جَہَنَّمَ
Appears 54 times in Quran
Occurrences in Quran
Found 50 verses containing "جَہَنَّمَ".
قُل لِّلَّذِیۡنَ کَفَرُوۡا سَتُغۡلَبُوۡنَ وَتُحۡشَرُوۡنَ اِلٰی جَہَنَّمَ ۚ وَبِئۡسَ الۡمِہَادُ
8:37; 54:46.
8:37; 54:46.
8:37; 54:46.
Important Words:
تحشرون (gathered) is derived from حشر i.e. he gathered. حشر الناس means, he gathered together the people; he forced them to migrate, i.e. he banished them. حشر الجمع means, he drove the gathering from one place to another. حشرت الوحوش means, the animals were gathered and made to depart; they died or perished. یوم الحشر means, the Day of Congregation, i.e. of Resurrection (Aqrab).
مھاد (place of rest) is derived from مھد. They say مھد الفراش i.e. he spread and made even, (i.e. prepared) the bedding. مھادmeans, bed; bedding; a low-lying piece of land (Aqrab).
Commentary:
The verse speaks of the end of the disbelievers. Islam will triumph over them in this world; and in the next Hell will be their abode.
b
8:37; 54:46.
b
8:37; 54:46.
304
Important Words:
تحشرون (gathered) is derived from حشر i.e. he gathered. حشر الناس means, he gathered together the people; he forced them to migrate, i.e. he banished them. حشر الجمع means, he drove the gathering from one place to another. حشرت الوحوش means, the animals were gathered and made to depart; they died or perished. یوم الحشر means, the Day of Congregation, i.e. of Resurrection (Aqrab).
مھاد (place of rest) is derived from مھد. They say مھد الفراش i.e. he spread and made even, (i.e. prepared) the bedding. مھادmeans, bed; bedding; a low-lying piece of land (Aqrab).
Commentary:
The verse speaks of the end of the disbelievers. Islam will triumph over them in this world; and in the next Hell will be their abode.
d
8:37; 54:46.
وَمَنۡ یُّشَاقِقِ الرَّسُوۡلَ مِنۡۢ بَعۡدِ مَا تَبَیَّنَ لَہُ الۡہُدٰی وَیَتَّبِعۡ غَیۡرَ سَبِیۡلِ الۡمُؤۡمِنِیۡنَ نُوَلِّہٖ مَا تَوَلّٰی وَنُصۡلِہٖ جَہَنَّمَ ۖ وَسَآءَتۡ مَصِیۡرًا
7:4.
یعنی وہ رسولؐ اور اس کے صحابہؓ کو تباہ کرنا چاہتا ہے۔ ہم وہی تباہی اس کی قسمت میں لکھ دیں گے۔
7:4.
7:4.
Commentary:
The verse means that people who oppose the Prophet openly or secretly and seek for themselves a way other than that of believers, in spite of the fact that the divine guidance has become clear to them, will be deprived of the means of guidance, and God will let them follow the wrong course they are pursuing, i.e. they will increase in their hypocrisy and disbelief.
d
7:4.
3
یعنی وہ رسولؐ اور اس کے صحابہؓ کو تباہ کرنا چاہتا ہے۔ ہم وہی تباہی اس کی قسمت میں لکھ دیں گے۔
a
7:4.
582
Commentary:
The verse means that people who oppose the Prophet openly or secretly and seek for themselves a way other than that of believers, in spite of the fact that the divine guidance has become clear to them, will be deprived of the means of guidance, and God will let them follow the wrong course they are pursuing, i.e. they will increase in their hypocrisy and disbelief.
a
7:4.
وَقَدۡ نَزَّلَ عَلَیۡکُمۡ فِی الۡکِتٰبِ اَنۡ اِذَا سَمِعۡتُمۡ اٰیٰتِ اللّٰہِ یُکۡفَرُ بِہَا وَیُسۡتَہۡزَاُ بِہَا فَلَا تَقۡعُدُوۡا مَعَہُمۡ حَتّٰی یَخُوۡضُوۡا فِیۡ حَدِیۡثٍ غَیۡرِہٖۤ ۚ اِنَّکُمۡ اِذًا مِّثۡلُہُمۡ ۗ اِنَّ اللّٰہَ جَامِعُ الۡمُنٰفِقِیۡنَ وَالۡکٰفِرِیۡنَ فِیۡ جَہَنَّمَ جَمِیۡعًا
6:69.
6:69.
The reference in the words, He has already revealed to you in the Book, is to 6:69 which was revealed at Mecca prior to the verse under comment; yet 6:69 has been placed after it in the existing arrangement of the Qur’an which shows that the present arrangement of the Quranic verses is not the same in which they were revealed.
The underlying principle in the injunction contained in the present verse is threefold: (1) To emphasize the seriousness and importance of religious matters; (2) to protect the believers against the demoralizing influences of the disbelievers’ company and (3) to engender and promote feelings of pious jealousy for religion in the hearts of Muslims.
6:69.
Commentary:
The reference in the words, has already revealed to you, is to 6:69 where we read, And when thou seest those who engage in vain discourse concerning Our Signs, then turn thou away from them until they enter into a discourse other than that; and if Satan cause thee to forget, then sit not, after recollection, with the unjust people.
The Surah in which the above-quoted verse occurs was revealed at Mecca, i.e. before the present Surah which is a Medinite one. This clearly shows that the present order of the verses and the Surahs of the Quran is not the same as that in which they were revealed. The reference in the words, He has already revealed to you in the Book, is, as stated above, to 6:69 which was revealed prior to the verse under comment; yet the former has been placed after the latter in the existing arrangement of the Quran.
It is also worthy of note here that while referring to a verse already revealed, the verse under comment uses the words نزل علیکم (has revealed to you) and not یتلی علیکم (is recited to you). The latter expression, i.e. "is recited to you" has been used in 4:128 with reference to 4:4 which had not only been already revealed but has also been placed before the former, i.e. 4:128, in the existing order of the Quran. Again 6:146 makes an allusion to 16:116 in the words اوحی الی (has been revealed to me). Thus, the fact that the Quran uses the words نزل and اوحی for alluding to verses that were revealed earlier but were to be placed later and the word یتلی for alluding to those verses that were not only revealed earlier but were also to be placed earlier, clearly shows that the present order was not devised by the Holy Prophet but was devised and revealed by God Himself.
Another noteworthy point that emerges from this verse is that when an address is made to the Holy Prophet, it is not always meant for him personally but is often meant for his followers, i.e. Muslims in general. In 6:69, the commandment appears to have been addressed to the Holy Prophet, because in that verse all the pronouns and verbs have been used in the second person singular number; but the verse under comment, while referring to the commandment contained in 6:69, clearly addresses Muslims generally, for the words used are, He has already revealed to you in the Book that, when you hear the Signs of God being denied and mocked at, sit not with them, which establishes the fact that the addressees in the commandment embodied in both these verses are the same, i.e. Muslims. If the pronoun "thou" in 6:69 was meant for the Holy Prophet himself, the present verse, while referring to the selfsame commandment, could not address Muslims generally by using the pronoun "you", particularly when besides 6:69 there is no verse in the Quran to which the verse under comment can possibly refer.
The substitution in the present verse of the words لا تقعدوا (sit not with them) for the words اعرض (turn away from them), occurring in 6:69, indicates that the latter expression as used at some places in the Quran is meant to convey the sense of "severing connection with".
The underlying principle in the injunction contained in the present verse is threefold: (1) to emphasize the seriousness and importance of religious matters; (2) to protect the Faithful against the demoralizing influences of disbelievers; and (3) to engender and promote feelings of pious jealousy for religion in the hearts of Muslims.
h
6:69.
d
6:69.
604
Commentary:
The reference in the words, has already revealed to you, is to 6:69 where we read, And when thou seest those who engage in vain discourse concerning Our Signs, then turn thou away from them until they enter into a discourse other than that; and if Satan cause thee to forget, then sit not, after recollection, with the unjust people.
The Surah in which the above-quoted verse occurs was revealed at Mecca, i.e. before the present Surah which is a Medinite one. This clearly shows that the present order of the verses and the Surahs of the Quran is not the same as that in which they were revealed. The reference in the words, He has already revealed to you in the Book, is, as stated above, to 6:69 which was revealed prior to the verse under comment; yet the former has been placed after the latter in the existing arrangement of the Quran.
It is also worthy of note here that while referring to a verse already revealed, the verse under comment uses the words نزل علیکم (has revealed to you) and not یتلی علیکم (is recited to you). The latter expression, i.e. "is recited to you" has been used in 4:128 with reference to 4:4 which had not only been already revealed but has also been placed before the former, i.e. 4:128, in the existing order of the Quran. Again 6:146 makes an allusion to 16:116 in the words اوحی الی (has been revealed to me). Thus, the fact that the Quran uses the words نزل and اوحی for alluding to verses that were revealed earlier but were to be placed later and the word یتلی for alluding to those verses that were not only revealed earlier but were also to be placed earlier, clearly shows that the present order was not devised by the Holy Prophet but was devised and revealed by God Himself.
Another noteworthy point that emerges from this verse is that when an address is made to the Holy Prophet, it is not always meant for him personally but is often meant for his followers, i.e. Muslims in general. In 6:69, the commandment appears to have been addressed to the Holy Prophet, because in that verse all the pronouns and verbs have been used in the second person singular number; but the verse under comment, while referring to the commandment contained in 6:69, clearly addresses Muslims generally, for the words used are, He has already revealed to you in the Book that, when you hear the Signs of God being denied and mocked at, sit not with them, which establishes the fact that the addressees in the commandment embodied in both these verses are the same, i.e. Muslims. If the pronoun "thou" in 6:69 was meant for the Holy Prophet himself, the present verse, while referring to the selfsame commandment, could not address Muslims generally by using the pronoun "you", particularly when besides 6:69 there is no verse in the Quran to which the verse under comment can possibly refer.
The substitution in the present verse of the words لا تقعدوا (sit not with them) for the words اعرض (turn away from them), occurring in 6:69, indicates that the latter expression as used at some places in the Quran is meant to convey the sense of "severing connection with".
