وَ لَمۡ تَکُنۡ لَّہٗ فِئَۃٌ یَّنۡصُرُوۡنَہٗ مِنۡ دُوۡنِ اللّٰہِ وَ مَا کَانَ مُنۡتَصِرًا ﴿ؕ۴۴﴾
وَلَمۡ تَكُن لَّهُۥ فِئَةٞ يَنصُرُونَهُۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنتَصِرًا
b. 28:82. (close)
a. 28:82. (close)
The verse shows that these people will vainly look to Jesus to save them. When Divine punishment overtakes them they will find, to their regret, that they had leaned on a broken reed. (close)
ہُنَالِکَ الۡوَلَایَۃُ لِلّٰہِ الۡحَقِّ ؕ ہُوَ خَیۡرٌ ثَوَابًا وَّ خَیۡرٌ عُقۡبًا ﴿٪۴۵﴾
هُنَالِكَ ٱلۡوَلَٰيَةُ لِلَّهِ ٱلۡحَقِّۚ هُوَ خَيۡرٞ ثَوَابٗا وَخَيۡرٌ عُقۡبٗا
c. 40:17; 82:20. (close)
b. 40:17; 82:20. (close)
The verse constitutes an emphatic reminder of the great eternal truth that all authority and power belong to God and that when His punishment overtakes a people, none can save it. It also shows that the preceding few verses embodied a prophecy about the eventual destruction of Christian nations. (close)
وَ اضۡرِبۡ لَہُمۡ مَّثَلَ الۡحَیٰوۃِ الدُّنۡیَا کَمَآءٍ اَنۡزَلۡنٰہُ مِنَ السَّمَآءِ فَاخۡتَلَطَ بِہٖ نَبَاتُ الۡاَرۡضِ فَاَصۡبَحَ ہَشِیۡمًا تَذۡرُوۡہُ الرِّیٰحُ ؕ وَ کَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ مُّقۡتَدِرًا ﴿۴۶﴾
وَٱضۡرِبۡ لَهُم مَّثَلَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ فَأَصۡبَحَ هَشِيمٗا تَذۡرُوهُ ٱلرِّيَٰحُۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ مُّقۡتَدِرًا
d. 10:25; 57:21. (close)
1696. What an apt and forceful description of the transitoriness of worldly life! (close)
c. 10:25; 57:21. (close)
2086. Important Words:
ھشیما (dry grass broken into pieces) is derived from ھشم. They say ھشم الشیء i.e. he broke the thing. ھشمه (hashshama-hu) means, he broke it much or crushed it, namely a dry thing or anything hollow. ھشیما means, a plant that is dry and breaks or is broken into pieces (Lane & Aqrab).
The subject of the worldly life has been further elaborated by another parable in this verse. It purports to say that in the beginning worldly life looks very beautiful and attractive but its end is most wretched and miserable. On the other hand, spiritual life appears very hard and unpleasant at first but it ends most auspiciously and pleasantly. In the heyday of their power nations are very gay and happy and it appears that their glory will endure forever but once their decay and decline set in they are scattered by the winds of adversity like dry broken grass and are so completely forgotten as if they had never lived on this earth. (close)
اَلۡمَالُ وَ الۡبَنُوۡنَ زِیۡنَۃُ الۡحَیٰوۃِ الدُّنۡیَا ۚ وَ الۡبٰقِیٰتُ الصّٰلِحٰتُ خَیۡرٌ عِنۡدَ رَبِّکَ ثَوَابًا وَّ خَیۡرٌ اَمَلًا ﴿۴۷﴾
ٱلۡمَالُ وَٱلۡبَنُونَ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَٱلۡبَٰقِيَٰتُ ٱلصَّـٰلِحَٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابٗا وَخَيۡرٌ أَمَلٗا
e. 3:15; 57:21. (close)
a. 3:15; 57:21. (close)
Riches and children are the ornament of this life and add to its beauty and splendour and generally make men forget God but they can also be employed to serve a very noble cause. Money spent in a righteous cause leaves behind permanent good results. Young men who dedicate their lives to the service of their community, country or humanity at large are not only themselves remembered with honour long after they are dead but also perpetuate the memories of their ancestors. This is the substance and significance of this verse.
