قِيلَ لَهُمْ
Appears 13 times in Quran
Occurrences in Quran
Found 13 verses containing "قِيلَ لَهُمْ".
وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ قَالُوٓا۟ إِنَّمَا نَحْنُ مُصْلِحُونَ
2:28, 221.
2:28, 221.
2:28, 221.
Important Words:
تفسدوا (create disorder) is derived from افسد which is derived from فسد (fasuda) or فسد (fasada), i.e. he or it became corrupt or evil or vitiated or spoiled or tainted or in an altered state or in a disordered or disturbed condition, etc. The word is the opposite of صلح. The transitive form افسد means, he or it made (it or him) bad or corrupt or vitiated or spoiled, or put (it or him) in a disordered or disturbed condition, or simply he created disorder, etc. The word is the opposite of اصلح for which see below (Lane).
الارض (the earth) means: (1) the earth or the globe; (2) part of the earth, i.e. a land or country; (3) ground or surface of the earth; (4) floor; (5) anything that is spread on the floor; (6) anything that is low; (7) shivering or tremor (Lane).
مصلحون (promoters of peace) is derived from اصلح which is derived from صلح i.e. he or it became good or proper or righteous or in a state of order, etc. They say ھذاالشیء یصلح لك i.e. this thing is suitable or fit or meet for you. اصلح means, he or it made him or it good or proper or righteous, or put him or it in a state of order, etc. اصلح also means, he corrected or reformed or improved; or he promoted or brought about peace, harmony or reconciliation. It also means, he performed a good and right act (Lane).
Commentary:
The hypocrites tried to create disturbance in various ways: (1) they tried to sow discord among the Muslims by instigating the انصار i.e. Medinite helpers against the مھاجرین i.e. Meccan refugees (63:8, 9); (2) sometimes they imputed motives to the Holy Prophet in the distribution of alms (9:58), or his system of gathering information (9:61); (3) sometimes they tried to undermine the spirit of the Muslims (9:50), or to demoralize them by spreading rumours (4:84); (4) sometimes they encouraged non-Muslims to fight against Muslims (59:12).
In the present verse reference is made to the double-dealing of the hypocrites. Confronted with this, the hypocrites invariably pleaded that they were prompted by nothing but sincerity of purpose and that their intention was not to create ill-will but to establish mutual cordiality and peace. This is the typical defence of all mischief-makers.
The presence of hypocrites and malcontents is inevitable in every organised society. In a society, not properly organised, it is easy for disaffected members to leave. But in a well organised community, the malcontents find it difficult to leave. So they remain within and carry on their nefarious activities secretly. The presence of hypocrites is not a sign of weakness but rather of strength in a community. But this should not make a community neglectful about them. On the contrary, it is imperative that malcontents and hypocrites should be closely watched and properly dealt with, as and when circumstances require. The Holy Prophet was ever watchful of this class.
b
2:28, 221.
a
2:28, 221.
18
Important Words:
تفسدوا (create disorder) is derived from افسد which is derived from فسد (fasuda) or فسد (fasada), i.e. he or it became corrupt or evil or vitiated or spoiled or tainted or in an altered state or in a disordered or disturbed condition, etc. The word is the opposite of صلح. The transitive form افسد means, he or it made (it or him) bad or corrupt or vitiated or spoiled, or put (it or him) in a disordered or disturbed condition, or simply he created disorder, etc. The word is the opposite of اصلح for which see below (Lane).
الارض (the earth) means: (1) the earth or the globe; (2) part of the earth, i.e. a land or country; (3) ground or surface of the earth; (4) floor; (5) anything that is spread on the floor; (6) anything that is low; (7) shivering or tremor (Lane).
مصلحون (promoters of peace) is derived from اصلح which is derived from صلح i.e. he or it became good or proper or righteous or in a state of order, etc. They say ھذاالشیء یصلح لك i.e. this thing is suitable or fit or meet for you. اصلح means, he or it made him or it good or proper or righteous, or put him or it in a state of order, etc. اصلح also means, he corrected or reformed or improved; or he promoted or brought about peace, harmony or reconciliation. It also means, he performed a good and right act (Lane).
