قَدَّرَ
Appears 8 times in Quran
Derived Words (8)
Words derived from the stem "قَدَّرَ".
- designs
- he calculated
- and ordained for it
- and calculated
- and provided
- and proportions him
- ordained for it
- and proportions him
- ordained for it
- designs
- he calculated
- and calculated
- and provided
- and ordained for it
Occurrences in Quran
Found 8 verses containing "قَدَّرَ".
هُوَ ٱلَّذِى جَعَلَ ٱلشَّمْسَ ضِيَآءً وَٱلْقَمَرَ نُورًا وَقَدَّرَهُۥ مَنَازِلَ لِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ ۚ مَا خَلَقَ ٱللَّهُ ذَٰلِكَ إِلَّا بِٱلْحَقِّ ۚ يُفَصِّلُ ٱلْءَايَٰتِ لِقَوْمٍ يَعْلَمُونَ
25:62; 71:17.
17:13.
Diya’ means, light; bright or brilliant light. The word is synonymous with Nur though, according to some, it has a more intensive signification than Nur. Some lexicologists consider Diya’ as signifying the rays that are diffused by what is termed Nur. According to others Diya’ signifies that light which subsists by itself as that of the sun or of fire, and Nur that which subsists by some other thing as the light of the moon, i.e. reflected light (Lane & Aqrab). The fact appears to be that whereas Diya’ signifies strong light, Nur is a more general term denoting light as opposed to darkness. This is why Nur is one of the names of God. It is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
The verse points to a very wise natural law. We can judge the size of space traversed by a body only by the change of its position relative to other bodies. God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measures of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days.
25:62; 71:17.
17:13
Important Words:
ضیاء (brilliant light) is the substantive noun from ضاء i.e. it became bright. اضاءت النار means, the fire burned brightly or, transitively, the fire lit up (the surroundings, etc.). ضیاء means, light; bright or brilliant light. It is synonymous with نورthough, according to some, it has a more intensive signification than نور. Some lexicologists consider ضوء or ضیاء as signifying the rays that are diffused by what is termed نور. According to others these two words are synonymous in their original application but ضوء or ضیاء is more forcible according to usage. According to yet others ضوء or ضیاء signifies that light which subsists by itself, as that of the sun or fire, and نور that which subsists by some other thing as does the light of the moon i.e. reflected light (Lane & Aqrab). The truth appears to be that whereas ضیاء or ضوء signifies strong light, نور is a more general term denoting light as opposed to darkness. This is why نور is one of the names of God. نور is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
Commentary:
The verse points to a very wise natural law. We can judge the amount of space traversed by a body only by the change of its position relative to other bodies. So this verse purports to say that God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion of these bodies we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measure of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days. The Arabic words rendered here as, that you might know the number of years and the reckoning of time, may also be translated as "that you might know the number of years and the principles of mathematics." In fact all fundamental principles and basic rules of mathematics are based on and derived from the movements of heavenly bodies like the sun and the moon.
The verse is also pregnant with a deep spiritual import. Just as in the physical world the sun and the moon enable us to prepare our calendars and make a right estimate of our works and their results, similarly through the suns and moons of the spiritual universe, i.e. the Prophets, we can measure the value of our labour and its results. Without the Prophets of God there can be no true awakening and no realization of the spiritual progress made by man, just as without the sun and the moon it would be impossible to form an idea about time or to measure it. The Prophets of God are like the sun and the moon in the spiritual world. They reveal the capacity for spiritual progress that lies latent in human nature and make men understand and realize their inborn faculties and capabilities and the limitless field of spiritual progress that lies before them. Without Prophets, there could be no real spiritual progress in the world.
