وَ قُلۡ رَّبِّ اَعُوۡذُ بِکَ مِنۡ ہَمَزٰتِ الشَّیٰطِیۡنِ ﴿ۙ۹۸﴾
وَقُل رَّبِّ أَعُوذُ بِكَ مِنۡ هَمَزَٰتِ ٱلشَّيَٰطِينِ
2016. The words, "evil ones" refer to the leading men among the Holy Prophet’s enemies, and the word, "incitements" signifies the campaign of vilification and misrepresentation by which they sought to incite people against him. (close)
2577. Important Words:
ھمزات (incitements) is the plural of ھمزة which is derived from ھمز. They say ھمزہ i.e. he pressed it; squeezed it; pinched it; he impelled or repelled him or it; he beat him; he goaded him or urged him; he broke it; he suggested evil to his mind; he incited him.ھمز or ھمزة means, madness or insanity; the evil suggestion of evil persons which they inspire into the minds of men; inciting (Lane & Aqrab).
In the expression "from the incitements of the evil ones," the words "evil ones" refer to the leading men among the Holy Prophet’s enemies, and "incitements" signifies the campaign of vilification and misrepresentation by which they sought to incite the people against him. The context bears out this meaning of the words 'evil ones.' The Holy Prophet had enjoyed full protection of God and therefore was completely immune to the influence and evil suggestions of Satan, hence the question of his being subject to the incitements of the evil ones does not arise. The Prophet’s شیطان (Evil Spirit) had lost all power to do mischief to him (Muslim, Kitab Sifatil-Munafiqin). The Prophet had found complete refuge in his Lord. (close)
وَ اَعُوۡذُ بِکَ رَبِّ اَنۡ یَّحۡضُرُوۡنِ ﴿۹۹﴾
وَأَعُوذُ بِكَ رَبِّ أَن يَحۡضُرُونِ
حَتّٰۤی اِذَا جَآءَ اَحَدَہُمُ الۡمَوۡتُ قَالَ رَبِّ ارۡجِعُوۡنِ ﴿ۙ۱۰۰﴾
حَتَّىٰٓ إِذَا جَآءَ أَحَدَهُمُ ٱلۡمَوۡتُ قَالَ رَبِّ ٱرۡجِعُونِ
a. 39:59. (close)
a. 39:59. (close)
The plural form ارجعون affords an instance of the marvellous beauty of the Quranic style. The disbeliever addressing God uses the plural form of the verb to express the Majesty and Greatness of God and out of respect for Him.
The plural form ارجعون may also represent the repetition of the singular form ارجعنی (irji‘ni i.e. send me back). The disbeliever in his perplexity and confusion continues to repeat his request again and again for being sent back to this world and these repeated requests have been expressed by the use of the plural form. Thus the plural form ارجعون expresses, on the one hand, the disbeliever’s confusion of mind, on the other, it expresses his respect for God. (close)
لَعَلِّیۡۤ اَعۡمَلُ صَالِحًا فِیۡمَا تَرَکۡتُ کَلَّا ؕ اِنَّہَا کَلِمَۃٌ ہُوَ قَآئِلُہَا ؕ وَ مِنۡ وَّرَآئِہِمۡ بَرۡزَخٌ اِلٰی یَوۡمِ یُبۡعَثُوۡنَ ﴿۱۰۱﴾
لَعَلِّيٓ أَعۡمَلُ صَٰلِحٗا فِيمَا تَرَكۡتُۚ كَلَّآۚ إِنَّهَا كَلِمَةٌ هُوَ قَآئِلُهَاۖ وَمِن وَرَآئِهِم بَرۡزَخٌ إِلَىٰ يَوۡمِ يُبۡعَثُونَ
b. 21:96; 36:32. (close)
2017. Barzakh means, a barrier; or a thing that intervenes between any two things. The word is technically applied to the period or state from the day of death to the day of Resurrection (Lane). It is an intermediate state of incomplete realization of the punishments and rewards of Hell and Heaven. The Qur’an has compared it to the embryonic state and the Resurrection to the birth of the fully developed soul. (close)
b. 21:96; 36:32. (close)
2579. Important Words:
برزخ means, a barrier; a bar; a thing that intervenes between any two things; an obstruction or a thing that separates two things; the interval from the time of death to the Day of Resurrection. The word is technically applied to the period or state from the day of death to the Day of Resurrection (Lane & Aqrab).
The word لعل (that) conveys the idea of doubt. As used here the word shows that the disbeliever will have been so deeply impressed by God’s Greatness and Majesty and his own insignificance that he dare not declare with certainty that he will make amends for what he had left undone in life on earth. He only expresses a hope that he will do righteous deeds if he were sent back to this world.