Commentary:
The hypocrites tried to create disturbance in various ways: (1) they tried to sow discord among the Muslims by instigating the انصار i.e. Medinite helpers against the مھاجرین i.e. Meccan refugees (63:8, 9); (2) sometimes they imputed motives to the Holy Prophet in the distribution of alms (9:58), or his system of gathering information (9:61); (3) sometimes they tried to undermine the spirit of the Muslims (9:50), or to demoralize them by spreading rumours (4:84); (4) sometimes they encouraged non-Muslims to fight against Muslims (59:12).
In the present verse reference is made to the double-dealing of the hypocrites. Confronted with this, the hypocrites invariably pleaded that they were prompted by nothing but sincerity of purpose and that their intention was not to create ill-will but to establish mutual cordiality and peace. This is the typical defence of all mischief-makers.
The presence of hypocrites and malcontents is inevitable in every organised society. In a society, not properly organised, it is easy for disaffected members to leave. But in a well organised community, the malcontents find it difficult to leave. So they remain within and carry on their nefarious activities secretly. The presence of hypocrites is not a sign of weakness but rather of strength in a community. But this should not make a community neglectful about them. On the contrary, it is imperative that malcontents and hypocrites should be closely watched and properly dealt with, as and when circumstances require. The Holy Prophet was ever watchful of this class.
d
2:28, 221.
وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ كَمَآ ءَامَنَ ٱلنَّاسُ قَالُوٓا۟ أَنُؤْمِنُ كَمَآ ءَامَنَ ٱلسُّفَهَآءُ ۗ أَلَآ إِنَّهُمْ هُمُ ٱلسُّفَهَآءُ وَلَٰكِن لَّا يَعْلَمُونَ
那些虚伪者把穆斯林当作一大群愚人, 那些虚伪者以为这些愚人为了一个已失败的事业而承受生命与财产的无谓牺牲。经文说, 他们自己才是愚人, 因为伊斯兰教的事业是注定会前进而兴旺发达的。
The hypocrites regarded the Muslims as a pack of fools in that they suffered, as the hypocrites thought, useless sacrifice of life and property for a lost cause. They themselves are fools, says the verse, as the cause of Islam is destined to make progress and to prosper.
Important Words:
سفھاء (foolish people) which is the plural of سفیه is derived from سفه i.e. he was or became light-witted or ignorant. The word سفیه means: 1. simple or light-witted or foolish; 2. ignorant; 3. fickle and inconstant; 4. weak in intelligence; 5. one whose opinion is of no consequence; 6. one who squanders away his wealth and property without consideration (Aqrab, Mufradat & Lisan).
یعلمون (they know) is derived from علم i.e. he knew. علمه means: 1. he knew it or became acquainted with it; 2. he knew it thoroughly so as to base his belief on it (Aqrab).
Commentary:
The verse means that when the believers asked the hypocrites to be sincere in their faith, the hypocrites would say that the believers were like fools squandering away their lives and property, a mere handful of men who had taken up the fight against the whole country.
The hypocrites called true Muslims "fools" because they thought they (the hypocrites) could protect their own lives and property by maintaining friendly relations with the disbelievers; while the true Muslims, on account of their complete estrangement from disbelievers, were exposing their lives and possessions to constant danger. Muslims were also given to spending recklessly on religion. Such allegations are contained in 5:59; 8:50; 9:79 & 63:8. God replies to them by saying: Their possessions and their children should not excite thy wonder; Allah only intends to punish them therewith in this world, that their souls may depart while they are disbelievers (9:85). The verse means that soon the hypocrites would witness the ruin of their possessions, while Muslims would prosper. Success and prosperity come, not of cowardice and stinginess, but of courage and sacrifice, and the hypocrites were hopelessly lacking in both these qualities.
In fulfilment of this prophecy ‘Abdullah bin Ubayy, the hypocrite leader, lived to see the frustration of his designs against Islam and his only son became a true and zealous Muslim.
