لِجَہَنَّمَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "لِجَہَنَّمَ".
وَلَقَدۡ ذَرَاۡنَا لِجَہَنَّمَ کَثِیۡرًا مِّنَ الۡجِنِّ وَالۡاِنۡسِ ۖ لَہُمۡ قُلُوۡبٌ لَّا یَفۡقَہُوۡنَ بِہَا وَلَہُمۡ اَعۡیُنٌ لَّا یُبۡصِرُوۡنَ بِہَا وَلَہُمۡ اٰذَانٌ لَّا یَسۡمَعُوۡنَ بِہَاۤ ۚ اُولٰٓئِکَ کَالۡاَنۡعٰمِ بَلۡ ہُمۡ اَضَلُّ ۚ اُولٰٓئِکَ ہُمُ الۡغٰفِلُوۡنَ
2:8; 22:47; 45:24.
25:45.
Lam is Lam-e-‘Aqibat denoting end or result. The verse has thus nothing to do with the object of man’s creation but only makes mention of the regrettable end of the life of many a man and jinn, (the latter word also meaning a special class of men, i.e. rulers or chiefs or great men). From the way in which they pass their days in sin and iniquity it seems as if they have been created for Hell.
2:8; 22:47; 45:24.
25:45.
Important Words:
The particle ل in the expression لجھنم is used to denote "end or result" and not "object" of the creation of the jinn and men. Such use is in perfect conformity with the idiom of the Arabic language, the لام in such a case being known as لام عاقبة(Lane).
Commentary:
The verse does not at all mean that men and jinn were created to be thrown into Hell. The use of the word "many" also belies that inference. Their creation, in fact, is intended to serve a great purpose (see 51:57). The present verse has thus nothing to do with the object of man’s creation, but only mentions the regrettable end of the life of many a man and jinn, the latter word also meaning a special class of men, i.e. rulers or chiefs or great men. They lead an evil life, the inevitable result of which is Hell. But from the way in which they spend their days in sin and iniquity it seems as if they were only created for Hell. The verse gives a brief but perfect description of those destined for Hell. They are the people whom God had endowed with understanding and with the faculty of perception and sight. They were blessed with all the necessary means by which they could find out and follow the right path and attain nearness to their Maker; but out of their perversity and waywardness they did not avail themselves of those means, with the result that they wandered away from the truth and fell into error. It was not, therefore, for Hell but for Heaven that God created them, but they themselves forsook the path of Heaven and chose the path of Hell.
The condition of such men is indeed worse than that of "cattle", because in spite of the fact that they possess understanding and the power to rise, they do not avail themselves of their understanding and, instead of rising (for which they are meant) ever go on falling lower and lower.
a
2:8; 22:47; 45:24.
b
25:45.
b
2:8; 22:47; 45:24.
c
25:45.
1066
Important Words:
The particle ل in the expression لجھنم is used to denote "end or result" and not "object" of the creation of the jinn and men. Such use is in perfect conformity with the idiom of the Arabic language, the لام in such a case being known as لام عاقبة(Lane).
Commentary:
The verse does not at all mean that men and jinn were created to be thrown into Hell. The use of the word "many" also belies that inference. Their creation, in fact, is intended to serve a great purpose (see 51:57). The present verse has thus nothing to do with the object of man’s creation, but only mentions the regrettable end of the life of many a man and jinn, the latter word also meaning a special class of men, i.e. rulers or chiefs or great men. They lead an evil life, the inevitable result of which is Hell. But from the way in which they spend their days in sin and iniquity it seems as if they were only created for Hell. The verse gives a brief but perfect description of those destined for Hell. They are the people whom God had endowed with understanding and with the faculty of perception and sight. They were blessed with all the necessary means by which they could find out and follow the right path and attain nearness to their Maker; but out of their perversity and waywardness they did not avail themselves of those means, with the result that they wandered away from the truth and fell into error. It was not, therefore, for Hell but for Heaven that God created them, but they themselves forsook the path of Heaven and chose the path of Hell.
The condition of such men is indeed worse than that of "cattle", because in spite of the fact that they possess understanding and the power to rise, they do not avail themselves of their understanding and, instead of rising (for which they are meant) ever go on falling lower and lower.
a
2:8; 22:47; 45:24.
b
25:45.
