مُحِیۡط
Appears 7 times in Quran
Derived Words (5)
Words derived from the stem "مُحِیۡط".
- encompasses
- encompasses all that they do
- encompassing
- shall encompass
- encompasses
- encompasses
Occurrences in Quran
Found 7 verses containing "مُحِیۡط".
اَوۡ کَصَیِّبٍ مِّنَ السَّمَآءِ فِیۡہِ ظُلُمٰتٌ وَّرَعۡدٌ وَّبَرۡقٌ یَّجۡعَلُوۡنَ اَصٰبِعَہُمۡ فِیۡۤ اٰذَانِہِمۡ مِّنَ الصَّوٰعِقِ حَذَرَ الۡمَوۡتِ ۚ وَاللّٰہُ مُحِیۡطٌۢ بِالۡکٰفِرِیۡنَ
6:40, 123; 24:41.
13:13; 24:44; 30:25.
سَمَاء (Sama’) 挂在头顶上空并形成影荫的东西; 天空或天; 一片乌云或许多乌云。 (Lane)
这一节和上一节涉及两类虚伪者: (1) 假装成穆斯林的不信道的人; 与 (2) 信道的人, 但信得不诚、德行较差、有不信道的倾向。这节经典的要点看来是, 后一种虚伪者的情况像那些胆小的人, 稍为碰到一阵雷雨和闪电就惊恐而未能从中受益。
واؤ اس جگہ حالیہ ہے۔ مطلب یہ ہے کہ جب کفار خداتعالیٰ کی گرفت تلے آگئے ہیں اور تباہ ہونے والے ہیں تو پھر ان سے ڈرنا حماقت نہیں تو اور کیا ہے۔ چونکہ واؤ حالیہ ہے اس لئے اس کا ترجمہ ’’حالانکہ‘‘ کیا گیا ہے۔
6:40, 123; 24:41.
13:13; 24:44; 30:25.
Sama’ means, anything which hangs overhead and gives shade; the sky or the heaven; a cloud or clouds (Lane).
This and the preceding verses refer to two classes of hypocrites: (1) Disbelievers who posed as Muslims; and (2) believers, bad in faith and worse in works, with leaning towards disbelief. The purport of the verse seems to be that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become alarmed and fail to benefit by it.
6:40, 123; 24:41.
13:13; 24:44; 30:25.
Important Words:
او (or) is a conjunction signifying several meanings. Here it is used in the sense of "or". It does not, however, denote doubt but simply indicates the presentation of an alternative similitude.
صیب (heavy rain) is derived from صاب which means, it came down; it descended; or it poured forth. The word صیبmeans, clouds pouring down heavy rain; or heavy rain itself (Lane).
السماء (the clouds) is derived from سما i.e. he or it became high or towering. Thus السماء means, anything that hangs high over your head and covers you in its shade; the sky; any canopy, ceiling or roof; a cloud (Aqrab).
رعد (thunder). رعدالسحاب means, the cloud thundered. رعد لی فلان means, he threatened me. رعد therefore means, thunder of clouds; or thunder of war, etc. In the present verse it is used figuratively, meaning, weighty commands; or prophecies relating to coming disasters; or injunctions relating to war, etc.
البرق (lightning) is derived from برق i.e. it shone or gave out light. برق السماء means, the sky shone with lightning. برق الشیءmeans, the thing shone with light. البرق therefore means, lightning or gleaming in the clouds (Aqrab). In this verse it is used figuratively, meaning, victories in wars; or spoils of war; or clear signs of truth, etc.
الصواعق (thunderclaps) is the plural of الصاعقة (a thunderclap) which is derived from صعق (sa‘iqa) or صعق (sa‘aqa). They say صعقت السماء القوم i.e. the sky hit the people with lightning. صعق الرعد means, the thunder grew louder. صعق الرجل means, the man fell down in a swoon; he died; he lost the power of thinking owing to some great and sudden noise accompanying a calamity. الصاعقة means: (1) lightning that descends from the thundering clouds and burns what it smites; (2) any destructive calamity or punishment; (3) death and destruction; (4) noise or report accompanying a divine punishment like an earthquake, etc.; (5) swoon and unconsciousness (Aqrab & Lane).