The words بالحق (in truth) signify that God has not created the heavens and the earth only to satisfy a caprice. He has created them to fulfil an eternal and noble object. The Prophets and Messengers of God are as much needed for the spiritual growth of man as are the sun and moon for that of the physical world.
a
25:62; 71:17.
b
17:13.
a
25:62; 71:17.
b
17:13
1281
Important Words:
ضیاء (brilliant light) is the substantive noun from ضاء i.e. it became bright. اضاءت النار means, the fire burned brightly or, transitively, the fire lit up (the surroundings, etc.). ضیاء means, light; bright or brilliant light. It is synonymous with نورthough, according to some, it has a more intensive signification than نور. Some lexicologists consider ضوء or ضیاء as signifying the rays that are diffused by what is termed نور. According to others these two words are synonymous in their original application but ضوء or ضیاء is more forcible according to usage. According to yet others ضوء or ضیاء signifies that light which subsists by itself, as that of the sun or fire, and نور that which subsists by some other thing as does the light of the moon i.e. reflected light (Lane & Aqrab). The truth appears to be that whereas ضیاء or ضوء signifies strong light, نور is a more general term denoting light as opposed to darkness. This is why نور is one of the names of God. نور is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
Commentary:
The verse points to a very wise natural law. We can judge the amount of space traversed by a body only by the change of its position relative to other bodies. So this verse purports to say that God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion of these bodies we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measure of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days. The Arabic words rendered here as, that you might know the number of years and the reckoning of time, may also be translated as "that you might know the number of years and the principles of mathematics." In fact all fundamental principles and basic rules of mathematics are based on and derived from the movements of heavenly bodies like the sun and the moon.
The verse is also pregnant with a deep spiritual import. Just as in the physical world the sun and the moon enable us to prepare our calendars and make a right estimate of our works and their results, similarly through the suns and moons of the spiritual universe, i.e. the Prophets, we can measure the value of our labour and its results. Without the Prophets of God there can be no true awakening and no realization of the spiritual progress made by man, just as without the sun and the moon it would be impossible to form an idea about time or to measure it. The Prophets of God are like the sun and the moon in the spiritual world. They reveal the capacity for spiritual progress that lies latent in human nature and make men understand and realize their inborn faculties and capabilities and the limitless field of spiritual progress that lies before them. Without Prophets, there could be no real spiritual progress in the world.
The words بالحق (in truth) signify that God has not created the heavens and the earth only to satisfy a caprice. He has created them to fulfil an eternal and noble object. The Prophets and Messengers of God are as much needed for the spiritual growth of man as are the sun and moon for that of the physical world.
a
25:62; 71:17.
b
17:13.
1236
Diya’ means, light; bright or brilliant light. The word is synonymous with Nur though, according to some, it has a more intensive signification than Nur. Some lexicologists consider Diya’ as signifying the rays that are diffused by what is termed Nur. According to others Diya’ signifies that light which subsists by itself as that of the sun or of fire, and Nur that which subsists by some other thing as the light of the moon, i.e. reflected light (Lane & Aqrab). The fact appears to be that whereas Diya’ signifies strong light, Nur is a more general term denoting light as opposed to darkness. This is why Nur is one of the names of God. It is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
1237
The verse points to a very wise natural law. We can judge the size of space traversed by a body only by the change of its position relative to other bodies. God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measures of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days.
ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَلَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُۥ شَرِيكٌ فِى ٱلْمُلْكِ وَخَلَقَ كُلَّ شَىْءٍ فَقَدَّرَهُۥ تَقْدِيرًا
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
The clause, 'and has determined its proper measure,' signifies that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless but Who has imposed limits on all things.
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
Commentary:
The most fundamental and pivotal teaching of the Quran, around which all its other teachings revolve, is the belief in the Oneness of God and it is for the dissemination and establishment of this belief on earth that it has primarily been revealed. The present and the next few verses mention the following six indispensable attributes which the Divine Being Who alone should command our adoration and unconditional and unreserved surrender and submission must possesses: (i) He should be the sole and undisputed Master of what is in the heavens and the earth; (ii) He should need no son to succeed Him or help Him in the control and governance of the universe; (iii) There should be no one to dispute with Him the possession or control of this kingdom; (iv) He should have created everything and have endowed it with proper qualities and attributes and should have ordained proper measure for its continued existence and develop-ment; (v) unlike false deities He should have the power to do good or harm; and (vi) He should possess complete control over life and death. God, the Almighty, possesses all these qualities in full measure; and as He is the Creator of heavens and earth and the undisputed Master of everything that is in and between them, His word must be, and in fact is, in perfect harmony with the laws of nature and therefore its rejection or acceptance constitutes not only the denial or acceptance of a revealed Law but amounts also to flouting or submitting to the laws of nature.
