لَا يَشْعُرُونَ
Appears 13 times in Quran
Occurrences in Quran
Found 13 verses containing "لَا يَشْعُرُونَ".
ثُمَّ بَدَّلْنَا مَكَانَ ٱلسَّيِّئَةِ ٱلْحَسَنَةَ حَتَّىٰ عَفَوا۟ وَّقَالُوا۟ قَدْ مَسَّ ءَابَآءَنَا ٱلضَّرَّآءُ وَٱلسَّرَّآءُ فَأَخَذْنَٰهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
Important Words:
عفوا (they grew) is derived from عفا which gives a number of meanings: (1) it was or became effaced or obliterated; (2) transitively, he or it effaced or obliterated something; (3) he forgave or pardoned; (4) it was or became much in quantity or many in number; or (5) transitively, he made it much in quantity or many in number, etc. (Lane).
Commentary:
The words حسنة (good condition) and سیئة (evil condition) are not used here in their moral sense, but in the sense of straitness and plenty.
It is invariably the case that when the afflictions and miseries which come upon a disbelieving people as a result of their rejection of a Prophet of God pass away and ease and comfort take their place, then instead of improving their condition and turning to God in repentance, they refuse to recognize past afflictions as heavenly visitations and as signs of the truth of their Prophet, but, on the contrary, begin to say that they were merely normal occurrences of nature which even their forefathers experienced in their time but which then passed away.
992
Important Words:
عفوا (they grew) is derived from عفا which gives a number of meanings: (1) it was or became effaced or obliterated; (2) transitively, he or it effaced or obliterated something; (3) he forgave or pardoned; (4) it was or became much in quantity or many in number; or (5) transitively, he made it much in quantity or many in number, etc. (Lane).
Commentary:
The words حسنة (good condition) and سیئة (evil condition) are not used here in their moral sense, but in the sense of straitness and plenty.
It is invariably the case that when the afflictions and miseries which come upon a disbelieving people as a result of their rejection of a Prophet of God pass away and ease and comfort take their place, then instead of improving their condition and turning to God in repentance, they refuse to recognize past afflictions as heavenly visitations and as signs of the truth of their Prophet, but, on the contrary, begin to say that they were merely normal occurrences of nature which even their forefathers experienced in their time but which then passed away.
فَلَمَّا ذَهَبُوا۟ بِهِۦ وَأَجْمَعُوٓا۟ أَن يَجْعَلُوهُ فِى غَيَٰبَتِ ٱلْجُبِّ ۚ وَأَوْحَيْنَآ إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَٰذَا وَهُمْ لَا يَشْعُرُونَ
Commentary:
The words, they shall not know, hint that so helpless was Joseph’s condition at that time that his brothers could not even imagine that he would ever rise to any greatness afterwards.
This verse points to two more resemblances between Joseph and the Holy Prophet. Joseph was cast into a deep well by his brothers and the Holy Prophet had to take shelter in a cave (which is like a well) from the persecution of his brethren, the Quraish. The confinement of the Holy Prophet along with the Muslims in شعب ابی طالب (the low-lying depressed valley which belonged to the tribe of Abu Talib), in consequence of the boycott compact agreed upon by the people of Mecca, also provides a point of resemblance with Joseph’s having been cast into a well. Secondly, just as this verse tells us that Joseph was informed through revelation that there would come a time when God would bestow upon him power and glory and he would then inform his brothers of the bad treatment they had meted out to him, similarly the Holy Prophet was informed by revelation that though his enemies would compel him to flee from Mecca, yet he would return home victorious (28:86).
1519
Commentary:
The words, they shall not know, hint that so helpless was Joseph’s condition at that time that his brothers could not even imagine that he would ever rise to any greatness afterwards.
This verse points to two more resemblances between Joseph and the Holy Prophet. Joseph was cast into a deep well by his brothers and the Holy Prophet had to take shelter in a cave (which is like a well) from the persecution of his brethren, the Quraish. The confinement of the Holy Prophet along with the Muslims in شعب ابی طالب (the low-lying depressed valley which belonged to the tribe of Abu Talib), in consequence of the boycott compact agreed upon by the people of Mecca, also provides a point of resemblance with Joseph’s having been cast into a well. Secondly, just as this verse tells us that Joseph was informed through revelation that there would come a time when God would bestow upon him power and glory and he would then inform his brothers of the bad treatment they had meted out to him, similarly the Holy Prophet was informed by revelation that though his enemies would compel him to flee from Mecca, yet he would return home victorious (28:86).
أَفَأَمِنُوٓا۟ أَن تَأْتِيَهُمْ غَٰشِيَةٌ مِّنْ عَذَابِ ٱللَّهِ أَوْ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
10:51; 22:56; 43:67.
10:51; 22:56; 43:67.
