رُسُلُنَا
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "رُسُلُنَا".
وَلَمَّآ أَن جَآءَتْ رُسُلُنَا لُوطًا سِىٓءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالُوا۟ لَا تَخَفْ وَلَا تَحْزَنْ ۖ إِنَّا مُنَجُّوكَ وَأَهْلَكَ إِلَّا ٱمْرَأَتَكَ كَانَتْ مِنَ ٱلْغَٰبِرِينَ
سِیْٓءَ بِھِمْ وَضَاقَ بِھِمْ ذَرْعًا اس کے یہ معنے نہیں کہ مہمان نوازی کا خیال لوط علیہ السلام کو بُرا لگا۔ بلکہ مطلب یہ ہے کہ چونکہ لوطؑ کی قوم نے ان کو منع کیا تھا کہ وہ غیر معروف مسافروں کو گھر میں نہ لایا کریں۔ اس لئے حضرت لوط علیہ السلام کو یہ رسول دیکھ کر دکھ پہنچا اور ان کا دل تنگ ہوا کہ کہیں ایسا نہ ہو میری قوم مجھے مہمان نوازی سے روکے اور مہمانوں کو دکھ دے چنانچہ قرآن کریم میں آتا ہے اَوَلَمْ نَنْھَکَ عَنِ الْعٰلَمِیْنَ (الحجر: ۷۱) اے لوط! کیا ہم نے تجھے غیر معلوم مسافروں کے گھر میں لانے سے نہیں روکا ہوا؟ اس زمانہ میں شہر چھوٹے چھوٹے اور دور دور ہوت
اِنَّا مُنَجُّوْکَ یہ درحقیقت خداتعالیٰ کا کلام ہے۔ قرآن کریم میں عربی قاعدہ کے مطابق انتشار ضمائر کثرت سے استعمال ہوتا ہے۔ یعنی غائب سے بدل کر حاضر کی ضمیر اور حاضر سے بدل کر غائب کی ضمیر استعمال ہوتی ہے۔ چنانچہ دیکھ لو کہ چند آیتیں نیچے فرماتا ہے ہم نے اس واقعہ کو نشان کے طور پر پچھلی قوموں میں چھوڑا اور اس سے اگلی آیت میں فرمایا کہ مدین کی طرف ہم نے ان کے بھائی شعیبؑ کو رسول کرکے بھیجا تھا۔ یہ دونوں آیتیں رسولوں کی طرف خواہ انہیں فرشتہ سمجھو یا انسان‘ منسوب نہیں ہو سکتیں‘ اللہ تعالیٰ ہی کی طرف منسوب ہو سکتی ہیں۔ پس ’’ہم تجھ کو نجات دینے والے ہیں‘‘ بھی خد
11:78.
7:84; 27:58.
Daqa Bihi Dhar‘an means, he lacked strength or ability or power to do the thing (Lane). Who the messengers mentioned in the verse were and what their mission was has been explained in 11:70, 71 and 15:68-72. Their visit distressed and grieved Prophet Lot because his people, having adopted the calling of the road, did not like strangers to visit their town and therefore they had forbidden Lot to receive outsiders. He feared that his people might humiliate him before his guests.
11:78.
7:84; 21:75; 27:58.
Important Words:
سییء (he was distressed) is passive verb from ساء. They say ساء الامر فلاناً i.e. the affair grieved such a one; or did with him what he hated. ساء به ظنا means, he suspected him (Aqrab).
ضاق بھم ذرعا (felt helpless on their account). ضاق means, it was or became narrow. They say ضاق عن الجواب i.e. he was incapable of replying. The expression ضاق به ذرعاً means, his power or ability was straitened or was inadequate to it or he was unable to do or accomplish the thing or he lacked strength or ability or power to do the thing (Lane).
Commentary:
Who the messengers mentioned in the verse were, what their mission was and why their visit distressed and grieved Prophet Lot has been explained in 11:70-71 & 15:68-72. It is enough for the purpose of the verse under comment to say that the messengers were righteous men of the locality and not angels as popularly believed, and that they had been commissioned by God to convey to Abraham and Lot the warning that Lot’s people were about to be punished on account of their vices and iniquities and to take Lot to a place of safety. Lot was distressed when the messengers arrived because his people being robbers were apprehensive of strangers visiting their city and therefore they had forbidden Lot to receive outsiders. It may further be noted here that "the messengers" brought to Abraham the glad tidings of the birth of a son, and at the same time the tidings that the people of Lot were going to be destroyed, the word البشری being applied to both good and bad news.
c
11:78.
d
7:84; 27:58.
