عَذَابٍ
Appears 13 times in Quran
Occurrences in Quran
Found 13 verses containing "عَذَابٍ".
نُمَتِّعُہُمۡ قَلِیۡلًا ثُمَّ نَضۡطَرُّہُمۡ اِلٰی عَذَابٍ غَلِیۡظٍ
قرآن مجید میں لفظ غلیظ ہے جس کا ترجمہ اردو میں ’’گاڑھا‘‘ ہوتا ہے۔ مگر اردو میں ’’گاڑھا عذاب‘‘ نہیں کہتے۔ ’’سخت عذاب‘‘ کہتے ہیں۔ عربی میں ’’گاڑھا عذاب‘‘ کہتے ہیں یعنی ایسا عذاب جس میں سے آدمی نکل نہ سکے۔ اس لئے ہم نے ترجمہ ’’سخت عذاب‘‘ کیا ہے۔
5
قرآن مجید میں لفظ غلیظ ہے جس کا ترجمہ اردو میں ’’گاڑھا‘‘ ہوتا ہے۔ مگر اردو میں ’’گاڑھا عذاب‘‘ نہیں کہتے۔ ’’سخت عذاب‘‘ کہتے ہیں۔ عربی میں ’’گاڑھا عذاب‘‘ کہتے ہیں یعنی ایسا عذاب جس میں سے آدمی نکل نہ سکے۔ اس لئے ہم نے ترجمہ ’’سخت عذاب‘‘ کیا ہے۔
وَمِمَّنۡ حَوۡلَکُمۡ مِّنَ الۡاَعۡرَابِ مُنٰفِقُوۡنَ ۖ وَمِنۡ اَہۡلِ الۡمَدِیۡنَۃِ ۖ مَرَدُوۡا عَلَی النِّفَاقِ لَا تَعۡلَمُہُمۡ ۖ نَحۡنُ نَعۡلَمُہُمۡ ۚ سَنُعَذِّبُہُمۡ مَّرَّتَیۡنِ ثُمَّ یُرَدُّوۡنَ اِلٰی عَذَابٍ عَظِیۡمٍ
پہلی دفعہ رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعد منافقوں کے ساتھی قبائلیوں کی تباہی اور پھر ان کی امید گاہ عیسائی عرب قبائل کی تباہی ہوئی۔
The reference particularly is to the five tribes of the desert living near Medina—Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani. iii. 361). After the death of the Holy Prophet the Hypocrites from among these tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
"Twice" may not refer to the form of punishment but to the period thereof which is explained in 9:126. The word may signify that the Hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
Important Words:
مردوا (persist) is from مرد (marada) which means, he exalted himself; he was insolent and audacious in pride and in acts of disobedience; he was excessively proud or disobedient or rebellious; he was refractory; or he outstripped others in pride or disobedience. They say مرد علی شیء i.e. he became accustomed or inured to a thing and persisted in it. The expression مردوا علی النفاق means, they have become accustomed or inured to hypocrisy and persist in it; or they have become insolent and audacious in hypocrisy. تمرد has about the same meaning. مرد(marida) with different vowel point at the central letter, means, it (a tree, etc.) was or became destitute of leaves (Lane & Aqrab).
Commentary:
The reference in the opening part of this verse is particularly to the five tribes of the desert living near Medina, viz. Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani, vol. iii. p. 361). After the death of the Holy Prophet, the hypocrites from among the neighbouring tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
The word "twice" occurring in the sentence, We will punish them twice, does not refer to the form of punishment, but to the period thereof which is explained in 9:126 below, where the Quran says, do they not see that they are tried every year once or twice? Thus, the word "twice" occurring in the present verse signifies that the hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
1
پہلی دفعہ رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعد منافقوں کے ساتھی قبائلیوں کی تباہی اور پھر ان کی امید گاہ عیسائی عرب قبائل کی تباہی ہوئی۔
1250
Important Words:
مردوا (persist) is from مرد (marada) which means, he exalted himself; he was insolent and audacious in pride and in acts of disobedience; he was excessively proud or disobedient or rebellious; he was refractory; or he outstripped others in pride or disobedience. They say مرد علی شیء i.e. he became accustomed or inured to a thing and persisted in it. The expression مردوا علی النفاق means, they have become accustomed or inured to hypocrisy and persist in it; or they have become insolent and audacious in hypocrisy. تمرد has about the same meaning. مرد(marida) with different vowel point at the central letter, means, it (a tree, etc.) was or became destitute of leaves (Lane & Aqrab).
