Introduction of As-Saffat
(Revealed before Hijrah)
Baihaqi and Ibn Mardawaih report Ibn ‘Abbas as saying that the Surah was revealed at Mecca. According to Qurtubi the consensus of scholarly opinion regards the Surah as of Meccan origin, having been revealed very early in the Holy Prophet’s ministry. Its style and subject matter also support this view. The Surah takes its title from the opening words of the second verse.
In the preceding Surah, the Holy Prophet was called "the Perfect Leader" who was given the Quran as an infallible guide for the whole of humanity till the end of time. In the beginning of the present Surah, we are told that this "Perfect Leader" will, with the help of the Quran and his own noble example, succeed in bringing into being a community of righteous men, who by their words and deeds will bear witness to the Unity of God and, by their indefatigable endeavours and noble conduct, will preach and establish that doctrine in Arabia and will carry the light of Islam to the ends of the earth. They will count no sacrifice too great to establish God’s glory and praises in the world.
The Surah opens with a firm Divine declaration that under the fostering care of the Holy Prophet—"the Perfect Leader"—a community of noble and righteous men will be born who will not only glorify God and sing His praises themselves—so much so that the sandy wilderness of Arabia will reverberate with them—but by precept and example prevent others also from idol worship and evil practices, till the Unity of God will become firmly established in Arabia and from there the light of Islam will spread to the ends of the earth.
The Surah then proceeds to say that whenever there comes a Prophet of God in the world the forces of darkness seek to obstruct the spread of the message of truth by misrepresenting and misinterpreting it or by misquoting the Prophet and tearing a passage out of his revelation and mixing much falsehood with it. But they completely fail in their evil designs, and truth continues to make progress. The Surah further says that when disbelievers are told that the teachings of the Quran will bring about a great change in Arabia and the spiritually dead Arabs will not only receive a new life but having received it themselves will impart it to others, the disbelievers jeer and scoff at the idea and call it the ravings of a maniac and the phenomenon as outside the bounds of possibility like the coming into life of those who are physically dead. The Surah replies to the firm denial of the disbelievers of this phenomenon with a still firmer affirmation that such a thing will certainly come to pass and when it came to pass they will suffer disgrace and humiliation and that will be the time of the final decision for them. Next, we are told that when heavenly punishment overtakes the guilty people, the leaders of disbelief and their followers blame and condemn each other, but their mutual condemnation and recrimination prove to be of no avail. And as both the parties are equally to blame, therefore, both equally share the punishment for calling the Prophet a liar and a maniac and for rejecting him.
After this the Surah gives a brief description of the heavenly blessings that will be bestowed upon the righteous and chosen servants of God. It says that they will be seated on thrones, in the Gardens of Bliss, and will be served with fruits and drinks of various tastes which will cause no headache or intoxication and that they will have beautiful consorts and faithful and loyal companions. This description of heavenly blessings and bounties, to be bestowed on the believers, is followed by an account of the punishment which will be meted out to the rejecters of truth and persecutors of God’s Prophets. They will be given the tree of Zaqqum to eat and boiling water to slake their thirst and their ultimate abode will be Hell. Such is always the end of those who refuse to listen to truth and reject it and this is the supreme lesson which is writ large on the pages of history.
Next, the Surah gives a few illustrations from the lives of Divine Prophets to show that the cause of truth never fails and its rejection is never productive of good results. The illustrations given are from the lives of Noah, Abraham, Moses, Elijah, Jonah and Lot. We are told that in extremely adverse circumstances and against heavy odds, Noah succeeded in his mission. His enemies were destroyed by the Flood and his followers saved, and he was remembered with love and respect by the generations that followed. Abraham came after Noah. He was born among a people who blindly worshipped images and stones. Being an uncompromising iconoclast he carried on a relentless campaign against idolatry. He told his people that as their gods did not listen to their prayers they were of no use to them. He broke the idols in order to bring home to them the futility and folly of idol worship and to make them realise that those gods who could not save themselves from being broken into pieces would not be able to help them in case of need. In this way Abraham sought to wean his people away from their idolatry. But the forces of evil would not accept defeat. They made common cause against Abraham and sought to cast him into the fire. But he remained safe and they were frustrated in their plans against him. Besides, God blessed him with two sons—Ishmael and Isaac. Ishmael was faced with a severe trial. In fulfilment of his vision Abraham prepared himself to slaughter him, then his only son. He asked Ishmael if he was ready to give his life to fulfil the Divine command. Ishmael did not evince the least hesitancy in laying down his life. The only answer he gave to his father’s query was in words full of pathos. "My father," he said, "do as thou art commanded, God willing, thou wilt find me of those who are steadfast in their faith." But God had willed otherwise. Abraham was told that he had already fulfilled his vision and had carried out the Divine command and that he should slaughter a ram instead of sacrificing Ishmael. This noble act of Abraham and Ishmael stands as a unique and imperishable testimony to the goodness and greatness of both the father and the son. They secured a certificate of Divine pleasure embodied in the words; "they were among Our believing servants."
