بِالۡعَذَابِ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "بِالۡعَذَابِ".
وَیَسۡتَعۡجِلُوۡنَکَ بِالۡعَذَابِ ۚ وَلَوۡلَاۤ اَجَلٌ مُّسَمًّی لَّجَآءَہُمُ الۡعَذَابُ وَلَیَاۡتِیَنَّہُمۡ بَغۡتَۃً وَّہُمۡ لَا یَشۡعُرُوۡنَ
22:48; 26:205; 27:72, 73; 37:177, 178.
The verse gives a direct answer to the disbelievers’ demand for the Sign of punishment and says that instead of benefiting by the Sign of mercy which has been given to them in the form of the Qur’an, these ill-fated people persist in their demand for punishment. So they will have this Sign and the punishment will come upon them all of a sudden and from quarters least expected. But they will have to wait for a fixed and appointed term.
22:48; 26:205; 27:72-73; 37:177-178.
Commentary:
The verse gives a direct answer to the disbelievers’ demand for the sign of punishment and says that instead of benefiting by the sign of mercy which has been given to them in the form of the Quran, these ill-fated people persist in their demand for punishment. They will have this Sign and the punishment will come upon them also all of a sudden and from quarters least expected. But they will have to wait for أجل مسمی i.e. a fixed and appointed term.
The implied reference in the words أجل مسمی is to the migration of the Holy Prophet to Medina and the punishment demanded by the disbelievers is elsewhere expressed in the words, "O Allah! if this indeed be the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33). The punishment came upon the disbelievers in the form of the Battle of Badr which took place about a year after the Holy Prophet left Mecca. It broke the power of the Quraish and all their prominent leaders were killed. Their defeat was crushing and most unexpected. They could never conceive that their well-armed and fully equipped army would be defeated by a handful of 313 ill-armed Muslims who had come to the field of battle quite unprepared, because they had no idea when they left Medina that they would be meeting a regular and fully armed host. The words, "it will come upon them unexpectedly" may also have a general application, meaning that when Divine punishment is delayed, the disbelievers begin to think that all the warning was but an illusion and a fantasy and consequently they become lulled into a false sense of security and even increase in transgression. It is when they are in this state of complacency that the punishment comes upon them quite unexpectedly and destroys them.
b
22:48; 26:205; 27:72, 73; 37:177, 178.
982
这节经文对不信的人要求降示惩罚的迹象这一点作了直接的答覆说, 这些招致不幸的人们不去从已经以 «古兰经» 形式给予他们仁慈迹象中去得益, 却坚持要降示惩罚的迹象。那么, 他们将会看到这种迹象。惩罚将从他们万万想不到的地方突然降临他们。但他们必须等待一个约定的刑期。
b
22:48; 26:205; 27:72-73; 37:177-178.
2978
Commentary:
The verse gives a direct answer to the disbelievers’ demand for the sign of punishment and says that instead of benefiting by the sign of mercy which has been given to them in the form of the Quran, these ill-fated people persist in their demand for punishment. They will have this Sign and the punishment will come upon them also all of a sudden and from quarters least expected. But they will have to wait for أجل مسمی i.e. a fixed and appointed term.
The implied reference in the words أجل مسمی is to the migration of the Holy Prophet to Medina and the punishment demanded by the disbelievers is elsewhere expressed in the words, "O Allah! if this indeed be the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33). The punishment came upon the disbelievers in the form of the Battle of Badr which took place about a year after the Holy Prophet left Mecca. It broke the power of the Quraish and all their prominent leaders were killed. Their defeat was crushing and most unexpected. They could never conceive that their well-armed and fully equipped army would be defeated by a handful of 313 ill-armed Muslims who had come to the field of battle quite unprepared, because they had no idea when they left Medina that they would be meeting a regular and fully armed host. The words, "it will come upon them unexpectedly" may also have a general application, meaning that when Divine punishment is delayed, the disbelievers begin to think that all the warning was but an illusion and a fantasy and consequently they become lulled into a false sense of security and even increase in transgression. It is when they are in this state of complacency that the punishment comes upon them quite unexpectedly and destroys them.
b
22:48; 26:205; 27:72, 73; 37:177, 178.
