وَضَعَ
Appears 4 times in Quran
Derived Words (10)
Words derived from the stem "وَضَعَ".
- and set up
- and set up
- and brings him forth
- she was delivered of it
- He has set
- and brings him forth
- she had brought forth
- she was delivered of it
- she had brought forth
- He has set
Occurrences in Quran
Found 4 verses containing "وَضَعَ".
فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّى وَضَعْتُهَآ أُنثَىٰ وَٱللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ ٱلذَّكَرُ كَٱلْأُنثَىٰ ۖ وَإِنِّى سَمَّيْتُهَا مَرْيَمَ وَإِنِّىٓ أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ ٱلشَّيْطَٰنِ ٱلرَّجِيمِ
اس آیت میں اَلذَّکَرُ کے الفاظ ہیں اور اَلْ کبھی معہود ذہنی کے لئے بھی استعمال ہوتا ہے (اقرب) پس ترجمہ بالکل صحیح اور لفظ بلفظ درست ہے۔
اس دعا سے ظاہر ہے کہ کسی رؤیا کے ذریعہ سے اُمِّ مریم کو بتایا گیا تھا کہ اس پر اور اس کی اولاد پر شیطان حملہ کرے گا۔ فَتَدَبَّرُوْا۔
Mary’s mother had made the vow in the hope that she would be blessed with a son whom she would dedicate to the service of God. Instead a daughter was born to her. So she was naturally perplexed.
The words, Allah knew best of what she was delivered, form a parenthetical clause spoken by God, whereas the following words, the male she desired to have was not like the female she was delivered of, may be taken to have been spoken either by God or by Mary’s mother. Most probably they are God’s words and mean, as rendered in the text, that the female child she had brought forth was superior to the male child she desired to have. If taken to have been spoken by Mary’s mother, they would mean that the female child she had given birth to could not be like the male child she desired to have, inasmuch as a boy only was fitted to do the special service to which she desired to dedicate him. The clause, I have named her Mary, contains an implied prayer to God to make the girl as exalted and as good and virtuous as the name Mary (meaning exalted or a pious worshipper) signified.
Maryam was the mother of Jesus. She was probably named after the sister of Moses and Aaron, known as Mariam (later pronunciation, Miriam). The word, which is probably a compound one in Hebrew means, star of the sea; mistress or lady; exalted; pious worshipper (Cruden’s Concordance; Kashshaf & Enc. Bib.).
These words offer some difficulty. If Mary’s mother intended her child to be dedicated to the service of God, she must have known that the child would remain unmarried for life. What is, then, the sense in offering prayer for the child’s offspring? The most probable explanation is that God had told her in a vision that her daughter would grow up to womanhood and would have a child, whereupon she prayed that Mary and her child might both be granted God’s protection. In spite of this, however, she appears to have left the future of Mary in God’s hand and dedicated her, as she had originally intended, to the service of God (3:36; Gospel of the Birth of Mary). This must have been an exceptional case, for ordinarily only males were eligible for such dedication. The assumption that Mary’s mother had a vision that her daughter would have a son finds mention in the Gospel of Mary (3: 5) though perhaps in a somewhat different form. There was nothing unusual about the prayer of Hanna, Mary’s mothe
Rajim, derived from Rajama, means: (1) One driven away from God’s presence and mercy or one cursed; (2) forsaken and abandoned; (3) pelted with stones; (4) deprived of all goodness and virtue (Lane).
Important Words:
مریم (Mary) was the mother of Jesus. She was probably named after the sister of Moses and Aaron, known as Mariam (later pronunciation Miriam). The word, which is probably a compound one consisting of مر and یم it possesses, in Hebrew, a variety of interpretations, some of them being "bitter sea"; "drop of the sea"; "star of the sea"; "bitterness"; "mistress" or "lady". From two alternative roots Mariam might also mean, "the rebellious", or "the corpulent" (Enc. Bib. under Mary). It also means "exalted" (Cruden’s Concordance). Muslim traditionists ascribe to the word the meaning of "pious worshipper" (Kashshaf).
