ٱلْعَذَابُ
Appears 22 times in Quran
Occurrences in Quran
Found 22 verses containing "ٱلْعَذَابُ".
أُو۟لَٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْءَاخِرَةِ ۖ فَلَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنصَرُونَ
Commentary:
After considering the vices of the Jews in general in the previous verse, the Quran addresses the Jews of Medina in particular in verses 85 and 86. It is pointed out that in face of the clear injunctions to the contrary, the Jews of Medina had been killing one another and turning one another out of their homes. As explained under 2:18, there lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Quran objects to this course by saying that their faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they were openly indulging, and there could be nothing worse than to accept a portion of the Scriptures and reject the rest; for, when one accepts a portion of the Scriptures, it is proof of the fact that one is convinced of their truth. Thus rejection of a portion is clear evidence of a perverted mind. As regards the prohibition of the enslavement of Jews, the reader is referred to Lev. 25:39-43, 47-49, 54, 55; Neh. 5:8; and the Enc. Bib. iv, 4657. In accordance with these injunctions, the Jews of Medina used to have Jewish slaves redeemed, but it was absurd on their part to do so, because they themselves created the circumstances which led to their enslavement.
Verse 87 points to the fact that the Jews who opposed the Holy Prophet had entirely become worldly-minded, forgetting all about the next life. So they deserved no mercy, and there being no extenuating circumstances, their punishment would not be lightened.
93
Commentary:
After considering the vices of the Jews in general in the previous verse, the Quran addresses the Jews of Medina in particular in verses 85 and 86. It is pointed out that in face of the clear injunctions to the contrary, the Jews of Medina had been killing one another and turning one another out of their homes. As explained under 2:18, there lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Quran objects to this course by saying that their faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they were openly indulging, and there could be nothing worse than to accept a portion of the Scriptures and reject the rest; for, when one accepts a portion of the Scriptures, it is proof of the fact that one is convinced of their truth. Thus rejection of a portion is clear evidence of a perverted mind. As regards the prohibition of the enslavement of Jews, the reader is referred to Lev. 25:39-43, 47-49, 54, 55; Neh. 5:8; and the Enc. Bib. iv, 4657. In accordance with these injunctions, the Jews of Medina used to have Jewish slaves redeemed, but it was absurd on their part to do so, because they themselves created the circumstances which led to their enslavement.
Verse 87 points to the fact that the Jews who opposed the Holy Prophet had entirely become worldly-minded, forgetting all about the next life. So they deserved no mercy, and there being no extenuating circumstances, their punishment would not be lightened.
خَٰلِدِينَ فِيهَا ۖ لَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنظَرُونَ
3:89.
3:89.
3:89.
Important Words:
ینظرون (be granted respite) is formed from نظر which means, (1) he looked; (2) he granted respite. They say نظر فلانا الدین i.e. he granted him respite in respect of the payment of debt (Aqrab).
Commentary:
God is slow to punish but when the cup of the iniquities of a disbelieving people becomes full to the brim and all warning is lost upon them, then severe punishment overtakes them, and no further respite is granted; and as the punishment is primarily meant as a cure, it is of sufficiently long duration and persists till all vestige of spiritual disease is rooted out.
d
3:89.
a
3:89.
169
Important Words:
ینظرون (be granted respite) is formed from نظر which means, (1) he looked; (2) he granted respite. They say نظر فلانا الدین i.e. he granted him respite in respect of the payment of debt (Aqrab).
Commentary:
God is slow to punish but when the cup of the iniquities of a disbelieving people becomes full to the brim and all warning is lost upon them, then severe punishment overtakes them, and no further respite is granted; and as the punishment is primarily meant as a cure, it is of sufficiently long duration and persists till all vestige of spiritual disease is rooted out.
c
3:89.
خَٰلِدِينَ فِيهَا لَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنظَرُونَ
2:163.
2:163.
d
2:163.
b
2:163.
375B
Commentary:
See 2:163.
b
2:163.
وَٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا يَمَسُّهُمُ ٱلْعَذَابُ بِمَا كَانُوا۟ يَفْسُقُونَ
3:12; 5:11; 7:37, 73; 10:74; 22:58.
3:12; 5:11; 7:37, 73; 10:74; 22:58.
3:12; 5:11; 7:37, 73; 10:74; 22:58.
h
3:12; 5:11; 7:37, 73; 10:74; 22:58.
c
3:12; 5:11; 7:37, 73; 10:74; 22:58.
b
3:12; 5:11; 7:37, 73; 10:74; 22:58.
أُو۟لَٰٓئِكَ لَمْ يَكُونُوا۟ مُعْجِزِينَ فِى ٱلْأَرْضِ وَمَا كَانَ لَهُم مِّن دُونِ ٱللَّهِ مِنْ أَوْلِيَآءَ ۘ يُضَٰعَفُ لَهُمُ ٱلْعَذَابُ ۚ مَا كَانُوا۟ يَسْتَطِيعُونَ ٱلسَّمْعَ وَمَا كَانُوا۟ يُبْصِرُونَ
26:213.