The underlying principle in the injunction contained in the present verse is threefold: (1) to emphasize the seriousness and importance of religious matters; (2) to protect the Faithful against the demoralizing influences of disbelievers; and (3) to engender and promote feelings of pious jealousy for religion in the hearts of Muslims.
a
6:69.
685
The reference in the words, He has already revealed to you in the Book, is to 6:69 which was revealed at Mecca prior to the verse under comment; yet 6:69 has been placed after it in the existing arrangement of the Qur’an which shows that the present arrangement of the Quranic verses is not the same in which they were revealed.
686
The underlying principle in the injunction contained in the present verse is threefold: (1) To emphasize the seriousness and importance of religious matters; (2) to protect the believers against the demoralizing influences of the disbelievers’ company and (3) to engender and promote feelings of pious jealousy for religion in the hearts of Muslims.
اِلَّا طَرِیۡقَ جَہَنَّمَ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۚ وَکَانَ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرًا
33:31; 64:8.
33:31; 64:8.
e
33:31; 64:8.
c
33:31; 64:8.
633
Commentary:
The natural destination of those people who are mentioned in the preceding verse is Hell. A bad man must come to a bad end.
b
33:31; 64:8.
لَہُمۡ مِّنۡ جَہَنَّمَ مِہَادٌ وَّمِنۡ فَوۡقِہِمۡ غَوَاشٍ ۚ وَکَذٰلِکَ نَجۡزِی الظّٰلِمِیۡنَ
39:17.
39:17.
39:17.
Important Words:
غواش (coverings) is the plural of غاشیة which is derived from غشی. They say غاشیه i.e. it covered or concealed him; or it overcame or overwhelmed him. غاشیه also means, he came to him. غاشیة (of which غواش is the plural) means, a covering; a calamity or misfortune; punishment; fire of Hell; a man’s resorters such as hangers-on, seekers of favours, servants and dependants; also visitors, guests and friends (Lane).
Commentary:
The word غواش rendered as "coverings" also means "servants", and "dependants". Taking the word in the latter sense, the sentence may mean that disbelievers will have their believing "servants" and "dependants" above them on the Day of Judgement.
a
39:17.
a
39:17.
941
Important Words:
غواش (coverings) is the plural of غاشیة which is derived from غشی. They say غاشیه i.e. it covered or concealed him; or it overcame or overwhelmed him. غاشیه also means, he came to him. غاشیة (of which غواش is the plural) means, a covering; a calamity or misfortune; punishment; fire of Hell; a man’s resorters such as hangers-on, seekers of favours, servants and dependants; also visitors, guests and friends (Lane).
Commentary:
The word غواش rendered as "coverings" also means "servants", and "dependants". Taking the word in the latter sense, the sentence may mean that disbelievers will have their believing "servants" and "dependants" above them on the Day of Judgement.
a
39:17.
قَالَ اخۡرُجۡ مِنۡہَا مَذۡءُوۡمًا مَّدۡحُوۡرًا ۖ لَّمَنۡ تَبِعَکَ مِنۡہُمۡ لَاَمۡلَاَنَّ جَہَنَّمَ مِنۡکُمۡ اَجۡمَعِیۡنَ
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.
اِنَّ الَّذِیۡنَ کَفَرُوۡا یُنۡفِقُوۡنَ اَمۡوٰلَہُمۡ لِیَصُدُّوۡا عَنۡ سَبِیۡلِ اللّٰہِ ۚ فَسَیُنۡفِقُوۡنَہَا ثُمَّ تَکُوۡنُ عَلَیۡہِمۡ حَسۡرَۃً ثُمَّ یُغۡلَبُوۡنَ ۗ وَالَّذِیۡنَ کَفَرُوۡۤا اِلٰی جَہَنَّمَ یُحۡشَرُوۡنَ
3:13.
3:13.
These words embody a prophecy that the wealth which the disbelievers were spending in wars against Islam would prove a source of great sorrow and grief for them in that their efforts to destroy it would come to naught and their sons by accepting Islam would spend it to further its cause.
3:13.
Commentary:
The verse embodies two prophecies concerning disbelievers, firstly, that the wealth which the disbelievers were spending in their war against Islam would prove of no avail and would become a source of grief for them and they would suffer defeat; secondly, that in the life to come they would be put in Hell as a result of their evil deeds. The first prophecy which related to the present life was clearly fulfilled, thus serving as evidence of the fact that the second prophecy, i.e. the one with regard to the life to come, would also similarly come true.
a
3:13.
a
3:13.
1125
Commentary:
The verse embodies two prophecies concerning disbelievers, firstly, that the wealth which the disbelievers were spending in their war against Islam would prove of no avail and would become a source of grief for them and they would suffer defeat; secondly, that in the life to come they would be put in Hell as a result of their evil deeds. The first prophecy which related to the present life was clearly fulfilled, thus serving as evidence of the fact that the second prophecy, i.e. the one with regard to the life to come, would also similarly come true.
a
3:13.
1119
These words embody a prophecy that the wealth which the disbelievers were spending in wars against Islam would prove a source of great sorrow and grief for them in that their efforts to destroy it would come to naught and their sons by accepting Islam would spend it to further its cause.
لِیَمِیۡزَ اللّٰہُ الۡخَبِیۡثَ مِنَ الطَّیِّبِ وَیَجۡعَلَ الۡخَبِیۡثَ بَعۡضَہٗ عَلٰی بَعۡضٍ فَیَرۡکُمَہٗ جَمِیۡعًا فَیَجۡعَلَہٗ فِیۡ جَہَنَّمَ ۚ اُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ
3:180.
3:180.
3:180.
Commentary:
The words, separate the bad from the good, refer to the first part of the previous verse, giving the reason for the defeat and failure of the disbelievers. God would cause their war against Islam to end in their defeat so that He might distinguish the righteous from the unrighteous. Similarly, the latter part of this verse, viz. put the bad, one upon another, and heap them up all together, and then cast them into Hell, corresponds to the latter part of the previous verse, viz. that the disbelievers shall be gathered into Hell. The words, heap them up all together, imply that as the disbelievers made a common cause against Islam, they would, as it were, all be heaped up into a bundle and then thrown into the fire of Hell as one huge piece of fuel.
b
3:180.
b
3:180.
1126
Commentary:
The words, separate the bad from the good, refer to the first part of the previous verse, giving the reason for the defeat and failure of the disbelievers. God would cause their war against Islam to end in their defeat so that He might distinguish the righteous from the unrighteous. Similarly, the latter part of this verse, viz. put the bad, one upon another, and heap them up all together, and then cast them into Hell, corresponds to the latter part of the previous verse, viz. that the disbelievers shall be gathered into Hell. The words, heap them up all together, imply that as the disbelievers made a common cause against Islam, they would, as it were, all be heaped up into a bundle and then thrown into the fire of Hell as one huge piece of fuel.
b
3:180.
اَلَمۡ یَعۡلَمُوۡۤا اَنَّہٗ مَنۡ یُّحَادِدِ اللّٰہَ وَرَسُوۡلَہٗ فَاَنَّ لَہٗ نَارَ جَہَنَّمَ خٰلِدًا فِیۡہَا ۚ ذٰلِکَ الۡخِزۡیُ الۡعَظِیۡمُ
58:6, 21.
58:6, 21.
58:6, 21.
c
58:6, 21.
b
58:6, 21.
c
58:6, 21.
وَعَدَ اللّٰہُ الۡمُنٰفِقِیۡنَ وَالۡمُنٰفِقٰتِ وَالۡکُفَّارَ نَارَ جَہَنَّمَ خٰلِدِیۡنَ فِیۡہَا ۚ ہِیَ حَسۡبُہُمۡ ۚ وَلَعَنَہُمُ اللّٰہُ ۖ وَلَہُمۡ عَذَابٌ مُّقِیۡمٌ
4:146.
4:146.
4:146.
Commentary:
The hypocrites will have, over and above the punishment of Hell which in itself is a terrible punishment, the curse of God. This shows that the curse of God is even more dreadful than the punishment of Hell. Compare this with the "pleasure of Allah" promised to believers in 9:72 below, in addition to Heaven. Just as the curse of God is worse than Hell, so is the "pleasure of Allah" better than Heaven.
c
4:146.
a
4:146.
1222
Commentary:
The hypocrites will have, over and above the punishment of Hell which in itself is a terrible punishment, the curse of God. This shows that the curse of God is even more dreadful than the punishment of Hell. Compare this with the "pleasure of Allah" promised to believers in 9:72 below, in addition to Heaven. Just as the curse of God is worse than Hell, so is the "pleasure of Allah" better than Heaven.
a
4:146.
یَوۡمَ یُحۡمٰی عَلَیۡہَا فِیۡ نَارِ جَہَنَّمَ فَتُکۡوٰی بِہَا جِبَاہُہُمۡ وَجُنُوۡبُہُمۡ وَظُہُوۡرُہُمۡ ۖ ہٰذَا مَا کَنَزۡتُمۡ لِاَنۡفُسِکُمۡ فَذُوۡقُوۡا مَا کُنۡتُمۡ تَکۡنِزُوۡنَ
The expression seems to be figurative. When a rich man, out of miserliness or pride, refuses to help a needy person, his forehead becomes contracted into a frown. Then he turns aside and finally disdainfully shows his back to the man seeking his help. Quite appropriately, it is mentioned that the foreheads, the sides and the backs will be branded.
Important Words:
تکوی (branded) is formed from کوی. They say کواہ i.e. he cauterized him or it; he burnt his or its skin with a piece of iron or the like (Lane). کویت الدابة means, I cauterized or branded the beast with a piece of hot iron (Mufradat). کوت العقرب فلانا means, the scorpion stung such a one. الکی which is the noun-infinitive from کوی means, the act of cauterizing or branding with a piece of hot iron (whether for the purpose of putting a mark or for curing a disease). The Arabs say آخر الدواء الکی i.e. the last remedy (in certain diseases) is cauterizing (Aqrab).
Commentary:
The reward and punishment of the life to come will not be of a physical nature, but will be the spiritual representation of the actions of man in the present life. This is clear from the verse under comment, which states that only three parts of the body—the forehead, the side and the back—will be branded.
The expression is clearly figurative. When a rich man, out of miserliness or pride, refuses to help a beggar, the first sign that appears on his person is that his forehead contracts into a frown. Then he turns on his side, and finally he disdainfully shows his back to the man seeking his help. Fittingly, therefore, the forehead, the side and the back have been spoken of here as being branded, i.e. in the afterlife these parts will appear to be branded with a hot iron, as if bearing testimony against themselves.
