Search Results for "نُهْلِكِ"
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وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لِرُسُلِهِمْ لَنُخْرِجَنَّكُم مِّنْ أَرْضِنَآ أَوْ لَتَعُودُنَّ فِى مِلَّتِنَا ۖ فَأَوْحَىٰٓ إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ ٱلظَّٰلِمِينَ
7:89.
7:89.
7:89.
Commentary:
This verse contains a subtle reference to a deep-rooted desire of the opponents of God’s Messengers in all times. They ardently wish the Prophets to incline towards them a little and abstain from a wholesale denunciation of their beliefs that there may thus come about something like a compromise between the two parties. This desire of disbelievers has also been expressed in 68:10. But the Prophets always flatly refuse to agree to any such compromise and adhere unflinchingly to their principles, without deviating an hair’s breadth from them. It is after disbelievers see that the Prophets accept no compromise that they launch a campaign of bitter persecution against them and thus either seek to force them back into their faith or compel them to leave their country, which includes extirpation by any other means. This is how disbelievers have treated God’s Prophets throughout the ages—the same offer of compromise on their part, the same disdainful rejection of this offer by the Prophets and the same campaign of bitter persecution launched against the latter by their opponents.
In the words, We will surely destroy the wrongdoers, God has, as it were, turned the tables upon disbelievers. They had threatened the Prophets with expulsion from "our land" if they did not recant their faith. To this threat God replies by saying that, as the land is His and not theirs, so if it comes to dispossessing the wrongdoers, it will be they that will be destroyed. The verse thus implies a prophecy of the ultimate destruction of the enemies of the Holy Prophet and of his triumphant return to Mecca.
a
7:89.
a
7:89.
1668
Commentary:
This verse contains a subtle reference to a deep-rooted desire of the opponents of God’s Messengers in all times. They ardently wish the Prophets to incline towards them a little and abstain from a wholesale denunciation of their beliefs that there may thus come about something like a compromise between the two parties. This desire of disbelievers has also been expressed in 68:10. But the Prophets always flatly refuse to agree to any such compromise and adhere unflinchingly to their principles, without deviating an hair’s breadth from them. It is after disbelievers see that the Prophets accept no compromise that they launch a campaign of bitter persecution against them and thus either seek to force them back into their faith or compel them to leave their country, which includes extirpation by any other means. This is how disbelievers have treated God’s Prophets throughout the ages—the same offer of compromise on their part, the same disdainful rejection of this offer by the Prophets and the same campaign of bitter persecution launched against the latter by their opponents.
In the words, We will surely destroy the wrongdoers, God has, as it were, turned the tables upon disbelievers. They had threatened the Prophets with expulsion from "our land" if they did not recant their faith. To this threat God replies by saying that, as the land is His and not theirs, so if it comes to dispossessing the wrongdoers, it will be they that will be destroyed. The verse thus implies a prophecy of the ultimate destruction of the enemies of the Holy Prophet and of his triumphant return to Mecca.
c
7:89.
وَإِذَآ أَرَدْنَآ أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا۟ فِيهَا فَحَقَّ عَلَيْهَا ٱلْقَوْلُ فَدَمَّرْنَٰهَا تَدْمِيرًا
اس آیت کے بہت غلط معنے کیے جاتے ہیں لیکن حضرت ابن عباسؓ نے اس کا صحیح مفہوم نکالا ہے جس سے سب اعتراض دور ہو جاتے ہیں۔ (دیکھئے بحر محیط جلد۶ ص۱۷) ہم نے اسی کے مطابق ترجمہ کیا ہے۔
22:46; 28:59.
By Qaryah (township) is here meant the Mother-town, i.e. a town which serves as a metropolis or centre of culture and politics for other towns.
22:46; 28:59.
Important Words:
مترفیھا (its rebellious people). مترفis derived from ترف which means, he led a plentiful and pleasant or an easy life; or a life of ease and plenty; it (a plant or herbage) was or became luxuriant, flourishing and fresh by reason of plentiful irrigation. اترف means, he persevered or persisted in, or resolved upon transgression, wrongdoing, or deviation from the right way. They say اترفته النعمة i.e. wealth, or what God bestowed upon him, made him excessively disobedient or rebellious; or extravagant in acts of disobedience and in wrongdoing; or made him lead a life of ease and plenty. مترفtherefore means, one left to do what he wills; one enjoying a life of ease and plenty; luxurious or indulging himself largely in the pleasures or delights of the present life; one who is not prevented from enjoying himself; one whose means of subsistence are made ample or plentiful; one whom a life of ease and plenty or wealth causes to exult, or to exult excessively, and to behave insolently and ungratefully; one who magnifies himself; or behaves proudly, haughtily or insolently. The Quranic expression مترفیھا means, the worst of its chiefs; and the leaders in evil (Lane & Aqrab). See also 11:117.
