تِسۡع
Appears 6 times in Quran
Derived Words (6)
Words derived from the stem "تِسۡع".
- nine
- nine
- nine
- ninety-nine
- nineteen angels
- nine
Occurrences in Quran
Found 6 verses containing "تِسۡع".
وَلَقَدۡ اٰتَیۡنَا مُوۡسٰی تِسۡعَ اٰیٰتٍۭ بَیِّنٰتٍ ۖ فَسۡـَٔلۡ بَنِیۡۤ اِسۡرٰٓءِیۡلَ اِذۡ جَآءَہُمۡ فَقَالَ لَہٗ فِرۡعَوۡنُ اِنِّیۡ لَاَظُنُّکَ یٰمُوۡسٰی مَسۡحُوۡرًا
دیکھیئے سورۂ اعراف نوٹ آیت ۱۳۴۔
27:14; 28:37; 40:25.
7:104; 27:13.
These nine Signs mentioned elsewhere in the Qur’an are, (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134).
7:104; 27:13.
27:14; 28:37; 40:25.
Commentary:
The nine signs alluded to in this verse have been mentioned elsewhere in the Quran. They are as follows: (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits which means the death of the first born children (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134). The Bible gives a strange description of these signs. Some of them were miracles pure and simple, such as the miracle of the rod and the radiant hand, while others served both as signs and as punishment. In 7:134 these Signs have been described as آیات مفصلات; the word مفصلات indicating that they were shown at intervals. Reference to these signs in this verse implies that similar signs will be shown to the Jews by the Holy Prophet and that like Pharaoh they would not benefit by them and like him they too would incur God’s displeasure and be visited with heavenly punishment.
b
7:104; 27:13.
c
27:14; 28:37; 40:25.
735
«古兰经» 其他经文中所谈到的这九个迹象是: (a) 那根手杖 (7:108); (b) 白手 (7:109); (c) 干旱, (d) 缺乏果实 (7:131); (e) 风暴; (f) 蝗虫; (g) 虱子; (h) 青蛙以及 (i) 血的惩罚 (7:134)。
1
دیکھیئے سورۂ اعراف نوٹ آیت ۱۳۴۔
a
7:104; 27:13.
b
27:14; 28:37; 40:25.
2030
Commentary:
The nine signs alluded to in this verse have been mentioned elsewhere in the Quran. They are as follows: (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits which means the death of the first born children (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134). The Bible gives a strange description of these signs. Some of them were miracles pure and simple, such as the miracle of the rod and the radiant hand, while others served both as signs and as punishment. In 7:134 these Signs have been described as آیات مفصلات; the word مفصلات indicating that they were shown at intervals. Reference to these signs in this verse implies that similar signs will be shown to the Jews by the Holy Prophet and that like Pharaoh they would not benefit by them and like him they too would incur God’s displeasure and be visited with heavenly punishment.
a
27:14; 28:37; 40:25.
b
7:104; 27:13.
1657
These nine Signs mentioned elsewhere in the Qur’an are, (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134).
