لَأَمْلَأَنَّ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "لَأَمْلَأَنَّ".
وَلَوْ شِئْنَا لَءَاتَيْنَا كُلَّ نَفْسٍ هُدَىٰهَا وَلَٰكِنْ حَقَّ ٱلْقَوْلُ مِنِّى لَأَمْلَأَنَّ جَهَنَّمَ مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ أَجْمَعِينَ
11:120; 15:44; 38:86.
عربی الفاظ کے معنے یہ ہیں کہ ہم اسے اس کی ہدایت دیتے مگر مطلب یہ ہے کہ اس کے مناسب حال ہدایت دیتے۔
11:120; 15:44; 38:86.
The reference in these words is to 15:43, 44 where it is stated, 'Such of the erring ones as choose to follow thee, surely, Hell is the promised place for them,' meaning thereby that only the 'erring ones,' will be cast into Hell.
11:120; 15:44; 38:85-86.
Commentary:
The reference in the words "I will fill Hell with jinn and men all together" is to 15:43-44 where it is stated, "such of the erring ones as choose to follow thee, surely Hell is the promised place for them," meaning thereby that only the "erring ones" will be cast into Hell.
c
11:120; 15:44; 38:86.
4
عربی الفاظ کے معنے یہ ہیں کہ ہم اسے اس کی ہدایت دیتے مگر مطلب یہ ہے کہ اس کے مناسب حال ہدایت دیتے۔
a
11:120; 15:44; 38:85-86.
3067
Commentary:
The reference in the words "I will fill Hell with jinn and men all together" is to 15:43-44 where it is stated, "such of the erring ones as choose to follow thee, surely Hell is the promised place for them," meaning thereby that only the "erring ones" will be cast into Hell.
c
11:120; 15:44; 38:86.
2325
The reference in these words is to 15:43, 44 where it is stated, 'Such of the erring ones as choose to follow thee, surely, Hell is the promised place for them,' meaning thereby that only the 'erring ones,' will be cast into Hell.
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.
إِلَّا مَن رَّحِمَ رَبُّكَ ۚ وَلِذَٰلِكَ خَلَقَهُمْ ۗ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ أَجْمَعِينَ
15:44; 32:14; 38:85, 86.
15:44; 32:14; 38:85, 86.
15:44; 32:14; 38:85-86.
Commentary:
The words, for this has He created them, mean that it is for mercy that God has created men. This interpretation is supported by 7:157.
The words, the word of thy Lord shall be fulfilled, show that it is only the followers of Satan and evildoers that will be cast into Hell. The verse does not at all mean that all men will be thrown into Hell. In the words, the word of thy Lord shall be fulfilled, God mentions a promise, so the verse must be interpreted in harmony with that promise. But no promise is to be found in the Quran to the effect that all men will be cast into Hell. On the contrary, there is a definite promise in which it is said that Hell will be filled with those who follow Satan (7:19). It is to this promise that the verse under comment refers, for the Quran makes mention of no other promise except this.
So the verse means only that those who follow Satan will be thrown into Hell.
It was stated in the previous clause that God had created man for mercy. Now the question naturally arose, if man had been created for mercy, why were men to be cast into Hell? The present verse answers this question by saying that it is true that man has been created for mercy, but it was also declared that this promise of mercy would not be fulfilled immediately with regard to people who followed Satan. These companions of Satan will first be thrown into Hell on account of their affinity with him, and after they have been purged of their sins, they will go to Heaven. Moreover, the preceding verse speaks of disbelievers "who would not cease to differ". So the jinn and men spoken of here are none but the wicked among them. For a discussion of the jinn see 15:28.
f
15:44; 32:14; 38:85, 86.
b
15:44; 32:14; 38:85-86.
1500
Commentary:
The words, for this has He created them, mean that it is for mercy that God has created men. This interpretation is supported by 7:157.
The words, the word of thy Lord shall be fulfilled, show that it is only the followers of Satan and evildoers that will be cast into Hell. The verse does not at all mean that all men will be thrown into Hell. In the words, the word of thy Lord shall be fulfilled, God mentions a promise, so the verse must be interpreted in harmony with that promise. But no promise is to be found in the Quran to the effect that all men will be cast into Hell. On the contrary, there is a definite promise in which it is said that Hell will be filled with those who follow Satan (7:19). It is to this promise that the verse under comment refers, for the Quran makes mention of no other promise except this.
So the verse means only that those who follow Satan will be thrown into Hell.
It was stated in the previous clause that God had created man for mercy. Now the question naturally arose, if man had been created for mercy, why were men to be cast into Hell? The present verse answers this question by saying that it is true that man has been created for mercy, but it was also declared that this promise of mercy would not be fulfilled immediately with regard to people who followed Satan. These companions of Satan will first be thrown into Hell on account of their affinity with him, and after they have been purged of their sins, they will go to Heaven. Moreover, the preceding verse speaks of disbelievers "who would not cease to differ". So the jinn and men spoken of here are none but the wicked among them. For a discussion of the jinn see 15:28.
e
15:44; 32:14; 38:85, 86.
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.