Search Results for "بَلَآءً"
View Aspects
وَإِذْ نَجَّيْنَٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ يُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ
14:7; 20:81; 44:31-32.
7:128, 142; 28:5.
法老不是一个特定的君主的名称。尼罗河流域和亚历山大港的统治者们也称为法老。穆撒生于君主尔马赛思二世 (RamesesⅡ, 古埃及几个国王的姓) 在位之时, 不得不在他儿子迈伦普塔二世 (MerenptahⅡ) 在位时与古以色列人一起离开埃及。尔马赛思二世 (RamesesⅡ) 被称为残暴的君主, 而他的继承者迈伦普塔二世 (MerenptahⅡ) 则被称之为 «出埃及记» 中的法老 {Enc. Bib和Peake’s Commentary on the Bible}。
14:7; 20:81; 44:31-32.
7:128, 142; 28:5.
Pharaoh was not the name of a particular monarch. The rulers of the Nile Valley and Alexandria were called Pharaohs. Moses was born in the reign of Pharaoh Rameses II, and had to leave Egypt with the Israelites in the reign of his son, Merenptah II. Rameses II, is called the Pharaoh of the Oppression and his successor Merenptah II, the Pharaoh of Exodus (Enc. Bib. & Peake’s Commentary on the Bible).
Al (people) is derived from the verb Ala which gives the sense of returning or governing or exercising control. The word thus means, the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them (Lane).
Pharaoh had inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour. He also had given orders that their sons be slain and their daughters spared. In this way he sought to destroy not only their manhood but to kill in them manly qualities.
14:7; 20:81; 44:31, 32.
7:128, 142; 28:5.
Important Words:
آل (people) is derived from the verb آل which gives the sense of returning or governing or exercising control or managing. The noun آل thus means the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them. The word اھل is also sometimes taken to be another form of the word آل and means what the latter word means.
فرعون (Pharaoh) is not a personal name. It was the title held by the ancient kings of Egypt. Every Egyptian king is called فرعون in the Bible. The personal name of the Pharaoh with whom Moses came in contact was Rameses II (Enc. Bib.).
یذبحون (slaying) is derived from ذبح which originally means, he slaughtered or cut open the throat of an animal, or he strangled a person to death. Here the word is used in the intensified form dhabbaha to signify (1) that Pharaoh and his people treated the Israelites as mere beasts, and (2) that they killed them most mercilessly. It does not mean that they actually slaughtered them like animals, for elsewhere the Quran, speaking of the same torment, uses the word یقتلونinstead of یذبحون (7:142).
نساء (women) is the plural of مراة (a woman) from a different root. Though the word generally means "women" (Aqrab), it is also sometimes used about girls, as the Quran itself has used it (4:128). It is also used to signify "wives" (33:33).
بلاء (trial) means, anything by means of which a person may be tried; a trial whether through a blessing or an affliction (Aqrab).
Commentary:
In verses 41-48 God reminded the Israelites of His blessings in general, particularly the blessing of prophethood, which He had bestowed on them. He now calls their attention to such favours as exalted the Israelites above other peoples. The first of them to which God refers here is their deliverance from the hands of Pharaoh and his people, who inflicted on them grievous torments.
Some Christian critics have objected that whereas the Bible nowhere speaks of the sons of the Israelites being slaughtered like beasts, the Quran so speaks of them. We have shown under Important Words that the word ذبح used in the verse does not signify actual slaughtering by cutting the throat. It also means strangling to death. As Pharaoh first ordered the male children of the Israelites to be strangled at birth and later changed the decree to other methods of killing, the Quran uses a word which covers all such forms of killing. As already hinted, the word ذبح in the sense of slaughtering is used figuratively to denote that Pharaoh and his people treated the Israelites most mercilessly, killing them in whatever manner they liked. Elsewhere the Quran uses the word قتل i.e. killing in place of ذبح i.e. slaughtering (7:142).
