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)
اِلَّا مَنۡ خَطِفَ الۡخَطۡفَۃَ فَاَتۡبَعَہٗ شِہَابٌ ثَاقِبٌ ﴿۱۱﴾
إِلَّا مَنۡ خَطِفَ ٱلۡخَطۡفَةَ فَأَتۡبَعَهُۥ شِهَابٞ ثَاقِبٞ
a. 15:19. (close)
2473. As long as the Word of God is preserved in the heavens it is quite safe and secure against all interference, stealing or snatching, but after it is revealed to a Prophet, 'satans,' or the enemies of God’s Prophets, seek to misrepresent or misinterpret it by misquoting the Prophet, or by tearing a passage out of his revelation and mixing much falsehood with it, or they even try to represent the Prophet’s teaching as their own. But their falsehood becomes exposed by the true exposition of his revelation by the Divine Reformer. (close)
b. 15:19; 67:6. (close)
3280. Important Words:
ثاقب (piercing) is derived from ثقب. They say ثقب الشیء i.e. he pierced the thing, made a small hole in it. ثقب الکوکب means, the star shone brightly as though it pierced through the darkness. ثقب رأیه means, his judgement was penetrating. ثاقب means a star, a lamp, fire; a flame or a shooting star shining brightly or things piercing through the darkness and dispelling it (Lane & Aqrab).
For شھاب see 15:19.
The words, "But he who snatches away something by stealth," signify that as long as the Word of God is preserved in the heavens it is quite safe and secure against all interference, stealing or snatching, but after it is revealed to a Prophet, "satans," or the enemies of God’s Prophets, seek to misrepresent or misinterpret it by misquoting the Prophet or by tearing a passage out of his revelation and mixing falsehood with it, or they even try to represent the Prophet’s teaching as their own.
The expression, "then there pursues him a piercing flame of fire," signifies that during the time when there is no Prophet or Divine Reformer in the world, satans, to a certain extent, succeed in hoodwinking simple-minded people, but with the coming of a Prophet or a Divine Reformer their falsehood becomes exposed and people can easily see the truth. شھاب ثاقبmay represent the Prophet of the day or the ever-living Prophet i.e. the Holy Prophet, from among whose followers Divine Reformers continue to bring to naught the wicked designs of "satans" seeking to tamper with the teachings of Islam.
The verse may also be taken as referring to the physical phenomenon of the falling of meteors at the time of the appearance of a Prophet or a great Divine Reformer. In the time of the Holy Prophet, meteors fell in such large numbers that disbelievers thought that both heaven and earth were about to fall asunder (Kathir, under 72:9). From Hadith, it appears that in the time of Jesus also meteors fell in unusually large numbers. With regard to his Second Coming the Gospels say: And there shall be the signs in the sun and in the moon and in the stars (Matt. 24:29). Meteors also fell in exceptionally large numbers in 1885 when Ahmad, the Holy Founder of the Ahmadiyya Movement, was about to announce his claim to be the Promised Messiah and Mahdi. For a detailed discussion of شھاب مبین (bright flame) and شھاب ثاقب(piercing flame) see 15:19. (close)
فَاسۡتَفۡتِہِمۡ اَہُمۡ اَشَدُّ خَلۡقًا اَمۡ مَّنۡ خَلَقۡنَا ؕ اِنَّا خَلَقۡنٰہُمۡ مِّنۡ طِیۡنٍ لَّازِبٍ ﴿۱۲﴾
فَٱسۡتَفۡتِهِمۡ أَهُمۡ أَشَدُّ خَلۡقًا أَم مَّنۡ خَلَقۡنَآۚ إِنَّا خَلَقۡنَٰهُم مِّن طِينٖ لَّازِبِۭ
2474. In the word man the allusion may be to those righteous Companions of the Holy Prophet to whom reference has been made in vv. 2-5. The reference may also be to the system of the universe. (close)
b. 6:3; 23:13; 32:8; 38:72. (close)
a. 6:3; 23:13; 32:8; 38:72. (close)
3281. Important Words:
لازب (cohesive) is active participle from لزب which means, it was or remained fixed, settled, firm or constant; it (mud) cohered, and became hard. لازب means, adhering or adhesive or cohesive clay or mud; being or remaining fixed, settled, firm, or constant (Lane).
