جَآءَتْهُمْ
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "جَآءَتْهُمْ".
مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفْسًۢا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًا ۚ وَلَقَدْ جَآءَتْهُمْ رُسُلُنَا بِٱلْبَيِّنَٰتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَٰلِكَ فِى ٱلْأَرْضِ لَمُسْرِفُونَ
7:102; 9:70; 14:10; 40:23.
这节经文所暗示的是, 这里所谈及的与阿丹的两个儿子的类似的事情而且以后会发生更重要得多的事情。在以色列后裔的兄弟中要出现一位先知。这件事将触怒以色列人反对那位先知, 他们出于妒忌而要喝他的血, 正如该隐 (Cain) 要喝他弟弟亚伯 (Abel) 的血。那位先知不是一个平常的人。他是世界的改造者。真主任命他带给全人类那本永恒的经典。人类的未来要依靠他。因此, 杀死他就等于杀了整个人类; 而保全他的生命, 可以说是, 保全整个人类。
اس سے تورات کی تعلیم کی طرف اشارہ کیا گیا ہے۔ ورنہ یہ مرادنہیں کہ یہ واقعہ نہ ہوتا تو یہ حکم بھی نہ ملتا۔ درحقیقت اس میں اشارہ ہے کہ جب کوئی شخص کسی ایسے آدمی کو ماردے جو دنیا کے لئے اہم ہو تو اسے ایسا ہی سمجھا جائے گا جیسا کہ اس نے سب دنیا کو مار دیا۔
یعنی اس کے کام میں مدد دے۔
قرآن مجید میں اِنَّ تاکید کا حرف ہے اس کا ترجمہ اردو میں ناممکن ہے اس لئے ہم نے ’’کرتے جارہے ہیں‘‘ ترجمہ کر دیا ہے جو خود تاکید کے لئے بولا جاتا ہے۔
7:102; 9:70; 14:10; 40:23.
What is hinted at in the verse is that an incident similar to that of the two sons of Adam mentioned here but of much greater import was to take place later. There was to appear among the brethren of the Israelites a Prophet. This fact was to enrage the Israelites against that Prophet and they were to become thirsty for his blood on account of envy, even as Cain had become thirsty for the blood of his brother Abel. The Prophet was to be no ordinary soul. He was to be a World-Reformer, ordained to bring the eternal Law for all mankind whose entire future depended on him, and therefore slaying him was equivalent to slaying the whole of mankind, and the preservation of his life was, as it were, the preservation of the whole of mankind.
7:102; 9:70; 14:10; 40:23.
Commentary:
This verse draws a great moral from the simple incident related in the foregoing verses. The incident of the two sons of Adam had a parallel in the history of nations, as hinted in the words, On account of this We prescribed for the Children of Israel, etc. If the incident simply related to "the two sons of Adam" it had obviously no direct bearing on the Israelites.
As a matter of fact, what is hinted at is that an incident similar to that of the two sons of Adam mentioned here, but of much greater import, was to take place later. There was to appear among the brethren of the Israelites a Prophet whose offering God was to favour with acceptance, while that of his brethren, the Israelites, was to be rejected owing to their impiety and lack of righteousness. This was to enrage the Israelites against that Prophet and they were to become thirsty for his blood on account of envy, even as Cain had become thirsty for the blood of his brother Abel. The story of Cain and Abel was, therefore, intended, as hinted in the opening words of this verse, to serve as a warning for the Israelites. The Prophet meant to be raised from among the brethren of the Israelites was to be no ordinary soul. He was to be a World-Reformer ordained to bring the eternal Law for mankind whose entire future depended on him and, therefore, his slaying was equivalent to the slaying of the whole of mankind, and the preservation of his life was, as it were, the preservation of the life of the whole of mankind. This great soul had killed no person, nor had it created disorder in the land.
The advent of this Prophet was foretold in the Bible (Deut. 18:18-22), and therein it was also announced that God would demand requital of those who did not hearken to this Prophet.
a
7:102; 9:70; 14:10; 40:23.
