مَعَكُم
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "مَعَكُم".
وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلنَّبِيِّۦنَ لَمَآ ءَاتَيْتُكُم مِّن كِتَٰبٍ وَحِكْمَةٍ ثُمَّ جَآءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥ ۚ قَالَ ءَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِى ۖ قَالُوٓا۟ أَقْرَرْنَا ۚ قَالَ فَٱشْهَدُوا۟ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّٰهِدِينَ
5:13.
مِيْثَاقُ النَّبِيّٖن (Mithaqun-Nabiyyin) 这措词既可表示众先知与安拉的圣约, 也可表示安拉通过众先知从人们取得的圣约, 此处最后一个意义, 因为正如被乌巴耶•彬•卡布 (أُبَیّ بِنْ كَعْب)和阿布杜拉•彬•麦斯武德 (عَبْدُ الله بِنْ مَسْعُوْد) 所证实的那样, 这个词语的另一解释是 مِيْثَاقَ الَّذِيْنَ أُوتُو الْكِتَاب (Mithaqalladhina ’utul-Kitab), 意思是有经的人的誓约 (مُحِيْط, Muhit)。这个翻译也为以下的话所证实, 即 “那时你们会遇到一位证实你们所遵循的经典的使者,”因为安拉的使者是来到有经的人中间, 而不是来到他们的众先知中间。
此处 مُصَدِّقْ (Musaddiq) 用来指区别真伪宣称者的评判标准。此词在此处正确地被译作 “证实”, 因为只有亲自应验前面启示的经文中所含的预言, 宣称者才能证明自己的真理。
سب نبیوں والا سے مراد یہ ہے کہ جو عہد سب نبی اپنی امتوں سے لیتے چلے آئے ہیں۔
پہلے بتایا گیا ہے کہ دو تاکیدوں کے موقعہ پر جیسا کہ یہاں ہیں ایک تاکید کے معنے ’’ضرور‘‘ کے لفظ سے کیے گئے ہیں اور دوسری تاکید کے لئے ’’ہی‘‘ کے لفظ سے اس سے ترجمہ بالکل لفظی ہو جاتا ہے اور کوئی لفظ ترجمہ سے باہر نہیں رہ جاتا۔
5:13.
The expression Mithaqun-Nabiyyin may either signify the covenant of the Prophets with God or the covenant which God took from the people through their Prophets. The expression has been used here in the latter sense because another reading of the expression as supported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud is Mithaqalladhina ’utul-Kitab meaning, the covenant of those who were given the Book (Muhit). This rendering is also supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling that which is with you, because it was to the people and not to their Prophets that the Messengers of God came.
The word Musaddiq has been used here to denote the criterion by which a true claimant is distinguished from a false one. The word has been rightly translated here as "fulfilling," for it is only by "fulfilling" in his person the prophecies contained in the previous revealed Scriptures that a claimant can prove his truth.
This verse is also considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies contained in the Scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him: but if the Scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him. The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21: 13-15. Deut. 18: 18; 33: 2. John 14: 25, 26; 16: 7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages (Safrang Dasatir, p. 188, Siraji Press, Delhi Jamaspi, published by
5:13.
Important Words:
میثاق النبیین (covenant from the people through the Prophets) literally means, Covenant of the Prophets. According to Arabic usage, the expression اخذ الله میثاق النبیین (lit. Allah took the covenant of the Prophets) may refer either to a covenant which the Prophets of God entered into with Him, or to a covenant which God took from the people through their Prophets. In this verse, the words are used in the latter sense, which is supported by another reading of میثاق النبیین as reported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud, i.e. میثاق الذین اوتوا الکتاب meaning, the covenant of those who were given the Book (Muhit). This rendering is supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling what is with you, because it was to the people and not to their Prophets that the Messenger of God came. The meaning given above gains further support from the fact that as other Prophets were dead at the time of the Holy Prophet, they could naturally render him no help and there was thus no sense in taking any covenant from them to this effect.
Commentary:
This verse is considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies con-tained in the scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him; but if the scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him.