In the word من (whom) the allusion may be to those righteous Companions of the Holy Prophet to whom reference has been made in vv. 2-5 above. In this sense of the word the verse under comment would mean that the doubters and deniers of truth can bear no comparison with those true and noble Companions of the Holy Prophet who have been created of cohesive clay i.e. they are of firm and strong character. (close)
بَلۡ عَجِبۡتَ وَ یَسۡخَرُوۡنَ ﴿۪۱۳﴾
بَلۡ عَجِبۡتَ وَيَسۡخَرُونَ
2475. The coming into being of a company of truly righteous and God- fearing men through the Holy Prophet and the establishment of Islam on a firm footing in Arabia is, indeed, a marvel to wonder at even by the Holy Prophet himself. (close)
The verse means to say that the coming into being of a company of truly righteous and God-fearing men through the Holy Prophet and the establishment of Islam on a firm footing in Arabia is indeed a marvel to wonder at even by the Prophet himself. The disbelievers, as is their wont, ridicule the possibility ever of such an event taking place. (close)
وَ اِذَا ذُکِّرُوۡا لَا یَذۡکُرُوۡنَ ﴿۪۱۴﴾
وَإِذَا ذُكِّرُواْ لَا يَذۡكُرُونَ
وَ اِذَا رَاَوۡا اٰیَۃً یَّسۡتَسۡخِرُوۡنَ ﴿۪۱۵﴾
وَإِذَا رَأَوۡاْ ءَايَةٗ يَسۡتَسۡخِرُونَ
The verse purports to say that though the disbelievers will witness many signs yet they will not profit by them, on the contrary, they will mock and jeer at them. (close)
وَ قَالُوۡۤا اِنۡ ہٰذَاۤ اِلَّا سِحۡرٌ مُّبِیۡنٌ ﴿ۚۖ۱۶﴾
وَقَالُوٓاْ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٌ
a. 7:110; 61:7. (close)
b. 23:84; 27:69. (close)
ءَ اِذَا مِتۡنَا وَ کُنَّا تُرَابًا وَّ عِظَامًا ءَاِنَّا لَمَبۡعُوۡثُوۡنَ ﴿ۙ۱۷﴾
أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَبۡعُوثُونَ
b. 13:6; 27:68; 50:4. (close)
c. 13:6; 27:68; 50:4. (close)
"Resurrection" referred to in this verse may mean Resurrection after death or it may mean the great moral transformation brought about by the Holy Prophet. The verse purports to say that when disbelievers are told that they will have to account for their rejection of the teaching of Islam about the next life they say that they cannot believe that such a thing can ever happen, and with respect to the great change that Islam is destined to bring about in the lives of men, their denial, too, is firm and unequivocal. (close)
اَوَ اٰبَآؤُنَا الۡاَوَّلُوۡنَ ﴿ؕ۱۸﴾
قُلۡ نَعَمۡ وَ اَنۡتُمۡ دَاخِرُوۡنَ ﴿ۚ۱۹﴾
قُلۡ نَعَمۡ وَأَنتُمۡ دَٰخِرُونَ
3285. Important Words:
داخرون (abased) is the plural of داخر which is active participle from دخر (dakhara & dakhira) which means, he was or became abject, mean, contemptible, despicable or abased (Lane).
The verse replies to the firm denial by disbelievers of the possibility of Resurrection after death or of "resurrection" of the morally and spiritually dead Arabs mentioned in the preceding two verses with an even firmer affirmation that such a thing shall certainly come to pass, and, besides being disgraced on the Judgement Day, their pride will be humbled in the dust in this very life. (close)