Abraham’s account is followed by a brief reference to Moses and Aaron—how God saved them and their people from the clutches of Pharaoh and how the wicked tyrant was drowned with his mighty hosts before their very eyes and how as a reward for their steadfast loyalty in the face of grave trials, God blessed Moses and Aaron with a Book which was a great source of spiritual light and guidance for the Israelites. Next are mentioned Elijah and Lot and last of all a somewhat detailed description is given of Prophet Jonah. We are told that Jonah fled from his people because they rejected his Message, and sailed in a boat full of passengers. He was thrown overboard and was swallowed by a fish which later on disgorged him on a bare tract of land. He then went back to his people who eventually believed in him.
After giving a brief account of some of the Divine Prophets and their enemies with the object of showing that those who seek to frustrate God’s plans and thwart His designs meet with frustration and failure and that truth eventually triumphs and prospers, the Surah, in the concluding verses, winds up its central theme—the repudiation and condemnation of idol worship, particularly, the worship of angels. The idol worshippers are reprimanded that they are foolish enough not to understand the simple fact that the ascription of Divine powers and attributes to weak human beings or to forces of nature or even to angels who themselves are created beings offends against human reason, common-sense and conscience. They are further told that the angels are only God’s creatures who have specific duties to perform and who praise God and glorify Him.
The Surah ends on the note that it is an unalterable Divine decree that when forces of darkness are pitted against God’s Prophets and His chosen servants, the latter receive Divine succour, and being God’s own chosen servants succeed in their mission, while the votaries of Satan meet with defeat and discomfiture. This fact has been proved again and again in the lives of Divine Messengers and it leads to but one conclusion that "all praise belongs to God, the Lord of all the worlds."
سورۃالصّافّات مکی سورت ہے اور بسم اللہ سمیت اس کی ایک سو تراسی آیات ہیں۔
پیشتر اس کے کہ سورۃ الصّافّات کی ابتدائی آیات کی تشریح کی جائے یہ ذکر ضروری ہے کہ ان آیات میں یہ بتایا گیا ہے کہ یہ مذکورہ پیشگوئیاں جب پوری ہوں گی تو لازماً یہ بھی ثابت ہو جائیگا کہ جس احیاءِ نَو کا بڑی تحدّی سے اعلان فرمایا گیا ہے وہ بھی لازماً ہوکر رہے گا جیسا کہ آیت کریمہ نمبر ۱۲ میں اللہ تعالیٰ فرماتا ہے کہ تُو ان سے پوچھ کہ کیا تم اپنی تخلیق میں زیادہ قوی ہو یا وہ جن کو اللہ تعالیٰ نے خِلقت عطا فرمائی۔ اس سوال کے بعد جو کافروں کو مبہوت کرنے والا ہے یہ اعلان فرمایا گیا ہے کہ بحیثیت خالق، اللہ تعالیٰ یقینا تمہاری تخلیق کی طاقتوں سے بہت اونچا مقام رکھتا ہے اور اس بات پر قادر ہے کہ جب تم مر کر مٹی ہو جاؤ گے تو پھر تمہیں از سرِنَو زندہ کردے اور ساتھ یہ تنبیہ بھی ہے کہ جب تم دوبارہ زندہ کئے جاؤ گے تو تم ذلیل بھی کئے جاؤگے۔ یعنی وہ لوگ جو اپنی تخلیق کے بلند بانگ دعاوی کیا کرتے تھے ان پر یہ ثابت ہو جائے گا کہ ان کی تخلیق کی تو کوئی حیثیت ہی نہیں اور اَشَدُّ خَلْقًا صرف اللہ تعالیٰ ہی کی ذات ہے۔ اب ہم ابتدائی آیات کی طرف پھر متوجہ ہوتے ہیں۔ وَالصَّافَّاتِ صَفًّا میں درحقیقت ان جنگی طیاروں کی خبر دی گئی ہے جنہیں انسان بنائے گا اور وہ صف بصف دشمنوں پر حملہ آور ہوں گے اور بار بار ان کو متنبہ کریں گے اور ایسے پمفلٹس بکثرت ان پر گرائیں گے جن میں ان کے لئے یہ پیغام ہوگا کہ اپنی گردنیں ہمارے سامنے جھکا دو ورنہ تم ہلاک کردیئے جاؤگے۔ اس کے بعد اللہ تعالیٰ فرماتا ہے کہ ان کی کیا حیثیت ہے کہ وہ اپنی ظاہری طاقت کے نتیجہ میں اپنی خدائی کا دعویٰ کریں۔ اللہ ایک ہی ہے۔ پھر فرمایا کہ وہ مشارق کا ربّ ہے۔ یہ آیت بھی ایک پیشگوئی کا رنگ رکھتی ہے ورنہ اُس زمانہ میں تو کئی مشارق کا کوئی تصور موجودنہیں تھا جو اِس زمانہ میں پیدا ہوا ہے۔ یہ وہ دور ہوگا جب انسان مختلف نئی ایجادات کے ذریعہ جو بہت اونچی اڑان کی مقدرت رکھتی ہوں گی جیسے راکٹ وغیرہ، کوشش کرے گا کہ ملاء اعلیٰ کے بھید معلوم کرے، جیسا کہ فی زمانہ ایسی کوششیں ہو رہی ہیں۔ مگر ہر طرف سے ان پر پتھراؤ ہوگا یعنی اجرامِ سماوی سے برسنے والے نہایت ہی خطرناک پتھروں کا نشانہ بنائے جائیں گے اور سوائے اس کے کہ قریب کے آسمان کے کچھ راز حاصل کرلیں وہ کامیاب نہیں ہوں گے۔ یہ وہ تمام امور ہیں جن پر زمانہ اور زمانہ کی نئی ایجادات گواہ ہیں کہ بعینہٖ یہی کچھ ہو رہا ہے۔ اس سورت کے آغاز میں چونکہ جنگوں کا ذکر ہے جو مادی فتوحات کی خاطر قوموں کے درمیان لڑی جائیں گی اس لئے اس میں آنحضرت صلی اللہ علیہ و سلم اور آپؐ کے صحابہ کے اس قتال کا ذکر بھی فرمایا گیا جو خالصۃً للہ تھا اور جس میں دوسروں کا خون بہانے کے لئے تلوار نہیں اٹھائی گئی تھی بلکہ قربانیوں کی طرح صحابہ کی جماعت کو ذبح کیا جانا تھا اور اس امر کا تعلق حضرت ابراہیم علیہ الصلوٰۃ والسلام کی اس قربانی سے تھا جو آپؑ نے اپنے بیٹے کو ذبح کرنے کی آمادگی کی صورت میں کی تھی۔ مفسرین کا یہ خیال کہ کوئی مینڈھا جھاڑی میں پھنس گیا تھا اور حضرت اسماعیل علیہ السلام کو اس عظیم ذبح کے بدلہ چھوڑ دیا گیا نہایت ہی بودا خیال ہے جس کا نہ قرآن میں ذکر ہے نہ حدیث میں۔ حضرت اسماعیل علیہ الصلوٰۃ والسلام کے مقابل پر ایک مینڈھا کیسے عظیم تر ہوسکتا ہے؟ حضرت اسماعیلؑ کو اس لئے زندہ رکھا گیا تاکہ دنیا اُس ذبحِ عظیم کا نظارہ دیکھ لے جو حضرت رسول اللہ صلی اللہ علیہ و سلم کے زمانہ میں پیش آیا۔ سورۃ الصافات کی نسبت سے جہاں اس سے پہلے بہت سے صف بند حملہ آوروں کا ذکر گزرا ہے، اس سورت کے آخر پر قرآن کریم یہ بیان فرماتا ہے کہ اصل صف بند فوجیں تو ہماری ہیں۔ اس میں آنحضرت صلی اللہ علیہ وسلم کی صف بند فوجوں کا ذکر بھی فرمادیا گیا اور ان فرشتوں کا بھی جو آپؐ کی حمایت کے لئے صف بصف آسمان سے نازل کئے گئے۔ جس کا آخری نتیجہ یہی تھا کہ بظاہر تو یہ کمزور، صف بند قتال کرنے والے جن کا دشمن ان سے بہت زیادہ طاقت رکھتا تھا مغلوب ہو جاتے مگر اللہ کی تقدیر غالب آئی اور اللہ اور اللہ والے ہی غالب آئے۔
بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ﴿۱﴾
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
a. 1:1. (close)
a. See1:1. (close)
See. 1:1. (close)
وَ الصّٰٓفّٰتِ صَفًّا ۙ﴿۲﴾
2465. The particle waw means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with rubba, i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear,' or 'I cite as witness' (Aqrab & Lane). Waw has been used in the present and the next two verses in the sense of 'by,' or 'I swear,' or 'I cite as witness.' In the Qur’an God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath and swears by Allah his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his statement. By so doing he calls God to witness that he speaks the truth when there is no other person to bear witness to his statement. But such is not the case with the Quranic oaths. When the Qur’an adopts such a form the truth of the statement it makes is not sought to be proved by a mere assertion but by a solid argument implied in the oath itself. Sometimes these oaths refer to the obvious laws of nature and by implication draw attention to what may be inferred, i.e. spiritual laws, from what is obvious. Another object of a Quranic oath is to make a prophecy the fulfilment of which establishes its truth. This is the case here. (close)