10:51; 22:56; 43:67.
Important Words:
غاشیة (an overwhelming punishment) is derived from غشی. They say, غشیه i.e. it covered or concealed him; it overcame or overwhelmed him, etc. غاشیة means, a covering; a calamity or misfortune; a certain disease attacking the belly or the chest; a punishment that overwhelms and is general in its extent (Lane). See also 7:42.
Commentary:
The verse purports to say that as disbelievers refuse to accept anything but a sign of punishment, they will indeed have a sign of punishment. But as is the way of God, they will have smaller punishments before they are visited with the final or decisive one. And so it happened in the case of the Meccan idolaters. After a series of small reverses, Mecca, which was in those days temporarily the citadel of disbelief and infidelity, fell to the victorious arms of the Muslims. This was the decisive and real sign for which they had clamoured.
g
10:51; 22:56; 43:67.
b
10:51; 22:56; 43:67.
1607
Important Words:
غاشیة (an overwhelming punishment) is derived from غشی. They say, غشیه i.e. it covered or concealed him; it overcame or overwhelmed him, etc. غاشیة means, a covering; a calamity or misfortune; a certain disease attacking the belly or the chest; a punishment that overwhelms and is general in its extent (Lane). See also 7:42.
Commentary:
The verse purports to say that as disbelievers refuse to accept anything but a sign of punishment, they will indeed have a sign of punishment. But as is the way of God, they will have smaller punishments before they are visited with the final or decisive one. And so it happened in the case of the Meccan idolaters. After a series of small reverses, Mecca, which was in those days temporarily the citadel of disbelief and infidelity, fell to the victorious arms of the Muslims. This was the decisive and real sign for which they had clamoured.
e
10:51; 22:56; 43:67.
قَدْ مَكَرَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَى ٱللَّهُ بُنْيَٰنَهُم مِّنَ ٱلْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ ٱلسَّقْفُ مِن فَوْقِهِمْ وَأَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
39:26; 59:3.
39:26; 59:3.
It was no ordinary destruction which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers were spared.
39:26; 59:3.
Commentary:
The verse purports to say that it was nothing new on the part of the leaders of disbelief in the time of the Holy Prophet to deceive their followers and thus to keep them ignorant of the true teachings of Islam. The same device was adopted by the opponents of former Prophets. But their machinations were never attended with success; rather they recoiled upon their authors.
The verse also implies an effective retort to the opponents of the Holy Prophet. They say that he merely repeats what was said by other Prophets before him. To this objection the verse retorts that the Holy Prophet’s disbelievers, too, are only copying and imitating what was said and done by the opponents of previous Prophets. Only they have chosen the wrong side, and have imitated the party which met its ruin.
It was not an ordinary ruin which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers escaped. So the leaders of disbelief are warned that they should not be proud of their following, because when the time came for Divine punishment, all their power and influence would be of no avail to them and their whole organization with all its firmly founded institutions would fall to pieces. So it actually came to pass on the Fall of Mecca.
The verse also adds that Divine destruction always comes in forms and from quarters most unexpected. The expression "coming of God" means the coming of Divine punishment. See also 13:42.
e
39:26; 59:3.
b
39:26; 59:3.
1828
Commentary:
The verse purports to say that it was nothing new on the part of the leaders of disbelief in the time of the Holy Prophet to deceive their followers and thus to keep them ignorant of the true teachings of Islam. The same device was adopted by the opponents of former Prophets. But their machinations were never attended with success; rather they recoiled upon their authors.
The verse also implies an effective retort to the opponents of the Holy Prophet. They say that he merely repeats what was said by other Prophets before him. To this objection the verse retorts that the Holy Prophet’s disbelievers, too, are only copying and imitating what was said and done by the opponents of previous Prophets. Only they have chosen the wrong side, and have imitated the party which met its ruin.
It was not an ordinary ruin which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers escaped. So the leaders of disbelief are warned that they should not be proud of their following, because when the time came for Divine punishment, all their power and influence would be of no avail to them and their whole organization with all its firmly founded institutions would fall to pieces. So it actually came to pass on the Fall of Mecca.
The verse also adds that Divine destruction always comes in forms and from quarters most unexpected. The expression "coming of God" means the coming of Divine punishment. See also 13:42.
a
39:26; 59:3.
1540
It was no ordinary destruction which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers were spared.
أَفَأَمِنَ ٱلَّذِينَ مَكَرُوا۟ ٱلسَّيِّـَٔاتِ أَن يَخْسِفَ ٱللَّهُ بِهِمُ ٱلْأَرْضَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
6:66; 17:69; 34:10; 67:17, 18.
6:66; 17:69; 34:10; 67:17, 18.
6:66; 17:69; 34:10; 67:17-18.
