Topic: Wretched Abode
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وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتْهُ ٱلْعِزَّةُ بِٱلْإِثْمِ ۚ فَحَسْبُهُۥ جَهَنَّمُ ۚ وَلَبِئْسَ ٱلْمِهَادُ
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.
لِلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمُ ٱلْحُسْنَىٰ ۚ وَٱلَّذِينَ لَمْ يَسْتَجِيبُوا۟ لَهُۥ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًا وَمِثْلَهُۥ مَعَهُۥ لَٱفْتَدَوْا۟ بِهِۦٓ ۚ أُو۟لَٰٓئِكَ لَهُمْ سُوٓءُ ٱلْحِسَابِ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمِهَادُ
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.
مِّن وَرَآئِهِۦ جَهَنَّمُ وَيُسْقَىٰ مِن مَّآءٍ صَدِيدٍ
69:37; 78:25, 26.
69:37; 78:25, 26.
69:37; 78:25, 26.
Important Words:
صدید (boiling water) is derived from صد. They say صدہ which means, he hindered or prevented him. اصدالجرح means, the wound contained or generated matter, such as is termed صدید; or it ran with such matter. صدید means, thin water of a wound mixed with blood before the matter becomes thick; or matter or pus, like water in which is a mixture of red and white; or matter or pus mixed with blood in a wound; what flows from the skins of the inmates of Hell or what flows from their insides and is mixed with matter and blood; hot water boiled until it thickens (Lane).
Commentary:
Hot water (صدید) is possibly meant to be used as a sort of cure for some spiritual diseases in the life to come, as it is sometimes used as a cure for certain physical diseases in this life. The verse hints that, in spite of the fact that disbelievers have in their possession all the necessary means to attain their object, they will not be able to make use of them, just as hot water cannot be used for the purpose of drinking and quenching thirst.
The verse may also mean that in the life to come, the internal animal passions of disbelievers will assume the visible form of water mixed with pus and blood flowing from wounds, for the words ماء صدید also mean pus and blood mixed with water. In this case the expression ماء صدید will be taken to have been used to refer to that form of medical treatment in which diseases are treated by serums, vaccines and bacteriophages from the very germs of the diseases from which the patients suffer. Thus the expression ماء صدید may imply that the inmates of Hell will be cured of their spiritual diseases by means of the serum prepared from purulent matter of their own sins and iniquities.
The verse may also mean that the sins and the hidden impurities of the inmates of Hell will be laid before them and will thus be made to appear hateful in their eyes, as is done in psycho-analysis.
c
69:37; 78:25, 26.
a
69:37; 78:25, 26.
1671
Important Words:
صدید (boiling water) is derived from صد. They say صدہ which means, he hindered or prevented him. اصدالجرح means, the wound contained or generated matter, such as is termed صدید; or it ran with such matter. صدید means, thin water of a wound mixed with blood before the matter becomes thick; or matter or pus, like water in which is a mixture of red and white; or matter or pus mixed with blood in a wound; what flows from the skins of the inmates of Hell or what flows from their insides and is mixed with matter and blood; hot water boiled until it thickens (Lane).
Commentary:
Hot water (صدید) is possibly meant to be used as a sort of cure for some spiritual diseases in the life to come, as it is sometimes used as a cure for certain physical diseases in this life. The verse hints that, in spite of the fact that disbelievers have in their possession all the necessary means to attain their object, they will not be able to make use of them, just as hot water cannot be used for the purpose of drinking and quenching thirst.
The verse may also mean that in the life to come, the internal animal passions of disbelievers will assume the visible form of water mixed with pus and blood flowing from wounds, for the words ماء صدید also mean pus and blood mixed with water. In this case the expression ماء صدید will be taken to have been used to refer to that form of medical treatment in which diseases are treated by serums, vaccines and bacteriophages from the very germs of the diseases from which the patients suffer. Thus the expression ماء صدید may imply that the inmates of Hell will be cured of their spiritual diseases by means of the serum prepared from purulent matter of their own sins and iniquities.
