ضَيْفِ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "ضَيْفِ".
وَنَبِّئْهُمْ عَن ضَيْفِ إِبْرَٰهِيمَ
51:25.
51:25.
51:25.
Commentary:
The mention of Abraham here is intended merely to serve as an introduction to the story of Lot. This, as may be pointed out, is not accidental. In the Quran, the story of Lot has always been preceded by a reference to Abraham. This arrange-ment is intended to signify that Lot was a Prophet subordinate to Abraham. The story of Abraham has been introduced before the story of Lot because the people of Mecca considered themselves as having been descended from Abraham, and Lot was his near relation. The reference is intended to remind Meccans that they are familiar with the history of Abraham and, for that matter, with that of Lot, who was a recipient of Divine revelation and the rejection of whose revelation led to the punishment of those who rejected him. The placing of the account of Adam, the progenitor of the present race of mankind, and then of Abraham before that of Lot also helps to refute the false allegation that there is no order in the Quran.
g
51:25.
a
51:25.
1755
Commentary:
The mention of Abraham here is intended merely to serve as an introduction to the story of Lot. This, as may be pointed out, is not accidental. In the Quran, the story of Lot has always been preceded by a reference to Abraham. This arrange-ment is intended to signify that Lot was a Prophet subordinate to Abraham. The story of Abraham has been introduced before the story of Lot because the people of Mecca considered themselves as having been descended from Abraham, and Lot was his near relation. The reference is intended to remind Meccans that they are familiar with the history of Abraham and, for that matter, with that of Lot, who was a recipient of Divine revelation and the rejection of whose revelation led to the punishment of those who rejected him. The placing of the account of Adam, the progenitor of the present race of mankind, and then of Abraham before that of Lot also helps to refute the false allegation that there is no order in the Quran.
c
51:25.
هَلْ أَتَىٰكَ حَدِيثُ ضَيْفِ إِبْرَٰهِيمَ ٱلْمُكْرَمِينَ
11:70, 71; 15:52.
11:70, 71; 15:52.
11:70; 15:52.
Commentary:
In the foregoing verses an implied reference was made to the great moral revolution that was to be brought about in the Arabian society through the selfless efforts of a band of holy men who were to carry the Message of Islam to the ends of the earth. The verse under comment and those that follow treat the same subject from a different angle. Here history is introduced and the examples of the Prophets Abraham, and Moses, and those of the people of Noah and of ‘Ad and Thamud have been briefly mentioned.
There seems to exist some difference of opinion among commentators of the Quran as to who these honoured guests were. Some hold them to be angels; others think that they were righteous men of the locality who had come to inform Abraham that the time of the punishment of Lot’s people had arrived, and to take Lot to a place of safety. The idea that they were angels might have arisen from the fact that they have been called "Our messengers" in the Quran (11:78), and also because when food was placed before them, they refused to partake of it. But nowhere in the Quran are these "messengers" described as angels of punishment; nor do angels ever walk on earth as Divine Messengers (17:96). The mere fact that they refused to partake of the food, can lend no support to the view that they were angels. There might be other reasons for the refusal.
e
11:70, 71; 15:52.
a
11:70; 15:52.
3908
Commentary:
In the foregoing verses an implied reference was made to the great moral revolution that was to be brought about in the Arabian society through the selfless efforts of a band of holy men who were to carry the Message of Islam to the ends of the earth. The verse under comment and those that follow treat the same subject from a different angle. Here history is introduced and the examples of the Prophets Abraham, and Moses, and those of the people of Noah and of ‘Ad and Thamud have been briefly mentioned.
There seems to exist some difference of opinion among commentators of the Quran as to who these honoured guests were. Some hold them to be angels; others think that they were righteous men of the locality who had come to inform Abraham that the time of the punishment of Lot’s people had arrived, and to take Lot to a place of safety. The idea that they were angels might have arisen from the fact that they have been called "Our messengers" in the Quran (11:78), and also because when food was placed before them, they refused to partake of it. But nowhere in the Quran are these "messengers" described as angels of punishment; nor do angels ever walk on earth as Divine Messengers (17:96). The mere fact that they refused to partake of the food, can lend no support to the view that they were angels. There might be other reasons for the refusal.
a
11:70, 71; 15:52.