Topic: Kinds Of
View Aspects
قُلْ هُوَ ٱلْقَادِرُ عَلَىٰٓ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ ۗ ٱنظُرْ كَيْفَ نُصَرِّفُ ٱلْءَايَٰتِ لَعَلَّهُمْ يَفْقَهُونَ
“从上边惩罚” 意指: 饥馑、地震、洪水、飓风、有权的人压迫弱小的人, 精神痛苦以及其他等等; “从下边惩罚” 意指: 疾病、瘟疫、受统制民族的叛乱以及其他等等。然后, 有倾轧、不团结、不和而有时以内战结束。这在 “互相为害” 这些字暗示出来了。
"Punishments from above" signifies famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc., and "punishments from beneath" signifies diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words make you taste the violence of one another.
Commentary:
This verse gives the fourth reason why no mortal possesses the power to bring down punishment upon men for their sins, and that it is God alone Who possesses that power. This reason consists in the fact that the punishments which mortals inflict upon others are merely external and are limited in their character; while the punishments that come from God are varied and far-extending. For instance, man can at most kill another man and end his life, but the punishment which God inflicts sometimes grows in the very heart of man and causes him great heart-burning and uneasiness of mind. Such punishments, which are often greater than mere killing, cannot be inflicted by man. The Quran here refers to some of the kinds of punishment which God may send down on men.
Punishments "from above" signify famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc. And punishments "from beneath" signify diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words, make you taste the violence of one another.
All these different forms of punishment are under the control of God and none other; hence, it is God alone Who has the real power of sending down punishment upon men.
429
“从上边惩罚” 意指: 饥馑、地震、洪水、飓风、有权的人压迫弱小的人, 精神痛苦以及其他等等; “从下边惩罚” 意指: 疾病、瘟疫、受统制民族的叛乱以及其他等等。然后, 有倾轧、不团结、不和而有时以内战结束。这在 “互相为害” 这些字暗示出来了。
811
Commentary:
This verse gives the fourth reason why no mortal possesses the power to bring down punishment upon men for their sins, and that it is God alone Who possesses that power. This reason consists in the fact that the punishments which mortals inflict upon others are merely external and are limited in their character; while the punishments that come from God are varied and far-extending. For instance, man can at most kill another man and end his life, but the punishment which God inflicts sometimes grows in the very heart of man and causes him great heart-burning and uneasiness of mind. Such punishments, which are often greater than mere killing, cannot be inflicted by man. The Quran here refers to some of the kinds of punishment which God may send down on men.
Punishments "from above" signify famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc. And punishments "from beneath" signify diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words, make you taste the violence of one another.
All these different forms of punishment are under the control of God and none other; hence, it is God alone Who has the real power of sending down punishment upon men.
859
"Punishments from above" signifies famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc., and "punishments from beneath" signifies diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words make you taste the violence of one another.
وَلَقَدْ أَهْلَكْنَا ٱلْقُرُونَ مِن قَبْلِكُمْ لَمَّا ظَلَمُوا۟ ۙ وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ وَمَا كَانُوا۟ لِيُؤْمِنُوا۟ ۚ كَذَٰلِكَ نَجْزِى ٱلْقَوْمَ ٱلْمُجْرِمِينَ
6:7; 20:129; 32:27.
Punishments are of two kinds: (1) Those that are the result of the contravention of the laws of nature, and (2) those that come when the law of the Shari‘ah is flouted. The latter class of punishments overtake a people when they lead wicked lives, or when a Prophet appears among them and they reject him and put all sorts of obstacles in his way. Punishments of this kind are known by certain characteristics. Other class of punishments, such as the rise and fall of nations, come as the result of the contravention of the ordinary laws of nature.
6:7; 20:129; 21:12.
Important Words:
القرون (the generations) is the plural of القرن which gives a number of meanings: (1) part or division of time; (2) people of one time; (3) a generation coming after another; (4) a people that is destroyed so as to leave no remnant behind it; a century (Aqrab and Lane).
