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Or: "beside God". Whenever the relative pronoun ma ("that which" or "all that which") is used in the Qur'an with reference to false objects of worship, it indicates not merely inanimate things (like idols, fetishes, supposedly "holy" relics, etc.) or falsely deified saints, dead or alive, but also forces of nature, real or imaginary, as well as man's "worship" of wealth, power, social position, etc. (See also {10:28-29} and the corresponding notes.)
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Lit., "into it".
The false gods, being devils or personified false fancies, will be all involved in the punishment of Hell, together with their worshippers, and the ultimate sources of evil, the hosts of Iblis or Satan.
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Cf. {2: 24}- "the fire whose fuel is human beings and stones" - and the corresponding note [16]. The "hosts of Iblis" are the forces of evil ("satan ") frequently mentioned in the Qur'an in connection with man's sinning (see note [10] on 2:14 , the first half of note [16] on {15: 17}, as well as note [52] on 19:68 ; also cf. 19:83 and the corresponding note [72]).
Iblîs was the name of Satan before his fall from grace. See footnote for 2:34.
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Lit., "while they quarrel with one another".
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Error-manifest.- 'our error is now plainly manifest, but it should have been manifest to us before it was too late, because the Signs of Allah were always around us'. This will be said by the ungodly, whose eyes will then be fully opened.
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Lit., "yet none but those guilty ones (al-mujrimun) have led us astray": cf. 7:38 , {33:67-68}, {38:60-61} and the corresponding notes.
They now see that the people who seduced them were themselves evil and subject to the penalities of evil, and their seductions were frauds. They feel that they ought to have seen it before. For who would deliberately follow the paths of those condemned to misery and punishment? How simple they were not to see the true character of their seducers, though they had been warned again and again against them! It was their own folly that made them accept such obviously false guidance!
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Lit., "would that there were a return for us". See also {6:27-28} and the corresponding note.
This apparent longing for a chance of return is dishonest. If they were sent back, they would certainly retum to their evil ways: vi. 27-28. Besides, they have had numerous chances already in this life, and they have used them for mischief or evil.
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Sc., "and He may grant forgiveness to whomever He wills".
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lit., messengers, because denying Noah (ﷺ) was equal to denying all of Allah’s messengers.
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Noah's generation had lost all faith and abandoned themselves to evil. They had rejected the Message of messengers previously sent to the world. Noah was sent to them as one of themselves ("their brother"). His life was open before them: he had proved himself pure in heart and conduct (like the holy Prophet of Islam long after him), and worthy of every trust. Would they fear Allah and follow his advice? They could see that he had no ends of his own to serve. Would they not listen to him?
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Amin=one to whom a trust has been given, with several shades of meaning implied: e.g., (1) worthy of trust, (2) bound to deliver his trust, as a prophet is bound to deliver his Message, (3) bound to act entirely as directed by the trust, as a prophet is bound to give only the Message of Allah, and not add anything of his own, and (4) not seeking any interest of his own.
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Note how the repetition rounds off the argument. See n. 3186 above.
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