الرجیم (the rejected) is passive participle from رجم. They say رجمه i.e. he pelted him with stones; he smote and killed him; he drove him away; he cursed him; he boycotted or forsook him; he reviled or abused him. رجم الرجل means, the man said a thing on conjecture. رجم القبر means, he put up a stone at the tomb to serve as a sign. الرجیم means: (1) one whom God has driven away from His presence and mercy, i.e. the one rejected; (2) one whom God has cursed; (3) one who has been forsaken and abandoned; and (4) one who has been pelted with stones (Aqrab & Lane). It also means, one driven away or deprived of all goodness and virtue (Mufradat).
Commentary:
Mary’s mother had made the vow in the hope that she would be blessed with a son whom she would dedicate to the service of God. Instead a daughter was born to her. So she was naturally perplexed.
The words, Allah knew best what she had brought forth, form a parenthetical clause spoken by God whereas the following words, the male was not like the female, may be taken to have been either spoken by God or by Mary’s mother. Most probably they are God’s words and mean as rendered in the text, that the female child she had brought forth was superior to the male child she desired to have. If taken to have been spoken by Mary’s mother, they would mean that the female child she had given birth to could not be like the male child she desired, inasmuch as only a boy was fit to do the special service to which she desired to dedicate him.
The clause, I have named her Mary, contains an implied prayer to God to make the girl as exalted and as good and virtuous as the name Mary, meaning exalted or a pious worshipper, signified.
The words, I commit her and her offspring to Thy protection from Satan, the rejected, offer some difficulty. If Mary’s mother intended her child to be dedicated to the service of God, she must have known that the child would remain unmarried for life. What is, then, the sense in offering prayer for the child’s offspring? The most probable explanation is that God had told her in a vision that her daughter would grow up to womanhood and would have a child, whereupon she prayed that Mary and her child might both be granted God’s protection from Satan, the rejected. In spite of this, however, she appears to have left the future of Mary in God’s hand and dedicated her, as she had originally intended, to the service of God (3:38; 3:45; also Gospel of the Birth of Mary). This must have been an exceptional case, for ordinarily only males were eligible for such dedication. The assumption that Mary’s mother had a vision that her daughter would have a son is not unfounded. It finds mention in the Gospel of Mary (3:5) though perhaps in a somewhat different form.
There was nothing unusual about the prayer of Hanna, Mary’s mother, that Mary and her offspring might be protected from satanic influences. All pious parents are actuated by such a desire for their children and pray that they should grow up to lead good and virtuous lives. But unfortunately this simple and natural prayer of Mary’s mother, coupled with a saying of the Holy Prophet to the effect that Mary and her son Jesus were free from the touch of Satan, has given rise to widespread misunderstanding and has been made the basis of an entirely erroneous and misleading belief among a section of Muslims, besides affording to Christians a welcome excuse for attacking Islam. A section among the latter-day Muslims has come to believe that of all men and women, Jesus and his mother, Mary, alone were immune from the evil influences of Satan.
