عَذَابٍ شَدِيدٍ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "عَذَابٍ شَدِيدٍ".
ٱللَّهِ ٱلَّذِى لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَوَيْلٌ لِّلْكَٰفِرِينَ مِنْ عَذَابٍ شَدِيدٍ
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.
۞ قُلْ إِنَّمَآ أَعِظُكُم بِوَٰحِدَةٍ ۖ أَن تَقُومُوا۟ لِلَّهِ مَثْنَىٰ وَفُرَٰدَىٰ ثُمَّ تَتَفَكَّرُوا۟ ۚ مَا بِصَاحِبِكُم مِّن جِنَّةٍ ۚ إِنْ هُوَ إِلَّا نَذِيرٌ لَّكُم بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ
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.
حَتَّىٰٓ إِذَا فَتَحْنَا عَلَيْهِم بَابًا ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ
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.