The words, are better in the sight of thy Lord in respect of immediate reward and better in respect of future hope, may have two meanings: (a) That good works produce good results in this life and also form the basis of hope for rich reward in the hereafter. (b) That good works not only benefit the doer himself but also his posterity. It is a divine law that the posterity of a righteous man partakes of the divineblessings conferred upon him. (close)
وَ یَوۡمَ نُسَیِّرُ الۡجِبَالَ وَ تَرَی الۡاَرۡضَ بَارِزَۃً ۙ وَّ حَشَرۡنٰہُمۡ فَلَمۡ نُغَادِرۡ مِنۡہُمۡ اَحَدًا ﴿ۚ۴۸﴾
وَيَوۡمَ نُسَيِّرُ ٱلۡجِبَالَ وَتَرَى ٱلۡأَرۡضَ بَارِزَةٗ وَحَشَرۡنَٰهُمۡ فَلَمۡ نُغَادِرۡ مِنۡهُمۡ أَحَدٗا
a. 52:11; 78:21; 81:4. (close)
1697. Jibal meaning "chiefs" (Lane), the verse may mean that the prophecy about the complete destruction of the forces of evil Gog and Magog mentioned in the few preceding verses will be fulfilled when in the words of the Bible 'nation shall rise against nation and kingdom against kingdom, and there shall be famines and pestilences and earthquakes in diverse places' (Matt. 24:7). The expression, Hasharna-hum, means that they will be gathered in battle array, facing each other, and will fight to the bitter end. (close)
b. 52:11; 78:21; 81:4. (close)
Taking the word جبال in the sense of "chiefs", the verse purports to say that the prophecy about the complete destruction of the forces of evil—of Gog and Magog—mentioned in the few preceding verses will be fulfilled when great rulers and leaders of nations begin to fight among themselves, or in the words of the Bible when "nation shall rise against nation and kingdom against kingdom and there shall be famines, and pestilences and earthquakes in diverse places" (Matt. 24:7).
Taking the word الارض in the sense of "poor people" or "people belonging to the lower strata of society," the verse would mean that the world will become divided into two hostile camps, representing two distinct and conflicting ideologies i.e. between Capitalism and Communism, and a war to the finish will take place between these two camps.
The expression وحشرناھم means that they would be gathered in battle array, facing each other, and would fight to the bitter end. This is how God would punish them for their evil deeds. (close)
وَ عُرِضُوۡا عَلٰی رَبِّکَ صَفًّا ؕ لَقَدۡ جِئۡتُمُوۡنَا کَمَا خَلَقۡنٰکُمۡ اَوَّلَ مَرَّۃٍۭ ۫ بَلۡ زَعَمۡتُمۡ اَلَّنۡ نَّجۡعَلَ لَکُمۡ مَّوۡعِدًا ﴿۴۹﴾
وَعُرِضُواْ عَلَىٰ رَبِّكَ صَفّٗا لَّقَدۡ جِئۡتُمُونَا كَمَا خَلَقۡنَٰكُمۡ أَوَّلَ مَرَّةِۭۚ بَلۡ زَعَمۡتُمۡ أَلَّن نَّجۡعَلَ لَكُم مَّوۡعِدٗا
b. 78:39. (close)
c. 6:95. (close)
1698. The words signify that they will become divested of all power and authority and will be reduced to a state of subjection and disgrace as before. (close)
a. 78:39. (close)
b. 6:95. (close)
The words, And they will be presented to thy Lord standing in rows, mean that the decree of God about their final destruction will certainly come into force.
The clause, Now have you come to Us as We created you at first, signifies that they will become divested of all power and authority and will be reduced to a state of subjection and disgrace as before.