Commentary:
This verse brings to light some eternal divine truths. One is that it is always a life of wrongdoing i.e. the contravention of the law of nature or that of Shari‘ah that brings about the downfall and destruction of a people. The entire history of the world bears eloquent testimony to this great truth. The other divine law hinted at in this verse is that Divine punishment does not overtake a people unless a Prophet of God first appears among them to warn them of their evil ways and of the Divine punishment that will come upon them, if they do not follow him and give up their wicked practices. Thus it is the mercy of God and not His punishment that is meant to be emphasized in this verse, because we are told that when God sees that a certain people have made themselves deserving of His punishment on account of their evil lives, He, out of His great mercy, sends to them a Prophet so that they may follow him and, by reforming themselves, escape the impending punishment and become heirs to His favours. It is only when they reject the Divine Messenger and instead of mending their ways, begin to persecute him that God sends down punishment on them.
Punishments again are of two kinds: (1) those that are the result of contravention of the laws of nature, and (2) those that come when the law of Shari‘ah is flouted. The latter class of punishments never occur unless a people begin to lead wicked lives and unless a Prophet is first made to appear among them. Punishments of this kind are known by certain characteristics. For instance, (a) their occurrence is generally foretold by previous announcements based on Divine revelation; (b) they assume the form of an unusual and extraordinary upheaval in nature such as a succession of earthquakes or the widespread outbreak of virulent epidemics; and (c) they occur after a Warner has made his appearance. The other class of punishments, such as the rise and fall of nations from natural causes, are due only to the contravention of the ordinary laws of nature. These must always be distinguished from the first-mentioned class of punishments.
a
6:7; 20:129; 32:27.
584
惩罚有两种: (1) 那些违反了大自然法则的结果, 以及 (2) 由于蔑视这本经典的法令而产生的惩罚。后一种惩罚将给予过着邪恶生活的民族; 或者将给予当先知降临在他们中间时, 他们拒绝他并在他的道路上设下各种障碍的民族。可以由某些特征中知道这类惩罚。其他一种惩罚, 例如, 民族的兴衰是由于违反自然的一般法则而产生的。
a
6:7; 20:129; 21:12.
1289
Important Words:
القرون (the generations) is the plural of القرن which gives a number of meanings: (1) part or division of time; (2) people of one time; (3) a generation coming after another; (4) a people that is destroyed so as to leave no remnant behind it; a century (Aqrab and Lane).
Commentary:
This verse brings to light some eternal divine truths. One is that it is always a life of wrongdoing i.e. the contravention of the law of nature or that of Shari‘ah that brings about the downfall and destruction of a people. The entire history of the world bears eloquent testimony to this great truth. The other divine law hinted at in this verse is that Divine punishment does not overtake a people unless a Prophet of God first appears among them to warn them of their evil ways and of the Divine punishment that will come upon them, if they do not follow him and give up their wicked practices. Thus it is the mercy of God and not His punishment that is meant to be emphasized in this verse, because we are told that when God sees that a certain people have made themselves deserving of His punishment on account of their evil lives, He, out of His great mercy, sends to them a Prophet so that they may follow him and, by reforming themselves, escape the impending punishment and become heirs to His favours. It is only when they reject the Divine Messenger and instead of mending their ways, begin to persecute him that God sends down punishment on them.
Punishments again are of two kinds: (1) those that are the result of contravention of the laws of nature, and (2) those that come when the law of Shari‘ah is flouted. The latter class of punishments never occur unless a people begin to lead wicked lives and unless a Prophet is first made to appear among them. Punishments of this kind are known by certain characteristics. For instance, (a) their occurrence is generally foretold by previous announcements based on Divine revelation; (b) they assume the form of an unusual and extraordinary upheaval in nature such as a succession of earthquakes or the widespread outbreak of virulent epidemics; and (c) they occur after a Warner has made his appearance. The other class of punishments, such as the rise and fall of nations from natural causes, are due only to the contravention of the ordinary laws of nature. These must always be distinguished from the first-mentioned class of punishments.
b
6:7; 20:129; 32:27.
1243
Punishments are of two kinds: (1) Those that are the result of the contravention of the laws of nature, and (2) those that come when the law of the Shari‘ah is flouted. The latter class of punishments overtake a people when they lead wicked lives, or when a Prophet appears among them and they reject him and put all sorts of obstacles in his way. Punishments of this kind are known by certain characteristics. Other class of punishments, such as the rise and fall of nations, come as the result of the contravention of the ordinary laws of nature.