The verse also signifies that even in the present life the hoarded treasures of Jews and Christians will become a source of grievous punishment for them. In this case, the threatened punishment might be taken to refer to devastating wars such as the present one, in which hot metal in various forms is destroying the western peoples. They receive it on their foreheads, sides and backs, i.e. whether facing the enemy or making a flank movement or turning their backs; and, curiously enough, Jews are as much hit by these wars as are Christians.
1195
Important Words:
تکوی (branded) is formed from کوی. They say کواہ i.e. he cauterized him or it; he burnt his or its skin with a piece of iron or the like (Lane). کویت الدابة means, I cauterized or branded the beast with a piece of hot iron (Mufradat). کوت العقرب فلانا means, the scorpion stung such a one. الکی which is the noun-infinitive from کوی means, the act of cauterizing or branding with a piece of hot iron (whether for the purpose of putting a mark or for curing a disease). The Arabs say آخر الدواء الکی i.e. the last remedy (in certain diseases) is cauterizing (Aqrab).
Commentary:
The reward and punishment of the life to come will not be of a physical nature, but will be the spiritual representation of the actions of man in the present life. This is clear from the verse under comment, which states that only three parts of the body—the forehead, the side and the back—will be branded.
The expression is clearly figurative. When a rich man, out of miserliness or pride, refuses to help a beggar, the first sign that appears on his person is that his forehead contracts into a frown. Then he turns on his side, and finally he disdainfully shows his back to the man seeking his help. Fittingly, therefore, the forehead, the side and the back have been spoken of here as being branded, i.e. in the afterlife these parts will appear to be branded with a hot iron, as if bearing testimony against themselves.
The verse also signifies that even in the present life the hoarded treasures of Jews and Christians will become a source of grievous punishment for them. In this case, the threatened punishment might be taken to refer to devastating wars such as the present one, in which hot metal in various forms is destroying the western peoples. They receive it on their foreheads, sides and backs, i.e. whether facing the enemy or making a flank movement or turning their backs; and, curiously enough, Jews are as much hit by these wars as are Christians.
1180
The expression seems to be figurative. When a rich man, out of miserliness or pride, refuses to help a needy person, his forehead becomes contracted into a frown. Then he turns aside and finally disdainfully shows his back to the man seeking his help. Quite appropriately, it is mentioned that the foreheads, the sides and the backs will be branded.
وَمِنۡہُمۡ مَّنۡ یَّقُوۡلُ ائۡذَنۡ لِّیۡ وَلَا تَفۡتِنِّیۡۤ ۚ اَلَا فِی الۡفِتۡنَۃِ سَقَطُوۡا ۗ وَاِنَّ جَہَنَّمَ لَمُحِیۡطَۃٌۢ بِالۡکٰفِرِیۡنَ
اس جگہ گو فعل مفرد کے لئے استعمال ہوا ہے لیکن فقرہ مَنْ سے شروع ہوا ہے جو جمع اور مفرد دونوں طرح استعمال ہوتا ہے۔ پس اردو قاعدہ کے مطابق ہم نے معنوں میں جمع کا صیغہ استعمال کیا ہے۔
Commentary:
Some of the hypocrites sought to be excused on the plea that the Syrian women were exceptionally beautiful, and that if they went to that country they were likely to fall into temptation, meaning thereby that they wanted to stay behind only in order to save their morals and their faith. But faith, the verse tersely points out, they had already lost; for it was for God’s sake that they had to undertake the journey, and since they declined to respond to the Call of God, they could not be said to possess any faith. They destroyed the root to save the branch, if indeed they meant to save it.
1
اس جگہ گو فعل مفرد کے لئے استعمال ہوا ہے لیکن فقرہ مَنْ سے شروع ہوا ہے جو جمع اور مفرد دونوں طرح استعمال ہوتا ہے۔ پس اردو قاعدہ کے مطابق ہم نے معنوں میں جمع کا صیغہ استعمال کیا ہے۔
1206
Commentary:
Some of the hypocrites sought to be excused on the plea that the Syrian women were exceptionally beautiful, and that if they went to that country they were likely to fall into temptation, meaning thereby that they wanted to stay behind only in order to save their morals and their faith. But faith, the verse tersely points out, they had already lost; for it was for God’s sake that they had to undertake the journey, and since they declined to respond to the Call of God, they could not be said to possess any faith. They destroyed the root to save the branch, if indeed they meant to save it.
فَرِحَ الۡمُخَلَّفُوۡنَ بِمَقۡعَدِہِمۡ خِلٰفَ رَسُوۡلِ اللّٰہِ وَکَرِہُوۡۤا اَنۡ یُّجٰہِدُوۡا بِاَمۡوٰلِہِمۡ وَاَنۡفُسِہِمۡ فِیۡ سَبِیۡلِ اللّٰہِ وَقَالُوۡا لَا تَنۡفِرُوۡا فِی الۡحَرِّ ۗ قُلۡ نَارُ جَہَنَّمَ اَشَدُّ حَرًّا ۚ لَّوۡ کَانُوۡا یَفۡقَہُوۡنَ
9:87, 93.
9:87, 93.
9:87, 93.
Commentary:
This and the following several verses speak of those who did not accompany the Holy Prophet on the expedition to Tabuk. The passive form in the word المخلفون (those left behind) has been used in allusion to the words, Allah was averse to their marching forth, so He kept them back, and it was said,' Sit ye at home with those who sit', occurring in 9:46 above.
These people not only stayed behind themselves but, as is usual with mischievous persons, also tried to dissuade others from joining the expedition.
a
9:87, 93.
b
9:87, 93.
1233
Commentary:
This and the following several verses speak of those who did not accompany the Holy Prophet on the expedition to Tabuk. The passive form in the word المخلفون (those left behind) has been used in allusion to the words, Allah was averse to their marching forth, so He kept them back, and it was said,' Sit ye at home with those who sit', occurring in 9:46 above.
These people not only stayed behind themselves but, as is usual with mischievous persons, also tried to dissuade others from joining the expedition.
c
9:87, 93.
اَفَمَنۡ اَسَّسَ بُنۡیٰنَہٗ عَلٰی تَقۡوٰی مِنَ اللّٰہِ وَرِضۡوٰنٍ خَیۡرٌ اَمۡ مَّنۡ اَسَّسَ بُنۡیٰنَہٗ عَلٰی شَفَا جُرُفٍ ہَارٍ فَانۡہَارَ بِہٖ فِیۡ نَارِ جَہَنَّمَ ۗ وَاللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ
Important Words:
جرف (water-worn bank) is derived from جرف. They say جرف الشیء i.e. he carried away or removed the whole or greater part of the thing. The Arabs say جرفه الدھر i.e. time (fortune) destroyed his wealth and reduced him to poverty. جرف means, a bank of a valley, the lower part of which is excavated by water and hollowed out by torrents so that it remains unsound or weak with its upper part overhanging; an abrupt water-worn bank or ridge; the side of the bank of a river that has been eaten by the water so that parts of it continually fall down (Lane & Aqrab).
ھار (tottering) is the active participle from ھار which is both transitive and intransitive and means, he demolished, or pulled down or pulled to pieces, a building; or it (building) fell to pieces or broke down and collapsed. ھار which is originally ھاری therefore, means, falling or tumbling down; or cracking without falling; or cracking in its hinder part, remaining yet in its place; tottering to fall (Lane & Aqrab).
Commentary:
The verse most vividly contrasts the two buildings, "the Mosque of the Prophet" and the "Harmful Mosque." Whereas the former is founded on the firm bed-rock of piety and of God’s own pleasure, the other rests on the water-worn tottering bank of hypocrisy and disbelief.
1258
Important Words:
جرف (water-worn bank) is derived from جرف. They say جرف الشیء i.e. he carried away or removed the whole or greater part of the thing. The Arabs say جرفه الدھر i.e. time (fortune) destroyed his wealth and reduced him to poverty. جرف means, a bank of a valley, the lower part of which is excavated by water and hollowed out by torrents so that it remains unsound or weak with its upper part overhanging; an abrupt water-worn bank or ridge; the side of the bank of a river that has been eaten by the water so that parts of it continually fall down (Lane & Aqrab).
ھار (tottering) is the active participle from ھار which is both transitive and intransitive and means, he demolished, or pulled down or pulled to pieces, a building; or it (building) fell to pieces or broke down and collapsed. ھار which is originally ھاری therefore, means, falling or tumbling down; or cracking without falling; or cracking in its hinder part, remaining yet in its place; tottering to fall (Lane & Aqrab).
Commentary:
The verse most vividly contrasts the two buildings, "the Mosque of the Prophet" and the "Harmful Mosque." Whereas the former is founded on the firm bed-rock of piety and of God’s own pleasure, the other rests on the water-worn tottering bank of hypocrisy and disbelief.
اِلَّا مَنۡ رَّحِمَ رَبُّکَ ۚ وَلِذٰلِکَ خَلَقَہُمۡ ۗ وَتَمَّتۡ کَلِمَۃُ رَبِّکَ لَاَمۡلَاَنَّ جَہَنَّمَ مِنَ الۡجِنَّۃِ وَالنَّاسِ اَجۡمَعِیۡنَ
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.
جَہَنَّمَ یَصۡلَوۡنَہَا ۖ وَبِئۡسَ الۡقَرَارُ
Commentary:
The denial of "the good tree" (v. 25) inevitably leads to ruin and into the burning fire, which such people will get in place of a resting place.
1684
Commentary:
The denial of "the good tree" (v. 25) inevitably leads to ruin and into the burning fire, which such people will get in place of a resting place.
وَاِنَّ جَہَنَّمَ لَمَوۡعِدُہُمۡ اَجۡمَعِیۡنَ
17:64; 38:86.
17:64; 38:86.
i
17:64; 38:86.
a
17:64; 38:86.
1747
Commentary:
For an explanation of the word جھنم (Hell) see 2:207.
a
17:64; 38:86.
فَادۡخُلُوۡۤا اَبۡوٰبَ جَہَنَّمَ خٰلِدِیۡنَ فِیۡہَا ۖ فَلَبِئۡسَ مَثۡوَی الۡمُتَکَبِّرِیۡنَ
39:73; 40:77.