وَلَبِثُوۡا فِیۡ کَہۡفِہِمۡ ثَلٰثَ مِائَۃٍ سِنِیۡنَ وَازۡدَادُوۡا تِسۡعًا
早期基督教徒受到迫害而经常避难到山洞中或其他躲藏的地方, 其时期延续约309年以上。历史资料证实了这一计算数字。大家都相信, 迫害基督教徒从公元28年伊撒被钉在十字架上开始, 到君士坦丁大帝在公元337年改信基督教 (《大英百科全書》) 为止, 其间大约有309年。君士坦丁不是在公元337年而是在公元309年改信基督教的。十字架刑悲剧发生的时间比一般相信的要晚28年 (尤希尔斯--------Ushers大主教所著的 Chronology 与基托--------Kitto博士所著的Daily Bible Illustrations)。
تاریخ سے معلوم ہوتا ہے کہ مختلف وقتوں میں مسیحیوں پر ظلم ہوا تھا اور مختلف علاقوں میں ہوا تھا۔ چنانچہ ایک زمانہ میں روم میں زیادہ ظلم ہوا تھا اور ایک زمانہ میں اسکندریہ میں زیادہ ظلم ہوا تھا۔ کیونکہ اسکندریہ بھی رومیوں کے ماتحت آگیا تھا۔ ان مظالم کے لحاظ سے کبھی وہ لمبے عرصہ تک غار میں چھپنے پر مجبور ہوئے اور کبھی تھوڑے عرصہ تک۔ لوگوں نے ناسمجھی سے ان وقفوں کو مختلف اور مستقل وقفے سمجھ لیا اور لگے تخمینہ سے باتیں کرنے۔ جن تخمینوں کو اس آیت میں ردّ کیا گیا ہے اور بتایا گیا ہے کہ یہ تخمینے مختلف وقتوں کے لحاظ سے ہیں۔ ورنہ اصل وقفہ جو ساری قوم پر گذرا۔ اس کو صرف اللہ
The period in which early Christians were subjected to persecution and had frequently to take refuge in caves and other places of hiding extends approximately over 309 years, and historical data have corroborated this calculation. As popularly believed the persecution of Christians began with Jesus’s Crucifixion in 28 A.D., and ended with Emperor Constantine’s conversion to Christianity in 337 A.D. (Enc. Brit.), a period of about 309 years. And Constantine was not converted in 337 A.D., but in 309 A.D. The tragedy of the Crucifixion took place 28 years later than is generally believed (Chronology by Archbishop Ushers & Daily Bible Illustrations by Dr. Kitto).
Commentary:
This verse sheds some light on the duration of the period in which early Christians were subjected to persecution and had frequently to take refuge in caves and other places of concealment. This period extends over 309 years and historical data have corroborated this calculation. As popularly believed the persecution of Christians began with Jesus’ Crucifixion in 28 A.D. and ended with the Emperor Constantine’s conversion to Christianity in 337 A.D. (Enc. Brit., 14th edition, vol. 5), a period of about 309 years. These dates, however, are not correct. If we delve a little more deeply into the history of early Christianity the fact is disclosed to us that Emperor Constantine did not become a Christian in 337 A.D. as is the popular belief but in 309 A.D., as history shows. The astonishing fact that the Christian Calendar now in use is not free from chronological anachronisms has been admitted by Christian scholars themselves. Archbishop Ushers and Dr. Kitto in their well-known books, "Chronology" and "Daily Bible Illustrations," after elaborate research into the chronology of early Christianity, have been compelled to admit that chronological data show that Jesus was five and not thirty-three years old at the time when the Crucifixion is supposed to have taken place i.e. the tragedy of the Crucifixion took place 28 years later than is generally believed. Thus subtracting 28 from 337 it becomes established that the year of Constantine’s conversion was 309 A.D., when with Christianity becoming the State religion of the Roman Empire persecution of Christians completely ceased. So even Christian historical records support the Quran in stating that early Christians continued to be persecuted, off and on, for 309 years.
The verse incidentally impresses upon Muslims who, like اصحاب کھف now are and may, also in future, be the victims of similar persecution, the desirability of bearing with patience and fortitude their trials and tribulations so that they may become entitled to Divinefavours.
756
早期基督教徒受到迫害而经常避难到山洞中或其他躲藏的地方, 其时期延续约309年以上。历史资料证实了这一计算数字。大家都相信, 迫害基督教徒从公元28年伊撒被钉在十字架上开始, 到君士坦丁大帝在公元337年改信基督教 (《大英百科全書》) 为止, 其间大约有309年。君士坦丁不是在公元337年而是在公元309年改信基督教的。十字架刑悲剧发生的时间比一般相信的要晚28年 (尤希尔斯--------Ushers大主教所著的 Chronology 与基托--------Kitto博士所著的Daily Bible Illustrations)。
2
تاریخ سے معلوم ہوتا ہے کہ مختلف وقتوں میں مسیحیوں پر ظلم ہوا تھا اور مختلف علاقوں میں ہوا تھا۔ چنانچہ ایک زمانہ میں روم میں زیادہ ظلم ہوا تھا اور ایک زمانہ میں اسکندریہ میں زیادہ ظلم ہوا تھا۔ کیونکہ اسکندریہ بھی رومیوں کے ماتحت آگیا تھا۔ ان مظالم کے لحاظ سے کبھی وہ لمبے عرصہ تک غار میں چھپنے پر مجبور ہوئے اور کبھی تھوڑے عرصہ تک۔ لوگوں نے ناسمجھی سے ان وقفوں کو مختلف اور مستقل وقفے سمجھ لیا اور لگے تخمینہ سے باتیں کرنے۔ جن تخمینوں کو اس آیت میں ردّ کیا گیا ہے اور بتایا گیا ہے کہ یہ تخمینے مختلف وقتوں کے لحاظ سے ہیں۔ ورنہ اصل وقفہ جو ساری قوم پر گذرا۔ اس کو صرف اللہ
2066
Commentary:
This verse sheds some light on the duration of the period in which early Christians were subjected to persecution and had frequently to take refuge in caves and other places of concealment. This period extends over 309 years and historical data have corroborated this calculation. As popularly believed the persecution of Christians began with Jesus’ Crucifixion in 28 A.D. and ended with the Emperor Constantine’s conversion to Christianity in 337 A.D. (Enc. Brit., 14th edition, vol. 5), a period of about 309 years. These dates, however, are not correct. If we delve a little more deeply into the history of early Christianity the fact is disclosed to us that Emperor Constantine did not become a Christian in 337 A.D. as is the popular belief but in 309 A.D., as history shows. The astonishing fact that the Christian Calendar now in use is not free from chronological anachronisms has been admitted by Christian scholars themselves. Archbishop Ushers and Dr. Kitto in their well-known books, "Chronology" and "Daily Bible Illustrations," after elaborate research into the chronology of early Christianity, have been compelled to admit that chronological data show that Jesus was five and not thirty-three years old at the time when the Crucifixion is supposed to have taken place i.e. the tragedy of the Crucifixion took place 28 years later than is generally believed. Thus subtracting 28 from 337 it becomes established that the year of Constantine’s conversion was 309 A.D., when with Christianity becoming the State religion of the Roman Empire persecution of Christians completely ceased. So even Christian historical records support the Quran in stating that early Christians continued to be persecuted, off and on, for 309 years.
The verse incidentally impresses upon Muslims who, like اصحاب کھف now are and may, also in future, be the victims of similar persecution, the desirability of bearing with patience and fortitude their trials and tribulations so that they may become entitled to Divinefavours.
1686
The period in which early Christians were subjected to persecution and had frequently to take refuge in caves and other places of hiding extends approximately over 309 years, and historical data have corroborated this calculation. As popularly believed the persecution of Christians began with Jesus’s Crucifixion in 28 A.D., and ended with Emperor Constantine’s conversion to Christianity in 337 A.D. (Enc. Brit.), a period of about 309 years. And Constantine was not converted in 337 A.D., but in 309 A.D. The tragedy of the Crucifixion took place 28 years later than is generally believed (Chronology by Archbishop Ushers & Daily Bible Illustrations by Dr. Kitto).
