قُلۡ مَنۡ یَّکۡلَؤُکُمۡ بِالَّیۡلِ وَ النَّہَارِ مِنَ الرَّحۡمٰنِ ؕ بَلۡ ہُمۡ عَنۡ ذِکۡرِ رَبِّہِمۡ مُّعۡرِضُوۡنَ ﴿۴۳﴾
قُلۡ مَن يَكۡلَؤُكُم بِٱلَّيۡلِ وَٱلنَّهَارِ مِنَ ٱلرَّحۡمَٰنِۚ بَلۡ هُمۡ عَن ذِكۡرِ رَبِّهِم مُّعۡرِضُونَ
1891. Min means, against; from; instead of (Aqrab). (close)
e. 18:102; 21:3; 26:6. (close)
d. 18:102; 21:3; 26:6. (close)
2383. Important Words:
یکلؤکم (can protect you) is derived from کلأ (kala’a). They say کلأ اللّٰه فلاناً i.e. God guarded such a one or kept him safe. The Arabs say اذھبوا فی کلأة اللّٰه i.e. go ye in the safe keeping of God. کلأ القوم means, he acted as a scout for the party. کلأ الدین means, the payment of thedebt was postponed or delayed (Lane & Aqrab).
The expression من الرحمان may mean: (a) against or from the Gracious God. The verse means, who can save you from the punishment of the Gracious God: or (b) the expression may mean, instead of the Gracious God i.e. who can save you instead of God if He does not save you.
The verse purports to say that there are many calamities, catastrophes, diseases and afflictions that take their birth at night and there are others that are born in the daytime. Man is completely unaware of what misfortunes hang over his head. It is the Gracious God Who protects him from them and yet the ungrateful people deny and reject the Divine teachings that are sent down for their spiritual regeneration.
The clause "yet they turn away from the remembrance of God," signifies that when disbelievers are told that God has made every provision for their physical needs, they readily admit it. But when they are told that He has made similar provision for their spiritual needs they turn aside with disdain and refuse to admit that such a thing can happen.
Spiritually speaking the verse implies that whenever a spiritual sun or moon makes its appearance, calamities and miseries overtake men to establish the truth of the claim of the Divine Reformer because it is rejected and the Reformer himself is persecuted. (close)
اَمۡ لَہُمۡ اٰلِہَۃٌ تَمۡنَعُہُمۡ مِّنۡ دُوۡنِنَا ؕ لَا یَسۡتَطِیۡعُوۡنَ نَصۡرَ اَنۡفُسِہِمۡ وَ لَا ہُمۡ مِّنَّا یُصۡحَبُوۡنَ ﴿۴۴﴾
أَمۡ لَهُمۡ ءَالِهَةٞ تَمۡنَعُهُم مِّن دُونِنَاۚ لَا يَسۡتَطِيعُونَ نَصۡرَ أَنفُسِهِمۡ وَلَا هُم مِّنَّا يُصۡحَبُونَ
2384. Important Words:
یصحبون (be befriended) is derived from صحب. They say صحبه i.e. he lived with him; he was or became his companion, friend etc. أصحب الرجل means, he protected or guarded the man. صحبک اللّٰه means, may God protect you (Taj & Aqrab).
Besides its general sense the allusion of the verse may be to the Fall of Mecca when the Ka‘bah was cleared of the 360 idols which were kept in it. The verse purports to say that when those idols could not protect themselves from the terrible fate that was meted out to them, how could they help their votaries? Abu Sufyan, the Quraishite chief, when asked by the Holy Prophet on the day of the Fall of Mecca whether he had not yet realized that there was no god but the One Almighty God, replied, "Had there been any other gods beside God, verily they had been of some avail to us" (Muir’s The Life of Mahomet, 1923 edition, p. 404). (close)
بَلۡ مَتَّعۡنَا ہٰۤؤُلَآءِ وَ اٰبَآءَہُمۡ حَتّٰی طَالَ عَلَیۡہِمُ الۡعُمُرُ ؕ اَفَلَا یَرَوۡنَ اَنَّا نَاۡتِی الۡاَرۡضَ نَنۡقُصُہَا مِنۡ اَطۡرَافِہَا ؕ اَفَہُمُ الۡغٰلِبُوۡنَ ﴿۴۵﴾
بَلۡ مَتَّعۡنَا هَـٰٓؤُلَآءِ وَءَابَآءَهُمۡ حَتَّىٰ طَالَ عَلَيۡهِمُ ٱلۡعُمُرُۗ أَفَلَا يَرَوۡنَ أَنَّا نَأۡتِي ٱلۡأَرۡضَ نَنقُصُهَا مِنۡ أَطۡرَافِهَآۚ أَفَهُمُ ٱلۡغَٰلِبُونَ
a. 57:17. (close)
b. 13:42. (close)
1892. When the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline and consequently they become arrogant and their hearts are hardened. Thus prolongation of the period of their prosperity becomes the cause of their downfall. The verse warns disbelievers against the wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides, i.e. Islam is making inroads into every home and all sections and strata of their society. (close)
a. 57:17. (close)
b. 13:42. (close)