39:73; 40:77.
39:73; 40:77.
Commentary:
The verse means to say that those proud people who know and understand truth but who on account of perverseness or pride do not submit to Divine Messengers and accept their message will receive a heavier punishment than those who err through carelessness or ignorance.
d
39:73; 40:77.
c
39:73; 40:77.
1831
Commentary:
The verse means to say that those proud people who know and understand truth but who on account of perverseness or pride do not submit to Divine Messengers and accept their message will receive a heavier punishment than those who err through carelessness or ignorance.
a
39:73; 40:77.
عَسٰی رَبُّکُمۡ اَنۡ یَّرۡحَمَکُمۡ ۚ وَاِنۡ عُدتُّمۡ عُدۡنَا ۘ وَجَعَلۡنَا جَہَنَّمَ لِلۡکٰفِرِیۡنَ حَصِیۡرًا
یعنی یہود کا۔
Commentary:
After speaking of the utter destruction of the Israelites, the Quran in the present verse gives them a message of hope and informs them that, although so far as the Bible and the Jewish faith are concerned their fate is sealed forever and they can never hope to regain their departed glory, yet, outside the Mosaic Dispensation, God has opened to them a new way by following which they can be readmitted to His Mercy and Grace. That way is Islam and through it they can again rise to their former power and greatness (Deut. 33:1-3). They should avail themselves of this new opportunity and inherit Divine blessings. If, however, they refuse to benefit by this last opportunity, God’s wrath shall descend on them and they shall be consigned to everlasting perdition. While in these verses the Jews were told that according to the prophecies of their own Scriptures there was no future for them outside Islam, the Muslims have also been warned that, like the Jews, they too will be punished twice if they did not give up their evil ways. But they also threw this timely warning to the winds and the result was their disgrace and punishment. They, too, were twice punished. The first punishment overtook them at the fall of Baghdad when the barbarous hordes of Hulagu laid waste that great seat of learning and power. In the heyday of their glory Muslims married the beautiful women of Farghana. These women brought with them their idolatrous beliefs with the result that later generations of Muslims became infected with these beliefs and lost the respect they once had for their own religion and became lax in morals and discipline. This led to the invasion of Baghdad by the savage Tartar hordes who exceeded the Babylonian despoilers of Palestine in savagery and barbarity. Baghdad fell in 1258 A.D. and 1,800,000 Muslims are said to have been put to the sword. All members of the royal family were mercilessly butchered and for days the city was given over to pillage and arson and with the destruction of the Abbasid Empire, Muslim power in the east came to a most inglorious end. Islam, however, emerged triumphant from this dreadful ordeal. The victors became the vanquished and the humble servants of Islam. The second punishment was destined to overtake Muslims in the latter days. Its signs have already begun to appear. See also 17:105.
4
یعنی یہود کا۔
1938
Commentary:
After speaking of the utter destruction of the Israelites, the Quran in the present verse gives them a message of hope and informs them that, although so far as the Bible and the Jewish faith are concerned their fate is sealed forever and they can never hope to regain their departed glory, yet, outside the Mosaic Dispensation, God has opened to them a new way by following which they can be readmitted to His Mercy and Grace. That way is Islam and through it they can again rise to their former power and greatness (Deut. 33:1-3). They should avail themselves of this new opportunity and inherit Divine blessings. If, however, they refuse to benefit by this last opportunity, God’s wrath shall descend on them and they shall be consigned to everlasting perdition. While in these verses the Jews were told that according to the prophecies of their own Scriptures there was no future for them outside Islam, the Muslims have also been warned that, like the Jews, they too will be punished twice if they did not give up their evil ways. But they also threw this timely warning to the winds and the result was their disgrace and punishment. They, too, were twice punished. The first punishment overtook them at the fall of Baghdad when the barbarous hordes of Hulagu laid waste that great seat of learning and power. In the heyday of their glory Muslims married the beautiful women of Farghana. These women brought with them their idolatrous beliefs with the result that later generations of Muslims became infected with these beliefs and lost the respect they once had for their own religion and became lax in morals and discipline. This led to the invasion of Baghdad by the savage Tartar hordes who exceeded the Babylonian despoilers of Palestine in savagery and barbarity. Baghdad fell in 1258 A.D. and 1,800,000 Muslims are said to have been put to the sword. All members of the royal family were mercilessly butchered and for days the city was given over to pillage and arson and with the destruction of the Abbasid Empire, Muslim power in the east came to a most inglorious end. Islam, however, emerged triumphant from this dreadful ordeal. The victors became the vanquished and the humble servants of Islam. The second punishment was destined to overtake Muslims in the latter days. Its signs have already begun to appear. See also 17:105.
مَّنۡ کَانَ یُرِیۡدُ الۡعَاجِلَۃَ عَجَّلۡنَا لَہٗ فِیۡہَا مَا نَشَآءُ لِمَنۡ نُّرِیۡدُ ثُمَّ جَعَلۡنَا لَہٗ جَہَنَّمَ یَصۡلٰٮہَا مَذۡمُوۡمًا مَّدۡحُوۡرًا
3:146; 42:21.
3:146; 42:21.
3:146; 42:21.
Important Words:
العاجلة (the present life) is the feminine of عاجل which is derived from عجل which means, he hastened, made haste or speed; he was or became hasty, quick or expeditious. عاجل means, present; ready, not delayed; and is the contrary of آجل which means, delayed, postponed, not present, future, etc. العاجلة signifies the present hour or time; the present abode, world, life or state of existence (Lane & Aqrab).
Commentary:
The verse admonishes us not to confine our efforts to the achievement of the paltry material benefits of this life, which are easy to get, and not to regard these gains as a mark of God’s grace and pleasure because people who are devoid of all Divine love and are even under the displeasure of God may also succeed in achieving material prosperity by making proper use of the material resources at their disposal. Such prosperity is never the result of God’s grace. Only that prosperity can be regarded as the result of God’s grace which is accompanied by spiritual advancement. True believers, therefore, should look more to lasting spiritual blessings though they may be late in coming.
c
3:146; 42:21.
a
3:146; 42:21.
1948
Important Words:
العاجلة (the present life) is the feminine of عاجل which is derived from عجل which means, he hastened, made haste or speed; he was or became hasty, quick or expeditious. عاجل means, present; ready, not delayed; and is the contrary of آجل which means, delayed, postponed, not present, future, etc. العاجلة signifies the present hour or time; the present abode, world, life or state of existence (Lane & Aqrab).
Commentary:
The verse admonishes us not to confine our efforts to the achievement of the paltry material benefits of this life, which are easy to get, and not to regard these gains as a mark of God’s grace and pleasure because people who are devoid of all Divine love and are even under the displeasure of God may also succeed in achieving material prosperity by making proper use of the material resources at their disposal. Such prosperity is never the result of God’s grace. Only that prosperity can be regarded as the result of God’s grace which is accompanied by spiritual advancement. True believers, therefore, should look more to lasting spiritual blessings though they may be late in coming.
b
3:146; 42:21.
ذٰلِکَ مِمَّاۤ اَوۡحٰۤی اِلَیۡکَ رَبُّکَ مِنَ الۡحِکۡمَۃِ ۗ وَلَا تَجۡعَلۡ مَعَ اللّٰہِ اِلٰہًا اٰخَرَ فَتُلۡقٰی فِیۡ جَہَنَّمَ مَلُوۡمًا مَّدۡحُوۡرًا
17:23; 26:214; 28:89.
17:23; 26:214; 28:89.
17:23; 26:214; 28:89.
Commentary:
In 16:126 we were told that a number of commandments full of wisdom would be given soon. The present verse purports to say that a few of these wise Divine commandments have already been mentioned in the previous verses. In v. 23. great stress was laid on توحید (Oneness of God). In the following verses the practical implications of the Islamic conception of توحید and the great moral and spiritual benefits that mankind has derived from this concept were explained. In the verse under comment, however, توحید is considered from another standpoint, the injury that its antithesis—idolatry (شرک) does to human intellect. A polytheist naturally feels self-condemned and realizes the untenability of his position before a believer in the Oneness of God because he knows that he possesses no solid argument to support his belief. Thus he can never enjoy real peace of mind.
d
17:23; 26:214; 28:89.
a
17:23; 26:214; 28:89.
1969
Commentary:
In 16:126 we were told that a number of commandments full of wisdom would be given soon. The present verse purports to say that a few of these wise Divine commandments have already been mentioned in the previous verses. In v. 23. great stress was laid on توحید (Oneness of God). In the following verses the practical implications of the Islamic conception of توحید and the great moral and spiritual benefits that mankind has derived from this concept were explained. In the verse under comment, however, توحید is considered from another standpoint, the injury that its antithesis—idolatry (شرک) does to human intellect. A polytheist naturally feels self-condemned and realizes the untenability of his position before a believer in the Oneness of God because he knows that he possesses no solid argument to support his belief. Thus he can never enjoy real peace of mind.
a
17:23; 26:214; 28:89.
قَالَ اذۡہَبۡ فَمَنۡ تَبِعَکَ مِنۡہُمۡ فَاِنَّ جَہَنَّمَ جَزَآؤُکُمۡ جَزَآءً مَّوۡفُوۡرًا
7:19; 15:43, 44; 38:86.
7:19; 15:43, 44; 38:86.
7:19; 15:43-44; 38:86.
Commentary:
The verse shows that the punishment of Hell will be mental and not physical. Punishment can suit every individual case only if it is mental. No two men’s mental condition is exactly alike, and if punishment be external, the same punishment cannot suit every case. It can do so only if it be mental and everybody should receive punishment according to the condition of his mind. Just as all kinds of trees receive their sustenance from the earth according to their particular needs and natures, similarly all sinners will suffer the torment of Hell according to their mental condition.
c
7:19; 15:43, 44; 38:86.
a
7:19; 15:43-44; 38:86.
1993
Commentary:
The verse shows that the punishment of Hell will be mental and not physical. Punishment can suit every individual case only if it is mental. No two men’s mental condition is exactly alike, and if punishment be external, the same punishment cannot suit every case. It can do so only if it be mental and everybody should receive punishment according to the condition of his mind. Just as all kinds of trees receive their sustenance from the earth according to their particular needs and natures, similarly all sinners will suffer the torment of Hell according to their mental condition.
b
7:19; 15:43, 44; 38:86.
