عَذَابِیۡ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "عَذَابِیۡ".
وَاِذۡ تَاَذَّنَ رَبُّکُمۡ لَئِنۡ شَکَرۡتُمۡ لَاَزِیۡدَنَّکُمۡ ۖ وَلَئِنۡ کَفَرۡتُمۡ اِنَّ عَذَابِیۡ لَشَدِیۡدٌ
3:116; 4:148.
3:116; 4:148.
Shukr (gratefulness) is of three kinds: (1) With the heart or mind, which consists in forming an adequate idea of the benefit received; (2) with the tongue, which consists in praising, eulogizing or commending the benefactor; and (3) with the limbs, which consists in requiting the benefit received according to its desert. It rests upon five foundations, (a) humility of him who renders it towards him to whom it is rendered; (b) his love of him; (c) his acknowledgment of his benefit; (d) his eulogizing him for it; and (e) his not making use of the benefit in a manner which he (who has conferred it) may dislike. This is Shukr on the part of man. Shukr on the part of God consists in forgiving a person or commending him, or regarding him with satisfaction, goodwill or favour, and hence necessarily recompensing or rewarding him (Lane). One can only be truly grateful to God when one makes right use of His gifts.
3:116; 4:148.
Important Words:
شکرتم (you are grateful) is formed from شکر. They say, شکرالله or شکرلله i.e. he thanked God; or he praised God for His beneficence; or he was grateful to God; or he acknowledged the beneficence of God, and spoke of it largely, and acted in the manner incumbent on him in rendering Him obedience and abstaining from disobedience.
شکر (Shukr i.e. thankfulness) is of three kinds:
(1) with the heart or mind, which consists in forming an adequate idea of the benefit received;
(2) with the tongue, which consists in praising, eulogizing or commend-ing the benefactor; and
(3) with the limbs, which consists in requiting the benefit received according to what it deserves. It rests upon five foundations: (a) humility of him who renders it towards him to whom it is rendered; (b) his love of him; (c) his acknowledgment of his benefit; (d) his eulogizing him for it; and (e) his not making use of the benefit in a manner which he (who has conferred it) may dislike. This is شکر on the part of man. شکر on the part of God consists in forgiving a person or commending him, or regarding him with satisfaction, goodwill or favour, and hence necessarily recom-pensing or rewarding him. The expression شکرالله سعیه means, May God recompense or reward his work (Lane).
Commentary:
The verse enunciates the great principle that all advancement is bound up with شکر (thankfulness) which, as explained under Important Words, denotes acknowledgment of the benefits received. One can render true شکر to God only when one makes a right and proper use of His gifts. If right use is not made of divine gifts, the act of eulogizing God by man is mere verbal praising; it is not real شکر. Now, as the verse explains, the Merciful God has ordained that divine gifts increase by their proper use. If, for instance, one makes a right use of knowledge, which is a great divine gift, it is bound to increase. Similarly, if proper use is made of the organs of the body, they develop further. This divine law founded on God’s eternal mercy applies to all men irrespective of their caste, colour or creed. It holds equally good as regards both spiritual and material gifts. It operates not only in تقدیر عام (the general law of God) but also in تقدیر خاص (the special law of God).
c
3:116; 4:148.
b
3:116; 4:148.
1662
Important Words:
شکرتم (you are grateful) is formed from شکر. They say, شکرالله or شکرلله i.e. he thanked God; or he praised God for His beneficence; or he was grateful to God; or he acknowledged the beneficence of God, and spoke of it largely, and acted in the manner incumbent on him in rendering Him obedience and abstaining from disobedience.
شکر (Shukr i.e. thankfulness) is of three kinds:
(1) with the heart or mind, which consists in forming an adequate idea of the benefit received;
(2) with the tongue, which consists in praising, eulogizing or commend-ing the benefactor; and
(3) with the limbs, which consists in requiting the benefit received according to what it deserves. It rests upon five foundations: (a) humility of him who renders it towards him to whom it is rendered; (b) his love of him; (c) his acknowledgment of his benefit; (d) his eulogizing him for it; and (e) his not making use of the benefit in a manner which he (who has conferred it) may dislike. This is شکر on the part of man. شکر on the part of God consists in forgiving a person or commending him, or regarding him with satisfaction, goodwill or favour, and hence necessarily recom-pensing or rewarding him. The expression شکرالله سعیه means, May God recompense or reward his work (Lane).