In Exod. 1:8-22, we read: "Now there arose a new king over Egypt which knew not Joseph. And he said unto his people, Behold the people of the children of Israel are more and mightier than we: Come on, let us deal wisely with them; lest they multiply. Therefore they (the Egyptians) did set over them taskmasters to afflict them (the Israelites) with their burdens. And they built for Pharaoh treasure cities, Pithom and Rameses. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. And the Egyptians made the children of Israel to serve with rigour; and they made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour. And the king of Egypt spoke to the Hebrew midwives…When ye do the office of a midwife to the Hebrew women, and see them upon the stools, if it be a son, then ye shall kill him: but if it be a daughter, then she shall live. But the midwives feared God and did not as the king of Egypt commanded them, but saved the men children alive (putting up the excuse that Israelite women being healthier than Egyptians were generally delivered before the midwives arrived). And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive."
The above quotation clearly shows that the Pharaoh whose name was Rameses II not only inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour, but also gave orders to kill their sons and spare their daughters who were thus allowed to grow to womanhood and became نساء as the Quran puts it. The Quran uses the word ذبح to signify that at first the order was to strangle the Israelite male children at birth and when that order failed in its purpose, another was issued to the effect that all male children should be thrown into the river—a most merciless form of killing in which all human feelings were laid aside and the Israelites were treated as mere beasts.
As the word بلاء (trial) may mean either a trial through a favour or blessing, or a trial through grief or affliction, the words "in that" occurring in the verse may either refer to the deliverance of the Israelites from Pharaoh’s people, in which case the word trial will mean a favour or a blessing; or they refer to the slaying of the male children, in which case it would mean grief or affliction.
God reminds the Israelites in the verse how He delivered them from grievous torments and afflictions and calls their attention to the magnitude of the Sign which He showed in their favour. He tells them that He had faithfully fulfilled the promises which He had made to Abraham and had left nothing undone, but when they transgressed and made an ill return for the favours that had been bestowed upon them, He withheld His favours from them and transferred the gift of prophecy to their brethren, the children of Ishmael.
God does not say that He delivered the children of Israel from Pharaoh, but that He delivered them from "Pharaoh’s people", for it was through his people that Pharaoh inflicted torments upon them, he himself remaining in the background. Moreover, the expression آل فرعونdoes not exclude Pharaoh, for it, according to Arabic idiom, may also mean, Pharaoh and his people.
b
14:7; 20:81; 44:31-32.
c
7:128, 142; 28:5.
49
法老不是一个特定的君主的名称。尼罗河流域和亚历山大港的统治者们也称为法老。穆撒生于君主尔马赛思二世 (RamesesⅡ, 古埃及几个国王的姓) 在位之时, 不得不在他儿子迈伦普塔二世 (MerenptahⅡ) 在位时与古以色列人一起离开埃及。尔马赛思二世 (RamesesⅡ) 被称为残暴的君主, 而他的继承者迈伦普塔二世 (MerenptahⅡ) 则被称之为 «出埃及记» 中的法老 {Enc. Bib和Peake’s Commentary on the Bible}。
a
14:7; 20:81; 44:31, 32.
b
7:128, 142; 28:5.
56
Important Words:
آل (people) is derived from the verb آل which gives the sense of returning or governing or exercising control or managing. The noun آل thus means the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them. The word اھل is also sometimes taken to be another form of the word آل and means what the latter word means.
فرعون (Pharaoh) is not a personal name. It was the title held by the ancient kings of Egypt. Every Egyptian king is called فرعون in the Bible. The personal name of the Pharaoh with whom Moses came in contact was Rameses II (Enc. Bib.).
یذبحون (slaying) is derived from ذبح which originally means, he slaughtered or cut open the throat of an animal, or he strangled a person to death. Here the word is used in the intensified form dhabbaha to signify (1) that Pharaoh and his people treated the Israelites as mere beasts, and (2) that they killed them most mercilessly. It does not mean that they actually slaughtered them like animals, for elsewhere the Quran, speaking of the same torment, uses the word یقتلونinstead of یذبحون (7:142).
