أَهْلَكْ
Appears 30 times in Quran
Derived Words (15)
Words derived from the stem "أَهْلَكْ".
- We destroyed
- We had destroyed
- destroyed
- did We destroy
- have We destroyed
- We destroyed
- We did destroy
- We have destroyed
- We have destroyed
- Thou couldst have destroyed them
- I have spent
- have We destroyed
- We destroyed
- which We have destroyed
- destroyed them
- have We destroyed
- We destroyed them
- And We have never destroyed
- and We destroyed them
Occurrences in Quran
Found 30 verses containing "أَهْلَكْ".
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ مِنۢ بَعْدِ مَآ أَهْلَكْنَا ٱلْقُرُونَ ٱلْأُولَىٰ بَصَآئِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَّعَلَّهُمْ يَتَذَكَّرُونَ
7:155; 46:13.
7:155; 46:13.
7:155; 46:13.
Important Words:
بصائر (source of enlightenment) is the plural of بصیرة which means, perceptive faculty of the mind, understanding; intelligence; firm belief of the heart; an evidence, testimony, proof or argument; a witness; a shield; the blood by which one is directed to an animal that has been shot (Lane & Aqrab). See also 7:204.
Commentary:
In this verse, the Book of Moses has been described as بصائر which in view of the various meanings of this word seemed to possess the following characteristics: (1) It was a potent means of sharpening the perceptive faculties of those who believed in it and followed it, as the Word of God is indeed a great sharpener of human intellect. (2) It constituted a strong evidence in favour of the Holy Prophet and a pointer, directing people to the Quran. It also served as an argument and a proof to prove the truth of Moses’ own claim. (3) It served as a shield which protected followers of Moses from the vicissitudes of time and heavenly chastisement. (4) It formed a mark or sign which pointed and led to God as the blood of a wounded animal points and leads to the place where it has fallen. This means that the Torah served as a guidance and showed the believers the way to God and led them right up to the threshold of His pleasure and nearness. In fact, all Divine Books possess these attributes and characteristics in a greater or lesser degree in keeping with their divine status and the scope and tenure of their message.
c
7:155; 46:13.
a
7:155; 46:13.
2906
Important Words:
بصائر (source of enlightenment) is the plural of بصیرة which means, perceptive faculty of the mind, understanding; intelligence; firm belief of the heart; an evidence, testimony, proof or argument; a witness; a shield; the blood by which one is directed to an animal that has been shot (Lane & Aqrab). See also 7:204.
Commentary:
In this verse, the Book of Moses has been described as بصائر which in view of the various meanings of this word seemed to possess the following characteristics: (1) It was a potent means of sharpening the perceptive faculties of those who believed in it and followed it, as the Word of God is indeed a great sharpener of human intellect. (2) It constituted a strong evidence in favour of the Holy Prophet and a pointer, directing people to the Quran. It also served as an argument and a proof to prove the truth of Moses’ own claim. (3) It served as a shield which protected followers of Moses from the vicissitudes of time and heavenly chastisement. (4) It formed a mark or sign which pointed and led to God as the blood of a wounded animal points and leads to the place where it has fallen. This means that the Torah served as a guidance and showed the believers the way to God and led them right up to the threshold of His pleasure and nearness. In fact, all Divine Books possess these attributes and characteristics in a greater or lesser degree in keeping with their divine status and the scope and tenure of their message.
d
7:155; 46:13.
وَكَمْ أَهْلَكْنَا مِن قَرْيَةٍۭ بَطِرَتْ مَعِيشَتَهَا ۖ فَتِلْكَ مَسَٰكِنُهُمْ لَمْ تُسْكَن مِّنۢ بَعْدِهِمْ إِلَّا قَلِيلًا ۖ وَكُنَّا نَحْنُ ٱلْوَٰرِثِينَ
7:5; 21:12; 22:46; 65:9.