2466. Muslims standing in battle array facing the enemy or standing behind their Imam in the five daily Prayers. (close)
3271. Important Words:
و (by) means, also; then; while; during; at the same time, together; with; but; however. It is also synonymous with رب(rubba) i.e. frequently; sometimes, perhaps. It is also a particle of swearing meaning, 'by' or 'I swear' or 'I cite as witness.' (Aqrab & Lane).و has been used in the present and the next two verses in the sense of 'by' or 'I swear' or 'I cite as witness.'
The words الصافات صفا (who range themselves in close ranks) may signify: (1) Muslims standing in close rows behind their Imam in the five daily Prayers, or (2) Muslims who stand in battle array facing the enemy.
For a collective explanatory note on this and the next two verses see v. 4.
In this and the next two verses, God has sworn by certain beings or things or has cited them as witnesses. Ordinarily, when a person takes an oath, his object is to supply the deficiency of insufficient testimony or to add weight or conviction to his assertion. In fact, by so doing he calls God to witness that he speaks the truth, when there is no witness in the case. But such is not the case with the Quranic oaths. When the Quran adopts such a form, the truth of the statement it makes is not sought to be proved by a mere allegation but by a solid argument implied in the oath itself. Sometimes, these oaths refer to the obvious laws of nature and by implication draw attention to what may be inferred from what is obvious. Another object of a Quranic oath is to make a prophecy the fulfilment of which establishes its truth. For a collective note on this and the next verse see v. 4 below. (close)
فَالزّٰجِرٰتِ زَجۡرًا ۙ﴿۳﴾
2467. Waging a relentless war against the enemy of Islam and driving them away vigorously. The words may also signify the custodians of law and order. (close)
3272. Important Words:
الزاجرات زجرا (who drive away the enemy vigorously) may signify: (a) Muslims who wage a relentless war against their evil passions; or (b) Muslims who fight and drive away the enemy of Islam vigorously or (c) the custodians of law and order. (close)
فَالتّٰلِیٰتِ ذِکۡرًا ۙ﴿۴﴾
2468. Reciters of the Qur’an. (close)
3273. Important Words:
التالیات ذکرا (who recite the Reminder—the Quran) may refer to Muslims reciting the Quran regularly.
The description given in this and the preceding two verses may apply to believers and as such the clause, "those who range themselves in close rows," may signify the believers who stand in rows behind their Imam in the five daily Prayers or those who stand in battle array facing the enemy. The next verse, "and they drive away the enemy vigorously," may refer to the believers who wage a veritable war against their own passions, and keep them under restraint, or to believers who hold the enemy effectively in check. And the words "and they recite the Reminder—the Quran" may mean Muslims who recite the Quran and remember God and glorify Him in the day and night Prayers, or even when they are engaged in fighting against the enemy.