وَعَرَضۡنَا جَہَنَّمَ یَوۡمَئِذٍ لِّلۡکٰفِرِیۡنَ عَرۡضًا
降临在雅朱者和马朱者身上的那个可畏和毁灭性的安拉的惩罚, 见第55章 «永久仁慈的主»。
For the dreadful and devastating Divine punishment that shall descend upon Gog and Magog see Surah Ar-Rahman.
Commentary:
Those will be terrible days. The fire of Hell will be kindled for the sinful. Nation will rise against nation and kingdom against kingdom and man will consign God to oblivion and, sinking in sin and iniquity, he will render himself deserving of Divine punishment.
789
降临在雅朱者和马朱者身上的那个可畏和毁灭性的安拉的惩罚, 见第55章 «永久仁慈的主»。
2137
Commentary:
Those will be terrible days. The fire of Hell will be kindled for the sinful. Nation will rise against nation and kingdom against kingdom and man will consign God to oblivion and, sinking in sin and iniquity, he will render himself deserving of Divine punishment.
1734A
For the dreadful and devastating Divine punishment that shall descend upon Gog and Magog see Surah Ar-Rahman.
اَفَحَسِبَ الَّذِیۡنَ کَفَرُوۡۤا اَنۡ یَّتَّخِذُوۡا عِبَادِیۡ مِنۡ دُوۡنِیۡۤ اَوۡلِیَآءَ ۚ اِنَّاۤ اَعۡتَدۡنَا جَہَنَّمَ لِلۡکٰفِرِیۡنَ نُزُلًا
29:69; 33:9; 48:14; 76:5.
نُزُلًا کے معنے ضیافت کے بھی ہوتے ہیں اور عطیہ کے بھی۔ (اقرب)
29:69; 33:9; 48:14; 76:5.
29:69; 33:9; 48:14; 76:5.
Commentary:
The verse speaks of those people who look upon Jesus as their saviour and as the Son of God and to whom reference has already been made in the beginning of this chapter. This shows that the foregoing verses also deal with the same people—Christian nations of the west.
b
29:69; 33:9; 48:14; 76:5.
2
نُزُلًا کے معنے ضیافت کے بھی ہوتے ہیں اور عطیہ کے بھی۔ (اقرب)
a
29:69; 33:9; 48:14; 76:5.
2139
Commentary:
The verse speaks of those people who look upon Jesus as their saviour and as the Son of God and to whom reference has already been made in the beginning of this chapter. This shows that the foregoing verses also deal with the same people—Christian nations of the west.
a
29:69; 33:9; 48:14; 76:5.
فَوَرَبِّکَ لَنَحۡشُرَنَّہُمۡ وَالشَّیٰطِیۡنَ ثُمَّ لَنُحۡضِرَنَّہُمۡ حَوۡلَ جَہَنَّمَ جِثِیًّا
10:29; 17:98; 34:41.
یعنی عاجزانہ دعائیں کر رہے ہوں گے۔
10:29; 17:98; 34:41.
In Hebrew, Jahannam is used as Gehenna which in Aramaic originally was 'Hinnom,' but later on came to be changed into "Ge-Hinnom" (Enc. Bib.) which means, 'The valley of death or destruction.' The word may also have been a combination of Jahana which means, he went near, and Jahuma which means, his face became contracted. So Jahannam may also mean a thing or place which a person at first likes but when he goes near it, he comes to dislike it and contracts his face to show his dislike for it. Thus the very construction of the word explains the nature and character of Hell.
10:29; 17:98; 34:41.
Important Words:
جھنم (Hell). Commentators of the Quran generally agree that in Arabic this word has no root and is used as a proper name for the place of punishment reserved for the evildoers in the next world. Non-Arabic lexicographers, however, are of the opinion that it is an Aramaic word and is used for the place of punishment after death. In Hebrew it is used as Gehenna which in Aramaic originally was 'Hinnom' but later on came to be changed into "Ge-Hinnom" (Enc. Bib.) which means, "the valley of death or destruction." The word "Ge-Hinnom" also seems to have been a distorted form of the Arabic words ذو and ھنم, the latter word meaning 'a leopard'; and so ذو ھنم means a place where leopards live. Thus "Ge-Hinnom" which in Aramaic means the valley of death and destruction was originally ذو ھنم. The non-Arabs generally change the letter ذinto ج; so ذو ھنم became converted into the Aramaic 'Ge-Hinnom' and the Arabs borrowed it from the non-Arabs and turned it into جھنم. The word may also have been a combination of جھن which means, he went near, and جھمwhich means, he became contracted in the face. So جھنم may mean a thing or place which a person at first likes but when he goes near it he comes to dislike it and contracts his face to show his dislike for it. Thus the very construction of the word جھنم explains its nature and character, i.e. at first a person commits hellish deeds, thinking them to be good but when as a result of those deeds he approaches near Hell, he dislikes it and contracts his face to show his dislike. See also 2:207.
The word الشیاطین (Satans) applies to those philosophers and exponents of a materialistic concept of life who engender in the minds of disbelievers doubts regarding life after death.
d
10:29; 17:98; 34:41.
1
یعنی عاجزانہ دعائیں کر رہے ہوں گے۔
b
10:29; 17:98; 34:41.
2209
Important Words:
جھنم (Hell). Commentators of the Quran generally agree that in Arabic this word has no root and is used as a proper name for the place of punishment reserved for the evildoers in the next world. Non-Arabic lexicographers, however, are of the opinion that it is an Aramaic word and is used for the place of punishment after death. In Hebrew it is used as Gehenna which in Aramaic originally was 'Hinnom' but later on came to be changed into "Ge-Hinnom" (Enc. Bib.) which means, "the valley of death or destruction." The word "Ge-Hinnom" also seems to have been a distorted form of the Arabic words ذو and ھنم, the latter word meaning 'a leopard'; and so ذو ھنم means a place where leopards live. Thus "Ge-Hinnom" which in Aramaic means the valley of death and destruction was originally ذو ھنم. The non-Arabs generally change the letter ذinto ج; so ذو ھنم became converted into the Aramaic 'Ge-Hinnom' and the Arabs borrowed it from the non-Arabs and turned it into جھنم. The word may also have been a combination of جھن which means, he went near, and جھمwhich means, he became contracted in the face. So جھنم may mean a thing or place which a person at first likes but when he goes near it he comes to dislike it and contracts his face to show his dislike for it. Thus the very construction of the word جھنم explains its nature and character, i.e. at first a person commits hellish deeds, thinking them to be good but when as a result of those deeds he approaches near Hell, he dislikes it and contracts his face to show his dislike. See also 2:207.
The word الشیاطین (Satans) applies to those philosophers and exponents of a materialistic concept of life who engender in the minds of disbelievers doubts regarding life after death.
c
10:29; 17:98; 34:41.
1790
In Hebrew, Jahannam is used as Gehenna which in Aramaic originally was 'Hinnom,' but later on came to be changed into "Ge-Hinnom" (Enc. Bib.) which means, 'The valley of death or destruction.' The word may also have been a combination of Jahana which means, he went near, and Jahuma which means, his face became contracted. So Jahannam may also mean a thing or place which a person at first likes but when he goes near it, he comes to dislike it and contracts his face to show his dislike for it. Thus the very construction of the word explains the nature and character of Hell.
وَنَسُوۡقُ الۡمُجۡرِمِیۡنَ اِلٰی جَہَنَّمَ وِرۡدًا
39:72.
39:72.
Important Words:
ورداً (a herd of thirsty camels) means, coming to or arriving at water; water to which one comes to drink; turn of coming to water; a number of camels or a herd of thirsty camels; birds arriving at water. See also 11:99.
نسوق (We shall drive) is derived from ساق. They say ساق الابل i.e. he drove the camels. ساق الحدیث means, he continued the talk endlessly; he went on relating the narrative. سائق means, a driver; or one who drives from behind while قائد is one who guides—a general or a leader. The expression نسوق المجرمین الی جھنم ورداً means, We will drive the sinners like beasts who come to water to slake their thirst (Lane & Aqrab).
Commentary:
Here the word نسوق (We shall drive) has been used about the sinners and means that they will be driven to Hell against their wish. But this word has also been used in the Quran about the righteous believers (39:74). But in that verse the word has been used in the sense of being conducted or carried. If, however, in 39:74 the word were taken to have been used in the sense of driving, then it would apply to the beasts which the righteous will be riding to go to Paradise and thus the meaning would be that the beasts which the righteous will be riding will be driven to Paradise.
d
39:72.
a
39:72.
2226
Important Words:
ورداً (a herd of thirsty camels) means, coming to or arriving at water; water to which one comes to drink; turn of coming to water; a number of camels or a herd of thirsty camels; birds arriving at water. See also 11:99.
نسوق (We shall drive) is derived from ساق. They say ساق الابل i.e. he drove the camels. ساق الحدیث means, he continued the talk endlessly; he went on relating the narrative. سائق means, a driver; or one who drives from behind while قائد is one who guides—a general or a leader. The expression نسوق المجرمین الی جھنم ورداً means, We will drive the sinners like beasts who come to water to slake their thirst (Lane & Aqrab).
Commentary:
Here the word نسوق (We shall drive) has been used about the sinners and means that they will be driven to Hell against their wish. But this word has also been used in the Quran about the righteous believers (39:74). But in that verse the word has been used in the sense of being conducted or carried. If, however, in 39:74 the word were taken to have been used in the sense of driving, then it would apply to the beasts which the righteous will be riding to go to Paradise and thus the meaning would be that the beasts which the righteous will be riding will be driven to Paradise.
e
39:72.
1801
Al-Wird means, (a) coming to or arriving at water; (b) water to which one comes to drink; (c) the turn of coming to water; (d) the number of camels or the herd of thirsty camels (Aqrab). See also 11:99.
اِنَّہٗ مَنۡ یَّاۡتِ رَبَّہٗ مُجۡرِمًا فَاِنَّ لَہٗ جَہَنَّمَ لَا یَمُوۡتُ فِیۡہَا وَلَا یَحۡیٰی
Death delivers man from pain. So the sinners will not die in Hell and will continue to suffer its torment. Neither will they live therein, because real life consists in the enjoyment of Divine love, and they will be deprived of it. Or, the verse may mean that the sinners will be completely deprived of all comfort and happiness and this condition is described here as worse than death.
Commentary:
Death delivers man from pain. So the sinners will not die in Hell and will continue to suffer its torment. Neither will they live therein, because real life consists in the enjoyment of Divine love and they will be deprived of it. Or the verse may mean that the sinners will be completely deprived of all comfort and happiness and this condition is described here as worse than death.
2293
Commentary:
Death delivers man from pain. So the sinners will not die in Hell and will continue to suffer its torment. Neither will they live therein, because real life consists in the enjoyment of Divine love and they will be deprived of it. Or the verse may mean that the sinners will be completely deprived of all comfort and happiness and this condition is described here as worse than death.
1837
Death delivers man from pain. So the sinners will not die in Hell and will continue to suffer its torment. Neither will they live therein, because real life consists in the enjoyment of Divine love, and they will be deprived of it. Or, the verse may mean that the sinners will be completely deprived of all comfort and happiness and this condition is described here as worse than death.
۞ وَمَنۡ یَّقُلۡ مِنۡہُمۡ اِنِّیۡۤ اِلٰہٌ مِّنۡ دُوۡنِہٖ فَذٰلِکَ نَجۡزِیۡہِ جَہَنَّمَ ۚ کَذٰلِکَ نَجۡزِی الظّٰلِمِیۡنَ
It is significant that whereas claimants to Godhead will only be punished in the hereafter for their false claims, those pretenders and mountebanks who falsely lay claim to Prophethood are punished in this very world. They meet with death and destruction and all their organizations come to naught in this very life (69:45-48). This difference in the treatment of these two kinds of pretenders is due to the fact that the absurdity of a claim to Godhead is self-evident, therefore such a claimant need not be punished here. But a false claimant to Prophethood, if allowed to go scot-free, may succeed in deceiving innocent people into accepting his false claim; therefore he ultimately is made to suffer defeat, discomfiture and destruction in this very life and is not allowed to live long, and his mission is not allowed to prosper.
Commentary:
It is significant that whereas claimants to the Godhead will only be punished in the hereafter for their false claims, those pretenders and mountebanks who falsely lay claim to prophethood are punished in this very world. They meet with death and destruction and their whole organizations come to nought in this very life (69:46-48). This difference in treatment of these two kinds of pretenders is due to the fact that the absurdity of a claim to the Godhead is self-evident because no sane person would ever accept a claimant to godhead as God and therefore such a claimant need not be punished here. But a false claimant to prophethood, if allowed to go scot-free, may succeed in deceiving many innocent people into accepting his false claim; therefore he ultimately meets with defeat, discomfiture and destruction in this very life and is not allowed to live long and his mission is not permitted to prosper.
2370
Commentary:
It is significant that whereas claimants to the Godhead will only be punished in the hereafter for their false claims, those pretenders and mountebanks who falsely lay claim to prophethood are punished in this very world. They meet with death and destruction and their whole organizations come to nought in this very life (69:46-48). This difference in treatment of these two kinds of pretenders is due to the fact that the absurdity of a claim to the Godhead is self-evident because no sane person would ever accept a claimant to godhead as God and therefore such a claimant need not be punished here. But a false claimant to prophethood, if allowed to go scot-free, may succeed in deceiving many innocent people into accepting his false claim; therefore he ultimately meets with defeat, discomfiture and destruction in this very life and is not allowed to live long and his mission is not permitted to prosper.
1883
It is significant that whereas claimants to Godhead will only be punished in the hereafter for their false claims, those pretenders and mountebanks who falsely lay claim to Prophethood are punished in this very world. They meet with death and destruction and all their organizations come to naught in this very life (69:45-48). This difference in the treatment of these two kinds of pretenders is due to the fact that the absurdity of a claim to Godhead is self-evident, therefore such a claimant need not be punished here. But a false claimant to Prophethood, if allowed to go scot-free, may succeed in deceiving innocent people into accepting his false claim; therefore he ultimately is made to suffer defeat, discomfiture and destruction in this very life and is not allowed to live long, and his mission is not allowed to prosper.
اِنَّکُمۡ وَمَا تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ حَصَبُ جَہَنَّمَ اَنۡتُمۡ لَہَا وٰرِدُوۡنَ
19:72.
اگلے جہان کی جہنم تو نظر نہیں آتی‘ لیکن اس آیت میں کفار پر حجت تمام کی گئی ہے اس لئے دوزخ سے مراد اس جگہ وہ ذلت ہے جو قرآن مجید کے نازل ہونے کے بعد ان کو پہنچنے والی تھی اور ایک لمبے عرصہ تک ان کے ساتھ لگی رہنی تھی۔ چنانچہ دنیا کی تاریخ اس پر شاہد ہے۔
19:72.
19:72.
Important Words:
حصب (fuel) is noun-infinitive from حصب (hasaba). They say حصبه i.e. he threw at him, or pelted him with pebbles. حصب به النارmeans, he threw it into the fire. حصب means, stones, pebbles, firewood or firewood prepared for fuel (Lane).
Commentary:
Compare this verse with 18:101:"And on that day We shall present Hell, face to face, to the disbelievers."
The words that which you worship refer both to the idols which the idolaters worship beside God (2:24) and to those persons who allow themselves to be worshipped as God (2:167, 168).
b
19:72.
3
اگلے جہان کی جہنم تو نظر نہیں آتی‘ لیکن اس آیت میں کفار پر حجت تمام کی گئی ہے اس لئے دوزخ سے مراد اس جگہ وہ ذلت ہے جو قرآن مجید کے نازل ہونے کے بعد ان کو پہنچنے والی تھی اور ایک لمبے عرصہ تک ان کے ساتھ لگی رہنی تھی۔ چنانچہ دنیا کی تاریخ اس پر شاہد ہے۔
b
19:72.
2425
Important Words:
حصب (fuel) is noun-infinitive from حصب (hasaba). They say حصبه i.e. he threw at him, or pelted him with pebbles. حصب به النارmeans, he threw it into the fire. حصب means, stones, pebbles, firewood or firewood prepared for fuel (Lane).
Commentary:
Compare this verse with 18:101:"And on that day We shall present Hell, face to face, to the disbelievers."
The words that which you worship refer both to the idols which the idolaters worship beside God (2:24) and to those persons who allow themselves to be worshipped as God (2:167, 168).
a
19:72.
اَلَّذِیۡنَ یُحۡشَرُوۡنَ عَلٰی وُجُوۡہِہِمۡ اِلٰی جَہَنَّمَ اُولٰٓئِکَ شَرٌّ مَّکَانًا وَّاَضَلُّ سَبِیۡلًا
17:98.
5:61.
Commentary:
The words "will be gathered on their faces" may mean: (i) disbelievers will be gathered together and dragged on their faces into the fire of Hell; (ii) disbelievers will be gathered together when in a state of prostration with their faces on the ground and then dragged into Hell.
c
17:98.
d
5:61.
a
17:98.
b
5:61.
2670
Commentary:
The words "will be gathered on their faces" may mean: (i) disbelievers will be gathered together and dragged on their faces into the fire of Hell; (ii) disbelievers will be gathered together when in a state of prostration with their faces on the ground and then dragged into Hell.
a
17:98.
b
5:61.
2077A
Will be dragged into Hell along with their leaders; the word Wujuh also means, "leaders."
وَمَنۡ خَفَّتۡ مَوٰزِیۡنُہٗ فَاُولٰٓئِکَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ فِیۡ جَہَنَّمَ خٰلِدُوۡنَ
7:10; 101:9, 10.
7:10; 101:9, 10.
7:10; 101:9-10.
f
7:10; 101:9, 10.
a
7:10; 101:9-10.
b
7:10; 101:9, 10.
وَالَّذِیۡنَ یَقُوۡلُوۡنَ رَبَّنَا اصۡرِفۡ عَنَّا عَذَابَ جَہَنَّمَ ۖ اِنَّ عَذَابَہَا کَانَ غَرَامًا
Important Words:
غراما (most vehement torment) is derived from غرم which means, he paid or discharged a thing after it had become obligatory upon him. غرم الدین means, he discharged the debt. غرام means, a thing from which one is unable to free himself; a thing such as cleaves fast; lasting evil; perdition, persistent and such as cleaves fast; most vehement punishment or torment; hardship or difficulty and an affliction or a calamity or misfortune that befalls a man; eager desire (Lane, Aqrab & Mufradat).
2694
Important Words:
غراما (most vehement torment) is derived from غرم which means, he paid or discharged a thing after it had become obligatory upon him. غرم الدین means, he discharged the debt. غرام means, a thing from which one is unable to free himself; a thing such as cleaves fast; lasting evil; perdition, persistent and such as cleaves fast; most vehement punishment or torment; hardship or difficulty and an affliction or a calamity or misfortune that befalls a man; eager desire (Lane, Aqrab & Mufradat).
یَسۡتَعۡجِلُوۡنَکَ بِالۡعَذَابِ وَاِنَّ جَہَنَّمَ لَمُحِیۡطَۃٌۢ بِالۡکٰفِرِیۡنَ
متواتر ایک مطالبہ کو آگے پیچھے بیان کرنے سے صاف ظاہر ہے کہ ایک مطالبہ دنیوی عذاب کے متعلق ہے اور دوسرا مطالبہ اُخروی عذاب کے متعلق ہے۔ ایک مطالبہ سے یہ مراد ہے کہ ہم پر تیری پیشگوئیوں کے مطابق دنیا میں عذاب کیوں نہیں آجاتا اور دوسرے مطالبہ سے یہ مراد ہے کہ کیوں ہم تیری مخالفت کی وجہ سے مَر نہیں جاتے اور جہنم میں داخل نہیں ہو جاتے۔ چنانچہ دوسرے مطالبہ کے بعد جہنم کا بھی ذکر ہے جو پہلے مطالبہ کے بعدنہیں۔
9:49, 13:36; 17:9.
The punishment referred to in the preceding verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
9:49; 13:36; 17:9.
Commentary:
The punishment referred to in the previous verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
c
9:49, 13:36; 17:9.