The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21:13-15. Deut. 18:18; 33:2. John 14:25, 26; 16:7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages. We have the following prophecy in Dasatir, the sacred Scripture of the Parsis: "When the people of Iran will begin to do such, (i.e.evil) deeds, there shall appear from among the Arabs a man whose followers shall abolish the crown, the throne, the kingdom, and the religion of Iran. The headstrong shall become humble and a house without idols shall take the place of idol-houses and fire-temples, and to it shall they turn their faces in worship" (Safrang Dasatir, p. 188, Siraji Press, Delhi). The words are too clear to need comment. A similar prophecy is found in Jamaspi, a work of Jamaspi, the first successor of Zoroaster (Jamaspi, published by Nizamul-Masha’ikh, Delhi, 1330 A.H.).
The word مصدقا (fulfilling; for the meaning of which see 3:42) has been used here to denote the criterion by which a true claimant to prophethood is distinguished from a false one. But if the word is taken in the sense of "verifying or confirming or declaring to be true" as is sometimes done, this verification or confirmation can be no test of knowing a true Prophet from an impostor, for even an impostor can declare the previous scriptures to be true. The word has, therefore, been rightly translated here as "fulfilling" for it is only by "fulfilling" in his person the prophecies contained in the previous scriptures that a claimant can prove his truth, it being beyond the power of an impostor to fulfil the previous prophecies in his person.
a
5:13.
256
مِيْثَاقُ النَّبِيّٖن (Mithaqun-Nabiyyin) 这措词既可表示众先知与安拉的圣约, 也可表示安拉通过众先知从人们取得的圣约, 此处最后一个意义, 因为正如被乌巴耶•彬•卡布 (أُبَیّ بِنْ كَعْب)和阿布杜拉•彬•麦斯武德 (عَبْدُ الله بِنْ مَسْعُوْد) 所证实的那样, 这个词语的另一解释是 مِيْثَاقَ الَّذِيْنَ أُوتُو الْكِتَاب (Mithaqalladhina ’utul-Kitab), 意思是有经的人的誓约 (مُحِيْط, Muhit)。这个翻译也为以下的话所证实, 即 “那时你们会遇到一位证实你们所遵循的经典的使者,”因为安拉的使者是来到有经的人中间, 而不是来到他们的众先知中间。
257
此处 مُصَدِّقْ (Musaddiq) 用来指区别真伪宣称者的评判标准。此词在此处正确地被译作 “证实”, 因为只有亲自应验前面启示的经文中所含的预言, 宣称者才能证明自己的真理。
2
سب نبیوں والا سے مراد یہ ہے کہ جو عہد سب نبی اپنی امتوں سے لیتے چلے آئے ہیں۔
3
پہلے بتایا گیا ہے کہ دو تاکیدوں کے موقعہ پر جیسا کہ یہاں ہیں ایک تاکید کے معنے ’’ضرور‘‘ کے لفظ سے کیے گئے ہیں اور دوسری تاکید کے لئے ’’ہی‘‘ کے لفظ سے اس سے ترجمہ بالکل لفظی ہو جاتا ہے اور کوئی لفظ ترجمہ سے باہر نہیں رہ جاتا۔
a
5:13.
370
Important Words:
میثاق النبیین (covenant from the people through the Prophets) literally means, Covenant of the Prophets. According to Arabic usage, the expression اخذ الله میثاق النبیین (lit. Allah took the covenant of the Prophets) may refer either to a covenant which the Prophets of God entered into with Him, or to a covenant which God took from the people through their Prophets. In this verse, the words are used in the latter sense, which is supported by another reading of میثاق النبیین as reported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud, i.e. میثاق الذین اوتوا الکتاب meaning, the covenant of those who were given the Book (Muhit). This rendering is supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling what is with you, because it was to the people and not to their Prophets that the Messenger of God came. The meaning given above gains further support from the fact that as other Prophets were dead at the time of the Holy Prophet, they could naturally render him no help and there was thus no sense in taking any covenant from them to this effect.
Commentary:
This verse is considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies con-tained in the scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him; but if the scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him.
