مُسْتَوْدَعَ
Appears 1 times in Quran
Derived Words (1)
Words derived from the stem "مُسْتَوْدَعَ".
- and its home
Occurrences in Quran
Found 1 verses containing "مُسْتَوْدَعَ".
۞ وَمَا مِن دَآبَّةٍ فِى ٱلْأَرْضِ إِلَّا عَلَى ٱللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا ۚ كُلٌّ فِى كِتَٰبٍ مُّبِينٍ
11:57.
یعنی ہر جاندار کی۔
مستقر اور مستودع کی تشریح کے لئے دیکھیں سورۃ انعام آیت۹۹ نوٹ نمبر۱۔
عربی میں یَعْلَمُ کا لفظ ہے جس کے معنے ہیں ’’جانتا ہے‘‘ لیکن اردو میں اس قسم کی عبارت اس طرح ہوتی ہے کہ ’’جانتا نہ ہو‘‘ اس لئے گو ترجمہ ہم نے جانتا ہے لکھا ہے مگر اردو کے لحاظ سے یوں سمجھنا چاہیے کہ جانتا نہ ہو۔
11:57.
God has provided sustenance for all His creatures. He has even provided the means of subsistence for worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of the different kinds of food on which they subsist. But God has made ample provision for them all. The verse points out that God, having supplied the physical needs of the meanest of His creatures, certainly could not have neglected to make similar provision for the moral and spiritual needs of man who is the acme of His creation. The verse refers not only to the temporary and permanent abode of every living thing but also to the utmost limit to which its powers can develop.
Mustaqarr and Mustauda‘ signify not only a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane).
11:57.
Important Words:
مستقر (lodging) and مستودع (home) not only mean a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane). See also 6:99.
Commentary:
The verse declares that God has provided sustenance for all His creatures but it rests with them to make proper use of it. He has provided the means of subsistence for even the worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. There are many insects about the nature of even whose food man is in the dark, but all are getting their sustenance from nature. An interesting instance of how God makes provision for animals is furnished by the crops which men sow. While wheat makes an article of food for man, its stalk, leaves and husks provide food for animals. If God had not produced these things along with the grains of wheat, most men might have neglected their own ulterior interests and starved the dumb cattle.
God has created nothing without purpose. Even prickly shrubs form food for the camel and the goat, while the worms that grow in the human body get their food in the body itself. In fact, every species of worm, insect and animal has its particular food provided for it in nature. Even beasts of prey, which live on different kinds of animal diet seldom go hungry. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of knowing the different kinds of food on which they subsist. But God has made ample provision for them all.
What the Quran points out in this verse is that, when God has supplied the physical needs of the meanest of His creatures, He could certainly not have neglected to make provision for the moral and spiritual needs of the noblest of His creatures—man, who is the acme of His creation. It is unthinkable that when man was a mere clot of blood in the womb of his mother God supplied all his needs, but when he grew up to perfection and stood in need of guidance for the cultivation of his moral and spiritual faculties, He left him to his fate. Most assuredly God has provided both physical and spiritual sustenance for man; but it is for man to get it and make a proper use of it.
The words, He knows its lodging and its home, refer not only to the temporary and the permanent abode of every living thing but also to the utmost limit to which its powers can develop (see Important Words). The expression is thus intended to point out that only the Being Who knows the place where a thing lives and the utmost limits of its faculties can devise and provide the food best suited for it. To explain this point we may take the example of the body and the soul. We find that in teachings devised by human beings, either only the needs of the permanent abode, which relates to the human soul, have been taken into consideration, and the needs of the body, which serves as a shell for the soul and is thus man’s temporary abode, have been neglected; or the betterment of the temporary abode i.e. the body, has received the whole attention and the requirements of the soul have been lost sight of. The truth is that with the help of his intellect alone it is not possible for man to provide for both his material and spiritual needs; for he does not know what will happen after death, and his spiritual needs concern primarily his life in the Hereafter. It is only God Who does so.
b
11:57.
1
یعنی ہر جاندار کی۔
2
مستقر اور مستودع کی تشریح کے لئے دیکھیں سورۃ انعام آیت۹۹ نوٹ نمبر۱۔
3
عربی میں یَعْلَمُ کا لفظ ہے جس کے معنے ہیں ’’جانتا ہے‘‘ لیکن اردو میں اس قسم کی عبارت اس طرح ہوتی ہے کہ ’’جانتا نہ ہو‘‘ اس لئے گو ترجمہ ہم نے جانتا ہے لکھا ہے مگر اردو کے لحاظ سے یوں سمجھنا چاہیے کہ جانتا نہ ہو۔
a
11:57.
1388
Important Words:
مستقر (lodging) and مستودع (home) not only mean a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane). See also 6:99.
Commentary:
The verse declares that God has provided sustenance for all His creatures but it rests with them to make proper use of it. He has provided the means of subsistence for even the worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. There are many insects about the nature of even whose food man is in the dark, but all are getting their sustenance from nature. An interesting instance of how God makes provision for animals is furnished by the crops which men sow. While wheat makes an article of food for man, its stalk, leaves and husks provide food for animals. If God had not produced these things along with the grains of wheat, most men might have neglected their own ulterior interests and starved the dumb cattle.
God has created nothing without purpose. Even prickly shrubs form food for the camel and the goat, while the worms that grow in the human body get their food in the body itself. In fact, every species of worm, insect and animal has its particular food provided for it in nature. Even beasts of prey, which live on different kinds of animal diet seldom go hungry. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of knowing the different kinds of food on which they subsist. But God has made ample provision for them all.
What the Quran points out in this verse is that, when God has supplied the physical needs of the meanest of His creatures, He could certainly not have neglected to make provision for the moral and spiritual needs of the noblest of His creatures—man, who is the acme of His creation. It is unthinkable that when man was a mere clot of blood in the womb of his mother God supplied all his needs, but when he grew up to perfection and stood in need of guidance for the cultivation of his moral and spiritual faculties, He left him to his fate. Most assuredly God has provided both physical and spiritual sustenance for man; but it is for man to get it and make a proper use of it.
The words, He knows its lodging and its home, refer not only to the temporary and the permanent abode of every living thing but also to the utmost limit to which its powers can develop (see Important Words). The expression is thus intended to point out that only the Being Who knows the place where a thing lives and the utmost limits of its faculties can devise and provide the food best suited for it. To explain this point we may take the example of the body and the soul. We find that in teachings devised by human beings, either only the needs of the permanent abode, which relates to the human soul, have been taken into consideration, and the needs of the body, which serves as a shell for the soul and is thus man’s temporary abode, have been neglected; or the betterment of the temporary abode i.e. the body, has received the whole attention and the requirements of the soul have been lost sight of. The truth is that with the help of his intellect alone it is not possible for man to provide for both his material and spiritual needs; for he does not know what will happen after death, and his spiritual needs concern primarily his life in the Hereafter. It is only God Who does so.
c
11:57.
1297
God has provided sustenance for all His creatures. He has even provided the means of subsistence for worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of the different kinds of food on which they subsist. But God has made ample provision for them all. The verse points out that God, having supplied the physical needs of the meanest of His creatures, certainly could not have neglected to make similar provision for the moral and spiritual needs of man who is the acme of His creation. The verse refers not only to the temporary and permanent abode of every living thing but also to the utmost limit to which its powers can develop.
1298
Mustaqarr and Mustauda‘ signify not only a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane).