قُوَّۃً
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "قُوَّۃً".
قَالَ اِنَّمَاۤ اُوۡتِیۡتُہٗ عَلٰی عِلۡمٍ عِنۡدِیۡۤ ۚ اَوَلَمۡ یَعۡلَمۡ اَنَّ اللّٰہَ قَدۡ اَہۡلَکَ مِنۡ قَبۡلِہٖ مِنَ الۡقُرُوۡنِ مَنۡ ہُوَ اَشَدُّ مِنۡہُ قُوَّۃً وَّاَکۡثَرُ جَمۡعًا ۚ وَلَا یُسۡـَٔلُ عَنۡ ذُنُوۡبِہِمُ الۡمُجۡرِمُوۡنَ
39:50.
یہ فقرہ بھی بتاتا ہے کہ قارون ایک بڑا افسر تھا۔ جس کی لیاقت کی وجہ سے اس کو خزانہ کا افسر بنایا گیا تھا۔
اس آیت سے بھی ثابت ہوتا ہے کہ وہ سرکاری خزانہ کا افسر تھا۔ اس کی ذاتی دولت نہ تھی۔ اگر ذاتی دولت ہوتی تو اس جگہ یہ فرمایا جاتا کہ اس سے بھی بڑے مالدار لوگوں کو خدا تباہ کر چکا ہے۔ مگر یہاں قارون کے مقابلہ میں قوموں اور اُمتوں کی دولت کو پیش کیا گیا ہے۔ پس معلوم ہوا کہ قارون کے قبضہ میں بھی قوم اور امت کی دولت تھی۔ یعنی وہ سرکاری افسر تھا۔ اس کی ذاتی دولت کا اس جگہ ذکر نہیں۔
یعنی اللہ تعالیٰ کی طرف سے جو سزا آتی ہے وہ طبعی ہوتی ہے۔ دنیوی بادشاہوں کی طرح حاکمانہ نہیں ہوتی۔ طبعی سزا آپ ہی بتا دیتی ہے کہ مجرم اس کا مستحق تھا۔ مثلاً کوئی شخص انکارِ حق کی وجہ سے ہدایت سے محروم ہو جائے یا دماغ سے کام نہ لینے کی وجہ سے سوچنے سے محروم ہو جائے تو کوئی نہیں کہہ سکتا کہ پہلے اس کے جرم کی تحقیقات کیوں نہ کی گئی۔ ہر شخص سمجھ سکتا ہے کہ اس کی سزا اس کے عملوں کے عین مطابق ہے اور سزا کا وجود ہی بدعملی کا ثبوت ہے۔
39:50.
The guilt of the disbelievers will be so patent that no further investigation will be considered necessary to establish it; or the meaning is that the guilty will not be given an opportunity to defend themselves, their sins and crimes being all too patent.
39:50.
Commentary:
The expression ولا یسأل عن ذنوبھم المجرمون may mean that the guilt of the disbelievers will be so patent that no further investigation will be considered necessary to establish it; or it may mean that the guilty will not be given an opportunity to defend themselves or to redress the wrong done by them, their sins and crimes being all too apparent.
a
39:50.
