The Holy Quran with Five Volume Commentary (Vol 3) — Page 387
PT. 14 AL-HIJR from or which both mean, it sounded; or it produced or emitted a sound; or it made a clashing, ringing or tinkling sound; or it made a long or bell made a prolonged ringing or means, the صلصل الجرس. repeated sound means, he صلصل فلانا. tinkling sound frightened, threatened or terrified such a one. means, it (dry clay) made a crackling sound when trodden upon. means, the black mud of the pool became dry, because such dry mud makes a crackling sound when trodden upon. Jo means a noisy ass; an ass or a horse sharp and shrill in voice; clay not made into pottery so-called because of its making a sound; or clay mixed with sand which, when it becomes dry makes a sound and which when baked is; or dry clay that makes a sound by reason of its dryness (Lane & Aqrab). (black mud) is the noun from t (hama'a). They sayi. e. the well had in it black (fetid) mud in abundance. means, he cleansed the well of its black (fetid) mud. sul ta means, the water was or became mixed with black fetid mud, and so was rendered turbid and altered in odour means, he threw black fetid mud into the well. all means, he was angry with him. t means, black mud; or black fetid mud (Lane & Aqrab). C (wrought into shape) is the passive participle from w. They say di. e. he bit him with his or teeth; or he formed or fashioned or shaped it; or he sharpened or whetted means, I have instituted سننت لكم سنة. it سن CH. 15 for you a custom or practice to be followed. They say a au i. e. God manifested or made known for the people a right way of acting; means, he plastered pottery with the clay; or he made the clay into pottery. (in the passive voice) means, it became altered for the worse or stinking. means, bitten with the teeth; sharpened or whetted or polished; made smooth; formed, fashioned or shaped; poured forth into moulds to become hardened and formed into a certain shape; or (mud) altered, for the worse in odour; made long and beautiful (Lane & Aqrab). Commentary: The creation of Adam has been mentioned at several places in the Quran and it is worthy of special note that wherever the Quran speaks of the creation of Adam, it prefaces the account with a reference to Resurrection, as may be seen from the following passages: Reference to the creation of Adam. 2:31. 7:12. 18:51. 20:117. 38:72. Reference to Resurrection. 2:29. 7:9-10. 18:48-50. 20:102-105. 38:50-65. A careful study of these passages leads one to the conclusion that this juxtaposition is not accidental. The Quran does not refer to Resurrection or facts relating to it when it speaks of other Prophets such as Moses or Abraham; but whenever it speaks of the creation of Adam, it invariably precedes this account with a reference to Resurrection. Evidently, there must 1595