The verse may also mean that the sins and the hidden impurities of the inmates of Hell will be laid before them and will thus be made to appear hateful in their eyes, as is done in psycho-analysis.
a
69:37; 78:25, 26.
يَتَجَرَّعُهُۥ وَلَا يَكَادُ يُسِيغُهُۥ وَيَأْتِيهِ ٱلْمَوْتُ مِن كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ ۖ وَمِن وَرَآئِهِۦ عَذَابٌ غَلِيظٌ
20:75; 87:14.
20:75; 87:14.
The coming of death from every quarter means that the many sins and crimes of disbelievers will assume different forms of death for them.
20:75; 87:14.
Commentary:
The words, And death shall come to him from every quarter, mean that just as angels shall enter unto the inmates of Paradise through every gate (13:24), similarly death shall come to the inmates of Hell from every quarter. The coming of death from every quarter means that the many sins and crimes of disbelievers will assume different forms of death for them, but they will not actually suffer death because man is not meant to undergo death in the next world but to attain peace and bliss. It is worthy of note here that whereas "peace" has been represented in 13:24, 25 as coming from "every gate," which signifies its coming from outside, "death" is here spoken of as coming from "every quarter," which signifies its springing from within. This is so because peace comes from God, but death and destruction are the outcome of man’s own actions, for he himself is the author of his spiritual death.
The words, and besides that there shall be for him a severe chastisement, point out that punishments in various forms shall continue to come upon evildoers one after the other, in the form of remorse, grief, estrangement from God, etc., and that Divine punishment shall not be transitory but shall long continue.
d
20:75; 87:14.
a
20:75; 87:14.
1672
Commentary:
The words, And death shall come to him from every quarter, mean that just as angels shall enter unto the inmates of Paradise through every gate (13:24), similarly death shall come to the inmates of Hell from every quarter. The coming of death from every quarter means that the many sins and crimes of disbelievers will assume different forms of death for them, but they will not actually suffer death because man is not meant to undergo death in the next world but to attain peace and bliss. It is worthy of note here that whereas "peace" has been represented in 13:24, 25 as coming from "every gate," which signifies its coming from outside, "death" is here spoken of as coming from "every quarter," which signifies its springing from within. This is so because peace comes from God, but death and destruction are the outcome of man’s own actions, for he himself is the author of his spiritual death.
The words, and besides that there shall be for him a severe chastisement, point out that punishments in various forms shall continue to come upon evildoers one after the other, in the form of remorse, grief, estrangement from God, etc., and that Divine punishment shall not be transitory but shall long continue.
b
20:75; 87:14.
1461
The coming of death from every quarter means that the many sins and crimes of disbelievers will assume different forms of death for them.
جَهَنَّمَ يَصْلَوْنَهَا ۖ وَبِئْسَ ٱلْقَرَارُ
Commentary:
The denial of "the good tree" (v. 25) inevitably leads to ruin and into the burning fire, which such people will get in place of a resting place.
1684
Commentary:
The denial of "the good tree" (v. 25) inevitably leads to ruin and into the burning fire, which such people will get in place of a resting place.
وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ
17:64; 38:86.
17:64; 38:86.
i
17:64; 38:86.
a
17:64; 38:86.
1747
Commentary:
For an explanation of the word جھنم (Hell) see 2:207.
a
17:64; 38:86.
لَهَا سَبْعَةُ أَبْوَٰبٍ لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ
قرآن مجید میں جُزْئٌ کا لفظ ہے اور چونکہ جہنم میں ایک گروہ نے جانا تھا۔ ہم نے ’’مقرّر حصہ‘‘ ترجمہ کیا ہے اور یہی صحیح ہے۔
In Arabic the number "seven," as also "seventy," are often used to express not a specific numeral but the idea either of perfection and completeness or of profusion. The verse signifies that Hell will have the number of gates corresponding to the number and variety of sins committed by the guilty persons. The number "seven" may also refer to the seven exteroceptive senses, viz. the senses of vision, hearing, smell, taste, touch, pain and temperature, by which man receives impressions from the outer world.
