Topic: For Satan
View Aspects
وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَءَامُرَنَّهُمْ فَلَيُبَتِّكُنَّ ءَاذَانَ ٱلْأَنْعَٰمِ وَلَءَامُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ ٱللَّهِ ۚ وَمَن يَتَّخِذِ ٱلشَّيْطَٰنَ وَلِيًّا مِّن دُونِ ٱللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
347
作为他们对虚假的神信仰的一种标志, 阿拉伯人过去常常刻作供奉用的牲畜的耳朵以示与其他牲畜的区别。这种愚蠢的做法, 至今尚见于一些国家。
348
“改变安拉的创造” 包括以下几种做法: (1) 蔑视安拉的创造; (2) 窜改和腐化安拉的宗教; (3) 使一个初生婴儿的身体变形; 以及 (4) 把安拉为行善而创造的东西改用来做邪恶的事情。
3
اس سے مراد یہ ہے کہ انسانی فطرت کو جو توحید کی طرف توجہ دلاتی ہے بدل کر وہ شرک کا رواج قائم کرنا چاہتے ہیں۔
586
Important Words:
فلیبتکن (will cut) is derived from بتك. They say بتکه i.e. he cut it or severed it, or slit it, or cut it off entirely, or plucked it out (Lane).
Commentary:
The opening part of the verse is a continuation of the speech of Satan begun in the last verse, and the latter part embodies a pronouncement of the judgement of God.
As a mark of their dedication to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day among some ignorant people in India and elsewhere.
The "alteration of God’s creation" can be, and is, generally done in four ways: (1) by deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; (4) by turning to an evil use that which God has created for a good purpose. For instance, God has endowed man with many faculties by making a right use of which he can make great progress in all departments of life, but not unoften he seeks to alter God’s creation by making an evil use of them and as a result thereof "suffers a manifest loss".
672
As a mark of their devotion to false deities, the Arabs used to cut the ears of dedicated animals in order to distinguish them from other animals. This foolish practice persists even to this day in some countries
673
The 'alteration of Allah’s creation' is done by (1) deifying God’s creation; (2) by changing and corrupting the religion of God; (3) by deforming or disfiguring the body of a newborn child; and (4) by turning to evil use that which Allah has created for good use.
يَعِدُهُمْ وَيُمَنِّيهِمْ ۖ وَمَا يَعِدُهُمُ ٱلشَّيْطَٰنُ إِلَّا غُرُورًا
14:23; 17:75.
14:23; 17:75.
14:23; 17:65.
Important Words:
غرورا (vain things) is derived from غر. They say غرہ i.e. he deceived him; he beguiled him; he made him desire what was vain or false. غرور (ghurur) means, false or vain thing; vanity or what is false or vain; a deception; a thing by which one is deceived. غرور (gharur), (e.g. 31:34), with different vowel point, means, very deceitful, or what deceives one, the Devil; also the present world (Lane).
Commentary:
The promises made by Satan and the desires raised by him in the hearts of his votaries, as against the works and decrees of God, never materialize.
d
14:23; 17:75.
a
14:23; 17:65.
587
Important Words:
غرورا (vain things) is derived from غر. They say غرہ i.e. he deceived him; he beguiled him; he made him desire what was vain or false. غرور (ghurur) means, false or vain thing; vanity or what is false or vain; a deception; a thing by which one is deceived. غرور (gharur), (e.g. 31:34), with different vowel point, means, very deceitful, or what deceives one, the Devil; also the present world (Lane).
Commentary:
The promises made by Satan and the desires raised by him in the hearts of his votaries, as against the works and decrees of God, never materialize.
a
14:23; 17:75.
أُو۟لَٰٓئِكَ مَأْوَىٰهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًا
14:22.
14:22.
14:22.
Important Words:
محیص (way of escape) is derived from حاص. They say حاص عنه i.e. he turned away from, and escaped it. محیص therefore means, a way or place of escape; a place of refuge; a place to which one turns or flees (Aqrab & Lane).
e
14:22.
b
14:22.
588
Important Words:
محیص (way of escape) is derived from حاص. They say حاص عنه i.e. he turned away from, and escaped it. محیص therefore means, a way or place of escape; a place of refuge; a place to which one turns or flees (Aqrab & Lane).
b
14:22.
قَالَ ٱخْرُجْ مِنْهَا مَذْءُومًا مَّدْحُورًا ۖ لَّمَن تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ مِنكُمْ أَجْمَعِينَ
11:20; 15:43-44; 32:14; 38:86.