The word ولد is used for both male and female and for singular and plural forms. Thus it means, son or daughter, a child or children. The words, "Who has created everything," signify that God is the Creator of both the matter and the soul. Matter and soul are not uncreated or co-existent with God as is mistakenly held by those who believe in the theory of the transmigration of souls. The clause, "and has given it its proper proportion," means that everything does its allotted task regularly, punctually and without fail and that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless and Who has imposed these limits on all other things.
b
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
a
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
2642
Commentary:
The most fundamental and pivotal teaching of the Quran, around which all its other teachings revolve, is the belief in the Oneness of God and it is for the dissemination and establishment of this belief on earth that it has primarily been revealed. The present and the next few verses mention the following six indispensable attributes which the Divine Being Who alone should command our adoration and unconditional and unreserved surrender and submission must possesses: (i) He should be the sole and undisputed Master of what is in the heavens and the earth; (ii) He should need no son to succeed Him or help Him in the control and governance of the universe; (iii) There should be no one to dispute with Him the possession or control of this kingdom; (iv) He should have created everything and have endowed it with proper qualities and attributes and should have ordained proper measure for its continued existence and develop-ment; (v) unlike false deities He should have the power to do good or harm; and (vi) He should possess complete control over life and death. God, the Almighty, possesses all these qualities in full measure; and as He is the Creator of heavens and earth and the undisputed Master of everything that is in and between them, His word must be, and in fact is, in perfect harmony with the laws of nature and therefore its rejection or acceptance constitutes not only the denial or acceptance of a revealed Law but amounts also to flouting or submitting to the laws of nature.
The word ولد is used for both male and female and for singular and plural forms. Thus it means, son or daughter, a child or children. The words, "Who has created everything," signify that God is the Creator of both the matter and the soul. Matter and soul are not uncreated or co-existent with God as is mistakenly held by those who believe in the theory of the transmigration of souls. The clause, "and has given it its proper proportion," means that everything does its allotted task regularly, punctually and without fail and that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless and Who has imposed these limits on all other things.
b
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
2064
The clause, 'and has determined its proper measure,' signifies that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless but Who has imposed limits on all things.
وَجَعَلَ فِيهَا رَوَٰسِىَ مِن فَوْقِهَا وَبَٰرَكَ فِيهَا وَقَدَّرَ فِيهَآ أَقْوَٰتَهَا فِىٓ أَرْبَعَةِ أَيَّامٍ سَوَآءً لِّلسَّآئِلِينَ
13:4; 15:20; 77:28.
上一节经文提到大地呈现了现在形状之前必须经过 “两天” 或两个阶段, 这两天或两个阶段包括在这节经文提到的 “四天” 之内, 另外的 “两天” 指大地上安排山岳江河等以及在上面养育动植物的两个阶段。另见第十三节经文。“在那里适当估量了应受供应的许多生活资料,” 这句表示, 大地现在能够而且将来仍旧永远完全能够为生活在上面的所有生物提供食物。
“对于所有追求者都是一样的,” 一语可以表示, 安拉在大地上提供的种种食物, 是所有准备依循自然规律而获得食物的寻求者都可以容易获得的; 它也可以表示, 大地上生产出来的食物可以充分地满足人类一切物质上的需求。因此, 担心某天大地将不能生产足够的粮食来满足迅速增长的世界人口是没有根据的。 “世界能为280亿人即当前世界人口的10倍提供食物、纤维和一切农产品的要求” (牛津大学农业经济研究院主任柯林斯•克拉克)。联合国粮食和农业组织最近还在 «1959年粮食和农业状况» 报告中指出: 世界粮食供应的增长比人口增长快两倍。
اِس آیت سے یہ اشارہ نکلتا ہے کہ ایک زمانہ میں زمین کو پوری غذا پیدا کرنے کے قابل نہیں سمجھا جائے گا۔ مگر اللہ تعالیٰ اس کا رد کرتا ہے اور فرماتا ہے ہم نے زمین میں ایسے سامان پیدا کر دئیے ہیں جن کی وجہ سے وہ حسبِ ضرورت غذا دے گی۔ خواہ زمین سے نکال کر‘ یا نئی غذا کے ایجاد ہونے سے‘ یا آسمانی شعاعوں کی مدد سے۔
مطلب یہ ہے کہ لاکھ آدمی بھی سوال کریں تو ہمارا جواب یہی ہوگا۔ چنانچہ غذا کا مسئلہ دنیا میں کوئی دو سو سال سے مختلف ممالک میں زیر بحث چلا آرہا ہے سب کو اوپر کا جواب پڑھنا چاہیے کہ یہ خداتعالیٰ کا فیصلہ ہے۔ ایک دفعہ مسٹر کپور جو پنجاب یونیورسٹی کے پروفیسر غذا تھے مجھ سے ملنے کے لئے قادیان آئے اور میں نے قرآنی آیات سے ان کو غذا کا معاملہ سمجھایا تو بہت حیران ہوئے اور خواہش کی کہ یہ آیات مجھے لکھ دی جائیں چنانچہ مَیں نے ان کو لکھوا دیں۔
13:4; 15:20; 77:28.