الموت (death) is from مات i.e. he died (in various senses); he became as if dead; he slept. موت is the opposite of حیاة (life) and means death or lifelessness. Like life, death is also of several kinds: (1) Stoppage of the power of growth (50:12). (2) Deprivation of sensation or consciousness (19:24). (3) Depri-vation of the faculty of intellect and understanding (6:123). (4) To be, as though, dead with grief or sorrow or fear (14:18). (5) Spiritual death (3:170). (6) Sleep, which the Arabs call a light sort of death (Mufradat). (7) Stillness or motionlessness. (8) Being reduced to poverty. (9) Becoming worn out. (10) Becoming base, abject, vile and despicable. (11) Becoming destitute of cultivation or of inhabitants (Lane). According to Lisan موت (death) also signifies any painful condition such as poverty, humiliation, dotage, sinfulness, etc.
Commentary:
This verse refers to the second class of hypocrites, viz. those who, though not quite insincere in their belief, were yet weak in their faith and practice and became upset whenever there was a threat of attack by the enemy or whenever a situation arose demanding some sacrifice. These people feared the oppression of men more than the punishment of God, and tried to maintain good relations with disbelievers by secret correspondence and by supplying information about the believers. They consoled themselves with the thought that as Islam was a true religion from God, its victory was assured in spite of anything they might do, and hence it was not proper for them to expose themselves to unnecessary danger.
Islam has no place for such weaklings. It is a religion of action and sacrifice. That is why, in the very beginning of the Quran, such people have been plainly told that God reckons them among the hypocrites and will deal with them accordingly. Islam teaches us not to spare any sacrifice to win the pleasure of God and one who is not prepared for such a complete sacrifice will not deserve the reward promised to Islam and Muslims.
This and the preceding verses refer to two classes of hypocrites: (1) disbelievers who posed as Muslims, and (2) believers bad in faith and worse in works––with leanings towards disbelievers. This is proved by the following considerations: (a) In verse 18 it is said that the hypocrites kindled a fire, but in the present verse there is no mention of the hypocrites kindling a fire. On the contrary, mention is made of signs or trials coming from heaven; (b) In the first simile it was said that when the fire illuminated its surroundings, the hypocrites were bereft of their sight. In the second simile embodied in vv. 20 & 21 it is said that when there is light, the people take advantage of it and begin to move;(c) In the first simile it was said that the people referred to were not believers. They were deaf, dumb and blind. But in the second simile it is only said that if God willed He would make these people deaf and blind, implying that they were not so already but would become so, if they continued to pursue the course they had adopted; and (d) The men in the first simile were said to be plotting against Islam and Muslims, whereas those in the second simile are not spoken of as plotting against Muslims, but simply as leaving them alone in times of danger. All these facts indicate that these verses refer to two separate classes of hypocrites and this is why the word او (or) has been placed between the two verses. They are two separate classes and not the same class.
The purport of the present verse is that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become timid and fail to benefit from the rain. Similarly, the coming of Islam is accompanied by trials and hardships. The true believer knows that these too have a purpose and is not upset. The trials serve only to increase his zeal.
Objection is sometimes taken against Prophets on the ground that their advent produces disorder and disunion in the earth. The verse provides an answer to this objection by pointing out that just as rain, which gives life to the earth, is accompanied by darkness and thunder and a temporary screening of the sun, even so the trials which accompany the advent of Prophets only presage the dawning of a new era in even greater splendour and effulgence.
The word صاعقة (thunderclap) is spoken of in the verse as making the hypocrites fearful of death. The verse suggests that such a fear is unreasonable because the thunder-clap which makes these people afraid comes after the lightning has actually struck. To slip one’s fingers into one’s ears can therefore serve no purpose. A state of war already exists between believers and disbelievers and this must entail some suffering and hardship. It is of no use to the hypocrites to try to escape the implications and consequences of war.
The words, Allah encompasses the disbelievers, at the end of the verse point to the unreasonableness of the fear entertained by the hypocrites. Since God has already decreed the defeat and destruction of the disbelievers, the hypocrites need have no fear of any serious harm from them.
b
6:40, 123; 24:41.
c
13:13; 24:44; 30:25.