عربی میں دوست کا لفظ جمع ہے مگر اردو میں ایسے موقع پر مفرد استعمال کرتے ہیں۔ اس لئے ہم نے ’’دوست ہوتا ہے‘‘ استعمال کیا ہے۔
26:213.
Commentary:
Those who forge lies against God (see v. 19) can never succeed in their wicked plans but only become involved in the meshes of their own schemes and stratagems.
God cannot be their friend and helper because of their fabricating lies against Him, and as God, the Lord of the universe, is angry with them, their own friends and sympathizers can be of no help to them.
The word یضاعف (will be doubled) being derived from ضعف (for which see 3:131), which means both "the double of a thing" or "an unlimited addition," is used here in both these senses. The punishment of disbelievers will be doubled in the sense that they will be punished both for their own sins and for the sins of those whom they misled. In the second sense, the verse means that their punishment will continue to increase absolutely; for by preaching and disseminating a false teaching they sowed the seeds of evil in the world, and as long as that evil subsists their punishment will continue.
Surprise is expressed in the words, They can neither hear, nor can they see, at those who falsely claim to be Divine Messengers. It is pointed out that although both true and false prophets have passed before them, yet they would not try to see what a miserable end the false prophets came to nor would they listen to the stories of their lives.
e
26:213.
1
عربی میں دوست کا لفظ جمع ہے مگر اردو میں ایسے موقع پر مفرد استعمال کرتے ہیں۔ اس لئے ہم نے ’’دوست ہوتا ہے‘‘ استعمال کیا ہے۔
b
26:213.
1402
Commentary:
Those who forge lies against God (see v. 19) can never succeed in their wicked plans but only become involved in the meshes of their own schemes and stratagems.
God cannot be their friend and helper because of their fabricating lies against Him, and as God, the Lord of the universe, is angry with them, their own friends and sympathizers can be of no help to them.
The word یضاعف (will be doubled) being derived from ضعف (for which see 3:131), which means both "the double of a thing" or "an unlimited addition," is used here in both these senses. The punishment of disbelievers will be doubled in the sense that they will be punished both for their own sins and for the sins of those whom they misled. In the second sense, the verse means that their punishment will continue to increase absolutely; for by preaching and disseminating a false teaching they sowed the seeds of evil in the world, and as long as that evil subsists their punishment will continue.
Surprise is expressed in the words, They can neither hear, nor can they see, at those who falsely claim to be Divine Messengers. It is pointed out that although both true and false prophets have passed before them, yet they would not try to see what a miserable end the false prophets came to nor would they listen to the stories of their lives.
d
26:213.
1306
The leaders of disbelief will be punished both for their own sins and for the sins of those whom they misled.
وَأَنذِرِ ٱلنَّاسَ يَوْمَ يَأْتِيهِمُ ٱلْعَذَابُ فَيَقُولُ ٱلَّذِينَ ظَلَمُوا۟ رَبَّنَآ أَخِّرْنَآ إِلَىٰٓ أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ ٱلرُّسُلَ ۗ أَوَلَمْ تَكُونُوٓا۟ أَقْسَمْتُم مِّن قَبْلُ مَا لَكُم مِّن زَوَالٍ
63:11.
63:11.
63:11.
Commentary:
This verse speaks of the punishment that is to overtake disbelievers in the life to come. Whenever the Quran speaks of the punishment of the present life, it usually refers to the punishment of the next life also, for the former constitutes evidence of the latter.
The words, Did you not swear before this that you would have no fall? show that disbelievers were confident that their prosperity would endure forever. This led to their becoming haughty and arrogant.
d
63:11.
a
63:11.
1699
Commentary:
This verse speaks of the punishment that is to overtake disbelievers in the life to come. Whenever the Quran speaks of the punishment of the present life, it usually refers to the punishment of the next life also, for the former constitutes evidence of the latter.
The words, Did you not swear before this that you would have no fall? show that disbelievers were confident that their prosperity would endure forever. This led to their becoming haughty and arrogant.
d
63:11.
وَأَنَّ عَذَابِى هُوَ ٱلْعَذَابُ ٱلْأَلِيمُ
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.
قَدْ مَكَرَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَى ٱللَّهُ بُنْيَٰنَهُم مِّنَ ٱلْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ ٱلسَّقْفُ مِن فَوْقِهِمْ وَأَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
39:26; 59:3.
39:26; 59:3.
It was no ordinary destruction which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers were spared.
39:26; 59:3.
Commentary:
The verse purports to say that it was nothing new on the part of the leaders of disbelief in the time of the Holy Prophet to deceive their followers and thus to keep them ignorant of the true teachings of Islam. The same device was adopted by the opponents of former Prophets. But their machinations were never attended with success; rather they recoiled upon their authors.
The verse also implies an effective retort to the opponents of the Holy Prophet. They say that he merely repeats what was said by other Prophets before him. To this objection the verse retorts that the Holy Prophet’s disbelievers, too, are only copying and imitating what was said and done by the opponents of previous Prophets. Only they have chosen the wrong side, and have imitated the party which met its ruin.