As hinted above, this doctrine is based on a tradition of the Holy Prophet which says: "No child is born but Satan touches it at the time of its birth and makes it cry, except Jesus and his mother Mary" (Bukhari). Unfortunately, this saying of the Holy Prophet has been shorn of its true setting and utterly misunderstood. These words of the Prophet, besides being not strictly relevant as they refer only to the touch of Satan at the time of the birth of a child and not absolutely, were necessitated by the fact that the Jews, out of their enmity towards Jesus, charged him and his mother with the infamous accusation that, God forbid, Mary led an immoral life, and conceived out of legal wedlock, and that consequently Jesus, her son, had an illegal birth. It was to refute this filthy charge that the Holy Prophet uttered the above-quoted words. So this saying of the Prophet is not intended to be general but has only a particular significance with a specific setting. In fact this hadith mentions the names of Jesus and his mother Mary only by way of citing an instance and what is meant is that all mortals born of a woman are likely to come under the influence of Satan except such as possess moral and spiritual qualities like unto those possessed by Mary and her son. The Arabic language is not wanting in instances where a person is named not in his individual capacity, but as representing a class of people (Kashshaf & Manawi). The names of Jesus and Mary have been specifically chosen because of the aspersion upon them by the wicked Jews. Another equally good interpretation is that the words "no child is born" occurring in this hadith are, as hinted above not general but have been used in a restricted sense, signifying not all children absolutely but only such children as were born out of wedlock in the days of Jesus, and the name of Mary has been added because it was her abnormal conception that occasioned such birth of Jesus. Another saying of the Holy Prophet supports this interpretation. Says he, "every child is born in the likeness of Islam; it is only his parents that make him a Christian, a Jew or a Fire-Worshipper" (Bukhari). So the "touch" of Satan referred to in the foregoing hadith cannot be general; it must be taken in a restricted sense.
That Jesus and his mother are not alone in being free from the touch of Satan is clear from a number of Quranic verses and several sayings of the Holy Prophet. To quote only one instance from each, the Quran says: (O Satan,) surely thou shalt have no power over My servants, except such of the erring ones as choose to follow thee (15:43). And the Holy Prophet says: "If a person goes in unto his wife praying, 'O my Lord, keep me away from Satan and so too, keep away the child you grant me', and the wife conceives on such an occasion, the child born will be free from the touch of Satan" (Bukhari).
As for himself personally the Holy Prophet says, "Every one of you has a satan attached to him (who tries to lead him astray) but God has helped me against my satan who has turned Muslim, i.e. obedient and submissive" (Musnad). This means that so far as the Holy Prophet was concerned, Satan had become virtually non-existent. This is certainly a much more exalted position than mere protection against the attack of Satan. Truly has the Prophet remarked, "If Moses and Jesus had been alive, they would have found themselves forced to follow me" (Kathir).
Finally, it may be noted that though Islam declares all Prophets of God to be virtually safe from the influence of Satan, the Bible does not ascribe this protection to Jesus for the New Testament clearly states at a number of places that he was tempted by the Devil for no less than forty days (e.g. Mark 1:12, 13).
4
اس آیت میں اَلذَّکَرُ کے الفاظ ہیں اور اَلْ کبھی معہود ذہنی کے لئے بھی استعمال ہوتا ہے (اقرب) پس ترجمہ بالکل صحیح اور لفظ بلفظ درست ہے۔
5
اس دعا سے ظاہر ہے کہ کسی رؤیا کے ذریعہ سے اُمِّ مریم کو بتایا گیا تھا کہ اس پر اور اس کی اولاد پر شیطان حملہ کرے گا۔ فَتَدَبَّرُوْا۔
327
Important Words:
مریم (Mary) was the mother of Jesus. She was probably named after the sister of Moses and Aaron, known as Mariam (later pronunciation Miriam). The word, which is probably a compound one consisting of مر and یم it possesses, in Hebrew, a variety of interpretations, some of them being "bitter sea"; "drop of the sea"; "star of the sea"; "bitterness"; "mistress" or "lady". From two alternative roots Mariam might also mean, "the rebellious", or "the corpulent" (Enc. Bib. under Mary). It also means "exalted" (Cruden’s Concordance). Muslim traditionists ascribe to the word the meaning of "pious worshipper" (Kashshaf).
الرجیم (the rejected) is passive participle from رجم. They say رجمه i.e. he pelted him with stones; he smote and killed him; he drove him away; he cursed him; he boycotted or forsook him; he reviled or abused him. رجم الرجل means, the man said a thing on conjecture. رجم القبر means, he put up a stone at the tomb to serve as a sign. الرجیم means: (1) one whom God has driven away from His presence and mercy, i.e. the one rejected; (2) one whom God has cursed; (3) one who has been forsaken and abandoned; and (4) one who has been pelted with stones (Aqrab & Lane). It also means, one driven away or deprived of all goodness and virtue (Mufradat).