29K
سَمَاء (Sama’) 挂在头顶上空并形成影荫的东西; 天空或天; 一片乌云或许多乌云。 (Lane)
29L
这一节和上一节涉及两类虚伪者: (1) 假装成穆斯林的不信道的人; 与 (2) 信道的人, 但信得不诚、德行较差、有不信道的倾向。这节经典的要点看来是, 后一种虚伪者的情况像那些胆小的人, 稍为碰到一阵雷雨和闪电就惊恐而未能从中受益。
3
واؤ اس جگہ حالیہ ہے۔ مطلب یہ ہے کہ جب کفار خداتعالیٰ کی گرفت تلے آگئے ہیں اور تباہ ہونے والے ہیں تو پھر ان سے ڈرنا حماقت نہیں تو اور کیا ہے۔ چونکہ واؤ حالیہ ہے اس لئے اس کا ترجمہ ’’حالانکہ‘‘ کیا گیا ہے۔
b
6:40, 123; 24:41.
c
13:13; 24:44; 30:25.
26
Important Words:
او (or) is a conjunction signifying several meanings. Here it is used in the sense of "or". It does not, however, denote doubt but simply indicates the presentation of an alternative similitude.
صیب (heavy rain) is derived from صاب which means, it came down; it descended; or it poured forth. The word صیبmeans, clouds pouring down heavy rain; or heavy rain itself (Lane).
السماء (the clouds) is derived from سما i.e. he or it became high or towering. Thus السماء means, anything that hangs high over your head and covers you in its shade; the sky; any canopy, ceiling or roof; a cloud (Aqrab).
رعد (thunder). رعدالسحاب means, the cloud thundered. رعد لی فلان means, he threatened me. رعد therefore means, thunder of clouds; or thunder of war, etc. In the present verse it is used figuratively, meaning, weighty commands; or prophecies relating to coming disasters; or injunctions relating to war, etc.
البرق (lightning) is derived from برق i.e. it shone or gave out light. برق السماء means, the sky shone with lightning. برق الشیءmeans, the thing shone with light. البرق therefore means, lightning or gleaming in the clouds (Aqrab). In this verse it is used figuratively, meaning, victories in wars; or spoils of war; or clear signs of truth, etc.
الصواعق (thunderclaps) is the plural of الصاعقة (a thunderclap) which is derived from صعق (sa‘iqa) or صعق (sa‘aqa). They say صعقت السماء القوم i.e. the sky hit the people with lightning. صعق الرعد means, the thunder grew louder. صعق الرجل means, the man fell down in a swoon; he died; he lost the power of thinking owing to some great and sudden noise accompanying a calamity. الصاعقة means: (1) lightning that descends from the thundering clouds and burns what it smites; (2) any destructive calamity or punishment; (3) death and destruction; (4) noise or report accompanying a divine punishment like an earthquake, etc.; (5) swoon and unconsciousness (Aqrab & Lane).
الموت (death) is from مات i.e. he died (in various senses); he became as if dead; he slept. موت is the opposite of حیاة (life) and means death or lifelessness. Like life, death is also of several kinds: (1) Stoppage of the power of growth (50:12). (2) Deprivation of sensation or consciousness (19:24). (3) Depri-vation of the faculty of intellect and understanding (6:123). (4) To be, as though, dead with grief or sorrow or fear (14:18). (5) Spiritual death (3:170). (6) Sleep, which the Arabs call a light sort of death (Mufradat). (7) Stillness or motionlessness. (8) Being reduced to poverty. (9) Becoming worn out. (10) Becoming base, abject, vile and despicable. (11) Becoming destitute of cultivation or of inhabitants (Lane). According to Lisan موت (death) also signifies any painful condition such as poverty, humiliation, dotage, sinfulness, etc.
Commentary:
This verse refers to the second class of hypocrites, viz. those who, though not quite insincere in their belief, were yet weak in their faith and practice and became upset whenever there was a threat of attack by the enemy or whenever a situation arose demanding some sacrifice. These people feared the oppression of men more than the punishment of God, and tried to maintain good relations with disbelievers by secret correspondence and by supplying information about the believers. They consoled themselves with the thought that as Islam was a true religion from God, its victory was assured in spite of anything they might do, and hence it was not proper for them to expose themselves to unnecessary danger.