373
这节经文所暗示的是, 这里所谈及的与阿丹的两个儿子的类似的事情而且以后会发生更重要得多的事情。在以色列后裔的兄弟中要出现一位先知。这件事将触怒以色列人反对那位先知, 他们出于妒忌而要喝他的血, 正如该隐 (Cain) 要喝他弟弟亚伯 (Abel) 的血。那位先知不是一个平常的人。他是世界的改造者。真主任命他带给全人类那本永恒的经典。人类的未来要依靠他。因此, 杀死他就等于杀了整个人类; 而保全他的生命, 可以说是, 保全整个人类。
2
اس سے تورات کی تعلیم کی طرف اشارہ کیا گیا ہے۔ ورنہ یہ مرادنہیں کہ یہ واقعہ نہ ہوتا تو یہ حکم بھی نہ ملتا۔ درحقیقت اس میں اشارہ ہے کہ جب کوئی شخص کسی ایسے آدمی کو ماردے جو دنیا کے لئے اہم ہو تو اسے ایسا ہی سمجھا جائے گا جیسا کہ اس نے سب دنیا کو مار دیا۔
3
یعنی اس کے کام میں مدد دے۔
4
قرآن مجید میں اِنَّ تاکید کا حرف ہے اس کا ترجمہ اردو میں ناممکن ہے اس لئے ہم نے ’’کرتے جارہے ہیں‘‘ ترجمہ کر دیا ہے جو خود تاکید کے لئے بولا جاتا ہے۔
a
7:102; 9:70; 14:10; 40:23.
668
Commentary:
This verse draws a great moral from the simple incident related in the foregoing verses. The incident of the two sons of Adam had a parallel in the history of nations, as hinted in the words, On account of this We prescribed for the Children of Israel, etc. If the incident simply related to "the two sons of Adam" it had obviously no direct bearing on the Israelites.
As a matter of fact, what is hinted at is that an incident similar to that of the two sons of Adam mentioned here, but of much greater import, was to take place later. There was to appear among the brethren of the Israelites a Prophet whose offering God was to favour with acceptance, while that of his brethren, the Israelites, was to be rejected owing to their impiety and lack of righteousness. This was to enrage the Israelites against that Prophet and they were to become thirsty for his blood on account of envy, even as Cain had become thirsty for the blood of his brother Abel. The story of Cain and Abel was, therefore, intended, as hinted in the opening words of this verse, to serve as a warning for the Israelites. The Prophet meant to be raised from among the brethren of the Israelites was to be no ordinary soul. He was to be a World-Reformer ordained to bring the eternal Law for mankind whose entire future depended on him and, therefore, his slaying was equivalent to the slaying of the whole of mankind, and the preservation of his life was, as it were, the preservation of the life of the whole of mankind. This great soul had killed no person, nor had it created disorder in the land.
The advent of this Prophet was foretold in the Bible (Deut. 18:18-22), and therein it was also announced that God would demand requital of those who did not hearken to this Prophet.
a
7:102; 9:70; 14:10; 40:23.
740
What is hinted at in the verse is that an incident similar to that of the two sons of Adam mentioned here but of much greater import was to take place later. There was to appear among the brethren of the Israelites a Prophet. This fact was to enrage the Israelites against that Prophet and they were to become thirsty for his blood on account of envy, even as Cain had become thirsty for the blood of his brother Abel. The Prophet was to be no ordinary soul. He was to be a World-Reformer, ordained to bring the eternal Law for all mankind whose entire future depended on him, and therefore slaying him was equivalent to slaying the whole of mankind, and the preservation of his life was, as it were, the preservation of the whole of mankind.
وَأَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَٰنِهِمْ لَئِن جَآءَتْهُمْ ءَايَةٌ لَّيُؤْمِنُنَّ بِهَا ۚ قُلْ إِنَّمَا ٱلْءَايَٰتُ عِندَ ٱللَّهِ ۖ وَمَا يُشْعِرُكُمْ أَنَّهَآ إِذَا جَآءَتْ لَا يُؤْمِنُونَ
یعنی ان کی پہلی بداعمالیاں جو انہیں ایمان سے محروم کردیں گی خداتعالیٰ کے پاس محفوظ ہیں جب وہ انہیں ظاہر کر دے گا تو تم کو معلوم ہو جائے گا کہ وہ کبھی ایمان نہیں لائیں گے جب تک دلوں کی اصلاح نہ کریں اور پرانی مشرکانہ عادتیں نہ چھوڑیں۔
Besides the meaning given in the text the latter part of the verse may be rendered as: "Surely, Signs are with Allah, and also that is with Allah which will make you know that when the Signs come, they will not believe."