یہاں قرآن مجید میں اِلَّا قَلِیْلًا کے لفظ ہیں مگر بتایا جا چکا ہے کہ لَا قَلِیْلًا وَّ لَا کَثِیْرًا کے معنے ہیں ’’بالکل نہیں۔‘‘
7:5; 21:12; 22:46; 65:9.
There had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid, and yet when they rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
7:5; 21:12; 22:46; 65:9.
15:24; 19:41.
Important Words:
بطرت (exulted) is feminine gender from بطر which means, he exulted; or exulted greatly or excessively and behaved insolently, or he exulted by reason of wealth and behaved with pride. بطرت عیشک means, thou exultest excessively and behavest insolently in thy manner of life. بطرت معیشتھا in reality is بطرت فی معیشتھا which means, it exulted in its manner or means of life. بطر النعمة means, he held the favour in light estimation and was ungrateful for it. بطر الحق means, he disdainfully rejected the truth (Lane & Aqrab). See also 8:48.
Commentary:
The verse means to say that the Meccans fear that if they accepted the new message, they will be deprived of their property and possessions by more wealthy and powerful peoples. But they seem to ignore the fact that there had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid and yet when those people rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
f
7:5; 21:12; 22:46; 65:9.
2
یہاں قرآن مجید میں اِلَّا قَلِیْلًا کے لفظ ہیں مگر بتایا جا چکا ہے کہ لَا قَلِیْلًا وَّ لَا کَثِیْرًا کے معنے ہیں ’’بالکل نہیں۔‘‘
a
7:5; 21:12; 22:46; 65:9.
b
15:24; 19:41.
2919
Important Words:
بطرت (exulted) is feminine gender from بطر which means, he exulted; or exulted greatly or excessively and behaved insolently, or he exulted by reason of wealth and behaved with pride. بطرت عیشک means, thou exultest excessively and behavest insolently in thy manner of life. بطرت معیشتھا in reality is بطرت فی معیشتھا which means, it exulted in its manner or means of life. بطر النعمة means, he held the favour in light estimation and was ungrateful for it. بطر الحق means, he disdainfully rejected the truth (Lane & Aqrab). See also 8:48.
Commentary:
The verse means to say that the Meccans fear that if they accepted the new message, they will be deprived of their property and possessions by more wealthy and powerful peoples. But they seem to ignore the fact that there had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid and yet when those people rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
d
7:5; 21:12; 22:46; 65:9.
2225
There had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid, and yet when they rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
أَلَمْ يَرَوْا۟ كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ مَّكَّنَّٰهُمْ فِى ٱلْأَرْضِ مَا لَمْ نُمَكِّن لَّكُمْ وَأَرْسَلْنَا ٱلسَّمَآءَ عَلَيْهِم مِّدْرَارًا وَجَعَلْنَا ٱلْأَنْهَٰرَ تَجْرِى مِن تَحْتِهِمْ فَأَهْلَكْنَٰهُم بِذُنُوبِهِمْ وَأَنشَأْنَا مِنۢ بَعْدِهِمْ قَرْنًا ءَاخَرِينَ
46:27.
11:53; 71:12.
Amba’ is the plural of Naba’ which is generally used in the Qur’an about important news relating to some great event (Kulliyyat).
The words do not mean that the world is retrogressing. It is no doubt progressing as a whole, but some of the older nations which rose to heights of civilization in the past were so advanced in certain branches of art and science that in those specific branches they were not equalled by the generations that followed. For instance, the modern age, in spite of the marvels it has wrought in the domain of science, still gazes with wonder at some of the works of ancient Egyptian civilization.
46:27.
11:53; 71:12.
Important Words:
قرن (generation). The verb form of the word, i.e. قرن (qarana) means, he connected or linked or coupled or joined. قرنmeans, one’s equal in age, i.e. connected with the same age; a generation of men succeeding or preceding another generation, as if both were conjoined; people of one time; people of a time among whom there appears a Prophet. قرینmeans an associate, comrade or companion (Lane & Aqrab).