Commentary:
Mary’s mother had made the vow in the hope that she would be blessed with a son whom she would dedicate to the service of God. Instead a daughter was born to her. So she was naturally perplexed.
The words, Allah knew best what she had brought forth, form a parenthetical clause spoken by God whereas the following words, the male was not like the female, may be taken to have been either spoken by God or by Mary’s mother. Most probably they are God’s words and mean as rendered in the text, that the female child she had brought forth was superior to the male child she desired to have. If taken to have been spoken by Mary’s mother, they would mean that the female child she had given birth to could not be like the male child she desired, inasmuch as only a boy was fit to do the special service to which she desired to dedicate him.
The clause, I have named her Mary, contains an implied prayer to God to make the girl as exalted and as good and virtuous as the name Mary, meaning exalted or a pious worshipper, signified.
The words, I commit her and her offspring to Thy protection from Satan, the rejected, offer some difficulty. If Mary’s mother intended her child to be dedicated to the service of God, she must have known that the child would remain unmarried for life. What is, then, the sense in offering prayer for the child’s offspring? The most probable explanation is that God had told her in a vision that her daughter would grow up to womanhood and would have a child, whereupon she prayed that Mary and her child might both be granted God’s protection from Satan, the rejected. In spite of this, however, she appears to have left the future of Mary in God’s hand and dedicated her, as she had originally intended, to the service of God (3:38; 3:45; also Gospel of the Birth of Mary). This must have been an exceptional case, for ordinarily only males were eligible for such dedication. The assumption that Mary’s mother had a vision that her daughter would have a son is not unfounded. It finds mention in the Gospel of Mary (3:5) though perhaps in a somewhat different form.
There was nothing unusual about the prayer of Hanna, Mary’s mother, that Mary and her offspring might be protected from satanic influences. All pious parents are actuated by such a desire for their children and pray that they should grow up to lead good and virtuous lives. But unfortunately this simple and natural prayer of Mary’s mother, coupled with a saying of the Holy Prophet to the effect that Mary and her son Jesus were free from the touch of Satan, has given rise to widespread misunderstanding and has been made the basis of an entirely erroneous and misleading belief among a section of Muslims, besides affording to Christians a welcome excuse for attacking Islam. A section among the latter-day Muslims has come to believe that of all men and women, Jesus and his mother, Mary, alone were immune from the evil influences of Satan.
As hinted above, this doctrine is based on a tradition of the Holy Prophet which says: "No child is born but Satan touches it at the time of its birth and makes it cry, except Jesus and his mother Mary" (Bukhari). Unfortunately, this saying of the Holy Prophet has been shorn of its true setting and utterly misunderstood. These words of the Prophet, besides being not strictly relevant as they refer only to the touch of Satan at the time of the birth of a child and not absolutely, were necessitated by the fact that the Jews, out of their enmity towards Jesus, charged him and his mother with the infamous accusation that, God forbid, Mary led an immoral life, and conceived out of legal wedlock, and that consequently Jesus, her son, had an illegal birth. It was to refute this filthy charge that the Holy Prophet uttered the above-quoted words. So this saying of the Prophet is not intended to be general but has only a particular significance with a specific setting. In fact this hadith mentions the names of Jesus and his mother Mary only by way of citing an instance and what is meant is that all mortals born of a woman are likely to come under the influence of Satan except such as possess moral and spiritual qualities like unto those possessed by Mary and her son. The Arabic language is not wanting in instances where a person is named not in his individual capacity, but as representing a class of people (Kashshaf & Manawi). The names of Jesus and Mary have been specifically chosen because of the aspersion upon them by the wicked Jews. Another equally good interpretation is that the words "no child is born" occurring in this hadith are, as hinted above not general but have been used in a restricted sense, signifying not all children absolutely but only such children as were born out of wedlock in the days of Jesus, and the name of Mary has been added because it was her abnormal conception that occasioned such birth of Jesus. Another saying of the Holy Prophet supports this interpretation. Says he, "every child is born in the likeness of Islam; it is only his parents that make him a Christian, a Jew or a Fire-Worshipper" (Bukhari). So the "touch" of Satan referred to in the foregoing hadith cannot be general; it must be taken in a restricted sense.