Important Words:
انـما (surely) is considered to be a compound of ان and ما . It imports restriction of that which it precedes to that which follows it, giving the sense of "only". The Quran says: انما الصدقات للفقراء i.e. the sadaqat (the alms) are meant only for the poor, etc. But the word does not always import restriction but sometimes only corroboration of an affirmation, giving the sense of "verily" or "surely", as in the tradition; انـما الربا فی النسیئة i.e. verily, (one form of) usury is in the delay of payment (Lane & Aqrab).
Commentary:
The latter part of the verse may also be rendered thus, "Say, 'Surely, Signs are with Allah, and that (too is with Allah) which will make you know that when it comes, they will not believe.'" In this rendering, the
particle ما rendered in the text as "what" would be taken as a relative pronoun, in the sense of الذی i.e. "that" and not as an interrogative pronoun. According to this rendering, the words "and that (too is with Allah) which will make you know that when it comes, they will not believe" would refer to the punishment of God and the clause would mean that not only are other signs with God, but the sign of punishment is also with Him and that when that sign comes, you will see that it will do them no good.
2
یعنی ان کی پہلی بداعمالیاں جو انہیں ایمان سے محروم کردیں گی خداتعالیٰ کے پاس محفوظ ہیں جب وہ انہیں ظاہر کر دے گا تو تم کو معلوم ہو جائے گا کہ وہ کبھی ایمان نہیں لائیں گے جب تک دلوں کی اصلاح نہ کریں اور پرانی مشرکانہ عادتیں نہ چھوڑیں۔
851
Important Words:
انـما (surely) is considered to be a compound of ان and ما . It imports restriction of that which it precedes to that which follows it, giving the sense of "only". The Quran says: انما الصدقات للفقراء i.e. the sadaqat (the alms) are meant only for the poor, etc. But the word does not always import restriction but sometimes only corroboration of an affirmation, giving the sense of "verily" or "surely", as in the tradition; انـما الربا فی النسیئة i.e. verily, (one form of) usury is in the delay of payment (Lane & Aqrab).
Commentary:
The latter part of the verse may also be rendered thus, "Say, 'Surely, Signs are with Allah, and that (too is with Allah) which will make you know that when it comes, they will not believe.'" In this rendering, the
particle ما rendered in the text as "what" would be taken as a relative pronoun, in the sense of الذی i.e. "that" and not as an interrogative pronoun. According to this rendering, the words "and that (too is with Allah) which will make you know that when it comes, they will not believe" would refer to the punishment of God and the clause would mean that not only are other signs with God, but the sign of punishment is also with Him and that when that sign comes, you will see that it will do them no good.
896
Besides the meaning given in the text the latter part of the verse may be rendered as: "Surely, Signs are with Allah, and also that is with Allah which will make you know that when the Signs come, they will not believe."
وَإِذَا جَآءَتْهُمْ ءَايَةٌ قَالُوا۟ لَن نُّؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَآ أُوتِىَ رُسُلُ ٱللَّهِ ۘ ٱللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُۥ ۗ سَيُصِيبُ ٱلَّذِينَ أَجْرَمُوا۟ صَغَارٌ عِندَ ٱللَّهِ وَعَذَابٌ شَدِيدٌۢ بِمَا كَانُوا۟ يَمْكُرُونَ
یعنی کون رسول بننے کا مستحق ہے اور کون نہیں۔
28:49.
Allah knows best who is fit to be His Messenger and who is not.
28:49.
Commentary:
The verse embodies the last argument or the last excuse of disbelievers in the present discussion. They say, "We will never believe in Divine revelation until we also receive revelation like unto the revelation of the Messengers of God. If God speaks to them, let Him speak to us also."
God answers this foolish objection by saying: "It is not to every man that God speaks; He speaks only to him whom He finds worthy of it and whom He selects for the purpose." As for those who make themselves deserving of humiliation and abasement, they cannot be honoured with messages from God. Their doom is only "humiliation and a severe punishment."
a
28:49.
458
安拉最知道谁适合於作他的使者, 而谁却不适合。
2
یعنی کون رسول بننے کا مستحق ہے اور کون نہیں۔
a
28:49.
866
Commentary:
The verse embodies the last argument or the last excuse of disbelievers in the present discussion. They say, "We will never believe in Divine revelation until we also receive revelation like unto the revelation of the Messengers of God. If God speaks to them, let Him speak to us also."