Islam has no place for such weaklings. It is a religion of action and sacrifice. That is why, in the very beginning of the Quran, such people have been plainly told that God reckons them among the hypocrites and will deal with them accordingly. Islam teaches us not to spare any sacrifice to win the pleasure of God and one who is not prepared for such a complete sacrifice will not deserve the reward promised to Islam and Muslims.
This and the preceding verses refer to two classes of hypocrites: (1) disbelievers who posed as Muslims, and (2) believers bad in faith and worse in works––with leanings towards disbelievers. This is proved by the following considerations: (a) In verse 18 it is said that the hypocrites kindled a fire, but in the present verse there is no mention of the hypocrites kindling a fire. On the contrary, mention is made of signs or trials coming from heaven; (b) In the first simile it was said that when the fire illuminated its surroundings, the hypocrites were bereft of their sight. In the second simile embodied in vv. 20 & 21 it is said that when there is light, the people take advantage of it and begin to move;(c) In the first simile it was said that the people referred to were not believers. They were deaf, dumb and blind. But in the second simile it is only said that if God willed He would make these people deaf and blind, implying that they were not so already but would become so, if they continued to pursue the course they had adopted; and (d) The men in the first simile were said to be plotting against Islam and Muslims, whereas those in the second simile are not spoken of as plotting against Muslims, but simply as leaving them alone in times of danger. All these facts indicate that these verses refer to two separate classes of hypocrites and this is why the word او (or) has been placed between the two verses. They are two separate classes and not the same class.
The purport of the present verse is that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become timid and fail to benefit from the rain. Similarly, the coming of Islam is accompanied by trials and hardships. The true believer knows that these too have a purpose and is not upset. The trials serve only to increase his zeal.
Objection is sometimes taken against Prophets on the ground that their advent produces disorder and disunion in the earth. The verse provides an answer to this objection by pointing out that just as rain, which gives life to the earth, is accompanied by darkness and thunder and a temporary screening of the sun, even so the trials which accompany the advent of Prophets only presage the dawning of a new era in even greater splendour and effulgence.
The word صاعقة (thunderclap) is spoken of in the verse as making the hypocrites fearful of death. The verse suggests that such a fear is unreasonable because the thunder-clap which makes these people afraid comes after the lightning has actually struck. To slip one’s fingers into one’s ears can therefore serve no purpose. A state of war already exists between believers and disbelievers and this must entail some suffering and hardship. It is of no use to the hypocrites to try to escape the implications and consequences of war.
The words, Allah encompasses the disbelievers, at the end of the verse point to the unreasonableness of the fear entertained by the hypocrites. Since God has already decreed the defeat and destruction of the disbelievers, the hypocrites need have no fear of any serious harm from them.
a
6:40, 123; 24:41.
b
13:13; 24:44; 30:25.
39
Sama’ means, anything which hangs overhead and gives shade; the sky or the heaven; a cloud or clouds (Lane).
40
This and the preceding verses refer to two classes of hypocrites: (1) Disbelievers who posed as Muslims; and (2) believers, bad in faith and worse in works, with leaning towards disbelief. The purport of the verse seems to be that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become alarmed and fail to benefit by it.
اِنۡ تَمۡسَسۡکُمۡ حَسَنَۃٌ تَسُؤۡہُمۡ وَاِنۡ تُصِبۡکُمۡ سَیِّئَۃٌ یَّفۡرَحُوۡا بِہَا ۖ وَاِنۡ تَصۡبِرُوۡا وَتَتَّقُوۡا لَا یَضُرُّکُمۡ کَیۡدُہُمۡ شَیۡـًٔا ۗ اِنَّ اللّٰہَ بِمَا یَعۡمَلُوۡنَ مُحِیۡطٌ
9:50.
اَحَاطَ کے معنے بالکل تباہ کر دینے کے بھی ہوتے ہیں۔ (اقرب)
9:50.
God will bring to naught all their doings and will destroy them. Muslims should not therefore fear them. All machinations of the enemies of Islam are known to God, and He will frustrate them.
9:50.
Commentary:
The enemies of Islam, both open and secret, are grieved to see the success of believers and try to minimize it. But when Muslims meet with some failure, they rejoice and try to exaggerate it. Their object is to dishearten and discourage believers.
