَحْوِيلًا
27:51, 52.
17:78; 33:63; 48:24.
27:51-52; 35:11.
17:78; 33:63; 48:24.
Commentary:
The verse warns disbelievers that if they persist in their disbelief, they will be punished like disbelievers of the Prophets of yore. It is an established and invariable Divine law that opposition to Divine laws never goes unpunished. This fact is writ large on the history of all revealed religions. This is God’s way and God’s ways never change.
c
27:51, 52.
d
17:78; 33:63; 48:24.
b
27:51-52; 35:11.
c
17:78; 33:63; 48:24.
3210
Commentary:
The verse warns disbelievers that if they persist in their disbelief, they will be punished like disbelievers of the Prophets of yore. It is an established and invariable Divine law that opposition to Divine laws never goes unpunished. This fact is writ large on the history of all revealed religions. This is God’s way and God’s ways never change.
c
27:51, 52.
d
17:78; 33:63; 48:24.