Search Results for "تُصِيبُهُم"

3:155; 30:5.

22:56.

Important Words:

الجبال (mountains) is the plural of الجبل (the mountain). Figuratively, the wordجبل means: (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab).

قطعت (be cut asunder) is formed from قطع (qatta‘a) which is derived from قطع (qata‘a), the former being the intensified form of the latter. They say قطع الشیء i.e. he cut the thing; or he cut it asunder. قطع النھر means, he crossed or went across the river. قطع الطیر means, the birds migrated or journeyed from colder regions to warmer ones. قطعه بالحجة means, he silenced him in argument (Aqrab).

یایئس (come to know) is derived from یئس which means (1) he despaired of the thing; (2) he knew. An Arab would say قد یئست انك رجل صدق i.e. I have known that thou art a good man. The clause افلم یایئس الذین آمنوا means, have not the believers yet come to know? The expression یئست المرأة means, the woman became barren i.e. despaired of bearing children (Lane & Aqrab).

قارعة (disaster) is derived from قرع. They say قرع الباب i.e. he knocked at the door. قرع الرجل means, he beat the man. قرعه امرmeans, the affair came on him all of a sudden. القارعة means, great calamity; sudden calamity; the Day of Resurrection or of Judgement; an army marching forth quickly and striking the enemy quickly (Aqrab & Taj).

Commentary:

The words, And if there were a Quran by which mountains could be moved or by which the earth could be cut asunder or by which the dead could be spoken to, they would not believe in it, do not mean that the Quran does not possess these qualities but that even when these wonderful attributes of the Quran were demonstrated, disbelievers would not believe. A construction similar to the one used in this verse occurs in a saying of the Holy Prophet who is reported to have said, لو کان الایمان معلقا بالثر یا لنا له رجل من ابناء فارس i.e. if faith were to ascend to the Pleiades, a man from among the sons of Persia would bring it back (Bukhari, Kitabut-Tafsir). This hadith does not mean that faith would not ascend to the Pleiades, or that a man from among the sons of Persia would not bring it back. On the contrary, it is a prophecy which foretold the disappearance of faith from the earth and its restoration in the latter days by a man from among the children of Persia. Incidentally, it may be noted here that this great prophecy was fulfilled by the appearance of Ahmad,the Promised Messiah, whose family was of Persian origin. But to revert to the subject. A description of the great powers and qualities of the Quran as given in the present verse also implies the hard-heartedness and uncompromising hostility of disbelievers to the divine truth.

Taken literally, the expression, by which mountains could be moved, would mean that the Quran contains prophecies of earthquakes of such severity as will virtually remove parts of mountains from their places. The Quran does indeed predict great upheavals (Surah 99).

Figuratively, the word "mountain" may mean, great hardships and difficulties. In this sense, the description in the verse fitly applies to the Quran, because it solves all political, social, economic, moral and spiritual problems in a way that no other religious Scripture does. The word also means "learned men" among a people, or their "chiefs." According to this meaning of the word also, the description is quite applicable to the Quran, for with its advent, the old leaders of the people and the learned among them disappeared. The system of government underwent a complete transformation and hereditary kingship was replaced by Khilafat i.e. a representative form of government. The old learning, which was founded on superstition and capricious fear, was superseded by one based on experiment, observation and a knowledge of the properties of things. The Quran abounds in verses exhorting men to make use of reason and reflection rather than indulge in superstitious notions, and enjoins them to make a close study of the objects of nature. The whole universe, says the Quran, has been created for the benefit of man, who is repeatedly urged to compel it into his service. The Quran, in short, abrogated the old order of things and inculcated a new approach to the various human problems.

The expression, by which the earth could be cut asunder, figuratively means that the Quran would speedily spread throughout the earth. Literally, the expression means that portions of land would be cut off from enemy territory and would pass into the possession of the believers. Both these things were fulfilled as predicted by the Quran, for it spread very quickly throughout the world, and whole countries fell into Muslim hands.

The words, by which the dead were spoken to, mean that dead and by-gone people should bear witness to the truth of the Quran, that is to say, the righteous forefathers of the living generation should testify to its Divine origin. This was also fulfilled. In the Old and the New Testaments, the "People of the Book" have evidence of the righteous men of old bearing witness to the truth of the Holy Prophet, yet they rejected that evidence. "The dead being spoken to" may also mean the appearance of the dead in dreams and visions and their bearing witness to the truth of the heavenly Messenger, but evil-minded people reject this evidence also. Both these things happened not only in the time of the Holy Prophet but also in the case of Ahmad, the Promised Messiah. The word "dead" also applies to the spiritually dead. The word has been used in this sense in the Quran (8:25). In this sense, the verse would mean that by means of the Quran those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Quran to the world.

The words, the matter rests entirely with Allah, mean that though these things may appear impossible, yet they will surely come to pass, because the Almighty God with Whom "the matter rests entirely" and to Whom nothing is impossible has Himself foretold their occurrence. To this Almightiness of God the attention of disbelievers is pointedly drawn in the words, Have not the believers yet come to know that if Allah had enforced His will, He could have surely guided all mankind? In the following sentence even the time is specified when these things will come to pass. The words, disaster shall not cease to befall them for what they have wrought or to alight near their home, until the promise of Allah comes to pass, mean, that calamity after calamity shall continue to befall the Meccans, and they shall suffer reverses one after another, till the prophecy relating to the utter destruction of their power is fulfilled. This prophecy met its fulfilment in a wonderful manner. In spite of the many signs the disbelievers had witnessed and the many reverses they had suffered at the hands of Muslims, they refused to see the truth till at the head of ten thousand devoted followers or, to use the words of the Bible, "ten thousand saints," the Holy Prophet marched towards Mecca and encamped "near their home," and with his triumphant entry into that city the power of pagan Arabia was completely broken and its glory departed forever and all vestige of unbelief and idolatry disappeared from the country.

9:127.

Commentary:

The verse contains another very important commandment. The Prophet’s or the Leader’s call is not to be treated lightly. It must be accorded the respect it deserves, as it always concerns highly important affairs. The verse may also mean that the privacy of the Prophet or the Leader should not be intruded upon, and unnecessary demands should not be made upon his very precious time, and when addressed he should be treated with the respect due to his very exalted position. In fact, reverence and respect paid where it is due, is recognised by Islam as an effective means of spiritual advancement.

The words, "lest an affliction befall them," refer to such mundane affairs of the community in which the Prophet’s counsel is not sought or it is ignored. The clause, "lest a grievous punishment overtake them," however, refers to religious affairs of the Muslim community regarding which the Prophet’s or the Khalifahs command is not obeyed and is not loyally carried out.

20:135.

Commentary:

The sense implied in the verse is that by their iniquities and transgressions the disbelievers render themselves deserving of God’s punishment but as it is inconsistent with His justice and mercy to punish them without first giving them an opportunity to reform themselves, so He raises a Prophet among them so that when punishment should overtake them they might not say that they were not given an opportunity to reform themselves by following the Divine Prophet if one had appeared among them.