1
یہ فقرہ بھی بتاتا ہے کہ قارون ایک بڑا افسر تھا۔ جس کی لیاقت کی وجہ سے اس کو خزانہ کا افسر بنایا گیا تھا۔
2
اس آیت سے بھی ثابت ہوتا ہے کہ وہ سرکاری خزانہ کا افسر تھا۔ اس کی ذاتی دولت نہ تھی۔ اگر ذاتی دولت ہوتی تو اس جگہ یہ فرمایا جاتا کہ اس سے بھی بڑے مالدار لوگوں کو خدا تباہ کر چکا ہے۔ مگر یہاں قارون کے مقابلہ میں قوموں اور اُمتوں کی دولت کو پیش کیا گیا ہے۔ پس معلوم ہوا کہ قارون کے قبضہ میں بھی قوم اور امت کی دولت تھی۔ یعنی وہ سرکاری افسر تھا۔ اس کی ذاتی دولت کا اس جگہ ذکر نہیں۔
3
یعنی اللہ تعالیٰ کی طرف سے جو سزا آتی ہے وہ طبعی ہوتی ہے۔ دنیوی بادشاہوں کی طرح حاکمانہ نہیں ہوتی۔ طبعی سزا آپ ہی بتا دیتی ہے کہ مجرم اس کا مستحق تھا۔ مثلاً کوئی شخص انکارِ حق کی وجہ سے ہدایت سے محروم ہو جائے یا دماغ سے کام نہ لینے کی وجہ سے سوچنے سے محروم ہو جائے تو کوئی نہیں کہہ سکتا کہ پہلے اس کے جرم کی تحقیقات کیوں نہ کی گئی۔ ہر شخص سمجھ سکتا ہے کہ اس کی سزا اس کے عملوں کے عین مطابق ہے اور سزا کا وجود ہی بدعملی کا ثبوت ہے۔
a
39:50.
2932
Commentary:
The expression ولا یسأل عن ذنوبھم المجرمون may mean that the guilt of the disbelievers will be so patent that no further investigation will be considered necessary to establish it; or it may mean that the guilty will not be given an opportunity to defend themselves or to redress the wrong done by them, their sins and crimes being all too apparent.
a
39:50.
2233
The guilt of the disbelievers will be so patent that no further investigation will be considered necessary to establish it; or the meaning is that the guilty will not be given an opportunity to defend themselves, their sins and crimes being all too patent.
اَوَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَیَنۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ کَانُوۡۤا اَشَدَّ مِنۡہُمۡ قُوَّۃً وَّاَثَارُوا الۡاَرۡضَ وَعَمَرُوۡہَاۤ اَکۡثَرَ مِمَّا عَمَرُوۡہَا وَجَآءَتۡہُمۡ رُسُلُہُمۡ بِالۡبَیِّنٰتِ ۖ فَمَا کَانَ اللّٰہُ لِیَظۡلِمَہُمۡ وَلٰکِنۡ کَانُوۡۤا اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
12:110; 22:47; 35:45; 47:11.
4:41; 10:45.
12:110; 22:47; 35:45; 47:11.
4:41; 9:70; 10:45; 18:50; 29:32.
Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago.
b
12:110; 22:47; 35:45; 47:11.
c
4:41; 10:45.
a
12:110; 22:47; 35:45; 47:11.
b
4:41; 9:70; 10:45; 18:50; 29:32.
2996
Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago.
b
12:110; 22:47; 35:45; 47:11.
c
4:41; 10:45.
۞ اَللّٰہُ الَّذِیۡ خَلَقَکُمۡ مِّنۡ ضَعۡفٍ ثُمَّ جَعَلَ مِنۡۢ بَعۡدِ ضَعۡفٍ قُوَّۃً ثُمَّ جَعَلَ مِنۡۢ بَعۡدِ قُوَّۃٍ ضَعۡفًا وَّشَیۡبَۃً ۚ یَخۡلُقُ مَا یَشَآءُ ۖ وَہُوَ الۡعَلِیۡمُ الۡقَدِیۡرُ
40:68.
The word Du‘f (weakness) has been mentioned thrice in this verse and describes three states of human weakness—the state of embryo, of childhood and that of old age.
40:68.
Commentary:
The clause خلقکم من ضعف which literally means, He created you from weakness, really means that man has been created weak or in a state of weakness. This form of expression has been used to emphasize man’s weakness, the words من ضعف signifying that he is the very embodiment of weakness. A parallel expression has been used in 21:38 where the expression خلق الانسان من عجل i.e. man has been created of haste, means that impatience and haste form a part of man’s nature. The implication of the verse may be that from extremely insignificant beginnings the Arabs will rise to a very high political and spiritual stature through the Holy Prophet, and then after having attained the heights of glory and grandeur will relapse into their original obscurity and weakness. Or the verse may have a general application pointing to the law of the rise and fall of nations.
c
40:68.
