يَزِيدُ
Appears 10 times in Quran
Derived Words (6)
Words derived from the stem "يَزِيدُ".
- increases in
- and gives them more
- and will give them more
- and it increases
- adds
- He adds
- will increase
- increases them
- more
Occurrences in Quran
Found 10 verses containing "يَزِيدُ".
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِۦ ۖ وَأَمَّا ٱلَّذِينَ ٱسْتَنكَفُوا۟ وَٱسْتَكْبَرُوا۟ فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيًّا وَلَا نَصِيرًا
3:58, 16:97; 39:11.
4:46; 33:18, 66.
3:58; 16:97; 39:11.
7:158; 64:9.
a
3:58, 16:97; 39:11.
b
4:46; 33:18, 66.
a
3:58; 16:97; 39:11.
b
7:158; 64:9.
e
3:58, 16:97; 39:11.
f
4:46; 33:18, 66.
وَلَقَدْ صَرَّفْنَا فِى هَٰذَا ٱلْقُرْءَانِ لِيَذَّكَّرُوا۟ وَمَا يَزِيدُهُمْ إِلَّا نُفُورًا
17:90; 18:55.
17:90; 18:55.
For a revealed Book which has to deal with all matters of importance it is but natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. When repetition is intended to throw light upon a matter from a new angle or to refute a new objection, no sane and intelligent person can take objection to it.
17:90; 18:55.
Important Words:
صرفنا (We have explained the truth in various ways). صرف(Sarrafa) is the intensified form of صرف (Sarafa). صرفه means, he turned, sent or put him away or back from his way or course. صرف الشیء (Sarrafa) means, he employed the thing in more than one way. صرف الکلام means, he derived one part of the speech from another. تصریف is the turning from one state or condition to another or from one direction or course or way to another. تصریف الایات signifies the varying of the Quranic verses by repeating them in different forms (Lane & Aqrab).
Commentary:
The objection is generally raised against the Quran that it unnecessarily repeats its subjects. This objection has been answered in this verse. According to the two meanings of the word صرفنا given under Important Words, the verse would mean, (a) that the Quran refutes all possible objections raised against its principles and teachings and (b) that it discusses all important subjects from all conceivable points of view. For a book which has to deal exhaustively with all questions of importance it is quite natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. No reasonable person can call this repetition. Repetition is objectionable only when it serves no useful purpose, but when it is intended to throw light upon a question from a new angle of vision or to refute a new objection no sane and intelligent person can object to it.
f
17:90; 18:55.
b
17:90; 18:55.
1971
Important Words:
صرفنا (We have explained the truth in various ways). صرف(Sarrafa) is the intensified form of صرف (Sarafa). صرفه means, he turned, sent or put him away or back from his way or course. صرف الشیء (Sarrafa) means, he employed the thing in more than one way. صرف الکلام means, he derived one part of the speech from another. تصریف is the turning from one state or condition to another or from one direction or course or way to another. تصریف الایات signifies the varying of the Quranic verses by repeating them in different forms (Lane & Aqrab).
Commentary:
The objection is generally raised against the Quran that it unnecessarily repeats its subjects. This objection has been answered in this verse. According to the two meanings of the word صرفنا given under Important Words, the verse would mean, (a) that the Quran refutes all possible objections raised against its principles and teachings and (b) that it discusses all important subjects from all conceivable points of view. For a book which has to deal exhaustively with all questions of importance it is quite natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. No reasonable person can call this repetition. Repetition is objectionable only when it serves no useful purpose, but when it is intended to throw light upon a question from a new angle of vision or to refute a new objection no sane and intelligent person can object to it.
c
17:90; 18:55.
1621
For a revealed Book which has to deal with all matters of importance it is but natural and even necessary that it should revert, time and again, to the relevant points which bear on the main theme. When repetition is intended to throw light upon a matter from a new angle or to refute a new objection, no sane and intelligent person can take objection to it.
وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِٱلنَّاسِ ۚ وَمَا جَعَلْنَا ٱلرُّءْيَا ٱلَّتِىٓ أَرَيْنَٰكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَٱلشَّجَرَةَ ٱلْمَلْعُونَةَ فِى ٱلْقُرْءَانِ ۚ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَٰنًا كَبِيرًا
17:2.