The expression, But you thought that We would fix no time for the fulfilment of Our promise, means that they had laboured under the misconception that We had lost all control over them and had fixed no time of reckoning for their iniquities and transgressions. The verse constitutes an amplification of v. 36 above where an analogous expression viz. I do not think that this will ever perish, occurs. (close)
وَ وُضِعَ الۡکِتٰبُ فَتَرَی الۡمُجۡرِمِیۡنَ مُشۡفِقِیۡنَ مِمَّا فِیۡہِ وَ یَقُوۡلُوۡنَ یٰوَیۡلَتَنَا مَالِ ہٰذَا الۡکِتٰبِ لَا یُغَادِرُ صَغِیۡرَۃً وَّ لَا کَبِیۡرَۃً اِلَّاۤ اَحۡصٰہَا ۚ وَ وَجَدُوۡا مَا عَمِلُوۡا حَاضِرًا ؕ وَ لَا یَظۡلِمُ رَبُّکَ اَحَدًا ﴿٪۵۰﴾
وَوُضِعَ ٱلۡكِتَٰبُ فَتَرَى ٱلۡمُجۡرِمِينَ مُشۡفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَٰوَيۡلَتَنَا مَالِ هَٰذَا ٱلۡكِتَٰبِ لَا يُغَادِرُ صَغِيرَةٗ وَلَا كَبِيرَةً إِلَّآ أَحۡصَىٰهَاۚ وَوَجَدُواْ مَا عَمِلُواْ حَاضِرٗاۗ وَلَا يَظۡلِمُ رَبُّكَ أَحَدٗا
d. 39:70. (close)
a. 3:31; 99:8, 9. (close)
c. 39:70. (close)
a. 3:31; 99:8-9. (close)
When Divine decree about the punishment of these iniquitous people comes into force, they will realize the baselessness of the misconception that their rule and dominion will last forever and they will begin to fear that the civilization and culture of which they were so proud will soon perish.
The words, What kind of a book is this. It leaves out nothing small or great but has recorded it, signify that disbelievers will be punished for all their past misdeeds. They will then know that God is the Lord and Ruler of heavens and earth and that He does not allow any action of man to go unrequited.
The clause, and thy Lord does not wrong any one, denotes that the punishment will be very severe and their end very bitter but it will all be the natural and inevitable consequence of their own evil doings; the Merciful God does not wrong any one. (close)
وَ اِذۡ قُلۡنَا لِلۡمَلٰٓئِکَۃِ اسۡجُدُوۡا لِاٰدَمَ فَسَجَدُوۡۤا اِلَّاۤ اِبۡلِیۡسَ ؕ کَانَ مِنَ الۡجِنِّ فَفَسَقَ عَنۡ اَمۡرِ رَبِّہٖ ؕ اَفَتَتَّخِذُوۡنَہٗ وَ ذُرِّیَّتَہٗۤ اَوۡلِیَآءَ مِنۡ دُوۡنِیۡ وَ ہُمۡ لَکُمۡ عَدُوٌّ ؕ بِئۡسَ لِلظّٰلِمِیۡنَ بَدَلًا ﴿۵۱﴾
وَإِذۡ قُلۡنَا لِلۡمَلَـٰٓئِكَةِ ٱسۡجُدُواْ لِأٓدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ كَانَ مِنَ ٱلۡجِنِّ فَفَسَقَ عَنۡ أَمۡرِ رَبِّهِۦٓۗ أَفَتَتَّخِذُونَهُۥ وَذُرِّيَّتَهُۥٓ أَوۡلِيَآءَ مِن دُونِي وَهُمۡ لَكُمۡ عَدُوُّۢۚ بِئۡسَ لِلظَّـٰلِمِينَ بَدَلٗا
b. 2:35; 7:12; 15:30, 31; 17:62; 20:117; 38:73-75. (close)
b. 2:35; 7:20; 15:30-31; 17:62; 20:117; 38:73-75. (close)
It is worthy of special note that at several places in the Quran where mention is made of the punishment which overtakes a people when they reject their Prophet, its object is to warn their successors that they should not repeat the errors of their predecessors. The example of Adam, our great progenitor whom Satan sought to seduce and involve in trouble, is set before disbelievers that they may benefit by it and not fall victims to the seductions of Satan and reject their Prophet. (close)
مَاۤ اَشۡہَدۡتُّہُمۡ خَلۡقَ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ لَا خَلۡقَ اَنۡفُسِہِمۡ ۪ وَ مَا کُنۡتُ مُتَّخِذَ الۡمُضِلِّیۡنَ عَضُدًا ﴿۵۲﴾
۞مَّآ أَشۡهَدتُّهُمۡ خَلۡقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَلَا خَلۡقَ أَنفُسِهِمۡ وَمَا كُنتُ مُتَّخِذَ ٱلۡمُضِلِّينَ عَضُدٗا
1699. The verse seems to signify that at that time there will be general talk about a new world order which will herald an era of permanent peace and concord in the world and the so-called leaders of political and social thought will seek and claim to establish it, but they will not succeed in their efforts because God has reserved for Himself the consummation of this supreme task. (close)