1
سِیْٓءَ بِھِمْ وَضَاقَ بِھِمْ ذَرْعًا اس کے یہ معنے نہیں کہ مہمان نوازی کا خیال لوط علیہ السلام کو بُرا لگا۔ بلکہ مطلب یہ ہے کہ چونکہ لوطؑ کی قوم نے ان کو منع کیا تھا کہ وہ غیر معروف مسافروں کو گھر میں نہ لایا کریں۔ اس لئے حضرت لوط علیہ السلام کو یہ رسول دیکھ کر دکھ پہنچا اور ان کا دل تنگ ہوا کہ کہیں ایسا نہ ہو میری قوم مجھے مہمان نوازی سے روکے اور مہمانوں کو دکھ دے چنانچہ قرآن کریم میں آتا ہے اَوَلَمْ نَنْھَکَ عَنِ الْعٰلَمِیْنَ (الحجر: ۷۱) اے لوط! کیا ہم نے تجھے غیر معلوم مسافروں کے گھر میں لانے سے نہیں روکا ہوا؟ اس زمانہ میں شہر چھوٹے چھوٹے اور دور دور ہوت
2
اِنَّا مُنَجُّوْکَ یہ درحقیقت خداتعالیٰ کا کلام ہے۔ قرآن کریم میں عربی قاعدہ کے مطابق انتشار ضمائر کثرت سے استعمال ہوتا ہے۔ یعنی غائب سے بدل کر حاضر کی ضمیر اور حاضر سے بدل کر غائب کی ضمیر استعمال ہوتی ہے۔ چنانچہ دیکھ لو کہ چند آیتیں نیچے فرماتا ہے ہم نے اس واقعہ کو نشان کے طور پر پچھلی قوموں میں چھوڑا اور اس سے اگلی آیت میں فرمایا کہ مدین کی طرف ہم نے ان کے بھائی شعیبؑ کو رسول کرکے بھیجا تھا۔ یہ دونوں آیتیں رسولوں کی طرف خواہ انہیں فرشتہ سمجھو یا انسان‘ منسوب نہیں ہو سکتیں‘ اللہ تعالیٰ ہی کی طرف منسوب ہو سکتی ہیں۔ پس ’’ہم تجھ کو نجات دینے والے ہیں‘‘ بھی خد
c
11:78.
d
7:84; 21:75; 27:58.
2962
Important Words:
سییء (he was distressed) is passive verb from ساء. They say ساء الامر فلاناً i.e. the affair grieved such a one; or did with him what he hated. ساء به ظنا means, he suspected him (Aqrab).
ضاق بھم ذرعا (felt helpless on their account). ضاق means, it was or became narrow. They say ضاق عن الجواب i.e. he was incapable of replying. The expression ضاق به ذرعاً means, his power or ability was straitened or was inadequate to it or he was unable to do or accomplish the thing or he lacked strength or ability or power to do the thing (Lane).
Commentary:
Who the messengers mentioned in the verse were, what their mission was and why their visit distressed and grieved Prophet Lot has been explained in 11:70-71 & 15:68-72. It is enough for the purpose of the verse under comment to say that the messengers were righteous men of the locality and not angels as popularly believed, and that they had been commissioned by God to convey to Abraham and Lot the warning that Lot’s people were about to be punished on account of their vices and iniquities and to take Lot to a place of safety. Lot was distressed when the messengers arrived because his people being robbers were apprehensive of strangers visiting their city and therefore they had forbidden Lot to receive outsiders. It may further be noted here that "the messengers" brought to Abraham the glad tidings of the birth of a son, and at the same time the tidings that the people of Lot were going to be destroyed, the word البشری being applied to both good and bad news.
d
11:78.
e
7:84; 27:58.
2251
Daqa Bihi Dhar‘an means, he lacked strength or ability or power to do the thing (Lane). Who the messengers mentioned in the verse were and what their mission was has been explained in 11:70, 71 and 15:68-72. Their visit distressed and grieved Prophet Lot because his people, having adopted the calling of the road, did not like strangers to visit their town and therefore they had forbidden Lot to receive outsiders. He feared that his people might humiliate him before his guests.
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.
وَهُوَ ٱلْقَاهِرُ فَوْقَ عِبَادِهِۦ ۖ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىٰٓ إِذَا جَآءَ أَحَدَكُمُ ٱلْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ
یعنی رسول۔ دوسری جگہ اللہ تعالیٰ فرماتا ہے۔فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ (نساء: ۴۲) یعنی اس دن کیا ہوگا جب ہم ہر قوم میں سے ایک نگران لا کر گواہی دینے کے لئے کھڑا کر دیں گے یعنی رسول۔
6:19; 13:17.
13:12; 82:11.
This verse provides another reason why God alone is entitled to punish. He is Qahir, i.e. Powerful and Mighty over all, therefore He can punish any of His creatures in His infallible knowledge whenever He thinks proper. The powerful are never in a hurry to punish.
6:19; 13:17.
13:12; 82:11.
Commentary:
This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.
The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.
b
6:19; 13:17.
c
13:12; 82:11.