Commentary:
The verb یخسف when used with the preposition یا means, to make something or someone sink or disappear in the earth. It is used metaphorically in the sense of causing a person or thing to be entirely forgotten. Disbelievers are here warned that if they persist in their rejection of the Holy Prophet, they will meet with such destruction that even their posterity will forget them. How clearly fulfilled was the prophecy embodied in this verse about disbelievers of Mecca is writ large on the pages of history.
Every punishment that overtook disbelievers came to them from quarters from which they least expected it. This was particularly the case in the catastrophe which befell them after the Treaty of Hudaibiyyah. The Meccans suffered from the illusion that the terms of that treaty meant a great moral victory for them. But it proved to be the beginning of their end. The treaty laid down that any Meccan who became converted to Islam and went to Medina would be sent back to Mecca. The strict observance of this condition by the Holy Prophet proved a blessing in disguise for the cause of Islam. After the treaty it was not possible for those Meccans who became converted to Islam to go to Medina, nor could they remain at Mecca. They therefore established a settlement between Mecca and Medina, free from the control of the Medinite rule and beyond the reach of the Meccans. Their hostile activities against the enemies of their faith compelled Meccans to request the Holy Prophet to revoke that part of the treaty which prevented converts to Islam from going to Medina and settle there. The breach of the terms of the treaty by Meccans later on, however, led to the invasion and conquest of Mecca by the Holy Prophet. All these eventualities were entirely unexpected and came upon the Meccans as bolts from the blue.
e
6:66; 17:69; 34:10; 67:17, 18.
a
6:66; 17:69; 34:10; 67:17-18.
1847
Commentary:
The verb یخسف when used with the preposition یا means, to make something or someone sink or disappear in the earth. It is used metaphorically in the sense of causing a person or thing to be entirely forgotten. Disbelievers are here warned that if they persist in their rejection of the Holy Prophet, they will meet with such destruction that even their posterity will forget them. How clearly fulfilled was the prophecy embodied in this verse about disbelievers of Mecca is writ large on the pages of history.
Every punishment that overtook disbelievers came to them from quarters from which they least expected it. This was particularly the case in the catastrophe which befell them after the Treaty of Hudaibiyyah. The Meccans suffered from the illusion that the terms of that treaty meant a great moral victory for them. But it proved to be the beginning of their end. The treaty laid down that any Meccan who became converted to Islam and went to Medina would be sent back to Mecca. The strict observance of this condition by the Holy Prophet proved a blessing in disguise for the cause of Islam. After the treaty it was not possible for those Meccans who became converted to Islam to go to Medina, nor could they remain at Mecca. They therefore established a settlement between Mecca and Medina, free from the control of the Medinite rule and beyond the reach of the Meccans. Their hostile activities against the enemies of their faith compelled Meccans to request the Holy Prophet to revoke that part of the treaty which prevented converts to Islam from going to Medina and settle there. The breach of the terms of the treaty by Meccans later on, however, led to the invasion and conquest of Mecca by the Holy Prophet. All these eventualities were entirely unexpected and came upon the Meccans as bolts from the blue.
f
6:66; 17:69; 34:10; 67:17, 18.
حَتَّىٰٓ إِذَآ أَتَوْا۟ عَلَىٰ وَادِ ٱلنَّمْلِ قَالَتْ نَمْلَةٌ يَٰٓأَيُّهَا ٱلنَّمْلُ ٱدْخُلُوا۟ مَسَٰكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَٰنُ وَجُنُودُهُۥ وَهُمْ لَا يَشْعُرُونَ