2261
The verse gives a direct answer to the disbelievers’ demand for the Sign of punishment and says that instead of benefiting by the Sign of mercy which has been given to them in the form of the Qur’an, these ill-fated people persist in their demand for punishment. So they will have this Sign and the punishment will come upon them all of a sudden and from quarters least expected. But they will have to wait for a fixed and appointed term.
یَسۡتَعۡجِلُوۡنَکَ بِالۡعَذَابِ وَاِنَّ جَہَنَّمَ لَمُحِیۡطَۃٌۢ بِالۡکٰفِرِیۡنَ
متواتر ایک مطالبہ کو آگے پیچھے بیان کرنے سے صاف ظاہر ہے کہ ایک مطالبہ دنیوی عذاب کے متعلق ہے اور دوسرا مطالبہ اُخروی عذاب کے متعلق ہے۔ ایک مطالبہ سے یہ مراد ہے کہ ہم پر تیری پیشگوئیوں کے مطابق دنیا میں عذاب کیوں نہیں آجاتا اور دوسرے مطالبہ سے یہ مراد ہے کہ کیوں ہم تیری مخالفت کی وجہ سے مَر نہیں جاتے اور جہنم میں داخل نہیں ہو جاتے۔ چنانچہ دوسرے مطالبہ کے بعد جہنم کا بھی ذکر ہے جو پہلے مطالبہ کے بعدنہیں۔
9:49, 13:36; 17:9.
The punishment referred to in the preceding verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
9:49; 13:36; 17:9.
Commentary:
The punishment referred to in the previous verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
c
9:49, 13:36; 17:9.
983
上节经文指的那种惩罚是给不信的人在今世所约定的惩罚。这节经文中谈及的惩罚是给他们约定的后世的惩罚。
1
متواتر ایک مطالبہ کو آگے پیچھے بیان کرنے سے صاف ظاہر ہے کہ ایک مطالبہ دنیوی عذاب کے متعلق ہے اور دوسرا مطالبہ اُخروی عذاب کے متعلق ہے۔ ایک مطالبہ سے یہ مراد ہے کہ ہم پر تیری پیشگوئیوں کے مطابق دنیا میں عذاب کیوں نہیں آجاتا اور دوسرے مطالبہ سے یہ مراد ہے کہ کیوں ہم تیری مخالفت کی وجہ سے مَر نہیں جاتے اور جہنم میں داخل نہیں ہو جاتے۔ چنانچہ دوسرے مطالبہ کے بعد جہنم کا بھی ذکر ہے جو پہلے مطالبہ کے بعدنہیں۔
a
9:49; 13:36; 17:9.
2978A
Commentary:
The punishment referred to in the previous verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
c
9:49, 13:36; 17:9.
2261A
The punishment referred to in the preceding verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
وَیَسۡتَعۡجِلُوۡنَکَ بِالۡعَذَابِ وَلَنۡ یُّخۡلِفَ اللّٰہُ وَعۡدَہٗ ۚ وَاِنَّ یَوۡمًا عِنۡدَ رَبِّکَ کَاَلۡفِ سَنَۃٍ مِّمَّا تَعُدُّوۡنَ
26:205; 27:72; 29:54, 55; 37:177; 51:15.
据说神圣的先知曾说过, 伊斯兰的最初三百年是它的最兴旺时期, 后来由于谬误出现了一个长达一千多年的黑暗时期 (تِرْمِذِی, Tirmidhi)。这一千年的时间就像是一天 (32:6)。在这一时期内一个蓝眼睛的民族崛起, 并散居在全世界 (20:103, 104)。即是这些具有蓝眼睛的, 由于拥有巨富及政治势力而自夸自大, 被形容是向穆圣挑战以加速其惩罚日子到来的人。穆圣说, 那惩罚将会在指定与受约的日子里突然袭击他们。
26:205; 27:72; 29:54, 55; 37:177; 51:15.