وَاَدۡخِلۡ یَدَکَ فِیۡ جَیۡبِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ ۖ فِیۡ تِسۡعِ اٰیٰتٍ اِلٰی فِرۡعَوۡنَ وَقَوۡمِہٖۤ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ
فِیْ تِسْعِ اٰیٰٰتٍ فرعون اور اس کی قوم کے لئے موسیٰ علیہ السلام کے ذریعہ خداتعالیٰ نے نو نشان دکھائے تھے۔ جن میں سے ایک نشان یہ بھی تھا کہ اپنے ہاتھ کو اپنی بغل میں دباؤ۔ جب نکالو گے تو وہ سفید ہو گا بغیر اس کے کہ کوئی بیماری ہو۔
ہاتھ عربی زبان کے محاورہ میں بھائیوں اور قوم کو کہتے ہیں۔ پس اس کا مطلب یہ تھا کہ اے موسٰیؑ ! اپنی قوم کو اپنے ساتھ چمٹائے رکھ۔ اس کا نتیجہ یہ ہوگا کہ تیری تربیت سے وہ نیک اور اچھی ہو جائے گی اور بے عیب بن جائے گی اور کوئی برائی اس میں باقی نہ رہے گی۔ چنانچہ ہم دیکھتے ہیں کہ موسٰیؑ کی قوم موسٰیؑ کے آنے سے پہلے نہایت گندی ہو گئی تھی اور
17:102; 20:23, 24.
For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7:108, 109); (3) of lice; (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e. a plague which caused bleeding from the nose; (7) and of storm which caused the sea- water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7:131).
7:109; 17:102; 20:24.
Commentary:
For nine signs see 7:134. Briefly, they were: the signs (1) of the rod and (2) the white hand (7:108-109); (3) of lice; (4) frogs; and (5) locusts; (6) of blood; (7) and storm; (7:134); (8) of drought and (9) destruction of fruits (7:131).
d
17:102; 20:23, 24.
939
关于 “九种迹象” 见 17:102。简短地说, 它们是以下这些迹象: (1)手杖、(2)白手 (7:108-109); (3) 虱子; (4) 青蛙, 意示不平常的持续不断的下雨; (5) 蝗虫; (6) 血, 即使鼻子出血的一种瘟疫; (7) 风暴, 在以色列人安全渡过了海之后而在法老和他的军队渡海时使海水倾覆了他们 (7:134); (8) 以及干旱 (9) 果实的毁灭 (7:131)。
3
فِیْ تِسْعِ اٰیٰٰتٍ فرعون اور اس کی قوم کے لئے موسیٰ علیہ السلام کے ذریعہ خداتعالیٰ نے نو نشان دکھائے تھے۔ جن میں سے ایک نشان یہ بھی تھا کہ اپنے ہاتھ کو اپنی بغل میں دباؤ۔ جب نکالو گے تو وہ سفید ہو گا بغیر اس کے کہ کوئی بیماری ہو۔
ہاتھ عربی زبان کے محاورہ میں بھائیوں اور قوم کو کہتے ہیں۔ پس اس کا مطلب یہ تھا کہ اے موسٰیؑ ! اپنی قوم کو اپنے ساتھ چمٹائے رکھ۔ اس کا نتیجہ یہ ہوگا کہ تیری تربیت سے وہ نیک اور اچھی ہو جائے گی اور بے عیب بن جائے گی اور کوئی برائی اس میں باقی نہ رہے گی۔ چنانچہ ہم دیکھتے ہیں کہ موسٰیؑ کی قوم موسٰیؑ کے آنے سے پہلے نہایت گندی ہو گئی تھی اور
a
7:109; 17:102; 20:24.
2821
Commentary:
For nine signs see 7:134. Briefly, they were: the signs (1) of the rod and (2) the white hand (7:108-109); (3) of lice; (4) frogs; and (5) locusts; (6) of blood; (7) and storm; (7:134); (8) of drought and (9) destruction of fruits (7:131).
c
17:102; 20:23, 24.
2149
For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7:108, 109); (3) of lice; (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e. a plague which caused bleeding from the nose; (7) and of storm which caused the sea- water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7:131).
وَکَانَ فِی الۡمَدِیۡنَۃِ تِسۡعَۃُ رَہۡطٍ یُّفۡسِدُوۡنَ فِی الۡاَرۡضِ وَلَا یُصۡلِحُوۡنَ
26:153.
رَھْطٌ کے معنے قبیلہ یا عدد کے ہوتے ہیں۔ اس جگہ چونکہ قبیلہ کے معنے نہیں ہو سکتے ہیں اس لئے عدد کے معنے لگیں گے۔
26:153.
