سُوْرَةُ الدُّخَانِ
Surah Ad-Dukhaan (44) — Ayah 30
وَلَقَدْ نَجَّيْنَا بَنِىٓ إِسْرَٰٓءِيلَ مِنَ ٱلْعَذَابِ ٱلْمُهِينِ ﴿30﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And indeed We saved the Children of Israel from the humiliating torment:
Word by Word — Arabic, Transliteration & Meaning
وَلَقَدْ
walaqad
And certainly
نَجَّيْنَا
najjaynā
We saved
بَنِىٓ
banī
(the) Children of Israel
إِسْرَٰٓءِيلَ
is'rāīla
(the) Children of Israel
مِنَ
mina
from
ٱلْعَذَابِ
l-ʿadhābi
the punishment
ٱلْمُهِينِ
l-muhīni
the humiliating
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 30) {وَ لَقَدْ نَجَّيْنَا بَنِيْۤ اِسْرَآءِيْلَ مِنَ الْعَذَابِ الْمُهِيْنِ:} After mentioning the drowning of Pharaoh and the people of Pharaoh in the story of Musa (Moses) عليه السلام, Allah mentioned His favors upon the Children of Israel. In this, the tyrants of Quraysh are warned by the outcome of Pharaoh and his people, and the Messenger of Allah ﷺ and the Muslims are comforted that neither are these leaders of disbelief as powerful and mighty as Pharaoh, nor are the Muslims as oppressed and helpless as the Children of Israel were. So, if this was the fate of Pharaoh’s power and might, then what significance do these poor ones have? And if a people as helpless and oppressed as the Children of Israel could be saved from oppression, then the Muslims should also have hope for this.
The “lam” and {’’قَدْ‘‘} carry the meaning of an oath for emphasis. The need for an oath arises when someone denies a matter; here, this is stated with such emphasis because it is hard to believe that a nation so shackled by oppression, whose boys were being slaughtered, whose girls were kept alive and made to serve in every way, and who could not even utter a word of protest, and who had no help from anywhere in the world nor anyone to raise a voice for them—could they ever be saved from such humiliation? Allah said: Yes, yes! This did happen, and certainly happened, that We saved the Children of Israel from the humiliating punishment.
The “lam” and {’’قَدْ‘‘} carry the meaning of an oath for emphasis. The need for an oath arises when someone denies a matter; here, this is stated with such emphasis because it is hard to believe that a nation so shackled by oppression, whose boys were being slaughtered, whose girls were kept alive and made to serve in every way, and who could not even utter a word of protest, and who had no help from anywhere in the world nor anyone to raise a voice for them—could they ever be saved from such humiliation? Allah said: Yes, yes! This did happen, and certainly happened, that We saved the Children of Israel from the humiliating punishment.
