فَتَطۡرُدَہُمۡ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "فَتَطۡرُدَہُمۡ".
وَلَا تَطۡرُدِ الَّذِیۡنَ یَدۡعُوۡنَ رَبَّہُمۡ بِالۡغَدٰوۃِ وَالۡعَشِیِّ یُرِیۡدُوۡنَ وَجۡہَہٗ ۖ مَا عَلَیۡکَ مِنۡ حِسَابِہِمۡ مِّنۡ شَیۡءٍ وَّمَا مِنۡ حِسَابِکَ عَلَیۡہِمۡ مِّنۡ شَیۡءٍ فَتَطۡرُدَہُمۡ فَتَکُوۡنَ مِنَ الظّٰلِمِیۡنَ
11:30.
18:29.
Wajh means, pleasure; countenance; the thing itself (2:113).
11:30.
18:29.
Important Words:
الغداوة (morning), which is often written as غداة the letter (و) being silent, is derived from غدا which means, he went forth or went away in the early part of the morning, i.e. between daybreak and sunrise. So, غداوة or غداة or غدوة or غدیة means, early part of the morning; the period between daybreak and sunrise; morning; first part of the day; forenoon (Lane).
العشی (evening) is derived from عشا means, he ate the evening meal; he repaired to (him, etc.) at night. عشی means, the late part of the evening; evening; afternoon; time between sunset and nightfall. It also means the time between the declining of the sun and sunset; also the time from the declining of the sun to morning; night (Lane).
وجھه (His countenance). The word وجه also means نفس الشیء i.e. the thing itself (see 2:113).
Commentary:
The wordsبالغداوة والعشی (morning and evening) taken in their wider significance cover, as shown under Important Words, practically all the 24 hours, excluding only the time in which the offering of Prayers is prohibited. Thus, in one sense the two words taken together comprise both day and night, and in another they indicate only morning and evening.
The words یریدون وجھه (seeking His countenance) may also mean, "seeking God Himself," for the expression وجه also means, "the thing itself." In that case, the clause would mean "they seek nothing but God, i.e. they seek God alone."
The words, thou shouldst be of the unjust, hint that there are some men who look upon themselves as being too great and disdain to join a movement set on foot by a Prophet, because its adherents are mostly poor and do not belong to what is called higher society. They would join it only if the poorer adherents were expelled. So, in order to demolish such hopes on their part, God bids the Holy Prophet to declare that he would not drive away his poor followers so that the so-called great might join his fold. The prohibition does not mean that the Holy Prophet actually used to drive away his poorer followers. It is only meant as a reply and a rebuff to the desires of the proud and the haughty. They are told that the humble followers of the Holy Prophet, who remember God morning and evening or day and night, cannot be turned out for their sake. The Quran has already made the Holy Prophet say, I follow only that which is revealed to me (6:51). So now when the prohibition, drive not away those who call upon their Lord morning and evening, has so forcibly been revealed, the so-called rich should despair of the humble being driven away. So these words were revealed not as a reflection on the Holy Prophet, whose kindness to the poor is so well-known, but in order to shatter the hopes of the proud.
The words, Thou art not at all accountable for them nor are they at all accountable for thee, are also meant to point to the same great truth. Though the Prophet could not turn the poor out on account of the humbleness of their position, yet it might be thought that he might turn them out on account of some weakness on their part in respect of actions, but, besides the fact that in this respect the poor and the rich stand on the same footing, the Law does not hold the Prophet responsible for their actions, hence he cannot turn them out on this score either, unless of course when some serious offence is committed by them.
c
11:30.
d
18:29.
a
11:30.
b
18:29.
798
Important Words:
الغداوة (morning), which is often written as غداة the letter (و) being silent, is derived from غدا which means, he went forth or went away in the early part of the morning, i.e. between daybreak and sunrise. So, غداوة or غداة or غدوة or غدیة means, early part of the morning; the period between daybreak and sunrise; morning; first part of the day; forenoon (Lane).
العشی (evening) is derived from عشا means, he ate the evening meal; he repaired to (him, etc.) at night. عشی means, the late part of the evening; evening; afternoon; time between sunset and nightfall. It also means the time between the declining of the sun and sunset; also the time from the declining of the sun to morning; night (Lane).
وجھه (His countenance). The word وجه also means نفس الشیء i.e. the thing itself (see 2:113).
Commentary:
The wordsبالغداوة والعشی (morning and evening) taken in their wider significance cover, as shown under Important Words, practically all the 24 hours, excluding only the time in which the offering of Prayers is prohibited. Thus, in one sense the two words taken together comprise both day and night, and in another they indicate only morning and evening.
The words یریدون وجھه (seeking His countenance) may also mean, "seeking God Himself," for the expression وجه also means, "the thing itself." In that case, the clause would mean "they seek nothing but God, i.e. they seek God alone."
The words, thou shouldst be of the unjust, hint that there are some men who look upon themselves as being too great and disdain to join a movement set on foot by a Prophet, because its adherents are mostly poor and do not belong to what is called higher society. They would join it only if the poorer adherents were expelled. So, in order to demolish such hopes on their part, God bids the Holy Prophet to declare that he would not drive away his poor followers so that the so-called great might join his fold. The prohibition does not mean that the Holy Prophet actually used to drive away his poorer followers. It is only meant as a reply and a rebuff to the desires of the proud and the haughty. They are told that the humble followers of the Holy Prophet, who remember God morning and evening or day and night, cannot be turned out for their sake. The Quran has already made the Holy Prophet say, I follow only that which is revealed to me (6:51). So now when the prohibition, drive not away those who call upon their Lord morning and evening, has so forcibly been revealed, the so-called rich should despair of the humble being driven away. So these words were revealed not as a reflection on the Holy Prophet, whose kindness to the poor is so well-known, but in order to shatter the hopes of the proud.
The words, Thou art not at all accountable for them nor are they at all accountable for thee, are also meant to point to the same great truth. Though the Prophet could not turn the poor out on account of the humbleness of their position, yet it might be thought that he might turn them out on account of some weakness on their part in respect of actions, but, besides the fact that in this respect the poor and the rich stand on the same footing, the Law does not hold the Prophet responsible for their actions, hence he cannot turn them out on this score either, unless of course when some serious offence is committed by them.
e
11:30.
f
18:29.
852
Wajh means, pleasure; countenance; the thing itself (2:113).