The 'two days' or stages mentioned in the previous verse through which the earth had to pass before it assumed its present form are included among the 'four days' mentioned in the present verse, the additional 'two days' signifying the two stages of the placing on it of mountains, rivers, etc. and the growth on it of vegetable and animal life. See also v. 11. The words, 'provided therein its foods in proper measure,' signify that the earth is and will ever remain to be fully capable of providing food for all the creatures that live on it.
The expression, 'alike for all seekers,' may signify that the foods which God has provided in the earth are equally accessible to all seekers who try to get them according to the laws of nature. It may also mean that all the physical needs and requirements of man have been adequately met in the foods that grow out of earth. So the fear that the earth may not some day be able to grow sufficient food for the fast increasing population of the world is groundless. 'The world can provide food, fibre and all other agricultural requirements for 28 billion people, ten times the world’s present population' (Prof. Cohn Clark, Director of the Agricultural Economics Research Institute of Oxford University). Only recently the United Nations Food and Agricultural Organization pointed out in its report, 'The State of Food and Agriculture, 1959,' that the world’s food supply grows twice as fast as its population.
13:4; 15:20; 16:16; 77:28.
Important Words:
اقواتھا (its foods) is the plural of قوت (qut) which is derived from قات which means, he fed, nourished or sustained or fed with what would sustain the body. أقات علی الشیء means, he had power or ability to do the thing. أقاته means, he guarded or protected him. قوت means, provision, food, sustenance, etc. (Lane & Aqrab).
Commentary:
The "two days" or stages mentioned in the previous verse through which the earth had to pass before it assumed its present form are included in the number "four days" mentioned in the present verse; the additional "two days" signifying the two stages of the placing on it of mountains, rivers, etc. and the growth on it of vegetable and animal life. See also verse 13 below.
The words, "provided its foods in proper measure," signify that the earth is fully capable of providing food for all the creatures that live on it.
The expression "alike for all seekers" may signify that the foods which God has provided in the earth are equally accessible to all seekers who try to get them according to the laws of nature. It may mean also that all the physical needs and requirements of man have been adequately met in the foods that grow out of earth. So the fear that the earth may not someday be able to grow sufficient food for the fast increasing population of the world is groundless. The world can provide food, fibre and all other agricultural requirements for 28 billion people, ten times the world’s present population (Professor Cohn Clark, Director of the Agriculture Economics Research Institute of Oxford University). Only recently the United Nations Food and Agricultural Organisation pointed out in its report, "The State of Food and Agriculture, 1959," that the world’s food supply grows twice as fast as its population.
c
13:4; 15:20; 77:28.