The verse gives the reason why disbelievers go astray and what leads them to forget and forsake the truth. It is this that when the time of the national prosperity of a people becomes prolonged, they come to labour under the misconception that their prosperity and progress will never see decline or decay and consequently they become arrogant and their hearts are hardened and they reject the message of their Prophet. Thus prolongation of the period of the prosperity of a people becomes the cause of their downfall. The verse warns disbelievers against wishful thinking and false complacency that their progress and prosperity will continue indefinitely and tells them not to shut their eyes to the patent fact that God is gradually but surely reducing and curtailing the land from all its sides i.e. Islam is making inroads into every home and all sections and strata of their society. The high and the low, the rich and the poor, the learned and the illiterate are daily joining its fold. It asks: "Does not this fact alone constitute an irrefutable proof of the truth of Islam? And in view of the sure signs of their decline and fall do they still entertain the false hope that they will continue to enjoy peace, prosperity and progress and will be able to arrest or retard the progress of Islam?" See also 13:42. (close)
قُلۡ اِنَّمَاۤ اُنۡذِرُکُمۡ بِالۡوَحۡیِ ۫ۖ وَ لَا یَسۡمَعُ الصُّمُّ الدُّعَآءَ اِذَا مَا یُنۡذَرُوۡنَ ﴿۴۶﴾
قُلۡ إِنَّمَآ أُنذِرُكُم بِٱلۡوَحۡيِۚ وَلَا يَسۡمَعُ ٱلصُّمُّ ٱلدُّعَآءَ إِذَا مَا يُنذَرُونَ
c. 30:53. (close)
c. 30:53. (close)
The verse means to say that the prophecies which the Holy Prophet has made about the triumph of Islam and about the defeat and discomfiture of disbelief are not the figment of his own imagination. They proceed from the Almighty God and are based on His clear and express Word. (close)
وَ لَئِنۡ مَّسَّتۡہُمۡ نَفۡحَۃٌ مِّنۡ عَذَابِ رَبِّکَ لَیَقُوۡلُنَّ یٰوَیۡلَنَاۤ اِنَّا کُنَّا ظٰلِمِیۡنَ ﴿۴۷﴾
وَلَئِن مَّسَّتۡهُمۡ نَفۡحَةٞ مِّنۡ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَٰوَيۡلَنَآ إِنَّا كُنَّا ظَٰلِمِينَ
d. 7:6. (close)
a. 7:6. (close)
2387. Important Words:
نفحة (breath) is inf. noun from نفح which means, it diffused its odour. نفحت الریح means, the wind blew or it blew gently. نفحه، نفحة means, he gave him a gift. نفحة means, an odour or a plenteous odour; a blast or a breath of wind; a gift. نفحة من السموم means, a grievous blast of hot wind (Lane & Aqrab). (close)
وَ نَضَعُ الۡمَوَازِیۡنَ الۡقِسۡطَ لِیَوۡمِ الۡقِیٰمَۃِ فَلَا تُظۡلَمُ نَفۡسٌ شَیۡئًا ؕ وَ اِنۡ کَانَ مِثۡقَالَ حَبَّۃٍ مِّنۡ خَرۡدَلٍ اَتَیۡنَا بِہَا ؕ وَ کَفٰی بِنَا حٰسِبِیۡنَ ﴿۴۸﴾
وَنَضَعُ ٱلۡمَوَٰزِينَ ٱلۡقِسۡطَ لِيَوۡمِ ٱلۡقِيَٰمَةِ فَلَا تُظۡلَمُ نَفۡسٞ شَيۡـٔٗاۖ وَإِن كَانَ مِثۡقَالَ حَبَّةٖ مِّنۡ خَرۡدَلٍ أَتَيۡنَا بِهَاۗ وَكَفَىٰ بِنَا حَٰسِبِينَ
a. 4:41; 18:50. (close)
1893. The verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, then a time must come when punishment should come to an end and the reward of good works should begin. Contrary to the teachings of other religions the Qur’an teaches that it is Heaven and not Hell that is everlasting. See also 1351. (close)
b. 4:41; 18:50. (close)
2388. Important Words:
خردل means, grain of mustard seed. خردل الطعام (khardala) means, he ate the best part of the food. خردل اللحم means, he cut the meat into small pieces (Aqrab).
Besides being a continuation of the subject dealt with in the preceding verses the present verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, as the verse says, then a time must come when the punishment of his evil deeds should come to an end and the reward of his good works should begin. Contrary to the teachings of other religions the Quran teaches us that it is the Heaven and not Hell that is everlasting. The Islamic conception of Heaven and Hell is evidently more in keeping with reason and common sense. See also (11:109). (close)
وَ لَقَدۡ اٰتَیۡنَا مُوۡسٰی وَ ہٰرُوۡنَ الۡفُرۡقَانَ وَ ضِیَآءً وَّ ذِکۡرًا لِّلۡمُتَّقِیۡنَ ﴿ۙ۴۹﴾
وَلَقَدۡ ءَاتَيۡنَا مُوسَىٰ وَهَٰرُونَ ٱلۡفُرۡقَانَ وَضِيَآءٗ وَذِكۡرٗا لِّلۡمُتَّقِينَ
b. 2:54. (close)
c. 2:54. (close)
الفرقان (the Discrimination) may signify the signs and miracles which God gave to Moses, and ضیاء (Light) the arguments which proved the truth of his mission and ذکر (Remembrance) may signify the teaching itself.
