کَذٰلِکَ نَقُصُّ عَلَیۡکَ مِنۡ اَنۡۢبَآءِ مَا قَدۡ سَبَقَ ۚ وَ قَدۡ اٰتَیۡنٰکَ مِنۡ لَّدُنَّا ذِکۡرًا ﴿ۖۚ۱۰۰﴾
كَذَٰلِكَ نَقُصُّ عَلَيۡكَ مِنۡ أَنۢبَآءِ مَا قَدۡ سَبَقَۚ وَقَدۡ ءَاتَيۡنَٰكَ مِن لَّدُنَّا ذِكۡرٗا
The verse embodies a prophecy that the Holy Prophet will have to face conditions and circumstances similar to those which Moses had confronted. No other Israelite Prophet shared as many points of resemblance with the Holy Prophet as Moses did. Moses had Aaron, his brother, as his assistant in the discharge of his duties. The Holy Prophet had his cousin ‘Ali whom he likened to Aaron when he left him behind on the occasion of the expedition to Tabuk. Aaron was accused of having made for the Israelites a calf for worship and ‘Ali was accused of being an accomplice in the murder of ‘Uthman. The Holy Prophet also had a Samiri in the person of the Jew, ‘Abdullah bin Saba, who outwardly became a Muslim and stirred up revolt against the third Caliph, ‘Uthman, which culminated in the latter’s assassination and in an internecine split in Islam which unfortunately has since then shown no sign of abating or healing. (close)
مَنۡ اَعۡرَضَ عَنۡہُ فَاِنَّہٗ یَحۡمِلُ یَوۡمَ الۡقِیٰمَۃِ وِزۡرًا ﴿۱۰۱﴾ۙ
مَّنۡ أَعۡرَضَ عَنۡهُ فَإِنَّهُۥ يَحۡمِلُ يَوۡمَ ٱلۡقِيَٰمَةِ وِزۡرًا
a. 18:102; 43:37; 72:18. (close)
a. 18:102; 43:37-39; 72:18. (close)
The words یوم القیامة (Day of Resurrection) have been used in the Quran and the Hadith in three senses:(a) the day of the death of a person as in the saying of the Holy Prophet viz. من مات فقد قامت قیامته i.e. he who dies, the day of his resurrection indeed has come (Bihar, vol. 3, p. 183); (b) the time of the decline, downfall and death of a nation; (c) the day when all mankind will be raised from their graves and made to stand before God’s great Judgement Seat to render an account of their deeds. In the present verse the words "the Day of Resurrection" seem to have been used in the first sense. (close)
خٰلِدِیۡنَ فِیۡہِ ؕ وَ سَآءَ لَہُمۡ یَوۡمَ الۡقِیٰمَۃِ حِمۡلًا ﴿۱۰۲﴾ۙ
خَٰلِدِينَ فِيهِۖ وَسَآءَ لَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ حِمۡلٗا
In this verse the words یوم القیامة have been metaphorically used in the second sense i.e. in this very life a day of resurrection comes to a people or group of peoples. (close)
یَّوۡمَ یُنۡفَخُ فِی الصُّوۡرِ وَ نَحۡشُرُ الۡمُجۡرِمِیۡنَ یَوۡمَئِذٍ زُرۡقًا ﴿۱۰۳﴾ۚۖ
يَوۡمَ يُنفَخُ فِي ٱلصُّورِۚ وَنَحۡشُرُ ٱلۡمُجۡرِمِينَ يَوۡمَئِذٖ زُرۡقٗا
b. 18:100; 27:88; 36:52; 78:19. (close)
1849. The allusion in this verse primarily seems to be to the Western Christian nations who have blue eyes and are spiritually blind and possess an undying hatred for Islam. (close)
2312. Important Words:
زرقاً (blue-eyed) is the plural of ازرق and is derived from زرق which means, (1) he was blue-eyed or grey-eyed or of a greenish hue in the eye; (2) he was or became blind.زرقت او أزرقت عینه نحوی means, his eye turned towards me so that the white thereof appeared i.e. he looked askance at me on account of hatred or fear. أزرق is an epithet applied to a man having what is termed زرقة (blue colour) of the eye; blue-eyed; grey-eyed; blind from what is commonly termed as a cataract in the eye (Lane & Aqrab).
