بِـَٔايَٰتِ

3:113.

2:91; 3:113; 5:61.

2:88; 3:22, 113, 184; 5:71.

Important Words:

فومھا (its wheat). فوم means: (1) wheat; (2) any corn suitable for making bread; (3) garlic; (4) chick-pea (Aqrab).

مصر (a town) means:(1) a town or a city; (2) the frontier between two countries; (3) the thing that intervenes between two things (Aqrab).

یقتلون (would kill) is derived from قتل i.e. he killed. The infinitive means: (1) killing with a sword or with a stone or with poison or by any other means; (2) attempting to kill; (3) making up the mind to kill; (4) boycotting or cutting off all connections; (5) killing one’s carnal desires; (6) weakening the strength of a thing, as alcohol is "killed" with the addition of water, or hunger is "killed" with food, etc.; (7) humbling a person completely; (8) rendering a person like unto one killed either physically or morally or spiritually; (9) acquiring complete and certain knowledge about a thing; and (10) cursing a person or thing (Aqrab, Mufradat & Lisan)

Commentary:

In this verse another instance is cited to show how the Israelites made no effort to turn the favours of God to good account. When they were in the desert, God sent them Manna and Salwa. But soon after this they began to exhibit discontent with one kind of food and to clamour for a variety of grain, onions, salad and green-stuff (Num. 11:5-11). It may be noted that both Manna and Salwa taken together were considered one kind of food as they were taken continuously for a long time. It is further learnt from the Bible that the supply of Salwa was discontinued after a while and the Israelites were thus left to live on Manna alone (Num. 11:6). As the demand was not based on a right understanding of the wisdom of God Who wanted the Israelites to breathe the free air of the desert for a time, they met with disgrace and drew upon themselves the wrath of God.

God’s displeasure with the Israelites was not due to their demand for other food. The real cause lay elsewhere. Having lived for a long time in bondage and a state of dependence, they had become cowardly and indolent. So God wished them to stay in the desert for sometime, living on game and wild herbs, that they might get rid of their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or having understood it, failed to appreciate it, and foolishly insisted upon living in a town. God pointed out their error, saying that they had asked for a life of agriculture in preference to what was to lead them to sovereignty. He wanted to prepare them for rule over the Promised Land, but they hungered for husbandry. So He indignantly ordered them to go down to a town where they would get the desired things.

The Israelites deserved punishment, because their impatience was the outcome of a want of faith in the promise of God. This lack of faith in God was due to their opposition to His Prophets and, disbelief in His Signs, and they opposed the Prophets because they were transgressors and evildoers. The Prophets invited them to guidance and virtue which they disliked, and, as a result, they opposed them. Thus the Quran admirably traces the causal sequence of every evil to its origin and strikes at its very root so as to prevent all possibility of recurrence.

The words, we will not remain content with one kind of food, contain a threat and are full of arrogance. If the Israelites had meant simply to express a wish, the words would have been "we are unable to remain content with one kind of food," and not as they stand in the Quran. The Bible gives a vivid picture of their insolent and almost rebellious attitude on this occasion (Num. 11:5-15).

The words یقتلون النبیین translated in the verse as "would kill the Prophets" do not mean that the Israelites actually killed the Prophets, because, up to the time of Moses, no Prophet is known to have been slain by them. As a matter of fact, Moses is the first Prophet who was sent to the Israelites as a nation. Thus Moses and his brother, Aaron, are the only persons to whom the words can be applied; but obviously these two Prophets were not killed by the Israelites, although the latter often opposed them and were sometimes even bent upon killing them (Exod. 17:4). Hence, the word قتل in the verse cannot possibly mean actual killing. Its only meaning here is that they severely opposed the Prophets and were even prepared to kill them. This interpretation finds corroboration not only in Arabic lexicons, for which see Important Words, but the Quran itself supports it in a number of verses where the word قتل has been used undoubtedly, not in the sense of actual killing but in that of attempting to kill or intending to kill (3:22 and 40:29). Bukhari also relates a tradition to the effect that once certain hot-headed Quraish youths brutally assaulted the Holy Prophet in the precincts of the Ka‘bah, whereupon Abu Bakr rushed to his rescue, saying, اتقتلون رجلا ان یقول ربی الله "Do you kill a man because he says Allah is his Lord and Master?" (chapter on Tafsir). In this hadith the word قتل is clearly used in the sense of attempting to kill or intending to kill and not actual killing.

