Surah Ibrahim (Abraham ) 14 : 9

أَلَمْ يَأْتِكُمْ نَبَؤُا۟ ٱلَّذِينَ مِن قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ ۛ وَٱلَّذِينَ مِنۢ بَعْدِهِمْ ۛ لَا يَعْلَمُهُمْ إِلَّا ٱللَّهُ ۚ جَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ فَرَدُّوٓا۟ أَيْدِيَهُمْ فِىٓ أَفْوَٰهِهِمْ وَقَالُوٓا۟ إِنَّا كَفَرْنَا بِمَآ أُرْسِلْتُم بِهِۦ وَإِنَّا لَفِى شَكٍّ مِّمَّا تَدْعُونَنَآ إِلَيْهِ مُرِيبٍ

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
Has there not reached you the news of those before you - the people of Noah and ‘Aad and Thamūd and those after them? No one knows them [i.e., their number] but Allāh. Their messengers brought them clear proofs, but they returned their hands to their mouths and said, "Indeed, we disbelieve in that with which you have been sent, and indeed we are in doubt about that to which you invite us, causing suspicion."

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

This reminder is made by Moses, but as he goes behind the scenes the sūrah continues with its account of what happened to God’s messengers and messages during all periods of history, and the confrontation between them and jāhiliyyah in its different states and societies, and the fate of those who denied these messages. It is as if Moses is a narrator who begins with a reference to the main events of a great history, before leaving its players to take over and enact that history, and say whatever they wish. This method of narrating a story or historical account is often employed in the Qur’ān. It serves to bring the historical account alive. We see here God’s noble messengers following one another, and confronting all mankind who had given in to jāhiliyyah. The gaps between generations and communities disappear, while the great truths stand out without being tied to a specific time or place.

There were many other such communities than those mentioned in the Qur’ān, who lived during the intervening period between the time of Thamūd and that of Moses. The sūrah does not give any details of them, because there is complete unity in the message preached by all prophets, and a unity in the reaction to it.

That evidence of truth is absolutely clear, giving no room for confusion by anyone with undistorted faculties of understanding. They put their hands to their mouths as does he who wishes to change the pitch of his voice so that it can be heard at a distance. He moves his hand in front of his mouth as he raises his voice, and this causes the sound to break and be heard from afar. The sūrah paints this movement in order to indicate the fact that they were outspoken in their denial of the divine message. Furthermore, they make such an impolite movement to reassert their open rejection of the faith.

2. Linguistic Analysis

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Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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It appears from the tone of this Surah that it belongs to a group of Surahs which were revealed during the last stages of the Makkan period. For instance ayah 13: “And those who disbelieved said to their messengers, “We will surely drive you out of our land, or you must return to our religion.” So their Lord inspired to them, “We will surely destroy the wrongdoers.” clearly indicates that the persecution of the Muslims was most intense at the time of the revelation of this Surah and that the people of Makkah were bent on expelling the Muslims, just like the disbelievers of the former Prophets.

8. Reasons for Revelation

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9. Relevant Hadith

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10. Wiki Forum

Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories…

11. Tafsir Zone

 

12. External Links

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