نَمْل (Naml, 纳穆勒) 是一个专有名词, “纳穆勒谷” 并不是像一般误解为蚂蚁的山谷的那种意思, 而是一个称为蚁的部族生活在那里的山谷。قَامُوْس (Qamus)” 中有这么一句话, اَلْاَبْرِقَةُ مِنْ مِيَاهِ النَّمْلَةِ (al-Abriqatu min Miyahin Namlati), 也就是说 اَبْرِقَة (Abriqah, 阿布里卡) 是 نَمْلَة (Namlah, 纳穆拉) 的许多泉水中的一条。因此, “蚁” 是一个部族的名字, 正如 مَازِن حَمَاسَہ (Mazin, Hamasah), 它的意思是蚁卵, 是一个阿拉伯人的名字。在阿拉伯部族, 用兽类或野兽的名字称呼的不是一种鲜见的做法, 诸如: بَنُوْاَسَد (Banu Asad, 狮子的子孙), بَنُوْ كَلْب (Banu Kalb, 狗的子孙), بَنُوْ نَمْل Banu Naml, (蚂蚁的子孙) 等等。此外, 在节文中使用 اُدْخُلُوْا (Udkhulu 进入) 和 مَسَاكِنَكُمْ (Masakinakum, 你们的住处) 这些单词, 有力地证实了 نَمْل (Naml) 是一个部族的这个看法, 因为前一个动词只用于有理性的人而后一个短语 (你们的住处) 在 «古兰经» 中也只用于人的住处 (29:39; 32:27)。这样, Naml 的意思是 اَلنَّمْل (An-Naml) 部族的一个人--------Naml人。所讲的那个 Naml 人可能是他们的首领。他叫人们要回避素莱曼的军队而叫他们走到自己的家里去。按照某些权威人士的说法, 这山谷位于吉布林 (جِبْرِيْن, Jibrin) 和阿斯卡兰 (عَسْقَلَان, ‘Asqalan) 之间。‘阿斯卡兰是海岸上的一个城镇, 在西奈附近的加兹 (Gaz) 以北 12 英里 (تَقْوِيْمُ الْبُلْدَان, Taqwimul-buldan)。吉布林是北部的一个城镇, 位于大马士革的维拉亚 (وِلَايَة, Vilayah)。这说明, 蚁谷位於近海岸的地方, 在耶路撒冷的对面或附近, 在从大马士革到希贾兹 حِجَاز, (Hijaz) 的路上, 离开它大约有一百英里。直到素莱曼时代, 这个国家的这一部分, 由阿拉伯人和麦德彦人居住着。(见叙利亚和巴勒斯坦的古代和现代地图) 然而, 按照另一些权威人士的意见, 它是在也门。后一种看法, 看来更近乎实际情况。由于历史事实, 环绕这一山谷编造的许多传说只是些猜测。这个简单的事实看来是, 在一次去沙巴 (سَبَأ, Saba’) 的军事远征中, 素莱曼可能曾经走过这个蚁族人居住的山谷。
وادیٔ نمل ساحل سمندر پر یروشلم کے مقابل پر یا اس کے قریب دمشق سے حجاز کی طرف آتے ہوئے ایک سچ مچ کی وادی ہے جسے استعارۃ وادیٔ نمل کہتے ہیں۔ اندازاًدمشق سے سو میل نیچے کی طرف واقع ہے۔ ان علاقوں میں حضرت سلیمان علیہ السلام کے وقت تک عرب اور مدین کے بہت سے قبائل بستے تھے (دیکھئے نقشہ فلسطین و شام بعہد قدیم و جدید و نیلسنز انسائیکلوپیڈیا) (Nelson`s Encyclopedia) اور نملہ ایک قوم تھی جو وہاں رہتی تھی اس آیت سے یہ بھی ظاہر ہوتا ہے کہ حضرت سلیمان علیہ السلام کی قوم جان بوجھ کر کسی کو نقصان نہیں پہنچاتی تھی بلکہ اگر اس کو پتہ لگ جاتا کہ کوئی قوم کمزور ہے تو اس کو بچانے کی کوشش کرتی تھی۔</
Naml being a proper noun, "the Valley of An-Naml" does not mean the valley of ants as is generally misunderstood but the valley where a tribe named Naml lived. In Qamus we have, al-Abriqatu min Miyahili Namlati, i.e. Abriqah is one of the springs of Namlah. So Naml was the name of a tribe just as Mazin (Hamasah), which means the eggs of ants, was the name of an Arab. In Arabia it was not an uncommon practice that tribes were named after animals and beasts such as Banu Asad, Banu Kalb, Banu Naml, etc. Moreover, the use of the words Udkhulu (enter) and Masakinakum (your habitations) in the verse lends powerful support to the view that Naml was a tribe, since the former verb is used only for rational beings and the latter expression (your habitations) also has been used in the Qur’an exclusively for human habitations (29:39; 32:27). Thus Namlah means a person of the tribe of An- Naml—a Namlite. The said Namlite was possibly their leader and had ordered the people to get
It appears that the piety and godliness of Solomon’s soldiers was famed far and wide. They would not knowingly harm or injure any people. This seems to be the implication of the words, while they knew not, and this is what pleased Solomon as is clear from the next verse.
Commentary:
نمل (Naml) being a proper noun, واد النمل (the valley of Naml) does not mean the valley of ants as is generally misunderstood but the valley where a tribe named Naml lived. In Qamus under the word برق we have الابرقة من میاہ النملة i.e. Abriqah is one of the springs of Namlah. So Naml is the name of a tribe just as Mazin (مازن) which means the eggs of ants is the name of an Arab tribe. In Arabia it was not an uncommon practice that tribes were named after animals and beasts such as Banu Asad, Banu Taghlab, Banu Kalb, Banu Naml, etc. Moreover, the use of the words ادخلوا (enter) and مساکنکم(your habitations) in the verse lends powerful support to the view that Naml was a tribe, since the former word is used only for rational beings and the expression مساکنکم (your habitations) has been used in the Quran exclusively for human habitations (29:39; 32:27). Thus نملة means a person of the tribe of النمل; a Namlite. The said Namlite was possibly their leader and had ordered the people to get out of the way of the army of Solomon and enter their houses.