Commentary:
The verse predicts that the enemies of the Holy Prophet shall be destroyed like the enemies of the former Prophets. Even within the confines of Arabia there had been people who were visited with Divine punishment in consequence of their opposition to their respective Prophets who appeared in bygone times. Among them were the tribes, Tubba‘, ‘Ad, Thamud and others whose stories were current among the Arabs.
The words, as We have established you not, do not mean that the world is retrogressing. The fact is that although the world is progressing as a whole, yet some of the older nations which rose to the heights of civilization in their time were so advanced in certain branches of art and science that in these specific branches they have so far not been equalled by the generations that followed. Take, for instance, the ancient Egyptians. The modern age, in spite of the marvels it has wrought in the domain of science, still gazes with wonder at some of the works of ancient Egyptian civilization. Similarly, there were people among the Arabs who carved wonderful fortresses out of rocks. Thus every people that ever attained to the heights of civilization enjoyed a certain distinction which is not shared by other nations. By using this expression, the Quran means to say, “When these powerful people were destroyed in spite of their mastery of certain branches of knowledge, how can your arts save you from destruction?”
c
46:27.
d
11:53; 71:12.
415
这些话并不意味着世界在倒退。整个世界无疑是在进步, 但有些较古老的民族, 过去他们的文明曾经达到过很高的程度, 在艺术和科学的某些领域里是如此地先进, 以致他们的后代在那些特定的领域里及不上他们。例如, 现代的科学领域里虽然创造了许多奇迹, 但对古埃及文明的某些物品仍视作奇秘之物。
a
46:27.
b
11:53; 71:12.
754
Important Words:
قرن (generation). The verb form of the word, i.e. قرن (qarana) means, he connected or linked or coupled or joined. قرنmeans, one’s equal in age, i.e. connected with the same age; a generation of men succeeding or preceding another generation, as if both were conjoined; people of one time; people of a time among whom there appears a Prophet. قرینmeans an associate, comrade or companion (Lane & Aqrab).
Commentary:
The verse predicts that the enemies of the Holy Prophet shall be destroyed like the enemies of the former Prophets. Even within the confines of Arabia there had been people who were visited with Divine punishment in consequence of their opposition to their respective Prophets who appeared in bygone times. Among them were the tribes, Tubba‘, ‘Ad, Thamud and others whose stories were current among the Arabs.
The words, as We have established you not, do not mean that the world is retrogressing. The fact is that although the world is progressing as a whole, yet some of the older nations which rose to the heights of civilization in their time were so advanced in certain branches of art and science that in these specific branches they have so far not been equalled by the generations that followed. Take, for instance, the ancient Egyptians. The modern age, in spite of the marvels it has wrought in the domain of science, still gazes with wonder at some of the works of ancient Egyptian civilization. Similarly, there were people among the Arabs who carved wonderful fortresses out of rocks. Thus every people that ever attained to the heights of civilization enjoyed a certain distinction which is not shared by other nations. By using this expression, the Quran means to say, “When these powerful people were destroyed in spite of their mastery of certain branches of knowledge, how can your arts save you from destruction?”
c
46:27.
d
11:53; 71:12.
823
Amba’ is the plural of Naba’ which is generally used in the Qur’an about important news relating to some great event (Kulliyyat).
824
The words do not mean that the world is retrogressing. It is no doubt progressing as a whole, but some of the older nations which rose to heights of civilization in the past were so advanced in certain branches of art and science that in those specific branches they were not equalled by the generations that followed. For instance, the modern age, in spite of the marvels it has wrought in the domain of science, still gazes with wonder at some of the works of ancient Egyptian civilization.
وَكَم مِّن قَرْيَةٍ أَهْلَكْنَٰهَا فَجَآءَهَا بَأْسُنَا بَيَٰتًا أَوْ هُمْ قَآئِلُونَ
7:98; 21:12; 28:59.
