ٱلْجَحِيمِ
Appears 17 times in Quran
Occurrences in Quran
Found 17 verses containing "ٱلْجَحِيمِ".
إِنَّآ أَرْسَلْنَٰكَ بِٱلْحَقِّ بَشِيرًا وَنَذِيرًا ۖ وَلَا تُسْـَٔلُ عَنْ أَصْحَٰبِ ٱلْجَحِيمِ
5:20; 6:49; 17:106; 33:46.
5:20; 6:49; 17:106; 33:46.
5:20; 6:49; 17:106; 33:46.
Commentary:
As to the disbelievers’ demand for a Sign of punishment, the Quran says that punishment is bound to visit those who refuse to believe in the Holy Prophet, because, like all other Prophets, he was the bearer of glad tidings for believers, and a warner for his opponents. Every student of history knows how clearly this prophecy was fulfilled. The world witnessed the ruin of the Holy Prophet’s adversaries in a manner which has no parallel in history, although worldly conditions and circumstances were all in favour of the disbelievers and against the Holy Prophet.
The last-mentioned words of the verse, i.e. thou wilt not be questioned about the inmates of Hell, are a sort of consolation for the Holy Prophet who, owing to his great solicitude for the people who disbelieved in him, was ever anxious about their fate. Elsewhere the Quran says, It may be thou wilt grieve thyself to death, because they believe not (26:4).
d
5:20; 6:49; 17:106; 33:46.
a
5:20; 6:49; 17:106; 33:46.
126
Commentary:
As to the disbelievers’ demand for a Sign of punishment, the Quran says that punishment is bound to visit those who refuse to believe in the Holy Prophet, because, like all other Prophets, he was the bearer of glad tidings for believers, and a warner for his opponents. Every student of history knows how clearly this prophecy was fulfilled. The world witnessed the ruin of the Holy Prophet’s adversaries in a manner which has no parallel in history, although worldly conditions and circumstances were all in favour of the disbelievers and against the Holy Prophet.
The last-mentioned words of the verse, i.e. thou wilt not be questioned about the inmates of Hell, are a sort of consolation for the Holy Prophet who, owing to his great solicitude for the people who disbelieved in him, was ever anxious about their fate. Elsewhere the Quran says, It may be thou wilt grieve thyself to death, because they believe not (26:4).
e
5:20; 6:49; 17:106; 33:46.
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ
5:87; 6:50; 7:37, 41; 22:58.
5:87; 6:50; 7:37, 41; 22:58.
5:87; 6:50; 7:37, 41; 22:58.
e
5:87; 6:50; 7:37, 41; 22:58.
d
5:87; 6:50; 7:37, 41; 22:58.
a
5:87; 6:50; 7:37, 41; 22:58.
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ
5:87; 6:50; 7:37; 22:58.
5:87; 6:50; 7:37; 22:58.
5:87; 6:50; 7:37; 22:58.
a
5:87; 6:50; 7:37; 22:58.
a
5:87; 6:50; 7:37; 22:58.
b
5:87; 6:50; 7:37; 22:58.
مَا كَانَ لِلنَّبِىِّ وَٱلَّذِينَ ءَامَنُوٓا۟ أَن يَسْتَغْفِرُوا۟ لِلْمُشْرِكِينَ وَلَوْ كَانُوٓا۟ أُو۟لِى قُرْبَىٰ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَٰبُ ٱلْجَحِيمِ
Commentary:
When a true believer is he who possesses the qualities mentioned in the preceding verse, he can never hesitate to sever his connection with disbelievers, if and when called upon to do so. It is in two ways that it can become "plain" that an idolater or a disbeliever is an inmate of Hell: firstly, if and when God informs His Prophet through some revelation that a certain idolater will not believe and will die as a disbeliever; secondly, when an idolater actually dies without repenting of idolatry. In either case, it is not permissible to pray for such idolaters. In ordinary circumstances, however, it is not disallowed to pray for disbelievers. The Holy Prophet is reported to have once said, "There lived a Prophet who, even though he was severely wounded by his people, went on praying to God, saying, 'My Lord, forgive my people, for they know not what they are doing.'" It was really to himself that the Holy Prophet referred in this saying. He was referring to the treatment he received at the hands of the people of Ta’if, and to the prayer that he, while bleeding and wounded, offered for them.
