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Lit., "a generation (-qarn) of others". For a wider meaning of the term -qarn, see surah {6}, note [5].
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Most of the classical commentators assume that the apostle referred to in verses {32-41} is Hud, the prophet of the tribe of 'Ad (see surah {7}, note [48]). Since, however, this passage contains elements appearing in the stories of many prophets - including that of the Prophet Muhammad - I am of the opinion that it has a general import: namely, an allusion to all of God's apostles and to the ever-recurring similarity of their experiences.
If this refers to any particular prophet, it must be Hud whose mission was to the 'Ad people, or to Salih, whose mission was to the Thamud people. That is the sequence after Noah in S. xi. 50-60 and 61-68. But I think that as the name is not mentioned, we are to understand in general the type of the post-Flood prophets until we come later on to Moses and Jesus. The object here is not to recount the stories, but to show that the resistance of the wicked made no difference to the triumph of Allah's holy Truth.
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Thus Tabari interprets the concise but meaningful phrase atrafnahum fi'l-,hayati 'd-dunya. For a fuller explanation of the verb tarifa, see note [147] on 11:116 .
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The type of the narrow Sybarite, who enjoys the good things of this life, denies a future life, and is jealous of any one who presumes to widen his horizon, is here described in a few masterly strokes. He is bored by any mention of the serious things beyond his ken. What good is it, he says, to talk about the future? Enjoy the present. The gain is all in the present: the loss is all in the future.
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They seem to say; "There is no future life: that we shall die is certain; that we have this life is certain: some die, some are born, some live: and so the cycle continues: but how can dead men be raised to life?"
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"He is only a fool, and invents things, and attributes them to Allah's inspiration! We are too wise to believe such things!"
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See above, xxiii. 26. Every prophet is maligned and persecuted: it is always the same story with them, told in different ways.
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Lit., "they will surely become of those who feel remorse".
When the Punishment comes, they will be sorry for themselves, but it will be too late then.
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The expression bi'l-haqq (lit., "in accordance with truth" or "with justice") combines in this instance the concepts of justice, wisdom, reality, inescapability, and consonance with the exigencies of the case under consideration (Raghib), and can be only approximately rendered in translation.
See xi. 66, and notes 1563 and 1561.
Gutha-un: rubbish of dead leaves, or scum floating on a torrent.
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Lit., "generations of others", i.e., new civilizations.
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See note [5] on the identical phrase in 15:5 .
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Their habitations and their organisation have been wiped out. What remains is merely a vague story of their existence, a tale that is told. Where their name remains, which is not always the case, it is only a by-word, suggesting all that is unstable and ephemeral,-"to point a moral and adorn a tale".
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The nine signs are: the staff, the hand (both mentioned in 20:17-22), famine, shortage of crops, floods, locusts, lice, frogs, and blood (all mentioned in 7:130-133).
Moses and Aaron had a twofold mission: (1) to Pharaoh and his Court, which failed because of Egyptian arrogance; (2) to the Israelites, for whom the Law was received on Mount Sinai, but they repeatedly rebelled against Allah. In both cases there were miracles ("Clear Signs") and other proofs which showed that they came at Allah's command and were inspired by His authority.
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