7:98; 21:12; 28:59.
Latter part of the night and also midday are here mentioned as particularly the two times when Divine visitations generally come upon a people. These are the hours when they are often asleep or are in a state of negligence.
7:98; 21:12; 28:59.
Important Words:
بیاتا (by night) is the noun-infinitive from بات i.e. he passed the night. بات یفعل کذا means, he did such a thing by or at night; or he passed the night doing such a thing; or he entered upon the night doing such a thing. اتاھم الامربیاتا means, the thing or event happened to them at night, or in the latter part of the night (Aqrab). See also 4:82.
قائلون (slept at noon) is derived from قال (of which the aorist is یقیل and not یقول) i.e. he slept or rested during mid-day; or he drank water, etc. at mid-day. So قائل means, one sleeping or resting during mid-day. قیلولة means, the act of sleeping or resting during mid-day. قائلة means, mid-day (Aqrab).
Commentary:
The particle فا in فجاءھا here means "and". If, however, it be taken to mean "then" and the words that follow be translated as "then Our punishment came upon them", then the verb اھلکنا (have We destroyed) will have to be rendered as "We had decreed to destroy". Two separate and distinct hours, viz. (1) the latter part of the night and (2) mid-day are here mentioned as the two times when divine visitations generally come upon men. These are the times when people are often in a state of sleep or negligence.
e
7:98; 21:12; 28:59.
a
7:98; 21:12; 28:59.
909
Important Words:
بیاتا (by night) is the noun-infinitive from بات i.e. he passed the night. بات یفعل کذا means, he did such a thing by or at night; or he passed the night doing such a thing; or he entered upon the night doing such a thing. اتاھم الامربیاتا means, the thing or event happened to them at night, or in the latter part of the night (Aqrab). See also 4:82.
قائلون (slept at noon) is derived from قال (of which the aorist is یقیل and not یقول) i.e. he slept or rested during mid-day; or he drank water, etc. at mid-day. So قائل means, one sleeping or resting during mid-day. قیلولة means, the act of sleeping or resting during mid-day. قائلة means, mid-day (Aqrab).
Commentary:
The particle فا in فجاءھا here means "and". If, however, it be taken to mean "then" and the words that follow be translated as "then Our punishment came upon them", then the verb اھلکنا (have We destroyed) will have to be rendered as "We had decreed to destroy". Two separate and distinct hours, viz. (1) the latter part of the night and (2) mid-day are here mentioned as the two times when divine visitations generally come upon men. These are the times when people are often in a state of sleep or negligence.
e
7:98; 21:12; 28:59.
944
Latter part of the night and also midday are here mentioned as particularly the two times when Divine visitations generally come upon a people. These are the hours when they are often asleep or are in a state of negligence.
أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّنَ ٱلْقُرُونِ يَمْشُونَ فِى مَسَٰكِنِهِمْ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ ۖ أَفَلَا يَسْمَعُونَ
وَٱخْتَارَ مُوسَىٰ قَوْمَهُۥ سَبْعِينَ رَجُلًا لِّمِيقَٰتِنَا ۖ فَلَمَّآ أَخَذَتْهُمُ ٱلرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّٰىَ ۖ أَتُهْلِكُنَا بِمَا فَعَلَ ٱلسُّفَهَآءُ مِنَّآ ۖ إِنْ هِىَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَن تَشَآءُ وَتَهْدِى مَن تَشَآءُ ۖ أَنتَ وَلِيُّنَا فَٱغْفِرْ لَنَا وَٱرْحَمْنَا ۖ وَأَنتَ خَيْرُ ٱلْغَٰفِرِينَ
13:28.
زلزلہ تو طبعی طور پر آیا تھا‘ مگر قوم کے شرک کی وجہ سے حضرت موسیٰ علیہ السلام کو خیال ہوا کہ شاید ہمیں سزا دینے کے لئے آیا ہے۔
13:28.
