وَالَّذِیۡ
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "وَالَّذِیۡ".
وَالۡبَلَدُ الطَّیِّبُ یَخۡرُجُ نَبَاتُہٗ بِاِذۡنِ رَبِّہٖ ۖ وَالَّذِیۡ خَبُثَ لَا یَخۡرُجُ اِلَّا نَکِدًا ۚ کَذٰلِکَ نُصَرِّفُ الۡاٰیٰتِ لِقَوۡمٍ یَّشۡکُرُوۡنَ
یہاں طَیّب کا لفظ ہے۔ کھانے کے لئے آئے تو اس کے معنے خوشگوار کے ہوتے ہیں لیکن زمین کے لئے آئے تو اس کے معنے عمدہ پیداوار دینے والی زمین کے ہوں گے۔
’’اپنے رب کے حکم‘‘ کے الفاظ سے یہ مرادنہیں کہ اس کے لئے خاص حکم نازل ہوتا ہے۔ بلکہ مطلب یہ ہے کہ جس قسم کی طاقت اس کے اندر رکھی ہوتی ہے اس کے مطابق روئیدگی نکالتا ہے۔
خَبُثَ کے معنے ہیں ضِدُّ طَابَ یعنی جو اچھا نہ ہو۔ (اقرب)
Just as rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) The good, level land which, when watered by rain, absorbs the rainwater and yields good vegetation and brings forth abundant fruit. (b) The land which, being low-lying and rocky, only collects rainwater but does not absorb it and so brings forth no vegetation but provides drinking water for men and beasts. (c) The high stony ground which neither collects the water of rain nor absorbs it and is quite useless both for the purpose of vegetation and as a storage of rainwater. Similarly, men are of three kinds: (1) Those who not only themselves profit by Divine revelation but prove a source of spiritual guidance for others. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. (3) T
Commentary:
Rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) the good level land which, when watered by rain, absorbs the rain water and yields good vegetation and brings forth abundant fruit; (b) the land which, being low-lying and rocky, only collects the water of rain but does not absorb it and so brings forth no vegetation but provides drinking water for man and beast; (c) the high stony ground which neither collects the water of rain nor absorbs it, being useless both for the purpose of vegetation and as a storage for rainwater. Similarly, men are of three kinds: (1) Those who not only accept but also profit by Divine revelation. They are like the good level land which receives rain and yields good produce. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. They are like that piece of land which yields no produce, but from which men and beasts benefit by the water collected during the rain. (3) Those who neither derive any benefit from the Divine revelation themselves nor keep it stored for the use of others. They are like that piece of land which neither yields any produce nor hoards up water so that men and beasts may drink from it.
4
یہاں طَیّب کا لفظ ہے۔ کھانے کے لئے آئے تو اس کے معنے خوشگوار کے ہوتے ہیں لیکن زمین کے لئے آئے تو اس کے معنے عمدہ پیداوار دینے والی زمین کے ہوں گے۔
5
’’اپنے رب کے حکم‘‘ کے الفاظ سے یہ مرادنہیں کہ اس کے لئے خاص حکم نازل ہوتا ہے۔ بلکہ مطلب یہ ہے کہ جس قسم کی طاقت اس کے اندر رکھی ہوتی ہے اس کے مطابق روئیدگی نکالتا ہے۔
6
خَبُثَ کے معنے ہیں ضِدُّ طَابَ یعنی جو اچھا نہ ہو۔ (اقرب)
958
Commentary:
Rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) the good level land which, when watered by rain, absorbs the rain water and yields good vegetation and brings forth abundant fruit; (b) the land which, being low-lying and rocky, only collects the water of rain but does not absorb it and so brings forth no vegetation but provides drinking water for man and beast; (c) the high stony ground which neither collects the water of rain nor absorbs it, being useless both for the purpose of vegetation and as a storage for rainwater. Similarly, men are of three kinds: (1) Those who not only accept but also profit by Divine revelation. They are like the good level land which receives rain and yields good produce. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. They are like that piece of land which yields no produce, but from which men and beasts benefit by the water collected during the rain. (3) Those who neither derive any benefit from the Divine revelation themselves nor keep it stored for the use of others. They are like that piece of land which neither yields any produce nor hoards up water so that men and beasts may drink from it.
