مُعَذِّب
Appears 4 times in Quran
📖 Lane's Lexicon
Classical definitions for root عذب
Derived Stems (56)
Derived Words (4)
Words derived from the lemma "مُعَذِّب".
Occurrences in Quran
Found 4 verses containing "مُعَذِّب".
وَإِذْ قَالَتْ أُمَّةٌ مِّنْهُمْ لِمَ تَعِظُونَ قَوْمًا ۙ ٱللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا ۖ قَالُوا۟ مَعْذِرَةً إِلَىٰ رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ
یعنی بنی اسرائیل میں سے۔
Commentary:
This verse shows how necessary it is to preach the truth to others. We must not fail to tell our brethren what is good for them and what is not. The thought that those in whom we inculcate the doing of good will not benefit by our advice should not deter us from doing our duty. Our preaching may or may not produce any good result, but we will have done our duty and will not be held answerable before God for neglecting to do what we should have done. The verse mentions two possible results of preaching and both are equally meritorious: (1) either our preaching will take effect and the people preached to will become righteous, or (2) we will at least have done our duty to God.
2
یعنی بنی اسرائیل میں سے۔
1054
Commentary:
This verse shows how necessary it is to preach the truth to others. We must not fail to tell our brethren what is good for them and what is not. The thought that those in whom we inculcate the doing of good will not benefit by our advice should not deter us from doing our duty. Our preaching may or may not produce any good result, but we will have done our duty and will not be held answerable before God for neglecting to do what we should have done. The verse mentions two possible results of preaching and both are equally meritorious: (1) either our preaching will take effect and the people preached to will become righteous, or (2) we will at least have done our duty to God.
وَمَا كَانَ ٱللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ ۚ وَمَا كَانَ ٱللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ
قرآن مجید میں واؤ ہے جس کا ترجمہ لیکن کیا گیا ہے۔ اور اس جگہ بدر کا ذکر ہے جس موقعہ پر ابوجہل نے انہی الفاظ میں دعا کی تھی‘ اور سزا میں مارا بھی گیا تھا۔
یعنی جب تو نکل جائے گا‘ تو استغفار تو وہ پہلے ہی نہیں کر رہے۔ دونوں نجات کے موجب جاتے رہیں گے۔ اور وہ تباہ ہو جائیں گے۔
11:4.
Commentary:
The verse embodies two basic protections against Divine punishment: (1) a people are not punished when they have a God’s Messenger living among them; and (2) they are not punished when they are seeking forgiveness of God. At the Battle of Badr, the Holy Prophet was not "among" the disbelievers, for the believers and the disbelievers formed two distinct and opposite parties. At Mecca, however, he was "among" them, for both he and his opponents lived under the same conditions and the same laws. Nor did the Quraish of Mecca enjoy the second protection at the Battle of Badr for, instead of asking forgiveness of God, they prayed that if Islam was a true religion, God might destroy them with a grievous punishment. The verse, therefore, hints that the Battle of Badr was the proper occasion for punishing the enemies of Islam.
b
11:4.
546
穆圣离开麦加后, 麦加人受到惩罚。安拉的使者是免受天灾的一种护盾。
1
قرآن مجید میں واؤ ہے جس کا ترجمہ لیکن کیا گیا ہے۔ اور اس جگہ بدر کا ذکر ہے جس موقعہ پر ابوجہل نے انہی الفاظ میں دعا کی تھی‘ اور سزا میں مارا بھی گیا تھا۔
2
یعنی جب تو نکل جائے گا‘ تو استغفار تو وہ پہلے ہی نہیں کر رہے۔ دونوں نجات کے موجب جاتے رہیں گے۔ اور وہ تباہ ہو جائیں گے۔
a
11:4.
1122
Commentary:
The verse embodies two basic protections against Divine punishment: (1) a people are not punished when they have a God’s Messenger living among them; and (2) they are not punished when they are seeking forgiveness of God. At the Battle of Badr, the Holy Prophet was not "among" the disbelievers, for the believers and the disbelievers formed two distinct and opposite parties. At Mecca, however, he was "among" them, for both he and his opponents lived under the same conditions and the same laws. Nor did the Quraish of Mecca enjoy the second protection at the Battle of Badr for, instead of asking forgiveness of God, they prayed that if Islam was a true religion, God might destroy them with a grievous punishment. The verse, therefore, hints that the Battle of Badr was the proper occasion for punishing the enemies of Islam.
a
11:4.
1118
The Meccans were punished after the Holy Prophet left Mecca. The Divine Messengers serve as a kind of shield against heavenly visitations.
وَإِن مِّن قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ ٱلْقِيَٰمَةِ أَوْ مُعَذِّبُوهَا عَذَابًا شَدِيدًا ۚ كَانَ ذَٰلِكَ فِى ٱلْكِتَٰبِ مَسْطُورًا
اس جگہ یہ پیشگوئی ہے کہ آخری زمانہ میں سب دنیا پر عذاب آئے گا اور بقول مسیح علیہ السلام کے قومیں قوموں پر چڑھیں گی اور بقول قرآنِ کریم یَوْمَ تَرْجُفُ الرَّاجِفَۃُ تَتْبَعُھَا الرَّادِفَۃُ (سورۃ نازعات آیت۷و۸) مصیبت پر مصیبت آئے گی اور اس طرح متواتر آئے گی کہ انسان حیران ہو جائے گا۔
21:12; 22:46; 28:59.
The reference is to the punishment which presages a universal calamity or series of calamities as foretold by God’s Prophets and also in the Qur’an.
21:12; 22:46; 28:59.
Commentary:
In the previous verse it was stated that false deities could not save their devotees from Divine punishment. The present verse gives a specific illustration of this. It purports to say that the time was coming when idolatry would spread all over the world and in consequence thereof the whole of mankind would suffer for its sins and iniquities. At that time no human device and no seeking of help from false deities would save their devotees from Divine wrath. This subject has been dealt with at greater length in the next Surah.
The verse contains a warning for Muslims to beware of "the second great punishment" to which an allusion has already been made in v. 57. The words "before the Day of Resurrection" allude to a prophecy which was to be fulfilled in the latter days. From the Hadith it appears that this prophecy about "the second punishment" was to be fulfilled after the advent of the Promised Messiah, and we find that it is already being fulfilled.
e
21:12; 22:46; 28:59.
715
这指的是预告一次世界性大灾难的惩罚, 或是安拉派遣的先知和 «古兰经» 中也预告过的一连串大灾难。
3
اس جگہ یہ پیشگوئی ہے کہ آخری زمانہ میں سب دنیا پر عذاب آئے گا اور بقول مسیح علیہ السلام کے قومیں قوموں پر چڑھیں گی اور بقول قرآنِ کریم یَوْمَ تَرْجُفُ الرَّاجِفَۃُ تَتْبَعُھَا الرَّادِفَۃُ (سورۃ نازعات آیت۷و۸) مصیبت پر مصیبت آئے گی اور اس طرح متواتر آئے گی کہ انسان حیران ہو جائے گا۔
a
21:12; 22:46; 28:59.
1988
Commentary:
In the previous verse it was stated that false deities could not save their devotees from Divine punishment. The present verse gives a specific illustration of this. It purports to say that the time was coming when idolatry would spread all over the world and in consequence thereof the whole of mankind would suffer for its sins and iniquities. At that time no human device and no seeking of help from false deities would save their devotees from Divine wrath. This subject has been dealt with at greater length in the next Surah.
The verse contains a warning for Muslims to beware of "the second great punishment" to which an allusion has already been made in v. 57. The words "before the Day of Resurrection" allude to a prophecy which was to be fulfilled in the latter days. From the Hadith it appears that this prophecy about "the second punishment" was to be fulfilled after the advent of the Promised Messiah, and we find that it is already being fulfilled.
a
21:12; 22:46; 28:59.
1626
The reference is to the punishment which presages a universal calamity or series of calamities as foretold by God’s Prophets and also in the Qur’an.
مَّنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
惩罚不是外来的事物, 而是在人类内部产生的。事实上, 天上的报答和火狱的惩罚只是人在今生做的种种善事或恶行的许多化身和代表。因此, 在今生人是他自己命运的缔造者, 而在后世可以这样说, 他是他自己的报答者或惩罚者。
每个人都须背上他自己的十字架。任何别人代他牺牲, 对他没有好处。这节经文彻底打击了替人赎罪的这一教义的基础。
在我们这一代, 这个世界已经见到了许多瘟疫、饥馑、战争、地震, 与其他史无前例地严重的、无可比拟的大规模的、一个紧接一个的灾难来加重人类生活的苦难。这些天灾人祸来到世间之前, 安拉一定已经派来了一个警告者。
یعنی کوئی شخص جس پر جواب دہی لازمی ہو دوسرے کی جگہ جواب دہی نہیں کر سکے گا۔ نیز دیکھئے نوٹ سورۃ انعام آیت۱۶۵
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
Punishment is not something that comes from outside but it takes its birth within man himself. In fact, the punishments and rewards of Heaven and Hell will only be so many embodiments and representations of the deeds, good or bad, of man done by him in this life. Thus in this life man is the architect of his own destiny and in the next he will be, so to say, his own rewarder or punisher.
Everyone has to bear his own cross. Nobody’s vicarious sacrifice can do him any good. The verse strikes at the root of the doctrine of atonement.
The world has, in our own generation, seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. Before these calamities and catastrophes visited the earth, God must have raised a Warner.
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
Commentary:
This verse further explains the purport of the previous verse. It shows that man himself benefits by his good deeds or suffers the evil consequences of his bad deeds. So whatever he does, he does for or against his own self. A murderer, in fact, murders his own self, and a thief steals his own property. Similarly when a man does good to another person, in reality he does good to himself.
Christian theological writers sometimes quote this verse in support of the doctrine that Jesus took upon himself, and suffered for, the sins of man. They argue that according to this verse a sinner cannot bear the sins of another person, but Jesus, being sinless, could and did bear other people’s sins. Without entering here into the sinlessness or otherwise of Jesus, it may be pointed out that what the verse means is only this, that man himself and no one else in his place can suffer the consequences of his actions. He has to bear his own cross; none else shall answer for him. Punishment or reward is no external thing but is another name for the consequences of man’s actions, and it is evident that where the seed is sown only there does it bear fruit. So when punishment or reward proceeds from within the doer himself, how can any other person share it with him or be responsible for it?
The verse under comment thus lends no support to the Christian doctrine of Atonement; on the contrary, it refutes and contradicts it. The Christian doctrine is based on the assumption that punishment is something external and therefore one person can atone for the sins of another person. The present verse clearly refutes this unnatural idea.
In order to meet this objection Christians hold Hell to be a material thing. It is clearly unreasonable to believe that Hell is a material thing and Heaven spiritual. Either both are material or both spiritual. If Hell is spiritual then there is no sense in one person bearing the punishment of another. No person can share the regret, grief, anger, etc., of another, because all these things take their birth within man himself and are the result of his own deeds. He can become relieved of the punishment of his deeds only when he brings about death over his baser self and a complete and genuine change takes place in him through repentance and remorse.
The verse also explains another divine law viz. God does not send down destructive punishment upon a people unless He has first raised a Warner among them. This law has also been expressly laid down in vv. 67:9, 10; 39:72; 35:38 & 28:60.
The truth of these verses has been remarkably demonstrated in our own generation. The world has seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. But before these calamities and catastrophes visited the earth God raised in the person of Ahmad, the Promised Messiah, a Warner who warned mankind of the impending tribulation.
God’s purpose in raising His Messengers and sending down punishment when people reject and oppose them is that they should listen to their admonitions and reform themselves. See also 4:166; 24:48; 35:38; 39:72 & 67:9-10.
c
10:109; 39:42.
d
6:165; 35:19; 39:8; 53:39.
e
28:60.
