Topic: Destined To Hell
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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.
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.
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.
وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَٰبِيحَ وَجَعَلْنَٰهَا رُجُومًا لِّلشَّيَٰطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ ٱلسَّعِيرِ
15:17; 37:7; 41:13; 50:7.
15:18; 37:11.
Commentary:
For a detailed note on the subject, briefly stated in this verse, see 15:17-19.
The word السماء (heaven) may also signify the spiritual firmament and مصابیح (lamps) Divinely inspired teachers and Reformers and شیاطن may mean satanic people.
a
15:17; 37:7; 41:13; 50:7.
b
15:18; 37:11.
a
15:17; 37:7; 41:13; 50:7.
b
15:18; 37:11.
4292
Commentary:
For a detailed note on the subject, briefly stated in this verse, see 15:17-19.
The word السماء (heaven) may also signify the spiritual firmament and مصابیح (lamps) Divinely inspired teachers and Reformers and شیاطن may mean satanic people.
a
15:17; 37:7; 41:13; 50:7.
b
15:18; 37:11.