998
ضُعْف (Du‘f, 柔弱) 这个单词在这节经文中提到了三次。它讲的是人类三种柔弱状态--------胚胎时期、孩童时期和老年时期。
b
40:68.
3028
Commentary:
The clause خلقکم من ضعف which literally means, He created you from weakness, really means that man has been created weak or in a state of weakness. This form of expression has been used to emphasize man’s weakness, the words من ضعف signifying that he is the very embodiment of weakness. A parallel expression has been used in 21:38 where the expression خلق الانسان من عجل i.e. man has been created of haste, means that impatience and haste form a part of man’s nature. The implication of the verse may be that from extremely insignificant beginnings the Arabs will rise to a very high political and spiritual stature through the Holy Prophet, and then after having attained the heights of glory and grandeur will relapse into their original obscurity and weakness. Or the verse may have a general application pointing to the law of the rise and fall of nations.
e
40:68.
2295
The word Du‘f (weakness) has been mentioned thrice in this verse and describes three states of human weakness—the state of embryo, of childhood and that of old age.
کَالَّذِیۡنَ مِنۡ قَبۡلِکُمۡ کَانُوۡۤا اَشَدَّ مِنۡکُمۡ قُوَّۃً وَّاَکۡثَرَ اَمۡوٰلًا وَّاَوۡلٰدًا فَاسۡتَمۡتَعُوۡا بِخَلٰقِہِمۡ فَاسۡتَمۡتَعۡتُمۡ بِخَلٰقِکُمۡ کَمَا اسۡتَمۡتَعَ الَّذِیۡنَ مِنۡ قَبۡلِکُمۡ بِخَلٰقِہِمۡ وَخُضۡتُمۡ کَالَّذِیۡ خَاضُوۡۤا ۚ اُولٰٓئِکَ حَبِطَتۡ اَعۡمٰلُہُمۡ فِی الدُّنۡیَا وَالۡاٰخِرَۃِ ۖ وَاُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ
15:106.
15:106.
18:106.
Important Words:
The word الذی in the clauseکالذی خاضوا (as they indulged in idle talk) has been variously explained. Either (1) it is in the sense of منor ما . being used as a plural and giving the sense of الذین; or (2) it has the wordخوض understood before it, the full clause being کخوض الذی خاضوہ i.e. like the idle talk in which they indulged; or (3) it has the word فوج or some similar word understood before it, the full clause in this case being کالفوج الذی خاضوا i.e. like the party which indulged in idle talk, etc. (Kashshaf & Shaukani).
Commentary:
The reference in the pronoun "you" in the words, before you, may be either to the hypocrites in general or to ‘Abdullah bin Ubayy (the leader of the hypocrites) and his close associates in particular. The words, those before you, are explained in the following verse.
a
15:106.
b
18:106.
1223
Important Words:
The word الذی in the clauseکالذی خاضوا (as they indulged in idle talk) has been variously explained. Either (1) it is in the sense of منor ما . being used as a plural and giving the sense of الذین; or (2) it has the wordخوض understood before it, the full clause being کخوض الذی خاضوہ i.e. like the idle talk in which they indulged; or (3) it has the word فوج or some similar word understood before it, the full clause in this case being کالفوج الذی خاضوا i.e. like the party which indulged in idle talk, etc. (Kashshaf & Shaukani).
Commentary:
The reference in the pronoun "you" in the words, before you, may be either to the hypocrites in general or to ‘Abdullah bin Ubayy (the leader of the hypocrites) and his close associates in particular. The words, those before you, are explained in the following verse.
b
15:106.
وَیٰقَوۡمِ اسۡتَغۡفِرُوۡا رَبَّکُمۡ ثُمَّ تُوۡبُوۡۤا اِلَیۡہِ یُرۡسِلِ السَّمَآءَ عَلَیۡکُمۡ مِّدۡرَارًا وَّیَزِدۡکُمۡ قُوَّۃً اِلٰی قُوَّتِکُمۡ وَلَا تَتَوَلَّوۡا مُجۡرِمِیۡنَ
11:4, 62; 71:11.