According to some authorities this valley is situated between Jibrin and ‘Asqalan. ‘Asqalan is a town on the sea coast, twelve miles to the north of Gaz, near Sinai (Taqwimul-Buldan). Jibrin is a town in the north, situated in the vilayat of Damascus. This shows that the Valley of Naml is situated near the sea coast, opposite to or near Jerusalem, lying on the route from Damascus to Hijaz, at a distance of about a hundred miles from it. This part of the country was up to the time of Solomon inhabited by the Arabs and the Midianites. (See ancient and modern maps of Syria and Palestine). According to other authorities, however, it is situated in Yemen. This latter view seems to be more akin to reality. In view of this historical fact fabulous legends woven round this valley are mere conjectures of the commentators of the Quran. The simple fact seems to be that while on a military expedition to Saba’, Solomon might have passed by the valley where the tribe called Namlah lived.
It further appears from the verse that the piety and godliness of Solomon’s soldiers was famed far and wide. They would not knowingly harm or injure any people. This seems to be the implication of the words "and they knew not" and this is what pleased Solomon as is clear from the next verse.
944
نَمْل (Naml, 纳穆勒) 是一个专有名词, “纳穆勒谷” 并不是像一般误解为蚂蚁的山谷的那种意思, 而是一个称为蚁的部族生活在那里的山谷。قَامُوْس (Qamus)” 中有这么一句话, اَلْاَبْرِقَةُ مِنْ مِيَاهِ النَّمْلَةِ (al-Abriqatu min Miyahin Namlati), 也就是说 اَبْرِقَة (Abriqah, 阿布里卡) 是 نَمْلَة (Namlah, 纳穆拉) 的许多泉水中的一条。因此, “蚁” 是一个部族的名字, 正如 مَازِن حَمَاسَہ (Mazin, Hamasah), 它的意思是蚁卵, 是一个阿拉伯人的名字。在阿拉伯部族, 用兽类或野兽的名字称呼的不是一种鲜见的做法, 诸如: بَنُوْاَسَد (Banu Asad, 狮子的子孙), بَنُوْ كَلْب (Banu Kalb, 狗的子孙), بَنُوْ نَمْل Banu Naml, (蚂蚁的子孙) 等等。此外, 在节文中使用 اُدْخُلُوْا (Udkhulu 进入) 和 مَسَاكِنَكُمْ (Masakinakum, 你们的住处) 这些单词, 有力地证实了 نَمْل (Naml) 是一个部族的这个看法, 因为前一个动词只用于有理性的人而后一个短语 (你们的住处) 在 «古兰经» 中也只用于人的住处 (29:39; 32:27)。这样, Naml 的意思是 اَلنَّمْل (An-Naml) 部族的一个人--------Naml人。所讲的那个 Naml 人可能是他们的首领。他叫人们要回避素莱曼的军队而叫他们走到自己的家里去。按照某些权威人士的说法, 这山谷位于吉布林 (جِبْرِيْن, Jibrin) 和阿斯卡兰 (عَسْقَلَان, ‘Asqalan) 之间。‘阿斯卡兰是海岸上的一个城镇, 在西奈附近的加兹 (Gaz) 以北 12 英里 (تَقْوِيْمُ الْبُلْدَان, Taqwimul-buldan)。吉布林是北部的一个城镇, 位于大马士革的维拉亚 (وِلَايَة, Vilayah)。这说明, 蚁谷位於近海岸的地方, 在耶路撒冷的对面或附近, 在从大马士革到希贾兹 حِجَاز, (Hijaz) 的路上, 离开它大约有一百英里。直到素莱曼时代, 这个国家的这一部分, 由阿拉伯人和麦德彦人居住着。(见叙利亚和巴勒斯坦的古代和现代地图) 然而, 按照另一些权威人士的意见, 它是在也门。后一种看法, 看来更近乎实际情况。由于历史事实, 环绕这一山谷编造的许多传说只是些猜测。这个简单的事实看来是, 在一次去沙巴 (سَبَأ, Saba’) 的军事远征中, 素莱曼可能曾经走过这个蚁族人居住的山谷。
1
وادیٔ نمل ساحل سمندر پر یروشلم کے مقابل پر یا اس کے قریب دمشق سے حجاز کی طرف آتے ہوئے ایک سچ مچ کی وادی ہے جسے استعارۃ وادیٔ نمل کہتے ہیں۔ اندازاًدمشق سے سو میل نیچے کی طرف واقع ہے۔ ان علاقوں میں حضرت سلیمان علیہ السلام کے وقت تک عرب اور مدین کے بہت سے قبائل بستے تھے (دیکھئے نقشہ فلسطین و شام بعہد قدیم و جدید و نیلسنز انسائیکلوپیڈیا) (Nelson`s Encyclopedia) اور نملہ ایک قوم تھی جو وہاں رہتی تھی اس آیت سے یہ بھی ظاہر ہوتا ہے کہ حضرت سلیمان علیہ السلام کی قوم جان بوجھ کر کسی کو نقصان نہیں پہنچاتی تھی بلکہ اگر اس کو پتہ لگ جاتا کہ کوئی قوم کمزور ہے تو اس کو بچانے کی کوشش کرتی تھی۔</
2825
Commentary:
نمل (Naml) being a proper noun, واد النمل (the valley of Naml) does not mean the valley of ants as is generally misunderstood but the valley where a tribe named Naml lived. In Qamus under the word برق we have الابرقة من میاہ النملة i.e. Abriqah is one of the springs of Namlah. So Naml is the name of a tribe just as Mazin (مازن) which means the eggs of ants is the name of an Arab tribe. In Arabia it was not an uncommon practice that tribes were named after animals and beasts such as Banu Asad, Banu Taghlab, Banu Kalb, Banu Naml, etc. Moreover, the use of the words ادخلوا (enter) and مساکنکم(your habitations) in the verse lends powerful support to the view that Naml was a tribe, since the former word is used only for rational beings and the expression مساکنکم (your habitations) has been used in the Quran exclusively for human habitations (29:39; 32:27). Thus نملة means a person of the tribe of النمل; a Namlite. The said Namlite was possibly their leader and had ordered the people to get out of the way of the army of Solomon and enter their houses.
