عَذَابٍ أَلِيمٍ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "عَذَابٍ أَلِيمٍ".
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَٱلْمَسْجِدِ ٱلْحَرَامِ ٱلَّذِى جَعَلْنَٰهُ لِلنَّاسِ سَوَآءً ٱلْعَٰكِفُ فِيهِ وَٱلْبَادِ ۚ وَمَن يُرِدْ فِيهِ بِإِلْحَادٍۭ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ
8:35; 16:89; 43:38; 48:26.
8:35; 16:89; 43:38; 48:26.
8:35; 16:89; 43:38; 48:26.
Important Words:
عاکف means, one who dwells in a place or dwells there permanently. Here it means one who dwells in Mecca or dwells in it constantly. See also 2:126 & 21:53.
الباد (visitor from the desert) is derived from بدا. They say بدا القوم الی البادیة i.e. people went forth to the desert, or they went forth from the region of the towns to the pasturing places in the desert. حضارة which means, life in the towns, is contrary to بداوة which means, life in the desert. باد means, one who dwells in بادیة i.e. desert or tents; not remaining in his place; one who comes from outside the town, i.e. a visitor or an occasional visitor (Lane & Aqrab).
Commentary:
This verse serves as an introduction to the subject of pilgrimage which is the central theme of this Surah. Circumambulation of the Sacred Mosque is the most important of the rituals and ceremonies of Pilgrimage, so a brief reference to the sacredness and importance of the Ka‘bah forms a befitting introduction to the subject of Hajj.
The reference in words "those who hinder men from the way of Allah and from the Sacred Mosque" may also be to a well-known incident connected with the Truce of Hudaibiyyah. In the 7th year of the Hijrah, the Holy Prophet, in fulfilment of a vision, left Medina with 1400 Companions to pay a visit to Mecca and perform ‘Umrah or the Lesser Pilgrimage. When he reached a place called Hudaibiyyah, he was prevented by the Meccans from proceeding further. He returned to Medina after having signed a truce known as the Truce of Hudaibiyyah. This Truce, known after the name of the place at which it was signed, led to the conquest of Mecca and eventually of the whole of Arabia.
The verse also points to the Islamic principle of the equality of status of all men in a place of worship and by implication to the inherent equality of all human beings.
c
8:35; 16:89; 43:38; 48:26.
a
8:35; 16:89; 43:38; 48:26.
2457
Important Words:
عاکف means, one who dwells in a place or dwells there permanently. Here it means one who dwells in Mecca or dwells in it constantly. See also 2:126 & 21:53.
الباد (visitor from the desert) is derived from بدا. They say بدا القوم الی البادیة i.e. people went forth to the desert, or they went forth from the region of the towns to the pasturing places in the desert. حضارة which means, life in the towns, is contrary to بداوة which means, life in the desert. باد means, one who dwells in بادیة i.e. desert or tents; not remaining in his place; one who comes from outside the town, i.e. a visitor or an occasional visitor (Lane & Aqrab).
Commentary:
This verse serves as an introduction to the subject of pilgrimage which is the central theme of this Surah. Circumambulation of the Sacred Mosque is the most important of the rituals and ceremonies of Pilgrimage, so a brief reference to the sacredness and importance of the Ka‘bah forms a befitting introduction to the subject of Hajj.
The reference in words "those who hinder men from the way of Allah and from the Sacred Mosque" may also be to a well-known incident connected with the Truce of Hudaibiyyah. In the 7th year of the Hijrah, the Holy Prophet, in fulfilment of a vision, left Medina with 1400 Companions to pay a visit to Mecca and perform ‘Umrah or the Lesser Pilgrimage. When he reached a place called Hudaibiyyah, he was prevented by the Meccans from proceeding further. He returned to Medina after having signed a truce known as the Truce of Hudaibiyyah. This Truce, known after the name of the place at which it was signed, led to the conquest of Mecca and eventually of the whole of Arabia.
The verse also points to the Islamic principle of the equality of status of all men in a place of worship and by implication to the inherent equality of all human beings.
a
8:35; 16:89; 43:38; 48:26.
يَٰقَوْمَنَآ أَجِيبُوا۟ دَاعِىَ ٱللَّهِ وَءَامِنُوا۟ بِهِۦ يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُجِرْكُم مِّنْ عَذَابٍ أَلِيمٍ
72:14.
Commentary:
This and the next verse contain some basic arguments which establish the truth of the claims of a Divine Reformer. First, people are cleansed of sins and impurities and become a model of virtue and righteousness through the Teaching revealed to him and by his own ennobling example.
b
72:14.
3785
Commentary:
This and the next verse contain some basic arguments which establish the truth of the claims of a Divine Reformer. First, people are cleansed of sins and impurities and become a model of virtue and righteousness through the Teaching revealed to him and by his own ennobling example.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ هَلْ أَدُلُّكُمْ عَلَىٰ تِجَٰرَةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ
这节经文似乎也指主许迈喜合时代, 那时商贸繁荣, 人们疯狂地追求财富。
This verse also seems to refer to the time of the Promised Messiah when trade and commerce were to flourish and there was to be a mad rush for striking profitable bargains.
Commentary:
This verse seems to refer to the time of the Promised Messiah when trade and commerce will flourish and there will be a mad rush for striking profitable bargains.
1423
这节经文似乎也指主许迈喜合时代, 那时商贸繁荣, 人们疯狂地追求财富。
4230
Commentary:
This verse seems to refer to the time of the Promised Messiah when trade and commerce will flourish and there will be a mad rush for striking profitable bargains.
3041
This verse also seems to refer to the time of the Promised Messiah when trade and commerce were to flourish and there was to be a mad rush for striking profitable bargains.
قُلْ أَرَءَيْتُمْ إِنْ أَهْلَكَنِىَ ٱللَّهُ وَمَن مَّعِىَ أَوْ رَحِمَنَا فَمَن يُجِيرُ ٱلْكَٰفِرِينَ مِنْ عَذَابٍ أَلِيمٍ
یعنی ہمارے مرنے کے بعد بھی کافروں پر عذاب آیا‘ تو ہمارے مرنے سے ان کو کیا فائدہ ہوگا۔
ایک روسی پروفیسر جو اٹامک تجربوں پر مقرر تھا مجھے ملنے آیا تو میں نے اس سے یہی سوال کیا کہ امریکہ نے بھی بم بنائے اور تم نے بھی بنائے اس سے دونوں قوموں کو کیا فائدہ پہنچا۔ اگر امریکہ نے روس تباہ کر دیا یا روس نے امریکہ‘ تو اس سے دونوں قوموں کو کیا خوشی ہوگی؟ اس نے یہی جواب دیا کہ ہم کوشش کر رہے ہیں کہ بم استعمال نہ ہوں اور کچھ نہیں کر سکتے۔
1
یعنی ہمارے مرنے کے بعد بھی کافروں پر عذاب آیا‘ تو ہمارے مرنے سے ان کو کیا فائدہ ہوگا۔
2
ایک روسی پروفیسر جو اٹامک تجربوں پر مقرر تھا مجھے ملنے آیا تو میں نے اس سے یہی سوال کیا کہ امریکہ نے بھی بم بنائے اور تم نے بھی بنائے اس سے دونوں قوموں کو کیا فائدہ پہنچا۔ اگر امریکہ نے روس تباہ کر دیا یا روس نے امریکہ‘ تو اس سے دونوں قوموں کو کیا خوشی ہوگی؟ اس نے یہی جواب دیا کہ ہم کوشش کر رہے ہیں کہ بم استعمال نہ ہوں اور کچھ نہیں کر سکتے۔