29B
那些虚伪者把穆斯林当作一大群愚人, 那些虚伪者以为这些愚人为了一个已失败的事业而承受生命与财产的无谓牺牲。经文说, 他们自己才是愚人, 因为伊斯兰教的事业是注定会前进而兴旺发达的。
20
Important Words:
سفھاء (foolish people) which is the plural of سفیه is derived from سفه i.e. he was or became light-witted or ignorant. The word سفیه means: 1. simple or light-witted or foolish; 2. ignorant; 3. fickle and inconstant; 4. weak in intelligence; 5. one whose opinion is of no consequence; 6. one who squanders away his wealth and property without consideration (Aqrab, Mufradat & Lisan).
یعلمون (they know) is derived from علم i.e. he knew. علمه means: 1. he knew it or became acquainted with it; 2. he knew it thoroughly so as to base his belief on it (Aqrab).
Commentary:
The verse means that when the believers asked the hypocrites to be sincere in their faith, the hypocrites would say that the believers were like fools squandering away their lives and property, a mere handful of men who had taken up the fight against the whole country.
The hypocrites called true Muslims "fools" because they thought they (the hypocrites) could protect their own lives and property by maintaining friendly relations with the disbelievers; while the true Muslims, on account of their complete estrangement from disbelievers, were exposing their lives and possessions to constant danger. Muslims were also given to spending recklessly on religion. Such allegations are contained in 5:59; 8:50; 9:79 & 63:8. God replies to them by saying: Their possessions and their children should not excite thy wonder; Allah only intends to punish them therewith in this world, that their souls may depart while they are disbelievers (9:85). The verse means that soon the hypocrites would witness the ruin of their possessions, while Muslims would prosper. Success and prosperity come, not of cowardice and stinginess, but of courage and sacrifice, and the hypocrites were hopelessly lacking in both these qualities.
In fulfilment of this prophecy ‘Abdullah bin Ubayy, the hypocrite leader, lived to see the frustration of his designs against Islam and his only son became a true and zealous Muslim.
31
The hypocrites regarded the Muslims as a pack of fools in that they suffered, as the hypocrites thought, useless sacrifice of life and property for a lost cause. They themselves are fools, says the verse, as the cause of Islam is destined to make progress and to prosper.
فَبَدَّلَ ٱلَّذِينَ ظَلَمُوا۟ قَوْلًا غَيْرَ ٱلَّذِى قِيلَ لَهُمْ فَأَنزَلْنَا عَلَى ٱلَّذِينَ ظَلَمُوا۟ رِجْزًا مِّنَ ٱلسَّمَآءِ بِمَا كَانُوا۟ يَفْسُقُونَ
7:163.
مفسرین کہتے ہیں کہ انہوں نے حِنْطَۃٌ یعنی گندم کا لفظ کہنا شروع کر دیا تھا۔ مگر ایسی تاویل کی ضرورت نہیں۔ شریر آدمی ہنسی کے طور پر کئی رنگ میں لفظ بدل دیتا ہے۔
7:163.
7:163.
Important Words:
رجز (a punishment) means: (1) filth; (2) punishment; (3) idol-worship (4) iniquity or sin (Aqrab).
من السماء (from heaven). For سماء see note on 2:20. As سماء means a "height" or "anything that is high above us", therefore the expression من السماء would mean "from on high" or "from God", implying that the punishment meted out to the Israelites was not brought about through earthly means but, as it were, descended from above.
Commentary:
This verse is a continuation of the previous one. God commanded the Israelites to behave submissively and to pray to Him for the forgiveness of their sins, but they, mischievous and arrogant as ever, disobeyed the injunctions given to them and changed the words of prayer taught by God, whereupon He chastised them with a punishment that was not of this earth, i.e. He visited them with a pestilence or plague that destroyed a number of them. Or the expression رجزا من السماء may mean that their disobedience recoiled on their own souls in the sense of moral degradation and filthiness of heart and mind.
The question of the word which the Israelites used in place of the one taught to them is immaterial. According to some, they used the word حبة or حنطة i.e. "give us corn to eat" instead of حطة i.e. "remove our sins" (Bukhari & Jarir). The words sound alike and afforded a playful opportunity to the mischief-minded among the Israelites. But as already said, the word substituted is not material. What matters is that they, i.e. many of them as the Quran hints, disobeyed the Lord and made religion a plaything. Hence the punishment.
c
7:163.
