وَ قَالَ الۡمَلَاُ الَّذِیۡنَ کَفَرُوۡا مِنۡ قَوۡمِہٖ لَئِنِ اتَّبَعۡتُمۡ شُعَیۡبًا اِنَّکُمۡ اِذًا لَّخٰسِرُوۡنَ ﴿۹۱﴾
وَقَالَ ٱلۡمَلَأُ ٱلَّذِينَ كَفَرُواْ مِن قَوۡمِهِۦ لَئِنِ ٱتَّبَعۡتُمۡ شُعَيۡبًا إِنَّكُمۡ إِذٗا لَّخَٰسِرُونَ
فَاَخَذَتۡہُمُ الرَّجۡفَۃُ فَاَصۡبَحُوۡا فِیۡ دَارِہِمۡ جٰثِمِیۡنَ ﴿ۚۖۛ۹۲﴾
فَأَخَذَتۡهُمُ ٱلرَّجۡفَةُ فَأَصۡبَحُواْ فِي دَارِهِمۡ جَٰثِمِينَ
b. 7:79; 11:68; 15:84; 26:159. (close)
a. 7:79; 11:68; 15:84; 26:159. (close)
988A. Important Words:
الرجفة (earthquake). See 7:79 above.
The people of Shu‘aib were destroyed by an earthquake probably in the early morning. (close)
الَّذِیۡنَ کَذَّبُوۡا شُعَیۡبًا کَاَنۡ لَّمۡ یَغۡنَوۡا فِیۡہَا ۚۛ اَلَّذِیۡنَ کَذَّبُوۡا شُعَیۡبًا کَانُوۡا ہُمُ الۡخٰسِرِیۡنَ ﴿۹۳﴾
ٱلَّذِينَ كَذَّبُواْ شُعَيۡبٗا كَأَن لَّمۡ يَغۡنَوۡاْ فِيهَاۚ ٱلَّذِينَ كَذَّبُواْ شُعَيۡبٗا كَانُواْ هُمُ ٱلۡخَٰسِرِينَ
The disbelievers had threatened Shu‘aib with expulsion from their town, if he did not return to their religion (7:89). They forgot that it was not their but God’s town and He would allow whomsoever He pleased to dwell therein. So, in order to demonstrate that it was not they but God Who was the Master of the land, He so utterly destroyed them, and all signs of their habitations and dwellings were so completely effaced that it appeared as if they had never dwelt therein. That was indeed a fitting punishment for those who proudly called God’s land their own and threatened to drive God’s Messenger away therefrom.
The words, Those who accused Shu‘aib of lying, have been repeated in the second part of the verse to add further emphasis to the exemplary destruction of the rejecters of Shu‘aib. The concluding words of the verse, i.e. it was they who were the losers, contain a dreadful allusion to the words of the disbelieving chiefs who spoke of the followers of Shu‘aib as the losers (7:9 above), and point out that it is they, and not the followers of Shu‘aib, who are lost. (close)
فَتَوَلّٰی عَنۡہُمۡ وَ قَالَ یٰقَوۡمِ لَقَدۡ اَبۡلَغۡتُکُمۡ رِسٰلٰتِ رَبِّیۡ وَ نَصَحۡتُ لَکُمۡ ۚ فَکَیۡفَ اٰسٰی عَلٰی قَوۡمٍ کٰفِرِیۡنَ ﴿٪۹۴﴾
فَتَوَلَّىٰ عَنۡهُمۡ وَقَالَ يَٰقَوۡمِ لَقَدۡ أَبۡلَغۡتُكُمۡ رِسَٰلَٰتِ رَبِّي وَنَصَحۡتُ لَكُمۡۖ فَكَيۡفَ ءَاسَىٰ عَلَىٰ قَوۡمٖ كَٰفِرِينَ
a. 7:69, 80; 46:24. (close)
1014. The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people. (close)
a. 7:69, 80; 46:24. (close)
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungratefulpeople persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!" (close)
وَ مَاۤ اَرۡسَلۡنَا فِیۡ قَرۡیَۃٍ مِّنۡ نَّبِیٍّ اِلَّاۤ اَخَذۡنَاۤ اَہۡلَہَا بِالۡبَاۡسَآءِ وَ الضَّرَّآءِ لَعَلَّہُمۡ یَضَّرَّعُوۡنَ ﴿۹۵﴾
وَمَآ أَرۡسَلۡنَا فِي قَرۡيَةٖ مِّن نَّبِيٍّ إِلَّآ أَخَذۡنَآ أَهۡلَهَا بِٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمۡ يَضَّرَّعُونَ
b. 6:43. (close)
1015. This is a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary degree with calamities and miseries of diverse kinds which are intended to serve as an eye-opener for the people. (close)
a. 6:43. (close)
This verse refers to a general law of God which invariably comes into operation whenever a Prophet of God makes his appearance. The advent of every Prophet is attended in an extraordinary manner with calamities and miseries of diverse kinds that afflict mankind in order to serve as an eye-opener for the people.