It will not be out of place to point out here that the purport of verse 2:59 discussed above is altogether different from the one under comment. Though in both of them God apparently orders the Israelites to go to some habitation, yet the meaning is entirely different, rather quite the opposite in each case. As a matter of fact, whereas in verse 2:59 God Himself willingly commands the Israelites to go to some habitation, His ordering them to "go down into a town" in the verse under comment is expressive of definite displeasure and anger. In the previous verse the قریة or habitation meant only a habitation found in the desert by going into which the Israelites did not leave the free desert life but rather combined it with the facilities of a habitation. On the contrary, by "going down into" a مصر i.e. a town or city as mentioned in the verse under comment, they altogether abandoned the desert life and adopted a life of ease, as is led in towns and cities. Hence the difference. This is why the Quran uses the simple word ادخلوا i.e. "enter" in 2:59 and the word اھبطوا i.e. "go down", a term expressive of decline, in the verse under comment. Similarly, whereas in verse 2:59 the Quran follows up the commandment with the words eat therefrom plentifully wherever you like, in the present verse the commandment is followed by the words and they were smitten with abasement and destitution. The difference is apparent. The former expression is indicative of the freedom of life in the desert, and the latter of the suffocating atmosphere and mental slavery of towns and cities.

2:62, 67; 5:61; 7:168.

2:62, 92; 3:22.

Important Words:

حبل (protection). See 3:104.

المسکنة (wretchedness) is derived from سکن i.e. he or it was or became still or silent or motionless. مسکنة means, the state of مسکین; lowliness or submissiveness; lowness, abasement or humiliation; paucity of property; evil state or condition; weakness; poverty of mind, etc. (Lane). It also means disgrace and wretchedness (Aqrab) also loss of the power of movement (Mufradat).

Commentary:

This verse contains an important and far-reaching prophecy regarding Jews. They are forever doomed to disgrace and humiliation. They have ever to live in subjection to other powers. The history of the Jewish people from the time of the Holy Prophet up to the present day bears woeful testimony to the truth of this awful prophecy. In all countries and in all ages, the present age of enlightenment and toleration not being excepted, they have been the victims of bitter persecution and have been subjected to diverse kinds of disgrace and humiliation. Their practice of usury has also made them the hated of all nations.

The word حبل rendered here as "protection" is full of significance and is applicable in almost all its different meanings, for which see 3:104. Generally speaking, the divine rope, or in other words, "protection from Allah", refers to Islam; and "protection from men" refers to the protection of non-Muslim powers. The latter may be illustrated by the Treaty of Versailles, which afforded the Jews a temporary protection, while the former was made possible through a section of them accepting the Holy Prophet. In the present age, the Promised Messiah (Holy Founder of the Ahmadiyya Movement in Islam), whom God has raised as the saviour of mankind, is the emblem of protection for the Jews. They can save themselves by accepting him.

The word مسکنة rendered as "wretchedness" also signifies, humiliation, disgrace, and loss of the power of movement. All these have been the fate of the Jews. They have often been expelled from countries, and even today in Russia there are certain districts which they are not permitted to enter. The recent persecution of the Jews in Germany and other countries of Europe is only too well-known to need a reference.

The clause, kill the Prophets unjustly, refers not only to the attempt of the Jews to crucify Jesus, but also to their plots to kill the Holy Prophet of Islam.

The verse also serves as a warning to Muslims that if they rejected the Promised Messiah, who has come in the spirit and power of Jesus as well as of the Holy Prophet, and whose duty it is to preach and rejuvenate Islam, they would also be smitten with the same disgrace which has been the lot of the Jews for their rejection of Jesus and the Holy Prophet.

2:54, 186; 8:42; 21:49; 25:2.

5:96; 14:48; 39:38.

Important Words:

ذوانتقام (Possessor of the power to requite). انتقام is the noun-infinitive from نقم i.e. he took vengeance. They say نقم منه or انتقم منه meaning, he wreaked vengeance on him; he punished him; he inflicted penal retribution on him for what he had done. نقمة and انتقام both mean, vengeance or penal retribution or punishment (Aqrab & Lane).

Commentary:

The words, and He has sent down the Discrimination, placed at the end of the verse refer to the Quran, the coming down of which has already been mentioned in the beginning of the verse. The idea has been repeated here to point out that the Quran has come to take the place of the previous scriptures, the word "Discrimination" also pointing to the same fact. The word may also refer to the heavenly signs vouchsafed to Islam to establish its truth.