4
مفسرین کہتے ہیں کہ انہوں نے حِنْطَۃٌ یعنی گندم کا لفظ کہنا شروع کر دیا تھا۔ مگر ایسی تاویل کی ضرورت نہیں۔ شریر آدمی ہنسی کے طور پر کئی رنگ میں لفظ بدل دیتا ہے۔
a
7:163.
66
Important Words:
رجز (a punishment) means: (1) filth; (2) punishment; (3) idol-worship (4) iniquity or sin (Aqrab).
من السماء (from heaven). For سماء see note on 2:20. As سماء means a "height" or "anything that is high above us", therefore the expression من السماء would mean "from on high" or "from God", implying that the punishment meted out to the Israelites was not brought about through earthly means but, as it were, descended from above.
Commentary:
This verse is a continuation of the previous one. God commanded the Israelites to behave submissively and to pray to Him for the forgiveness of their sins, but they, mischievous and arrogant as ever, disobeyed the injunctions given to them and changed the words of prayer taught by God, whereupon He chastised them with a punishment that was not of this earth, i.e. He visited them with a pestilence or plague that destroyed a number of them. Or the expression رجزا من السماء may mean that their disobedience recoiled on their own souls in the sense of moral degradation and filthiness of heart and mind.
The question of the word which the Israelites used in place of the one taught to them is immaterial. According to some, they used the word حبة or حنطة i.e. "give us corn to eat" instead of حطة i.e. "remove our sins" (Bukhari & Jarir). The words sound alike and afforded a playful opportunity to the mischief-minded among the Israelites. But as already said, the word substituted is not material. What matters is that they, i.e. many of them as the Quran hints, disobeyed the Lord and made religion a plaything. Hence the punishment.
a
7:163.
وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ بِمَآ أَنزَلَ ٱللَّهُ قَالُوا۟ نُؤْمِنُ بِمَآ أُنزِلَ عَلَيْنَا وَيَكْفُرُونَ بِمَا وَرَآءَهُۥ وَهُوَ ٱلْحَقُّ مُصَدِّقًا لِّمَا مَعَهُمْ ۗ قُلْ فَلِمَ تَقْتُلُونَ أَنۢبِيَآءَ ٱللَّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ
2:171.
3:113, 182.
2:171.
3:113, 182.
Commentary:
The verse means that whenever Islam is presented to Jews, they, far from reflecting over its claims, consider it enough to say that they will believe in what is sent to Israelite Prophets only, and not in the revelation of outsiders, although the revelation they reject on such flimsy grounds fulfils the prophecies contained in their own Scriptures about a new Book. Further, it is added that the statement that they would adhere to what was revealed to Israelite Prophets is absurd, seeing that they had opposed even their own Prophets in their time.
This verse also makes it clear what the word مصدقا means when followed by the preposition لام. The expression has been used as a proof of the truth of the Quran, and it is therefore clear that it conveys the sense of "fulfilling" and not that of "confirming". It is only the fulfilment of prophecies in the Bible that can serve as evidence of the truth of the Quran. In this connection, see also 2:42.
For the prophecies alluded to in this verse, i.e. the prophecies contained in the Bible about the Quran and the Holy Prophet, the reader is referred to Deut. 18:15-19; Acts 3:19-24; Deut. 33:2; Matt. 21:42-44; Isa. 21:13-17; 28:9-13; chap. 42; 62:2-4; Dan. 7; etc.
For a discussion of the words, why did you attempt to slay the Prophets, see under 2:62.
a
3:113, 182.
e
2:171.
a
2:171.
b
3:113, 182.
98
Commentary:
The verse means that whenever Islam is presented to Jews, they, far from reflecting over its claims, consider it enough to say that they will believe in what is sent to Israelite Prophets only, and not in the revelation of outsiders, although the revelation they reject on such flimsy grounds fulfils the prophecies contained in their own Scriptures about a new Book. Further, it is added that the statement that they would adhere to what was revealed to Israelite Prophets is absurd, seeing that they had opposed even their own Prophets in their time.