That Jesus and his mother are not alone in being free from the touch of Satan is clear from a number of Quranic verses and several sayings of the Holy Prophet. To quote only one instance from each, the Quran says: (O Satan,) surely thou shalt have no power over My servants, except such of the erring ones as choose to follow thee (15:43). And the Holy Prophet says: "If a person goes in unto his wife praying, 'O my Lord, keep me away from Satan and so too, keep away the child you grant me', and the wife conceives on such an occasion, the child born will be free from the touch of Satan" (Bukhari).
As for himself personally the Holy Prophet says, "Every one of you has a satan attached to him (who tries to lead him astray) but God has helped me against my satan who has turned Muslim, i.e. obedient and submissive" (Musnad). This means that so far as the Holy Prophet was concerned, Satan had become virtually non-existent. This is certainly a much more exalted position than mere protection against the attack of Satan. Truly has the Prophet remarked, "If Moses and Jesus had been alive, they would have found themselves forced to follow me" (Kathir).
Finally, it may be noted that though Islam declares all Prophets of God to be virtually safe from the influence of Satan, the Bible does not ascribe this protection to Jesus for the New Testament clearly states at a number of places that he was tempted by the Devil for no less than forty days (e.g. Mark 1:12, 13).
402
Mary’s mother had made the vow in the hope that she would be blessed with a son whom she would dedicate to the service of God. Instead a daughter was born to her. So she was naturally perplexed.
402A
The words, Allah knew best of what she was delivered, form a parenthetical clause spoken by God, whereas the following words, the male she desired to have was not like the female she was delivered of, may be taken to have been spoken either by God or by Mary’s mother. Most probably they are God’s words and mean, as rendered in the text, that the female child she had brought forth was superior to the male child she desired to have. If taken to have been spoken by Mary’s mother, they would mean that the female child she had given birth to could not be like the male child she desired to have, inasmuch as a boy only was fitted to do the special service to which she desired to dedicate him. The clause, I have named her Mary, contains an implied prayer to God to make the girl as exalted and as good and virtuous as the name Mary (meaning exalted or a pious worshipper) signified.
402B
Maryam was the mother of Jesus. She was probably named after the sister of Moses and Aaron, known as Mariam (later pronunciation, Miriam). The word, which is probably a compound one in Hebrew means, star of the sea; mistress or lady; exalted; pious worshipper (Cruden’s Concordance; Kashshaf & Enc. Bib.).
402C
These words offer some difficulty. If Mary’s mother intended her child to be dedicated to the service of God, she must have known that the child would remain unmarried for life. What is, then, the sense in offering prayer for the child’s offspring? The most probable explanation is that God had told her in a vision that her daughter would grow up to womanhood and would have a child, whereupon she prayed that Mary and her child might both be granted God’s protection. In spite of this, however, she appears to have left the future of Mary in God’s hand and dedicated her, as she had originally intended, to the service of God (3:36; Gospel of the Birth of Mary). This must have been an exceptional case, for ordinarily only males were eligible for such dedication. The assumption that Mary’s mother had a vision that her daughter would have a son finds mention in the Gospel of Mary (3: 5) though perhaps in a somewhat different form. There was nothing unusual about the prayer of Hanna, Mary’s mothe
402D
Rajim, derived from Rajama, means: (1) One driven away from God’s presence and mercy or one cursed; (2) forsaken and abandoned; (3) pelted with stones; (4) deprived of all goodness and virtue (Lane).