11:4, 62; 71:11.
It seems that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it.
11:4, 62; 71:11.
Important Words:
مدرارا (pouring down abundant rain) is derived from در which means, it (the milk) was or became copious or abundant; or it flowed copiously or abundantly. They say درت الناقة بلبنھا i.e. the she-camel yielded her milk, or made it to flow, copiously or abundantly. درت السماء بالمطر means, the sky poured down rain abundantly. سماء مدرار means, a sky pouring down abundance of rain. رزق دار means, continual and, uninterrupted sustenance (Lane & Aqrab).
Commentary:
This verse shows that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it. It also hints that the acceptance of a Prophet of God improves and betters not only the moral and spiritual condition of a people but also their material condition and leads to all-round progress and prosperity.
c
11:4, 62; 71:11.
b
11:4, 62; 71:11.
1433
Important Words:
مدرارا (pouring down abundant rain) is derived from در which means, it (the milk) was or became copious or abundant; or it flowed copiously or abundantly. They say درت الناقة بلبنھا i.e. the she-camel yielded her milk, or made it to flow, copiously or abundantly. درت السماء بالمطر means, the sky poured down rain abundantly. سماء مدرار means, a sky pouring down abundance of rain. رزق دار means, continual and, uninterrupted sustenance (Lane & Aqrab).
Commentary:
This verse shows that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it. It also hints that the acceptance of a Prophet of God improves and betters not only the moral and spiritual condition of a people but also their material condition and leads to all-round progress and prosperity.
b
11:4, 62; 71:11.
1324
It seems that the chief occupation of the people of ‘Ad was agriculture and that they depended on rainwater for the cultivation of their land, there being no wells or canals to irrigate it.
قَالَ لَوۡ اَنَّ لِیۡ بِکُمۡ قُوَّۃً اَوۡ اٰوِیۡۤ اِلٰی رُکۡنٍ شَدِیۡدٍ
یعنی خداتعالیٰ سے تمہارے شر سے بچنے کے لئے دعا کروں۔
I shall pray to God to be saved from the humiliation you seek to inflict upon me by insisting that I should turn away my guests.
Important Words:
رکن (support). They say رکن الیه (rakana) i.e. he inclined to him or it; he trusted or relied upon him or it so as to become easy or quiet in mind; he leaned, rested or relied upon him. رکن فی المنزل means, he kept tenaciously to the abode and did not relinquish it. رکن (rukn) means, side or outward part of a thing; corner or angle; a stay or support of any kind; a thing whereby one is strengthened; near relations or clan or tribe by whom one is aided and strengthened; a noble or high person; also might and resistance; a thing or event of great magnitude (Lane).
Commentary:
Lot says that if he had possessed any power, he would have resisted these mischievous people; but he was powerless against them.
The words, I should betake myself to a mighty support for shelter, mean that now the only course left to him was that he should seek refuge with God and beg Him to send upon them His punishment.
3
یعنی خداتعالیٰ سے تمہارے شر سے بچنے کے لئے دعا کروں۔
1461
Important Words:
رکن (support). They say رکن الیه (rakana) i.e. he inclined to him or it; he trusted or relied upon him or it so as to become easy or quiet in mind; he leaned, rested or relied upon him. رکن فی المنزل means, he kept tenaciously to the abode and did not relinquish it. رکن (rukn) means, side or outward part of a thing; corner or angle; a stay or support of any kind; a thing whereby one is strengthened; near relations or clan or tribe by whom one is aided and strengthened; a noble or high person; also might and resistance; a thing or event of great magnitude (Lane).
Commentary:
Lot says that if he had possessed any power, he would have resisted these mischievous people; but he was powerless against them.
The words, I should betake myself to a mighty support for shelter, mean that now the only course left to him was that he should seek refuge with God and beg Him to send upon them His punishment.
1338A
I shall pray to God to be saved from the humiliation you seek to inflict upon me by insisting that I should turn away my guests.
اَوَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَیَنۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ وَکَانُوۡۤا اَشَدَّ مِنۡہُمۡ قُوَّۃً ۚ وَمَا کَانَ اللّٰہُ لِیُعۡجِزَہٗ مِنۡ شَیۡءٍ فِی السَّمٰوٰتِ وَلَا فِی الۡاَرۡضِ ۚ اِنَّہٗ کَانَ عَلِیۡمًا قَدِیۡرًا
12:110; 22:46, 47; 30:10; 40:22; 47:11.
12:110; 22:46, 47; 30:10; 40:22; 47:11.
It is God’s unalterable decree that all the plans and plots of disbelievers to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph.
12:110; 22:47; 30:10; 40:22; 47:11.
Commentary:
The verse means to say that if disbelievers have any doubt that their rejection of and opposition to the Holy Prophet will not be punished, then let them "travel in the earth and see how evil was the end of those who were before them," and who rejected God’s Prophets in their own time. Let them remember that it is God’s unalterable decree that all their plans and plots to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph over disbelief.
e
12:110; 22:46, 47; 30:10; 40:22; 47:11.
d
12:110; 22:47; 30:10; 40:22; 47:11.
3211
Commentary:
The verse means to say that if disbelievers have any doubt that their rejection of and opposition to the Holy Prophet will not be punished, then let them "travel in the earth and see how evil was the end of those who were before them," and who rejected God’s Prophets in their own time. Let them remember that it is God’s unalterable decree that all their plans and plots to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph over disbelief.
e
12:110; 22:46, 47; 30:10; 40:22; 47:11.
2424
It is God’s unalterable decree that all the plans and plots of disbelievers to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph.
۞ اَوَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَیَنۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الَّذِیۡنَ کَانُوۡا مِنۡ قَبۡلِہِمۡ ۚ کَانُوۡا ہُمۡ اَشَدَّ مِنۡہُمۡ قُوَّۃً وَّاٰثَارًا فِی الۡاَرۡضِ فَاَخَذَہُمُ اللّٰہُ بِذُنُوۡبِہِمۡ وَمَا کَانَ لَہُمۡ مِّنَ اللّٰہِ مِنۡ وَّاقٍ
12:110; 22:47; 35:45; 47:11.
یعنی ان قلعوں اور محلّوں کے کھنڈرات جو انہوں نے چھوڑے ہیں وہ بتاتے ہیں کہ ان لوگوں کو وہ فنون حاصل نہیں جو پہلوں کو تھے۔
12:110; 22:47; 35:45; 47:11.
12:110; 22:47; 35:45; 47:11.
Important Words:
واق (protector) is derived from وقی They say وقی فلاناً i.e. he preserved or guarded such a one from trouble. وقاہ الله عن السوء means, may God protect him from evil. وقی الامر means, he set the affair right. واق means, one who protects, a protector (Aqrab & Lane).
Commentary:
The verse warns disbelievers that rejection of truth has never borne good fruit and that the opponents of God’s Prophets have always met with a sad end. This is one supreme lesson of all history.
a
12:110; 22:47; 35:45; 47:11.
3
یعنی ان قلعوں اور محلّوں کے کھنڈرات جو انہوں نے چھوڑے ہیں وہ بتاتے ہیں کہ ان لوگوں کو وہ فنون حاصل نہیں جو پہلوں کو تھے۔
a
12:110; 22:47; 35:45; 47:11.
3510
Important Words:
واق (protector) is derived from وقی They say وقی فلاناً i.e. he preserved or guarded such a one from trouble. وقاہ الله عن السوء means, may God protect him from evil. وقی الامر means, he set the affair right. واق means, one who protects, a protector (Aqrab & Lane).
Commentary:
The verse warns disbelievers that rejection of truth has never borne good fruit and that the opponents of God’s Prophets have always met with a sad end. This is one supreme lesson of all history.
a
12:110; 22:47; 35:45; 47:11.