Commentary:
The reference in the opening part of this verse is particularly to the five tribes of the desert living near Medina, viz. Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani, vol. iii. p. 361). After the death of the Holy Prophet, the hypocrites from among the neighbouring tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
The word "twice" occurring in the sentence, We will punish them twice, does not refer to the form of punishment, but to the period thereof which is explained in 9:126 below, where the Quran says, do they not see that they are tried every year once or twice? Thus, the word "twice" occurring in the present verse signifies that the hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
1213
The reference particularly is to the five tribes of the desert living near Medina—Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani. iii. 361). After the death of the Holy Prophet the Hypocrites from among these tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
1214
"Twice" may not refer to the form of punishment but to the period thereof which is explained in 9:126. The word may signify that the Hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
وَلَمَّا جَآءَ اَمۡرُنَا نَجَّیۡنَا ہُوۡدًا وَّالَّذِیۡنَ اٰمَنُوۡا مَعَہٗ بِرَحۡمَۃٍ مِّنَّا وَنَجَّیۡنٰہُمۡ مِّنۡ عَذَابٍ غَلِیۡظٍ
7:73.
7:73.
7:73.
Important Words:
غلیظ (severe) is derived from غلظ which means, it was or became thick, gross, bulky or coarse. غلیظ means thick, gross, etc. It also means rough or rugged; dense or deep; rough manners or conduct; rude, unkind, hard, or ill-natured; vehement or severe; intensely painful (Lane & Aqrab).
Commentary:
The words, by Our special mercy, point to a law of God that when a general calamity overtakes a country, both good and bad people become involved in it. But, as in the time of a Prophet these calamities visit the earth in order to testify to his truth, God so ordains that believers more or less remain immune from them. This comparative immunity of believers from such visitations is due to the special grace and mercy of God, which become, as it were, particularly excited in the time of a heavenly Messenger.
The words عذاب غلیظ (severe torment) are intended to hint that disbelievers will not get immunity from the calamities notwithstanding their efforts; for, like one who gets stuck in thick and deep mud, they will not be able to extricate themselves from it. See the different meanings of the word غلیظ above.
f
7:73.
a
7:73.
1439
Important Words:
غلیظ (severe) is derived from غلظ which means, it was or became thick, gross, bulky or coarse. غلیظ means thick, gross, etc. It also means rough or rugged; dense or deep; rough manners or conduct; rude, unkind, hard, or ill-natured; vehement or severe; intensely painful (Lane & Aqrab).
Commentary:
The words, by Our special mercy, point to a law of God that when a general calamity overtakes a country, both good and bad people become involved in it. But, as in the time of a Prophet these calamities visit the earth in order to testify to his truth, God so ordains that believers more or less remain immune from them. This comparative immunity of believers from such visitations is due to the special grace and mercy of God, which become, as it were, particularly excited in the time of a heavenly Messenger.
The words عذاب غلیظ (severe torment) are intended to hint that disbelievers will not get immunity from the calamities notwithstanding their efforts; for, like one who gets stuck in thick and deep mud, they will not be able to extricate themselves from it. See the different meanings of the word غلیظ above.
e
7:73.
اَللّٰہِ الَّذِیۡ لَہٗ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۗ وَوَیۡلٌ لِّلۡکٰفِرِیۡنَ مِنۡ عَذَابٍ شَدِیۡدٍ
19:38; 38:28; 51:61.
19:38; 38:28; 51:61.
19:38; 38:28; 51:61.
Commentary:
This verse is grammatically connected with the one that precedes it, the word "Allah" used here being in apposition with the words "Mighty" and "Praiseworthy" occurring in the preceding verse. The expression, to Whom belongs whatever is in the heavens and whatever is in the earth, means that the whole universe bears witness to God’s being "the Mighty," for both heavens and earth are governed by the same law. Similarly, by the entire absence of any defect or flaw, they bear witness to His being "the Praiseworthy." So those who establish their connection with such a God will naturally experience a great inner change as a result of which they will be vouchsafed the dominion of both heaven and earth. It is noteworthy how magnificently this promise was fulfilled in the time of the Holy Prophet. So great was the temporal power of Islam that the Khalifah issued orders from his seat of government and the whole Muslim world, which practically coincided with the then known world, reverently obeyed him. Similarly, early Muslims were looked upon as models of moral integrity and spiritual eminence, and history abounds in examples of the purity of their character.
d
19:38; 38:28; 51:61.
a
19:38; 38:28; 51:61.