By implication the reference in the verse is to the nine prominent enemies of the Holy Prophet. Eight of them were killed in the Battle of Badr and the ninth, the notorious Abu Lahab, died at Mecca on hearing the news of the defeat at Badr. These eight were: Abu Jahl, Mut‘im bin ‘Adiyy, Shaibah bin Rabi‘ah, ‘Utbah bin Rabi‘ah, Walid bin ‘Utbah, Umayyah bin Khalf, Nadar bin Harith and ‘Aqbah bin Abi Mu‘ait. They conspired to murder the Holy Prophet. The actual plan was to select one man from every tribe of the Quraish and then make a concerted murderous attack upon him so that no particular tribe might be held responsible for his murder. The plan came from Abu Jahl, the leader of this wicked junta.
26:153.
Important Words:
رھط (party) is derived from (rahata) which means, he took large bits; he devoured greedily. ارتھط القوم means, the people assembled. رھط means, a man’s people or tribe consisting of his near relations or kinsfolk; a number of men less than ten among whom there is no woman; or a number of men from three to ten or from seven to ten (Lane & Aqrab).
Commentary:
By implication the reference in the verse is to the enemies of the Holy Prophet, prominent among whom were nine persons. Eight of them were killed in the Battle of Badr and the ninth, the notorious Abu Lahab, died at Mecca on hearing of the news of the defeat at Badr. The eight were: Abu Jahl, Mut‘im bin ‘Adiyy, Shaibah bin Rabi‘ah, ‘Utbah bin Rabi‘ah, Walid bin ‘Utbah,’ Ummayah bin Khalf, Nadar bin Harith and ‘Aqbah bin Abi Mu‘ait. All these nine men conspired to murder the Holy Prophet. The actual plan to select one man from every tribe of the Quraish and then make a concerted murderous attack upon the Holy Prophet so that no particular tribe might be held responsible for his murder came from Abu Jahl, the leader of this wicked junta.
The present Surah was revealed towards the middle of the Meccan period and the plot against the Holy Prophet matured just before his departure for Medina. Thus mention of such a plot in the account of Prophet Salih implied a prophetic reference to a similar plot against the Holy Prophet at a later date. A reference to the plot against the Holy Prophet has also been made in 8:31. See next verse.
c
26:153.
2
رَھْطٌ کے معنے قبیلہ یا عدد کے ہوتے ہیں۔ اس جگہ چونکہ قبیلہ کے معنے نہیں ہو سکتے ہیں اس لئے عدد کے معنے لگیں گے۔
a
26:153.
2848
Important Words:
رھط (party) is derived from (rahata) which means, he took large bits; he devoured greedily. ارتھط القوم means, the people assembled. رھط means, a man’s people or tribe consisting of his near relations or kinsfolk; a number of men less than ten among whom there is no woman; or a number of men from three to ten or from seven to ten (Lane & Aqrab).
Commentary:
By implication the reference in the verse is to the enemies of the Holy Prophet, prominent among whom were nine persons. Eight of them were killed in the Battle of Badr and the ninth, the notorious Abu Lahab, died at Mecca on hearing of the news of the defeat at Badr. The eight were: Abu Jahl, Mut‘im bin ‘Adiyy, Shaibah bin Rabi‘ah, ‘Utbah bin Rabi‘ah, Walid bin ‘Utbah,’ Ummayah bin Khalf, Nadar bin Harith and ‘Aqbah bin Abi Mu‘ait. All these nine men conspired to murder the Holy Prophet. The actual plan to select one man from every tribe of the Quraish and then make a concerted murderous attack upon the Holy Prophet so that no particular tribe might be held responsible for his murder came from Abu Jahl, the leader of this wicked junta.
The present Surah was revealed towards the middle of the Meccan period and the plot against the Holy Prophet matured just before his departure for Medina. Thus mention of such a plot in the account of Prophet Salih implied a prophetic reference to a similar plot against the Holy Prophet at a later date. A reference to the plot against the Holy Prophet has also been made in 8:31. See next verse.
a
26:153.