These verses read in conjunction with the verse that follows embody both a prophecy and a statement of fact. As a statement of fact, they signify that there live in all times and among every people a group of righteous and God-fearing Muslims who, by word and deed and by precept and practice, bear testimony to the great truth, viz. إن إلھکم لواحد i.e. God is One.
As a prophecy, however, the verses signify that though at present the whole of Arabia is sunk deep in idol-worship and moral turpitude but a community of the Faithful will soon be born who not only will themselves glorify God and sing His praises and make the whole country resound with their hosannas but will also succeed in establishing Divine Unity in the land.
These verses may have yet another interpretation, viz. that if a representative gathering of the learned men of various Faiths were held in a peaceful atmosphere and the basic religious principles were discussed and debated impartially and dispassionately in a calm atmosphere, under the supervision of the custodians of law and order, the inevitable outcome of the deliberations of such a gathering will be the affirmation of the doctrine that "God is One". (close)
اِنَّ اِلٰـہَکُمۡ لَوَاحِدٌ ﴿ؕ۵﴾
إِنَّ إِلَٰهَكُمۡ لَوَٰحِدٞ
b. 5:74; 16:23; 22:35. (close)
2469. These verses (2-5) embody both a prophecy and a statement of fact. As a statement of fact they signify that there live in all times and among every people a group of righteous and God-fearing men who, by word and deed and by precept and practice, bear testimony to the truth that God is One. As a prophecy, however, the verses signify that though at present the whole of Arabia is sunk deep in idol-worship and moral turpitude, yet a community of the Faithful will soon be born who not only will themselves glorify God and sing His praises and make the whole country resound with their hosannas but will also succeed in establishing Divine Unity in the land. Thus the Companions of the Holy Prophet, some of whose characteristics are mentioned in these verses, are cited as witnesses to the Unity of God. The verses may have yet another interpretation, viz. that if a representative gathering of the learned men of various Faiths were held in a peaceful atmosphere and the basic religious principles were discussed and debated impartially and dispassionately in a calm atmosphere, under the supervision of the custodians of law and order, the inevitable outcome of the deliberations of such a gathering will be the affirmation of the doctrine that 'God is One.' (close)
a. 5:74; 16:23; 22:35. (close)
See preceding verse. (close)
رَبُّ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ مَا بَیۡنَہُمَا وَ رَبُّ الۡمَشَارِقِ ؕ﴿۶﴾
رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا وَرَبُّ ٱلۡمَشَٰرِقِ
a. 19:66; 38:67; 44:8; 78:38. (close)
2470. The implication may be to the spread of Islam first in eastern countries, then from there to other parts of the world. (close)
b. 19:66; 38:67; 44:8; 78:38. (close)
مشارق (Sun’s risings) being the plural of مشرق which means, the place where the sun rises; the words رب المشارق may signify that God is the Lord, the Source and Centre of every kind of light, or the implied reference in the words "the Lord of sun’s risings" may be to the spread of Islam first in eastern countries, then from there to other parts of the world. (close)
اِنَّا زَیَّنَّا السَّمَآءَ الدُّنۡیَا بِزِیۡنَۃِ ۣالۡکَوَاکِبِ ۙ﴿۷﴾
إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنۡيَا بِزِينَةٍ ٱلۡكَوَاكِبِ
b. 15:17; 41:13; 67:6. (close)
2471. The verse points to a parallelism between the physical and spiritual realms, viz. that just as the physical heaven is sustained by physical planets and stars, so is the spiritual heaven sustained by their spiritual counterparts who are the Prophets and Divine Reformers. Each one of them serves as an ornament for the spiritual heaven, as the stars and planets beautify and embellish the physical heaven. (close)
a. 15:17; 41:13; 67:6. (close)
It is not only the beautiful appearance of planets and stars at night that is meant here. It would be too trivial for a Divine revealed Book to make special mention, merely of the ornamental character of these heavenly bodies. They serve another very useful spiritual purpose. In fact, the verse points to a parallelism between the physical and spiritual realms, viz. that just as physical heaven is sustained by physical planets and stars, so is the spiritual heaven sustained by its spiritual counterparts who are the Prophets and Divine Reformers. Each one of them serves as an ornament for the spiritual heaven, as the stars and planets beautify and embellish the physical heaven. (close)
وَ حِفۡظًا مِّنۡ کُلِّ شَیۡطٰنٍ مَّارِدٍ ۚ﴿۸﴾
وَحِفۡظٗا مِّن كُلِّ شَيۡطَٰنٖ مَّارِدٖ
c. 15:18; 41:13; 67:6. (close)
2472. Satans are of two categories: (a) Internal enemies of the Muslim Community such as the hypocrites, etc. They are called 'the rebellious satans' as in this verse: and (b) external enemies or disbelievers who are described as 'satans, the rejected' (15:18). (close)
b. 15:18; 41:13; 67:6. (close)
3277. Important Words:
مارد (rebellious) is active participle from مرد which means, he exalted himself; he was insolent and audacious in pride and in acts of disobedience; he was excessively proud or rebellious; he was refractory; he outstripped others in pride or disobedience; مارد therefore means, rebellious, excessively proud, insolently disobedient (Lane & Aqrab).