1657
Commentary:
This verse is grammatically connected with the one that precedes it, the word "Allah" used here being in apposition with the words "Mighty" and "Praiseworthy" occurring in the preceding verse. The expression, to Whom belongs whatever is in the heavens and whatever is in the earth, means that the whole universe bears witness to God’s being "the Mighty," for both heavens and earth are governed by the same law. Similarly, by the entire absence of any defect or flaw, they bear witness to His being "the Praiseworthy." So those who establish their connection with such a God will naturally experience a great inner change as a result of which they will be vouchsafed the dominion of both heaven and earth. It is noteworthy how magnificently this promise was fulfilled in the time of the Holy Prophet. So great was the temporal power of Islam that the Khalifah issued orders from his seat of government and the whole Muslim world, which practically coincided with the then known world, reverently obeyed him. Similarly, early Muslims were looked upon as models of moral integrity and spiritual eminence, and history abounds in examples of the purity of their character.
d
19:38; 38:28; 51:61.
۞ قُلۡ اِنَّمَاۤ اَعِظُکُمۡ بِوٰحِدَۃٍ ۖ اَنۡ تَقُوۡمُوۡا لِلّٰہِ مَثۡنٰی وَفُرٰدٰی ثُمَّ تَتَفَکَّرُوۡا ۚ مَا بِصَاحِبِکُمۡ مِّنۡ جِنَّۃٍ ۚ اِنۡ ہُوَ اِلَّا نَذِیۡرٌ لَّکُمۡ بَیۡنَ یَدَیۡ عَذَابٍ شَدِیۡدٍ
7:185; 23:71.
7:185; 23:71.
The verse recommends an objective and detached examination of the Holy Prophet’s claim. The disbelievers are urged to ponder dispassionately without prejudice and without being influenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind.
Commentary:
In this and the next few verses, another kind of argument has been suggested to test the truth of the Holy Prophet. The present verse recommends an objective and detached examination of his claim. The disbelievers are urged to ponder, dispassionately, without prejudice, and being uninfluenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind. The Quran is convinced that if a person were to deliberate seriously and in solitude over the claim of the Holy Prophet, he would inevitably come to the conclusion that he is neither an impostor, nor an insane person, because an impostor is never allowed to progress and prosper, and sooner or later—sooner rather than later—he meets with a terrible end, while an insane person can neither give such excellent teaching as does the Quran, nor can bring about such wonderful revolution in the life of a whole people, steeped in ignorance and immorality as had been brought about by the Holy Prophet.
a
7:185; 23:71.
a
7:185; 23:71.3168
Commentary:
In this and the next few verses, another kind of argument has been suggested to test the truth of the Holy Prophet. The present verse recommends an objective and detached examination of his claim. The disbelievers are urged to ponder, dispassionately, without prejudice, and being uninfluenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind. The Quran is convinced that if a person were to deliberate seriously and in solitude over the claim of the Holy Prophet, he would inevitably come to the conclusion that he is neither an impostor, nor an insane person, because an impostor is never allowed to progress and prosper, and sooner or later—sooner rather than later—he meets with a terrible end, while an insane person can neither give such excellent teaching as does the Quran, nor can bring about such wonderful revolution in the life of a whole people, steeped in ignorance and immorality as had been brought about by the Holy Prophet.
a
7:185; 23:71.
2403
The verse recommends an objective and detached examination of the Holy Prophet’s claim. The disbelievers are urged to ponder dispassionately without prejudice and without being influenced by crowd mentality, whether the Holy Prophet suffers from insanity or unsoundness of mind.
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَیَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ وَالۡمَسۡجِدِ الۡحَرَامِ الَّذِیۡ جَعَلۡنٰہُ لِلنَّاسِ سَوَآءَۨ الۡعٰکِفُ فِیۡہِ وَالۡبَادِ ۚ وَمَنۡ یُّرِدۡ فِیۡہِ بِاِلۡحَادٍۭ بِظُلۡمٍ نُّذِقۡہُ مِنۡ عَذَابٍ اَلِیۡمٍ
8:35; 16:89; 43:38; 48:26.
