وَّثَمُوۡدَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَّثَمُوۡدَ".
اَلَمۡ یَاۡتِہِمۡ نَبَاُ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ قَوۡمِ نُوۡحٍ وَّعَادٍ وَّثَمُوۡدَ وَقَوۡمِ اِبۡرٰہِیۡمَ وَاَصۡحٰبِ مَدۡیَنَ وَالۡمُؤۡتَفِکٰتِ ۚ اَتَتۡہُمۡ رُسُلُہُمۡ بِالۡبَیِّنٰتِ ۖ فَمَا کَانَ اللّٰہُ لِیَظۡلِمَہُمۡ وَلٰکِنۡ کَانُوۡۤا اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
14:10; 50:13-15.
10:45; 29:41; 30:10.
Sodom and Gomorrah (Gen. 19:24 & 25). The site is believed to be the Dead Sea (Jew. Enc., under Sodom). The Qur’an speaks of the place as being situated on or near a "permanent way" (15:75-77).
14:10; 50:13-15.
10:45; 29:41; 30:10.
Important Words:
المؤتفکات (cities which were over-thrown) is derived from افك. They say افکه i.e. he changed his or its manner of being or state; he turned him or it away or back. They say ائتفکت البلدة باھلھا i.e. the land or town was or became overturned or subverted with its inhabitants. مؤتفکات therefore means, ties overthrown or subverted. It also means, the winds that turn over the surface of the earth, or the winds that blow from different quarters, now from this and now from that (Lane).
Commentary:
This verse explains the words, those before you, occurring in the preceding verse. The reference in words, cities which were overthrown, is to the towns to which Prophet Lot was sent and which were turned upside down on account of their transgression and depravity. The catastrophe was caused by a violent earthquake. The overthrown habitation were according to the Bible, the two towns of Sodom and Gomorrah (Gen. 19:24 & 25). The site is believed to be that of the Dead Sea (Jew. Enc. under Sodom). The Quran speaks of the place as being situated on or near a "permanent way" (15:75-77).
b
14:10; 50:13-15.
c
10:45; 29:41; 30:10.
573
所多玛 (Sodom) 和娥摩拉 (Gomorrah) 城 (Gen.19:24; 25)。这一地点一般人相信是死海 (Jew. Enc., Under Sodom)。«古兰经» 谈及此处是位于一条 “永久的道路” 上或在它的附近 (15:75-77)。
a
14:10; 50:13-15.
b
10:45; 29:41; 30:10.
1224
Important Words:
المؤتفکات (cities which were over-thrown) is derived from افك. They say افکه i.e. he changed his or its manner of being or state; he turned him or it away or back. They say ائتفکت البلدة باھلھا i.e. the land or town was or became overturned or subverted with its inhabitants. مؤتفکات therefore means, ties overthrown or subverted. It also means, the winds that turn over the surface of the earth, or the winds that blow from different quarters, now from this and now from that (Lane).
Commentary:
This verse explains the words, those before you, occurring in the preceding verse. The reference in words, cities which were overthrown, is to the towns to which Prophet Lot was sent and which were turned upside down on account of their transgression and depravity. The catastrophe was caused by a violent earthquake. The overthrown habitation were according to the Bible, the two towns of Sodom and Gomorrah (Gen. 19:24 & 25). The site is believed to be that of the Dead Sea (Jew. Enc. under Sodom). The Quran speaks of the place as being situated on or near a "permanent way" (15:75-77).
c
14:10; 50:13-15.
d
10:45; 29:41; 30:10.
1198
Sodom and Gomorrah (Gen. 19:24 & 25). The site is believed to be the Dead Sea (Jew. Enc., under Sodom). The Qur’an speaks of the place as being situated on or near a "permanent way" (15:75-77).
اَلَمۡ یَاۡتِکُمۡ نَبَؤُا الَّذِیۡنَ مِنۡ قَبۡلِکُمۡ قَوۡمِ نُوۡحٍ وَّعَادٍ وَّثَمُوۡدَ ۛ وَالَّذِیۡنَ مِنۡۢ بَعۡدِہِمۡ ۛ لَا یَعۡلَمُہُمۡ اِلَّا اللّٰہُ ۚ جَآءَتۡہُمۡ رُسُلُہُمۡ بِالۡبَیِّنٰتِ فَرَدُّوۡۤا اَیۡدِیَہُمۡ فِیۡۤ اَفۡوٰہِہِمۡ وَقَالُوۡۤا اِنَّا کَفَرۡنَا بِمَاۤ اُرۡسِلۡتُمۡ بِہٖ وَاِنَّا لَفِیۡ شَکٍّ مِّمَّا تَدۡعُوۡنَنَاۤ اِلَیۡہِ مُرِیۡبٍ
9:70; 40:32; 50:13-15.