The Torah has been called the Discrimination, a Light and a Remembrance. It was الفرقان (Discrimination) because in its own time it differentiated and discriminated between truth and falsehood. It was ضیاء (Light) in the sense that in its pristine purity it dispelled spiritual darkness and it was ذکر (Remembrance) as by acting upon its teaching the Israelites acquired great fame and eminence (ذکر meaning good reputation; eminence etc.) (close)
الَّذِیۡنَ یَخۡشَوۡنَ رَبَّہُمۡ بِالۡغَیۡبِ وَ ہُمۡ مِّنَ السَّاعَۃِ مُشۡفِقُوۡنَ ﴿۵۰﴾
ٱلَّذِينَ يَخۡشَوۡنَ رَبَّهُم بِٱلۡغَيۡبِ وَهُم مِّنَ ٱلسَّاعَةِ مُشۡفِقُونَ
c. 67:13. (close)
a. 67:13. (close)
The expression بالغیب (in secret) may signify that the righteous servants of God fear Him while He is hidden from their eyes or when they are themselves hidden from the eyes of the people. (close)
وَ ہٰذَا ذِکۡرٌ مُّبٰرَکٌ اَنۡزَلۡنٰہُ ؕ اَفَاَنۡتُمۡ لَہٗ مُنۡکِرُوۡنَ ﴿٪۵۱﴾
وَهَٰذَا ذِكۡرٞ مُّبَارَكٌ أَنزَلۡنَٰهُۚ أَفَأَنتُمۡ لَهُۥ مُنكِرُونَ
1894. The word Mubarak possesses the sense of firmness; steadiness; continuity; abundance of good; exaltation and collection, etc. (Lane). It is an epithet exclusively reserved for the Qur’an (6:93), and in this title lies its outstanding distinction. Being Mubarak the Qur’an combines in itself all good qualities that a heavenly Scripture should possess. There is no good which it does not possess in abundance and in which it does not excel all other Scriptures. (close)
2391. Important Words:
مبارك (blessed) is past part. from بارك which is again derived from برك which means, he or it was or became firm, steady; continued or stayed in a place; it (the night) was or became long or protracted. بارك علیه means he kept or applied himself constantly or perseveringly to it. اللھم بارك علی محمد means, O God! continue or perpetuate Thou to Muhammad the honour and eminence which Thou hast given him. بارك اللّٰه علیك او فیك means, may God bless thee continuously. بارك اللّٰه means, God is abundant in good or He exceeds everything and He is exalted above all things. ابترکت السماء means, the sky rained continually or incessantly or vehemently. برکة (birkatun) means, a pool; a pond; a place where water remains and collects.) برکة(barakatun) means, good; increase; abundance; abundant in continual good (Lane). See also 6:93.
In view of the different meanings of the root word برك the word مبارك possesses the sense of firmness, steadiness, continuity, abundance of good, exaltation and collection, etc. It is an epithet exclusively enjoyed by the Quran (6:93). No other Divine Scripture has been given this title. Even in other titles which the Quran possesses in common with other Divine Scriptures it exceeds them in degree, but Mubarak is its exclusive title and in this title lies its outstanding distinction. Being Mubarak, the Quran combines in itself all kinds of excellences. It is full of blessings which will continue to be bestowed upon its followers and which never decrease or diminish. There is no good which it does not possess in abundance and in which it does not excel other Holy Scriptures. Mankind will continue to benefit from its teaching till the end of time. This is not the case with other Scriptures. They are defunct. All life has departed from them. The very languages in which they were revealed are dead. But the Quran is a living Book. It shall live so long as mankind lasts and will continue to give light to a world groping in darkness. (close)
وَ لَقَدۡ اٰتَیۡنَاۤ اِبۡرٰہِیۡمَ رُشۡدَہٗ مِنۡ قَبۡلُ وَ کُنَّا بِہٖ عٰلِمِیۡنَ ﴿ۚ۵۲﴾
۞وَلَقَدۡ ءَاتَيۡنَآ إِبۡرَٰهِيمَ رُشۡدَهُۥ مِن قَبۡلُ وَكُنَّا بِهِۦ عَٰلِمِينَ
رشدہ (his guidance) means, the guidance which befitted his station as a great Prophet of God. The clause, "We knew him well" means, "We were fully conversant with his excellent inborn qualities i.e. We knew his real worth or We knew that he was eminently fit to be entrusted with the great and noble duties of a Prophet." (close)