The earthquake was a natural phenomenon. Moses feared that it was a Divine punishment for the sins of his people.
13:28.
Commentary:
This verse shows that the tablets were not broken as alleged by the Bible; for if they were broken, how could the very tablets have been taken up again. The word نسخة (writing) explained above also hints that Moses did not receive any written tablets from God but that he himself wrote them under divine inspiration.
The word سفھاء (the foolish) is used here not in the general sense but in the specific sense of the foolish in the ways of God, i.e. "ignorant", for every act of disobedience is born of ignorance, even if it is committed intentionally. Those, who were clever enough to render Aaron helpless, could not be called fools in the ordinary sense of the word. They are called سفھاء (fools) because they did not possess the sense and intelligence to understand the Word of God.
The incident of the calf proved to be the first occasion when the transgressors among the Israelites became distinguished from true believers, and the prophecy, Soon shall I show you the abode of the transgressors (7:146), was fulfilled.
b
13:28.
1
زلزلہ تو طبعی طور پر آیا تھا‘ مگر قوم کے شرک کی وجہ سے حضرت موسیٰ علیہ السلام کو خیال ہوا کہ شاید ہمیں سزا دینے کے لئے آیا ہے۔
a
13:28.
1045
Commentary:
This verse shows that the tablets were not broken as alleged by the Bible; for if they were broken, how could the very tablets have been taken up again. The word نسخة (writing) explained above also hints that Moses did not receive any written tablets from God but that he himself wrote them under divine inspiration.
The word سفھاء (the foolish) is used here not in the general sense but in the specific sense of the foolish in the ways of God, i.e. "ignorant", for every act of disobedience is born of ignorance, even if it is committed intentionally. Those, who were clever enough to render Aaron helpless, could not be called fools in the ordinary sense of the word. They are called سفھاء (fools) because they did not possess the sense and intelligence to understand the Word of God.
The incident of the calf proved to be the first occasion when the transgressors among the Israelites became distinguished from true believers, and the prophecy, Soon shall I show you the abode of the transgressors (7:146), was fulfilled.
d
13:28.
1057A
The earthquake was a natural phenomenon. Moses feared that it was a Divine punishment for the sins of his people.
كَدَأْبِ ءَالِ فِرْعَوْنَ ۙ وَٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا۟ بِـَٔايَٰتِ رَبِّهِمْ فَأَهْلَكْنَٰهُم بِذُنُوبِهِمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ ۚ وَكُلٌّ كَانُوا۟ ظَٰلِمِينَ
3:12; 8:53.
Ayah means, a message; a commandment; a Sign, a verse of the Qur’an (Lane).
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.
a
3:12; 8:53.
550
اٰيَة Ayah 意指: 讯息; 戒律; 迹象, «古兰经» 中的一节经文 (Lane)。
a
3:12; 8:53.
1143
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.
b
3:12; 8:53.
1133
Ayah means, a message; a commandment; a Sign, a verse of the Qur’an (Lane).
وَلَقَدْ أَهْلَكْنَا ٱلْقُرُونَ مِن قَبْلِكُمْ لَمَّا ظَلَمُوا۟ ۙ وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ وَمَا كَانُوا۟ لِيُؤْمِنُوا۟ ۚ كَذَٰلِكَ نَجْزِى ٱلْقَوْمَ ٱلْمُجْرِمِينَ
6:7; 20:129; 32:27.
Punishments are of two kinds: (1) Those that are the result of the contravention of the laws of nature, and (2) those that come when the law of the Shari‘ah is flouted. The latter class of punishments overtake a people when they lead wicked lives, or when a Prophet appears among them and they reject him and put all sorts of obstacles in his way. Punishments of this kind are known by certain characteristics. Other class of punishments, such as the rise and fall of nations, come as the result of the contravention of the ordinary laws of nature.