For an explanation of the term مصدق (fulfilling) see 2:42.

After the coming down of the Quran as a "Discrimination" and as "fulfilling" what is in the previous scriptures, the persistent rejection of the Holy Prophet becomes indeed deserving of great punishment, and the verse points out that the God of Islam being "Mighty" and "Possessor of the power to requite", those who have rejected the truth must be prepared for divine requital.

3:86.

Important Words:

اسلام (complete submission) which is derived from اسلم which again is derived from سلم signifies: (1) complete submission to God; (2) the religion of Islam, the latter meaning being also based on the first-mentioned meaning (Taj). See also 2:113.

Commentary:

The verse throws light on the fact that though other religious systems also claim to inculcate belief in the Oneness of God and submission to His will, yet it is only in Islam, the religion brought by the Holy Prophet, that the idea of submission to God’s will has found its consummation; for complete submission requires complete manifestation of God’s attributes and it is in Islam alone that such manifestation has taken place. So Islam alone of all religious systems deserves to be called the religion of God in the real sense of the term. All true religions were indeed more or less Islam in their original form and their adherents Muslims in the literal sense of the term, but not till the time when religion became complete in all its different aspects was any faith given the name of Islam, which was reserved for the final dispensation perfected in the Quran.

The clause, And those who were given the Book did not disagree but after knowledge had come to them, out of mutual envy, signifies that if Jews and Christians had been truly submissive to the will of God, as they claim to be, they would not have refused to accept Islam, which is submission to Divine will in its completest and most perfect form. By their rejection of Islam they have brought ruin upon themselves and have been deprived of God’s grace and bounties of which they had had an ample share before.

See 2:62.

Important Words:

یقتلون (seek to kill). See 2:62.

بشرھم (announce to them). See 2:26.

Commentary:

Disbelievers are here warned that if they do not accept the Signs of God and persist in rejecting and fighting His Messengers and are not prepared to accept the arbitrament of divine revelation and of reason, they cannot escape Divine punishment. No Prophet of God, whatever circumstances faced him, ever failed in his mission. No amount of persecution or attempts to murder the Prophets ever succeeded in arresting or retarding the progress of their faith. The history of religion provides a standing testimony to this fact; and the Holy Prophet of Islam—the Greatest of all Prophets—was not going to be an exception.

The expression فبشرھم بعذاب الیم translated as "announce to them a painful punishment" literally means, "give them the glad tidings of a painful punishment". The word بشر (give glad tidings) has been used with a twofold purpose; (1) to signify that the promised punishment is extraordinarily great, the word بشارة literally meaning a news that changes the colour of the skin of the listener; (2) to point to the fact that the disbelievers have been deprived of a great blessing. They were invited to God’s favour which was truly glad tidings but, having rejected it, they incurred His wrath and brought punishment on their heads.

3:99.

Commentary:

Rejection of God’s signs is a heinous crime for anyone, but it becomes still more heinous for him who is a direct witness thereof.

3:71.

Important Words:

شھید (Watchful), for which see also 2:24, is here used for the first time in connection with God. The word is derived from شھد which means, he gave information or decisive information of what he had witnessed or seen; he declared what he knew; he gave testimony or evidence; he saw or watched or witnessed or beheld a thing; he was present at a place. شھیدmeans, one who gives information of, or declares, what he knows or has seen or witnessed; one who gives decisive information; one who sees or beholds a thing; witness or an eye-witness; one possessing much know-ledge; a martyr slain in the cause of God. When used about God the word signifies, the Faithful; the Trusty in testimony; He from Whose know-ledge nothing is hidden (Lane). Other similar words used by the Quran about God are (1) وکیل meaning Guardian (e.g. 3:174); and (2) رقیب meaning Watcher (e.g. 4:2); and (3) حفیظ also meaning Guardian or Keeper (e.g. 11:58 and 4:81). See also 2:24; 4:2; 3:174 and 4:81.

Commentary:

The words لم تکفرون rendered as, why deny ye, may also be rendered as, why are you ungrateful respecting…

The institution of Pilgrimage and other forms of worship prescribed by Islam are all for the good of man, but in his ignorance he refuses to recognize, or be thankful for, this good.

3:111.

57:29.

Commentary:

The verse embodies a prophecy to the effect that many Christians and Jews will finally accept Islam.