ثَانِىَ عِطْفِهِۦ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ ۖ لَهُۥ فِى ٱلدُّنْيَا خِزْىٌ ۖ وَنُذِيقُهُۥ يَوْمَ ٱلْقِيَٰمَةِ عَذَابَ ٱلْحَرِيقِ
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
Important Words:
ثانی (turning) is derived from ثنی. They say ثناہ i.e. he doubled it or folded it; he bent it; he turned him or turned him away or back. ثناہ من حاجته he turned him or turned him away or back from the object of his want. ثانی عطفه meaning twisting or bending his back and turning his side, is a metaphor for "behaving proudly." See also 11:6 & 15:88.
Commentary:
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
2445
Important Words:
ثانی (turning) is derived from ثنی. They say ثناہ i.e. he doubled it or folded it; he bent it; he turned him or turned him away or back. ثناہ من حاجته he turned him or turned him away or back from the object of his want. ثانی عطفه meaning twisting or bending his back and turning his side, is a metaphor for "behaving proudly." See also 11:6 & 15:88.
Commentary:
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
1934
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
إِلَّا ٱلَّذِينَ تَابُوا۟ مِنۢ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
4:18.
4:18.
Opinions differ as to which of the punishments prescribed for slandering is to be remitted after a slanderer repents and makes amends. The question of the first punishment does not arise because the corporal punishment is administered as soon as the offence of the guilty person is proved. The last two punishments can only be remitted after a real and true repentance is proved.
4:18.
Commentary:
Opinions differ as to which of the three punishments prescribed for slandering is to be remitted after a slanderer repents and makes amends. The question of the first punishment does not arise because the corporal punishment is administered as soon as the offence of the guilty person is proved. The last two punishments can only be remitted after a real and true repentance is proved.
a
4:18.
a
4:18.
2595
Commentary:
Opinions differ as to which of the three punishments prescribed for slandering is to be remitted after a slanderer repents and makes amends. The question of the first punishment does not arise because the corporal punishment is administered as soon as the offence of the guilty person is proved. The last two punishments can only be remitted after a real and true repentance is proved.
a
4:18.
2029
Opinions differ as to which of the punishments prescribed for slandering is to be remitted after a slanderer repents and makes amends. The question of the first punishment does not arise because the corporal punishment is administered as soon as the offence of the guilty person is proved. The last two punishments can only be remitted after a real and true repentance is proved.
فَكُلًّا أَخَذْنَا بِذَنۢبِهِۦ ۖ فَمِنْهُم مَّنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا وَمِنْهُم مَّنْ أَخَذَتْهُ ٱلصَّيْحَةُ وَمِنْهُم مَّنْ خَسَفْنَا بِهِ ٱلْأَرْضَ وَمِنْهُم مَّنْ أَغْرَقْنَا ۚ وَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
28:82.
16:34; 30:10.
The Qur’an has used different words and expressions for the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad is described as furious wind (41:17; 54:20 & 69:7); that which overtook Thamud as earthquake (7:79), blast (11:68: 54:32), thunderbolt (41:18) and violent blast (69:6); that which destroyed the people of Lot as stones of clay (11:83; 15:75), storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib, as earthquake (7:92; 29:38), blast (11:95), and punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and courtiers, Haman and Korah and destroyed them root and branch, has been described by the expressions: We…drowned Pharaoh’s people (2:51; 7:137 & 17:104), and We caused the earth to swallow him up (28:82).
28:82.
16:34; 30:10.
Commentary:
Whereas separate mention has been made in the few preceding verses of the peoples of the five great Prophets of God (Hud, Salih, Lot, Shu‘aib and Moses), the manner in which they treated their Prophets and of the Divine punishment that overtook them on account of their wicked behaviour, the present verse deals collectively with the different forms of punishment. The Quran has used different words and expressions to describe the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad, is described as ریحا صرصراi.e. furious wind (41:17; 54:20 & 69:7) and الریح العقیم i.e. destructive wind (51:42); that which overtook Thamud, as رجفة i.e. earthquake (7:79), صیحة i.e. blast (11:68; 54:32), صاعقة i.e. thunderbolt (41:18) and طاغیة i.e. violent blast (69:5); that which destroyed the people of Lot as حجارة من سجیل i.e. stones of clay (11:83; 15:75), صیحة and حاصبا i.e. storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib as رجفة i.e. earthquake (7:92; 29:38), صیحة i.e. blast (11:95), and عذاب یوم الظلة i.e. punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and his courtiers, Haman and Korah and destroyed them root and branch has been described by the expressions أغرقنا i.e. We drowned them (2:51; 7:137 & 17:104) and خسفنا به i.e. We made the earth swallow him up (28:82).
A careful study of these words shows that some of them, particularly حاصب ، صیحة ، صاعقة ، رجفة and طاغیة are interchangeable and possess almost analogous significance and meaning. See also 11:68.
b
28:82.
c
16:34; 30:10.
b
28:82.
c
16:34; 30:10.
2966
Commentary:
Whereas separate mention has been made in the few preceding verses of the peoples of the five great Prophets of God (Hud, Salih, Lot, Shu‘aib and Moses), the manner in which they treated their Prophets and of the Divine punishment that overtook them on account of their wicked behaviour, the present verse deals collectively with the different forms of punishment. The Quran has used different words and expressions to describe the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad, is described as ریحا صرصراi.e. furious wind (41:17; 54:20 & 69:7) and الریح العقیم i.e. destructive wind (51:42); that which overtook Thamud, as رجفة i.e. earthquake (7:79), صیحة i.e. blast (11:68; 54:32), صاعقة i.e. thunderbolt (41:18) and طاغیة i.e. violent blast (69:5); that which destroyed the people of Lot as حجارة من سجیل i.e. stones of clay (11:83; 15:75), صیحة and حاصبا i.e. storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib as رجفة i.e. earthquake (7:92; 29:38), صیحة i.e. blast (11:95), and عذاب یوم الظلة i.e. punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and his courtiers, Haman and Korah and destroyed them root and branch has been described by the expressions أغرقنا i.e. We drowned them (2:51; 7:137 & 17:104) and خسفنا به i.e. We made the earth swallow him up (28:82).
A careful study of these words shows that some of them, particularly حاصب ، صیحة ، صاعقة ، رجفة and طاغیة are interchangeable and possess almost analogous significance and meaning. See also 11:68.
a
28:82.
b
16:34; 30:10.
2253
The Qur’an has used different words and expressions for the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad is described as furious wind (41:17; 54:20 & 69:7); that which overtook Thamud as earthquake (7:79), blast (11:68: 54:32), thunderbolt (41:18) and violent blast (69:6); that which destroyed the people of Lot as stones of clay (11:83; 15:75), storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib, as earthquake (7:92; 29:38), blast (11:95), and punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and courtiers, Haman and Korah and destroyed them root and branch, has been described by the expressions: We…drowned Pharaoh’s people (2:51; 7:137 & 17:104), and We caused the earth to swallow him up (28:82).
وَلَنُذِيقَنَّهُم مِّنَ ٱلْعَذَابِ ٱلْأَدْنَىٰ دُونَ ٱلْعَذَابِ ٱلْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ
52:48.
'The lesser punishment' and 'the greater punishment' may respectively signify, (1) afflictions of the present life and those of the Hereafter; defeat of the Quraish in the Battle of Badr and Fall of Mecca; (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
52:48.
Commentary:
The expressions العذاب الادنی (the nearer punishment) and العذاب الاکبر (the greater punishment) may respectively signify: (1) afflictions of the present life and those of the Hereafter or (2) the defeat of the Quraish in the Battle of Badr and the Fall of Mecca when their power was finally and completely broken; or (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
a
52:48.
1019
“较小的惩罚” 和 “较大的惩罚” 分别地指示: (1) 今世的折磨和后世的折磨; (2) 古莱西民族在白德尔战役中的失败以及麦加的陷落; (3) 较小的痛苦以及在不信的民族最后毁灭前作为警告而降临他们的灾难。
a
52:48.
3069
Commentary:
The expressions العذاب الادنی (the nearer punishment) and العذاب الاکبر (the greater punishment) may respectively signify: (1) afflictions of the present life and those of the Hereafter or (2) the defeat of the Quraish in the Battle of Badr and the Fall of Mecca when their power was finally and completely broken; or (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
d
52:48.
2327
'The lesser punishment' and 'the greater punishment' may respectively signify, (1) afflictions of the present life and those of the Hereafter; defeat of the Quraish in the Battle of Badr and Fall of Mecca; (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.