2178
By implication the reference in the verse is to the nine prominent enemies of the Holy Prophet. Eight of them were killed in the Battle of Badr and the ninth, the notorious Abu Lahab, died at Mecca on hearing the news of the defeat at Badr. These eight were: Abu Jahl, Mut‘im bin ‘Adiyy, Shaibah bin Rabi‘ah, ‘Utbah bin Rabi‘ah, Walid bin ‘Utbah, Umayyah bin Khalf, Nadar bin Harith and ‘Aqbah bin Abi Mu‘ait. They conspired to murder the Holy Prophet. The actual plan was to select one man from every tribe of the Quraish and then make a concerted murderous attack upon him so that no particular tribe might be held responsible for his murder. The plan came from Abu Jahl, the leader of this wicked junta.
اِنَّ ہٰذَاۤ اَخِیۡ لَہٗ تِسۡعٌ وَّتِسۡعُوۡنَ نَعۡجَۃً وَّلِیَ نَعۡجَۃٌ وّٰحِدَۃٌ فَقَالَ اَکۡفِلۡنِیۡہَا وَعَزَّنِیۡ فِی الۡخِطَابِ
مفسر کہتے ہیں حضرت داؤدؑ کی ننانوے بیویاں تھیں‘ مگر ایک جرنیل کی بیوی آپ کو پسند آگئی۔ انہوں نے جرنیل کو خطرناک مقام پر بھجوا دیا تا مارا جائے پھر اس کی بیوی پر قبضہ کرلیا۔ اللہ تعالیٰ نے سبق دینے کے لئے فرشتوں کو بھیجا جنہوں نے نعوذ باللہ یہ دُنبیوں والا جھوٹ بنایا۔ لیکن حقیقت یہ ہے کہ حضرت داؤدؑ کی بادشاہت جب لمبی ہو گئی تو ان کے دشمنوں نے سر اٹھانا شروع کیا۔ اور ان کے دشمن گھر میں کُود کر آگئے۔ جب حضرت داؤدؑ کو چوکس پایا تو ڈر گئے کہ ایک آواز پر باڈی گارڈ جمع ہو جائیں گے اور گھبراہٹ میں یہ قصہ گھڑ کر سنایا۔ جس کی تعبیر درحقیقت یہ تھی کہ انہوں نے حضرت داؤدؑ پر یہ ا
This verse refers to the story which the two intending murderers of David, finding him quite vigilant, seemed to have invented, at the spur of the moment, in an endeavour to disabuse his mind of any misgiving he might have entertained about them, and to set his fear at rest.
2
مفسر کہتے ہیں حضرت داؤدؑ کی ننانوے بیویاں تھیں‘ مگر ایک جرنیل کی بیوی آپ کو پسند آگئی۔ انہوں نے جرنیل کو خطرناک مقام پر بھجوا دیا تا مارا جائے پھر اس کی بیوی پر قبضہ کرلیا۔ اللہ تعالیٰ نے سبق دینے کے لئے فرشتوں کو بھیجا جنہوں نے نعوذ باللہ یہ دُنبیوں والا جھوٹ بنایا۔ لیکن حقیقت یہ ہے کہ حضرت داؤدؑ کی بادشاہت جب لمبی ہو گئی تو ان کے دشمنوں نے سر اٹھانا شروع کیا۔ اور ان کے دشمن گھر میں کُود کر آگئے۔ جب حضرت داؤدؑ کو چوکس پایا تو ڈر گئے کہ ایک آواز پر باڈی گارڈ جمع ہو جائیں گے اور گھبراہٹ میں یہ قصہ گھڑ کر سنایا۔ جس کی تعبیر درحقیقت یہ تھی کہ انہوں نے حضرت داؤدؑ پر یہ ا
2524
This verse refers to the story which the two intending murderers of David, finding him quite vigilant, seemed to have invented, at the spur of the moment, in an endeavour to disabuse his mind of any misgiving he might have entertained about them, and to set his fear at rest.