6:7; 20:129; 21:12.
Important Words:
القرون (the generations) is the plural of القرن which gives a number of meanings: (1) part or division of time; (2) people of one time; (3) a generation coming after another; (4) a people that is destroyed so as to leave no remnant behind it; a century (Aqrab and Lane).
Commentary:
This verse brings to light some eternal divine truths. One is that it is always a life of wrongdoing i.e. the contravention of the law of nature or that of Shari‘ah that brings about the downfall and destruction of a people. The entire history of the world bears eloquent testimony to this great truth. The other divine law hinted at in this verse is that Divine punishment does not overtake a people unless a Prophet of God first appears among them to warn them of their evil ways and of the Divine punishment that will come upon them, if they do not follow him and give up their wicked practices. Thus it is the mercy of God and not His punishment that is meant to be emphasized in this verse, because we are told that when God sees that a certain people have made themselves deserving of His punishment on account of their evil lives, He, out of His great mercy, sends to them a Prophet so that they may follow him and, by reforming themselves, escape the impending punishment and become heirs to His favours. It is only when they reject the Divine Messenger and instead of mending their ways, begin to persecute him that God sends down punishment on them.
Punishments again are of two kinds: (1) those that are the result of contravention of the laws of nature, and (2) those that come when the law of Shari‘ah is flouted. The latter class of punishments never occur unless a people begin to lead wicked lives and unless a Prophet is first made to appear among them. Punishments of this kind are known by certain characteristics. For instance, (a) their occurrence is generally foretold by previous announcements based on Divine revelation; (b) they assume the form of an unusual and extraordinary upheaval in nature such as a succession of earthquakes or the widespread outbreak of virulent epidemics; and (c) they occur after a Warner has made his appearance. The other class of punishments, such as the rise and fall of nations from natural causes, are due only to the contravention of the ordinary laws of nature. These must always be distinguished from the first-mentioned class of punishments.
a
6:7; 20:129; 32:27.
584
惩罚有两种: (1) 那些违反了大自然法则的结果, 以及 (2) 由于蔑视这本经典的法令而产生的惩罚。后一种惩罚将给予过着邪恶生活的民族; 或者将给予当先知降临在他们中间时, 他们拒绝他并在他的道路上设下各种障碍的民族。可以由某些特征中知道这类惩罚。其他一种惩罚, 例如, 民族的兴衰是由于违反自然的一般法则而产生的。
a
6:7; 20:129; 21:12.
1289
Important Words:
القرون (the generations) is the plural of القرن which gives a number of meanings: (1) part or division of time; (2) people of one time; (3) a generation coming after another; (4) a people that is destroyed so as to leave no remnant behind it; a century (Aqrab and Lane).
Commentary:
This verse brings to light some eternal divine truths. One is that it is always a life of wrongdoing i.e. the contravention of the law of nature or that of Shari‘ah that brings about the downfall and destruction of a people. The entire history of the world bears eloquent testimony to this great truth. The other divine law hinted at in this verse is that Divine punishment does not overtake a people unless a Prophet of God first appears among them to warn them of their evil ways and of the Divine punishment that will come upon them, if they do not follow him and give up their wicked practices. Thus it is the mercy of God and not His punishment that is meant to be emphasized in this verse, because we are told that when God sees that a certain people have made themselves deserving of His punishment on account of their evil lives, He, out of His great mercy, sends to them a Prophet so that they may follow him and, by reforming themselves, escape the impending punishment and become heirs to His favours. It is only when they reject the Divine Messenger and instead of mending their ways, begin to persecute him that God sends down punishment on them.