Commentary:
As regards the seven gates of Hell, as stated in the present verse, it may be remembered that in Arabic the number seven, as also the number seventy, is often used to express not a specific numeral but the idea either of perfection or completeness or of profusion. In this sense the verse would signify that Hell will have the number of gates corresponding to the number and variety of offences committed by the sinful. The number "seven" may also refer to the seven exteroceptive senses viz. the senses of vision, hearing, smell, taste, touch, pain and temperature, granted to man for receiving impressions from the outer world.
The words جزء مقسوم (a portion allotted to it) signify that each of the inmates of Hell will enter it by the door corresponding to his offence. With regard to Heaven also it is reported in a saying of the Holy Prophet that each of its inmates will enter it by a door corresponding to his specific good deeds (Bukhari, ch. on Fada’il-e-Ashabun-Nabi).
The word جزء (a portion) does not mean, as is clear from this verse, part of one’s body. It only means a section or party of sinners as distinct from others. This explains the meaning of this word in 2:261 where it signifies one bird as distinct from others and not different parts of one bird.
Incidentally, it may be mentioned here that elsewhere the Quran mentions the number of guards placed over Hell as nineteen (74:31). The reason for this might lie in the fact that man has been endowed with nine major senses i.e. the seven exteroceptive senses mentioned above, one proprioceptive sense of position in space and one enteroceptive sense arising from internal organs relating to sensations of hunger, thirst, etc. These, coupled with their nine spiritual counterparts together with the guardian or the controlling sense i.e. the will-power which dominates and controls all these different faculties of human nature, are nineteen in number and hence the nineteen guardians of Hell. This specific mention of the number of the guardian angels of Hell as nineteen forcefully draws attention to the fact that man becomes deserving of Hell on account of his having abused his God-given faculties.
1
قرآن مجید میں جُزْئٌ کا لفظ ہے اور چونکہ جہنم میں ایک گروہ نے جانا تھا۔ ہم نے ’’مقرّر حصہ‘‘ ترجمہ کیا ہے اور یہی صحیح ہے۔
1748
Commentary:
As regards the seven gates of Hell, as stated in the present verse, it may be remembered that in Arabic the number seven, as also the number seventy, is often used to express not a specific numeral but the idea either of perfection or completeness or of profusion. In this sense the verse would signify that Hell will have the number of gates corresponding to the number and variety of offences committed by the sinful. The number "seven" may also refer to the seven exteroceptive senses viz. the senses of vision, hearing, smell, taste, touch, pain and temperature, granted to man for receiving impressions from the outer world.
The words جزء مقسوم (a portion allotted to it) signify that each of the inmates of Hell will enter it by the door corresponding to his offence. With regard to Heaven also it is reported in a saying of the Holy Prophet that each of its inmates will enter it by a door corresponding to his specific good deeds (Bukhari, ch. on Fada’il-e-Ashabun-Nabi).
The word جزء (a portion) does not mean, as is clear from this verse, part of one’s body. It only means a section or party of sinners as distinct from others. This explains the meaning of this word in 2:261 where it signifies one bird as distinct from others and not different parts of one bird.
Incidentally, it may be mentioned here that elsewhere the Quran mentions the number of guards placed over Hell as nineteen (74:31). The reason for this might lie in the fact that man has been endowed with nine major senses i.e. the seven exteroceptive senses mentioned above, one proprioceptive sense of position in space and one enteroceptive sense arising from internal organs relating to sensations of hunger, thirst, etc. These, coupled with their nine spiritual counterparts together with the guardian or the controlling sense i.e. the will-power which dominates and controls all these different faculties of human nature, are nineteen in number and hence the nineteen guardians of Hell. This specific mention of the number of the guardian angels of Hell as nineteen forcefully draws attention to the fact that man becomes deserving of Hell on account of his having abused his God-given faculties.