If the Messenger of God is raised for a particular people, then only that people are made to suffer, but if he is raised for the whole world, then the whole world is visited by afflictions and disasters. These afflictions are meant as warnings and are intended to awaken the people. Two things may be inferred from this verse: (1) that general disasters do not overtake a people unless a Prophet of God has first been raised; (2) that it never happens that the advent of a Prophet of God is not accompanied by calamities of a general nature. (close)
ثُمَّ بَدَّلۡنَا مَکَانَ السَّیِّئَۃِ الۡحَسَنَۃَ حَتّٰی عَفَوۡا وَّ قَالُوۡا قَدۡ مَسَّ اٰبَآءَنَا الضَّرَّآءُ وَ السَّرَّآءُ فَاَخَذۡنٰہُمۡ بَغۡتَۃً وَّ ہُمۡ لَا یَشۡعُرُوۡنَ ﴿۹۶﴾
ثُمَّ بَدَّلۡنَا مَكَانَ ٱلسَّيِّئَةِ ٱلۡحَسَنَةَ حَتَّىٰ عَفَواْ وَّقَالُواْ قَدۡ مَسَّ ءَابَآءَنَا ٱلضَّرَّآءُ وَٱلسَّرَّآءُ فَأَخَذۡنَٰهُم بَغۡتَةٗ وَهُمۡ لَا يَشۡعُرُونَ
992. Important Words:
عفوا (they grew) is derived from عفا which gives a number of meanings: (1) it was or became effaced or obliterated; (2) transitively, he or it effaced or obliterated something; (3) he forgave or pardoned; (4) it was or became much in quantity or many in number; or (5) transitively, he made it much in quantity or many in number, etc. (Lane).
The words حسنة (good condition) and سیئة (evil condition) are not used here in their moral sense, but in the sense of straitness and plenty.
It is invariably the case that when the afflictions and miseries which come upon a disbelieving people as a result of their rejection of a Prophet of God pass away and ease and comfort take their place, then instead of improving their condition and turning to God in repentance, they refuse to recognize past afflictions as heavenly visitations and as signs of the truth of their Prophet, but, on the contrary, begin to say that they were merely normal occurrences of nature which even their forefathers experienced in their time but which then passed away. (close)
وَ لَوۡ اَنَّ اَہۡلَ الۡقُرٰۤی اٰمَنُوۡا وَ اتَّقَوۡا لَفَتَحۡنَا عَلَیۡہِمۡ بَرَکٰتٍ مِّنَ السَّمَآءِ وَ الۡاَرۡضِ وَ لٰکِنۡ کَذَّبُوۡا فَاَخَذۡنٰہُمۡ بِمَا کَانُوۡا یَکۡسِبُوۡنَ ﴿۹۷﴾
وَلَوۡ أَنَّ أَهۡلَ ٱلۡقُرَىٰٓ ءَامَنُواْ وَٱتَّقَوۡاْ لَفَتَحۡنَا عَلَيۡهِم بَرَكَٰتٖ مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ وَلَٰكِن كَذَّبُواْ فَأَخَذۡنَٰهُم بِمَا كَانُواْ يَكۡسِبُونَ
c. 2:104; 5:66. (close)
a. 2:104; 5:66. (close)
In this verse the words, the people of those towns, refer to all the different peoples mentioned in the foregoing verses. The verse is thus intended to sum up the given narration with a view to introducing the case of the people of the Holy Prophet’s time.