983
上节经文指的那种惩罚是给不信的人在今世所约定的惩罚。这节经文中谈及的惩罚是给他们约定的后世的惩罚。
1
متواتر ایک مطالبہ کو آگے پیچھے بیان کرنے سے صاف ظاہر ہے کہ ایک مطالبہ دنیوی عذاب کے متعلق ہے اور دوسرا مطالبہ اُخروی عذاب کے متعلق ہے۔ ایک مطالبہ سے یہ مراد ہے کہ ہم پر تیری پیشگوئیوں کے مطابق دنیا میں عذاب کیوں نہیں آجاتا اور دوسرے مطالبہ سے یہ مراد ہے کہ کیوں ہم تیری مخالفت کی وجہ سے مَر نہیں جاتے اور جہنم میں داخل نہیں ہو جاتے۔ چنانچہ دوسرے مطالبہ کے بعد جہنم کا بھی ذکر ہے جو پہلے مطالبہ کے بعدنہیں۔
a
9:49; 13:36; 17:9.
2978A
Commentary:
The punishment referred to in the previous verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
c
9:49, 13:36; 17:9.
2261A
The punishment referred to in the preceding verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
وَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا اَوۡ کَذَّبَ بِالۡحَقِّ لَمَّا جَآءَہٗۤ ۚ اَلَیۡسَ فِیۡ جَہَنَّمَ مَثۡوًی لِّلۡکٰفِرِیۡنَ
ایک تو وہ شخص ہوتا ہے جو خداتعالیٰ پر افترا تو کرتا ہے مگر وہی بات اس کی طرف منسوب کرتا ہے جو اس کے الہام میں موجود ہوتی ہے گو اسے نہیں کہی جاتی۔ اور ایک اور شخص ہوتا ہے جو اللہ کی طرف ایک بات غلط طور پر منسوب کرتا ہے اور خداتعالیٰ نے وہ بات کسی کتاب میں بھی نہیں کہی ہوتی۔ پس یہ شخص افترا بھی کرتا ہے اور اس افترا کی بنیاد بھی جھوٹ پر ہوتی ہے۔
6:22; 10:18; 39:33.
18:103; 33:9; 48:14.
Commentary:
This verse reverts to the central theme of the Surah, viz. the truth of the claim of the Holy Prophet as a Divine Messenger, and sums up the argument to support and substantiate it. The argument is to the effect, (1) that a false claimant must eventually come to a sad end, and (2) that the rejecters and deniers of Divine Messengers never thrive and prosper.
a
6:22; 10:18; 39:33.
b
18:103; 33:9; 48:14.
2
ایک تو وہ شخص ہوتا ہے جو خداتعالیٰ پر افترا تو کرتا ہے مگر وہی بات اس کی طرف منسوب کرتا ہے جو اس کے الہام میں موجود ہوتی ہے گو اسے نہیں کہی جاتی۔ اور ایک اور شخص ہوتا ہے جو اللہ کی طرف ایک بات غلط طور پر منسوب کرتا ہے اور خداتعالیٰ نے وہ بات کسی کتاب میں بھی نہیں کہی ہوتی۔ پس یہ شخص افترا بھی کرتا ہے اور اس افترا کی بنیاد بھی جھوٹ پر ہوتی ہے۔
a
6:22; 10:18; 39:33.
b
18:103; 33:9; 48:14.
2987
Commentary:
This verse reverts to the central theme of the Surah, viz. the truth of the claim of the Holy Prophet as a Divine Messenger, and sums up the argument to support and substantiate it. The argument is to the effect, (1) that a false claimant must eventually come to a sad end, and (2) that the rejecters and deniers of Divine Messengers never thrive and prosper.
d
6:22; 10:18; 39:33.
e
18:103; 33:9; 48:14.
وَلَوۡ شِئۡنَا لَاٰتَیۡنَا کُلَّ نَفۡسٍ ہُدٰٮہَا وَلٰکِنۡ حَقَّ الۡقَوۡلُ مِنِّیۡ لَاَمۡلَاَنَّ جَہَنَّمَ مِنَ الۡجِنَّۃِ وَالنَّاسِ اَجۡمَعِیۡنَ
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.
وَالَّذِیۡنَ کَفَرُوۡا لَہُمۡ نَارُ جَہَنَّمَ لَا یُقۡضٰی عَلَیۡہِمۡ فَیَمُوۡتُوۡا وَلَا یُخَفَّفُ عَنۡہُمۡ مِّنۡ عَذَابِہَا ۚ کَذٰلِکَ نَجۡزِیۡ کُلَّ کَفُوۡرٍ
20:75; 87:14.
20:75; 87:14.
20:75; 87:14.
Commentary:
As contrasted with the Paradise promised to believers and briefly but beautifully portrayed in the preceding verse, a description of the fire of Hell in which disbelievers will burn has been given in the present verse. That fire is the burning of the heart and the absence of peace of mind. There could be no greater Hell in this world than loss of mental peace and poise.
d
20:75; 87:14.
b
20:75; 87:14.
3204
Commentary:
As contrasted with the Paradise promised to believers and briefly but beautifully portrayed in the preceding verse, a description of the fire of Hell in which disbelievers will burn has been given in the present verse. That fire is the burning of the heart and the absence of peace of mind. There could be no greater Hell in this world than loss of mental peace and poise.
b
20:75; 87:14.
جَہَنَّمَ یَصۡلَوۡنَہَا فَبِئۡسَ الۡمِہَادُ
لَاَمۡلَاَنَّ جَہَنَّمَ مِنۡکَ وَمِمَّنۡ تَبِعَکَ مِنۡہُمۡ اَجۡمَعِیۡنَ
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.
۞ فَمَنۡ اَظۡلَمُ مِمَّنۡ کَذَبَ عَلَی اللّٰہِ وَکَذَّبَ بِالصِّدۡقِ اِذۡ جَآءَہٗۤ ۚ اَلَیۡسَ فِیۡ جَہَنَّمَ مَثۡوًی لِّلۡکٰفِرِیۡنَ
6:22; 10:18; 29:69.
6:22; 10:18; 29:69.
6:22; 10:18; 29:69.
Commentary:
After having briefly referred, in the foregoing verses, to the need and purpose of revelation, the Surah proceeds to give two very sound and effective arguments in support of that phenomenon. The verse under comment deals with the first argument, which is, that two persons never succeed in life; the one who invents lies against God and the other who denies and rejects the truth when it is presented and preached to him. The second argument is given in the next verse.
a
6:22; 10:18; 29:69.
d
6:22; 10:18; 29:69.
3457
Commentary:
After having briefly referred, in the foregoing verses, to the need and purpose of revelation, the Surah proceeds to give two very sound and effective arguments in support of that phenomenon. The verse under comment deals with the first argument, which is, that two persons never succeed in life; the one who invents lies against God and the other who denies and rejects the truth when it is presented and preached to him. The second argument is given in the next verse.
c
6:22; 10:18; 29:69.
وَیَوۡمَ الۡقِیٰمَۃِ تَرَی الَّذِیۡنَ کَذَبُوۡا عَلَی اللّٰہِ وُجُوۡہُہُمۡ مُّسۡوَدَّۃٌ ۚ اَلَیۡسَ فِیۡ جَہَنَّمَ مَثۡوًی لِّلۡمُتَکَبِّرِیۡنَ
3:107; 10:28.
3:107; 10:28.
3:107; 10:28.
Commentary:
Whiteness of face is symbolic of happiness while blackness is a token of sorrow and grief (16:59; 80:39, 40). When a person does a good deed for which he is praised the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white. And when he does a deed for which he is reproached and rebuked, it is said of him اسود وجھه i.e. his face has become black. The verse means to say that the day of reckoning will be a day of regrets and sorrow for the disbelievers.
a
3:107; 10:28.
a
3:107; 10:28.
3480
Commentary:
Whiteness of face is symbolic of happiness while blackness is a token of sorrow and grief (16:59; 80:39, 40). When a person does a good deed for which he is praised the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white. And when he does a deed for which he is reproached and rebuked, it is said of him اسود وجھه i.e. his face has become black. The verse means to say that the day of reckoning will be a day of regrets and sorrow for the disbelievers.
a
3:107; 10:28.
وَسِیۡقَ الَّذِیۡنَ کَفَرُوۡۤا اِلٰی جَہَنَّمَ زُمَرًا ۖ حَتّٰۤی اِذَا جَآءُوۡہَا فُتِحَتۡ اَبۡوٰبُہَا وَقَالَ لَہُمۡ خَزَنَتُہَاۤ اَلَمۡ یَاۡتِکُمۡ رُسُلٌ مِّنۡکُمۡ یَتۡلُوۡنَ عَلَیۡکُمۡ اٰیٰتِ رَبِّکُمۡ وَیُنۡذِرُوۡنَکُمۡ لِقَآءَ یَوۡمِکُمۡ ہٰذَا ۚ قَالُوۡا بَلٰی وَلٰکِنۡ حَقَّتۡ کَلِمَۃُ الۡعَذَابِ عَلَی الۡکٰفِرِیۡنَ
19:87.
40:51 67:9, 10.
19:87.
6:131; 40:51; 67:9-10.
Commentary:
This and the next few verses deal with the end and destiny of both believers and disbelievers. The disbelievers end by burning in the fire of frustration, failure and regrets in this world, and in the fire of Hell in the next world.
c
19:87.
d
40:51 67:9, 10.
b
19:87.
c
6:131; 40:51; 67:9-10.
3488
Commentary:
This and the next few verses deal with the end and destiny of both believers and disbelievers. The disbelievers end by burning in the fire of frustration, failure and regrets in this world, and in the fire of Hell in the next world.
b
19:87.
c
40:51 67:9, 10.
قِیۡلَ ادۡخُلُوۡۤا اَبۡوٰبَ جَہَنَّمَ خٰلِدِیۡنَ فِیۡہَا ۖ فَبِئۡسَ مَثۡوَی الۡمُتَکَبِّرِیۡنَ
16:30; 40:77.
16:30; 40:77.
16:30; 40:77.
e
16:30; 40:77.
d
16:30; 40:77.
d
16:30; 40:77.