1501
In Arabic the number "seven," as also "seventy," are often used to express not a specific numeral but the idea either of perfection and completeness or of profusion. The verse signifies that Hell will have the number of gates corresponding to the number and variety of sins committed by the guilty persons. The number "seven" may also refer to the seven exteroceptive senses, viz. the senses of vision, hearing, smell, taste, touch, pain and temperature, by which man receives impressions from the outer world.
وَقُلِ ٱلْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَآءَ فَلْيُؤْمِن وَمَن شَآءَ فَلْيَكْفُرْ ۚ إِنَّآ أَعْتَدْنَا لِلظَّٰلِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِن يَسْتَغِيثُوا۟ يُغَاثُوا۟ بِمَآءٍ كَٱلْمُهْلِ يَشْوِى ٱلْوُجُوهَ ۚ بِئْسَ ٱلشَّرَابُ وَسَآءَتْ مُرْتَفَقًا
2:257; 10:100.
25:38; 42:46.
2:257; 10:100.
25:38; 42:46.
Important Words:
سرادقھا (whose tent). سرادق is derived from سردق. They say سردق البیت i.e. he covered the house with an awning over its interior court. سرادق means, an awning extended over the interior court of a house; a tent of cotton or hair-cloth; a tent; smoke rising high and surrounding a thing; dust rising or spreading itself. They say سرادق المجد علیک ممدود i.e. the canopy of glory is extended over thee (Lane & Aqrab).
مرتفقا (resting place) is derived from رفق i.e. he was or became gentle or he acted or behaved gently ارتفق means, he bought or demanded aid or help or he profited by him or it (a thing) or he made use of it; he leaned upon his elbow; and, it was or became full. مرتفقا means, a place or thing upon which one leans, hence a place of rest (Lane & Aqrab).
Commentary:
The words, It is the truth from your Lord, signify that the prophecy, implied in the foregoing verses, that the great material might and glory of Western Christian nations will be reduced to dust and that Islam will emerge triumphant and full of new life shall most surely come to pass.
The words, let him who will, believe, and let him who will, disbelieve, hint that the time of the Imam Mahdi will not be the time for waging jihad by the sword, but for the peaceful preaching of Islam.
The last part of the verse answers a natural question that arises from the first part, viz. if there was to be no jihad by the sword how was Islam to come into its own? To this question the last part of the verse returns the answer that God Himself will see to it that the seemingly irresistible might of western Christian nations is completely broken. Divine punish-ment will overtake these nations in the form of wars which will not end until their power is completely shattered and is reduced to ashes and dust. Molten lead and iron will scorch their faces. They will cry for peace and will get bombs and gun-shots instead. Their beautiful residences will become unfit for human habitation and life will become a veritable hell for them. All their efforts to bring about peace in the world, being insincere and dishonest, will come to nothing.
c
2:257; 10:100.
d
25:38; 42:46.
a
2:257; 10:100.
b
25:38; 42:46.
2070
Important Words:
سرادقھا (whose tent). سرادق is derived from سردق. They say سردق البیت i.e. he covered the house with an awning over its interior court. سرادق means, an awning extended over the interior court of a house; a tent of cotton or hair-cloth; a tent; smoke rising high and surrounding a thing; dust rising or spreading itself. They say سرادق المجد علیک ممدود i.e. the canopy of glory is extended over thee (Lane & Aqrab).
مرتفقا (resting place) is derived from رفق i.e. he was or became gentle or he acted or behaved gently ارتفق means, he bought or demanded aid or help or he profited by him or it (a thing) or he made use of it; he leaned upon his elbow; and, it was or became full. مرتفقا means, a place or thing upon which one leans, hence a place of rest (Lane & Aqrab).
Commentary:
The words, It is the truth from your Lord, signify that the prophecy, implied in the foregoing verses, that the great material might and glory of Western Christian nations will be reduced to dust and that Islam will emerge triumphant and full of new life shall most surely come to pass.