9:70; 40:32; 50:13-15.
These words indicate that Prophets were also raised among nations other than the progeny of Abraham, for, the tribes of ‘Ad and Thamud were followed by some other peoples whom 'none knows now save Allah,' whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Qur’an and the Bible.
The words mean that disbelievers thrust their hands into their own mouths in amazement at the high-sounding claims of the Prophets. Or they bit their hands in rage at what the Prophets said. Or they put their hands on the mouths of the Prophets so as to silence them and make them cease talking about their claims.
9:70; 40:32; 50:13-15.
Important Words:
نبأ (tidings) is the noun-infinitive, from نبأ (naba’a). They say انباہ ایاہ i.e. he informed him of it. نبأ means, information or a piece of information; an announcement; news or tidings; an account; a narrative or story; an announcement of great utility, from which results either great knowledge or predominance of opinion; news which fills the heart of a person with horror and makes it tremble (Lane, Aqrab & Kulliyat).
ایدیھم (their hands). ایدی is the plural of ید which among other things means, the arm from the shoulder-joint to the extremities of the fingers; palm of the hand; honour; dignity; power; predominance or mastery; good or favour done to a person (Aqrab & Lane). See also 5:65; 9:29.
Commentary:
The words, and those after them. None knows them now save Allah, clearly indicate that Prophets were also raised among nations other than the progeny of Abraham, for, as the verse makes clear, the tribes of ‘Ad and Thamud were followed by some about whom None knows now save Allah, whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Quran and the Bible. So the words, None knows them now save Allah, evidently refer to Prophets other than those that appeared among the descendants of Abraham. The words signify that the Prophets referred to have not been mentioned in any of the revealed Books which have remained partially or wholly intact.
The words, they turned their hands to their mouths, have been taken by some commentators to mean that disbelievers turned their hands to their own mouths in amazement at the high-sounding claims of the Prophets. To express wonder in this way is really a form of derision. In this sense the expression would mean that disbelievers treated the Prophets of God with contempt. The words may, however, also mean that disbelievers put their hands on their mouths in a way so as to wish the Prophets to be silent and cease talking about their claims. It is a general practice that when a person desires another person to keep silent, he sometimes puts his hand or occasionally one of his fingers on his own mouth as a sign for the other person to keep silent.
Taking the word ید in the sense of favour or gift, the expression would mean that disbelievers threw the favours of the Prophet in their faces, telling them to keep their teachings to themselves as they (the disbelievers) did not want them. The words that follow support this meaning.
e
9:70; 40:32; 50:13-15.
a
9:70; 40:32; 50:13-15.
1664
Important Words:
نبأ (tidings) is the noun-infinitive, from نبأ (naba’a). They say انباہ ایاہ i.e. he informed him of it. نبأ means, information or a piece of information; an announcement; news or tidings; an account; a narrative or story; an announcement of great utility, from which results either great knowledge or predominance of opinion; news which fills the heart of a person with horror and makes it tremble (Lane, Aqrab & Kulliyat).
ایدیھم (their hands). ایدی is the plural of ید which among other things means, the arm from the shoulder-joint to the extremities of the fingers; palm of the hand; honour; dignity; power; predominance or mastery; good or favour done to a person (Aqrab & Lane). See also 5:65; 9:29.
Commentary:
The words, and those after them. None knows them now save Allah, clearly indicate that Prophets were also raised among nations other than the progeny of Abraham, for, as the verse makes clear, the tribes of ‘Ad and Thamud were followed by some about whom None knows now save Allah, whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Quran and the Bible. So the words, None knows them now save Allah, evidently refer to Prophets other than those that appeared among the descendants of Abraham. The words signify that the Prophets referred to have not been mentioned in any of the revealed Books which have remained partially or wholly intact.