According to some authorities this valley is situated between Jibrin and ‘Asqalan. ‘Asqalan is a town on the sea coast, twelve miles to the north of Gaz, near Sinai (Taqwimul-Buldan). Jibrin is a town in the north, situated in the vilayat of Damascus. This shows that the Valley of Naml is situated near the sea coast, opposite to or near Jerusalem, lying on the route from Damascus to Hijaz, at a distance of about a hundred miles from it. This part of the country was up to the time of Solomon inhabited by the Arabs and the Midianites. (See ancient and modern maps of Syria and Palestine). According to other authorities, however, it is situated in Yemen. This latter view seems to be more akin to reality. In view of this historical fact fabulous legends woven round this valley are mere conjectures of the commentators of the Quran. The simple fact seems to be that while on a military expedition to Saba’, Solomon might have passed by the valley where the tribe called Namlah lived.
It further appears from the verse that the piety and godliness of Solomon’s soldiers was famed far and wide. They would not knowingly harm or injure any people. This seems to be the implication of the words "and they knew not" and this is what pleased Solomon as is clear from the next verse.
2156
Naml being a proper noun, "the Valley of An-Naml" does not mean the valley of ants as is generally misunderstood but the valley where a tribe named Naml lived. In Qamus we have, al-Abriqatu min Miyahili Namlati, i.e. Abriqah is one of the springs of Namlah. So Naml was the name of a tribe just as Mazin (Hamasah), which means the eggs of ants, was the name of an Arab. In Arabia it was not an uncommon practice that tribes were named after animals and beasts such as Banu Asad, Banu Kalb, Banu Naml, etc. Moreover, the use of the words Udkhulu (enter) and Masakinakum (your habitations) in the verse lends powerful support to the view that Naml was a tribe, since the former verb is used only for rational beings and the latter expression (your habitations) also has been used in the Qur’an exclusively for human habitations (29:39; 32:27). Thus Namlah means a person of the tribe of An- Naml—a Namlite. The said Namlite was possibly their leader and had ordered the people to get
2157
It appears that the piety and godliness of Solomon’s soldiers was famed far and wide. They would not knowingly harm or injure any people. This seems to be the implication of the words, while they knew not, and this is what pleased Solomon as is clear from the next verse.
فَيَأْتِيَهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
وَمَكَرُوا۟ مَكْرًا وَمَكَرْنَا مَكْرًا وَهُمْ لَا يَشْعُرُونَ
3:55; 8:31; 13:43; 14:47.
3:55; 8:31; 13:43; 14:47.
The Holy Prophet had to flee from Mecca but the flight eventually resulted in the destruction of the power of the Quraish, who did not realize that by compelling the Holy Prophet to flee from Mecca they were laying the foundation of their own destruction.
3:55; 8:31; 13:43; 14:47.
Commentary:
Like Salih’s people the Meccan chiefs plotted against the life of the Holy Prophet as mentioned in 27:49 above. And like the plot against Salih, the plot against the Holy Prophet proved abortive. Ultimately it led to their own ruin. The Holy Prophet had to flee from Mecca but the flight eventually resulted in the destruction of the power of the Quraish. The Quraish did not realize that by compelling the Holy Prophet to flee from Mecca they were laying the foundation of their own destruction.
a
3:55; 8:31; 13:43; 14:47.
a
3:55; 8:31; 13:43; 14:47.