This verse also makes it clear what the word مصدقا means when followed by the preposition لام. The expression has been used as a proof of the truth of the Quran, and it is therefore clear that it conveys the sense of "fulfilling" and not that of "confirming". It is only the fulfilment of prophecies in the Bible that can serve as evidence of the truth of the Quran. In this connection, see also 2:42.
For the prophecies alluded to in this verse, i.e. the prophecies contained in the Bible about the Quran and the Holy Prophet, the reader is referred to Deut. 18:15-19; Acts 3:19-24; Deut. 33:2; Matt. 21:42-44; Isa. 21:13-17; 28:9-13; chap. 42; 62:2-4; Dan. 7; etc.
For a discussion of the words, why did you attempt to slay the Prophets, see under 2:62.
c
2:171.
d
3:113, 182.
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ رَأَيْتَ ٱلْمُنَٰفِقِينَ يَصُدُّونَ عَنكَ صُدُودًا
63:6.
63:6
63:6.
c
63:6.
a
63:6.
a
63:6
أَلَمْ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمْ كُفُّوٓا۟ أَيْدِيَكُمْ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ ٱلنَّاسَ كَخَشْيَةِ ٱللَّهِ أَوْ أَشَدَّ خَشْيَةً ۚ وَقَالُوا۟ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا ٱلْقِتَالَ لَوْلَآ أَخَّرْتَنَآ إِلَىٰٓ أَجَلٍ قَرِيبٍ ۗ قُلْ مَتَٰعُ ٱلدُّنْيَا قَلِيلٌ وَٱلْءَاخِرَةُ خَيْرٌ لِّمَنِ ٱتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا
2:247; 4:67.
14:45; 63:11.
9:38; 57:21.
See 4:50.
The verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was due to temporary excitement.
2:247; 4:67.
14:45; 63:11.
9:38; 57:21.
See 4:50.
Commentary:
This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.
The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
4:50.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
See 4:50.
546
Commentary:
This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.
The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
See 4:50.
634
The verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was due to temporary excitement.
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ قَالُوا۟ حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ ءَابَآءَنَآ ۚ أَوَلَوْ كَانَ ءَابَآؤُهُمْ لَا يَعْلَمُونَ شَيْـًٔا وَلَا يَهْتَدُونَ
2:171; 31:22.
Commentary:
It is indeed strange that when science and knowledge advance and new discoveries and new inventions are made, people are quick to throw overboard worn out ideas and theories tenaciously held by their forefathers and hasten to accept and benefit by the new inventions and discoveries; but when a Prophet brings to them a new guidance from God, they refuse to accept it on the ground that it does not agree with the beliefs and ideas held by their ancestors and with their own time-honoured notions and theories. How foolish is this attitude and how lame and absurd the excuse for the rejection of divine truths! This is how the Quran exposes the untenability of the position of the rejecters of truth.
a
2:171; 31:22.
732
Commentary:
It is indeed strange that when science and knowledge advance and new discoveries and new inventions are made, people are quick to throw overboard worn out ideas and theories tenaciously held by their forefathers and hasten to accept and benefit by the new inventions and discoveries; but when a Prophet brings to them a new guidance from God, they refuse to accept it on the ground that it does not agree with the beliefs and ideas held by their ancestors and with their own time-honoured notions and theories. How foolish is this attitude and how lame and absurd the excuse for the rejection of divine truths! This is how the Quran exposes the untenability of the position of the rejecters of truth.
فَبَدَّلَ ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ قَوْلًا غَيْرَ ٱلَّذِى قِيلَ لَهُمْ فَأَرْسَلْنَا عَلَيْهِمْ رِجْزًا مِّنَ ٱلسَّمَآءِ بِمَا كَانُوا۟ يَظْلِمُونَ
2:60.