God answers this foolish objection by saying: "It is not to every man that God speaks; He speaks only to him whom He finds worthy of it and whom He selects for the purpose." As for those who make themselves deserving of humiliation and abasement, they cannot be honoured with messages from God. Their doom is only "humiliation and a severe punishment."
a
28:49.
906A
Allah knows best who is fit to be His Messenger and who is not.
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِۦٓ ۚ أُو۟لَٰٓئِكَ يَنَالُهُمْ نَصِيبُهُم مِّنَ ٱلْكِتَٰبِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُوٓا۟ أَيْنَ مَا كُنتُمْ تَدْعُونَ مِن دُونِ ٱللَّهِ ۖ قَالُوا۟ ضَلُّوا۟ عَنَّا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَٰفِرِينَ
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
a
6:131.
e
6:22; 10:18; 11:19; 61:8.
f
6:23; 40:74-75.
490
这话意味着拒绝安拉的使者的人将亲眼看到预告他们失败的那些预言的实现, 并将遭受由于他们反对安拉的使者而为他们固定的惩罚。
1
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
a
6:22; 10:18; 11:19; 61:8.
b
6:23; 40:74-75.
c
6:131.
938
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
b
6:22; 10:18; 11:19; 61:8.
c
6:23; 40:74-75.
d
6:131.
971
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
تِلْكَ ٱلْقُرَىٰ نَقُصُّ عَلَيْكَ مِنْ أَنۢبَآئِهَا ۚ وَلَقَدْ جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَمَا كَانُوا۟ لِيُؤْمِنُوا۟ بِمَا كَذَّبُوا۟ مِن قَبْلُ ۚ كَذَٰلِكَ يَطْبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلْكَٰفِرِينَ
3:185; 5:33.
3:185; 5:33.
The Qur’an does not give the entire history of bygone peoples but only the relevant parts of it. Nevertheless, no book of history contains more reliable information about the tribes of ‘Ad and Thamud than does the Qur’an, and students of history have admitted that what the Qur’an tells us is the only authentic and reliable information that we possess about these ancient peoples and all other stories current about them are so many myths.
The hearts of disbelievers are sealed up when they refuse to make use of their God-given power of reasoning and understanding.
3:185; 5:33.
Commentary:
The word القری (the towns) again refers here to ancient towns fallen into ruin. The Quran reverts to their mention in order to emphasize the seriousness of a Prophet’s rejection and to introduce the narration of yet another by-gone people, the rejecters of Moses.
By using the words, some of whose news, the verse makes it clear that the Quran has not given the entire history of by-gone peoples but only the relevant parts of it. Nevertheless, no book of history contains more reliable information about the peoples of ‘Ad and Thamud than does the Quran, and students of history have admitted that what the Quran tells us is the only authentic and reliable knowledge that we possess about these ancient peoples, and all other stories current about them may be only so many myths. As regards Lot, later Jewish writers have admitted that he was a Prophet of God, as the Quran represents him to be, though the Bible does not seem to accord him this rank.
The verse hints that as the Holy Prophet represents in his person all the Prophets that have gone before him, therefore his rejecters will be visited with all the various forms of punishment that befell the rejecters of former Prophets.
The opponents of God’s Prophets are in the habit of rejecting their claims on the basis of mere hearsay and make-believe. The result of such a hasty rejection is that the hearts of the rejecters become sealed and they become deprived of the power to understand the arguments and signs which God shows to establish the truth of His Messengers. The verse thus throws light on how the hearts or minds of disbelievers are sealed. They are sealed only when disbelievers refuse to make use of their God-given power of reasoning and understanding.
e
3:185; 5:33.
c
3:185; 5:33.
998
Commentary:
The word القری (the towns) again refers here to ancient towns fallen into ruin. The Quran reverts to their mention in order to emphasize the seriousness of a Prophet’s rejection and to introduce the narration of yet another by-gone people, the rejecters of Moses.
By using the words, some of whose news, the verse makes it clear that the Quran has not given the entire history of by-gone peoples but only the relevant parts of it. Nevertheless, no book of history contains more reliable information about the peoples of ‘Ad and Thamud than does the Quran, and students of history have admitted that what the Quran tells us is the only authentic and reliable knowledge that we possess about these ancient peoples, and all other stories current about them may be only so many myths. As regards Lot, later Jewish writers have admitted that he was a Prophet of God, as the Quran represents him to be, though the Bible does not seem to accord him this rank.