It was not an ordinary ruin which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers escaped. So the leaders of disbelief are warned that they should not be proud of their following, because when the time came for Divine punishment, all their power and influence would be of no avail to them and their whole organization with all its firmly founded institutions would fall to pieces. So it actually came to pass on the Fall of Mecca.
The verse also adds that Divine destruction always comes in forms and from quarters most unexpected. The expression "coming of God" means the coming of Divine punishment. See also 13:42.
e
39:26; 59:3.
b
39:26; 59:3.
1828
Commentary:
The verse purports to say that it was nothing new on the part of the leaders of disbelief in the time of the Holy Prophet to deceive their followers and thus to keep them ignorant of the true teachings of Islam. The same device was adopted by the opponents of former Prophets. But their machinations were never attended with success; rather they recoiled upon their authors.
The verse also implies an effective retort to the opponents of the Holy Prophet. They say that he merely repeats what was said by other Prophets before him. To this objection the verse retorts that the Holy Prophet’s disbelievers, too, are only copying and imitating what was said and done by the opponents of previous Prophets. Only they have chosen the wrong side, and have imitated the party which met its ruin.
It was not an ordinary ruin which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers escaped. So the leaders of disbelief are warned that they should not be proud of their following, because when the time came for Divine punishment, all their power and influence would be of no avail to them and their whole organization with all its firmly founded institutions would fall to pieces. So it actually came to pass on the Fall of Mecca.
The verse also adds that Divine destruction always comes in forms and from quarters most unexpected. The expression "coming of God" means the coming of Divine punishment. See also 13:42.
a
39:26; 59:3.
1540
It was no ordinary destruction which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers were spared.
أَفَأَمِنَ ٱلَّذِينَ مَكَرُوا۟ ٱلسَّيِّـَٔاتِ أَن يَخْسِفَ ٱللَّهُ بِهِمُ ٱلْأَرْضَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
6:66; 17:69; 34:10; 67:17, 18.
6:66; 17:69; 34:10; 67:17, 18.
6:66; 17:69; 34:10; 67:17-18.
Commentary:
The verb یخسف when used with the preposition یا means, to make something or someone sink or disappear in the earth. It is used metaphorically in the sense of causing a person or thing to be entirely forgotten. Disbelievers are here warned that if they persist in their rejection of the Holy Prophet, they will meet with such destruction that even their posterity will forget them. How clearly fulfilled was the prophecy embodied in this verse about disbelievers of Mecca is writ large on the pages of history.
Every punishment that overtook disbelievers came to them from quarters from which they least expected it. This was particularly the case in the catastrophe which befell them after the Treaty of Hudaibiyyah. The Meccans suffered from the illusion that the terms of that treaty meant a great moral victory for them. But it proved to be the beginning of their end. The treaty laid down that any Meccan who became converted to Islam and went to Medina would be sent back to Mecca. The strict observance of this condition by the Holy Prophet proved a blessing in disguise for the cause of Islam. After the treaty it was not possible for those Meccans who became converted to Islam to go to Medina, nor could they remain at Mecca. They therefore established a settlement between Mecca and Medina, free from the control of the Medinite rule and beyond the reach of the Meccans. Their hostile activities against the enemies of their faith compelled Meccans to request the Holy Prophet to revoke that part of the treaty which prevented converts to Islam from going to Medina and settle there. The breach of the terms of the treaty by Meccans later on, however, led to the invasion and conquest of Mecca by the Holy Prophet. All these eventualities were entirely unexpected and came upon the Meccans as bolts from the blue.
e
6:66; 17:69; 34:10; 67:17, 18.
a
6:66; 17:69; 34:10; 67:17-18.
1847
Commentary:
The verb یخسف when used with the preposition یا means, to make something or someone sink or disappear in the earth. It is used metaphorically in the sense of causing a person or thing to be entirely forgotten. Disbelievers are here warned that if they persist in their rejection of the Holy Prophet, they will meet with such destruction that even their posterity will forget them. How clearly fulfilled was the prophecy embodied in this verse about disbelievers of Mecca is writ large on the pages of history.
Every punishment that overtook disbelievers came to them from quarters from which they least expected it. This was particularly the case in the catastrophe which befell them after the Treaty of Hudaibiyyah. The Meccans suffered from the illusion that the terms of that treaty meant a great moral victory for them. But it proved to be the beginning of their end. The treaty laid down that any Meccan who became converted to Islam and went to Medina would be sent back to Mecca. The strict observance of this condition by the Holy Prophet proved a blessing in disguise for the cause of Islam. After the treaty it was not possible for those Meccans who became converted to Islam to go to Medina, nor could they remain at Mecca. They therefore established a settlement between Mecca and Medina, free from the control of the Medinite rule and beyond the reach of the Meccans. Their hostile activities against the enemies of their faith compelled Meccans to request the Holy Prophet to revoke that part of the treaty which prevented converts to Islam from going to Medina and settle there. The breach of the terms of the treaty by Meccans later on, however, led to the invasion and conquest of Mecca by the Holy Prophet. All these eventualities were entirely unexpected and came upon the Meccans as bolts from the blue.
f
6:66; 17:69; 34:10; 67:17, 18.