The words, they turned their hands to their mouths, have been taken by some commentators to mean that disbelievers turned their hands to their own mouths in amazement at the high-sounding claims of the Prophets. To express wonder in this way is really a form of derision. In this sense the expression would mean that disbelievers treated the Prophets of God with contempt. The words may, however, also mean that disbelievers put their hands on their mouths in a way so as to wish the Prophets to be silent and cease talking about their claims. It is a general practice that when a person desires another person to keep silent, he sometimes puts his hand or occasionally one of his fingers on his own mouth as a sign for the other person to keep silent.
Taking the word ید in the sense of favour or gift, the expression would mean that disbelievers threw the favours of the Prophet in their faces, telling them to keep their teachings to themselves as they (the disbelievers) did not want them. The words that follow support this meaning.
c
9:70; 40:32; 50:13-15.
1456
These words indicate that Prophets were also raised among nations other than the progeny of Abraham, for, the tribes of ‘Ad and Thamud were followed by some other peoples whom 'none knows now save Allah,' whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Qur’an and the Bible.
1457
The words mean that disbelievers thrust their hands into their own mouths in amazement at the high-sounding claims of the Prophets. Or they bit their hands in rage at what the Prophets said. Or they put their hands on the mouths of the Prophets so as to silence them and make them cease talking about their claims.
مِثۡلَ دَاۡبِ قَوۡمِ نُوۡحٍ وَّعَادٍ وَّثَمُوۡدَ وَالَّذِیۡنَ مِنۡۢ بَعۡدِہِمۡ ۚ وَمَا اللّٰہُ یُرِیۡدُ ظُلۡمًا لِّلۡعِبَادِ
9:70; 14:10; 50:13-15.
9:70; 14:10; 50:13-15.
9:70; 14:10; 50:13-15.
Important Words:
دأب (case) is the noun-infinitive from دأب (da’ba). They say دأب فی العمل i.e. he laboured and strove hard and exerted and wearied himself in the work; he remained constant in it.دأب (da’bun) means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab). See also 3:12.
a
9:70; 14:10; 50:13-15.
a
9:70; 14:10; 50:13-15.
3519
Important Words:
دأب (case) is the noun-infinitive from دأب (da’ba). They say دأب فی العمل i.e. he laboured and strove hard and exerted and wearied himself in the work; he remained constant in it.دأب (da’bun) means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab). See also 3:12.
b
9:70; 14:10; 50:13-15.
فَاِنۡ اَعۡرَضُوۡا فَقُلۡ اَنۡذَرۡتُکُمۡ صٰعِقَۃً مِّثۡلَ صٰعِقَۃِ عَادٍ وَّثَمُوۡدَ
40:31, 32.
40:31, 32.
40:31-32.
Commentary:
The purport of the verse seems to be that when the vast and orderly universe, of which the earth forms but a small part, and the planets and satellites of which the universe is composed have been created for the service of man, it is inconceivable that man for whom everything was brought into existence, should have been created without a purpose. His life has a grim purpose and a great mission. He has been created to develop and manifest in himself, on human scale, Divine attributes in order to prove himself to be God’s vicegerent on earth. To help him to achieve this supreme and noble object, God sent His Messengers. These Divine Messengers came to all peoples in different periods of time. Invariably they were rejected by their peoples and the rejecters met with a sad fate. The Holy Prophet is asked to warn his own people that if they rejected and opposed him, they, too, will meet with no better fate. The verse under comment cites the examples of ‘Ad and Thamud who by rejecting their Prophets incurred God’s displeasure and punishment.
b
40:31, 32.
c
40:31-32.
3566
Commentary:
The purport of the verse seems to be that when the vast and orderly universe, of which the earth forms but a small part, and the planets and satellites of which the universe is composed have been created for the service of man, it is inconceivable that man for whom everything was brought into existence, should have been created without a purpose. His life has a grim purpose and a great mission. He has been created to develop and manifest in himself, on human scale, Divine attributes in order to prove himself to be God’s vicegerent on earth. To help him to achieve this supreme and noble object, God sent His Messengers. These Divine Messengers came to all peoples in different periods of time. Invariably they were rejected by their peoples and the rejecters met with a sad fate. The Holy Prophet is asked to warn his own people that if they rejected and opposed him, they, too, will meet with no better fate. The verse under comment cites the examples of ‘Ad and Thamud who by rejecting their Prophets incurred God’s displeasure and punishment.
b
40:31, 32.