The verse hints that as the Holy Prophet represents in his person all the Prophets that have gone before him, therefore his rejecters will be visited with all the various forms of punishment that befell the rejecters of former Prophets.
The opponents of God’s Prophets are in the habit of rejecting their claims on the basis of mere hearsay and make-believe. The result of such a hasty rejection is that the hearts of the rejecters become sealed and they become deprived of the power to understand the arguments and signs which God shows to establish the truth of His Messengers. The verse thus throws light on how the hearts or minds of disbelievers are sealed. They are sealed only when disbelievers refuse to make use of their God-given power of reasoning and understanding.
a
3:185; 5:33.
1017
The Qur’an does not give the entire history of bygone peoples but only the relevant parts of it. Nevertheless, no book of history contains more reliable information about the tribes of ‘Ad and Thamud than does the Qur’an, and students of history have admitted that what the Qur’an tells us is the only authentic and reliable information that we possess about these ancient peoples and all other stories current about them are so many myths.
1018
The hearts of disbelievers are sealed up when they refuse to make use of their God-given power of reasoning and understanding.
وَلَوْ جَآءَتْهُمْ كُلُّ ءَايَةٍ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ
10:89.
10:89.
10:89.
Commentary:
This verse shows that the signs of God do not benefit those who have no desire to benefit by them. They treat even the greatest of signs as mere fraud. Hence the assertion of disbelievers made in the time of every Prophet that no sign has been shown to them is no evidence of the absence of any sign. One should not be misled by such baseless assertions but should ponder over the claims of a Prophet independently and form one’s own judgement about them. One should judge the signs of the Prophet according to the criteria by which Divine Signs are judged.
d
10:89.
b
10:89.
1369
Commentary:
This verse shows that the signs of God do not benefit those who have no desire to benefit by them. They treat even the greatest of signs as mere fraud. Hence the assertion of disbelievers made in the time of every Prophet that no sign has been shown to them is no evidence of the absence of any sign. One should not be misled by such baseless assertions but should ponder over the claims of a Prophet independently and form one’s own judgement about them. One should judge the signs of the Prophet according to the criteria by which Divine Signs are judged.
c
10:89.
أَلَمْ يَأْتِكُمْ نَبَؤُا۟ ٱلَّذِينَ مِن قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ ۛ وَٱلَّذِينَ مِنۢ بَعْدِهِمْ ۛ لَا يَعْلَمُهُمْ إِلَّا ٱللَّهُ ۚ جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَرَدُّوٓا۟ أَيْدِيَهُمْ فِىٓ أَفْوَٰهِهِمْ وَقَالُوٓا۟ إِنَّا كَفَرْنَا بِمَآ أُرْسِلْتُم بِهِۦ وَإِنَّا لَفِى شَكٍّ مِّمَّا تَدْعُونَنَآ إِلَيْهِ مُرِيبٍ
9:70; 40:32; 50:13-15.
9:70; 40:32; 50:13-15.
These words indicate that Prophets were also raised among nations other than the progeny of Abraham, for, the tribes of ‘Ad and Thamud were followed by some other peoples whom 'none knows now save Allah,' whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Qur’an and the Bible.
The words mean that disbelievers thrust their hands into their own mouths in amazement at the high-sounding claims of the Prophets. Or they bit their hands in rage at what the Prophets said. Or they put their hands on the mouths of the Prophets so as to silence them and make them cease talking about their claims.
9:70; 40:32; 50:13-15.
Important Words:
نبأ (tidings) is the noun-infinitive, from نبأ (naba’a). They say انباہ ایاہ i.e. he informed him of it. نبأ means, information or a piece of information; an announcement; news or tidings; an account; a narrative or story; an announcement of great utility, from which results either great knowledge or predominance of opinion; news which fills the heart of a person with horror and makes it tremble (Lane, Aqrab & Kulliyat).
ایدیھم (their hands). ایدی is the plural of ید which among other things means, the arm from the shoulder-joint to the extremities of the fingers; palm of the hand; honour; dignity; power; predominance or mastery; good or favour done to a person (Aqrab & Lane). See also 5:65; 9:29.