وَلَقَدْ جَآءَهُمْ رَسُولٌ مِّنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ ٱلْعَذَابُ وَهُمْ ظَٰلِمُونَ
Commentary:
The verse further makes it clear that the parable of the previous verse applied to the Meccans who made themselves deserving of Divine punishment because they rejected the Prophet who was from among them and whom they knew to be truthful, sincere and honest.
1914
Commentary:
The verse further makes it clear that the parable of the previous verse applied to the Meccans who made themselves deserving of Divine punishment because they rejected the Prophet who was from among them and whom they knew to be truthful, sincere and honest.
وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤْمِنُوٓا۟ إِذْ جَآءَهُمُ ٱلْهُدَىٰ وَيَسْتَغْفِرُوا۟ رَبَّهُمْ إِلَّآ أَن تَأْتِيَهُمْ سُنَّةُ ٱلْأَوَّلِينَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ قُبُلًا
17:95.
17:95.
17:95.
Commentary:
The Quran has explained all matters that concern man’s belief and conduct so completely and comprehensively that no room is left to an honest person but to accept truth and obey the Divine Call. But so perverse and wayward are disbelievers that they refuse to see reason and accept truth. Their obstinacy and hardness of heart seems to show that they will not be satisfied with anything but Divine punishment.
By the words سنة الاولین is meant the last and final Divine punishment which completely destroys disbelievers, while the expression اویاتیھم العذاب قبلا refers to intermediate punishments which come only to warn disbelievers and rouse them from their state of indifference and lethargy. The verse means to say that people to whom reference has been made in the foregoing verses will have both kinds of punishment.
d
17:95.
c
17:95.
2096
Commentary:
The Quran has explained all matters that concern man’s belief and conduct so completely and comprehensively that no room is left to an honest person but to accept truth and obey the Divine Call. But so perverse and wayward are disbelievers that they refuse to see reason and accept truth. Their obstinacy and hardness of heart seems to show that they will not be satisfied with anything but Divine punishment.
By the words سنة الاولین is meant the last and final Divine punishment which completely destroys disbelievers, while the expression اویاتیھم العذاب قبلا refers to intermediate punishments which come only to warn disbelievers and rouse them from their state of indifference and lethargy. The verse means to say that people to whom reference has been made in the foregoing verses will have both kinds of punishment.
d
17:95.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَسْجُدُ لَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَمَن فِى ٱلْأَرْضِ وَٱلشَّمْسُ وَٱلْقَمَرُ وَٱلنُّجُومُ وَٱلْجِبَالُ وَٱلشَّجَرُ وَٱلدَّوَآبُّ وَكَثِيرٌ مِّنَ ٱلنَّاسِ ۖ وَكَثِيرٌ حَقَّ عَلَيْهِ ٱلْعَذَابُ ۗ وَمَن يُهِنِ ٱللَّهُ فَمَا لَهُۥ مِن مُّكْرِمٍ ۚ إِنَّ ٱللَّهَ يَفْعَلُ مَا يَشَآءُ ۩
13:16; 16:49, 50; 55:7.
安拉已确定了一种规律--------一切被创造的事物, 生物或非生物都得服从的自然规律。服从这些规律是绝对的, 然而还存在某些其他规律--------宗教规律。安拉已赐示指引人们的规律。人们服从或不服从, 乃至反抗这些规律, 都要承受自己违抗所造成的后果。这节经文使除了安拉以外, 以自然界物体作为崇拜对象的多神教徒更清楚地认识到自己是多么愚蠢与无益。这节经文说明世上万物存在都取决于安拉。万物都得服从安拉所制定的规律, 生活中无时无刻都不能没有安拉。因此, 敬慕与崇拜那些本身就该服从安拉所制定规律的事物与生灵, 是十分愚蠢的。
13:16; 16:49, 50; 55:7.
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah which God has revealed for the guidance of man. Man may obey or disobey and defy these laws and may suffer the consequences of his defiance. The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship beside Allah. It says that all these things depend upon Him for their very existence. They submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws.
13:16; 16:49-50; 55:7.
Commentary:
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah—which God has made for the guidance of man. These laws man may obey or disobey and defy and thus may suffer the consequences of his defiance.
The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship besides Allah. It says that all these things depend upon Him for their very existence. They all submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws. The expression یسجد له کثیر من الناس و کثیر حق علیه العذاب besides the meaning given in the text, may also mean that many from among men submit to Allah and many others incur His displeasure and punishment because they do not submit to laws made by Him.
a
13:16; 16:49, 50; 55:7.
