Greatness cannot be acquired by wealth and property - Quran Chapter 11-28 (Pt-12, Stg-3) (L-1365) - درس قرآن
Quran Chapter 11-28 (Pt-12, Stg-3) (L-1365) - درس قرآن
Greatness cannot be acquired by wealth and property
Surah Huud (Hud) - 11
In the name of Allah, the Beneficent, the Merciful
28. He said: O my people! Bethink you, if I rely on a clear proof from my Lord and there hath come unto me a Mercy from His presence, and it hath been made obscure to you, can we compel you to accept it when ye are averse thereto?
28. Qaala yaa-qawmi ‘ara-‘ay-tum ‘in- kuntu ‘alaa Bayyi-natim-mir-Rabii wa ‘aataa-nii Rahmatam-min ‘IndiHii fa-‘ummi-yat ‘alay-kum. ‘Anul-zimuku-muuhaa wa ‘antum lahaa kaari-huun.
Bayyi-natun – (a conspicuous thing), a clear proof or an open path, this word has been used many times ago.
ummi-yat – (hath been made obscure), it is a past tense and its origin is ta’-mi-yatun, which has been derived from the word ‘amaya. ‘Amaya means blindness. Ta’-mi-yatun means “to hide any thing in such a way that someone else may not see it”. Ma-‘ammaa is a famous word, which also has come out from the same; and it aims “the obscure thing”.
‘Anul-zimuku-muuhaa – (can we compel you to accept it?), the word ‘a is often used for “what, how, why, whether”. Nulzimu means “to drive or urge on forcibly”, the word kumuu is actually kum, which means “your”. The origin of Nulzimu is ‘ilzaam, which has come out from lazama. Some more words like luzuum, laazim, lawaazim etc. have been derived from the same origin also. Luzuum means “to cling to, to follow someone every time”. ‘Ilzaam means “to accuse someone, to compel for accepting”.
Messenger Noah (peace be upon him) said to his folk! Allah Almighty has shown me the Right Path and appointed me a Messenger of Him mercifully; so that I should guide you also unto the Right Path. I admit that I do not possess apparent pomp and show, wealth and property etc. but greatness cannot be acquired by these things. It can accrue with correctness of sense and good manners. Allah Almighty has bestowed upon me these both things. If you are unable to see them then what is its treatment? You are deprived of the both, moreover, you run away from them. How can we compel those people to cause to understand; who cannot bethink at their own?