نساء (women) is the plural of مراة (a woman) from a different root. Though the word generally means "women" (Aqrab), it is also sometimes used about girls, as the Quran itself has used it (4:128). It is also used to signify "wives" (33:33).
بلاء (trial) means, anything by means of which a person may be tried; a trial whether through a blessing or an affliction (Aqrab).
Commentary:
In verses 41-48 God reminded the Israelites of His blessings in general, particularly the blessing of prophethood, which He had bestowed on them. He now calls their attention to such favours as exalted the Israelites above other peoples. The first of them to which God refers here is their deliverance from the hands of Pharaoh and his people, who inflicted on them grievous torments.
Some Christian critics have objected that whereas the Bible nowhere speaks of the sons of the Israelites being slaughtered like beasts, the Quran so speaks of them. We have shown under Important Words that the word ذبح used in the verse does not signify actual slaughtering by cutting the throat. It also means strangling to death. As Pharaoh first ordered the male children of the Israelites to be strangled at birth and later changed the decree to other methods of killing, the Quran uses a word which covers all such forms of killing. As already hinted, the word ذبح in the sense of slaughtering is used figuratively to denote that Pharaoh and his people treated the Israelites most mercilessly, killing them in whatever manner they liked. Elsewhere the Quran uses the word قتل i.e. killing in place of ذبح i.e. slaughtering (7:142).
In Exod. 1:8-22, we read: "Now there arose a new king over Egypt which knew not Joseph. And he said unto his people, Behold the people of the children of Israel are more and mightier than we: Come on, let us deal wisely with them; lest they multiply. Therefore they (the Egyptians) did set over them taskmasters to afflict them (the Israelites) with their burdens. And they built for Pharaoh treasure cities, Pithom and Rameses. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. And the Egyptians made the children of Israel to serve with rigour; and they made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour. And the king of Egypt spoke to the Hebrew midwives…When ye do the office of a midwife to the Hebrew women, and see them upon the stools, if it be a son, then ye shall kill him: but if it be a daughter, then she shall live. But the midwives feared God and did not as the king of Egypt commanded them, but saved the men children alive (putting up the excuse that Israelite women being healthier than Egyptians were generally delivered before the midwives arrived). And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive."
The above quotation clearly shows that the Pharaoh whose name was Rameses II not only inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour, but also gave orders to kill their sons and spare their daughters who were thus allowed to grow to womanhood and became نساء as the Quran puts it. The Quran uses the word ذبح to signify that at first the order was to strangle the Israelite male children at birth and when that order failed in its purpose, another was issued to the effect that all male children should be thrown into the river—a most merciless form of killing in which all human feelings were laid aside and the Israelites were treated as mere beasts.
As the word بلاء (trial) may mean either a trial through a favour or blessing, or a trial through grief or affliction, the words "in that" occurring in the verse may either refer to the deliverance of the Israelites from Pharaoh’s people, in which case the word trial will mean a favour or a blessing; or they refer to the slaying of the male children, in which case it would mean grief or affliction.
God reminds the Israelites in the verse how He delivered them from grievous torments and afflictions and calls their attention to the magnitude of the Sign which He showed in their favour. He tells them that He had faithfully fulfilled the promises which He had made to Abraham and had left nothing undone, but when they transgressed and made an ill return for the favours that had been bestowed upon them, He withheld His favours from them and transferred the gift of prophecy to their brethren, the children of Ishmael.
God does not say that He delivered the children of Israel from Pharaoh, but that He delivered them from "Pharaoh’s people", for it was through his people that Pharaoh inflicted torments upon them, he himself remaining in the background. Moreover, the expression آل فرعونdoes not exclude Pharaoh, for it, according to Arabic idiom, may also mean, Pharaoh and his people.
b
14:7; 20:81; 44:31-32.
c
7:128, 142; 28:5.