The words, let him who will, believe, and let him who will, disbelieve, hint that the time of the Imam Mahdi will not be the time for waging jihad by the sword, but for the peaceful preaching of Islam.
The last part of the verse answers a natural question that arises from the first part, viz. if there was to be no jihad by the sword how was Islam to come into its own? To this question the last part of the verse returns the answer that God Himself will see to it that the seemingly irresistible might of western Christian nations is completely broken. Divine punish-ment will overtake these nations in the form of wars which will not end until their power is completely shattered and is reduced to ashes and dust. Molten lead and iron will scorch their faces. They will cry for peace and will get bombs and gun-shots instead. Their beautiful residences will become unfit for human habitation and life will become a veritable hell for them. All their efforts to bring about peace in the world, being insincere and dishonest, will come to nothing.
b
2:257; 10:100.
c
25:38; 42:46.
إِذَا رَأَتْهُم مِّن مَّكَانٍۭ بَعِيدٍ سَمِعُوا۟ لَهَا تَغَيُّظًا وَزَفِيرًا
11:107; 21:101; 67:8.
قرآن مجید میں زَفِیْرٌ کا لفظ ہے جس کے معنے مفرداتؔ نے مصیبت کے لکھے ہیں۔ مطلب یہ کہ اس کی تیز آواز سے سمجھ جائیں گے کہ جہنم کا عذاب سخت ہوگا۔
11:107; 21:101; 67:8.
This and the next verse mean that the punishment will be overwhelming and all-embracing and in order to add to the bitterness of the disbelievers’ pain and sense of humiliation and to make it complete and thorough, all their organs will be made to feel it—the organs of sight and hearing—and being in great distress they will wish that death should make a speedy end of them.
11:107; 21:101; 67:8.
Commentary:
The verse means to say that the punishment which the disbelievers will receive will be overwhelming and all-embracing and in order to add to the bitterness of their pain and sense of humiliation and to make it complete and thorough all their organs will be made to feel it. In the present verse two organs—that of sight and hearing are mentioned.
a
11:107; 21:101; 67:8.
1
قرآن مجید میں زَفِیْرٌ کا لفظ ہے جس کے معنے مفرداتؔ نے مصیبت کے لکھے ہیں۔ مطلب یہ کہ اس کی تیز آواز سے سمجھ جائیں گے کہ جہنم کا عذاب سخت ہوگا۔
a
11:107; 21:101; 67:8.
2651
Commentary:
The verse means to say that the punishment which the disbelievers will receive will be overwhelming and all-embracing and in order to add to the bitterness of their pain and sense of humiliation and to make it complete and thorough all their organs will be made to feel it. In the present verse two organs—that of sight and hearing are mentioned.
a
11:107; 21:101; 67:8.
2070
This and the next verse mean that the punishment will be overwhelming and all-embracing and in order to add to the bitterness of the disbelievers’ pain and sense of humiliation and to make it complete and thorough, all their organs will be made to feel it—the organs of sight and hearing—and being in great distress they will wish that death should make a speedy end of them.
وَإِذَآ أُلْقُوا۟ مِنْهَا مَكَانًا ضَيِّقًا مُّقَرَّنِينَ دَعَوْا۟ هُنَالِكَ ثُبُورًا
14:50.
14:50.
14:50.
Important Words:
ثبورا (destruction) is infinitive-noun from ثبر which means, he perished; he suffered loss; he erred; he became lost. ثبرہmeans, he drove him away, he repelled him; he disappointed or frustrated his hope or desire; he cursed him; he confined, restrained or withheld him; God destroyed him with a destruction from which he could not rise. ثبور means, perdition; loss, going astray or becoming lost; woe; complete destruction, etc. (Lane & Aqrab).
Commentary:
In the preceding verse the organs of sight and hearing were mentioned as feeling the pain of Divine punishment. The present verse, besides referring to the organs of touch, expresses the extreme bitterness of the disbelievers’ distress. When a man is in great distress he wishes that death should make a speedy end of him.
b
14:50.
b
14:50.