The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21:13-15. Deut. 18:18; 33:2. John 14:25, 26; 16:7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages. We have the following prophecy in Dasatir, the sacred Scripture of the Parsis: "When the people of Iran will begin to do such, (i.e.evil) deeds, there shall appear from among the Arabs a man whose followers shall abolish the crown, the throne, the kingdom, and the religion of Iran. The headstrong shall become humble and a house without idols shall take the place of idol-houses and fire-temples, and to it shall they turn their faces in worship" (Safrang Dasatir, p. 188, Siraji Press, Delhi). The words are too clear to need comment. A similar prophecy is found in Jamaspi, a work of Jamaspi, the first successor of Zoroaster (Jamaspi, published by Nizamul-Masha’ikh, Delhi, 1330 A.H.).
The word مصدقا (fulfilling; for the meaning of which see 3:42) has been used here to denote the criterion by which a true claimant to prophethood is distinguished from a false one. But if the word is taken in the sense of "verifying or confirming or declaring to be true" as is sometimes done, this verification or confirmation can be no test of knowing a true Prophet from an impostor, for even an impostor can declare the previous scriptures to be true. The word has, therefore, been rightly translated here as "fulfilling" for it is only by "fulfilling" in his person the prophecies contained in the previous scriptures that a claimant can prove his truth, it being beyond the power of an impostor to fulfil the previous prophecies in his person.
a
5:13.
433
The expression Mithaqun-Nabiyyin may either signify the covenant of the Prophets with God or the covenant which God took from the people through their Prophets. The expression has been used here in the latter sense because another reading of the expression as supported by Ubayy bin Ka‘b and ‘Abdullah bin Mas‘ud is Mithaqalladhina ’utul-Kitab meaning, the covenant of those who were given the Book (Muhit). This rendering is also supported by the words that follow, i.e. and then there comes to you a Messenger fulfilling that which is with you, because it was to the people and not to their Prophets that the Messengers of God came.
433A
The word Musaddiq has been used here to denote the criterion by which a true claimant is distinguished from a false one. The word has been rightly translated here as "fulfilling," for it is only by "fulfilling" in his person the prophecies contained in the previous revealed Scriptures that a claimant can prove his truth.
433B
This verse is also considered to apply to other Prophets in general and to the Holy Prophet in particular. Both applications are correct. The verse lays down a general rule. The advent of every Prophet takes place in fulfilment of certain prophecies made by a previous Prophet in which he enjoins his followers to accept the next Prophet when he makes his appearance. If the Prophet comes in fulfilment of the prophecies contained in the Scriptures of one people only, as was the case with Jesus and other Israelite Prophets, then only that people are bound to accept and help him: but if the Scriptures of all religions predict the coming of a Prophet, as in the case of the Holy Prophet, then all nations are bound to accept him. The Holy Prophet appeared in fulfilment of the prophecies not only of the Israelite Prophets (Isa. 21: 13-15. Deut. 18: 18; 33: 2. John 14: 25, 26; 16: 7-13) but also of the Aryan seers and Buddhist and Zoroastrian sages (Safrang Dasatir, p. 188, Siraji Press, Delhi Jamaspi, published by
يَٰٓأَيُّهَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ ءَامِنُوا۟ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰٓ أَدْبَارِهَآ أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّآ أَصْحَٰبَ ٱلسَّبْتِ ۚ وَكَانَ أَمْرُ ٱللَّهِ مَفْعُولًا
وَجْہٌ کے معنے قوم کے سردار کے ہوتے ہیں اور طمس کے معنے ہلاک کرنے کے ہوتے ہیں۔ عربی کے لحاظ سے قرآن مجیدنے تنوین کو کافی سمجھا ہے مگر ہم نے ترجمہ میں ’’تم میں سے‘‘ کے الفاظ بڑھا دئیے ہیں۔
یعنی خطرناک شکست دیں جس سے ان کا سب جوش ٹھنڈا ہو جائے۔
یہ لعنت جس کا ذکر اس آیت میں ہے اس کا تفصیلی ذکر سورۃ اعراف آیت ۱۶۴ تا ۱۶۷ میں آتا ہے۔
10:89.
2:66; 4:155; 7:164; 16:125.
The words signify that (1) either of the two punishments would befall the Jews; (2) some of them would be visited with one kind of punishment and others with the other.
10:89.
2:66; 4:155; 7:164; 16:125.
Important Words:
وجوھا (leaders) is the plural of وجه which gives a number of meanings: face; the outward appearance of a person or thing; the front or the side that confronts the eyes of the looker; the first part of a thing; the leader or chief of a people; motive or intention, etc. (Aqrab).
