نُذِيقَ
Appears 4 times in Quran
Derived Words (3)
Words derived from the stem "نُذِيقَ".
- that We might make them taste
- And most certainly We will make those who disbelieve taste
- and We will certainly make them taste
- We will make them taste
Occurrences in Quran
Found 4 verses containing "نُذِيقَ".
وَلَنُذِيقَنَّهُم مِّنَ ٱلْعَذَابِ ٱلْأَدْنَىٰ دُونَ ٱلْعَذَابِ ٱلْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ
52:48.
'The lesser punishment' and 'the greater punishment' may respectively signify, (1) afflictions of the present life and those of the Hereafter; defeat of the Quraish in the Battle of Badr and Fall of Mecca; (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
52:48.
Commentary:
The expressions العذاب الادنی (the nearer punishment) and العذاب الاکبر (the greater punishment) may respectively signify: (1) afflictions of the present life and those of the Hereafter or (2) the defeat of the Quraish in the Battle of Badr and the Fall of Mecca when their power was finally and completely broken; or (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
a
52:48.
1019
“较小的惩罚” 和 “较大的惩罚” 分别地指示: (1) 今世的折磨和后世的折磨; (2) 古莱西民族在白德尔战役中的失败以及麦加的陷落; (3) 较小的痛苦以及在不信的民族最后毁灭前作为警告而降临他们的灾难。
a
52:48.
3069
Commentary:
The expressions العذاب الادنی (the nearer punishment) and العذاب الاکبر (the greater punishment) may respectively signify: (1) afflictions of the present life and those of the Hereafter or (2) the defeat of the Quraish in the Battle of Badr and the Fall of Mecca when their power was finally and completely broken; or (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
d
52:48.
2327
'The lesser punishment' and 'the greater punishment' may respectively signify, (1) afflictions of the present life and those of the Hereafter; defeat of the Quraish in the Battle of Badr and Fall of Mecca; (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِىٓ أَيَّامٍ نَّحِسَاتٍ لِّنُذِيقَهُمْ عَذَابَ ٱلْخِزْىِ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَعَذَابُ ٱلْءَاخِرَةِ أَخْزَىٰ ۖ وَهُمْ لَا يُنصَرُونَ
46:25.
Important Words:
ریـحا (wind) has been used in the Quran in the sense of wind; good news; power and prestige. In the present verse it means, wind; in 12:95 it has been used in the sense of good news and in 8:47 it signifies power and prestige.
صرصرا (furious) is derived from صر. They say أصر علی فعله i.e. he persisted in doing what he was doing; he determined, resolved or decided upon it. ریـحا صرصرا means, a wind intensely cold or vehemently loud or roaring (Lane).
نـحسات (ominous) is the plural of نـحسة which is derived from نـحس which means, he or it was or became un-prosperous, unfortunate, inauspicious or unlucky. نـحس (nahsun) means, ill-luck; great injury; cold wind; یوم نـحس means, an inauspicious or cold day (Lane & Aqrab).
b
46:25.
3569
Important Words:
ریـحا (wind) has been used in the Quran in the sense of wind; good news; power and prestige. In the present verse it means, wind; in 12:95 it has been used in the sense of good news and in 8:47 it signifies power and prestige.
صرصرا (furious) is derived from صر. They say أصر علی فعله i.e. he persisted in doing what he was doing; he determined, resolved or decided upon it. ریـحا صرصرا means, a wind intensely cold or vehemently loud or roaring (Lane).
نـحسات (ominous) is the plural of نـحسة which is derived from نـحس which means, he or it was or became un-prosperous, unfortunate, inauspicious or unlucky. نـحس (nahsun) means, ill-luck; great injury; cold wind; یوم نـحس means, an inauspicious or cold day (Lane & Aqrab).
فَلَنُذِيقَنَّ ٱلَّذِينَ كَفَرُوا۟ عَذَابًا شَدِيدًا وَلَنَجْزِيَنَّهُمْ أَسْوَأَ ٱلَّذِى كَانُوا۟ يَعْمَلُونَ
27:91; 32:22.
27:91; 32:22.
32:22; 27:91.
Commentary:
The verse means to say that God would only punish those wicked deeds of disbelievers whose hein-ousness had led to forfeiture of pardon, and will forgive most other crimes. See also 42:31.
b
27:91; 32:22.
b
32:22; 27:91.
3579
Commentary:
The verse means to say that God would only punish those wicked deeds of disbelievers whose hein-ousness had led to forfeiture of pardon, and will forgive most other crimes. See also 42:31.
a
27:91; 32:22.
وَلَئِنْ أَذَقْنَٰهُ رَحْمَةً مِّنَّا مِنۢ بَعْدِ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ هَٰذَا لِى وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةً وَلَئِن رُّجِعْتُ إِلَىٰ رَبِّىٓ إِنَّ لِى عِندَهُۥ لَلْحُسْنَىٰ ۚ فَلَنُنَبِّئَنَّ ٱلَّذِينَ كَفَرُوا۟ بِمَا عَمِلُوا۟ وَلَنُذِيقَنَّهُم مِّنْ عَذَابٍ غَلِيظٍ
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.