شَاعِرٌ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "شَاعِرٌ".
بَلۡ قَالُوۡۤا اَضۡغٰثُ اَحۡلٰمٍۭ بَلِ افۡتَرٰٮہُ بَلۡ ہُوَ شَاعِرٌ فَلۡیَاۡتِنَا بِاٰیَۃٍ کَمَاۤ اُرۡسِلَ الۡاَوَّلُوۡنَ
52:31.
کفار ِمکہ رسولوں کی بعثت کے قائل ہی نہ تھے۔ یہ اعتراض ان کا طنز کے طور پر ہے‘ مراد یہ ہے کہ تُو خود کہتا ہے کہ پہلے رسول قسم قسم کے نشان لائے تھے‘ پھر تُو کیوں نشان نہیں لاتا۔
52:31.
In this verse three different objections of disbelievers with regard to the Qur’an have been mentioned. The first is that the Qur’an is a mixture of confused dreams. But realizing the untenability of their position, since there exists a beautiful arrangement and order in it and since it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life he was, by common consent, known and looked upon as 'the Trusty' and 'the Truthful,' they give up this objection also and proceed to accuse him of being a poet and a sorcerer. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that the objections cannot stand examination or scrutiny and are foolish and self-contradictory. The Qur’an, therefore, has refused to entertain them here.
52:31.
Important Words:
آیة may here mean a Sign of punishment; or a Sign of the disbelievers’ own choice. See also 19:11.
اضغاث احلام (confused dreams). See 12:45.
Commentary:
In this verse three different objections of disbelievers with regard to the Quran have been mentioned. The first is that the Quran is a mixture of confused dreams. But realizing the untenability of their position, as there exists a beautiful arrangement and order in it and that it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life the Prophet was by common consent known and looked upon as "the trusty" and "the truthful," they give up this objection also and proceed to accuse him of being a poet and a magician. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that their objections can stand no examination or scrutiny. The Quran has therefore refused to entertain them here because they carry their own refutation and are self-contradictory and foolish. Further on, however, it has answered these objections in another context.
The demand, let him then bring us a Sign just as the former Prophets were sent with Signs, is clearly foolish and insolent. There has never appeared a Prophet in the world who was not confronted with a similar demand. Jesus was so infuriated with the Scribes and the Pharisees when they said: "Master, we should see a sign from thee" (Matt. 12:38), that he exclaimed in extreme anger: "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the Prophet Jonas" (Matt. 12:39). The refusal on the part of the Quran to entertain the disbelievers’ demand in the manner they expected it, does not imply that no sign had been or was to be shown to them. It only means to demonstrate that the demand is foolish and insolent and that heavenly Signs differ from age to age and therefore the signs that would be shown by the Holy Prophet would be different from those that were shown by Moses or Jesus and for that matter by any other Prophet.
The word شاعر (poet) while meaning one who composes verses also signifies a person who plays with the sentiments and susceptibilities of men. Here the word has been used preferably in the latter sense.
d
52:31.
1
کفار ِمکہ رسولوں کی بعثت کے قائل ہی نہ تھے۔ یہ اعتراض ان کا طنز کے طور پر ہے‘ مراد یہ ہے کہ تُو خود کہتا ہے کہ پہلے رسول قسم قسم کے نشان لائے تھے‘ پھر تُو کیوں نشان نہیں لاتا۔
a
52:31.
2347
Important Words:
آیة may here mean a Sign of punishment; or a Sign of the disbelievers’ own choice. See also 19:11.
اضغاث احلام (confused dreams). See 12:45.
Commentary:
In this verse three different objections of disbelievers with regard to the Quran have been mentioned. The first is that the Quran is a mixture of confused dreams. But realizing the untenability of their position, as there exists a beautiful arrangement and order in it and that it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life the Prophet was by common consent known and looked upon as "the trusty" and "the truthful," they give up this objection also and proceed to accuse him of being a poet and a magician. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that their objections can stand no examination or scrutiny. The Quran has therefore refused to entertain them here because they carry their own refutation and are self-contradictory and foolish. Further on, however, it has answered these objections in another context.
The demand, let him then bring us a Sign just as the former Prophets were sent with Signs, is clearly foolish and insolent. There has never appeared a Prophet in the world who was not confronted with a similar demand. Jesus was so infuriated with the Scribes and the Pharisees when they said: "Master, we should see a sign from thee" (Matt. 12:38), that he exclaimed in extreme anger: "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the Prophet Jonas" (Matt. 12:39). The refusal on the part of the Quran to entertain the disbelievers’ demand in the manner they expected it, does not imply that no sign had been or was to be shown to them. It only means to demonstrate that the demand is foolish and insolent and that heavenly Signs differ from age to age and therefore the signs that would be shown by the Holy Prophet would be different from those that were shown by Moses or Jesus and for that matter by any other Prophet.
