اِنَّ الَّذِیۡنَ اتَّقَوۡا اِذَا مَسَّہُمۡ طٰٓئِفٌ مِّنَ الشَّیۡطٰنِ تَذَکَّرُوۡا فَاِذَا ہُمۡ مُّبۡصِرُوۡنَ ﴿۲۰۲﴾ۚ
إِنَّ ٱلَّذِينَ ٱتَّقَوۡاْ إِذَا مَسَّهُمۡ طَـٰٓئِفٞ مِّنَ ٱلشَّيۡطَٰنِ تَذَكَّرُواْ فَإِذَا هُم مُّبۡصِرُونَ
c. 3:136. (close)
1088. These words signify that when righteous people are incited to anger by Satan; or when some mischief is stirred up against them by wicked men, they remember Allah. (close)
b. 3:136. (close)
1086. Important Words:
طائف (suggestion) is derived from طاف (with the letter ی as the central letter of the infinitive). They say طاف به الخیال i.e. the apparition, etc. came to him or visited him in sleep. طیف or طائف means, an apparition or phantom or imaginary form; anything that obscures the sight, arising from a suggestion of Satan or a human being (generally in sleep); a thing that comes to one or visits one; Satan’s visitation by touch or suggestion or vain prompting; anger, etc. (Lane).
The expression, when a suggestion from Satan assails them, means: (1) when righteous people are incited to anger by Satan; or (2) when some mischief is stirred up against them by wicked men. The words, they remember God, mean: (1) they pray to God; or (2) they call to mind the commandment of God to control their anger. The verse means that, if in a fit of anger, a Muslim should become, as it were, blind and lose self-control, or if some mischief be stirred up against him by his enemies and he becomes involved in a difficulty, he should pray to God so that with His help he may regain self-control and begin to see his way out of the difficulty. (close)
وَ اِخۡوَانُہُمۡ یَمُدُّوۡنَہُمۡ فِی الۡغَیِّ ثُمَّ لَا یُقۡصِرُوۡنَ ﴿۲۰۳﴾
وَإِخۡوَٰنُهُمۡ يَمُدُّونَهُمۡ فِي ٱلۡغَيِّ ثُمَّ لَا يُقۡصِرُونَ
The verse may be rendered in two ways: (1) wicked men cause their comrades to increase in error and they continue to aid and abet one another in their evil practices; or (2) wicked men strive to entice the pious into error. According to the latter rendering, the pronoun "them" in the words, make them continue in error, will refer to pious and righteous Muslims. By implication Muslims are exhorted in this verse to be always on their guard against the evil suggestions and evil machinations of wicked and mischievous men. (close)
وَ اِذَا لَمۡ تَاۡتِہِمۡ بِاٰیَۃٍ قَالُوۡا لَوۡ لَا اجۡتَبَیۡتَہَا ؕ قُلۡ اِنَّمَاۤ اَتَّبِعُ مَا یُوۡحٰۤی اِلَیَّ مِنۡ رَّبِّیۡ ۚ ہٰذَا بَصَآئِرُ مِنۡ رَّبِّکُمۡ وَ ہُدًی وَّ رَحۡمَۃٌ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ ﴿۲۰۴﴾
وَإِذَا لَمۡ تَأۡتِهِم بِـَٔايَةٖ قَالُواْ لَوۡلَا ٱجۡتَبَيۡتَهَاۚ قُلۡ إِنَّمَآ أَتَّبِعُ مَا يُوحَىٰٓ إِلَيَّ مِن رَّبِّيۚ هَٰذَا بَصَآئِرُ مِن رَّبِّكُمۡ وَهُدٗى وَرَحۡمَةٞ لِّقَوۡمٖ يُؤۡمِنُونَ
d. 6:51. (close)
e. 6:105; 17:103. (close)
1089. Basa’ir is the plural of Basirah which means, perceptive faculty of the mind; understanding; firm belief of the heart; constancy or firmness in religion; a testimony; argument; a witness; an example by which one is admonished; a shield (Lane). (close)
a. 6:5. (close)
b. 6:105; 17:103. (close)
1088. Important Words:
اجتبیتھا (dost thou forge it). The word اجتبیت derived from جبی . They say, جبی المال i.e. he collected wealth or property. اجتباهmeans, he chose it or selected it. اجتباه also means, he forged it; he extemporised it. The expression لولااجتبیتھا would, therefore, mean, wherefore hast thou not forged it, or produced it, or invented it; or wherefore hast thou not demanded it of God (Lane & Aqrab).
بصائر (evidences) is the plural of بصیرة which is derived from بصر which means, he saw; he was or became endowed with mental perception or belief or knowledge or understanding or intelligence or skill. ابصر الطریق means, the way became manifest. You say انا علی بصیرة i.e. I am certain; or I possess certain knowledge. بصیرة means, mental perception; the perceptive faculty of the mind; understanding; intelligence or skill; firm belief of the heart; constancy or firmness in religion; an evidence, testimony, proof or argument; a witness; an example by which one is admonished; a shield (Lane & Aqrab).