مفسرین کہتے ہیں کہ انہیں کہا گیا تھا کہ وہ کہیں حِطَّۃٌ ہمارے گناہ گرجائیں مگر انہوں نے کہنا شروع کر دیا حِنْطَۃٌ حِنْطَۃٌ یعنی ہمیں گندم دو گندم دو۔ بہرحال فقرہ کی تعیین کی ضرورت نہیں اصل بات صرف یہ ہے کہ انہیں فرمانبرداری کے ساتھ شہر میں داخل ہونے کا حکم تھا اور اس کے مطابق دعائیں کرنے کا حکم تھا مگر انہوں نے استہزا سے کام لیکر بے ہودہ فقرے کہنے شروع کر دئے جس کی وجہ سے عذاب آگیا۔
2:60.
b
2:60.
3
مفسرین کہتے ہیں کہ انہیں کہا گیا تھا کہ وہ کہیں حِطَّۃٌ ہمارے گناہ گرجائیں مگر انہوں نے کہنا شروع کر دیا حِنْطَۃٌ حِنْطَۃٌ یعنی ہمیں گندم دو گندم دو۔ بہرحال فقرہ کی تعیین کی ضرورت نہیں اصل بات صرف یہ ہے کہ انہیں فرمانبرداری کے ساتھ شہر میں داخل ہونے کا حکم تھا اور اس کے مطابق دعائیں کرنے کا حکم تھا مگر انہوں نے استہزا سے کام لیکر بے ہودہ فقرے کہنے شروع کر دئے جس کی وجہ سے عذاب آگیا۔
d
2:60.
1052
Commentary:
See note on 2:60.
a
2:60.
وَإِذَا قِيلَ لَهُمْ أَنفِقُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَنُطْعِمُ مَن لَّوْ يَشَآءُ ٱللَّهُ أَطْعَمَهُۥٓ إِنْ أَنتُمْ إِلَّا فِى ضَلَٰلٍ مُّبِينٍ
3:182; 5:65.
3:182; 5:65.
3:182; 5:65.
Commentary:
The verse seems to imply that the Divine punishment referred to in the preceding verses which will overtake the materialistic Christian nations, will take the form of a revolt on the part of the suppressed and starved nations of the east. The eastern nations will rebel and revolt because the western nations will have mercilessly exploited them and carried all their wealth to the west and denied them even bare subsistence. It is to this exploitation of the weak eastern nations by the strong western nations that the reference is made in the words "shall we feed him whom Allah would have fed, if He had so willed."
b
3:182; 5:65.
a
3:182; 5:65.
3245
Commentary:
The verse seems to imply that the Divine punishment referred to in the preceding verses which will overtake the materialistic Christian nations, will take the form of a revolt on the part of the suppressed and starved nations of the east. The eastern nations will rebel and revolt because the western nations will have mercilessly exploited them and carried all their wealth to the west and denied them even bare subsistence. It is to this exploitation of the weak eastern nations by the strong western nations that the reference is made in the words "shall we feed him whom Allah would have fed, if He had so willed."
b
3:182; 5:65.
إِنَّهُمْ كَانُوٓا۟ إِذَا قِيلَ لَهُمْ لَآ إِلَٰهَ إِلَّا ٱللَّهُ يَسْتَكْبِرُونَ
ثُمَّ قِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تُشْرِكُونَ
وَفِى ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا۟ حَتَّىٰ حِينٍ
اس کا یہ مطلب ہے کہ تھوڑی مدت کے بعد تم پر عذاب آجائے گا۔ جس کے بعد تم دنیا کے اسباب سے فائدہ اٹھانے کے قابل نہیں رہو گے۔
1
اس کا یہ مطلب ہے کہ تھوڑی مدت کے بعد تم پر عذاب آجائے گا۔ جس کے بعد تم دنیا کے اسباب سے فائدہ اٹھانے کے قابل نہیں رہو گے۔
a
11:66.
3918
Commentary:
For a detailed note on Thamud see 11:62 and 26:142.
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ يَسْتَغْفِرْ لَكُمْ رَسُولُ ٱللَّهِ لَوَّوْا۟ رُءُوسَهُمْ وَرَأَيْتَهُمْ يَصُدُّونَ وَهُم مُّسْتَكْبِرُونَ
4:62.
4:62.
4:62.
a
4:62.
b
4:62.
a
4:62.