وَقَالَ الَّذِیۡنَ فِی النَّارِ لِخَزَنَۃِ جَہَنَّمَ ادۡعُوۡا رَبَّکُمۡ یُخَفِّفۡ عَنَّا یَوۡمًا مِّنَ الۡعَذَابِ
6:28; 23:108.
Commentary:
The word یوم meaning time absolutely; a day or part of a day (Lane), the verse purports to say that disbelievers will implore the keepers of Hell to intercede with God on their behalf that He may lighten their punishment—it may be, for a little while.
d
6:28; 23:108.
3530
Commentary:
The word یوم meaning time absolutely; a day or part of a day (Lane), the verse purports to say that disbelievers will implore the keepers of Hell to intercede with God on their behalf that He may lighten their punishment—it may be, for a little while.
وَقَالَ رَبُّکُمُ ادۡعُوۡنِیۡۤ اَسۡتَجِبۡ لَکُمۡ ۚ اِنَّ الَّذِیۡنَ یَسۡتَکۡبِرُوۡنَ عَنۡ عِبَادَتِیۡ سَیَدۡخُلُوۡنَ جَہَنَّمَ دَاخِرِیۡنَ
2:187; 6:42; 25:78; 27:63.
2:187; 6:42; 25:78; 27:63.
2:187; 6:42; 25:78; 27:63.
Important Words:
داخرین (despised) is the plural of داخر which is derived from دخر which means, he was or became abject, mean, contemptible or despicable. داخر therefore means, abject, mean, despicable, etc. (Lane).
d
2:187; 6:42; 25:78; 27:63.
b
2:187; 6:42; 25:78; 27:63.
3538
Important Words:
داخرین (despised) is the plural of داخر which is derived from دخر which means, he was or became abject, mean, contemptible or despicable. داخر therefore means, abject, mean, despicable, etc. (Lane).
c
2:187; 6:42; 25:78; 27:63.
اُدۡخُلُوۡۤا اَبۡوٰبَ جَہَنَّمَ خٰلِدِیۡنَ فِیۡہَا ۖ فَبِئۡسَ مَثۡوَی الۡمُتَکَبِّرِیۡنَ
16:30; 39:73.
16:30; 39:73.
16:30; 39:73.
c
16:30; 39:73.
a
16:30; 39:73.
b
16:30; 39:73.
اِنَّ الۡمُجۡرِمِیۡنَ فِیۡ عَذَابِ جَہَنَّمَ خٰلِدُوۡنَ
20:75.
20:75.
7:41; 20:75.
h
20:75.
d
7:41; 20:75.
b
20:75.
اَلۡقِیَا فِیۡ جَہَنَّمَ کُلَّ کَفَّارٍ عَنِیۡدٍ
68:13.
The dual form of Alqiya is used either because the command is given to the two angels—the Sa’iq and the Shahid, or, in order to impart emphasis to the command. This form of expression is also used in 23:100 where a plural verb is used for the subject in the singular. This is quite in consonance with the rules of Arabic grammar.
Important Words:
عنید (enemy) is derived from عند which means, he went aside from it; he opposed and rejected what was true or just; he overstepped or transgressed the proper bound or limit; he acted immoderately or in rebellion. عنید is used here in all the senses of the root word (Lane & Aqrab).
Commentary:
The dual form in ألقیا is used either because the command is given to the two angels—the سائق and the شھید —or in order to impart emphasis to the command. This form of expression is also used in 23:100 where a plural verb is used for the subject in the singular. The plural form ارجعون in that verse is used to lend emphasis to the disbelievers’ desire to be sentback to this world, and represents the repetition of the singular form ارجعنی (irj‘ini).
a
68:13.
3876
Important Words:
عنید (enemy) is derived from عند which means, he went aside from it; he opposed and rejected what was true or just; he overstepped or transgressed the proper bound or limit; he acted immoderately or in rebellion. عنید is used here in all the senses of the root word (Lane & Aqrab).
Commentary:
The dual form in ألقیا is used either because the command is given to the two angels—the سائق and the شھید —or in order to impart emphasis to the command. This form of expression is also used in 23:100 where a plural verb is used for the subject in the singular. The plural form ارجعون in that verse is used to lend emphasis to the disbelievers’ desire to be sentback to this world, and represents the repetition of the singular form ارجعنی (irj‘ini).
2809
The dual form of Alqiya is used either because the command is given to the two angels—the Sa’iq and the Shahid, or, in order to impart emphasis to the command. This form of expression is also used in 23:100 where a plural verb is used for the subject in the singular. This is quite in consonance with the rules of Arabic grammar.
وَیُعَذِّبَ الۡمُنٰفِقِیۡنَ وَالۡمُنٰفِقٰتِ وَالۡمُشۡرِکِیۡنَ وَالۡمُشۡرِکٰتِ الظَّآنِّیۡنَ بِاللّٰہِ ظَنَّ السَّوۡءِ ۚ عَلَیۡہِمۡ دَآئِرَۃُ السَّوۡءِ ۖ وَغَضِبَ اللّٰہُ عَلَیۡہِمۡ وَلَعَنَہُمۡ وَاَعَدَّ لَہُمۡ جَہَنَّمَ ۖ وَسَآءَتۡ مَصِیۡرًا
یعنی مومنوں کے ایمان کی زیادتی منافق مردوں اور منافق عورتوں کے عذاب کا موجب ہو جائے گی۔ یعنی وہ تو یہ امید رکھتے تھے کہ ان حالات میں مومن متزلزل ہو جائیں گے۔ لیکن نتیجہ اُلٹا نکلا کہ وہ ایمان میں اور بھی بڑھ گئے پس منافقوں اور مشرکوں کے ہاتھ میں سوائے کڑھنے اور جلنے کے عذاب کے کچھ بھی نہ آیا۔ اسی طرح ان لوگوں کے ہاتھ بھی کچھ نہ آیا۔ جو اللہ تعالیٰ پر بدگمانی کرتے تھے۔ اور سمجھتے تھے کہ ان کی تدبیریں اسلام کو نقصان پہنچائیں گی۔
33:25.
9:98.
33:25.
9:98.
Important Words:
دائرة (calamity) is derived from دار which means, it (an event) came about. دار الدھر means, the time took a turn; it changed. دار بینھم الکأس means, the wine-cup went round them. دائرة means, the circuit of a thing; an evil turn of fortune; calamity; defeat; rout; slaughter; death. دارت علیھم الدوائر means, calamities befell them (Lane & Aqrab).
Commentary:
The verse means that every turn of fortune adds to the faith of believers and any addition to faith of believers increases the heart-burning and jealousy of disbelievers and the hypocrites. The latter had entertained the false hope that the terms of the Treaty of Hudaibiyyah would bring about a weakening of faith among the believers but the opposite happened and this caused heart-burning among them.
b
33:25.
c
9:98.
2
یعنی مومنوں کے ایمان کی زیادتی منافق مردوں اور منافق عورتوں کے عذاب کا موجب ہو جائے گی۔ یعنی وہ تو یہ امید رکھتے تھے کہ ان حالات میں مومن متزلزل ہو جائیں گے۔ لیکن نتیجہ اُلٹا نکلا کہ وہ ایمان میں اور بھی بڑھ گئے پس منافقوں اور مشرکوں کے ہاتھ میں سوائے کڑھنے اور جلنے کے عذاب کے کچھ بھی نہ آیا۔ اسی طرح ان لوگوں کے ہاتھ بھی کچھ نہ آیا۔ جو اللہ تعالیٰ پر بدگمانی کرتے تھے۔ اور سمجھتے تھے کہ ان کی تدبیریں اسلام کو نقصان پہنچائیں گی۔
b
33:25.
c
9:98.
3821
Important Words:
دائرة (calamity) is derived from دار which means, it (an event) came about. دار الدھر means, the time took a turn; it changed. دار بینھم الکأس means, the wine-cup went round them. دائرة means, the circuit of a thing; an evil turn of fortune; calamity; defeat; rout; slaughter; death. دارت علیھم الدوائر means, calamities befell them (Lane & Aqrab).
Commentary:
The verse means that every turn of fortune adds to the faith of believers and any addition to faith of believers increases the heart-burning and jealousy of disbelievers and the hypocrites. The latter had entertained the false hope that the terms of the Treaty of Hudaibiyyah would bring about a weakening of faith among the believers but the opposite happened and this caused heart-burning among them.
b
33:25.
c
9:98.
یَوۡمَ یُدَعُّوۡنَ اِلٰی نَارِ جَہَنَّمَ دَعًّا
这里描述了不信者的罪恶得到充分证实, 而悔过之时已过的情形。
The verse depicts the disbelievers’ condition after their guilt will have been fully established and the time for repentance will have passed.
18:54; 21:40; 38:86.
Commentary:
The dead bodies of leaders of the Quraish who were killed in the Battle of Badr were thrown into a pit and the Holy Prophet went up to its edge and, addressing the dead bodies, is reported to have said "Did you find the promise of punishment of your Lord true? What God had promised me has been fulfilled" (Bukhari & Tabari). The verse is equally applicable to the punishment which will be meted out to disbelievers on the Resurrection Day.
1316
这里描述了不信者的罪恶得到充分证实, 而悔过之时已过的情形。
b
18:54; 21:40; 38:86.
3939
Commentary:
The dead bodies of leaders of the Quraish who were killed in the Battle of Badr were thrown into a pit and the Holy Prophet went up to its edge and, addressing the dead bodies, is reported to have said "Did you find the promise of punishment of your Lord true? What God had promised me has been fulfilled" (Bukhari & Tabari). The verse is equally applicable to the punishment which will be meted out to disbelievers on the Resurrection Day.
2850
The verse depicts the disbelievers’ condition after their guilt will have been fully established and the time for repentance will have passed.
وَلِلَّذِیۡنَ کَفَرُوۡا بِرَبِّہِمۡ عَذَابُ جَہَنَّمَ ۖ وَبِئۡسَ الۡمَصِیۡرُ
Commentary:
When Divine Reformers appear in the world to remove distortions and interpolations that find their way into heavenly teachings, those who reject Divine Reformers deserve and get God’s punishment. This is mentioned by implication also in the preceding verse.
4293
Commentary:
When Divine Reformers appear in the world to remove distortions and interpolations that find their way into heavenly teachings, those who reject Divine Reformers deserve and get God’s punishment. This is mentioned by implication also in the preceding verse.