The Arabic words rendered here as, Allah is swift in account, when used in regard to disbelievers, would mean that God is swift at taking account and dealing out punishment; but when used about believers they would mean that God is quick in settling accounts and giving out rewards.

5:14.

3:182.

2:89.

2:89; 16:109; 83:15.

Important Words:

طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).

غلف (wrapped in covers). See 2:89.

Commentary:

See 2:8; 2:62; 2:89.

46:35.

2:168; 23:100-101; 26:103; 39:59.

Important Words:

وقفوا (made to stand) is derived from وقف which is both transitive and intransitive, meaning, he or it paused or stood still or became stationary; or he made him or it pause or stand still or become stationary. وقف علیه means, he comprehended or understood it. وقفته علی ذنبه means, I made him know or made him acquainted with his offence or sin. وقف الدار means, he dedicated the house in the cause of Allah; or he set it apart inalienably for a definite purpose. وقف علیه (in the passive voice) means, he was made to pause or stand at or before it; he was introduced into it and knew what was in it; he was made to know it surely and definitely (Taj).

Commentary:

The words, إذ وقفوا علی النار when they are made to stand before the Fire, may also mean, "when they will be made to enter the Fire to abide therein for long,” or, “when they will be made to know or realize the nature of the Fire".

15:98; 16:104.

Commentary:

The verse signifies that the Holy Prophet was grieved at the attitude of disbelievers, not because they accused him of falsehood but because their denial of him meant the denial of the signs of God. Thus the grief of the Holy Prophet was not personal, the cause of his grief being that God was being denied. It pained him to see people denying God. He did not mind denial of himself, but he could not bear to see men rejecting God and His Signs.

35:43.

6:22; 7:38; 10:18.

Commentary:

The words, better guided, are either intended to express a possible idea on the part of the Arabs that the "two peoples" mentioned above did not faithfully act on Divine teachings or they merely express a possible feeling of regret that whereas others were granted Divine guidance, they were not. It must be said to the credit of the Arabs that when the Quran was revealed to the Holy Prophet, those of them that accepted it did follow it much more faithfully than the "two peoples" referred to above or for that matter any other people. Thus, when the Holy Prophet was attacked by the Quraish of Mecca at Badr and he summoned a council of his followers to consult them, the latter told him without demur that they would not, like the companions of Moses, say to him, Go, thou and thy Lord, and fight and here we sit (5:25), but would fight in his front and fight at his back and fight on his right and fight on his left, meaning that the enemy would not be permitted to reach him except over their dead bodies (Bukhari, ch. on Maghazi).

20:74.

Important Words:

افرغ (pour forth) is derived from فرغ i.e. it was or became empty, vacant, devoid or unoccupied; or he was or became devoid of, or free from business, occupation or employment. فرغ الماء means, the water poured forth. افرغه means, he poured out or poured forth water, etc. So the clause ربناافرغ علیناصبرا would mean, O our Lord, pour forth upon us patience (or steadfastness) just as water from a bucket is poured forth; or send down upon us such patience as may envelop us (Lane).

Commentary:

As shown under Important Words above, the words, pour forth upon us, are intended to express the idea of abundance. The magicians prayed to God that He might grant them patience in abundance that they might become, as it were, covered with, and enveloped by, patience and, might bear the trials without flinching. They were already unusually patient, but still they prayed for more and yet more help from God to keep them firm and steadfast. That indeed is the true spiritual station.

3:12; 8:55.

Commentary:

The verse signifies that Allah has dealt with the opponents of Islam just as He dealt with the people of Pharaoh. The reference is to the Battle of Badr, where God destroyed Abu Jahl and his host as He destroyed Pharaoh and his people in the sea. The verse thus points to the similarity between the Holy Prophet and Moses (see Deut. 18:18).

3:12; 8:53.

Commentary:

The verse repeats the subject matter of 8:53 above, with the change that here (1) the words اخذھم اللّه (Allah punished them, lit. Allah seized them) have been changed to اھلکناھم (We destroyed them); and (2) the words, We drowned the people of Pharaoh, etc. have been added. This is to point to the severity of the punishment and the total destruction of the disbelievers.

2:175; 3:78,188; 16:96.

Commentary:

See note on 2:42.

71:8.