11:20; 15:43-44; 32:14; 38:86.
11:120; 15:43-44; 32:14; 38:86.
Commentary:
The verse makes it clear that Iblis will not be allowed to waylay those chosen servants of God who would have attained to the exalted stage of spiritual rebirth. He will not also be able to force men to disobey God; for, as the verse clearly points out, only those will come under his influence who themselves choose to 'follow' him.
b
11:20; 15:43-44; 32:14; 38:86.
a
11:120; 15:43-44; 32:14; 38:86.
922
Commentary:
The verse makes it clear that Iblis will not be allowed to waylay those chosen servants of God who would have attained to the exalted stage of spiritual rebirth. He will not also be able to force men to disobey God; for, as the verse clearly points out, only those will come under his influence who themselves choose to 'follow' him.
a
11:20; 15:43-44; 32:14; 38:86.
قَالَ ٱذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَآءً مَّوْفُورًا
7:19; 15:43, 44; 38:86.
7:19; 15:43, 44; 38:86.
7:19; 15:43-44; 38:86.
Commentary:
The verse shows that the punishment of Hell will be mental and not physical. Punishment can suit every individual case only if it is mental. No two men’s mental condition is exactly alike, and if punishment be external, the same punishment cannot suit every case. It can do so only if it be mental and everybody should receive punishment according to the condition of his mind. Just as all kinds of trees receive their sustenance from the earth according to their particular needs and natures, similarly all sinners will suffer the torment of Hell according to their mental condition.
c
7:19; 15:43, 44; 38:86.
a
7:19; 15:43-44; 38:86.
1993
Commentary:
The verse shows that the punishment of Hell will be mental and not physical. Punishment can suit every individual case only if it is mental. No two men’s mental condition is exactly alike, and if punishment be external, the same punishment cannot suit every case. It can do so only if it be mental and everybody should receive punishment according to the condition of his mind. Just as all kinds of trees receive their sustenance from the earth according to their particular needs and natures, similarly all sinners will suffer the torment of Hell according to their mental condition.
b
7:19; 15:43, 44; 38:86.
فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَٱلشَّيَٰطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا
10:29; 17:98; 34:41.
یعنی عاجزانہ دعائیں کر رہے ہوں گے۔
10:29; 17:98; 34:41.
In Hebrew, Jahannam is used as Gehenna which in Aramaic originally was 'Hinnom,' but later on came to be changed into "Ge-Hinnom" (Enc. Bib.) which means, 'The valley of death or destruction.' The word may also have been a combination of Jahana which means, he went near, and Jahuma which means, his face became contracted. So Jahannam may also mean a thing or place which a person at first likes but when he goes near it, he comes to dislike it and contracts his face to show his dislike for it. Thus the very construction of the word explains the nature and character of Hell.
10:29; 17:98; 34:41.
Important Words:
جھنم (Hell). Commentators of the Quran generally agree that in Arabic this word has no root and is used as a proper name for the place of punishment reserved for the evildoers in the next world. Non-Arabic lexicographers, however, are of the opinion that it is an Aramaic word and is used for the place of punishment after death. In Hebrew it is used as Gehenna which in Aramaic originally was 'Hinnom' but later on came to be changed into "Ge-Hinnom" (Enc. Bib.) which means, "the valley of death or destruction." The word "Ge-Hinnom" also seems to have been a distorted form of the Arabic words ذو and ھنم, the latter word meaning 'a leopard'; and so ذو ھنم means a place where leopards live. Thus "Ge-Hinnom" which in Aramaic means the valley of death and destruction was originally ذو ھنم. The non-Arabs generally change the letter ذinto ج; so ذو ھنم became converted into the Aramaic 'Ge-Hinnom' and the Arabs borrowed it from the non-Arabs and turned it into جھنم. The word may also have been a combination of جھن which means, he went near, and جھمwhich means, he became contracted in the face. So جھنم may mean a thing or place which a person at first likes but when he goes near it he comes to dislike it and contracts his face to show his dislike for it. Thus the very construction of the word جھنم explains its nature and character, i.e. at first a person commits hellish deeds, thinking them to be good but when as a result of those deeds he approaches near Hell, he dislikes it and contracts his face to show his dislike. See also 2:207.
The word الشیاطین (Satans) applies to those philosophers and exponents of a materialistic concept of life who engender in the minds of disbelievers doubts regarding life after death.
d
10:29; 17:98; 34:41.