وَوَصَّيْنَا ٱلْإِنسَٰنَ بِوَٰلِدَيْهِ إِحْسَٰنًا ۖ حَمَلَتْهُ أُمُّهُۥ كُرْهًا وَوَضَعَتْهُ كُرْهًا ۖ وَحَمْلُهُۥ وَفِصَٰلُهُۥ ثَلَٰثُونَ شَهْرًا ۚ حَتَّىٰٓ إِذَا بَلَغَ أَشُدَّهُۥ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِىٓ أَنْ أَشْكُرَ نِعْمَتَكَ ٱلَّتِىٓ أَنْعَمْتَ عَلَىَّ وَعَلَىٰ وَٰلِدَىَّ وَأَنْ أَعْمَلَ صَٰلِحًا تَرْضَىٰهُ وَأَصْلِحْ لِى فِى ذُرِّيَّتِىٓ ۖ إِنِّى تُبْتُ إِلَيْكَ وَإِنِّى مِنَ ٱلْمُسْلِمِينَ
دیکھئے نوٹ سورۃ لقمان آیت۱۵۔
27:20.
6:152; 17:24; 29:9.
In 31:15, it was stated that the weaning of a child takes two years, but in this verse the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation; and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time from which she begins to have such a feeling.
The word Ashudd seems to have been used in the sense of spiritual maturity here and in 12:23, and in the sense of intellectual and physical maturity in 6:153 and 18:83.
6:152; 19:33; 29:9.
27:20.
Important Words:
أشد (full maturity) is derived from شد. They say شد الشیء i.e. he made the thing hard, firm, compact, strong, or he bound it fast. أشد (ashudd) means, physical and intellectual and also spiritual maturity as gives evidence of rectitude of conduct or course of life; firmness or soundness of judgement produced by experience. (Lane).
Commentary:
The word seems to have been used in the sense of spiritual maturity in the present verse and in 12:23; and in the sense of intellectual and physical maturity in 6:153 and 18:83. Generally, Divine Messengers are invested with their divine mission at the age of forty. The belief that Jesus was made a Prophet at the age of 33 seems to be an historical anachronism, as recent research into Christian history has proved his birth to have taken place about six years earlier than generally understood (Enc. Brit. under "Chronicle").
أوزعنی (grant me the power) is derived from وزع. They say وزع فلاناً او بفلان i.e. he hindered or led or drove forth such a one and restrained him; he urged or incited such a one. أوزع اللّٰه فلانا means, God inspired or granted such a one the power to do a thing. See also 27:18.
In verse 13 above a brief reference has been made to محسنین (doers of good). The present verse enjoins a believer to do good (احسان) to all his fellow beings, irrespective of caste, colour or clime, starting, however, with his parents, the mother having secured a special mention, as also in 31:15 because "she bears him with pain, and brings him forth with pain".
In 31:15, it was stated that the weaning of a child takes two years, but in the verse under comment the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation, and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time when she begins to have such a feeling.
a
27:20.
f
6:152; 17:24; 29:9.
1254
第31章15节经文中说婴儿断奶要两年, 但在这一节中母亲怀孕和婴儿哺乳一起的时间是30个月, 其中10个月是怀孕期; 看来这是孕妇感觉到身孕负担的时期, 第4个月是开始有这种感觉的时期。
1
دیکھئے نوٹ سورۃ لقمان آیت۱۵۔
b
6:152; 19:33; 29:9.
c
27:20.
3770
Important Words:
أشد (full maturity) is derived from شد. They say شد الشیء i.e. he made the thing hard, firm, compact, strong, or he bound it fast. أشد (ashudd) means, physical and intellectual and also spiritual maturity as gives evidence of rectitude of conduct or course of life; firmness or soundness of judgement produced by experience. (Lane).
Commentary:
The word seems to have been used in the sense of spiritual maturity in the present verse and in 12:23; and in the sense of intellectual and physical maturity in 6:153 and 18:83. Generally, Divine Messengers are invested with their divine mission at the age of forty. The belief that Jesus was made a Prophet at the age of 33 seems to be an historical anachronism, as recent research into Christian history has proved his birth to have taken place about six years earlier than generally understood (Enc. Brit. under "Chronicle").