991
Just as rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) The good, level land which, when watered by rain, absorbs the rainwater and yields good vegetation and brings forth abundant fruit. (b) The land which, being low-lying and rocky, only collects rainwater but does not absorb it and so brings forth no vegetation but provides drinking water for men and beasts. (c) The high stony ground which neither collects the water of rain nor absorbs it and is quite useless both for the purpose of vegetation and as a storage of rainwater. Similarly, men are of three kinds: (1) Those who not only themselves profit by Divine revelation but prove a source of spiritual guidance for others. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. (3) T
قَالُوۡا لَنۡ نُّؤۡثِرَکَ عَلٰی مَا جَآءَنَا مِنَ الۡبَیِّنٰتِ وَالَّذِیۡ فَطَرَنَا ۖ فَاقۡضِ مَاۤ اَنۡتَ قَاضٍ ۖ اِنَّمَا تَقۡضِیۡ ہٰذِہِ الۡحَیٰوۃَ الدُّنۡیَاۤ
26:51.
26:51.
Mark the wonderful change that true faith works in man. The greedy and materialistic sorcerers who only a short while ago were asking for reward from Pharaoh, in the form of money, position or honour (7:114), became quite indifferent even to the most horrible form of death with which he threatened them when they had found and accepted the truth.
26:51.
Commentary:
Mark the wonderful change that true faith works in man. The greedy and materialistic magicians who only a short while ago were asking for reward from Pharaoh, in the form of money, position or honour (7:114), became quite indifferent even to the most horrible form of death with which he threatened them when they found and accepted the truth.
c
26:51.
a
26:51.
2292
Commentary:
Mark the wonderful change that true faith works in man. The greedy and materialistic magicians who only a short while ago were asking for reward from Pharaoh, in the form of money, position or honour (7:114), became quite indifferent even to the most horrible form of death with which he threatened them when they found and accepted the truth.
b
26:51.
1836
Mark the wonderful change that true faith works in man. The greedy and materialistic sorcerers who only a short while ago were asking for reward from Pharaoh, in the form of money, position or honour (7:114), became quite indifferent even to the most horrible form of death with which he threatened them when they had found and accepted the truth.
اِنَّ الَّذِیۡنَ جَآءُوۡ بِالۡاِفۡکِ عُصۡبَۃٌ مِّنۡکُمۡ ۚ لَا تَحۡسَبُوۡہُ شَرًّا لَّکُمۡ ۖ بَلۡ ہُوَ خَیۡرٌ لَّکُمۡ ۚ لِکُلِّ امۡرِئٍ مِّنۡہُمۡ مَّا اکۡتَسَبَ مِنَ الۡاِثۡمِ ۚ وَالَّذِیۡ تَوَلّٰی کِبۡرَہٗ مِنۡہُمۡ لَہٗ عَذَابٌ عَظِیۡمٌ
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition the Holy Prophet was accompanied by his noble and talented wife, ‘A’ishah. As it so happened, ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend ‘A’ishah went out again to search for it. On her return, to her great grief and mortification, the army had already marched away with the camel she was riding, her attendants thinking that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a refugee who was coming in the rear recognized her as he had seen her before the
The words, 'who took the principal part,' are understood to refer to ‘Abdullah bin Ubayy, the leader of the Hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
Important Words:
إفک (a lie) is infinitive noun from افک (afaka). They say أفکه i.e. (i) he changed his or its condition or manner of being; (ii) he turned him or it away or back from a thing; (iii) he turned him away or back by lying; (iv) he changed or perverted his judgement; (v) he deceived or beguiled him; (vi) he lied or said what was untrue. أفک الناس means, he told the people a big lie. إفک (ifkun) means, a lie; a great lie; a falsehood (Lane & Aqrab). See also 5:76.
Commentary:
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition, the Holy Prophet was accompanied by his noble wife, ‘A’ishah. As it happened ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend, ‘A’ishah went out again to search for it. On her return, to her great grief and mortification she found that the army had already marched away with the camel she was riding, her attendants supposing that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a Muhajir, who was coming in the rear recognized her as he had seen her before the verse enjoining "purdah" was revealed and brought her on his camel to Medina, himself walking behind the animal (Bukhari, Kitabun-Nikah). The hypocrites of Medina, led by ‘Abdullah bin Ubayy bin Salul, were always on the lookout to create some mischief and cause distress to the Holy Prophet. They made capital out of this incident and spread a malicious scandal against ‘A’ishah and unfortunately some of the Muslims also became associated with it. ‘A’ishah’s innocence was at last established in the present and the following few verses of the Quran. Those who had taken part in fabricating and spreading the accusation were punished and injunctions were revealed effectively to deal with scandal-mongers and their evil designs and activities.
The words "who took the chief part," are understood to refer to ‘Abdullah bin Ubayy, the leader of the hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
The words, "think it not to be an evil for you, nay it is good for you," signify that the incident contained a great lesson for the Muslims. They were warned to be on their guard against falling victim to the machinations of scandal-mongers and against accusing Muslim men and women of crimes of which they were quite innocent.