1
یعنی عاجزانہ دعائیں کر رہے ہوں گے۔
b
10:29; 17:98; 34:41.
2209
Important Words:
جھنم (Hell). Commentators of the Quran generally agree that in Arabic this word has no root and is used as a proper name for the place of punishment reserved for the evildoers in the next world. Non-Arabic lexicographers, however, are of the opinion that it is an Aramaic word and is used for the place of punishment after death. In Hebrew it is used as Gehenna which in Aramaic originally was 'Hinnom' but later on came to be changed into "Ge-Hinnom" (Enc. Bib.) which means, "the valley of death or destruction." The word "Ge-Hinnom" also seems to have been a distorted form of the Arabic words ذو and ھنم, the latter word meaning 'a leopard'; and so ذو ھنم means a place where leopards live. Thus "Ge-Hinnom" which in Aramaic means the valley of death and destruction was originally ذو ھنم. The non-Arabs generally change the letter ذinto ج; so ذو ھنم became converted into the Aramaic 'Ge-Hinnom' and the Arabs borrowed it from the non-Arabs and turned it into جھنم. The word may also have been a combination of جھن which means, he went near, and جھمwhich means, he became contracted in the face. So جھنم may mean a thing or place which a person at first likes but when he goes near it he comes to dislike it and contracts his face to show his dislike for it. Thus the very construction of the word جھنم explains its nature and character, i.e. at first a person commits hellish deeds, thinking them to be good but when as a result of those deeds he approaches near Hell, he dislikes it and contracts his face to show his dislike. See also 2:207.
The word الشیاطین (Satans) applies to those philosophers and exponents of a materialistic concept of life who engender in the minds of disbelievers doubts regarding life after death.
c
10:29; 17:98; 34:41.
1790
In Hebrew, Jahannam is used as Gehenna which in Aramaic originally was 'Hinnom,' but later on came to be changed into "Ge-Hinnom" (Enc. Bib.) which means, 'The valley of death or destruction.' The word may also have been a combination of Jahana which means, he went near, and Jahuma which means, his face became contracted. So Jahannam may also mean a thing or place which a person at first likes but when he goes near it, he comes to dislike it and contracts his face to show his dislike for it. Thus the very construction of the word explains the nature and character of Hell.
وَبُرِّزَتِ ٱلْجَحِيمُ لِلْغَاوِينَ
Important Words:
برزت (shall be opened) is derived from برز (baraza) which means, he issued forth; he or it appeared or became apparent after concealment or obscurity; it was or became prominent or projecting. برزہ (barraza-hu) means, he made it apparent, manifest or evident (Lane & Aqrab).
غاوین (those who have gone astray) is the plural of غاوی which is active participle from غوی which means, he erred, he deviated from the right way or course; he failed in attaining his desire, he perished; he was disappointed (Lane & Aqrab). See also 7:17.
2760
Important Words:
برزت (shall be opened) is derived from برز (baraza) which means, he issued forth; he or it appeared or became apparent after concealment or obscurity; it was or became prominent or projecting. برزہ (barraza-hu) means, he made it apparent, manifest or evident (Lane & Aqrab).
غاوین (those who have gone astray) is the plural of غاوی which is active participle from غوی which means, he erred, he deviated from the right way or course; he failed in attaining his desire, he perished; he was disappointed (Lane & Aqrab). See also 7:17.
وَقِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تَعْبُدُونَ
مِن دُونِ ٱللَّهِ هَلْ يَنصُرُونَكُمْ أَوْ يَنتَصِرُونَ
Important Words:
ینتصرون (get help) is derived from نصر. نصرہ means, he aided or assisted him and انتصر means, he defended himself against his injurer; he got help. انتصر منه means, he revenged himself upon him. انتصر علی عدوہ means, he prevailed upon his enemy (Aqrab & Lane).
2761
Important Words:
ینتصرون (get help) is derived from نصر. نصرہ means, he aided or assisted him and انتصر means, he defended himself against his injurer; he got help. انتصر منه means, he revenged himself upon him. انتصر علی عدوہ means, he prevailed upon his enemy (Aqrab & Lane).
فَكُبْكِبُوا۟ فِيهَا هُمْ وَٱلْغَاوُۥنَ
27:91.
27:91.