Commentary:
This verse contains two prophecies concerning the Jews: (1) God will destroy their leaders, and they will be vanquished and "turned on their backs", i.e. banished from and turned out of their country; (2) God will curse them as He had cursed the people who profaned the Sabbath. The words embodying the two prophecies are joined together by the conjunction او(or) not to express doubt but to show that either of the two punishments was to befall the Jews; or that some of them were to be visited with one kind of punishment and others with another. The expression: We will turn them on their backs, does not mean, as some commentators have thought, "We will physically disfigure them and put their faces on their backs." This meaning, besides being against Arabic idiom, is entirely uncorroborated by history. If the word وجوہ is taken in the sense of "faces", then the whole sentence will be taken in a figurative sense, signifying total transformation or ruin.
The verse also makes it clear that when speaking of the profaners of the Sabbath as having been turned into apes (2:66; 5:61; 7:164-169), the verses referred to do not mean that they were actually and physically transformed into apes; for, as the present verse shows, the same prophecy was made concerning the Jews who opposed the Holy Prophet and they were never actually transformed into apes.
e
10:89.
f
2:66; 4:155; 7:164; 16:125.
1
وَجْہٌ کے معنے قوم کے سردار کے ہوتے ہیں اور طمس کے معنے ہلاک کرنے کے ہوتے ہیں۔ عربی کے لحاظ سے قرآن مجیدنے تنوین کو کافی سمجھا ہے مگر ہم نے ترجمہ میں ’’تم میں سے‘‘ کے الفاظ بڑھا دئیے ہیں۔
2
یعنی خطرناک شکست دیں جس سے ان کا سب جوش ٹھنڈا ہو جائے۔
3
یہ لعنت جس کا ذکر اس آیت میں ہے اس کا تفصیلی ذکر سورۃ اعراف آیت ۱۶۴ تا ۱۶۷ میں آتا ہے۔
a
10:89.
b
2:66; 4:155; 7:164; 16:125.
522
Important Words:
وجوھا (leaders) is the plural of وجه which gives a number of meanings: face; the outward appearance of a person or thing; the front or the side that confronts the eyes of the looker; the first part of a thing; the leader or chief of a people; motive or intention, etc. (Aqrab).
Commentary:
This verse contains two prophecies concerning the Jews: (1) God will destroy their leaders, and they will be vanquished and "turned on their backs", i.e. banished from and turned out of their country; (2) God will curse them as He had cursed the people who profaned the Sabbath. The words embodying the two prophecies are joined together by the conjunction او(or) not to express doubt but to show that either of the two punishments was to befall the Jews; or that some of them were to be visited with one kind of punishment and others with another. The expression: We will turn them on their backs, does not mean, as some commentators have thought, "We will physically disfigure them and put their faces on their backs." This meaning, besides being against Arabic idiom, is entirely uncorroborated by history. If the word وجوہ is taken in the sense of "faces", then the whole sentence will be taken in a figurative sense, signifying total transformation or ruin.
The verse also makes it clear that when speaking of the profaners of the Sabbath as having been turned into apes (2:66; 5:61; 7:164-169), the verses referred to do not mean that they were actually and physically transformed into apes; for, as the present verse shows, the same prophecy was made concerning the Jews who opposed the Holy Prophet and they were never actually transformed into apes.
c
10:89.
d
2:66; 4:155; 7:164; 16:125.
614
The words signify that (1) either of the two punishments would befall the Jews; (2) some of them would be visited with one kind of punishment and others with the other.
قَالَ قَدْ وَقَعَ عَلَيْكُم مِّن رَّبِّكُمْ رِجْسٌ وَغَضَبٌ ۖ أَتُجَٰدِلُونَنِى فِىٓ أَسْمَآءٍ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّا نَزَّلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ ۚ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ
3:152; 7:34; 22:72; 53:24.
10:21, 103; 11:123.
3:152; 7:34; 22:72; 53:24.
10:21,103; 11:123.
Commentary:
This verse shows that one may follow one’s forefathers only if one has the support of reason and not otherwise. Blind and unthinking following is condemned.
b
3:152; 7:34; 22:72; 53:24.
c
10:21, 103; 11:123.
b
3:152; 7:34; 22:72; 53:24.
c
10:21,103; 11:123.
