الۡمِہَادُ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "الۡمِہَادُ".
وَاِذَا قِیۡلَ لَہُ اتَّقِ اللّٰہَ اَخَذَتۡہُ الۡعِزَّۃُ بِالۡاِثۡمِ ۚ فَحَسۡبُہٗ جَہَنَّمُ ۚ وَلَبِئۡسَ الۡمِہَادُ
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
All his efforts are directed towards injuring the interests of other people and furthering his own.
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
2
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
213
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
245
All his efforts are directed towards injuring the interests of other people and furthering his own.
246
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
247
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
قُل لِّلَّذِیۡنَ کَفَرُوۡا سَتُغۡلَبُوۡنَ وَتُحۡشَرُوۡنَ اِلٰی جَہَنَّمَ ۚ وَبِئۡسَ الۡمِہَادُ
8:37; 54:46.
8:37; 54:46.
8:37; 54:46.
Important Words:
تحشرون (gathered) is derived from حشر i.e. he gathered. حشر الناس means, he gathered together the people; he forced them to migrate, i.e. he banished them. حشر الجمع means, he drove the gathering from one place to another. حشرت الوحوش means, the animals were gathered and made to depart; they died or perished. یوم الحشر means, the Day of Congregation, i.e. of Resurrection (Aqrab).
مھاد (place of rest) is derived from مھد. They say مھد الفراش i.e. he spread and made even, (i.e. prepared) the bedding. مھادmeans, bed; bedding; a low-lying piece of land (Aqrab).
Commentary:
The verse speaks of the end of the disbelievers. Islam will triumph over them in this world; and in the next Hell will be their abode.
b
8:37; 54:46.
b
8:37; 54:46.
304
Important Words:
تحشرون (gathered) is derived from حشر i.e. he gathered. حشر الناس means, he gathered together the people; he forced them to migrate, i.e. he banished them. حشر الجمع means, he drove the gathering from one place to another. حشرت الوحوش means, the animals were gathered and made to depart; they died or perished. یوم الحشر means, the Day of Congregation, i.e. of Resurrection (Aqrab).
مھاد (place of rest) is derived from مھد. They say مھد الفراش i.e. he spread and made even, (i.e. prepared) the bedding. مھادmeans, bed; bedding; a low-lying piece of land (Aqrab).
Commentary:
The verse speaks of the end of the disbelievers. Islam will triumph over them in this world; and in the next Hell will be their abode.
d
8:37; 54:46.
مَتٰعٌ قَلِیۡلٌ ثُمَّ مَاۡوٰٮہُمۡ جَہَنَّمُ ۚ وَبِئۡسَ الۡمِہَادُ
基督教国家的繁荣是短暂的, 这节经文暗示一种快要落到他们头上的可怕惩罚, 而实际上, 现在已经开始降临到他们头上了。
قرآن مجید میں قَلِیْل کا لفظ ہے جس کے معنے اردو میں تھوڑے کے ہیں لیکن اس کا مفہوم پوری طرح چونکہ عارضی کے لفظ سے واضح ہوتا ہے اس لئے وہی ہم نے لکھ دیا ہے۔
The prosperity of Christian nations is only temporary, and the verse hints at the dreadful punishment which is in store for them and which has now actually begun to overtake them.
Commentary:
The prosperity of Christian nations is only temporary, and the verse hints at the dreadful punishment which is in store for them and which has now actually begun to overtake them.
304
基督教国家的繁荣是短暂的, 这节经文暗示一种快要落到他们头上的可怕惩罚, 而实际上, 现在已经开始降临到他们头上了。
1
قرآن مجید میں قَلِیْل کا لفظ ہے جس کے معنے اردو میں تھوڑے کے ہیں لیکن اس کا مفہوم پوری طرح چونکہ عارضی کے لفظ سے واضح ہوتا ہے اس لئے وہی ہم نے لکھ دیا ہے۔
479
Commentary:
The prosperity of Christian nations is only temporary, and the verse hints at the dreadful punishment which is in store for them and which has now actually begun to overtake them.
551
The prosperity of Christian nations is only temporary, and the verse hints at the dreadful punishment which is in store for them and which has now actually begun to overtake them.
لِلَّذِیۡنَ اسۡتَجَابُوۡا لِرَبِّہِمُ الۡحُسۡنٰی ۚ وَالَّذِیۡنَ لَمۡ یَسۡتَجِیۡبُوۡا لَہٗ لَوۡ اَنَّ لَہُمۡ مَّا فِی الۡاَرۡضِ جَمِیۡعًا وَّمِثۡلَہٗ مَعَہٗ لَافۡتَدَوۡا بِہٖۤ ۚ اُولٰٓئِکَ لَہُمۡ سُوۡٓءُ الۡحِسَابِ وَمَاۡوٰٮہُمۡ جَہَنَّمُ ۖ وَبِئۡسَ الۡمِہَادُ
5:37; 39:48.
5:37; 39:48.
5:37; 39:48.
Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused.
b
5:37; 39:48.
a
5:37; 39:48.
1630
Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused.
a
5:37; 39:48.
جَہَنَّمَ یَصۡلَوۡنَہَا فَبِئۡسَ الۡمِہَادُ