Important Words:
کبکبوا (thrown headlong down) is derived from کب. They say کبه (kabbahu) i.e. he inverted it or turned it upside down. کبکب الرجل علی وجھه means, he threw down the man. کبکه means, he turned him over, one part upon another; he threw him from the top of a mountain or well; he threw him into a deep place or hollow. کبکبوا فیھا means, they shall be thrown prostrate therein; they shall be thrown so as to turn over and over until at length they come to a stop therein or they shall be thrown headlong down (Lane).
a
27:91.
b
7:19; 38:86.
a
27:91.
2762
Important Words:
کبکبوا (thrown headlong down) is derived from کب. They say کبه (kabbahu) i.e. he inverted it or turned it upside down. کبکب الرجل علی وجھه means, he threw down the man. کبکه means, he turned him over, one part upon another; he threw him from the top of a mountain or well; he threw him into a deep place or hollow. کبکبوا فیھا means, they shall be thrown prostrate therein; they shall be thrown so as to turn over and over until at length they come to a stop therein or they shall be thrown headlong down (Lane).
a
27:91.
وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ
7:19; 38:86.
7:19; 38:86.
Commentary:
In this and the preceding verse three classes of people have been mentioned who will be thrown into Hell; (1) the disbelievers, i.e. those who are led astray; (2) the leaders of disbelief, i.e. those who lead others astray; and (3) the hosts of Iblis, i.e. those who instigate and incite others to reject truth. All the wicked people and evildoers are confined to these three classes and they shall form the fuel of Hell.
a
27:91.
b
7:19; 38:86.
b
7:19; 38:86.
2763
Commentary:
In this and the preceding verse three classes of people have been mentioned who will be thrown into Hell; (1) the disbelievers, i.e. those who are led astray; (2) the leaders of disbelief, i.e. those who lead others astray; and (3) the hosts of Iblis, i.e. those who instigate and incite others to reject truth. All the wicked people and evildoers are confined to these three classes and they shall form the fuel of Hell.
b
7:19; 38:86.
هَٰذِهِۦ جَهَنَّمُ ٱلَّتِى كُنتُمْ تُوعَدُونَ
52:15; 55:44.
52:15; 55:44.
52:15; 55:44.
e
52:15; 55:44.
a
52:15; 55:44.
b
52:15; 55:44.
لَأَمْلَأَنَّ جَهَنَّمَ مِنكَ وَمِمَّن تَبِعَكَ مِنْهُمْ أَجْمَعِينَ
安拉与恶魔之间的对话, 并不是说真正有什么谈话, 而是用隐喻的话表达在安拉选拔一位先知时事物的实际状态。第72节经文中指的那个 “人” 特别是说当时的那位先知, 而伊布利司 (اِبْلِيْس, Iblis) 代表那些反对他并且设法阻延他事业进展的邪恶及险恶的人们。
The dialogue between God and Satan does not refer to any talk that actually took place but represents, in metaphorical language, the state of things as they exist at the time when a Prophet of God is raised. The "man" referred to in verse 72 stands particularly for the Prophet of the day, and Iblis represents those wicked and evil-minded persons who oppose him and seek to impede and retard the progress of his mission.
11:120; 15:44; 32:14.
Commentary:
The dialogue between God and Satan, as mentioned in the above verses, does not refer to any talk that actually took place but represents, in metaphorical language, the state of things as they exist at the time when a Prophet is raised. The "man" referred to in verse 72 above stands for the Prophet of the time, particularly, the Holy Prophet; and Iblis represents those wicked and evil-minded persons who oppose him and seek to impede and retard the progress of his mission.
1123
安拉与恶魔之间的对话, 并不是说真正有什么谈话, 而是用隐喻的话表达在安拉选拔一位先知时事物的实际状态。第72节经文中指的那个 “人” 特别是说当时的那位先知, 而伊布利司 (اِبْلِيْس, Iblis) 代表那些反对他并且设法阻延他事业进展的邪恶及险恶的人们。
f
11:120; 15:44; 32:14.
3436
Commentary:
The dialogue between God and Satan, as mentioned in the above verses, does not refer to any talk that actually took place but represents, in metaphorical language, the state of things as they exist at the time when a Prophet is raised. The "man" referred to in verse 72 above stands for the Prophet of the time, particularly, the Holy Prophet; and Iblis represents those wicked and evil-minded persons who oppose him and seek to impede and retard the progress of his mission.
2560
The dialogue between God and Satan does not refer to any talk that actually took place but represents, in metaphorical language, the state of things as they exist at the time when a Prophet of God is raised. The "man" referred to in verse 72 stands particularly for the Prophet of the day, and Iblis represents those wicked and evil-minded persons who oppose him and seek to impede and retard the progress of his mission.