The allusion in this verse primarily seems to be to the Western Christian nations who have blue eyes and are spiritually blind and possess an undying hatred for Islam. (close)
یَّتَخَافَتُوۡنَ بَیۡنَہُمۡ اِنۡ لَّبِثۡتُمۡ اِلَّا عَشۡرًا ﴿۱۰۴﴾
يَتَخَٰفَتُونَ بَيۡنَهُمۡ إِن لَّبِثۡتُمۡ إِلَّا عَشۡرٗا
1850. "Ten days" here signifies ten centuries. The reference is to the ten centuries after the Hijrah during which the European nations remained almost in a state of dormancy. It was in the beginning of the 17th century, about one thousand years after the Holy Prophet began to preach his mission in the beginning of the 7th century AD., that the nations of Europe came out of their hibernation and began to spread over the world and conquer it. (close)
عشرا (ten days) here signifies ten centuries. The reference is to the ten centuries after the Hijrah during which the European nations remained in a state of inactivity and dormancy. It was in the beginning of the 17th century, exactly one thousand years after the Holy Prophet began to preach his mission in the beginning of the 7th century A.D., that the nations of Europe came out of their hibernation and began to spread over the world and conquer it. See also 18:20. (close)
نَحۡنُ اَعۡلَمُ بِمَا یَقُوۡلُوۡنَ اِذۡ یَقُوۡلُ اَمۡثَلُہُمۡ طَرِیۡقَۃً اِنۡ لَّبِثۡتُمۡ اِلَّا یَوۡمًا ﴿۱۰۵﴾٪
نَّحۡنُ أَعۡلَمُ بِمَا يَقُولُونَ إِذۡ يَقُولُ أَمۡثَلُهُمۡ طَرِيقَةً إِن لَّبِثۡتُمۡ إِلَّا يَوۡمٗا
1850A. Tariqatul-Qaum means, best or most upright of the people (Aqrab). Yaum here signifies one thousand years referred to in 22:48 and corresponds to 'ten days' of the preceding verse, i.e. ten centuries or a thousand years. Yaum also means time absolutely. In this sense of the word the disbelievers, when they are seized with Divine punishment, are depicted as saying that the time of their prosperity and progress was but a day. i.e. very short. (close)
یوما (a day) here signifies one thousand years referred to in 22:48 where it is said: verily, a day with thy Lord is as a thousand years of what you reckon. This یوم (a day) corresponds to عشراً (ten days) of the preceding verse, i.e. ten centuries or a thousand years.
یوم also means time absolutely. In this sense of the word the disbelievers, when they are seized with Divine punishment, are depicted as saying that the time of their prosperity and progress was but a day i.e. very short. In fact the period of ease and comfort, however long, looks very short when misfortunes and miseries overtake a person. So this word may have been used here in the sense of "a short time." (close)
وَ یَسۡـَٔلُوۡنَکَ عَنِ الۡجِبَالِ فَقُلۡ یَنۡسِفُہَا رَبِّیۡ نَسۡفًا ﴿۱۰۶﴾ۙ
وَيَسۡـَٔلُونَكَ عَنِ ٱلۡجِبَالِ فَقُلۡ يَنسِفُهَا رَبِّي نَسۡفٗا
a. 56:6; 70:10; 101:6. (close)
1851. The reference in the word al-Jibal (mountains) here is to the powerful Christian nations of the West. The prophecy in this verse is in regard to their complete destruction. The decline of the West has already begun. The last two World Wars have greatly weakened it (Spengler’s "Decline of the West" & Toynbee’s "A Study of History"). See also 1666. (close)
a. 56:6; 70:10; 101:6. (close)
2315. Important Words:
الجبال (mountains) is the plural of جبل (a mountain). Figuratively, the word جبل means, (1) chief of a tribe or community; (2) a learned man who towers above those around him (ھو جبل) i.e. he is like a mountain and does not move from his place); (3) a niggard; (4) a great hardship or calamity (Lane & Aqrab). See also 13:32.