705
惩罚不是外来的事物, 而是在人类内部产生的。事实上, 天上的报答和火狱的惩罚只是人在今生做的种种善事或恶行的许多化身和代表。因此, 在今生人是他自己命运的缔造者, 而在后世可以这样说, 他是他自己的报答者或惩罚者。
706
每个人都须背上他自己的十字架。任何别人代他牺牲, 对他没有好处。这节经文彻底打击了替人赎罪的这一教义的基础。
707
在我们这一代, 这个世界已经见到了许多瘟疫、饥馑、战争、地震, 与其他史无前例地严重的、无可比拟的大规模的、一个紧接一个的灾难来加重人类生活的苦难。这些天灾人祸来到世间之前, 安拉一定已经派来了一个警告者。
1
یعنی کوئی شخص جس پر جواب دہی لازمی ہو دوسرے کی جگہ جواب دہی نہیں کر سکے گا۔ نیز دیکھئے نوٹ سورۃ انعام آیت۱۶۵
a
10:109; 39:42.
b
6:165; 35:19; 39:8; 53:39.
c
28:60.
1945
Commentary:
This verse further explains the purport of the previous verse. It shows that man himself benefits by his good deeds or suffers the evil consequences of his bad deeds. So whatever he does, he does for or against his own self. A murderer, in fact, murders his own self, and a thief steals his own property. Similarly when a man does good to another person, in reality he does good to himself.
Christian theological writers sometimes quote this verse in support of the doctrine that Jesus took upon himself, and suffered for, the sins of man. They argue that according to this verse a sinner cannot bear the sins of another person, but Jesus, being sinless, could and did bear other people’s sins. Without entering here into the sinlessness or otherwise of Jesus, it may be pointed out that what the verse means is only this, that man himself and no one else in his place can suffer the consequences of his actions. He has to bear his own cross; none else shall answer for him. Punishment or reward is no external thing but is another name for the consequences of man’s actions, and it is evident that where the seed is sown only there does it bear fruit. So when punishment or reward proceeds from within the doer himself, how can any other person share it with him or be responsible for it?
The verse under comment thus lends no support to the Christian doctrine of Atonement; on the contrary, it refutes and contradicts it. The Christian doctrine is based on the assumption that punishment is something external and therefore one person can atone for the sins of another person. The present verse clearly refutes this unnatural idea.
In order to meet this objection Christians hold Hell to be a material thing. It is clearly unreasonable to believe that Hell is a material thing and Heaven spiritual. Either both are material or both spiritual. If Hell is spiritual then there is no sense in one person bearing the punishment of another. No person can share the regret, grief, anger, etc., of another, because all these things take their birth within man himself and are the result of his own deeds. He can become relieved of the punishment of his deeds only when he brings about death over his baser self and a complete and genuine change takes place in him through repentance and remorse.
The verse also explains another divine law viz. God does not send down destructive punishment upon a people unless He has first raised a Warner among them. This law has also been expressly laid down in vv. 67:9, 10; 39:72; 35:38 & 28:60.
The truth of these verses has been remarkably demonstrated in our own generation. The world has seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. But before these calamities and catastrophes visited the earth God raised in the person of Ahmad, the Promised Messiah, a Warner who warned mankind of the impending tribulation.
God’s purpose in raising His Messengers and sending down punishment when people reject and oppose them is that they should listen to their admonitions and reform themselves. See also 4:166; 24:48; 35:38; 39:72 & 67:9-10.
b
10:109; 39:42.
c
6:165; 35:19; 39:8; 53:39.
d
28:60.
1600
Punishment is not something that comes from outside but it takes its birth within man himself. In fact, the punishments and rewards of Heaven and Hell will only be so many embodiments and representations of the deeds, good or bad, of man done by him in this life. Thus in this life man is the architect of his own destiny and in the next he will be, so to say, his own rewarder or punisher.
1601
Everyone has to bear his own cross. Nobody’s vicarious sacrifice can do him any good. The verse strikes at the root of the doctrine of atonement.
1602
The world has, in our own generation, seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. Before these calamities and catastrophes visited the earth, God must have raised a Warner.