2652
Important Words:
ثبورا (destruction) is infinitive-noun from ثبر which means, he perished; he suffered loss; he erred; he became lost. ثبرہmeans, he drove him away, he repelled him; he disappointed or frustrated his hope or desire; he cursed him; he confined, restrained or withheld him; God destroyed him with a destruction from which he could not rise. ثبور means, perdition; loss, going astray or becoming lost; woe; complete destruction, etc. (Lane & Aqrab).
Commentary:
In the preceding verse the organs of sight and hearing were mentioned as feeling the pain of Divine punishment. The present verse, besides referring to the organs of touch, expresses the extreme bitterness of the disbelievers’ distress. When a man is in great distress he wishes that death should make a speedy end of him.
b
14:50.
وَٱلَّذِينَ يَقُولُونَ رَبَّنَا ٱصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا
Important Words:
غراما (most vehement torment) is derived from غرم which means, he paid or discharged a thing after it had become obligatory upon him. غرم الدین means, he discharged the debt. غرام means, a thing from which one is unable to free himself; a thing such as cleaves fast; lasting evil; perdition, persistent and such as cleaves fast; most vehement punishment or torment; hardship or difficulty and an affliction or a calamity or misfortune that befalls a man; eager desire (Lane, Aqrab & Mufradat).
2694
Important Words:
غراما (most vehement torment) is derived from غرم which means, he paid or discharged a thing after it had become obligatory upon him. غرم الدین means, he discharged the debt. غرام means, a thing from which one is unable to free himself; a thing such as cleaves fast; lasting evil; perdition, persistent and such as cleaves fast; most vehement punishment or torment; hardship or difficulty and an affliction or a calamity or misfortune that befalls a man; eager desire (Lane, Aqrab & Mufradat).
إِنَّهَا سَآءَتْ مُسْتَقَرًّا وَمُقَامًا
وَيُعَذِّبَ ٱلْمُنَٰفِقِينَ وَٱلْمُنَٰفِقَٰتِ وَٱلْمُشْرِكِينَ وَٱلْمُشْرِكَٰتِ ٱلظَّآنِّينَ بِٱللَّهِ ظَنَّ ٱلسَّوْءِ ۚ عَلَيْهِمْ دَآئِرَةُ ٱلسَّوْءِ ۖ وَغَضِبَ ٱللَّهُ عَلَيْهِمْ وَلَعَنَهُمْ وَأَعَدَّ لَهُمْ جَهَنَّمَ ۖ وَسَآءَتْ مَصِيرًا
یعنی مومنوں کے ایمان کی زیادتی منافق مردوں اور منافق عورتوں کے عذاب کا موجب ہو جائے گی۔ یعنی وہ تو یہ امید رکھتے تھے کہ ان حالات میں مومن متزلزل ہو جائیں گے۔ لیکن نتیجہ اُلٹا نکلا کہ وہ ایمان میں اور بھی بڑھ گئے پس منافقوں اور مشرکوں کے ہاتھ میں سوائے کڑھنے اور جلنے کے عذاب کے کچھ بھی نہ آیا۔ اسی طرح ان لوگوں کے ہاتھ بھی کچھ نہ آیا۔ جو اللہ تعالیٰ پر بدگمانی کرتے تھے۔ اور سمجھتے تھے کہ ان کی تدبیریں اسلام کو نقصان پہنچائیں گی۔
33:25.
9:98.
33:25.
9:98.
Important Words:
دائرة (calamity) is derived from دار which means, it (an event) came about. دار الدھر means, the time took a turn; it changed. دار بینھم الکأس means, the wine-cup went round them. دائرة means, the circuit of a thing; an evil turn of fortune; calamity; defeat; rout; slaughter; death. دارت علیھم الدوائر means, calamities befell them (Lane & Aqrab).