87
Pharaoh was not the name of a particular monarch. The rulers of the Nile Valley and Alexandria were called Pharaohs. Moses was born in the reign of Pharaoh Rameses II, and had to leave Egypt with the Israelites in the reign of his son, Merenptah II. Rameses II, is called the Pharaoh of the Oppression and his successor Merenptah II, the Pharaoh of Exodus (Enc. Bib. & Peake’s Commentary on the Bible).
88
Al (people) is derived from the verb Ala which gives the sense of returning or governing or exercising control. The word thus means, the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them (Lane).
88A
Pharaoh had inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour. He also had given orders that their sons be slain and their daughters spared. In this way he sought to destroy not only their manhood but to kill in them manly qualities.
وَإِذْ أَنجَيْنَٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ ۖ يُقَتِّلُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ
2:50; 7:128; 14:7; 28:5.
2:50; 7:128; 14:7; 28:5.
2:50; 7:128; 14:7; 28:5.
Commentary:
If the verse be taken as referring to the time of Moses and not the time that preceded his ministry, the words, your sons, would mean "your grown up sons" on whom heavy tasks were laid with a view to weakening and annihilating them. The children of Israel complained to Moses, saying, "The Lord look upon you and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us" (Exod. 5:21). See also 7:128 above.
b
2:50; 7:128; 14:7; 28:5.
c
2:50; 7:128; 14:7; 28:5.
1031
Commentary:
If the verse be taken as referring to the time of Moses and not the time that preceded his ministry, the words, your sons, would mean "your grown up sons" on whom heavy tasks were laid with a view to weakening and annihilating them. The children of Israel complained to Moses, saying, "The Lord look upon you and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us" (Exod. 5:21). See also 7:128 above.
d
2:50; 7:128; 14:7; 28:5.
فَلَمْ تَقْتُلُوهُمْ وَلَٰكِنَّ ٱللَّهَ قَتَلَهُمْ ۚ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ ٱللَّهَ رَمَىٰ ۚ وَلِيُبْلِىَ ٱلْمُؤْمِنِينَ مِنْهُ بَلَآءً حَسَنًا ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ
33:12.
بدر کے موقعہ پرجب مسلمانوں کے قلیل لشکر پر کفار کے بڑے لشکر کا ریلا ہوا تو رسول اللہ صلی اللہ علیہ وسلم نے چھوٹے کنکروں کی ایک مٹھی بھری اور کفار کی طرف پھینکی۔ خدا کے حکم سے اسی وقت آپ کی پیٹھ کی طرف سے تیز ہوا چلی اور سب کنکر اڑ کر کفار پر گرے اور ان کی آنکھیں کنکریلی ریت کے بھر جانے سے دیکھنے سے قاصر رہ گئیں۔ یہ اسی کی طرف اشارہ ہے۔
The victory at Badr really was not due to any skill or prowess on the part of the Muslims. They were too few, too weak and too ill-equipped to win a victory against a numerically vastly superior and much better equipped and trained army. The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters of the sea by Moses with the rod. Just as in the latter case the act of Moses was, as it were, a signal for the wind to blow and the tide to return which led to the drowning of Pharaoh and his hosts in the sea, so was the throwing of a handful of pebbles by the Holy Prophet a signal for a strong wind to blow, which led to the destruction of Abu Jahl (to whom the Holy Prophet had referred as the Pharaoh of his people) and his host in the desert. In both cases the operation of the forces of nature coincided with the acts of the two Prophets under special Divine decree.
33:12.
Important Words:
لیبلی (that He might confer). یبلی is derived from ابلا which is derived from بلاء . They say بلاہ or ابتلاہ i.e. he tried, proved or tested him with something good or evil. ابلاہ اللّٰه بلاء حسنا means, God did to him a good deed. ابلیته معروفا means, I conferred upon him a favour or benefit. بلاء means, the act of trying or testing; a trial or a test; an affliction of any kind by which one’s patience or any other virtue is tried or proved or tested; a benefit, favour or blessing; grief; imposition of a difficult or troublesome thing. بلاء حسن means, a great benefit or favour or blessing of God or a good gift of God. الابتلاءsignifies trying, proving or testing with something; seeking and desiring; choosing or selecting (Lane).