Commentary:
Some critics of Islam have first translated this verse as "We command its rebellious inhabitants and they transgress therein" and then have made it a target for objection, saying that God Himself first commands the people to transgress and then punishes them for their transgression. The words of the verse do not justify this objection. The verse clearly states that disbelievers defied the commandments of God and as a result of their defiance and transgression they were destroyed. Elsewhere the Quran expressly says that it is only good deeds that God commands men to do. See 7:29 & 16:91.
The expression, We address our commandment to its rebellious people, should not be understood to mean that the command to obey was given only to one section of the people. It was given to all the people as the word مترف (lit. one who does what he pleases and is rebellious) comprises all sorts of disobedient and rebellious people, whether rich or poor. Even if the expression may appear to refer to only one class of people, according to Quranic style and diction, it applies to all peoples. Analogous expressions have been used in the Quran where a command intended for all people seems to have been addressed to one person only. In 38:76 the command to obey Adam was given to all the angels but it seems to have been addressed to Iblis only. See also 2:35.
By قریة (a township) is here meant the mother-town, a town which serves as a metropolis or centre of culture and politics for other towns.
a
22:46; 28:59.
708
这里 قَرْيَة (Qaryah, 城市) 的意思是城市之母, 也就是一个大都市或其他城市的文化和政治中心。
2
اس آیت کے بہت غلط معنے کیے جاتے ہیں لیکن حضرت ابن عباسؓ نے اس کا صحیح مفہوم نکالا ہے جس سے سب اعتراض دور ہو جاتے ہیں۔ (دیکھئے بحر محیط جلد۶ ص۱۷) ہم نے اسی کے مطابق ترجمہ کیا ہے۔
a
22:46; 28:59.
1946
Important Words:
مترفیھا (its rebellious people). مترفis derived from ترف which means, he led a plentiful and pleasant or an easy life; or a life of ease and plenty; it (a plant or herbage) was or became luxuriant, flourishing and fresh by reason of plentiful irrigation. اترف means, he persevered or persisted in, or resolved upon transgression, wrongdoing, or deviation from the right way. They say اترفته النعمة i.e. wealth, or what God bestowed upon him, made him excessively disobedient or rebellious; or extravagant in acts of disobedience and in wrongdoing; or made him lead a life of ease and plenty. مترفtherefore means, one left to do what he wills; one enjoying a life of ease and plenty; luxurious or indulging himself largely in the pleasures or delights of the present life; one who is not prevented from enjoying himself; one whose means of subsistence are made ample or plentiful; one whom a life of ease and plenty or wealth causes to exult, or to exult excessively, and to behave insolently and ungratefully; one who magnifies himself; or behaves proudly, haughtily or insolently. The Quranic expression مترفیھا means, the worst of its chiefs; and the leaders in evil (Lane & Aqrab). See also 11:117.
Commentary:
Some critics of Islam have first translated this verse as "We command its rebellious inhabitants and they transgress therein" and then have made it a target for objection, saying that God Himself first commands the people to transgress and then punishes them for their transgression. The words of the verse do not justify this objection. The verse clearly states that disbelievers defied the commandments of God and as a result of their defiance and transgression they were destroyed. Elsewhere the Quran expressly says that it is only good deeds that God commands men to do. See 7:29 & 16:91.
The expression, We address our commandment to its rebellious people, should not be understood to mean that the command to obey was given only to one section of the people. It was given to all the people as the word مترف (lit. one who does what he pleases and is rebellious) comprises all sorts of disobedient and rebellious people, whether rich or poor. Even if the expression may appear to refer to only one class of people, according to Quranic style and diction, it applies to all peoples. Analogous expressions have been used in the Quran where a command intended for all people seems to have been addressed to one person only. In 38:76 the command to obey Adam was given to all the angels but it seems to have been addressed to Iblis only. See also 2:35.
By قریة (a township) is here meant the mother-town, a town which serves as a metropolis or centre of culture and politics for other towns.
e
22:46; 28:59.
1603
By Qaryah (township) is here meant the Mother-town, i.e. a town which serves as a metropolis or centre of culture and politics for other towns.
أَلَمْ نُهْلِكِ ٱلْأَوَّلِينَ
6:134.
b
6:134.