Important Words:

غمة (obscure) is the noun-infinitive from غم. They say غمه i.e. he covered it or concealed it; he or it grieved him or caused him to mourn. غم الھلال عن الناس means, the new moon was veiled or concealed from the people by clouds, or otherwise, so that it was not seen. غم علیه الامر means, the affair was or became obscure, confused, dubious, or vague to him such as it could not be understood. غمة means, perplexity, obscurity, dubiousness or confusedness. They say ھو فی غمة من امره i.e. he is in a state of perplexity or darkness in respect of his affair. امر غمة means, a dubious, obscure, confused or vague case (Lane & Aqrab).

Commentary:

As already pointed out, the Surahs which open with the abbreviated letters الر (I am Allah Who is All-Seeing) deal chiefly with historical events in the lives of various Prophets and draw inferences therefrom (see note on v. 2). This Surah also begins with الر and we find that the Quran here follows a rational discussion with particular reference to the case of Noah in order to remind people that, although Noah’s opponents did all sorts of mischief and left no stone unturned to bring him to naught, yet God did not destroy them at once but granted them respite for a long time, and it was only when their wickedness exceeded all limits and when those who were destined to believe in him had believed, that God sent down His punishment on them and brought about their destruction.

The case of three Prophets—Noah, Moses and Jonah—has been mentioned in this Surah by way of illustration. Noah’s history constitutes an illustration of the total destruction of the enemies of truth; that of Moses illustrates the destruction of one people and the salvation of another; while that of Jonah forms an example of the complete deliverance of an iniquitous people from God’s punishment when they repented and prayed for His forgiveness. By citing these three distinct examples with reference to the Holy Prophet, the Quran intends to point out that there are three ways of God’s dealings with the enemies of His Prophets: (1) that sometimes He brings about their total destruction, as was the case with the people of Noah when all his enemies were destroyed with the exception of only a few; (2) that sometimes He destroys some and saves others who believe in His Prophet, as was the case in the time of Moses when Pharaoh and his army were drowned and the Israelites were saved; (3) that sometimes He saves all when they repent and beg for His mercy, as happened with the people of the Prophet Jonah. By citing these examples the Quran means to exhort the people of the Holy Prophet to follow the example of the people of Jonah and be saved and not to court destruction like the opponents of Noah and Moses.

From the above it will also be seen that the accounts of the lives of the various Prophets as given in the Quran are not simply interesting stories. A careful perusal of the accounts of the three Prophets mentioned above, in the order in which they are given in this Surah, clearly shows that their life story is epitomized in the life of the Holy Prophet. Many of the incidents in his life bear a striking resemblance to those in the lives of these Prophets. He played the part of Noah at Mecca, that of Moses at Medina and that of Jonah on his re-entry into Mecca. This is enough to show that the accounts of the Prophets as given in the Quran are not mere stories but constitute great prophecies about important events in the life of the Holy Prophet.

Incidentally, the verse lays down five rules which lead to the completion and consummation of a plan and which if carefully observed must lead to success: (1) to "muster one’s designs" i.e. to decide upon a course of action after mutual consultation and full deliberation; (2) to organize in a well-knit and disciplined body all "partners" or confederates, i.e. those who hold analogous views and have faith in the success of the programme decided upon; (3) to chalk out a detailed and clear programme leaving no "obscurity" or dubiousness, about it; (4) to carry out the agreed design collectively by collating all available resources so that the full strength of the community may be brought to bear upon the enemy at the same time; and (5) to "give no respite" to the enemy to recuperate and recover after the attack is launched. These are the means of success to which Noah has drawn the attention of his enemies in this verse. But at the same time he warns them that even if they employed all these methods against him, they would not succeed, for they did not possess the sixth and the most important ingredient of success, which was certainty of faith in God and trust in Him, without which all these methods were of no avail against a Divine Messenger.

Marvellous indeed is the faith which Prophets of God have in the truth of their mission and in the unfailing character of the promises and assurances which they receive from God! Not only do they not mind the hostility of their enemies but they even challenge the latter to use all their power and employ all their resources to destroy them, because they are perfectly convinced that success will come to them in the end, and such invariably happens to be the case. This fact alone should establish their truth; but the blind will not see nor will the deaf hear.

Commentary:

The word تلك (these) points to the worldly greatness and grandeur of the tribe of ‘Ad. It has been used to hint that although the ‘Adites were a powerful people, yet when they behaved insolently and wickedly and rejected the Divine Messenger, they came to nought.

Commentary:

The verse means to say that disbelievers bring forward only silly objections. In spite of many powerful and clear signs having been shown to them they find fault with the sublime teachings of the Quran. They cannot be expected to follow the true guidance and will therefore suffer grievous punishment on account of their going astray from the path which leads to eternal bliss and happiness.