Commentary:
The words, So you killed them not, but it was Allah Who killed them, signify that the victory at Badr was not due to any effort on the part of the Muslims; it was purely an act of God. Thus, as enjoined in the preceding verse, there is no justification for Muslims to flee from a battlefield.
The Battle of Badr, fought in the second year of Hijrah, began with single combats; then there was a general attack. At this juncture the Holy Prophet took a handful of pebbles and cast them towards the enemy. That was a token for the help of God to come, just as striking the water of the sea with the rod by Moses was a signal for God’s aid to arrive. When the Holy Prophet cast the pebbles, there rose a strong gale which, blowing directly in the direction of the enemy, blinded their eyes with sand and thus contributed to their discomfiture and the victory of the Muslims. It is to this incident that the words, it was Allah Who threw, refer, hinting that really it was the hand of God, and not the hand of the Prophet, which cast the pebbles, and that the victory was due to the fact that God had come to the help of the Muslims.
The reader should note that while speaking of the Companions of the Holy Prophet in the words, you killed them not, the verse ascribes no act to the Companions, but simply denies their having killed the enemy, whereas in the case of the throwing of the pebbles by the Holy Prophet the verse says, thou threwest not when thou didst throw, but it was Allah Who threw, thus hinting that although victory came from God, yet the Holy Prophet also had a share in the affair. He contributed his share in the form of earnest prayers which drew the help of God.
The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters by Moses with the rod. Just as in the latter case the act of Moses was a signal for the wind to blow, which led to the drowning of Pharaoh and his hosts in the sea, similarly, the throwing of a handful of pebbles by the Holy Prophet was a signal for a strong wind to blow which led to the destruction of Abu Jahl (of whom the Holy Prophet spoke as the Pharaoh of his people) and his host in the desert. Again, after the Battle of Badr, the bodies of Abu Jahl and other leaders of the Quraish were cast into the bottom of a pit or an old well, and thus the similarity of the fate of Abu Jahl with that of Pharaoh was completed; for, just as the latter together with his host was drowned into the depths of the sea, so was the former with his comrades cast into the bottom of a well.
The reference in the words, Allah is All-Hearing All-Knowing, is to the prayers of the Holy Prophet which God heard and accepted and in response to which He conferred such a signal victory on the Muslims.
b
33:12.
1
بدر کے موقعہ پرجب مسلمانوں کے قلیل لشکر پر کفار کے بڑے لشکر کا ریلا ہوا تو رسول اللہ صلی اللہ علیہ وسلم نے چھوٹے کنکروں کی ایک مٹھی بھری اور کفار کی طرف پھینکی۔ خدا کے حکم سے اسی وقت آپ کی پیٹھ کی طرف سے تیز ہوا چلی اور سب کنکر اڑ کر کفار پر گرے اور ان کی آنکھیں کنکریلی ریت کے بھر جانے سے دیکھنے سے قاصر رہ گئیں۔ یہ اسی کی طرف اشارہ ہے۔
a
33:12.
1107
Important Words:
لیبلی (that He might confer). یبلی is derived from ابلا which is derived from بلاء . They say بلاہ or ابتلاہ i.e. he tried, proved or tested him with something good or evil. ابلاہ اللّٰه بلاء حسنا means, God did to him a good deed. ابلیته معروفا means, I conferred upon him a favour or benefit. بلاء means, the act of trying or testing; a trial or a test; an affliction of any kind by which one’s patience or any other virtue is tried or proved or tested; a benefit, favour or blessing; grief; imposition of a difficult or troublesome thing. بلاء حسن means, a great benefit or favour or blessing of God or a good gift of God. الابتلاءsignifies trying, proving or testing with something; seeking and desiring; choosing or selecting (Lane).