1262
Commentary:
When a true believer is he who possesses the qualities mentioned in the preceding verse, he can never hesitate to sever his connection with disbelievers, if and when called upon to do so. It is in two ways that it can become "plain" that an idolater or a disbeliever is an inmate of Hell: firstly, if and when God informs His Prophet through some revelation that a certain idolater will not believe and will die as a disbeliever; secondly, when an idolater actually dies without repenting of idolatry. In either case, it is not permissible to pray for such idolaters. In ordinary circumstances, however, it is not disallowed to pray for disbelievers. The Holy Prophet is reported to have once said, "There lived a Prophet who, even though he was severely wounded by his people, went on praying to God, saying, 'My Lord, forgive my people, for they know not what they are doing.'" It was really to himself that the Holy Prophet referred in this saying. He was referring to the treatment he received at the hands of the people of Ta’if, and to the prayer that he, while bleeding and wounded, offered for them.
وَٱلَّذِينَ سَعَوْا۟ فِىٓ ءَايَٰتِنَا مُعَٰجِزِينَ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ
34:6, 39.
34:6, 39.
34:6, 39.
Commentary:
It is writ large on the pages of the history of all religions that in spite of all the ups and downs through which truth has to pass, it triumphs in the long run. The enemies of truth have never been able to impede its onward march. They cannot frustrate the Divine plan that truth must prevail.
d
34:6, 39.
c
34:6, 39.
2481
Commentary:
It is writ large on the pages of the history of all religions that in spite of all the ups and downs through which truth has to pass, it triumphs in the long run. The enemies of truth have never been able to impede its onward march. They cannot frustrate the Divine plan that truth must prevail.
c
34:6, 39.
مِن دُونِ ٱللَّهِ فَٱهْدُوهُمْ إِلَىٰ صِرَٰطِ ٱلْجَحِيمِ
6:23.
e
6:23.
فَٱطَّلَعَ فَرَءَاهُ فِى سَوَآءِ ٱلْجَحِيمِ
Important Words:
جحیم (Fire) is derived from جحم. They say جحمت النار i.e. the fire burned; burned brightly or fiercely. جحم العین means, he opened the eyes. جحیم therefore means, a fire burning or blazing or flaming vehemently; a vehemently hot place; any great fire in a pit (Lane & Aqrab).
3308
Important Words:
جحیم (Fire) is derived from جحم. They say جحمت النار i.e. the fire burned; burned brightly or fiercely. جحم العین means, he opened the eyes. جحیم therefore means, a fire burning or blazing or flaming vehemently; a vehemently hot place; any great fire in a pit (Lane & Aqrab).
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِىٓ أَصْلِ ٱلْجَحِيمِ
吃了这棵不信的树的果实, 把人们带到火狱底下。
Eating of the tree of disbelief takes men to the bottom of Hell.
Commentary:
The implication of the verse seems to be that eating of the tree of disbelief leads men to the bottom of Hell.
1089
吃了这棵不信的树的果实, 把人们带到火狱底下。
3314
Commentary:
The implication of the verse seems to be that eating of the tree of disbelief leads men to the bottom of Hell.
2488
Eating of the tree of disbelief takes men to the bottom of Hell.
ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى ٱلْجَحِيمِ
قَالُوا۟ ٱبْنُوا۟ لَهُۥ بُنْيَٰنًا فَأَلْقُوهُ فِى ٱلْجَحِيمِ
21:69; 29:25.
21:69; 29:25.
21:69; 29:25.
d
21:69; 29:25.
a
21:69; 29:25.
c
21:69; 29:25.
إِلَّا مَنْ هُوَ صَالِ ٱلْجَحِيمِ
ٱلَّذِينَ يَحْمِلُونَ ٱلْعَرْشَ وَمَنْ حَوْلَهُۥ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِۦ وَيَسْتَغْفِرُونَ لِلَّذِينَ ءَامَنُوا۟ رَبَّنَا وَسِعْتَ كُلَّ شَىْءٍ رَّحْمَةً وَعِلْمًا فَٱغْفِرْ لِلَّذِينَ تَابُوا۟ وَٱتَّبَعُوا۟ سَبِيلَكَ وَقِهِمْ عَذَابَ ٱلْجَحِيمِ
39:76; 69:18.
正如 عَرْش (‘Arsh) 意指安拉的常德 (见注释498和580), 因此, “那些负荷着帝位的”, 这句话的意思是指可以显示出那些常德的那些人或存在物。因为自然法则是通过天使而起作用的, 而先知是安拉的话向人类宣扬的工具, “那些负荷帝位的”, 这句话, 可以意指天使和安拉派遣的使者。而 “在其四周的”, 可以意指帮助主要天使执行世上事务的次要天使, 或传播和宣扬先知教义的真实信奉者。
39:76; 69:18.