970
Commentary:
This verse shows that one may follow one’s forefathers only if one has the support of reason and not otherwise. Blind and unthinking following is condemned.
b
3:152; 7:34; 22:72; 53:24.
c
10:21, 103; 11:123.
قُلْ هَلْ تَرَبَّصُونَ بِنَآ إِلَّآ إِحْدَى ٱلْحُسْنَيَيْنِ ۖ وَنَحْنُ نَتَرَبَّصُ بِكُمْ أَن يُصِيبَكُمُ ٱللَّهُ بِعَذَابٍ مِّنْ عِندِهِۦٓ أَوْ بِأَيْدِينَا ۖ فَتَرَبَّصُوٓا۟ إِنَّا مَعَكُم مُّتَرَبِّصُونَ
一个真正的穆斯林或者成仁 (战死), 或者成功 (赢得胜利)。他没有其他选择。
یعنی یا یہ امید رکھتے ہو کہ ہم مارے جائیں گے جو ہمارے لئے شہادت یا عزت کا موجب ہے یا پھر جنگ کا دوسرا نتیجہ فتح ہے۔ وہ بھی ہمارے لئے مبارک ہے۔
A true Muslim either dies fighting or wins victory. There is no other alternative left to him.
Commentary:
The "two good things" referred to in this verse are martyrdom and victory. Only one of these two things can fall to the lot of believers in a war. Either they win and triumph or they die on the battlefield and become martyrs. Hence, the evil desires which the disbelievers and hypocrites entertained concerning the Muslims could never be fulfilled. The verse thus purports to say that true believers can never suffer a defeat; they either die fighting and thus win martyrdom or they return victorious from the field of battle.
570
一个真正的穆斯林或者成仁 (战死), 或者成功 (赢得胜利)。他没有其他选择。
3
یعنی یا یہ امید رکھتے ہو کہ ہم مارے جائیں گے جو ہمارے لئے شہادت یا عزت کا موجب ہے یا پھر جنگ کا دوسرا نتیجہ فتح ہے۔ وہ بھی ہمارے لئے مبارک ہے۔
1208
Commentary:
The "two good things" referred to in this verse are martyrdom and victory. Only one of these two things can fall to the lot of believers in a war. Either they win and triumph or they die on the battlefield and become martyrs. Hence, the evil desires which the disbelievers and hypocrites entertained concerning the Muslims could never be fulfilled. The verse thus purports to say that true believers can never suffer a defeat; they either die fighting and thus win martyrdom or they return victorious from the field of battle.
1190
A true Muslim either dies fighting or wins victory. There is no other alternative left to him.
وَيَقُولُونَ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِۦ ۖ فَقُلْ إِنَّمَا ٱلْغَيْبُ لِلَّهِ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ
6:38.
6:38.
The verse contains an effective reply to the disbelievers’ demand for the coming of a speedy punishment. The Holy Prophet is told to say to them that it is he and not they who should have been impatient at the delay in the coming of the threatened punishment; for it is he who is being subjected to mocking for this delay; and when he is patiently waiting for God’s decree, why should not they?
6:38.
Commentary:
It is the invariable practice of the opponents of the Prophets of God to accuse them of having brought no sign. In spite of the fact that this Surah opens with the words, These are the verses (lit. signs) of the Book that is full of wisdom, the Holy Prophet’s opponents charged him with having shown no sign. This shows that it is not given to everybody to see and realize heavenly signs. Only those who possess spiritual eyes can see them.
It should be remembered that whenever disbelievers demand a sign, they mean a sign in the form of "Divine punishment," except when the words used by them clearly refer to something else. In the verse under comment too the word means Divine punishment.
Another important point that emerges from this verse is that it is not necessary that the time of the fulfilment of a prophecy should be defined and announced beforehand. If it had been necessary to do so, the Quran would not have said that God alone knew the time when Divine punishment would come and that people should wait for it even as the Prophet does.
The words, I am with you among those who wait, contain a beautiful reply to the disbelievers’ demand for the coming of a speedy punishment. The Holy Prophet is made to say to disbelievers that it is he and not they who should have been impatient at the delay in the coming of the threatened punishment; for it is he who is being subjected to mocking for this delay and when he is patiently waiting for God’s decree, why should not they?
a
6:38.
a
6:38.