The words, Allah encompasses their deeds, signify that God will bring to nought all their doings and destroy them. Muslims should not, therefore, fear them. All machinations of the enemies of Islam are known to God, Who will frustrate them.
d
9:50.
1
اَحَاطَ کے معنے بالکل تباہ کر دینے کے بھی ہوتے ہیں۔ (اقرب)
b
9:50.
405
Commentary:
The enemies of Islam, both open and secret, are grieved to see the success of believers and try to minimize it. But when Muslims meet with some failure, they rejoice and try to exaggerate it. Their object is to dishearten and discourage believers.
The words, Allah encompasses their deeds, signify that God will bring to nought all their doings and destroy them. Muslims should not, therefore, fear them. All machinations of the enemies of Islam are known to God, Who will frustrate them.
a
9:50.
466
God will bring to naught all their doings and will destroy them. Muslims should not therefore fear them. All machinations of the enemies of Islam are known to God, and He will frustrate them.
یَسۡتَخۡفُوۡنَ مِنَ النَّاسِ وَلَا یَسۡتَخۡفُوۡنَ مِنَ اللّٰہِ وَہُوَ مَعَہُمۡ اِذۡ یُبَیِّتُوۡنَ مَا لَا یَرۡضٰی مِنَ الۡقَوۡلِ ۚ وَکَانَ اللّٰہُ بِمَا یَعۡمَلُوۡنَ مُحِیۡطًا
4:82.
4:82.
4:82.
a
4:82.
b
4:82.
c
4:82.
وَلَا تَکُوۡنُوۡا کَالَّذِیۡنَ خَرَجُوۡا مِنۡ دِیٰرِہِمۡ بَطَرًا وَّرِئَآءَ النَّاسِ وَیَصُدُّوۡنَ عَنۡ سَبِیۡلِ اللّٰہِ ۚ وَاللّٰہُ بِمَا یَعۡمَلُوۡنَ مُحِیۡطٌ
Important Words:
بطرا (boastfully). بطر الرجل means, the man exulted or exulted excessively; or he behaved insolently and ungratefully; or he behaved with pride and boastfulness; or he became stupefied and confounded with his wealth (and power), bearing it in an evil manner and turning it to a wrong purpose; or he regarded a thing with hatred and dislike, without its deserving to be so regarded; or he walked with a proud and conceited gait (Lane).
Commentary:
Boastfulness and the desire to be seen of and praised by others have always been a source of weakness in man, and the verse condemns them in the strongest terms. Again, in the field of religion, true service lies in opposing the enemy not only with fervour and zeal but with a view to helping and advancing the cause of truth. Those who are truly brave do nothing from motives of selfishness or self-display; their only motive is to seek the pleasure of God. The verse gives a description of the Meccan army under Abu Jahl which came forth from Mecca in proud exultation, and the Muslims are warned against following their example.
1136
Important Words:
بطرا (boastfully). بطر الرجل means, the man exulted or exulted excessively; or he behaved insolently and ungratefully; or he behaved with pride and boastfulness; or he became stupefied and confounded with his wealth (and power), bearing it in an evil manner and turning it to a wrong purpose; or he regarded a thing with hatred and dislike, without its deserving to be so regarded; or he walked with a proud and conceited gait (Lane).
Commentary:
Boastfulness and the desire to be seen of and praised by others have always been a source of weakness in man, and the verse condemns them in the strongest terms. Again, in the field of religion, true service lies in opposing the enemy not only with fervour and zeal but with a view to helping and advancing the cause of truth. Those who are truly brave do nothing from motives of selfishness or self-display; their only motive is to seek the pleasure of God. The verse gives a description of the Meccan army under Abu Jahl which came forth from Mecca in proud exultation, and the Muslims are warned against following their example.