The word کلمة has been used in the verse, as at several other places in the Quran in the sense of a full sentence. The Holy Prophet also used the word in the sense of a complete sentence in a well-known hadith:
أصدق کلمة قالھا لبید، الا کل شیء ما خلا اللّٰه باطل
i.e. the truest sentence is the one which the poet Labid uttered and which is to the effect, "Everything besides God is subject to destruction." See also 4:172.
The verse incidentally disproves a commonly held belief that a man passes into Heaven or Hell immediately after his death. In fact after death he lives in برزخ which is an intermediate state of incomplete realization of the punishments or rewards of Hell or Heaven respectively or a state of preparation for their complete and full realization. The Quran has compared barzakh to the embryonic state and the resurrection to the birth of the fully developed soul. (close)
فَاِذَا نُفِخَ فِی الصُّوۡرِ فَلَاۤ اَنۡسَابَ بَیۡنَہُمۡ یَوۡمَئِذٍ وَّ لَا یَتَسَآءَلُوۡنَ ﴿۱۰۲﴾
فَإِذَا نُفِخَ فِي ٱلصُّورِ فَلَآ أَنسَابَ بَيۡنَهُمۡ يَوۡمَئِذٖ وَلَا يَتَسَآءَلُونَ
c. 18:100; 36:52; 50:21; 69:14. (close)
2018. When punishment overtakes a people, pedigree, descent and relationship prove of no avail. On the Judgment Day good works alone will be of any use or benefit to man and not his blood relations or friendships. (close)
a. 18:100; 36:52; 50:21; 69:14. (close)
The verse means to say that when punishment overtakes a people, nobility of pedigree, descent or relationship proves of no avail. On the Judgement Day also good works alone will be of use or benefit to man and not his blood relations or friendships. (close)
فَمَنۡ ثَقُلَتۡ مَوَازِیۡنُہٗ فَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ ﴿۱۰۳﴾
فَمَن ثَقُلَتۡ مَوَٰزِينُهُۥ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ
a. 7:9; 101:7, 8. (close)
b. 7:9; 101:7-8. (close)
2581. Important Words:
موازین (good works) is the plural of میزان (a balance) and موزون (a thing that is weighed) and is derived from وزن. They say وزن الشیء i.e. he weighed the thing or he determined or estimated the weight of the thing. وزن الشیء means, the thing became heavy and weighty. وزن means, the act of weighing, or the weight of a thing, or weightiness. وزن الرجل means, the man was of weighty opinion (Aqrab & Lane).
See 7:9-10. (close)
وَ مَنۡ خَفَّتۡ مَوَازِیۡنُہٗ فَاُولٰٓئِکَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ فِیۡ جَہَنَّمَ خٰلِدُوۡنَ ﴿۱۰۴﴾ۚ
وَمَنۡ خَفَّتۡ مَوَٰزِينُهُۥ فَأُوْلَـٰٓئِكَ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَهُمۡ فِي جَهَنَّمَ خَٰلِدُونَ
b. 7:10; 101:9, 10. (close)
a. 7:10; 101:9-10. (close)
تَلۡفَحُ وُجُوۡہَہُمُ النَّارُ وَ ہُمۡ فِیۡہَا کٰلِحُوۡنَ ﴿۱۰۵﴾
تَلۡفَحُ وُجُوهَهُمُ ٱلنَّارُ وَهُمۡ فِيهَا كَٰلِحُونَ
c. 10:28; 14:51; 54:49; 80:42. (close)
b. 10:28; 14:51; 54:49; 80:42. (close)
2582. Important Words:
تلفح (will burn) is derived from لفح. They say لفحته النار i.e. the fire scorched his face; the fire burned him. لفحه means, he smote or struck him with a sword. لوافح السموم means, the burning blasts (Lane & Aqrab).
کالحون (they will grin) is the plural of کالح which is derived from کلح which means, he frightened him. کلح فی وجھه means, he frightened him with grinning, severe-looking or frowning. دھرکالح means, severe time (Lane & Aqrab). (close)
اَلَمۡ تَکُنۡ اٰیٰتِیۡ تُتۡلٰی عَلَیۡکُمۡ فَکُنۡتُمۡ بِہَا تُکَذِّبُوۡنَ ﴿۱۰۶﴾
أَلَمۡ تَكُنۡ ءَايَٰتِي تُتۡلَىٰ عَلَيۡكُمۡ فَكُنتُم بِهَا تُكَذِّبُونَ
d. 40:51; 45:32; 67:9. (close)
c. 40:51; 45:32; 67:9. (close)
قَالُوۡا رَبَّنَا غَلَبَتۡ عَلَیۡنَا شِقۡوَتُنَا وَ کُنَّا قَوۡمًا ضَآلِّیۡنَ ﴿۱۰۷﴾
قَالُواْ رَبَّنَا غَلَبَتۡ عَلَيۡنَا شِقۡوَتُنَا وَكُنَّا قَوۡمٗا ضَآلِّينَ