عَلَیۡہَا تِسۡعَۃَ عَشَرَ
人赋有九种主要感官, 即七种感受外界刺激的感官, 一种本体感受空间方位的感官, 一种是饥饿、干渴等有关的内脏器官所引起的感受内部刺激的感官。这些感官连同九种精神上的对应感官, 以及监护者即控制感官, 也就是支配和控制人性所有不同感官的意志力, 构成了十九个火狱的监护者。“十九” 这个数字也可以指与有经者特别有关的一个安拉的大奥秘, 它的意义和实在性将在安拉指定的时间披露, 并使他们承认 «古兰经» 教义的真理性, 大大加强了信者必然的信念。有谁胆敢断言他知道安拉的一切奥秘？
Man has been endowed with nine major senses, i.e. the seven exteroceptive senses, one proprioceptive sense of position in space and one enteroceptive sense arising from internal organs relating to sensations of hunger, thirst, etc. These coupled with their nine spiritual counterparts together with the guardian or the controlling sense, i.e. the will power which dominates and controls all these different faculties of human nature, are the nineteen guardians of Hell. Or, the number "nineteen" may be a great Divine secret specially concerning the People of the Book of which the significance and reality will be disclosed in God’s own time and will make them acknowledge the truth of the Quranic teaching and will add greatly to the certainty of faith of the believers. Who dare claim to know all the Divine secrets?
Commentary:
"Nineteen", may refer here to man’s natural powers and faculties which, according to some Sufis or mystics are nineteen in number. Proper use of these faculties or powers helps a person’s spiritual development while their misuse causes his moral death. In consonance with these nineteen faculties, which constitute the real source or instrument of a man’s good or bad actions, nineteen angels will be appointed to cleanse the guilty of their sins; each angel being entrusted with the duty of cleansing sins committed through one particular faculty. In fact, Hell as conceived by the Quran is a purgatory where the human soul, after being cured of its spiritual maladies, will resume uniform spiritual development.
1527
人赋有九种主要感官, 即七种感受外界刺激的感官, 一种本体感受空间方位的感官, 一种是饥饿、干渴等有关的内脏器官所引起的感受内部刺激的感官。这些感官连同九种精神上的对应感官, 以及监护者即控制感官, 也就是支配和控制人性所有不同感官的意志力, 构成了十九个火狱的监护者。“十九” 这个数字也可以指与有经者特别有关的一个安拉的大奥秘, 它的意义和实在性将在安拉指定的时间披露, 并使他们承认 «古兰经» 教义的真理性, 大大加强了信者必然的信念。有谁胆敢断言他知道安拉的一切奥秘？
4444
Commentary:
"Nineteen", may refer here to man’s natural powers and faculties which, according to some Sufis or mystics are nineteen in number. Proper use of these faculties or powers helps a person’s spiritual development while their misuse causes his moral death. In consonance with these nineteen faculties, which constitute the real source or instrument of a man’s good or bad actions, nineteen angels will be appointed to cleanse the guilty of their sins; each angel being entrusted with the duty of cleansing sins committed through one particular faculty. In fact, Hell as conceived by the Quran is a purgatory where the human soul, after being cured of its spiritual maladies, will resume uniform spiritual development.
3169
Man has been endowed with nine major senses, i.e. the seven exteroceptive senses, one proprioceptive sense of position in space and one enteroceptive sense arising from internal organs relating to sensations of hunger, thirst, etc. These coupled with their nine spiritual counterparts together with the guardian or the controlling sense, i.e. the will power which dominates and controls all these different faculties of human nature, are the nineteen guardians of Hell. Or, the number "nineteen" may be a great Divine secret specially concerning the People of the Book of which the significance and reality will be disclosed in God’s own time and will make them acknowledge the truth of the Quranic teaching and will add greatly to the certainty of faith of the believers. Who dare claim to know all the Divine secrets?