The words لفتحنا الخ rendered as, We would have surely opened for them blessings from heaven and earth, may signify: "We would have taught them wisdom or granted them knowledge from heaven as well as from earth". By earthly wisdom or knowledge is meant that wisdom or knowledge which a person acquires from personal observation or from his fellowmen; but the wisdom or knowledge from Heaven is that wisdom or knowledge which comes directly from God. The word "blessings" may also be taken in the physical sense. In this case blessings from heaven would mean, for example, timely rains, extraordinary success, the removal of diseases, etc., while blessings from the earth would signify, for example, abundant produce of land, peace and order, etc. (close)
اَفَاَمِنَ اَہۡلُ الۡقُرٰۤی اَنۡ یَّاۡتِیَہُمۡ بَاۡسُنَا بَیَاتًا وَّ ہُمۡ نَآئِمُوۡنَ ﴿ؕ۹۸﴾
أَفَأَمِنَ أَهۡلُ ٱلۡقُرَىٰٓ أَن يَأۡتِيَهُم بَأۡسُنَا بَيَٰتٗا وَهُمۡ نَآئِمُونَ
a. 7:5. (close)
b. 7:5. (close)
In this and the following verse the words اھل القری (people of these towns) refer to the people of the time of the Holy Prophet to whom the Quran now turns as a fitting sequel to the story of bygone peoples who were destroyed by God for rejecting their Prophets. The verse thus purports to warn the people of Mecca and other towns of Arabia that their turn is fast approaching and that the punishment of God may overtake them at any moment of negligence. (close)
اَوَ اَمِنَ اَہۡلُ الۡقُرٰۤی اَنۡ یَّاۡتِیَہُمۡ بَاۡسُنَا ضُحًی وَّ ہُمۡ یَلۡعَبُوۡنَ ﴿۹۹﴾
أَوَأَمِنَ أَهۡلُ ٱلۡقُرَىٰٓ أَن يَأۡتِيَهُم بَأۡسُنَا ضُحٗى وَهُمۡ يَلۡعَبُونَ
1016. The words "these towns" refer to Mecca and its sister towns of Hijaz. The meaning is "Do not the people of Mecca, etc. take a lesson from the fate of ‘Ad, Thamud, the people of Lot and from that of the people of Shu‘aib? (close)
a. 7:5. (close)
Whereas the preceding verse mentioned the time of night and sleep, the present one refers to the time of forenoon and play—both times of extreme negligence and forgetfulness. (close)
اَفَاَمِنُوۡا مَکۡرَ اللّٰہِ ۚ فَلَا یَاۡمَنُ مَکۡرَ اللّٰہِ اِلَّا الۡقَوۡمُ الۡخٰسِرُوۡنَ ﴿٪۱۰۰﴾
أَفَأَمِنُواْ مَكۡرَ ٱللَّهِۚ فَلَا يَأۡمَنُ مَكۡرَ ٱللَّهِ إِلَّا ٱلۡقَوۡمُ ٱلۡخَٰسِرُونَ
As stated under 7:98 above, the Quran mentioned the fate of peoples that had opposed the Prophets of God in times gone by in order to warn opponents of the Holy Prophet that they also could not expect to escape a similar fate if they persisted in their opposition. The Prophets who have been mentioned in the preceding verses lived either in Arabia itself or in the neighbouring countries and stories of the fate that befell their opponents were still current among the contemporaries of the Holy Prophet.
The home of the ‘Adites was in Yemen, but their conquests extended over the whole of Arabia. Arab tradition represents them as conquerors of the whole world—of Persia, India and China, but history furnishes no proof of this claim.
The territory of the tribe of Thamud lay between Medina and Syria. The Holy Prophet passed through the ruins of their dwelling places during his expedition to Tabuk. The tribe of Thamud were worshippers of idols, among them being the Lat and the ‘Uzza.
The Midianites also lived in the north of Arabia near the coast of the Red Sea. The history of all these peoples was current among the Arabs who were well-informed of their power, designs and machinations as well as of their subsequent destruction as a result of the opposition offered by them to their Prophets. The reference in the verse to the people that perish is, therefore, straight and pointed. (close)