Commentary:
The words, So you killed them not, but it was Allah Who killed them, signify that the victory at Badr was not due to any effort on the part of the Muslims; it was purely an act of God. Thus, as enjoined in the preceding verse, there is no justification for Muslims to flee from a battlefield.
The Battle of Badr, fought in the second year of Hijrah, began with single combats; then there was a general attack. At this juncture the Holy Prophet took a handful of pebbles and cast them towards the enemy. That was a token for the help of God to come, just as striking the water of the sea with the rod by Moses was a signal for God’s aid to arrive. When the Holy Prophet cast the pebbles, there rose a strong gale which, blowing directly in the direction of the enemy, blinded their eyes with sand and thus contributed to their discomfiture and the victory of the Muslims. It is to this incident that the words, it was Allah Who threw, refer, hinting that really it was the hand of God, and not the hand of the Prophet, which cast the pebbles, and that the victory was due to the fact that God had come to the help of the Muslims.
The reader should note that while speaking of the Companions of the Holy Prophet in the words, you killed them not, the verse ascribes no act to the Companions, but simply denies their having killed the enemy, whereas in the case of the throwing of the pebbles by the Holy Prophet the verse says, thou threwest not when thou didst throw, but it was Allah Who threw, thus hinting that although victory came from God, yet the Holy Prophet also had a share in the affair. He contributed his share in the form of earnest prayers which drew the help of God.
The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters by Moses with the rod. Just as in the latter case the act of Moses was a signal for the wind to blow, which led to the drowning of Pharaoh and his hosts in the sea, similarly, the throwing of a handful of pebbles by the Holy Prophet was a signal for a strong wind to blow which led to the destruction of Abu Jahl (of whom the Holy Prophet spoke as the Pharaoh of his people) and his host in the desert. Again, after the Battle of Badr, the bodies of Abu Jahl and other leaders of the Quraish were cast into the bottom of a pit or an old well, and thus the similarity of the fate of Abu Jahl with that of Pharaoh was completed; for, just as the latter together with his host was drowned into the depths of the sea, so was the former with his comrades cast into the bottom of a well.
The reference in the words, Allah is All-Hearing All-Knowing, is to the prayers of the Holy Prophet which God heard and accepted and in response to which He conferred such a signal victory on the Muslims.
c
33:12.1107
The victory at Badr really was not due to any skill or prowess on the part of the Muslims. They were too few, too weak and too ill-equipped to win a victory against a numerically vastly superior and much better equipped and trained army. The throwing of a handful of pebbles and sand by the Holy Prophet bears a remarkable resemblance to the striking of the waters of the sea by Moses with the rod. Just as in the latter case the act of Moses was, as it were, a signal for the wind to blow and the tide to return which led to the drowning of Pharaoh and his hosts in the sea, so was the throwing of a handful of pebbles by the Holy Prophet a signal for a strong wind to blow, which led to the destruction of Abu Jahl (to whom the Holy Prophet had referred as the Pharaoh of his people) and his host in the desert. In both cases the operation of the forces of nature coincided with the acts of the two Prophets under special Divine decree.
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ أَنجَىٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ وَيُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ
2:50; 7:142; 28:5.
2:50; 7:142; 28:5.
2:50; 7:142; 28:5.
Commentary:
The verse means that Pharaoh afflicted the Israelites with grievous torment. He imposed heavy taxes and forced labour upon them and killed their male children. But God came to their help and saved them from this grievous torment. In this connection see Exod. 1:14, 22.
b
2:50; 7:142; 28:5.
a
2:50; 7:142; 28:5.
1661
Commentary:
The verse means that Pharaoh afflicted the Israelites with grievous torment. He imposed heavy taxes and forced labour upon them and killed their male children. But God came to their help and saved them from this grievous torment. In this connection see Exod. 1:14, 22.
c
2:50; 7:142; 28:5.