The Holy Prophet is reported to have said that the first three centuries of Islam would be its best period after which falsehood would spread and a period of darkness would set in which would extend to over a thousand years (Tirmidhi). This period of a thousand years is likened to one day (32:6). In this period a people, having blue eyes would arise and spread all over the earth (20:103, 104). It is these people having blue eyes who in their conceit and arrogance, born of their material glory and political power, are depicted as challenging the Holy Prophet to hasten on the punishment which, he said, would overtake them at the appointed and promised time.
26:205; 27:72; 29:54-55;37:177; 51:15.
Commentary:
The reference in this verse is to a mighty event in the history of Islam. The Holy Prophet is reported to have said that the first three centuries of Islam would be its best period after which falsehood would spread and a period of darkness would come and this period of darkness would extend to over a thousand years (Tirmidhi). This period is likened to one day in the present verse and in 32:6. In this period of moral and spiritual decadence of Muslims a people having blue eyes were to arise who were to spread all over the earth and at whose hands Islam was destined to receive a serious setback (20:103-104). This period of political decadence of Islam and moral degeneration of Muslims in which they faced defeat and discomfiture at the hands of western Christian nations having blue eyes, began after the expiry of the third century of Hijrah and lasted up to the dawn of the 14th century when the Promised Messiah made his appearance. It is to these western people that the reference has been made in the words "And they ask thee to hasten on the punishment." In their conceit and arrogance born of material glory and political power, the western peoples came to labour under the misconception that their progress and glory would last forever. So they are depicted in the verse under comment as challenging the Holy Prophet to hasten on the punishment which he said would overtake them. To their implied taunt and gibe, the verse makes a reply that God had already made a promise that these western nations would be granted respite for one thousand years after which a terrible tribulation would overtake them and all their greatness and glory would become a thing of the past. Divine punishment would descend on their houses and the very soil on which they would be living would be rendered bleak and barren. They are warned that the punishment would be so severe, overwhelming and enveloping that one day of it would appear to them as a thousand years. See also 18:9 & 32:6.
a
26:205; 27:72; 29:54, 55; 37:177; 51:15.
872
据说神圣的先知曾说过, 伊斯兰的最初三百年是它的最兴旺时期, 后来由于谬误出现了一个长达一千多年的黑暗时期 (تِرْمِذِی, Tirmidhi)。这一千年的时间就像是一天 (32:6)。在这一时期内一个蓝眼睛的民族崛起, 并散居在全世界 (20:103, 104)。即是这些具有蓝眼睛的, 由于拥有巨富及政治势力而自夸自大, 被形容是向穆圣挑战以加速其惩罚日子到来的人。穆圣说, 那惩罚将会在指定与受约的日子里突然袭击他们。
c
26:205; 27:72; 29:54-55;37:177; 51:15.
2477
Commentary:
The reference in this verse is to a mighty event in the history of Islam. The Holy Prophet is reported to have said that the first three centuries of Islam would be its best period after which falsehood would spread and a period of darkness would come and this period of darkness would extend to over a thousand years (Tirmidhi). This period is likened to one day in the present verse and in 32:6. In this period of moral and spiritual decadence of Muslims a people having blue eyes were to arise who were to spread all over the earth and at whose hands Islam was destined to receive a serious setback (20:103-104). This period of political decadence of Islam and moral degeneration of Muslims in which they faced defeat and discomfiture at the hands of western Christian nations having blue eyes, began after the expiry of the third century of Hijrah and lasted up to the dawn of the 14th century when the Promised Messiah made his appearance. It is to these western people that the reference has been made in the words "And they ask thee to hasten on the punishment." In their conceit and arrogance born of material glory and political power, the western peoples came to labour under the misconception that their progress and glory would last forever. So they are depicted in the verse under comment as challenging the Holy Prophet to hasten on the punishment which he said would overtake them. To their implied taunt and gibe, the verse makes a reply that God had already made a promise that these western nations would be granted respite for one thousand years after which a terrible tribulation would overtake them and all their greatness and glory would become a thing of the past. Divine punishment would descend on their houses and the very soil on which they would be living would be rendered bleak and barren. They are warned that the punishment would be so severe, overwhelming and enveloping that one day of it would appear to them as a thousand years. See also 18:9 & 32:6.