2600
Important Words:
إفک (a lie) is infinitive noun from افک (afaka). They say أفکه i.e. (i) he changed his or its condition or manner of being; (ii) he turned him or it away or back from a thing; (iii) he turned him away or back by lying; (iv) he changed or perverted his judgement; (v) he deceived or beguiled him; (vi) he lied or said what was untrue. أفک الناس means, he told the people a big lie. إفک (ifkun) means, a lie; a great lie; a falsehood (Lane & Aqrab). See also 5:76.
Commentary:
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition, the Holy Prophet was accompanied by his noble wife, ‘A’ishah. As it happened ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend, ‘A’ishah went out again to search for it. On her return, to her great grief and mortification she found that the army had already marched away with the camel she was riding, her attendants supposing that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a Muhajir, who was coming in the rear recognized her as he had seen her before the verse enjoining "purdah" was revealed and brought her on his camel to Medina, himself walking behind the animal (Bukhari, Kitabun-Nikah). The hypocrites of Medina, led by ‘Abdullah bin Ubayy bin Salul, were always on the lookout to create some mischief and cause distress to the Holy Prophet. They made capital out of this incident and spread a malicious scandal against ‘A’ishah and unfortunately some of the Muslims also became associated with it. ‘A’ishah’s innocence was at last established in the present and the following few verses of the Quran. Those who had taken part in fabricating and spreading the accusation were punished and injunctions were revealed effectively to deal with scandal-mongers and their evil designs and activities.
The words "who took the chief part," are understood to refer to ‘Abdullah bin Ubayy, the leader of the hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
The words, "think it not to be an evil for you, nay it is good for you," signify that the incident contained a great lesson for the Muslims. They were warned to be on their guard against falling victim to the machinations of scandal-mongers and against accusing Muslim men and women of crimes of which they were quite innocent.
2032
The extremely painful incident referred to in this verse took place when on the Holy Prophet’s return from the expedition against Bani Mustaliq in 5 A.H., the Muslim army had to halt for the night at a place, a short distance from Medina. In this expedition the Holy Prophet was accompanied by his noble and talented wife, ‘A’ishah. As it so happened, ‘A’ishah went out some distance from the camp to attend to the call of nature. When she returned, she discovered that she had dropped her necklace somewhere. The necklace itself was of no great value, but as it was a loan from a friend ‘A’ishah went out again to search for it. On her return, to her great grief and mortification, the army had already marched away with the camel she was riding, her attendants thinking that she was in the litter as she was then very young and light of weight. In her helplessness she sat down and cried till sleep overpowered her. Safwan, a refugee who was coming in the rear recognized her as he had seen her before the
2033
The words, 'who took the principal part,' are understood to refer to ‘Abdullah bin Ubayy, the leader of the Hypocrites of Medina, who had invented the lie and gave it wide publicity. He died an ignominious death, frustrated in all his designs against Islam and in his ambition and aspiration to become the crowned king of Medina.
وَالَّذِیۡ ہُوَ یُطۡعِمُنِیۡ وَیَسۡقِیۡنِ
وَالَّذِیۡ یُمِیۡتُنِیۡ ثُمَّ یُحۡیِیۡنِ
伊布拉欣把一切疾病和身体失调归咎于自己, 而把死亡归功于安拉。这表明, 按照他的看法, 死亡不是, 而且真的不是一件可以惧怕而回避的坏事。事实上, 死亡是一切生命自然而必然的结局, 而且像生命一样, 它是安拉的一种伟大的恩惠。
While Abraham ascribes disease and ailment to himself, he attributes death to God which shows that according to him death was not, and really is not, an evil thing to be dreaded or shunned. In fact, death is the natural and necessary end of all life and like life it is a great Divine boon.
Commentary:
While Abraham ascribes disease and ailment to himself, he attributes death to God which shows that, according to him death was not, and really is not, an evil thing to be dreaded or shunned. In fact, death is the natural and necessary end of all life and like life it is a great Divine boon. Without death there would have been all chaos in the world and life would have become an unbearable burden. For the righteous, death is the entrance through which they pass into the presence of their beloved Creator and Master. The sinners also, after having been purged of all spiritual dross in the purgatory called Hell, will march on the road to eternal life.
927
伊布拉欣把一切疾病和身体失调归咎于自己, 而把死亡归功于安拉。这表明, 按照他的看法, 死亡不是, 而且真的不是一件可以惧怕而回避的坏事。事实上, 死亡是一切生命自然而必然的结局, 而且像生命一样, 它是安拉的一种伟大的恩惠。
2754
Commentary:
While Abraham ascribes disease and ailment to himself, he attributes death to God which shows that, according to him death was not, and really is not, an evil thing to be dreaded or shunned. In fact, death is the natural and necessary end of all life and like life it is a great Divine boon. Without death there would have been all chaos in the world and life would have become an unbearable burden. For the righteous, death is the entrance through which they pass into the presence of their beloved Creator and Master. The sinners also, after having been purged of all spiritual dross in the purgatory called Hell, will march on the road to eternal life.
