شَدِیۡدًا
Appears 11 times in Quran
Derived Words (4)
Words derived from the stem "شَدِیۡدًا".
- grievous
- severe
- strong
- with a violent shaking
- a severe punishment
- We called it to severe account
Occurrences in Quran
Found 11 verses containing "شَدِیۡدًا".
فَاَمَّا الَّذِیۡنَ کَفَرُوۡا فَاُعَذِّبُہُمۡ عَذَابًا شَدِیۡدًا فِی الدُّنۡیَا وَالۡاٰخِرَۃِ وَمَا لَہُمۡ مِّنۡ نّٰصِرِیۡنَ
’’کوئی بھی‘‘ کے الفاظ مِنْ اور نَاصِرِیْنَ کی نکارت کی وجہ سے ترجمہ میں شامل کیے گئے ہیں۔
Commentary:
The words, those who disbelieve, here refer to Jews, who have suffered great hardships throughout the ages. The tale of their woes and afflictions at the hands of Titus about 70 years after the crucifixion of Jesus pales into insignificance before the sufferings to which they have been subjected in some parts of Europe in our own time.
2
’’کوئی بھی‘‘ کے الفاظ مِنْ اور نَاصِرِیْنَ کی نکارت کی وجہ سے ترجمہ میں شامل کیے گئے ہیں۔
346
Commentary:
The words, those who disbelieve, here refer to Jews, who have suffered great hardships throughout the ages. The tale of their woes and afflictions at the hands of Titus about 70 years after the crucifixion of Jesus pales into insignificance before the sufferings to which they have been subjected in some parts of Europe in our own time.
وَاِذۡ قَالَتۡ اُمَّۃٌ مِّنۡہُمۡ لِمَ تَعِظُوۡنَ قَوۡمَۨا ۙ اللّٰہُ مُہۡلِکُہُمۡ اَوۡ مُعَذِّبُہُمۡ عَذَابًا شَدِیۡدًا ۖ قَالُوۡا مَعۡذِرَۃً اِلٰی رَبِّکُمۡ وَلَعَلَّہُمۡ یَتَّقُوۡنَ
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.
وَاِنۡ مِّنۡ قَرۡیَۃٍ اِلَّا نَحۡنُ مُہۡلِکُوۡہَا قَبۡلَ یَوۡمِ الۡقِیٰمَۃِ اَوۡ مُعَذِّبُوۡہَا عَذَابًا شَدِیۡدًا ۚ کَانَ ذٰلِکَ فِی الۡکِتٰبِ مَسۡطُوۡرًا
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.
قَیِّمًا لِّیُنۡذِرَ بَاۡسًا شَدِیۡدًا مِّنۡ لَّدُنۡہُ وَیُبَشِّرَ الۡمُؤۡمِنِیۡنَ الَّذِیۡنَ یَعۡمَلُوۡنَ الصّٰلِحٰتِ اَنَّ لَہُمۡ اَجۡرًا حَسَنًا
17:10, 11.
The Qur’an as Qayyim (guardian) performs a double function. It is a guardian over the previous Scriptures in that it corrects and removes the errors that have found their way into them, and it is also a guardian over future generations because it takes upon itself their spiritual upbringing and guides them to the paths which lead to the realization of the sublime object of human life.
17:10, 11.
Important Words:
قیما (guardian) is derived from قام which means, he stood. They say قام بالامر i.e. he managed, conducted, superintended or looked after the affair. قام علی المرءة means, he undertook the maintenance of the woman. قومه (qawwama-hu) means, he made it straight or put it right. قیم الامر means, a manager of an affair. الدین القیم means, the right or true religion. قیم therefore, means, true; perfect; manager; superintendent; guardian (Lane, Aqrab & Mufradat). See also 4:35.
Commentary:
The Quran has been called قیم (guardian) in this verse. According to the different meanings of the Arabic word قیم as shown under Important Words above, the Quran performs a double function. It is a guardian of the previous Scriptures inasmuch as it corrects and removes the errors that have found their way into them, and it is also a guardian for future generations of men because it takes upon itself their spiritual up-bringing and guides them to the paths which lead to the realization of the sublime object of their life.
The believers have been promised اجرا حسنا (good reward) in the verse. The significance of "good reward" being implicit in the word اجر(reward) which in many places in the Quran has been promised to believers, the addition of the qualifying word حسنا (good) points to the fact that the reward of the believers would be productive of particularly good results. It would not spoil them, but would make them deserving of still greater reward as they would turn God’s favours to good account.
c
17:10, 11.
739
«古兰经» 作为 قَيِّمْ (Qayyim, 保护者、领导者) 完成双重职能。它是以前许多经典的保护者, 它改正和除去了逐渐进入那些经典中的许多错误。它也是将来各代人的领导和保护者, 因为它担任他们的精神教育工作, 引导他们走上实现人生崇高目标的道路。
c
17:10, 11.
2043
Important Words:
قیما (guardian) is derived from قام which means, he stood. They say قام بالامر i.e. he managed, conducted, superintended or looked after the affair. قام علی المرءة means, he undertook the maintenance of the woman. قومه (qawwama-hu) means, he made it straight or put it right. قیم الامر means, a manager of an affair. الدین القیم means, the right or true religion. قیم therefore, means, true; perfect; manager; superintendent; guardian (Lane, Aqrab & Mufradat). See also 4:35.
Commentary:
The Quran has been called قیم (guardian) in this verse. According to the different meanings of the Arabic word قیم as shown under Important Words above, the Quran performs a double function. It is a guardian of the previous Scriptures inasmuch as it corrects and removes the errors that have found their way into them, and it is also a guardian for future generations of men because it takes upon itself their spiritual up-bringing and guides them to the paths which lead to the realization of the sublime object of their life.