428
这节经文提出了只有安拉有权惩罚的另一理由。他是 اَلْقَاهِرْ (Al-Qahir), 也就是说, 他对一切都是大力和有权能的, 因此, 他可用他正确可靠的知识, 在他以为适当的任何时候, 惩罚任何他所创造的事物。凡有大力的, 是从来也不会急於惩罚的。
1
یعنی رسول۔ دوسری جگہ اللہ تعالیٰ فرماتا ہے۔فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ (نساء: ۴۲) یعنی اس دن کیا ہوگا جب ہم ہر قوم میں سے ایک نگران لا کر گواہی دینے کے لئے کھڑا کر دیں گے یعنی رسول۔
a
6:19; 13:17.
b
13:12; 82:11.
807
Commentary:
This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.
The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.
b
6:19; 13:17.
c
13:12; 82:11.
857
This verse provides another reason why God alone is entitled to punish. He is Qahir, i.e. Powerful and Mighty over all, therefore He can punish any of His creatures in His infallible knowledge whenever He thinks proper. The powerful are never in a hurry to punish.
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.
وَلَمَّا جَآءَتْ رُسُلُنَا لُوطًا سِىٓءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَٰذَا يَوْمٌ عَصِيبٌ
29:34.
حضرت لوط علیہ السلام حضرت ابراہیم علیہ السلام کے بھتیجے تھے اور پہلے عراق کے رہنے والے تھے اب جس جگہ وہ رہ رہے تھے وہ فلسطین تھا اور اس میں وہ اجنبی تھے ان کی قوم نے ان کو روکا ہوا تھا کہ اجانب کو نہ لایا کریں (سورۃ حجر آیت۷۱) مگر وہ مہمان نوازی کی عادت سے مجبور تھے جب انہوں نے مہمان دیکھے اور سمجھا کہ ان کو گھر لے گیا تو قوم ناراض ہو گئی تو اس پر وہ غمگین ہو گئے۔
29:34.
The expression, Daqa bil-Amri Dhar‘an, means, he lacked ability, power or strength to do the thing, Dhar‘ meaning power or ability: or the expression means, the thing or affair was rendered difficult or distressing to him (Lane). The words in the text mean, he found himself helpless or unable to protect them.
29:34.
Important Words:
ضاق بھم ذرعا (felt helpless on their behalf) is a peculiar Arabic expression. The Arabs say ضاق بالامر ذرعا which literally means, he stretched forth his arm to it but his arm did not reach it and he was unable to do or accomplish the thing or affair; or he lacked the strength or power to do the thing; or he found no way of escape from what was disagreeable in the affair (Lane).
Commentary:
Some commentators hold the view that Lot’s trouble was due to the visitors having stayed with him against his will, refusing to leave his house. The truth, however, seems to be quite the reverse; for, as the Bible clearly states, when the strangers reached near Lot’s residence, he himself invited them to it as his guests, but, probably fearing lest by their stay he might be inconvenienced, they asked to be excused. This naturally pained Lot (Gen. ch. 19).
a
29:34.
2
حضرت لوط علیہ السلام حضرت ابراہیم علیہ السلام کے بھتیجے تھے اور پہلے عراق کے رہنے والے تھے اب جس جگہ وہ رہ رہے تھے وہ فلسطین تھا اور اس میں وہ اجنبی تھے ان کی قوم نے ان کو روکا ہوا تھا کہ اجانب کو نہ لایا کریں (سورۃ حجر آیت۷۱) مگر وہ مہمان نوازی کی عادت سے مجبور تھے جب انہوں نے مہمان دیکھے اور سمجھا کہ ان کو گھر لے گیا تو قوم ناراض ہو گئی تو اس پر وہ غمگین ہو گئے۔
a
29:34.
1458
Important Words:
ضاق بھم ذرعا (felt helpless on their behalf) is a peculiar Arabic expression. The Arabs say ضاق بالامر ذرعا which literally means, he stretched forth his arm to it but his arm did not reach it and he was unable to do or accomplish the thing or affair; or he lacked the strength or power to do the thing; or he found no way of escape from what was disagreeable in the affair (Lane).
Commentary:
Some commentators hold the view that Lot’s trouble was due to the visitors having stayed with him against his will, refusing to leave his house. The truth, however, seems to be quite the reverse; for, as the Bible clearly states, when the strangers reached near Lot’s residence, he himself invited them to it as his guests, but, probably fearing lest by their stay he might be inconvenienced, they asked to be excused. This naturally pained Lot (Gen. ch. 19).
b
29:34.
1335
The expression, Daqa bil-Amri Dhar‘an, means, he lacked ability, power or strength to do the thing, Dhar‘ meaning power or ability: or the expression means, the thing or affair was rendered difficult or distressing to him (Lane). The words in the text mean, he found himself helpless or unable to protect them.