1296
Commentary:
It is the invariable practice of the opponents of the Prophets of God to accuse them of having brought no sign. In spite of the fact that this Surah opens with the words, These are the verses (lit. signs) of the Book that is full of wisdom, the Holy Prophet’s opponents charged him with having shown no sign. This shows that it is not given to everybody to see and realize heavenly signs. Only those who possess spiritual eyes can see them.
It should be remembered that whenever disbelievers demand a sign, they mean a sign in the form of "Divine punishment," except when the words used by them clearly refer to something else. In the verse under comment too the word means Divine punishment.
Another important point that emerges from this verse is that it is not necessary that the time of the fulfilment of a prophecy should be defined and announced beforehand. If it had been necessary to do so, the Quran would not have said that God alone knew the time when Divine punishment would come and that people should wait for it even as the Prophet does.
The words, I am with you among those who wait, contain a beautiful reply to the disbelievers’ demand for the coming of a speedy punishment. The Holy Prophet is made to say to disbelievers that it is he and not they who should have been impatient at the delay in the coming of the threatened punishment; for it is he who is being subjected to mocking for this delay and when he is patiently waiting for God’s decree, why should not they?
b
6:38.
1249
The verse contains an effective reply to the disbelievers’ demand for the coming of a speedy punishment. The Holy Prophet is told to say to them that it is he and not they who should have been impatient at the delay in the coming of the threatened punishment; for it is he who is being subjected to mocking for this delay; and when he is patiently waiting for God’s decree, why should not they?
فَهَلْ يَنتَظِرُونَ إِلَّا مِثْلَ أَيَّامِ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِهِمْ ۚ قُلْ فَٱنتَظِرُوٓا۟ إِنِّى مَعَكُم مِّنَ ٱلْمُنتَظِرِينَ
35:44.
11:123.
Important Words:
ایام (days) means here days of Divine punishment. See also 1:4.
Commentary:
Disbelievers are here told that, as in the end Divine punishment does overtake those who persist in rejecting the Prophets of God, therefore they need not demand its speedy arrival, because it is sure to come at its fixed time. It is strange that whereas disbelievers, who in the early days of the preaching of a new Message are the stronger party, display great impatience for the early coming of Divine punishment, the Prophet and his followers, who are the weaker party, do not wish that punishment should come soon. This impatience on the part of disbelievers on the one hand, and equanimity and calmness on the part of believers on the other, in themselves constitute a proof of the believers being in the right. The words put in the mouth of the Holy Prophet, viz. Wait then, and I am with you among those who wait, signify that, although I am being made the target of your tyrannies, yet I am waiting patiently. Why then should you, who are the stronger party and are leading peaceful lives, show such impatience?
f
35:44.
g
11:123.
c
35:44.
d
11:123.
1374
Important Words:
ایام (days) means here days of Divine punishment. See also 1:4.
Commentary:
Disbelievers are here told that, as in the end Divine punishment does overtake those who persist in rejecting the Prophets of God, therefore they need not demand its speedy arrival, because it is sure to come at its fixed time. It is strange that whereas disbelievers, who in the early days of the preaching of a new Message are the stronger party, display great impatience for the early coming of Divine punishment, the Prophet and his followers, who are the weaker party, do not wish that punishment should come soon. This impatience on the part of disbelievers on the one hand, and equanimity and calmness on the part of believers on the other, in themselves constitute a proof of the believers being in the right. The words put in the mouth of the Holy Prophet, viz. Wait then, and I am with you among those who wait, signify that, although I am being made the target of your tyrannies, yet I am waiting patiently. Why then should you, who are the stronger party and are leading peaceful lives, show such impatience?
a
35:44.
b
11:123.
قَالَ كَلَّا ۖ فَٱذْهَبَا بِـَٔايَٰتِنَآ ۖ إِنَّا مَعَكُم مُّسْتَمِعُونَ
28:36.
اس آیت میں طٰـسٓمّٓ کو سورت کے شروع میں لکھنے کی وجہ بتائی گئی ہے اور بتایا ہے کہ اللہ تعالیٰ اپنے بندوں کی دعائیں ہمیشہ سنتا رہتا ہے اور اسی کی طرف طٰـسٓمّٓ میں اشارہ تھا۔
28:36.
28:36.