856
安拉已确定了一种规律--------一切被创造的事物, 生物或非生物都得服从的自然规律。服从这些规律是绝对的, 然而还存在某些其他规律--------宗教规律。安拉已赐示指引人们的规律。人们服从或不服从, 乃至反抗这些规律, 都要承受自己违抗所造成的后果。这节经文使除了安拉以外, 以自然界物体作为崇拜对象的多神教徒更清楚地认识到自己是多么愚蠢与无益。这节经文说明世上万物存在都取决于安拉。万物都得服从安拉所制定的规律, 生活中无时无刻都不能没有安拉。因此, 敬慕与崇拜那些本身就该服从安拉所制定规律的事物与生灵, 是十分愚蠢的。
a
13:16; 16:49-50; 55:7.
2451
Commentary:
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah—which God has made for the guidance of man. These laws man may obey or disobey and defy and thus may suffer the consequences of his defiance.
The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship besides Allah. It says that all these things depend upon Him for their very existence. They all submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws. The expression یسجد له کثیر من الناس و کثیر حق علیه العذاب besides the meaning given in the text, may also mean that many from among men submit to Allah and many others incur His displeasure and punishment because they do not submit to laws made by Him.
a
13:16; 16:49, 50; 55:7.
1940
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah which God has revealed for the guidance of man. Man may obey or disobey and defy these laws and may suffer the consequences of his defiance. The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship beside Allah. It says that all these things depend upon Him for their very existence. They submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws.
يُضَٰعَفْ لَهُ ٱلْعَذَابُ يَوْمَ ٱلْقِيَٰمَةِ وَيَخْلُدْ فِيهِۦ مُهَانًا
4:15.
4:15.
4:15.
Commentary:
توبة (repentance) signifies repenting sincerely, truly and honestly of past moral relapses with a firm resolve completely to shun all evil and do good deeds, and making amends for all wrongs done to people. In short توبة consists in bringing about a complete change in one’s life, turning one’s back completely and thoroughly on one’s past.
b
4:15.
a
4:15.
2696A
Commentary:
توبة (repentance) signifies repenting sincerely, truly and honestly of past moral relapses with a firm resolve completely to shun all evil and do good deeds, and making amends for all wrongs done to people. In short توبة consists in bringing about a complete change in one’s life, turning one’s back completely and thoroughly on one’s past.
c
4:15.
فَأَخَذَهُمُ ٱلْعَذَابُ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ
7:79; 11:68; 54:32.
اَلْ کے معنے موعود کے کیے گئے ہیں۔
7:79; 11:68; 54:32.
7:79; 11:68; 54:32.
b
7:79; 11:68; 54:32.
2
اَلْ کے معنے موعود کے کیے گئے ہیں۔
b
7:79; 11:68; 54:32.
b
7:79; 11:68; 54:32.
وَيَسْتَعْجِلُونَكَ بِٱلْعَذَابِ ۚ وَلَوْلَآ أَجَلٌ مُّسَمًّى لَّجَآءَهُمُ ٱلْعَذَابُ وَلَيَأْتِيَنَّهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
22:48; 26:205; 27:72, 73; 37:177, 178.
The verse gives a direct answer to the disbelievers’ demand for the Sign of punishment and says that instead of benefiting by the Sign of mercy which has been given to them in the form of the Qur’an, these ill-fated people persist in their demand for punishment. So they will have this Sign and the punishment will come upon them all of a sudden and from quarters least expected. But they will have to wait for a fixed and appointed term.
22:48; 26:205; 27:72-73; 37:177-178.
Commentary:
The verse gives a direct answer to the disbelievers’ demand for the sign of punishment and says that instead of benefiting by the sign of mercy which has been given to them in the form of the Quran, these ill-fated people persist in their demand for punishment. They will have this Sign and the punishment will come upon them also all of a sudden and from quarters least expected. But they will have to wait for أجل مسمی i.e. a fixed and appointed term.
The implied reference in the words أجل مسمی is to the migration of the Holy Prophet to Medina and the punishment demanded by the disbelievers is elsewhere expressed in the words, "O Allah! if this indeed be the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33). The punishment came upon the disbelievers in the form of the Battle of Badr which took place about a year after the Holy Prophet left Mecca. It broke the power of the Quraish and all their prominent leaders were killed. Their defeat was crushing and most unexpected. They could never conceive that their well-armed and fully equipped army would be defeated by a handful of 313 ill-armed Muslims who had come to the field of battle quite unprepared, because they had no idea when they left Medina that they would be meeting a regular and fully armed host. The words, "it will come upon them unexpectedly" may also have a general application, meaning that when Divine punishment is delayed, the disbelievers begin to think that all the warning was but an illusion and a fantasy and consequently they become lulled into a false sense of security and even increase in transgression. It is when they are in this state of complacency that the punishment comes upon them quite unexpectedly and destroys them.
b
22:48; 26:205; 27:72, 73; 37:177, 178.
982
这节经文对不信的人要求降示惩罚的迹象这一点作了直接的答覆说, 这些招致不幸的人们不去从已经以 «古兰经» 形式给予他们仁慈迹象中去得益, 却坚持要降示惩罚的迹象。那么, 他们将会看到这种迹象。惩罚将从他们万万想不到的地方突然降临他们。但他们必须等待一个约定的刑期。
b
22:48; 26:205; 27:72-73; 37:177-178.