وَمِنۡہُمۡ مَّنۡ یَّقُوۡلُ ائۡذَنۡ لِّیۡ وَلَا تَفۡتِنِّیۡۤ ۚ اَلَا فِی الۡفِتۡنَۃِ سَقَطُوۡا ۗ وَاِنَّ جَہَنَّمَ لَمُحِیۡطَۃٌۢ بِالۡکٰفِرِیۡنَ
اس جگہ گو فعل مفرد کے لئے استعمال ہوا ہے لیکن فقرہ مَنْ سے شروع ہوا ہے جو جمع اور مفرد دونوں طرح استعمال ہوتا ہے۔ پس اردو قاعدہ کے مطابق ہم نے معنوں میں جمع کا صیغہ استعمال کیا ہے۔
Commentary:
Some of the hypocrites sought to be excused on the plea that the Syrian women were exceptionally beautiful, and that if they went to that country they were likely to fall into temptation, meaning thereby that they wanted to stay behind only in order to save their morals and their faith. But faith, the verse tersely points out, they had already lost; for it was for God’s sake that they had to undertake the journey, and since they declined to respond to the Call of God, they could not be said to possess any faith. They destroyed the root to save the branch, if indeed they meant to save it.
1
اس جگہ گو فعل مفرد کے لئے استعمال ہوا ہے لیکن فقرہ مَنْ سے شروع ہوا ہے جو جمع اور مفرد دونوں طرح استعمال ہوتا ہے۔ پس اردو قاعدہ کے مطابق ہم نے معنوں میں جمع کا صیغہ استعمال کیا ہے۔
1206
Commentary:
Some of the hypocrites sought to be excused on the plea that the Syrian women were exceptionally beautiful, and that if they went to that country they were likely to fall into temptation, meaning thereby that they wanted to stay behind only in order to save their morals and their faith. But faith, the verse tersely points out, they had already lost; for it was for God’s sake that they had to undertake the journey, and since they declined to respond to the Call of God, they could not be said to possess any faith. They destroyed the root to save the branch, if indeed they meant to save it.
قَالَ یٰقَوۡمِ اَرَہۡطِیۡۤ اَعَزُّ عَلَیۡکُمۡ مِّنَ اللّٰہِ وَاتَّخَذۡتُمُوۡہُ وَرَآءَکُمۡ ظِہۡرِیًّا ۖ اِنَّ رَبِّیۡ بِمَا تَعۡمَلُوۡنَ مُحِیۡطٌ
Commentary:
The Prophets are very jealous about the honour of God. Anyone else in Shu‘aib’s place would have been glad to see that his clan was so powerful that his enemy refrained from doing him harm out of fear of his tribesmen. But it makes Shu‘aib indignant that his security from harm has been ascribed to his clan and not to the protection of God, and he sharply rebukes his opponents saying: "Is my clan more powerful than God so that you are afraid to harm me because of them but you do not fear God and continue to disobey Him by indulging in plunder and fraud". Shu‘aib does not mind, by thus despising his own clan, running the risk of estranging them or making them angry. Only one thought holds sway over his mind and that thought relates to the honour of his God.
The Holy Prophet also never failed to display his love and jealousy for God in a manner worthy of his great spiritual position. One such opportunity occurred at Uhud when, the Muslims suffered a temporary defeat and the infidels, thinking that the Prophet had been killed, shouted slogans glorifying their national idol, Hubal. On that critical occasion, when considerations of safety demanded complete silence, the Holy Prophet rebuked the Muslims for keeping silent and urged them to glorify God at the top of their voices.
1473
Commentary:
The Prophets are very jealous about the honour of God. Anyone else in Shu‘aib’s place would have been glad to see that his clan was so powerful that his enemy refrained from doing him harm out of fear of his tribesmen. But it makes Shu‘aib indignant that his security from harm has been ascribed to his clan and not to the protection of God, and he sharply rebukes his opponents saying: "Is my clan more powerful than God so that you are afraid to harm me because of them but you do not fear God and continue to disobey Him by indulging in plunder and fraud". Shu‘aib does not mind, by thus despising his own clan, running the risk of estranging them or making them angry. Only one thought holds sway over his mind and that thought relates to the honour of his God.
The Holy Prophet also never failed to display his love and jealousy for God in a manner worthy of his great spiritual position. One such opportunity occurred at Uhud when, the Muslims suffered a temporary defeat and the infidels, thinking that the Prophet had been killed, shouted slogans glorifying their national idol, Hubal. On that critical occasion, when considerations of safety demanded complete silence, the Holy Prophet rebuked the Muslims for keeping silent and urged them to glorify God at the top of their voices.
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.