2850
Commentary:
Like Salih’s people the Meccan chiefs plotted against the life of the Holy Prophet as mentioned in 27:49 above. And like the plot against Salih, the plot against the Holy Prophet proved abortive. Ultimately it led to their own ruin. The Holy Prophet had to flee from Mecca but the flight eventually resulted in the destruction of the power of the Quraish. The Quraish did not realize that by compelling the Holy Prophet to flee from Mecca they were laying the foundation of their own destruction.
b
3:55; 8:31; 13:43; 14:47.
2179
The Holy Prophet had to flee from Mecca but the flight eventually resulted in the destruction of the power of the Quraish, who did not realize that by compelling the Holy Prophet to flee from Mecca they were laying the foundation of their own destruction.
وَقَالَتِ ٱمْرَأَتُ فِرْعَوْنَ قُرَّتُ عَيْنٍ لِّى وَلَكَ ۖ لَا تَقْتُلُوهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوْ نَتَّخِذَهُۥ وَلَدًا وَهُمْ لَا يَشْعُرُونَ
اس سے مراد اس کی لڑکی ہے۔ کہتے ہیں جس عورت کو موسیٰ دریا کے کنارہ پر ملے وہ فرعون کی بیٹی تھی (خروج باب۲ آیت۵) وہ چاہتی تھی کہ ایک اچھا لڑکا پالے۔
یعنی خداتعالیٰ نے اس لڑکے کو فرعون اور اس کی قوم کی تباہی کے لئے ان کے گھر میں رکھوایا۔
God’s ways indeed are inscrutable. Pharaoh did not know that the very child, upon whom he was lavishing so much care and love, would one day prove an instrument of punishment for him in the hands of Destiny because he had flouted and defied Divine commandments and had held the Israelites in bondage and tyrannized over them for a long time.
Commentary:
God’s ways indeed are inscrutable. Pharaoh did not know that the very child upon whom he had lavished so much care and love will one day prove an instrument of punishment for him in the hands of Destiny because he had flouted and defied Divine commandments and had held the Israelites in bondage and had tyrannized over them for a long time.
3
اس سے مراد اس کی لڑکی ہے۔ کہتے ہیں جس عورت کو موسیٰ دریا کے کنارہ پر ملے وہ فرعون کی بیٹی تھی (خروج باب۲ آیت۵) وہ چاہتی تھی کہ ایک اچھا لڑکا پالے۔
4
یعنی خداتعالیٰ نے اس لڑکے کو فرعون اور اس کی قوم کی تباہی کے لئے ان کے گھر میں رکھوایا۔
2884
Commentary:
God’s ways indeed are inscrutable. Pharaoh did not know that the very child upon whom he had lavished so much care and love will one day prove an instrument of punishment for him in the hands of Destiny because he had flouted and defied Divine commandments and had held the Israelites in bondage and had tyrannized over them for a long time.
2201
God’s ways indeed are inscrutable. Pharaoh did not know that the very child, upon whom he was lavishing so much care and love, would one day prove an instrument of punishment for him in the hands of Destiny because he had flouted and defied Divine commandments and had held the Israelites in bondage and tyrannized over them for a long time.
وَقَالَتْ لِأُخْتِهِۦ قُصِّيهِ ۖ فَبَصُرَتْ بِهِۦ عَن جُنُبٍ وَهُمْ لَا يَشْعُرُونَ
Important Words:
قصیه (follow him up) is derived from قص. They say قصه i.e. he cut it; or he clipped it. قص أثرہ means, he followed, or followed after, his track, or footsteps, in pursuit; he endeavoured to trace or track him; he endeavoured to trace him by degrees, or by night or at any time (Lane & Aqrab). See also 7:177 & 12:4.
2885A
Important Words:
قصیه (follow him up) is derived from قص. They say قصه i.e. he cut it; or he clipped it. قص أثرہ means, he followed, or followed after, his track, or footsteps, in pursuit; he endeavoured to trace or track him; he endeavoured to trace him by degrees, or by night or at any time (Lane & Aqrab). See also 7:177 & 12:4.
وَيَسْتَعْجِلُونَكَ بِٱلْعَذَابِ ۚ وَلَوْلَآ أَجَلٌ مُّسَمًّى لَّجَآءَهُمُ ٱلْعَذَابُ وَلَيَأْتِيَنَّهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
22:48; 26:205; 27:72, 73; 37:177, 178.
The verse gives a direct answer to the disbelievers’ demand for the Sign of punishment and says that instead of benefiting by the Sign of mercy which has been given to them in the form of the Qur’an, these ill-fated people persist in their demand for punishment. So they will have this Sign and the punishment will come upon them all of a sudden and from quarters least expected. But they will have to wait for a fixed and appointed term.