2978
Commentary:
The verse gives a direct answer to the disbelievers’ demand for the sign of punishment and says that instead of benefiting by the sign of mercy which has been given to them in the form of the Quran, these ill-fated people persist in their demand for punishment. They will have this Sign and the punishment will come upon them also all of a sudden and from quarters least expected. But they will have to wait for أجل مسمی i.e. a fixed and appointed term.
The implied reference in the words أجل مسمی is to the migration of the Holy Prophet to Medina and the punishment demanded by the disbelievers is elsewhere expressed in the words, "O Allah! if this indeed be the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33). The punishment came upon the disbelievers in the form of the Battle of Badr which took place about a year after the Holy Prophet left Mecca. It broke the power of the Quraish and all their prominent leaders were killed. Their defeat was crushing and most unexpected. They could never conceive that their well-armed and fully equipped army would be defeated by a handful of 313 ill-armed Muslims who had come to the field of battle quite unprepared, because they had no idea when they left Medina that they would be meeting a regular and fully armed host. The words, "it will come upon them unexpectedly" may also have a general application, meaning that when Divine punishment is delayed, the disbelievers begin to think that all the warning was but an illusion and a fantasy and consequently they become lulled into a false sense of security and even increase in transgression. It is when they are in this state of complacency that the punishment comes upon them quite unexpectedly and destroys them.
b
22:48; 26:205; 27:72, 73; 37:177, 178.
2261
The verse gives a direct answer to the disbelievers’ demand for the Sign of punishment and says that instead of benefiting by the Sign of mercy which has been given to them in the form of the Qur’an, these ill-fated people persist in their demand for punishment. So they will have this Sign and the punishment will come upon them all of a sudden and from quarters least expected. But they will have to wait for a fixed and appointed term.
يَوْمَ يَغْشَىٰهُمُ ٱلْعَذَابُ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِمْ وَيَقُولُ ذُوقُوا۟ مَا كُنتُمْ تَعْمَلُونَ
6:9.
Commentary:
The verse purports to say that God is Compassionate and Merciful. He is very slow in sending down punishment. He delays and defers it. But when the iniquity and transgressions of evildoers exceed all legitimate bounds and they throw all decency and propriety to the winds and set their face against God and His Prophets and His laws, then God’s wrath is kindled and punishment overtakes them. It is sudden and swift and like a cataract overwhelms them from every direction.
d
6:9.
984
安拉的惩罚降临时, 像洪水那样迅猛地从各个方向摧毁不信的人。
b
6:9.
2979
Commentary:
The verse purports to say that God is Compassionate and Merciful. He is very slow in sending down punishment. He delays and defers it. But when the iniquity and transgressions of evildoers exceed all legitimate bounds and they throw all decency and propriety to the winds and set their face against God and His Prophets and His laws, then God’s wrath is kindled and punishment overtakes them. It is sudden and swift and like a cataract overwhelms them from every direction.
d
6:9.
2262
When Divine punishment comes, it is sudden and swift and like a cataract overwhelms disbelievers from every direction.
يَٰنِسَآءَ ٱلنَّبِىِّ مَن يَأْتِ مِنكُنَّ بِفَٰحِشَةٍ مُّبَيِّنَةٍ يُضَٰعَفْ لَهَا ٱلْعَذَابُ ضِعْفَيْنِ ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا
假如她们宁要物质上的舒适, 这就是 فَاحِشَة (Fahishah) 这个单词用在本节经文中的意义 (Lane), 她们将会树立一个很坏的榜样;而作为穆圣的妻子们, 她们的榜样必然要被别的妇女们仿效, 这就会为她们带来重大的责任, 并因此而应受加倍的惩罚。另一方面, 如果她们献身于安拉和他的使者而树立起一个为其他人仿效的自我否定崇高榜样, 她们也将获得加倍的嘉奖。
فَاحِشَۃٌ اس بُرے کام کو کہتے ہیں جس کی بُرائی نظر آجائے۔ چونکہ نبی کی بیویوں کو اعلیٰ نیکیوں کی تعلیم دی گئی ہے اس لئے اگر ان سے کوئی ایسا کام ظاہر ہو جو اعلیٰ نیکی نہیں گو عام نیکی ہے تب بھی وہ محاورہ میں فَاحِشَۃٌ کہلائے گا۔
Conduct falling short of the highest standards of faith.
If they prefer physical comforts, which is the significance of the word Fahishah (Lane) used in the verse, they would be setting a very bad example, and as wives of the Holy Prophet whose example was bound to be followed by other women they would be incurring a grave responsibility and would, therefore, deserve double punishment. On the other hand, if they were devoted to God and His Messenger and had set a noble example of self-denial for others to copy, their reward would also be double.
Important Words:
فاحشة (anything exceeding the bounds of rectitude) being derived from فحش means, an excess or anything exceeding the bounds of
rectitude or a thing excessively evil; anything forbidden by God, unseemly conduct; also avarice or niggardliness in the payment of Zakah (Aqrab). See also 2:170 & 4:16.
