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Lit., "how was My [causing] suffering ('adhabi) and My warnings" - i.e., after the warnings. Although this sentence is phrased in the past tense, its purport is evidently timeless.
While the Mercy of Allah is always prominently mentioned, we must not forget or minimise the existence of Evil, and the terrible Penalty it incurs if the Grace of Allah and His Warning are deliberately rejected.
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The noun dhikr primarily denotes "remembrance", or - as defined by Raghib - the "presence [of something] in the mind". Conceptually, and as used in the above context as well as in verses {22}, {32} and {40}, this term comprises the twin notions of understanding and remembering, i.e., bearing something in mind.
While the Qur-an sums up the highest philosophy of the inner life, its simple directions for conduct are plain and easy to understand and act upon. Is this not in itself a part of the Grace of Allah? And what excuse is there for any one to fail in receiving admonition?
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lit., a bitter and screaming wind.
Cf. xli. 16. How graphic is the description of the tornado that uprooted them! It must indeed be a dreadful tornado that plucks up the palm-trees by their deep tap-roots. The "Day" is an indefinite period of time. The wind that destroyed the 'Ad people lasted seven nights and eight days: lxix. 7.
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As mentioned in {69:6-8}, this wind - obviously an exceptionally violent sandstorm - raged without break for seven nights and eight days. For particulars of the tribe of 'Ad, see second half of note [48] on 7:65 .
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Repeated from verse 18 to heighten the description of the sin, the penalty, and the criminal negligence of the sinners in refusing the warnings on account of their self- complacent confidence in their own strength and stability! It is repeated again as a secondary refrain in liv. 30 and (with slight modification) in liv. 32 and 39.
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For the general implication of this rhetorical question, see note [2] on 50:2 . For the story of the tribe of Thamud, their prophet Salih, and the incident of the she-camel, see {7:73-79}, {11:61-68}, {26:141-158}, and the corresponding notes.
The psychology of the Thamud is more searchingly analysed here than in xli. 17, to show up the contrast between shallow men's ideas about Revelation, and the real sanity, humanism, social value, and truth of Revelation. To them the Revelation was brought by Salih.
Because the Prophet is one among so many, and different from them, although brought up among themselves, it is made a cause of reproach against him, when it should have been an index leading to a searching of their hearts and an examination of their ways.
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Pure abuse, as a contrast to Salih's expostulation! See xxvi. 141-158, and notes.
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I.e., soon. In classical Arabic, the term ghadan ("tomorrow") often applies to a relatively near future, signifying "tomorrow" (in its literal sense) as well as "in time" or "soon". Hence - as pointed out by all authorities - it may have been used in the above context with reference to the Last Hour, which in the first verse of this very surah is spoken of as having "drawn near".
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For this and other Qur'anic references to the she-camel that was to be "let loose as a test" for the Thamud, see surah {7}, note [57]. God's "letting her loose" is in this context evidently synonymous with "allowing her to become" a test.
See n. 1044 to vii. 73, for the she-camel as a trial or test case among selfish people who tried to monopolise water and pasture as against the poor.
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I.e., between their own herds and the ownerless she-camel: see 26:155 and the corresponding note [67].
See xxvi. 155-156. All were to have water in due turn. It was to be no one's monopoly. And certainly the gates were not to be shut against the poor or their cattle.
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For the above rendering of 'aqara, see note [61] on 7:77 .
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