8:35; 16:89; 43:38; 48:26.
8:35; 16:89; 43:38; 48:26.
Important Words:
عاکف means, one who dwells in a place or dwells there permanently. Here it means one who dwells in Mecca or dwells in it constantly. See also 2:126 & 21:53.
الباد (visitor from the desert) is derived from بدا. They say بدا القوم الی البادیة i.e. people went forth to the desert, or they went forth from the region of the towns to the pasturing places in the desert. حضارة which means, life in the towns, is contrary to بداوة which means, life in the desert. باد means, one who dwells in بادیة i.e. desert or tents; not remaining in his place; one who comes from outside the town, i.e. a visitor or an occasional visitor (Lane & Aqrab).
Commentary:
This verse serves as an introduction to the subject of pilgrimage which is the central theme of this Surah. Circumambulation of the Sacred Mosque is the most important of the rituals and ceremonies of Pilgrimage, so a brief reference to the sacredness and importance of the Ka‘bah forms a befitting introduction to the subject of Hajj.
The reference in words "those who hinder men from the way of Allah and from the Sacred Mosque" may also be to a well-known incident connected with the Truce of Hudaibiyyah. In the 7th year of the Hijrah, the Holy Prophet, in fulfilment of a vision, left Medina with 1400 Companions to pay a visit to Mecca and perform ‘Umrah or the Lesser Pilgrimage. When he reached a place called Hudaibiyyah, he was prevented by the Meccans from proceeding further. He returned to Medina after having signed a truce known as the Truce of Hudaibiyyah. This Truce, known after the name of the place at which it was signed, led to the conquest of Mecca and eventually of the whole of Arabia.
The verse also points to the Islamic principle of the equality of status of all men in a place of worship and by implication to the inherent equality of all human beings.
c
8:35; 16:89; 43:38; 48:26.
a
8:35; 16:89; 43:38; 48:26.
2457
Important Words:
عاکف means, one who dwells in a place or dwells there permanently. Here it means one who dwells in Mecca or dwells in it constantly. See also 2:126 & 21:53.
الباد (visitor from the desert) is derived from بدا. They say بدا القوم الی البادیة i.e. people went forth to the desert, or they went forth from the region of the towns to the pasturing places in the desert. حضارة which means, life in the towns, is contrary to بداوة which means, life in the desert. باد means, one who dwells in بادیة i.e. desert or tents; not remaining in his place; one who comes from outside the town, i.e. a visitor or an occasional visitor (Lane & Aqrab).
Commentary:
This verse serves as an introduction to the subject of pilgrimage which is the central theme of this Surah. Circumambulation of the Sacred Mosque is the most important of the rituals and ceremonies of Pilgrimage, so a brief reference to the sacredness and importance of the Ka‘bah forms a befitting introduction to the subject of Hajj.
The reference in words "those who hinder men from the way of Allah and from the Sacred Mosque" may also be to a well-known incident connected with the Truce of Hudaibiyyah. In the 7th year of the Hijrah, the Holy Prophet, in fulfilment of a vision, left Medina with 1400 Companions to pay a visit to Mecca and perform ‘Umrah or the Lesser Pilgrimage. When he reached a place called Hudaibiyyah, he was prevented by the Meccans from proceeding further. He returned to Medina after having signed a truce known as the Truce of Hudaibiyyah. This Truce, known after the name of the place at which it was signed, led to the conquest of Mecca and eventually of the whole of Arabia.
The verse also points to the Islamic principle of the equality of status of all men in a place of worship and by implication to the inherent equality of all human beings.
a
8:35; 16:89; 43:38; 48:26.
حَتّٰۤی اِذَا فَتَحۡنَا عَلَیۡہِمۡ بَابًا ذَا عَذَابٍ شَدِیۡدٍ اِذَا ہُمۡ فِیۡہِ مُبۡلِسُوۡنَ
6:45.
6:45.
Man is so constituted that when he is in comfort and easy circumstances, he throws all caution to the winds and begins to indulge in unseemly conduct. But when his transgression and wicked pursuits produce evil results, he gives himself up to despair.
6:45.
Important Words:
مبلسون (they are in despair) is active participle from أبلس which means, he despaired or gave up hope of God’s mercy; he became broken-spirited; he was or became silent, returning no reply by reason of grief or despair; he was or became confounded or perplexed and unable to see argument; etc. (Lane & Aqrab). See also 2:35.