The reference in the word الجبال (mountains) here is to the powerful Christian nations of the west. The prophecy contained in this verse is that these great powerful nations will be scattered as dust. The decline of the west has already begun. The last two World Wars have considerably weakened the hold of the West over the East and eastern nations are gradually coming into their own.
This decline of the West is too patent to be overlooked and western political thinkers themselves realize and admit it. The reader is referred to Spengler’s "Decline of the West", and Toynbee’s "A Study of History". See also 18:8, 9. (close)
فَیَذَرُہَا قَاعًا صَفۡصَفًا ﴿۱۰۷﴾ۙ
فَيَذَرُهَا قَاعٗا صَفۡصَفٗا
2316. Important Words:
قاعاً (barren and level) is derived from قاع which means, he desisted, recoiled or drew back; he inclined to one side while walking. القاع means, an even place; plain or level land that produces nothing; plain or soft land, low and free from mountain and herbage (Aqrab & Lane).
صفصفا (level plain) is derived from صف which means, he placed or stationed in a row.
صفصف means, a level or an even tract of land or ground. ارض صفصف signifies, a smooth and level or even land or a waterless desert (Lane).
The reference in the verse seems to be to the complete destruction of the material power and resources of the western nations. See also 18:8, 9. (close)
لَّا تَرٰی فِیۡہَا عِوَجًا وَّ لَاۤ اَمۡتًا ﴿۱۰۸﴾ؕ
لَّا تَرَىٰ فِيهَا عِوَجٗا وَلَآ أَمۡتٗا
1852. The allusion seems to be to the rise of Socialism and Democracy when great and powerful empires will be swept away and there will be a general levelling up of the social and economic conditions of different sections of human society. (close)
2317. Important Words:
امتاً (elevation) is infinitive noun fromأمت (amata). أمت means, he measured it; he betook himself to it. أمت (amtun) means, a measure of distance; doubt; curvity or crookedness or unevenness; ruggedness in one place and smoothness in another; one part being high or more prominent than another; an elevated place; a hillock, etc. (Lane & Aqrab).
The allusion seems to be to the rise of socialism and democracy in our own time when great and powerful empires were to be swept away and there was to be a general levelling up of the social and economic conditions of different sections of human society. This process has already begun. (close)
یَوۡمَئِذٍ یَّتَّبِعُوۡنَ الدَّاعِیَ لَا عِوَجَ لَہٗ ۚ وَ خَشَعَتِ الۡاَصۡوَاتُ لِلرَّحۡمٰنِ فَلَا تَسۡمَعُ اِلَّا ہَمۡسًا ﴿۱۰۹﴾
يَوۡمَئِذٖ يَتَّبِعُونَ ٱلدَّاعِيَ لَا عِوَجَ لَهُۥۖ وَخَشَعَتِ ٱلۡأَصۡوَاتُ لِلرَّحۡمَٰنِ فَلَا تَسۡمَعُ إِلَّا هَمۡسٗا
1853. The Holy Prophet. (close)
2318. Important Words:
ھمساً (subdued sound) is derived from ھمس (hamasa). They say ھمس الصوت i.e. he whispered in a subdued tone. ھمس الطعامmeans, he chewed the food while his mouth was shut. ھمس الی بحدیثه means, he narrated to me his story in a low voice. ھمس بالقدم means, he walked stealthily. الھمس means, low or subdued voice; or subdued sound of footsteps. أخذا ھمساً means, I seized him with a terrible seizure (Aqrab).
الداعی (the Caller) may refer to the Holy Prophet or his representative or Khalifah. The verse also alludes to the decline and ultimate destruction of the material power of the West and to the rise and ascendancy of Islam through a great Muslim Caller i.e. the Promised Messiah. (close)