The analogy between the physical and spiritual systems, which was begun in the preceding verse, is continued in the present one. We are here told that just as each star serves as an ornament for the physical heaven and guards it by gravitation and other means which are yet unknown to man, similarly every Prophet is an ornament for the spiritual heaven, and by appearing at a time when his presence is urgently needed, helps to guard the same. Moreover, every Prophet fights and routs those wicked people who seek to distort the Word of God and frustrate His designs. The word "satans" in the verse refers to disbelievers who refuse to obey their Prophet and seek to make spiritual progress independently of him. Against such people the doors of spiritual heaven are firmly barred.
'Satans' who carry on a wicked campaign against the Word of God are of two categories: (a) Internal enemies of the Muslim Community such as "the hypocrites," etc. They are called شیطان مارد (the rebellious satan) in the Quran and (b) external enemies or disbelievers who are described in the Quran as شیطان رجیم (satan, the rejected). The words شیطان مارد (rebellious satan) may also refer to astrologers and soothsayers who in time of spiritual darkness before the advent of a Divine Reformer, ply their evil trade and to a certain extent succeed in deceiving simple-minded people. (close)
لَا یَسَّمَّعُوۡنَ اِلَی الۡمَلَاِ الۡاَعۡلٰی وَ یُقۡذَفُوۡنَ مِنۡ کُلِّ جَانِبٍ ٭ۖ﴿۹﴾
لَّا يَسَّمَّعُونَ إِلَى ٱلۡمَلَإِ ٱلۡأَعۡلَىٰ وَيُقۡذَفُونَ مِن كُلِّ جَانِبٖ
a. 26:212-213. (close)
The verse means to say that all the tall claims of astrologers and soothsayers that they have access to the secrets of the unknown are false and unfounded. They do not and cannot have access to well-guarded divine secrets (15:10). It further appears from the Quran that none can know the Word of God until it is revealed to a Prophet (72:27-28). If it were possible for "satans" to have access to things that are under the special protection of God such as His Word, etc. then its very sanctity and inviolability would have become subject to serious doubts. In fact, divine secrets are God’s specially guarded preserve to which satans can have no access (26:213) and which are made known only to God’s chosen servants and His Elect. (close)
دُحُوۡرًا وَّ لَہُمۡ عَذَابٌ وَّاصِبٌ ۙ﴿۱۰﴾
دُحُورٗاۖ وَلَهُمۡ عَذَابٞ وَاصِبٌ
3279. Important Words:
دحورا (repulsed) is derived from دحر. They say دحرہ i.e. He (God) drove him away; expelled or banished him; expelled him with ignominy. دحور means, driven away, rejected or cast away (Lane & Aqrab).
واصب (perpetual) is active participle from وصب which means, it continued; was constant; was fixed; settled or firm. وصب علی الامرmeans, he kept, attended or applied himself constantly perseveringly, or assid-uously to the thing and managed it or conducted it well. واصب therefore would mean, perpetual, constant, permanent (Lane & Aqrab). See also 16:53. (close)