Commentary:
One of the objects for which God sends down afflictions and visitations on rejecters of truth is that they should become humble and by repenting of their evil ways and by listening to the Divine Message should draw God’s mercy on themselves. The time of a heavenly Messenger is particularly marked by heavenly visitations. On the other hand, in time of prosperity, people are proud and arrogant and become entirely engrossed in worldly affairs. They pay little heed to the voice of truth. So God afflicts them with miseries and misfortunes in order that their pride might be broken. Elsewhere the Quran says: "And indeed We sent Messengers to peoples before thee, then We afflicted them with poverty and adversity that they might humble themselves" (6:43). But such is the perversity of human nature that in spite of afflictions man persists in his wicked ways and refuses to give ear to the Divine Messenger; respite and reprieve only increase him in transgression. When, however, Divine punishment overtakes him then he is all despair.
Besides the present verse the Quran adverts again and again to the subject that persistent rejection of Divine Message never goes unpunished. It has also not omitted to throw adequate light on factors which intimately concern the subject of Divine punishment, viz. (1) while awarding punishment to a wrong-doing person God takes into consideration all the various circumstances and conditions which contributed and led to the commission of the evil deeds (7:9). (2) Everyone has to carry his own cross and no one else but the guilty person himself has to account and suffer for his evil deeds (6:165). (3) The punishment of the evil deed is strictly commensurate with the nature and scope of the crime (42:41). (4) No intercession can benefit the guilty person and no ransom is taken from him (2:49). (5) But God’s mercy always outweighs His wrath (7:157). (6) When good deeds outnumber evil ones, the entire punishment is remitted (7:9)."
e
6:45.
a
6:45.
2563
Important Words:
مبلسون (they are in despair) is active participle from أبلس which means, he despaired or gave up hope of God’s mercy; he became broken-spirited; he was or became silent, returning no reply by reason of grief or despair; he was or became confounded or perplexed and unable to see argument; etc. (Lane & Aqrab). See also 2:35.
Commentary:
One of the objects for which God sends down afflictions and visitations on rejecters of truth is that they should become humble and by repenting of their evil ways and by listening to the Divine Message should draw God’s mercy on themselves. The time of a heavenly Messenger is particularly marked by heavenly visitations. On the other hand, in time of prosperity, people are proud and arrogant and become entirely engrossed in worldly affairs. They pay little heed to the voice of truth. So God afflicts them with miseries and misfortunes in order that their pride might be broken. Elsewhere the Quran says: "And indeed We sent Messengers to peoples before thee, then We afflicted them with poverty and adversity that they might humble themselves" (6:43). But such is the perversity of human nature that in spite of afflictions man persists in his wicked ways and refuses to give ear to the Divine Messenger; respite and reprieve only increase him in transgression. When, however, Divine punishment overtakes him then he is all despair.
Besides the present verse the Quran adverts again and again to the subject that persistent rejection of Divine Message never goes unpunished. It has also not omitted to throw adequate light on factors which intimately concern the subject of Divine punishment, viz. (1) while awarding punishment to a wrong-doing person God takes into consideration all the various circumstances and conditions which contributed and led to the commission of the evil deeds (7:9). (2) Everyone has to carry his own cross and no one else but the guilty person himself has to account and suffer for his evil deeds (6:165). (3) The punishment of the evil deed is strictly commensurate with the nature and scope of the crime (42:41). (4) No intercession can benefit the guilty person and no ransom is taken from him (2:49). (5) But God’s mercy always outweighs His wrath (7:157). (6) When good deeds outnumber evil ones, the entire punishment is remitted (7:9)."
d
6:45.
2010
Man is so constituted that when he is in comfort and easy circumstances, he throws all caution to the winds and begins to indulge in unseemly conduct. But when his transgression and wicked pursuits produce evil results, he gives himself up to despair.