The word شاعر (poet) while meaning one who composes verses also signifies a person who plays with the sentiments and susceptibilities of men. Here the word has been used preferably in the latter sense.
a
52:31.
1872
In this verse three different objections of disbelievers with regard to the Qur’an have been mentioned. The first is that the Qur’an is a mixture of confused dreams. But realizing the untenability of their position, since there exists a beautiful arrangement and order in it and since it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life he was, by common consent, known and looked upon as 'the Trusty' and 'the Truthful,' they give up this objection also and proceed to accuse him of being a poet and a sorcerer. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that the objections cannot stand examination or scrutiny and are foolish and self-contradictory. The Qur’an, therefore, has refused to entertain them here.
اَمۡ یَقُوۡلُوۡنَ شَاعِرٌ نَّتَرَبَّصُ بِہٖ رَیۡبَ الۡمَنُوۡنِ
21:6; 69:42.
21:6; 69:42.
Important Words:
ریب (calamity) is inf. noun from راب. They say رابنی i.e. it or he occasioned in me disquiet or agitation of mind; he made me to doubt; he did with me what I disliked or hated. ریب means, doubt; disquietude or uneasiness of mind; doubt combined with evil opinion; calamity; misery (Lane & Aqrab).
المنون (time) is derived from من (manna). They say من الرجل i.e. he weakened the man and took away his strength; من الحبلmeans, he cut off the rope. من الشیء means, the thing diminished. من الناقة means, he tired out or jaded the she-camel. منونmeans, death; time; destiny or fate. ریب المنون or ریب الزمان or ریب الدھر means, the calamities or vicissitudes of time (Lane).
نتربص (we are waiting for) is derived from ربص. They say ربص به i.e. he waited for good or evil, particularly the latter, to befall him. تربص به الامر means, he expected or waited for the event to befall him (Lane & Aqrab). An Arab poet says:
تربص بھا ریب المنون لعلھا
تطلق یوما او یموت حلیلھا
i.e. wait thou for the vicissitudes of time to befall her; perhaps she might be divorced some day or her husband might die (Lane).
Commentary:
The Holy Prophet’s enemies accused him of being a soothsayer, a poet and even a madman. The verse implies the refutation of all these foolish charges. The Prophet is not a poet (the verse purports to say) because poets have no fixed ideal or programme in life. They only indulge in daydreaming, and as it were, "wander about distractedly in every valley" (26:226), but the Holy Prophet has before him a great and noble aim—the regeneration of a corrupt and degenerate society. He is neither a soothsayer, because soothsayers dabble in occult sciences and make mere conjectures and guesses. They try to hoodwink simple-minded people by clever contrivances but the Holy Prophet is universally known to be an honest and sincere man. Nor is he a madman because madmen are not known to have brought about the great and wonderful revolution that he has, among his completely demoralized, degenerate and degraded people.
b
21:6; 69:42.
a
21:6; 69:42.
3949
Important Words:
ریب (calamity) is inf. noun from راب. They say رابنی i.e. it or he occasioned in me disquiet or agitation of mind; he made me to doubt; he did with me what I disliked or hated. ریب means, doubt; disquietude or uneasiness of mind; doubt combined with evil opinion; calamity; misery (Lane & Aqrab).
المنون (time) is derived from من (manna). They say من الرجل i.e. he weakened the man and took away his strength; من الحبلmeans, he cut off the rope. من الشیء means, the thing diminished. من الناقة means, he tired out or jaded the she-camel. منونmeans, death; time; destiny or fate. ریب المنون or ریب الزمان or ریب الدھر means, the calamities or vicissitudes of time (Lane).
نتربص (we are waiting for) is derived from ربص. They say ربص به i.e. he waited for good or evil, particularly the latter, to befall him. تربص به الامر means, he expected or waited for the event to befall him (Lane & Aqrab). An Arab poet says:
تربص بھا ریب المنون لعلھا
تطلق یوما او یموت حلیلھا
i.e. wait thou for the vicissitudes of time to befall her; perhaps she might be divorced some day or her husband might die (Lane).
Commentary:
The Holy Prophet’s enemies accused him of being a soothsayer, a poet and even a madman. The verse implies the refutation of all these foolish charges. The Prophet is not a poet (the verse purports to say) because poets have no fixed ideal or programme in life. They only indulge in daydreaming, and as it were, "wander about distractedly in every valley" (26:226), but the Holy Prophet has before him a great and noble aim—the regeneration of a corrupt and degenerate society. He is neither a soothsayer, because soothsayers dabble in occult sciences and make mere conjectures and guesses. They try to hoodwink simple-minded people by clever contrivances but the Holy Prophet is universally known to be an honest and sincere man. Nor is he a madman because madmen are not known to have brought about the great and wonderful revolution that he has, among his completely demoralized, degenerate and degraded people.
b
21:6; 69:42.
2857
Raib means, disquietude of mind; doubt combined with evil opinion; calamity (Lane); Manun means, death; destiny or fate; time (Aqrab).