1178
上一节经文提到大地呈现了现在形状之前必须经过 “两天” 或两个阶段, 这两天或两个阶段包括在这节经文提到的 “四天” 之内, 另外的 “两天” 指大地上安排山岳江河等以及在上面养育动植物的两个阶段。另见第十三节经文。“在那里适当估量了应受供应的许多生活资料,” 这句表示, 大地现在能够而且将来仍旧永远完全能够为生活在上面的所有生物提供食物。
1179
“对于所有追求者都是一样的,” 一语可以表示, 安拉在大地上提供的种种食物, 是所有准备依循自然规律而获得食物的寻求者都可以容易获得的; 它也可以表示, 大地上生产出来的食物可以充分地满足人类一切物质上的需求。因此, 担心某天大地将不能生产足够的粮食来满足迅速增长的世界人口是没有根据的。 “世界能为280亿人即当前世界人口的10倍提供食物、纤维和一切农产品的要求” (牛津大学农业经济研究院主任柯林斯•克拉克)。联合国粮食和农业组织最近还在 «1959年粮食和农业状况» 报告中指出: 世界粮食供应的增长比人口增长快两倍。
1
اِس آیت سے یہ اشارہ نکلتا ہے کہ ایک زمانہ میں زمین کو پوری غذا پیدا کرنے کے قابل نہیں سمجھا جائے گا۔ مگر اللہ تعالیٰ اس کا رد کرتا ہے اور فرماتا ہے ہم نے زمین میں ایسے سامان پیدا کر دئیے ہیں جن کی وجہ سے وہ حسبِ ضرورت غذا دے گی۔ خواہ زمین سے نکال کر‘ یا نئی غذا کے ایجاد ہونے سے‘ یا آسمانی شعاعوں کی مدد سے۔
2
مطلب یہ ہے کہ لاکھ آدمی بھی سوال کریں تو ہمارا جواب یہی ہوگا۔ چنانچہ غذا کا مسئلہ دنیا میں کوئی دو سو سال سے مختلف ممالک میں زیر بحث چلا آرہا ہے سب کو اوپر کا جواب پڑھنا چاہیے کہ یہ خداتعالیٰ کا فیصلہ ہے۔ ایک دفعہ مسٹر کپور جو پنجاب یونیورسٹی کے پروفیسر غذا تھے مجھ سے ملنے کے لئے قادیان آئے اور میں نے قرآنی آیات سے ان کو غذا کا معاملہ سمجھایا تو بہت حیران ہوئے اور خواہش کی کہ یہ آیات مجھے لکھ دی جائیں چنانچہ مَیں نے ان کو لکھوا دیں۔
a
13:4; 15:20; 16:16; 77:28.
3563
Important Words:
اقواتھا (its foods) is the plural of قوت (qut) which is derived from قات which means, he fed, nourished or sustained or fed with what would sustain the body. أقات علی الشیء means, he had power or ability to do the thing. أقاته means, he guarded or protected him. قوت means, provision, food, sustenance, etc. (Lane & Aqrab).
Commentary:
The "two days" or stages mentioned in the previous verse through which the earth had to pass before it assumed its present form are included in the number "four days" mentioned in the present verse; the additional "two days" signifying the two stages of the placing on it of mountains, rivers, etc. and the growth on it of vegetable and animal life. See also verse 13 below.
The words, "provided its foods in proper measure," signify that the earth is fully capable of providing food for all the creatures that live on it.
The expression "alike for all seekers" may signify that the foods which God has provided in the earth are equally accessible to all seekers who try to get them according to the laws of nature. It may mean also that all the physical needs and requirements of man have been adequately met in the foods that grow out of earth. So the fear that the earth may not someday be able to grow sufficient food for the fast increasing population of the world is groundless. The world can provide food, fibre and all other agricultural requirements for 28 billion people, ten times the world’s present population (Professor Cohn Clark, Director of the Agriculture Economics Research Institute of Oxford University). Only recently the United Nations Food and Agricultural Organisation pointed out in its report, "The State of Food and Agriculture, 1959," that the world’s food supply grows twice as fast as its population.
b
13:4; 15:20; 77:28.
2623
The 'two days' or stages mentioned in the previous verse through which the earth had to pass before it assumed its present form are included among the 'four days' mentioned in the present verse, the additional 'two days' signifying the two stages of the placing on it of mountains, rivers, etc. and the growth on it of vegetable and animal life. See also v. 11. The words, 'provided therein its foods in proper measure,' signify that the earth is and will ever remain to be fully capable of providing food for all the creatures that live on it.