وَلَئِنۡ اَذَقۡنٰہُ رَحۡمَۃً مِّنَّا مِنۡۢ بَعۡدِ ضَرَّآءَ مَسَّتۡہُ لَیَقُوۡلَنَّ ہٰذَا لِیۡ وَمَاۤ اَظُنُّ السَّاعَۃَ قَآئِمَۃً وَّلَئِنۡ رُّجِعۡتُ اِلٰی رَبِّیۡۤ اِنَّ لِیۡ عِنۡدَہٗ لَلۡحُسۡنٰی ۚ فَلَنُنَبِّئَنَّ الَّذِیۡنَ کَفَرُوۡا بِمَا عَمِلُوۡا وَلَنُذِیۡقَنَّہُمۡ مِّنۡ عَذَابٍ غَلِیۡظٍ
عربی میں سخت کی جگہ غَلِیْظٌ (یعنی گاڑھے) کا لفظ ہے جس کا مطلب یہ ہے کہ وہ عذاب صرف سخت ہی نہیں ہوگا بلکہ اس سے نکلنے کی کوئی صورت نہ ہوگی۔ کیونکہ گاڑھی چیز میں انسان پھنس جاتا ہے اور اس میں سے نکل نہیں سکتا۔
10:22; 11:11.
It is human nature that when man is in trouble he is despondent and despairing, but when he is in affluent circumstances, he is the very embodiment of conceit and arrogance, and behaves as if no affliction had ever touched him, and in his conceit he begins to attribute all his success to his own effort and ability.
10:22; 11:11; 30:37; 42:49.
Commentary:
It is human nature that when man is in trouble he is despondent and despairing, but if he is in affluent circumstances, he is the very embodiment of conceit and arrogance, and behaves as if no affliction had ever touched him, and in his conceit he begins to attribute all his success to his own effort and ability.
e
10:22; 11:11.
1193
人处困境时沮丧而绝望, 但在富裕的环境中就显出骄傲自大, 那模样好像从未受到过挫折, 接着还在自大之中将全部成就归功于自己的努力和才能。
1
عربی میں سخت کی جگہ غَلِیْظٌ (یعنی گاڑھے) کا لفظ ہے جس کا مطلب یہ ہے کہ وہ عذاب صرف سخت ہی نہیں ہوگا بلکہ اس سے نکلنے کی کوئی صورت نہ ہوگی۔ کیونکہ گاڑھی چیز میں انسان پھنس جاتا ہے اور اس میں سے نکل نہیں سکتا۔
c
10:22; 11:11; 30:37; 42:49.
3597
Commentary:
It is human nature that when man is in trouble he is despondent and despairing, but if he is in affluent circumstances, he is the very embodiment of conceit and arrogance, and behaves as if no affliction had ever touched him, and in his conceit he begins to attribute all his success to his own effort and ability.
d
10:22; 11:11.
2641
It is human nature that when man is in trouble he is despondent and despairing, but when he is in affluent circumstances, he is the very embodiment of conceit and arrogance, and behaves as if no affliction had ever touched him, and in his conceit he begins to attribute all his success to his own effort and ability.
وَتَرٰٮہُمۡ یُعۡرَضُوۡنَ عَلَیۡہَا خٰشِعِیۡنَ مِنَ الذُّلِّ یَنۡظُرُوۡنَ مِنۡ طَرۡفٍ خَفِیٍّ ۗ وَقَالَ الَّذِیۡنَ اٰمَنُوۡۤا اِنَّ الۡخٰسِرِیۡنَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ وَاَہۡلِیۡہِمۡ یَوۡمَ الۡقِیٰمَۃِ ۗ اَلَاۤ اِنَّ الظّٰلِمِیۡنَ فِیۡ عَذَابٍ مُّقِیۡمٍ
偷看是罪人因自己的罪行被押来听候判刑时的眼色。
The furtive glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
18:30; 25:38.
Commentary:
The stealthy glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
1213
偷看是罪人因自己的罪行被押来听候判刑时的眼色。
b
18:30; 25:38.
3634
Commentary:
The stealthy glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
2663
The furtive glance is the glance of a guilty person who is hauled up for his crimes and is waiting to hear the sentence passed against him.
یٰقَوۡمَنَاۤ اَجِیۡبُوۡا دَاعِیَ اللّٰہِ وَاٰمِنُوۡا بِہٖ یَغۡفِرۡ لَکُمۡ مِّنۡ ذُنُوۡبِکُمۡ وَیُجِرۡکُمۡ مِّنۡ عَذَابٍ اَلِیۡمٍ
72:14.
Commentary:
This and the next verse contain some basic arguments which establish the truth of the claims of a Divine Reformer. First, people are cleansed of sins and impurities and become a model of virtue and righteousness through the Teaching revealed to him and by his own ennobling example.
b
72:14.