Commentary:
The words "the punishment would be doubled to her" signify, that if they hankered after physical comforts, which in reality is the significance of the word فاحشة used in the verse, they would be setting a very bad example, and as wives of the Holy Prophet whose example was bound to be followed by other women they would be incurring a grave responsibility and would, therefore, deserve double punishment. On the other hand, if they were devoted to God and His Messenger and had set a noble example for others to copy, their reward would also be double.
1030
假如她们宁要物质上的舒适, 这就是 فَاحِشَة (Fahishah) 这个单词用在本节经文中的意义 (Lane), 她们将会树立一个很坏的榜样;而作为穆圣的妻子们, 她们的榜样必然要被别的妇女们仿效, 这就会为她们带来重大的责任, 并因此而应受加倍的惩罚。另一方面, 如果她们献身于安拉和他的使者而树立起一个为其他人仿效的自我否定崇高榜样, 她们也将获得加倍的嘉奖。
1
فَاحِشَۃٌ اس بُرے کام کو کہتے ہیں جس کی بُرائی نظر آجائے۔ چونکہ نبی کی بیویوں کو اعلیٰ نیکیوں کی تعلیم دی گئی ہے اس لئے اگر ان سے کوئی ایسا کام ظاہر ہو جو اعلیٰ نیکی نہیں گو عام نیکی ہے تب بھی وہ محاورہ میں فَاحِشَۃٌ کہلائے گا۔
3097
Important Words:
فاحشة (anything exceeding the bounds of rectitude) being derived from فحش means, an excess or anything exceeding the bounds of
rectitude or a thing excessively evil; anything forbidden by God, unseemly conduct; also avarice or niggardliness in the payment of Zakah (Aqrab). See also 2:170 & 4:16.
Commentary:
The words "the punishment would be doubled to her" signify, that if they hankered after physical comforts, which in reality is the significance of the word فاحشة used in the verse, they would be setting a very bad example, and as wives of the Holy Prophet whose example was bound to be followed by other women they would be incurring a grave responsibility and would, therefore, deserve double punishment. On the other hand, if they were devoted to God and His Messenger and had set a noble example for others to copy, their reward would also be double.
2349A
Conduct falling short of the highest standards of faith.
2350
If they prefer physical comforts, which is the significance of the word Fahishah (Lane) used in the verse, they would be setting a very bad example, and as wives of the Holy Prophet whose example was bound to be followed by other women they would be incurring a grave responsibility and would, therefore, deserve double punishment. On the other hand, if they were devoted to God and His Messenger and had set a noble example of self-denial for others to copy, their reward would also be double.
كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
16:27; 59:3.
16:27; 59:3.
16:27; 59:3.
c
16:27; 59:3.
a
16:27; 59:3.
a
16:27; 59:3.
وَأَنِيبُوٓا۟ إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا۟ لَهُۥ مِن قَبْلِ أَن يَأْتِيَكُمُ ٱلْعَذَابُ ثُمَّ لَا تُنصَرُونَ
前一章经文给有罪的人充满着希望和高兴的消息, 而这节经文警告他们必须归顺安拉的经律来努力安排自己的命运。
Whereas the preceding verse holds out to sinners the message of hope and good cheer, this verse warns them that they will have to work out their destiny themselves by submitting to Divine laws.
Commentary:
Whereas the preceding verse holds out to sinners the message of hope and good cheer, the verse under comment warns them that they will themselves have to work out their destiny by submitting to Divine laws. God’s mercy comes only to those who obey His laws.
1144
前一章经文给有罪的人充满着希望和高兴的消息, 而这节经文警告他们必须归顺安拉的经律来努力安排自己的命运。
3476
Commentary:
Whereas the preceding verse holds out to sinners the message of hope and good cheer, the verse under comment warns them that they will themselves have to work out their destiny by submitting to Divine laws. God’s mercy comes only to those who obey His laws.
2585
Whereas the preceding verse holds out to sinners the message of hope and good cheer, this verse warns them that they will have to work out their destiny themselves by submitting to Divine laws.
وَٱتَّبِعُوٓا۟ أَحْسَنَ مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُم مِّن قَبْلِ أَن يَأْتِيَكُمُ ٱلْعَذَابُ بَغْتَةً وَأَنتُمْ لَا تَشْعُرُونَ
یعنی جو زیادہ سے زیادہ توفیق ہو اس کے مطابق کام کرنے کی کوشش کرو۔
Commentary:
This verse continues the theme of the preceding one. Man has first to make himself deserving of Divine mercy by following the best Teaching that has been revealed—the Quran—and only then to demand it. It is honest endeavour that is demanded of men and the rest is made up by God’s mercy.
1
یعنی جو زیادہ سے زیادہ توفیق ہو اس کے مطابق کام کرنے کی کوشش کرو۔
3477
Commentary:
This verse continues the theme of the preceding one. Man has first to make himself deserving of Divine mercy by following the best Teaching that has been revealed—the Quran—and only then to demand it. It is honest endeavour that is demanded of men and the rest is made up by God’s mercy.