Commentary:
The words, and those after them. None knows them now save Allah, clearly indicate that Prophets were also raised among nations other than the progeny of Abraham, for, as the verse makes clear, the tribes of ‘Ad and Thamud were followed by some about whom None knows now save Allah, whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Quran and the Bible. So the words, None knows them now save Allah, evidently refer to Prophets other than those that appeared among the descendants of Abraham. The words signify that the Prophets referred to have not been mentioned in any of the revealed Books which have remained partially or wholly intact.
The words, they turned their hands to their mouths, have been taken by some commentators to mean that disbelievers turned their hands to their own mouths in amazement at the high-sounding claims of the Prophets. To express wonder in this way is really a form of derision. In this sense the expression would mean that disbelievers treated the Prophets of God with contempt. The words may, however, also mean that disbelievers put their hands on their mouths in a way so as to wish the Prophets to be silent and cease talking about their claims. It is a general practice that when a person desires another person to keep silent, he sometimes puts his hand or occasionally one of his fingers on his own mouth as a sign for the other person to keep silent.
Taking the word ید in the sense of favour or gift, the expression would mean that disbelievers threw the favours of the Prophet in their faces, telling them to keep their teachings to themselves as they (the disbelievers) did not want them. The words that follow support this meaning.
e
9:70; 40:32; 50:13-15.
a
9:70; 40:32; 50:13-15.
1664
Important Words:
نبأ (tidings) is the noun-infinitive, from نبأ (naba’a). They say انباہ ایاہ i.e. he informed him of it. نبأ means, information or a piece of information; an announcement; news or tidings; an account; a narrative or story; an announcement of great utility, from which results either great knowledge or predominance of opinion; news which fills the heart of a person with horror and makes it tremble (Lane, Aqrab & Kulliyat).
ایدیھم (their hands). ایدی is the plural of ید which among other things means, the arm from the shoulder-joint to the extremities of the fingers; palm of the hand; honour; dignity; power; predominance or mastery; good or favour done to a person (Aqrab & Lane). See also 5:65; 9:29.
Commentary:
The words, and those after them. None knows them now save Allah, clearly indicate that Prophets were also raised among nations other than the progeny of Abraham, for, as the verse makes clear, the tribes of ‘Ad and Thamud were followed by some about whom None knows now save Allah, whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Quran and the Bible. So the words, None knows them now save Allah, evidently refer to Prophets other than those that appeared among the descendants of Abraham. The words signify that the Prophets referred to have not been mentioned in any of the revealed Books which have remained partially or wholly intact.
The words, they turned their hands to their mouths, have been taken by some commentators to mean that disbelievers turned their hands to their own mouths in amazement at the high-sounding claims of the Prophets. To express wonder in this way is really a form of derision. In this sense the expression would mean that disbelievers treated the Prophets of God with contempt. The words may, however, also mean that disbelievers put their hands on their mouths in a way so as to wish the Prophets to be silent and cease talking about their claims. It is a general practice that when a person desires another person to keep silent, he sometimes puts his hand or occasionally one of his fingers on his own mouth as a sign for the other person to keep silent.
Taking the word ید in the sense of favour or gift, the expression would mean that disbelievers threw the favours of the Prophet in their faces, telling them to keep their teachings to themselves as they (the disbelievers) did not want them. The words that follow support this meaning.
c
9:70; 40:32; 50:13-15.
1456
These words indicate that Prophets were also raised among nations other than the progeny of Abraham, for, the tribes of ‘Ad and Thamud were followed by some other peoples whom 'none knows now save Allah,' whereas the Prophets that appeared among the progeny of Abraham have been mentioned both in the Qur’an and the Bible.
1457
The words mean that disbelievers thrust their hands into their own mouths in amazement at the high-sounding claims of the Prophets. Or they bit their hands in rage at what the Prophets said. Or they put their hands on the mouths of the Prophets so as to silence them and make them cease talking about their claims.
وَإِن يُكَذِّبُوكَ فَقَدْ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ وَبِٱلزُّبُرِ وَبِٱلْكِتَٰبِ ٱلْمُنِيرِ
6:35; 22:43; 40:6; 54:10.
16:45.