3785
Commentary:
This and the next verse contain some basic arguments which establish the truth of the claims of a Divine Reformer. First, people are cleansed of sins and impurities and become a model of virtue and righteousness through the Teaching revealed to him and by his own ennobling example.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا ہَلۡ اَدُلُّکُمۡ عَلٰی تِجٰرَۃٍ تُنۡجِیۡکُمۡ مِّنۡ عَذَابٍ اَلِیۡمٍ
这节经文似乎也指主许迈喜合时代, 那时商贸繁荣, 人们疯狂地追求财富。
This verse also seems to refer to the time of the Promised Messiah when trade and commerce were to flourish and there was to be a mad rush for striking profitable bargains.
Commentary:
This verse seems to refer to the time of the Promised Messiah when trade and commerce will flourish and there will be a mad rush for striking profitable bargains.
1423
这节经文似乎也指主许迈喜合时代, 那时商贸繁荣, 人们疯狂地追求财富。
4230
Commentary:
This verse seems to refer to the time of the Promised Messiah when trade and commerce will flourish and there will be a mad rush for striking profitable bargains.
3041
This verse also seems to refer to the time of the Promised Messiah when trade and commerce were to flourish and there was to be a mad rush for striking profitable bargains.
قُلۡ اَرَءَیۡتُمۡ اِنۡ اَہۡلَکَنِیَ اللّٰہُ وَمَنۡ مَّعِیَ اَوۡ رَحِمَنَا فَمَنۡ یُّجِیۡرُ الۡکٰفِرِیۡنَ مِنۡ عَذَابٍ اَلِیۡمٍ
یعنی ہمارے مرنے کے بعد بھی کافروں پر عذاب آیا‘ تو ہمارے مرنے سے ان کو کیا فائدہ ہوگا۔
ایک روسی پروفیسر جو اٹامک تجربوں پر مقرر تھا مجھے ملنے آیا تو میں نے اس سے یہی سوال کیا کہ امریکہ نے بھی بم بنائے اور تم نے بھی بنائے اس سے دونوں قوموں کو کیا فائدہ پہنچا۔ اگر امریکہ نے روس تباہ کر دیا یا روس نے امریکہ‘ تو اس سے دونوں قوموں کو کیا خوشی ہوگی؟ اس نے یہی جواب دیا کہ ہم کوشش کر رہے ہیں کہ بم استعمال نہ ہوں اور کچھ نہیں کر سکتے۔
1
یعنی ہمارے مرنے کے بعد بھی کافروں پر عذاب آیا‘ تو ہمارے مرنے سے ان کو کیا فائدہ ہوگا۔
2
ایک روسی پروفیسر جو اٹامک تجربوں پر مقرر تھا مجھے ملنے آیا تو میں نے اس سے یہی سوال کیا کہ امریکہ نے بھی بم بنائے اور تم نے بھی بنائے اس سے دونوں قوموں کو کیا فائدہ پہنچا۔ اگر امریکہ نے روس تباہ کر دیا یا روس نے امریکہ‘ تو اس سے دونوں قوموں کو کیا خوشی ہوگی؟ اس نے یہی جواب دیا کہ ہم کوشش کر رہے ہیں کہ بم استعمال نہ ہوں اور کچھ نہیں کر سکتے۔
فَصَبَّ عَلَیۡہِمۡ رَبُّکَ سَوۡطَ عَذَابٍ
سَوْط (Saut) 的意思是: 鞭子; 惩罚的工具; 强烈的感情 (Lane)。
Saut means a whip; scourge; vehemence (Lane).
Important Words:
سوط (whip) is derived from ساط. They say ساط i.e. he mixed it, one part with another, and stirred it about and beat it; he whipped him. فلان یسوط الحرب means, such a one manages or conducts the war in person. سوط means, a whip; scourge; a portion or share; vehemence or severity; a mixture; a place where water collects and stagnates (Lane & Aqrab).
1683
سَوْط (Saut) 的意思是: 鞭子; 惩罚的工具; 强烈的感情 (Lane)。
4715
Important Words:
سوط (whip) is derived from ساط. They say ساط i.e. he mixed it, one part with another, and stirred it about and beat it; he whipped him. فلان یسوط الحرب means, such a one manages or conducts the war in person. سوط means, a whip; scourge; a portion or share; vehemence or severity; a mixture; a place where water collects and stagnates (Lane & Aqrab).
3337
Saut means a whip; scourge; vehemence (Lane).