Commentary:

The verse draws attention to the noble life of the Holy Prophet and adduces it as evidence of the fact that he could not possibly ascribe to God what he learnt from men. Only such persons, it says, as have no faith in God and are perverse can be guilty of such forgeries. But the Prophet is doing his best to establish God’s glory on earth and not only himself glorifies God but bids others do the same. Only a black-hearted man can accuse such a noble person of forgery.

2:8; 6:26; 17:47; 41:6; 47:17.

Commentary:

These scoffers and mockers treat lightly the word of God and turn away from it and do not pause to consider that their plans, contrivances and designs have created only moral chaos, economic disruption and international rivalries. They have destroyed the peace of the world. But though all their schemes and plans have ended in complete failure and have added to the world’s chaos and disruption, they pay no heed to Divine guidance and thus belie their own experience that the rejection of Divine guidance never produces good results. What do these people who persistently refuse to see reason and do not make use of their God-given faculties expect except that these faculties should become rusted and corroded and that they should be left to their fate floundering in sin and iniquity?

2:218; 3:23; 7:148; 9:69.

Commentary:

As all their labour is for this life and they have completely disregarded the life to come, so no sign or trace of their works will be left in this world and on the Last Day also their deeds will prove quite futile.

Commentary:

The verse presents some difficulty. In the preceding three verses we are told that a disbeliever will be raised up blind in the hereafter as a punishment for having turned a blind eye to God’s attributes and in this verse it is stated that the punishment of the Hereafter is surely severer and more lasting, which means that there will be another punishment severer and more lasting than the former punishment. What are these two punishments of the Hereafter? This difficulty is solved by vv. 2:167 and 6:95 wherein it is stated that when disbelievers will be disowned by their false gods and will be left alone, the falsity of their beliefs will dawn on them and consequently their remorse and frustration will be bitter in the extreme. That bitter realization will constitute the first punishment and the torment of Hell will form the second and more severe punishment.

Commentary:

The words "they fall not deaf and dumb thereat," mean that they listen to the signs of God attentively and with their eyes open. Their belief is based on conviction and certainty and not on mere hearsay.

18:106; 30:17; 32:11.

Commentary:

As stated above the truth and triumph of Islam form the basic and central theme of the present Surah. In v. 8 above we are told that the endeavours of disbelievers are confined to the acquisition of things of the material world, and that they give no thought to the fact that there is a better and higher spiritual life after this life and that the real purpose and aim of all religions, as of Islam, is the realization of this supreme fact. The present and the preceding two verses deal with the truth of Islam and adduce three arguments in its support: (a) The creation of man and the subjection of all created things to his service; (b) the great wisdom and beautiful design and order that pervade the entire universe; and (c) the life history of the past Prophets and the sad end of their rejecters. The verse under comment purports to say that all these arguments lead to but one conclusion, viz. that those unfortunate people who rejected God’s Message and persecuted His Messengers and persisted in transgression, vice and sin, came to grief, and such will also be the end of the opponents of Islam. They, too, will meet with failure and frustration and Islam’s cause will triumph.

Commentary:

That the enemies of truth and the rejecters of the Divine Message have never prospered is writ large on the pages of history.

42:13.

Commentary:

The verse means to say that as God is the Creator of everything and is the sole Possessor of the treasures of heavens and earth, so by rejecting His Prophet the disbelievers can do no harm to the cause of truth; on the contrary, by doing so, they bring about their own spiritual death.

2:40; 22:58.

6:7; 7:11.

11:9; 21:42.

Important Words:

أفئدة (hearts) is the plural of فؤاد which is derived from فاد. They say فادہ, i.e. he or it hit, struck, smote or hurt his فؤاد i.e. heart. فاد اللحم فی النار means, he roasted the flesh meat in the fire. فؤاد is synonymous with قلب both meaning heart, mind or intellect. In the Quran, too, both these words have been used synonymously. In 28:11, both the words have been used together, signifying the heart. It is the context which determines where any of these words is used in the sense of mind or heart. Some authors, however, make a distinction between فؤاد and قلب; the latter is said to have a more special signification than the former which is said to be the غشاء or the وعاء of the قلب or the middle or the interior thereof. They say طار فؤادہ i.e. his mind or intellect or courage tied (Lane & Aqrab).

Commentary:

This verse also shows that the Adites were a very powerful and prosperous people. Their dominions extended over vast areas.