يَوْمَ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلْمُنَٰفِقَٰتُ لِلَّذِينَ ءَامَنُوا۟ ٱنظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ٱرْجِعُوا۟ وَرَآءَكُمْ فَٱلْتَمِسُوا۟ نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُۥ بَابٌۢ بَاطِنُهُۥ فِيهِ ٱلرَّحْمَةُ وَظَٰهِرُهُۥ مِن قِبَلِهِ ٱلْعَذَابُ
یعنی اگلے جہان میں نُور دنیوی اعمال کے مطابق ملتا ہے اگر طاقت ہے تو دنیا میں واپس چلے جاؤ۔
یعنی مومنوں نے جِدھر جانا ہے اُدھر رحمت ہوگی اور کفار کے پیچھے عذاب ہوگا جس سے وہ بھاگ کر آئیں گے مگر اسے پیچھے نہ چھوڑ سکیں گے۔
"Your light" may mean the light of your faith and good actions or, the light of Divine realization and of the capacity to seek and achieve the pleasure of God in this very life.
The word Wara’akum may signify the present life.
"A wall" might signify the wall of Islam or of the Qur’an. As the disbelievers remain outside this wall so this action of theirs will take the form of a wall in the Hereafter.
Important Words:
It is characteristic of the Hypocrites that in time of trials and tribulations they seek to dissociate themselves from believers but in the hour of success and victory they loudly profess faith and ask for their share in the benefits of victory.
"Light", as mentioned in the preceding verse, is bestowed upon believers in consequence of their good works in this life also, and the Hypocrites are told in the present verse that the only way they could have received light in the Hereafter was by good actions in the present life; the expression وراءکم signifying the present life.
The last part of the verse may also mean that God’s mercy and grace would accompany the believers wherever they go and Divine punishment would dog the footsteps of disbelievers and, try as they might, they will find no refuge from it.
"A wall" referred to in the verse might signify the wall of Islam or of the Quran. The disbelievers remained outside this wall and so were deprived of Divine mercy which was granted to believers; and were seized with punishment in this life. Their having remained outside the fold of Islam will take the form of a wall in the Hereafter.
1
یعنی اگلے جہان میں نُور دنیوی اعمال کے مطابق ملتا ہے اگر طاقت ہے تو دنیا میں واپس چلے جاؤ۔
2
یعنی مومنوں نے جِدھر جانا ہے اُدھر رحمت ہوگی اور کفار کے پیچھے عذاب ہوگا جس سے وہ بھاگ کر آئیں گے مگر اسے پیچھے نہ چھوڑ سکیں گے۔
4156
Important Words:
It is characteristic of the Hypocrites that in time of trials and tribulations they seek to dissociate themselves from believers but in the hour of success and victory they loudly profess faith and ask for their share in the benefits of victory.
"Light", as mentioned in the preceding verse, is bestowed upon believers in consequence of their good works in this life also, and the Hypocrites are told in the present verse that the only way they could have received light in the Hereafter was by good actions in the present life; the expression وراءکم signifying the present life.
The last part of the verse may also mean that God’s mercy and grace would accompany the believers wherever they go and Divine punishment would dog the footsteps of disbelievers and, try as they might, they will find no refuge from it.
"A wall" referred to in the verse might signify the wall of Islam or of the Quran. The disbelievers remained outside this wall and so were deprived of Divine mercy which was granted to believers; and were seized with punishment in this life. Their having remained outside the fold of Islam will take the form of a wall in the Hereafter.
2991
"Your light" may mean the light of your faith and good actions or, the light of Divine realization and of the capacity to seek and achieve the pleasure of God in this very life.
2992
The word Wara’akum may signify the present life.
2993
"A wall" might signify the wall of Islam or of the Qur’an. As the disbelievers remain outside this wall so this action of theirs will take the form of a wall in the Hereafter.
كَذَٰلِكَ ٱلْعَذَابُ ۖ وَلَعَذَابُ ٱلْءَاخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ
13:35; 39:27.
Commentary:
The verse speaks of two kinds of punishment. The punishment referred to in the preceding several verses in the words "such is the punishment" is the chastisement which overtook the opponents of Islam in this life. Those of them who repented were received in God’s grace and were blessed with worldly gifts many times more than what they had lost. But those who persisted in their opposition to Truth and died in disbelief, will have a great punishment in the Hereafter.
a
13:35; 39:27.
1465
剥削者迟早会遭到公正的惩罚, 他们想要掠取他人劳动果实的邪恶目的迟早要完全失败。
a
13:35; 39:27.
4326
Commentary:
The verse speaks of two kinds of punishment. The punishment referred to in the preceding several verses in the words "such is the punishment" is the chastisement which overtook the opponents of Islam in this life. Those of them who repented were received in God’s grace and were blessed with worldly gifts many times more than what they had lost. But those who persisted in their opposition to Truth and died in disbelief, will have a great punishment in the Hereafter.
a
13:35; 39:27.
3101
Sooner or later nemesis overtakes the exploiters and their contrivances to deprive others of the fruit of their labour fail altogether in their evil purpose.