The pronoun "them" refers to Satan and his devotees, and the verse purports to say that those who think that by following in the footsteps of Satan and by having recourse to satanic ways they can make progress in the world suffer from a grievous error. How can they, by making common cause with the Evil Spirit and his tribe, hope to make real and enduring progress when the latter had nothing to do with the creation of the heavens and the earth or with man’s own creation, i.e. all the natural faculties and instincts of man have been implanted in him by God for the promotion of good in the world. So the fleeting and ephemeral material advancement and progress of the people who have forsaken the path of God and have chosen to follow Satan should not make true believers think that God has divorced Himself from the direction and control of the universe and has entrusted its management into the hands of Satan and his devotees. God has ever maintained a firm hold over the affairs of His creatures and the management of the world and will never take leave of it. The triumphs and successes of the sons of Satan are but transitory and man eventually is bound to turn to his Lord and Creator.
A somewhat deeper reflection over the verse reveals the very important fact that in the period with which these verses particularly deal there will be general talk about a new world-order and so-called leaders of political and social thought of the time would seek and claim to establish such a world-order. These spurious leaders are told that they will never succeed in establishing a new world-order which will herald an era of permanent peace, harmony and concord in the world. God has reserved to Himself the consum-mation of this supreme task. He does not need the assistance and cooperation of the sons of darkness to establish such an order. Whenever, in His infallible wisdom, He decrees that such an order shall come into existence, His angels to whom is entrusted the direction of the affairs of the universe create circumstances which contribute to its establishment and promotion. As in the past so in the present time a healthy world-order will come into being on the ashes of the old, decayed and rotten one and mankind will recover from its moral and social ailments. But this new world-order will come into being not through material means but according to God’s own plan and decree and through the agency of a new Adam. (close)
وَ یَوۡمَ یَقُوۡلُ نَادُوۡا شُرَکَآءِیَ الَّذِیۡنَ زَعَمۡتُمۡ فَدَعَوۡہُمۡ فَلَمۡ یَسۡتَجِیۡبُوۡا لَہُمۡ وَ جَعَلۡنَا بَیۡنَہُمۡ مَّوۡبِقًا ﴿۵۳﴾
وَيَوۡمَ يَقُولُ نَادُواْ شُرَكَآءِيَ ٱلَّذِينَ زَعَمۡتُمۡ فَدَعَوۡهُمۡ فَلَمۡ يَسۡتَجِيبُواْ لَهُمۡ وَجَعَلۡنَا بَيۡنَهُم مَّوۡبِقٗا
c. 16:28; 28:63, 75; 41:48. (close)
1700. The verse may mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, or it may mean that they will become involved in deadly wars which will ruin them. (close)
a. 16:28; 28:63, 75; 41:48. (close)
2093. Important Words:
موبقا (barrier) is derived from وبق i.e. he was ruined. اوبقه means, he destroyed him; disgraced him or imprisoned him. They say فلان یرکب الموبقات او یفعل الموبقات i.e. such a one rides destruction or commits sins which ruin him. موبق means, a place of destruction; a place of danger; prison; a barrier between two things (Aqrab).
The word موبق as shown under Important Words means, (a) a barrier between two things; (b) destruction. According to the first meaning of the word, the Arabic expression, وجعلنا بینھم موبقا would mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, and according to the second it means that they would become involved in deadly wars which would ruin them.
If the expression بینھم (between them) be taken as referring to the false-gods and their votaries, the verse would mean that a barrier would be set up between the two so that the false gods would not be able to hear the entreaties and supplications of their votaries for intercession when the latter find themselves face to face with Divine punishment. (close)