أوزعنی (grant me the power) is derived from وزع. They say وزع فلاناً او بفلان i.e. he hindered or led or drove forth such a one and restrained him; he urged or incited such a one. أوزع اللّٰه فلانا means, God inspired or granted such a one the power to do a thing. See also 27:18.
In verse 13 above a brief reference has been made to محسنین (doers of good). The present verse enjoins a believer to do good (احسان) to all his fellow beings, irrespective of caste, colour or clime, starting, however, with his parents, the mother having secured a special mention, as also in 31:15 because "she bears him with pain, and brings him forth with pain".
In 31:15, it was stated that the weaning of a child takes two years, but in the verse under comment the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation, and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time when she begins to have such a feeling.
a
27:20.
d
6:152; 17:24; 29:9.
2725
In 31:15, it was stated that the weaning of a child takes two years, but in this verse the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation; and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time from which she begins to have such a feeling.
2726
The word Ashudd seems to have been used in the sense of spiritual maturity here and in 12:23, and in the sense of intellectual and physical maturity in 6:153 and 18:83.
وَٱلسَّمَآءَ رَفَعَهَا وَوَضَعَ ٱلْمِيزَانَ
42:18; 57:26.
42:18; 57:26.
The whole universe is subject to one uniform law and all its constituent parts unite to form a glorious harmony of structure and motion. If this harmony or equilibrium between different things is in the least disturbed, the whole universe would fall to pieces. But God has kept all the laws that regulate the world under His exclusive control, beyond the reach of man.
42:18; 57:26.
Important Words:
المیزان (measure) is derived from وزن. They say وزن الشیء i.e. he raised the thing in order to know its weight or measure. وزن الرجل (wazuna), means, the man was or became of sound and weighty opinion. وزن means, weight; measure; توازن means to be equal to one another in weight, measure or value; equilibrium; المیزان means, balance; measure; counterpart; justice. They say, استقام میزان النھار i.e. it was midday (Aqrab).
Commentary:
The whole universe is subject to a uniform law and all its constituent parts unite to form a glorious harmony of structure and motion. If this harmony or equilibrium between different things is in the least disturbed, the whole universe would fall to pieces. But God has kept all the laws that regulate the world under His exclusive control, beyond the reach of man.
d
42:18; 57:26.
a
42:18; 57:26.
4049
Important Words:
المیزان (measure) is derived from وزن. They say وزن الشیء i.e. he raised the thing in order to know its weight or measure. وزن الرجل (wazuna), means, the man was or became of sound and weighty opinion. وزن means, weight; measure; توازن means to be equal to one another in weight, measure or value; equilibrium; المیزان means, balance; measure; counterpart; justice. They say, استقام میزان النھار i.e. it was midday (Aqrab).
Commentary:
The whole universe is subject to a uniform law and all its constituent parts unite to form a glorious harmony of structure and motion. If this harmony or equilibrium between different things is in the least disturbed, the whole universe would fall to pieces. But God has kept all the laws that regulate the world under His exclusive control, beyond the reach of man.
d
42:18; 57:26.
2921
The whole universe is subject to one uniform law and all its constituent parts unite to form a glorious harmony of structure and motion. If this harmony or equilibrium between different things is in the least disturbed, the whole universe would fall to pieces. But God has kept all the laws that regulate the world under His exclusive control, beyond the reach of man.
وَٱلْأَرْضَ وَضَعَهَا لِلْأَنَامِ
Important Words:
الانام (creatures) means, mankind or the jinn or all the creatures that are on the surface of the earth; everything having a soul (Lane & Aqrab).
4052
Important Words:
الانام (creatures) means, mankind or the jinn or all the creatures that are on the surface of the earth; everything having a soul (Lane & Aqrab).