2624
The expression, 'alike for all seekers,' may signify that the foods which God has provided in the earth are equally accessible to all seekers who try to get them according to the laws of nature. It may also mean that all the physical needs and requirements of man have been adequately met in the foods that grow out of earth. So the fear that the earth may not some day be able to grow sufficient food for the fast increasing population of the world is groundless. 'The world can provide food, fibre and all other agricultural requirements for 28 billion people, ten times the world’s present population' (Prof. Cohn Clark, Director of the Agricultural Economics Research Institute of Oxford University). Only recently the United Nations Food and Agricultural Organization pointed out in its report, 'The State of Food and Agriculture, 1959,' that the world’s food supply grows twice as fast as its population.
إِنَّهُۥ فَكَّرَ وَقَدَّرَ
فَقُتِلَ كَيْفَ قَدَّرَ
Commentary:
Ruin seized Walid bin Mughirah. Three of his sons, viz. Walid, Khalid and Hisham accepted Islam, others perished before his eyes. He suffered heavy financial losses and ultimately died in poverty and disgrace.
4442
Commentary:
Ruin seized Walid bin Mughirah. Three of his sons, viz. Walid, Khalid and Hisham accepted Islam, others perished before his eyes. He suffered heavy financial losses and ultimately died in poverty and disgrace.
ثُمَّ قُتِلَ كَيْفَ قَدَّرَ
这里特别指瓦利德•彬• 穆伊拉。他是祸不单行。他的三个儿子--------瓦利德 (وَلِيْد, Walid)、卡利德 (خَالِد, Khalid) 和希沙姆 (هِشَام, Hisham) 信奉了伊斯兰教, 其他几个儿子死在他眼前。他遭到了重大的经济损失, 最终死于贫困和羞辱。
The reference is particularly to Walid bin Mughirah. Ruin continued to dog his footsteps. Three of his sons—Walid, Khalid and Hisham accepted Islam, others perished before his eyes. He suffered heavy financial losses and ultimately died in poverty and disgrace.
1525
这里特别指瓦利德•彬• 穆伊拉。他是祸不单行。他的三个儿子--------瓦利德 (وَلِيْد, Walid)、卡利德 (خَالِد, Khalid) 和希沙姆 (هِشَام, Hisham) 信奉了伊斯兰教, 其他几个儿子死在他眼前。他遭到了重大的经济损失, 最终死于贫困和羞辱。
3167
The reference is particularly to Walid bin Mughirah. Ruin continued to dog his footsteps. Three of his sons—Walid, Khalid and Hisham accepted Islam, others perished before his eyes. He suffered heavy financial losses and ultimately died in poverty and disgrace.
مِن نُّطْفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ
18:38; 35:12; 36:78; 40:68.
18:38; 35:12; 36:78; 40:68.
18:38; 35:12; 36:78; 40:68.
Commentary:
The verse draws pointed attention to the very humble beginning of man, so that it may be brought home to him that God having created him from such an insignificant thing as a sperm drop, did not endow him with an infinite capacity for progress or did not reveal the Quran for his guidance, for nothing. Man has been created to pursue a noble ideal and achieve a great goal.
a
18:38; 35:12; 36:78; 40:68.
a
18:38; 35:12; 36:78; 40:68.
4581
Commentary:
The verse draws pointed attention to the very humble beginning of man, so that it may be brought home to him that God having created him from such an insignificant thing as a sperm drop, did not endow him with an infinite capacity for progress or did not reveal the Quran for his guidance, for nothing. Man has been created to pursue a noble ideal and achieve a great goal.
a
18:38; 35:12; 36:78; 40:68.
وَٱلَّذِى قَدَّرَ فَهَدَىٰ
80:20.
80:20.
80:20.
Commentary:
This and the preceding verse give four reasons for the glorification of God, viz. (1) God brought us into being. (2) He endowed us with all the faculties and capacities that are needed for our spiritual and intellectual development. (3) He determined man’s physical and spiritual needs and (4) for the fulfilment of those needs He revealed guidance that man might attain the object of his creation.
d
80:20.
a
80:20.
4683
Commentary:
This and the preceding verse give four reasons for the glorification of God, viz. (1) God brought us into being. (2) He endowed us with all the faculties and capacities that are needed for our spiritual and intellectual development. (3) He determined man’s physical and spiritual needs and (4) for the fulfilment of those needs He revealed guidance that man might attain the object of his creation.
d
80:20.