Punishments again are of two kinds: (1) those that are the result of contravention of the laws of nature, and (2) those that come when the law of Shari‘ah is flouted. The latter class of punishments never occur unless a people begin to lead wicked lives and unless a Prophet is first made to appear among them. Punishments of this kind are known by certain characteristics. For instance, (a) their occurrence is generally foretold by previous announcements based on Divine revelation; (b) they assume the form of an unusual and extraordinary upheaval in nature such as a succession of earthquakes or the widespread outbreak of virulent epidemics; and (c) they occur after a Warner has made his appearance. The other class of punishments, such as the rise and fall of nations from natural causes, are due only to the contravention of the ordinary laws of nature. These must always be distinguished from the first-mentioned class of punishments.
b
6:7; 20:129; 32:27.
1243
Punishments are of two kinds: (1) Those that are the result of the contravention of the laws of nature, and (2) those that come when the law of the Shari‘ah is flouted. The latter class of punishments overtake a people when they lead wicked lives, or when a Prophet appears among them and they reject him and put all sorts of obstacles in his way. Punishments of this kind are known by certain characteristics. Other class of punishments, such as the rise and fall of nations, come as the result of the contravention of the ordinary laws of nature.
وَمَآ أَهْلَكْنَا مِن قَرْيَةٍ إِلَّا وَلَهَا كِتَابٌ مَّعْلُومٌ
'Town' stands for the people to whom a Prophet is sent. The 'town' of the Holy Prophet has been called 'Mother of towns' in the Qur’an (6:93).
The words, 'known decree,' here signifies the time appointed for the destruction of the opponents of a Prophet as predicted by him.
Commentary:
In this verse the word "town" stands for the people to whom a Prophet is sent. The town of the Holy Prophet is called ام القری (the mother of towns) in the Quran. When the mother is visited by Divine punishment, the other places which are, as it were, its children must also share its fate. This is why in the present age, which has witnessed the advent of Ahmad, the Promised Messiah, calamities and disasters of diverse kinds have visited the world, because like his Master, the Holy Prophet of Islam, he too was raised for the whole of mankind.
The term "known decree" here means the time appointed for the destruction of the opponents of a Prophet and predicted by him. To the opponents of a Prophet punishment comes only after it has been foretold by him.
1712
Commentary:
In this verse the word "town" stands for the people to whom a Prophet is sent. The town of the Holy Prophet is called ام القری (the mother of towns) in the Quran. When the mother is visited by Divine punishment, the other places which are, as it were, its children must also share its fate. This is why in the present age, which has witnessed the advent of Ahmad, the Promised Messiah, calamities and disasters of diverse kinds have visited the world, because like his Master, the Holy Prophet of Islam, he too was raised for the whole of mankind.
The term "known decree" here means the time appointed for the destruction of the opponents of a Prophet and predicted by him. To the opponents of a Prophet punishment comes only after it has been foretold by him.
1479
'Town' stands for the people to whom a Prophet is sent. The 'town' of the Holy Prophet has been called 'Mother of towns' in the Qur’an (6:93).
1479A
The words, 'known decree,' here signifies the time appointed for the destruction of the opponents of a Prophet as predicted by him.
وَكَمْ أَهْلَكْنَا مِنَ ٱلْقُرُونِ مِنۢ بَعْدِ نُوحٍ ۗ وَكَفَىٰ بِرَبِّكَ بِذُنُوبِ عِبَادِهِۦ خَبِيرًۢا بَصِيرًا
21:12; 65:9.
21:12; 65:9.
21:12; 65:9.
Commentary:
The verse means to say that the appearance of a Divine Messenger is no new phenomenon. Prophets have been appearing in the world since the days of Noah and the enemies of these Prophets have always come to grief. God cannot punish men for going astray without first sending His Messengers to lead them to the right path.
b
21:12; 65:9.
a
21:12; 65:9.
1947
Commentary:
The verse means to say that the appearance of a Divine Messenger is no new phenomenon. Prophets have been appearing in the world since the days of Noah and the enemies of these Prophets have always come to grief. God cannot punish men for going astray without first sending His Messengers to lead them to the right path.
a
21:12; 65:9.