Commentary:
The verse continues the theme of the preceding verses and consoles and comforts the Holy Prophet by saying that it is a tragedy of human affairs that the very people who are called to God by their Prophets reject and persecute such Prophets, and that the Holy Prophet is not an exception to this rule. Like them he will receive mockery and abuse from his people.
e
6:35; 22:43; 40:6; 54:10.
f
16:45.
d
6:35; 22:43; 40:6; 54:10.
e
16:45.
3196
Commentary:
The verse continues the theme of the preceding verses and consoles and comforts the Holy Prophet by saying that it is a tragedy of human affairs that the very people who are called to God by their Prophets reject and persecute such Prophets, and that the Holy Prophet is not an exception to this rule. Like them he will receive mockery and abuse from his people.
d
6:35; 22:43; 40:6; 54:10.
e
16:45.
فَلَمَّا جَآءَتْهُمْ ءَايَٰتُنَا مُبْصِرَةً قَالُوا۟ هَٰذَا سِحْرٌ مُّبِينٌ
43:31; 61:7.
43:31; 61:7.
Important Words:
مبصرة (sight-giving) is act. participle from أبصر which is again derived from بصر which means, he saw, he became seeing. أبصرہ means, he perceived it mentally; he knew or understood
it. مبصرة means, clear, manifest; illumining; sight-giving, causing to have mental perception or knowledge (Lane & Aqrab). See also 7:204 & 12:94.
a
43:31; 61:7.
b
43:31; 61:7.
2822
Important Words:
مبصرة (sight-giving) is act. participle from أبصر which is again derived from بصر which means, he saw, he became seeing. أبصرہ means, he perceived it mentally; he knew or understood
it. مبصرة means, clear, manifest; illumining; sight-giving, causing to have mental perception or knowledge (Lane & Aqrab). See also 7:204 & 12:94.
a
43:31; 61:7.
2150
Mubsirah means, clear, manifest; illumining; sight-giving; causing to have mental perception or knowledge (Lane).
فَهَلْ يَنظُرُونَ إِلَّا ٱلسَّاعَةَ أَن تَأْتِيَهُم بَغْتَةً ۖ فَقَدْ جَآءَ أَشْرَاطُهَا ۚ فَأَنَّىٰ لَهُمْ إِذَا جَآءَتْهُمْ ذِكْرَىٰهُمْ
22:56; 43:67.
22:56; 43:67.
The reference in the word, Ashrat (signs), seems to be to the Holy Prophet’s flight from Mecca which proved to be the prelude to the appearance of many other Signs.
22:56; 43:67.
Important Words:
أشراط (signs) is the plural of شرط. They say شرط علیه بکذا i.e. he imposed upon him such a condition. أشرط نفسه لکذا means, he marked himself for such an affair. شرط means, a sign, token or mark. أشراط الناس means, the best or meanest of men (Lane & Aqrab).
Commentary:
Disbelievers are so obstinate in rejecting the Divine Message that they would not listen to any argument but would continue to insist that the threatened punishment should come soon. But, the verse purports to say, the signs of their destruction have already appeared if they but read them. When, however, punishment would actually arrive, their repentance would be of no avail. Why don’t they then take heed before it is too late? The reference in the word أشراط(signs) seems to be to the Holy Prophet’s flight from Mecca which proved to be the prelude to the appearance of many signs.
c
22:56; 43:67.
b
22:56; 43:67.
3803
Important Words:
أشراط (signs) is the plural of شرط. They say شرط علیه بکذا i.e. he imposed upon him such a condition. أشرط نفسه لکذا means, he marked himself for such an affair. شرط means, a sign, token or mark. أشراط الناس means, the best or meanest of men (Lane & Aqrab).
Commentary:
Disbelievers are so obstinate in rejecting the Divine Message that they would not listen to any argument but would continue to insist that the threatened punishment should come soon. But, the verse purports to say, the signs of their destruction have already appeared if they but read them. When, however, punishment would actually arrive, their repentance would be of no avail. Why don’t they then take heed before it is too late? The reference in the word أشراط(signs) seems to be to the Holy Prophet’s flight from Mecca which proved to be the prelude to the appearance of many signs.
c
22:56; 43:67.
2751
The reference in the word, Ashrat (signs), seems to be to the Holy Prophet’s flight from Mecca which proved to be the prelude to the appearance of many other Signs.
فَلَمَّا جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَرِحُوا۟ بِمَا عِندَهُم مِّنَ ٱلْعِلْمِ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