22:48; 26:205; 27:72-73; 37:177-178.
Commentary:
The verse gives a direct answer to the disbelievers’ demand for the sign of punishment and says that instead of benefiting by the sign of mercy which has been given to them in the form of the Quran, these ill-fated people persist in their demand for punishment. They will have this Sign and the punishment will come upon them also all of a sudden and from quarters least expected. But they will have to wait for أجل مسمی i.e. a fixed and appointed term.
The implied reference in the words أجل مسمی is to the migration of the Holy Prophet to Medina and the punishment demanded by the disbelievers is elsewhere expressed in the words, "O Allah! if this indeed be the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33). The punishment came upon the disbelievers in the form of the Battle of Badr which took place about a year after the Holy Prophet left Mecca. It broke the power of the Quraish and all their prominent leaders were killed. Their defeat was crushing and most unexpected. They could never conceive that their well-armed and fully equipped army would be defeated by a handful of 313 ill-armed Muslims who had come to the field of battle quite unprepared, because they had no idea when they left Medina that they would be meeting a regular and fully armed host. The words, "it will come upon them unexpectedly" may also have a general application, meaning that when Divine punishment is delayed, the disbelievers begin to think that all the warning was but an illusion and a fantasy and consequently they become lulled into a false sense of security and even increase in transgression. It is when they are in this state of complacency that the punishment comes upon them quite unexpectedly and destroys them.
b
22:48; 26:205; 27:72, 73; 37:177, 178.
982
这节经文对不信的人要求降示惩罚的迹象这一点作了直接的答覆说, 这些招致不幸的人们不去从已经以 «古兰经» 形式给予他们仁慈迹象中去得益, 却坚持要降示惩罚的迹象。那么, 他们将会看到这种迹象。惩罚将从他们万万想不到的地方突然降临他们。但他们必须等待一个约定的刑期。
b
22:48; 26:205; 27:72-73; 37:177-178.
2978
Commentary:
The verse gives a direct answer to the disbelievers’ demand for the sign of punishment and says that instead of benefiting by the sign of mercy which has been given to them in the form of the Quran, these ill-fated people persist in their demand for punishment. They will have this Sign and the punishment will come upon them also all of a sudden and from quarters least expected. But they will have to wait for أجل مسمی i.e. a fixed and appointed term.
The implied reference in the words أجل مسمی is to the migration of the Holy Prophet to Medina and the punishment demanded by the disbelievers is elsewhere expressed in the words, "O Allah! if this indeed be the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33). The punishment came upon the disbelievers in the form of the Battle of Badr which took place about a year after the Holy Prophet left Mecca. It broke the power of the Quraish and all their prominent leaders were killed. Their defeat was crushing and most unexpected. They could never conceive that their well-armed and fully equipped army would be defeated by a handful of 313 ill-armed Muslims who had come to the field of battle quite unprepared, because they had no idea when they left Medina that they would be meeting a regular and fully armed host. The words, "it will come upon them unexpectedly" may also have a general application, meaning that when Divine punishment is delayed, the disbelievers begin to think that all the warning was but an illusion and a fantasy and consequently they become lulled into a false sense of security and even increase in transgression. It is when they are in this state of complacency that the punishment comes upon them quite unexpectedly and destroys them.
b
22:48; 26:205; 27:72, 73; 37:177, 178.
2261
The verse gives a direct answer to the disbelievers’ demand for the Sign of punishment and says that instead of benefiting by the Sign of mercy which has been given to them in the form of the Qur’an, these ill-fated people persist in their demand for punishment. So they will have this Sign and the punishment will come upon them all of a sudden and from quarters least expected. But they will have to wait for a fixed and appointed term.
كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
16:27; 59:3.
16:27; 59:3.
16:27; 59:3.
c
16:27; 59:3.
a
16:27; 59:3.
a
16:27; 59:3.
هَلْ يَنظُرُونَ إِلَّا ٱلسَّاعَةَ أَن تَأْتِيَهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
10:51; 12:108; 22:56; 47:19.
10:51; 12:108; 22:56; 47:19.
10:51; 12:108; 22:56; 47:19.
Commentary:
The verse refers to the original theme of the Surah and means to say that disbelievers, by rejecting the Holy Prophet, are inviting the hour of punishment to come suddenly upon them.
a
10:51; 12:108; 22:56; 47:19.
a
10:51; 12:108; 22:56; 47:19.
3684
Commentary:
The verse refers to the original theme of the Surah and means to say that disbelievers, by rejecting the Holy Prophet, are inviting the hour of punishment to come suddenly upon them.
b
10:51; 12:108; 22:56; 47:19.