Important Words:
کلا means, no; by no means; on the contrary; by all means; at any rate; truly. The particle is also used to remonstrate with a person and to tell him that what he says is not correct, or it is used for rejecting the request of a person (Aqrab & Baqa).
Commentary:
In the preceding two verses Moses had made one request to God and one statement of fact. The request was that because he was not eloquent in speech the great task of conveying the Divine Message to Pharaoh might be entrusted to his brother, Aaron. And he had reinforced this request by the statement that the people of Pharaoh had a charge of murder against him and on that plea they might kill him. The particle کلا (by no means) may apply either to the request or to the statement of Moses. As applying to Moses’ request it may signify that his request for the transfer of the great mission to Aaron could not be granted and as applying to the statement it may signify that the people of Pharaoh would not be able to lay hands on him. Or the particle may signify both things at the same time, viz. that Moses himself would have to carry the great mission though his brother would also be appointed as his assistant and that he should not fear being killed by the people of Pharaoh because they would not be able to lay hands on him.
d
28:36.
4
اس آیت میں طٰـسٓمّٓ کو سورت کے شروع میں لکھنے کی وجہ بتائی گئی ہے اور بتایا ہے کہ اللہ تعالیٰ اپنے بندوں کی دعائیں ہمیشہ سنتا رہتا ہے اور اسی کی طرف طٰـسٓمّٓ میں اشارہ تھا۔
a
28:36.
2716
Important Words:
کلا means, no; by no means; on the contrary; by all means; at any rate; truly. The particle is also used to remonstrate with a person and to tell him that what he says is not correct, or it is used for rejecting the request of a person (Aqrab & Baqa).
Commentary:
In the preceding two verses Moses had made one request to God and one statement of fact. The request was that because he was not eloquent in speech the great task of conveying the Divine Message to Pharaoh might be entrusted to his brother, Aaron. And he had reinforced this request by the statement that the people of Pharaoh had a charge of murder against him and on that plea they might kill him. The particle کلا (by no means) may apply either to the request or to the statement of Moses. As applying to Moses’ request it may signify that his request for the transfer of the great mission to Aaron could not be granted and as applying to the statement it may signify that the people of Pharaoh would not be able to lay hands on him. Or the particle may signify both things at the same time, viz. that Moses himself would have to carry the great mission though his brother would also be appointed as his assistant and that he should not fear being killed by the people of Pharaoh because they would not be able to lay hands on him.
e
28:36.
قُلْ تَرَبَّصُوا۟ فَإِنِّى مَعَكُم مِّنَ ٱلْمُتَرَبِّصِينَ
9:52; 32:31.
9:52; 32:31.
The verse purports to say that the disbelievers call the Holy Prophet a poet, who indulges in building castles in the air about his great future, a soothsayer who plays upon the credulity of simple-minded folk, a raving maniac, and as such naturally they expect that sooner or later he will come to a sad end. But they will have to wait till doomsday for the realization of their futile expectations. Time alone will decide the issue between them and the Holy Prophet.
9:52; 32:31.
Commentary:
The verse purports to say that disbelievers call the Holy Prophet a poet, who indulges in building castles in the air about his great future, a soothsayer who plays upon the credulity of simple-minded folk, a raving maniac and, as such, naturally they expect that sooner or later he will come to a sad end. The Prophet is enjoined to tell them that they will have to wait till Doomsday for the realization of their futile expectations. Time alone will decide the issue between them.
c
9:52; 32:31.
b
9:52; 32:31.
3950
Commentary:
The verse purports to say that disbelievers call the Holy Prophet a poet, who indulges in building castles in the air about his great future, a soothsayer who plays upon the credulity of simple-minded folk, a raving maniac and, as such, naturally they expect that sooner or later he will come to a sad end. The Prophet is enjoined to tell them that they will have to wait till Doomsday for the realization of their futile expectations. Time alone will decide the issue between them.
c
9:52; 32:31.
2858
The verse purports to say that the disbelievers call the Holy Prophet a poet, who indulges in building castles in the air about his great future, a soothsayer who plays upon the credulity of simple-minded folk, a raving maniac, and as such naturally they expect that sooner or later he will come to a sad end. But they will have to wait till doomsday for the realization of their futile expectations. Time alone will decide the issue between them and the Holy Prophet.