The believers have been promised اجرا حسنا (good reward) in the verse. The significance of "good reward" being implicit in the word اجر(reward) which in many places in the Quran has been promised to believers, the addition of the qualifying word حسنا (good) points to the fact that the reward of the believers would be productive of particularly good results. It would not spoil them, but would make them deserving of still greater reward as they would turn God’s favours to good account.
c
17:10, 11.
1662
The Qur’an as Qayyim (guardian) performs a double function. It is a guardian over the previous Scriptures in that it corrects and removes the errors that have found their way into them, and it is also a guardian over future generations because it takes upon itself their spiritual upbringing and guides them to the paths which lead to the realization of the sublime object of human life.
لَاُعَذِّبَنَّہٗ عَذَابًا شَدِیۡدًا اَوۡ لَاَاذۡبَحَنَّہٗۤ اَوۡ لَیَاۡتِیَنِّیۡ بِسُلۡطٰنٍ مُّبِیۡنٍ
عربی میں ذَبَحَ بمعنے قتل بھی آتا ہے۔ (تاج العروس)
Contrary to popular belief, based on fable and fiction, Hud-hud was not a bird employed by Solomon as his message-bearer since (a) it was inconsistent with Solomon’s dignity as a great monarch and a Divine Prophet to be so angry with a small bird as to be prepared to inflict severe punishment upon it or even to kill it. (b) Hud-hud seems to be well-acquainted with the rules and requirements of States and also well-versed in the knowledge about Divine Unity (vv. 25, 26) which birds are not. (c) Hud-hud, being not a migratory bird, cannot fly long distances and therefore could not have been selected for the journey to Sheba and back (v. 23). It follows from these facts that Hud-hud was not a bird but a man, even a very responsible officer of State or a general who had been entrusted with an important political mission by Solomon to the Queen of Sheba. The practice of exchange of envoys seems to have been quite popular in Solomon’s time. Moreover, it is a known fact that men are named after birds and anim
4
عربی میں ذَبَحَ بمعنے قتل بھی آتا ہے۔ (تاج العروس)
2160
Contrary to popular belief, based on fable and fiction, Hud-hud was not a bird employed by Solomon as his message-bearer since (a) it was inconsistent with Solomon’s dignity as a great monarch and a Divine Prophet to be so angry with a small bird as to be prepared to inflict severe punishment upon it or even to kill it. (b) Hud-hud seems to be well-acquainted with the rules and requirements of States and also well-versed in the knowledge about Divine Unity (vv. 25, 26) which birds are not. (c) Hud-hud, being not a migratory bird, cannot fly long distances and therefore could not have been selected for the journey to Sheba and back (v. 23). It follows from these facts that Hud-hud was not a bird but a man, even a very responsible officer of State or a general who had been entrusted with an important political mission by Solomon to the Queen of Sheba. The practice of exchange of envoys seems to have been quite popular in Solomon’s time. Moreover, it is a known fact that men are named after birds and anim
ہُنَالِکَ ابۡتُلِیَ الۡمُؤۡمِنُوۡنَ وَزُلۡزِلُوۡا زِلۡزَالًا شَدِیۡدًا
8:18.
8:18.
8:18.
b
8:18.
a
8:18.
a
8:18.
فَلَنُذِیۡقَنَّ الَّذِیۡنَ کَفَرُوۡا عَذَابًا شَدِیۡدًا وَّلَنَجۡزِیَنَّہُمۡ اَسۡوَاَ الَّذِیۡ کَانُوۡا یَعۡمَلُوۡنَ
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.
اَعَدَّ اللّٰہُ لَہُمۡ عَذَابًا شَدِیۡدًا ۖ اِنَّہُمۡ سَآءَ مَا کَانُوۡا یَعۡمَلُوۡنَ
Commentary:
The words "with whom Allah is wroth" refer particularly to the Jews and hypocrites of Medina but they also possess a general application.
4184
Commentary:
The words "with whom Allah is wroth" refer particularly to the Jews and hypocrites of Medina but they also possess a general application.
وَکَاَیِّنۡ مِّنۡ قَرۡیَۃٍ عَتَتۡ عَنۡ اَمۡرِ رَبِّہَا وَرُسُلِہٖ فَحَاسَبۡنٰہَا حِسَابًا شَدِیۡدًا وَّعَذَّبۡنٰہَا عَذَابًا نُّکۡرًا
7:5, 6; 17:18; 21:12; 22:46.
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.
7:5-6; 17:18; 21:12; 22:46.
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
c
7:5, 6; 17:18; 21:12; 22:46.
1442
以上几节谈了离婚的题目, 这一节经文进而谈蔑视天命, 因为那些蔑视天命的人事实上失去安拉的恩宠。
b
7:5-6; 17:18; 21:12; 22:46.
4274
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
b
7:5, 6; 17:18; 21:12; 22:46.
3069
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.
اَعَدَّ اللّٰہُ لَہُمۡ عَذَابًا شَدِیۡدًا ۖ فَاتَّقُوا اللّٰہَ یٰۤاُولِی الۡاَلۡبٰبِ الَّذِیۡنَ اٰمَنُوۡا ۚ قَدۡ اَنۡزَلَ اللّٰہُ اِلَیۡکُمۡ ذِکۡرًا
15:10; 36:70.
15:10; 36:70.
15:10; 36:70.
a
15:10; 36:70.
a
15:10; 36:70.
a
15:10; 36:70.