The word آیة means "a sign". The verses of the Quran are also called آیات (signs) because every one of them by itself constitutes a divine sign, an evidence of the Divine origin of the Quran, and of the truth of the Holy Prophet. The purport of the verse is that although the Word of God is being revealed as occasion demands, and successive signs of God are being shown to men, yet whenever there is some delay in the coming of Divine revelation or the occurrence of signs, disbelievers ignore the Word of God already revealed and the signs already shown and shamelessly begin to ask of the Prophet, "Why do you not bring any revelation or show any sign in your support?" as if no sign had so far been shown and no revelation had come. To this impudent demand of disbelievers, the Holy Prophet is instructed to reply that the sending down of revelation or the showing of signs lies entirely in the hands of God and that he himself possesses no power to produce them at will. But why do they demand a fresh revelation or a new sign, asks the Quran. Are not the revelations that have already come and the signs that have already appeared enough to establish the truth of Islam? Why do they not ponder over them and profit by them?
It should be remembered that God seldom shows signs at the demand of disbelievers. Moreover, the demand for a fresh sign on their part implies that the signs already shown were no signs and furnished no evidence of the Prophet’s truth. Thus to accede to their demand means a reflection on the signs already shown and detracts from their value. It is, therefore, very rare that God shows fresh signs or miracles as demanded by disbelievers. He requires them rather to consider past signs and profit by them. (close)
وَ اِذَا قُرِیٴَ الۡقُرۡاٰنُ فَاسۡتَمِعُوۡا لَہٗ وَ اَنۡصِتُوۡا لَعَلَّکُمۡ تُرۡحَمُوۡنَ ﴿۲۰۵﴾
وَإِذَا قُرِئَ ٱلۡقُرۡءَانُ فَٱسۡتَمِعُواْ لَهُۥ وَأَنصِتُواْ لَعَلَّكُمۡ تُرۡحَمُونَ
a. 17:107. (close)
1090. In answer to their demand for fresh Signs disbelievers are here told to listen to the Qur’an carefully, because it contains Signs and proofs enough and to spare. (close)
a. 17:107. (close)
In answer to their demand for fresh signs disbelievers are here told to listen to the Quran carefully, because it contains signs and evidences enough and to spare. This will make them realize the error of their demand and they will see the truth and will as a result become deserving of the mercy of God. (close)
وَ اذۡکُرۡ رَّبَّکَ فِیۡ نَفۡسِکَ تَضَرُّعًا وَّ خِیۡفَۃً وَّ دُوۡنَ الۡجَہۡرِ مِنَ الۡقَوۡلِ بِالۡغُدُوِّ وَ الۡاٰصَالِ وَ لَا تَکُنۡ مِّنَ الۡغٰفِلِیۡنَ ﴿۲۰۶﴾
وَٱذۡكُر رَّبَّكَ فِي نَفۡسِكَ تَضَرُّعٗا وَخِيفَةٗ وَدُونَ ٱلۡجَهۡرِ مِنَ ٱلۡقَوۡلِ بِٱلۡغُدُوِّ وَٱلۡأٓصَالِ وَلَا تَكُن مِّنَ ٱلۡغَٰفِلِينَ
b. 6:64; 7:56. (close)
1091. Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer). (close)
a. 6:64; 7:56. (close)
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear. (close)
اِنَّ الَّذِیۡنَ عِنۡدَ رَبِّکَ لَا یَسۡتَکۡبِرُوۡنَ عَنۡ عِبَادَتِہٖ وَ یُسَبِّحُوۡنَہٗ وَ لَہٗ یَسۡجُدُوۡنَ ﴿۲۰۷﴾٪ٛ
إِنَّ ٱلَّذِينَ عِندَ رَبِّكَ لَا يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِهِۦ وَيُسَبِّحُونَهُۥ وَلَهُۥ يَسۡجُدُونَۤ۩
c. 21:20-21; 41:39. (close)
1091A. This verse embodies the first Sajdah of the Qur’an. (close)
b. 21:20-21; 41:39. (close)
This is the last verse of the present Surah. Disbelievers are told that they should pray to God for their guidance because even such righteous servants of God, as have attained His nearness and are far superior to them in all respects, do not disdain to worship and glorify Him.
The verse mentions three signs of those who attain nearness to God: (1) they turn not away with pride from His worship, meaning that they not only worship God but worship Him in all humility; (2) they glorify God, i.e. they not only silently worship God but even declare their faith openly and propagate the truth and try to establish the kingdom of God on earth; (3) they prostrate themselves before God, i.e. they submit to Him and their lives are devoted to His service.
It should be noted that it was the practice of the Holy Prophet that wherever a Quranic verse spoke of believers prostrating themselves before God, he used to perform a سجدة (act of prostration) and also enjoined his followers to do the same. This constitutes a great lesson for us that we should not only be ever ready to obey God when a direct command is addressed to us, but should also be eager to copy the good acts of others, even if we are not directly commanded to do so. The present verse embodies the first سجدة of the Quran. (close)