Commentary:
The verse enunciates the great principle that all advancement is bound up with شکر (thankfulness) which, as explained under Important Words, denotes acknowledgment of the benefits received. One can render true شکر to God only when one makes a right and proper use of His gifts. If right use is not made of divine gifts, the act of eulogizing God by man is mere verbal praising; it is not real شکر. Now, as the verse explains, the Merciful God has ordained that divine gifts increase by their proper use. If, for instance, one makes a right use of knowledge, which is a great divine gift, it is bound to increase. Similarly, if proper use is made of the organs of the body, they develop further. This divine law founded on God’s eternal mercy applies to all men irrespective of their caste, colour or creed. It holds equally good as regards both spiritual and material gifts. It operates not only in تقدیر عام (the general law of God) but also in تقدیر خاص (the special law of God).
a
3:116; 4:148.
1455
Shukr (gratefulness) is of three kinds: (1) With the heart or mind, which consists in forming an adequate idea of the benefit received; (2) with the tongue, which consists in praising, eulogizing or commending the benefactor; and (3) with the limbs, which consists in requiting the benefit received according to its desert. It rests upon five foundations, (a) humility of him who renders it towards him to whom it is rendered; (b) his love of him; (c) his acknowledgment of his benefit; (d) his eulogizing him for it; and (e) his not making use of the benefit in a manner which he (who has conferred it) may dislike. This is Shukr on the part of man. Shukr on the part of God consists in forgiving a person or commending him, or regarding him with satisfaction, goodwill or favour, and hence necessarily recompensing or rewarding him (Lane). One can only be truly grateful to God when one makes right use of His gifts.
وَاَنَّ عَذَابِیۡ ہُوَ الۡعَذَابُ الۡاَلِیۡمُ
5:99.
5:99.
5:99.
Commentary:
Punishment inflicted by anyone beside God hardly deserves to be called punishment in the true sense of the word, for such a punishment is not only transitory, but there is also always a means of escape from it. But from God’s punishment there is no refuge or escape. This is why the Holy Prophet taught his followers the beautiful prayer: لاملجا و لامنجا منك الا الیك i.e. there is no refuge against Thee, nor is there any place of escape from Thee except in Thyself (Bukhari).
f
5:99.
b
5:99.
1754
Commentary:
Punishment inflicted by anyone beside God hardly deserves to be called punishment in the true sense of the word, for such a punishment is not only transitory, but there is also always a means of escape from it. But from God’s punishment there is no refuge or escape. This is why the Holy Prophet taught his followers the beautiful prayer: لاملجا و لامنجا منك الا الیك i.e. there is no refuge against Thee, nor is there any place of escape from Thee except in Thyself (Bukhari).
b
5:99.
فَکَیۡفَ کَانَ عَذَابِیۡ وَنُذُرِ
کَذَّبَتۡ عَادٌ فَکَیۡفَ کَانَ عَذَابِیۡ وَنُذُرِ
26:124.
26:124.
26:124.
i
26:124.
a
26:124.
a
26:124.
فَکَیۡفَ کَانَ عَذَابِیۡ وَنُذُرِ
فَکَیۡفَ کَانَ عَذَابِیۡ وَنُذُرِ
وَلَقَدۡ رٰوَدُوۡہُ عَنۡ ضَیۡفِہٖ فَطَمَسۡنَاۤ اَعۡیُنَہُمۡ فَذُوۡقُوۡا عَذَابِیۡ وَنُذُرِ
یعنی اسے کہا کہ انہیں شہر سے نکال دو۔
Lot’s people sought to take hold of his guests but it seems the latter went into hiding and thus could not be found out. Or, the meaning is that God so arranged that attention of Lot’s people became diverted from them.
11:79; 15:69.
Important Words:
طمسنا أعینھم (We blinded their eyes). طمس means, it quitted its form or shape. طمس الرجل means, the man went to a distance or became distant. طمسه means, he obliterated the mark or trace thereof. طمس الغیم النجوم, means, the clouds concealed the stars. See also 10:89.
Commentary:
Lot’s people sought to take hold of his guests but it seems the latter went into hiding and thus they could not be found out. Or that God so arranged that attention of Lot’s people became diverted from them.
1
یعنی اسے کہا کہ انہیں شہر سے نکال دو۔
c
11:79; 15:69.
4029
Important Words:
طمسنا أعینھم (We blinded their eyes). طمس means, it quitted its form or shape. طمس الرجل means, the man went to a distance or became distant. طمسه means, he obliterated the mark or trace thereof. طمس الغیم النجوم, means, the clouds concealed the stars. See also 10:89.
Commentary:
Lot’s people sought to take hold of his guests but it seems the latter went into hiding and thus they could not be found out. Or that God so arranged that attention of Lot’s people became diverted from them.
2909
Lot’s people sought to take hold of his guests but it seems the latter went into hiding and thus could not be found out. Or, the meaning is that God so arranged that attention of Lot’s people became diverted from them.
فَذُوۡقُوۡا عَذَابِیۡ وَنُذُرِ