2120
While Abraham ascribes disease and ailment to himself, he attributes death to God which shows that according to him death was not, and really is not, an evil thing to be dreaded or shunned. In fact, death is the natural and necessary end of all life and like life it is a great Divine boon.
وَالَّذِیۡ جَآءَ بِالصِّدۡقِ وَصَدَّقَ بِہٖۤ ۙ اُولٰٓئِکَ ہُمُ الۡمُتَّقُوۡنَ
Commentary:
The second argument to support and establish the truth of a claimant to Divine revelation lies in the fact that the Prophets of God and those who accept their Message and follow their lead invariably meet with success, because they enjoy God’s protection and help. These two criteria, the one mentioned in this and the other in the previous verse, determine the truth of all Divine Messengers.
3458
Commentary:
The second argument to support and establish the truth of a claimant to Divine revelation lies in the fact that the Prophets of God and those who accept their Message and follow their lead invariably meet with success, because they enjoy God’s protection and help. These two criteria, the one mentioned in this and the other in the previous verse, determine the truth of all Divine Messengers.
وَالَّذِیۡ نَزَّلَ مِنَ السَّمَآءِ مَآءًۢ بِقَدَرٍ فَاَنۡشَرۡنَا بِہٖ بَلۡدَۃً مَّیۡتًا ۚ کَذٰلِکَ تُخۡرَجُوۡنَ
这句经文表示, 像雨后焦燥土地上, 繁花会盛开, 新生命会出现一样, 一个在道德上和精神上沦亡的民族通过安拉的启示也获得新生。
The words signify that even as dry and parched earth blooms and blossoms into new life when rain falls on it, so do a morally and spiritually dead people receive a new life through Divine revelation.
Commentary:
As physical life depends on water that comes down as rain, so does spiritual life depend on the spiritual water of Divine revelation. The words, "even so will you be raised" signify that even as dry and parched earth blooms and blossoms into new life when rain falls on it, so will a morally and spiritually dead people receive new life through Divine revelation.
1221
这句经文表示, 像雨后焦燥土地上, 繁花会盛开, 新生命会出现一样, 一个在道德上和精神上沦亡的民族通过安拉的启示也获得新生。
3649
Commentary:
As physical life depends on water that comes down as rain, so does spiritual life depend on the spiritual water of Divine revelation. The words, "even so will you be raised" signify that even as dry and parched earth blooms and blossoms into new life when rain falls on it, so will a morally and spiritually dead people receive new life through Divine revelation.
2672
The words signify that even as dry and parched earth blooms and blossoms into new life when rain falls on it, so do a morally and spiritually dead people receive a new life through Divine revelation.
وَالَّذِیۡ خَلَقَ الۡاَزۡوٰجَ کُلَّہَا وَجَعَلَ لَکُمۡ مِّنَ الۡفُلۡکِ وَالۡاَنۡعٰمِ مَا تَرۡکَبُوۡنَ
وَالَّذِیۡ قَالَ لِوٰلِدَیۡہِ اُفٍّ لَّکُمَاۤ اَتَعِدَانِنِیۡۤ اَنۡ اُخۡرَجَ وَقَدۡ خَلَتِ الۡقُرُوۡنُ مِنۡ قَبۡلِیۡ وَہُمَا یَسۡتَغِیۡثَانِ اللّٰہَ وَیۡلَکَ اٰمِنۡ اِنَّ وَعۡدَ اللّٰہِ حَقٌّ فَیَقُوۡلُ مَا ہٰذَاۤ اِلَّاۤ اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
Commentary:
In verse 16, reference was made to a class of men who spend their God-given gifts in the service of noble causes in order to win the pleasure of God, and who are anxious that they might be succeeded by a generation who should carry on their noble work. The verse under comment speaks of those unfortunate people who are born of good and righteous parents and are brought up in very healthy environments and yet lead a life of disbelief and sin.
3772
Commentary:
In verse 16, reference was made to a class of men who spend their God-given gifts in the service of noble causes in order to win the pleasure of God, and who are anxious that they might be succeeded by a generation who should carry on their noble work. The verse under comment speaks of those unfortunate people who are born of good and righteous parents and are brought up in very healthy environments and yet lead a life of disbelief and sin.
وَالَّذِیۡ قَدَّرَ فَہَدٰی
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.