1075
Lam is Lam-e-‘Aqibat denoting end or result. The verse has thus nothing to do with the object of man’s creation but only makes mention of the regrettable end of the life of many a man and jinn, (the latter word also meaning a special class of men, i.e. rulers or chiefs or great men). From the way in which they pass their days in sin and iniquity it seems as if they have been created for Hell.
یَوۡمَ نَقُوۡلُ لِجَہَنَّمَ ہَلِ امۡتَلَاۡتِ وَتَقُوۡلُ ہَلۡ مِنۡ مَّزِیۡدٍ
这里实际上是指人具有无限地犯罪能力和追求尘世安逸的无限的欲望, 由此铺设了通往火狱之路。
The dialogue is metaphorical. Hell has been personified here and words are put in its mouth to express its state or condition and not that it will actually speak, or, for that matter, it can speak. The word, Qala, has also been used in this sense in 41:12 where the heaven and the earth have been described as saying that they obey Divine laws willingly. It is one of the peculiarities and beauties of the Arabic language that it uses words and expressions for inanimate things which are used for human beings. See also {57} and 18:78.
The expression, in fact, points to man’s unlimited capacity for committing sins and his inordinate desire for worldly comforts by which he paves his way to Hell.
Commentary:
The dialogue is metaphorical. Hell has been personified here and words are put in its mouth to express its state or condition and not that it will actually speak or, for that matter, it can speak. The word قال has been used in this sense in 41:12 also where the heaven and the earth have been described as saying that they obey divine laws willingly. It is one of the peculiarities and beauties of the Arabic language that it uses words and expressions for inanimate things which are used for human beings.
There is a famous Arabic proverb:
قال الجدار للوتد لم تشقنی قالت سل من یدقنی
i.e. the wall said to the peg "why dost thou pierce me?" It said, "Ask him who strikes me from behind." Similarly, a famous Arab poet says:
یرید الرمح صدر أبی براء
و یعدل عن دماء بنی عقیل
i.e. the spear intends to pierce the breast of Abu Bara’, but it turns away from the blood of the sons of ‘Uqail. (Lane).
The expression ھل من مزید in fact, points to man’s unlimited capacity for committing sins and his inordinate desire for worldly comforts which pave his way to Hell.
1287
这里实际上是指人具有无限地犯罪能力和追求尘世安逸的无限的欲望, 由此铺设了通往火狱之路。
3879
Commentary:
The dialogue is metaphorical. Hell has been personified here and words are put in its mouth to express its state or condition and not that it will actually speak or, for that matter, it can speak. The word قال has been used in this sense in 41:12 also where the heaven and the earth have been described as saying that they obey divine laws willingly. It is one of the peculiarities and beauties of the Arabic language that it uses words and expressions for inanimate things which are used for human beings.
There is a famous Arabic proverb:
قال الجدار للوتد لم تشقنی قالت سل من یدقنی
i.e. the wall said to the peg "why dost thou pierce me?" It said, "Ask him who strikes me from behind." Similarly, a famous Arab poet says:
یرید الرمح صدر أبی براء
و یعدل عن دماء بنی عقیل
i.e. the spear intends to pierce the breast of Abu Bara’, but it turns away from the blood of the sons of ‘Uqail. (Lane).
The expression ھل من مزید in fact, points to man’s unlimited capacity for committing sins and his inordinate desire for worldly comforts which pave his way to Hell.
2811
The dialogue is metaphorical. Hell has been personified here and words are put in its mouth to express its state or condition and not that it will actually speak, or, for that matter, it can speak. The word, Qala, has also been used in this sense in 41:12 where the heaven and the earth have been described as saying that they obey Divine laws willingly. It is one of the peculiarities and beauties of the Arabic language that it uses words and expressions for inanimate things which are used for human beings. See also {57} and 18:78.
2812
The expression, in fact, points to man’s unlimited capacity for committing sins and his inordinate desire for worldly comforts by which he paves his way to Hell.
وَاَمَّا الۡقٰسِطُوۡنَ فَکَانُوۡا لِجَہَنَّمَ حَطَبًا