فَاَمَّا عَادٌ فَاسۡتَکۡبَرُوۡا فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ وَقَالُوۡا مَنۡ اَشَدُّ مِنَّا قُوَّۃً ۖ اَوَلَمۡ یَرَوۡا اَنَّ اللّٰہَ الَّذِیۡ خَلَقَہُمۡ ہُوَ اَشَدُّ مِنۡہُمۡ قُوَّۃً ۖ وَّکَانُوۡا بِاٰیٰتِنَا یَجۡحَدُوۡنَ
Commentary:
For a somewhat detailed account of ‘Ad and Thamud see 11:51 and 11:62.
3568
Commentary:
For a somewhat detailed account of ‘Ad and Thamud see 11:51 and 11:62.
اَفَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَیَنۡظُرُوۡا کَیۡفَ کَانَ عٰقِبَۃُ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ کَانُوۡۤا اَکۡثَرَ مِنۡہُمۡ وَاَشَدَّ قُوَّۃً وَّاٰثَارًا فِی الۡاَرۡضِ فَمَاۤ اَغۡنٰی عَنۡہُمۡ مَّا کَانُوۡا یَکۡسِبُوۡنَ
16:37; 27:70; 30:43.
16:37; 27:70; 30:43.
16:37; 27:70; 30:43.
Commentary:
After having been reminded, in the last three verses, of the many Divine blessings and favours, the greatest of which is that God has revealed His will to mankind and has sent His Messengers to guide them, the disbelievers are warned in the present verse that if they refused to accept God’s Message and opposed His Messenger, they will be visited with Heavenly punishment as disbelievers were punished in the past.
c
16:37; 27:70; 30:43.
a
16:37; 27:70; 30:43.
3552
Commentary:
After having been reminded, in the last three verses, of the many Divine blessings and favours, the greatest of which is that God has revealed His will to mankind and has sent His Messengers to guide them, the disbelievers are warned in the present verse that if they refused to accept God’s Message and opposed His Messenger, they will be visited with Heavenly punishment as disbelievers were punished in the past.
d
16:37; 27:70; 30:43.
وَکَاَیِّنۡ مِّنۡ قَرۡیَۃٍ ہِیَ اَشَدُّ قُوَّۃً مِّنۡ قَرۡیَتِکَ الَّتِیۡۤ اَخۡرَجَتۡکَ اَہۡلَکۡنٰہُمۡ فَلَا نَاصِرَ لَہُمۡ
The verse was revealed while the Holy Prophet was on his way from Mecca to Medina, having been driven out of his beloved native place, with a price on his head. He was hourly in fear of being caught, as Medina was far away and the countryside swarmed with adventurers who sought to bring him dead or alive to get the much-coveted prize. The Holy Prophet was Divinely promised a safe journey.
Commentary:
The verse constitutes a mighty prophecy. According to the majority of scholarly opinion it was revealed while the Holy Prophet was on his way from Mecca to Medina, having been driven out of his beloved native place, with a price put on his head. The Prophet was friendless and his cause seemed hopeless. He was hourly in fear of being caught, as Medina was far away and the countryside swarmed with adventurers who sought to bring him dead or alive to get the much-coveted prize. It was at that critical hour that the verse was revealed. It promised a safe journey for the Prophet and the eventual destruction of his enemies.
3798
Commentary:
The verse constitutes a mighty prophecy. According to the majority of scholarly opinion it was revealed while the Holy Prophet was on his way from Mecca to Medina, having been driven out of his beloved native place, with a price put on his head. The Prophet was friendless and his cause seemed hopeless. He was hourly in fear of being caught, as Medina was far away and the countryside swarmed with adventurers who sought to bring him dead or alive to get the much-coveted prize. It was at that critical hour that the verse was revealed. It promised a safe journey for the Prophet and the eventual destruction of his enemies.
2747
The verse was revealed while the Holy Prophet was on his way from Mecca to Medina, having been driven out of his beloved native place, with a price on his head. He was hourly in fear of being caught, as Medina was far away and the countryside swarmed with adventurers who sought to bring him dead or alive to get the much-coveted prize. The Holy Prophet was Divinely promised a safe journey.