As ‘Arsh signifies Divine attributes (see {986} & {1233}), the words, 'Those who bear the Throne,' would, therefore, mean, those beings or persons through whom those attributes are manifested. As the laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind, the words, 'Those who bear the Throne,' may signify both the angels and the Divine Messengers, and the words, 'those who are around it,' may signify subordinate angels who assist the principal angels in executing the affairs of the world or the true followers of the Prophets who preach and disseminate the teachings of the Prophets. See also {986}.
39:76; 69:18.
Commentary:
As عرش (Throne) signifies Divine attributes (see 10:4 & 39:76), "the bearers of the Throne" would, therefore, mean those beings or persons through whom those attributes are manifested. The laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind. Thus the words "those who bear the Throne" may signify both the angels and Divine Messengers. The four principal Divine attributes being رب (the Lord), الرحمن (the Gracious), الرحیم (the Merciful) and مالك یوم الدین (Master of the Day of Judgement), the most important bearers of the Throne are those angels through whom these four attributes find their manifestation and expression; and the words "those who are around it" may signify subordinate angels who assist the principal angels in executing the affairs of the world.
God’s attributes of 'mercy' and 'knowledge,' according to this verse, are among the most important and all-comprehensive of Divine attributes.
Asking of forgiveness by angels for believers consists in the fact that they help the believers in preaching the Word of God and spreading righteousness on earth.
b
39:76; 69:18.
1153
正如 عَرْش (‘Arsh) 意指安拉的常德 (见注释498和580), 因此, “那些负荷着帝位的”, 这句话的意思是指可以显示出那些常德的那些人或存在物。因为自然法则是通过天使而起作用的, 而先知是安拉的话向人类宣扬的工具, “那些负荷帝位的”, 这句话, 可以意指天使和安拉派遣的使者。而 “在其四周的”, 可以意指帮助主要天使执行世上事务的次要天使, 或传播和宣扬先知教义的真实信奉者。
a
39:76; 69:18.
3499
Commentary:
As عرش (Throne) signifies Divine attributes (see 10:4 & 39:76), "the bearers of the Throne" would, therefore, mean those beings or persons through whom those attributes are manifested. The laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind. Thus the words "those who bear the Throne" may signify both the angels and Divine Messengers. The four principal Divine attributes being رب (the Lord), الرحمن (the Gracious), الرحیم (the Merciful) and مالك یوم الدین (Master of the Day of Judgement), the most important bearers of the Throne are those angels through whom these four attributes find their manifestation and expression; and the words "those who are around it" may signify subordinate angels who assist the principal angels in executing the affairs of the world.
God’s attributes of 'mercy' and 'knowledge,' according to this verse, are among the most important and all-comprehensive of Divine attributes.
Asking of forgiveness by angels for believers consists in the fact that they help the believers in preaching the Word of God and spreading righteousness on earth.
c
39:76; 69:18.
2595
As ‘Arsh signifies Divine attributes (see {986} & {1233}), the words, 'Those who bear the Throne,' would, therefore, mean, those beings or persons through whom those attributes are manifested. As the laws of nature work through the angels, and the Prophets are the instruments through whom God’s Word is preached to mankind, the words, 'Those who bear the Throne,' may signify both the angels and the Divine Messengers, and the words, 'those who are around it,' may signify subordinate angels who assist the principal angels in executing the affairs of the world or the true followers of the Prophets who preach and disseminate the teachings of the Prophets. See also {986}.
خُذُوهُ فَٱعْتِلُوهُ إِلَىٰ سَوَآءِ ٱلْجَحِيمِ
Important Words:
اعتلوہ (drag him) is imperative mood from عتل. They say عتله i.e. he drew him along or dragged him roughly or violently; he pushed him or thrust him roughly and violently. عتل الشیء means, he carried the thing. عتل الی الشیء (‘atila) means, he hastened to do an evil deed (Lane & Aqrab).
3723
Important Words:
اعتلوہ (drag him) is imperative mood from عتل. They say عتله i.e. he drew him along or dragged him roughly or violently; he pushed him or thrust him roughly and violently. عتل الشیء means, he carried the thing. عتل الی الشیء (‘atila) means, he hastened to do an evil deed (Lane & Aqrab).