c
26:205; 27:72; 29:54, 55; 37:177; 51:15.
1961A
The Holy Prophet is reported to have said that the first three centuries of Islam would be its best period after which falsehood would spread and a period of darkness would set in which would extend to over a thousand years (Tirmidhi). This period of a thousand years is likened to one day (32:6). In this period a people, having blue eyes would arise and spread all over the earth (20:103, 104). It is these people having blue eyes who in their conceit and arrogance, born of their material glory and political power, are depicted as challenging the Holy Prophet to hasten on the punishment which, he said, would overtake them at the appointed and promised time.
حَتّٰۤی اِذَاۤ اَخَذۡنَا مُتۡرَفِیۡہِمۡ بِالۡعَذَابِ اِذَا ہُمۡ یَجۡـَٔرُوۡنَ
10:23; 16:54; 30:34; 39:9.
10:23; 16:54; 30:34; 39:9.
10:23; 16:54; 30:34; 39:9.
Important Words:
یجئرون (they cry for help) is derived from جأر which means, he (a bull) lowed. جأر الی اللّٰه means, he raised his voice in prayer or supplication; he cried out or called for help; he humbled himself with earnest supplication to God. جأرت الارض means, the herbage of the land grew tall (Lane & Aqrab).
For مترف see 11:117 & 17:17.
d
10:23; 16:54; 30:34; 39:9.
b
10:23; 16:54; 30:34; 39:9.
2554
Important Words:
یجئرون (they cry for help) is derived from جأر which means, he (a bull) lowed. جأر الی اللّٰه means, he raised his voice in prayer or supplication; he cried out or called for help; he humbled himself with earnest supplication to God. جأرت الارض means, the herbage of the land grew tall (Lane & Aqrab).
For مترف see 11:117 & 17:17.
e
10:23; 16:54; 30:34; 39:9.
وَلَقَدۡ اَخَذۡنٰہُمۡ بِالۡعَذَابِ فَمَا اسۡتَکَانُوۡا لِرَبِّہِمۡ وَمَا یَتَضَرَّعُوۡنَ
6:44.
6:44.
d
6:44.
b
6:44.
2562
Important Words:
For استکانوا (humbled themselves) see 3:147.
c
6:44.
وَمَا نُرِیۡہِمۡ مِّنۡ اٰیَۃٍ اِلَّا ہِیَ اَکۡبَرُ مِنۡ اُخۡتِہَا ۖ وَاَخَذۡنٰہُمۡ بِالۡعَذَابِ لَعَلَّہُمۡ یَرۡجِعُوۡنَ
Important Words:
أخت (sister) is the feminine of أخ. They say أخاہ i.e. he became a brother, a friend or a companion to him. آخاہ (akhahu) means, he fraternised with him; acted with him in a brotherly manner. اخیت بین الشیئین means, I united the two things. أخ means, a brother; a friend; a companion, or associate or a fellow, and أخت means, a sister (Lane & Aqrab).
3674
Important Words:
أخت (sister) is the feminine of أخ. They say أخاہ i.e. he became a brother, a friend or a companion to him. آخاہ (akhahu) means, he fraternised with him; acted with him in a brotherly manner. اخیت بین الشیئین means, I united the two things. أخ means, a brother; a friend; a companion, or associate or a fellow, and أخت means, a sister (Lane & Aqrab).