Commentary:
The verse means that every turn of fortune adds to the faith of believers and any addition to faith of believers increases the heart-burning and jealousy of disbelievers and the hypocrites. The latter had entertained the false hope that the terms of the Treaty of Hudaibiyyah would bring about a weakening of faith among the believers but the opposite happened and this caused heart-burning among them.
b
33:25.
c
9:98.
2
یعنی مومنوں کے ایمان کی زیادتی منافق مردوں اور منافق عورتوں کے عذاب کا موجب ہو جائے گی۔ یعنی وہ تو یہ امید رکھتے تھے کہ ان حالات میں مومن متزلزل ہو جائیں گے۔ لیکن نتیجہ اُلٹا نکلا کہ وہ ایمان میں اور بھی بڑھ گئے پس منافقوں اور مشرکوں کے ہاتھ میں سوائے کڑھنے اور جلنے کے عذاب کے کچھ بھی نہ آیا۔ اسی طرح ان لوگوں کے ہاتھ بھی کچھ نہ آیا۔ جو اللہ تعالیٰ پر بدگمانی کرتے تھے۔ اور سمجھتے تھے کہ ان کی تدبیریں اسلام کو نقصان پہنچائیں گی۔
b
33:25.
c
9:98.
3821
Important Words:
دائرة (calamity) is derived from دار which means, it (an event) came about. دار الدھر means, the time took a turn; it changed. دار بینھم الکأس means, the wine-cup went round them. دائرة means, the circuit of a thing; an evil turn of fortune; calamity; defeat; rout; slaughter; death. دارت علیھم الدوائر means, calamities befell them (Lane & Aqrab).
Commentary:
The verse means that every turn of fortune adds to the faith of believers and any addition to faith of believers increases the heart-burning and jealousy of disbelievers and the hypocrites. The latter had entertained the false hope that the terms of the Treaty of Hudaibiyyah would bring about a weakening of faith among the believers but the opposite happened and this caused heart-burning among them.
b
33:25.
c
9:98.
إِذَآ أُلْقُوا۟ فِيهَا سَمِعُوا۟ لَهَا شَهِيقًا وَهِىَ تَفُورُ
11:107; 21:101; 25:13.
یہاں سَمِعُوْا لَھَا کے الفاظ ہیں اور لام ملکیت کے لئے بھی آتا ہے اور یہی معنے ہم نے کیے ہیں‘ یعنی وہ چیخ جہنم کی ہوگی جس میں سے شدتِ گرمی کی وجہ سے آوازیں نکلتی ہوں گی۔ جیسا کہ تیز گرمی ہو جائے تو تنور سے آواز نکلنے لگ جاتی ہے۔
11:107; 21:101; 25:13.
c
11:107; 21:101; 25:13.
1
یہاں سَمِعُوْا لَھَا کے الفاظ ہیں اور لام ملکیت کے لئے بھی آتا ہے اور یہی معنے ہم نے کیے ہیں‘ یعنی وہ چیخ جہنم کی ہوگی جس میں سے شدتِ گرمی کی وجہ سے آوازیں نکلتی ہوں گی۔ جیسا کہ تیز گرمی ہو جائے تو تنور سے آواز نکلنے لگ جاتی ہے۔
c
11:107; 21:101; 25:13.
4294
Important Words:
شھیق (roaring) signifies the ending or final part of the crying or braying of an ass. It also signifies a high sound; a cry of distress (Lane). See also 11:107.
c
11:107; 21:101; 25:13.
سَأُصْلِيهِ سَقَرَ
37:24.
یعنی دوزخ۔
37:24
37:24.
c
37:24.
1
یعنی دوزخ۔
b
37:24.
c
37:24
وَمَآ أَدْرَىٰكَ مَا سَقَرُ
لَا تُبْقِى وَلَا تَذَرُ
لَوَّاحَةٌ لِّلْبَشَرِ
70:17.
70:17.
70:17.
d
70:17.
c
70:17.
d
70:17.