لَا يَذُوقُونَ فِيهَا ٱلْمَوْتَ إِلَّا ٱلْمَوْتَةَ ٱلْأُولَىٰ ۖ وَوَقَىٰهُمْ عَذَابَ ٱلْجَحِيمِ
یعنی وہ ایک طویل عرصہ تک اگلے جہان کی زندگی کا مزہ اٹھاتے رہیں گے۔
f
52:28.
1242
这节经文正确无误地说明了后世的人生是永恒而不断前进的, 而不是不工作的人生。
1
یعنی وہ ایک طویل عرصہ تک اگلے جہان کی زندگی کا مزہ اٹھاتے رہیں گے۔
a
52:28.
3728
Commentary:
The verse unmistakably shows that life in the next world would be eternal and continuously progressive; not a life of inaction or lassitude.
a
52:28.
2704
The verse unmistakably shows that life in the next world would be eternal and continuously progressive, and not a life of inaction.
فَٰكِهِينَ بِمَآ ءَاتَىٰهُمْ رَبُّهُمْ وَوَقَىٰهُمْ رَبُّهُمْ عَذَابَ ٱلْجَحِيمِ
وَٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦٓ أُو۟لَٰٓئِكَ هُمُ ٱلصِّدِّيقُونَ ۖ وَٱلشُّهَدَآءُ عِندَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ ۖ وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ
بعض لوگ کہتے ہیں کہ اللہ اور اس کے رسولوں پر ایمان لانے کے نتیجہ میں انسان صرف صدیق اور شہداء کے مرتبہ پر پہنچ سکتا ہے نہ کہ نبوت کے مقام تک‘ ان کے سمجھانے کے لئے ہم سورۃ النساء کی یہ آیت پیش کرتے ہیں کہ وَ مَنْ یُّطِعِ اللّٰہَ وَالرَّسُوْلَ فَاُولٰٓئِکَ مَعَ الَّذِیْنَ اَنْعَمَ اللّٰہُ عَلَیْھِمْ مِّنَ النَّبِیّٖنَ وَالصِّدِّیْقِیْنَ وَالشُّھَدَآءِ وَ الصَّالِحِیْنَ وَ حَسُنَ اُولٰٓئِکَ رَفِیْقًا (النساء: ۷۰)ان دونوں آیات پر غور کرکے ہر شخص معلوم کر سکتا ہے کہ سورۃ الحدید میں تو یہ کہا گیا ہے کہ جو لوگ اللہ اور اس کے رسولوں پر ایمان لائے وہی صدیق اور شہ
2:40; 7:37; 22:58; 30:17; 64: 11; 78:29.
Commentary:
The verse purports to say that if Muslims believed in the great Divine Reformer, they will attain to those spiritual heights which the Truthful (الصدیقون) and the Martyrs (الشھداء) attained.
1
بعض لوگ کہتے ہیں کہ اللہ اور اس کے رسولوں پر ایمان لانے کے نتیجہ میں انسان صرف صدیق اور شہداء کے مرتبہ پر پہنچ سکتا ہے نہ کہ نبوت کے مقام تک‘ ان کے سمجھانے کے لئے ہم سورۃ النساء کی یہ آیت پیش کرتے ہیں کہ وَ مَنْ یُّطِعِ اللّٰہَ وَالرَّسُوْلَ فَاُولٰٓئِکَ مَعَ الَّذِیْنَ اَنْعَمَ اللّٰہُ عَلَیْھِمْ مِّنَ النَّبِیّٖنَ وَالصِّدِّیْقِیْنَ وَالشُّھَدَآءِ وَ الصَّالِحِیْنَ وَ حَسُنَ اُولٰٓئِکَ رَفِیْقًا (النساء: ۷۰)ان دونوں آیات پر غور کرکے ہر شخص معلوم کر سکتا ہے کہ سورۃ الحدید میں تو یہ کہا گیا ہے کہ جو لوگ اللہ اور اس کے رسولوں پر ایمان لائے وہی صدیق اور شہ
a
2:40; 7:37; 22:58; 30:17; 64: 11; 78:29.
4162
Commentary:
The verse purports to say that if Muslims believed in the great Divine Reformer, they will attain to those spiritual heights which the Truthful (الصدیقون) and the Martyrs (الشھداء) attained.
ثُمَّ إِنَّهُمْ لَصَالُوا۟ ٱلْجَحِيمِ
23:104; 82:16.
23:104; 82:16.
23:104; 82:16.
c
23:104; 82:16.
a
23:104; 82:16.
c
23:104; 82:16.