这里指的是本章第二节经文中所谈到的那一精神境界。在那一精神境界中, 穆圣看到自己领着所有其他的先知在耶路撒冷的那座犹太人的朝向寺里祈祷。这一梦境意示在将来的某一时间那些先知的追随者会参加到伊斯兰教的行列中来。这就是 “你的养主业已作了消灭那些人们 (的决定)” 这句话的意思。伊斯兰教的全面传播将紧跟在第59节经文中谈到的世界性灾难发生之后展开。
“被诅咒的树” 看来就是犹太民族。«古兰经» 反复谈到他们受到安拉的诅咒 (5:14, 61, 65, 79)。安拉从达五德时代起一直到现在诅咒着这个不幸的民族。这句话的这种解释, 在本章中述及以色列人时专门用 بَنِی اِسْرَائِيْل (Bani-Isra’il) 这一名称所暗示的这点上, 得到更多的证实。本章开始时谈到那个精神境界, 穆圣看到自己领导着以色列的许多先知在犹太教的中心--------耶路撒冷祈祷。这件事进一步证实了 “被诅咒的树” 的意思就是犹太民族这一假设, 因为 شَجَرَة (Shajarah) 这一单词意指一个部族。这节经文既谈到了那个精神境界, 又谈到了犹太民族 (被诅咒的树), 这一精神境界特别说他们是 “对人的考验罢了”。犹太人, 长期以来, 证明是人类许多痛苦和患难的根源, 尤其对穆斯林更是如此。
شجرۃ سے مراد خاندان اور قوم بھی ہوتی ہے۔ چنانچہ خاندان کے سلسلہ کو شجرہ ٔنسب کہتے ہیں۔ اقرب نے بھی شجرہ کے ایک معنے شجرہ ٔنسب یعنی خاندان کے سلسلہ کے کیے ہیں نہ صرف درخت کے۔ چونکہ قرآن کریم میں یہود کی قوم پر لعنت کی گئی ہے۔ اس لئے یہاں انہیں کا ذکر ہے۔
اس جگہ رؤیا اور ایک شجرۂ ملعونہ کا اکٹھا ذکر کیا گیا ہے اس سے مضمون واضح ہو جاتا ہے کیونکہ رؤیا اسی سورۃ میں اسراء کے واقعہ میں بیان کی گئی ہے اور اسراء وہ کشفی سفر تھا جو فلسطین کی طرف ہوا جو یہود کا مقام تھا اور شجرۂ ملعونہ سے بھی یہود مراد ہیں۔ پس دونوں کے اکٹھا ذکر کرنے سے ایک واقعہ نے دوسرے کی تفسیر کر دی ہے۔
17:2.
The reference here is to the Vision mentioned in v. 2 of this Surah. In this Vision the Holy Prophet saw himself leading all other Prophets in Prayers in the Temple at Jerusalem which was the Qiblah of the Jews. The Vision implied that in some future time the followers of those Prophets would join the fold of Islam. This is what is meant by the words, thy Lord has decreed the ruin of this people. The general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59.
'The cursed tree' seems to be the Jewish people who have been repeatedly mentioned in the Qur’an as having been cursed by God (5:14, 5:61, 5:65, 5:79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to our own time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, Bani- Isra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the centre of the Jewish Faith, lends further support to the assumption that by 'cursed tree' is meant the Jewish people, the word Shajarah signifying a tribe. The verse speaks both of the Vision and the Jewish people (the accursed tree) to whom this Vision specially refers as 'a trial for men.'
The Jews have, throughout the ages, proved to be a source of much misery and di
17:2.
Important Words:
احاط بالناس (has encompassed the people). احاط is derived from حاط. They say احاط به العدو i.e. the enemy surrounded him. احیط بفلان means, such a one was destroyed or his destruction drew near. احاط به علما means, he had a comprehensive or complete knowledge thereof, or he attained the utmost knowledge thereof. The Quranic expression ان ربک احاط بالناسmeans, verily thy Lord hath men in His grasp or power or hath destroyed them (Lane & Aqrab).
الشجرة الملعونة (the cursed tree). شجرة is the noun infinitive from شجر. They say شجر الامر بینھم i.e. the affair was or became confused or complicated so as to be a subject of disagreement or difference between them. شجرہ means, he tied it. شجرةmeans, a tree; the stock or origin of a man. They say ھو من شجرة طیبة i.e. he is of good stock or origin (Lane & Aqrab).
Commentary:
The reference in the words, When We said to thee, is to the Vision mentioned under v. 2 of this Surah. In that Vision the Holy Prophet saw himself leading all other Prophets in Prayers. The Vision implied that at some future time, the followers of those Prophets would join the fold of Islam. This is what is meant by the words, Thy Lord has encompassed the people. This general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59. The object of these disasters was to open the way for the propagation of Islam, to induce all men to rally round its banner and to demonstrate the futility of the present materialistic Western civilization to stand in its way. Some of these disasters have already taken place and others are waiting to shake the present order of things to its foundation.
The signs of these impending disasters are already in evidence everywhere in the world. They will be followed by conditions favourable to the general and widespread acceptance and expansion of Islam.
Commentators of the Quran have greatly differed as to what the expression الشجرة الملعونة (the accursed tree) means. According to some of them it means شجرة خبیثة (evil tree) mentioned in 14:27. The word خبیث (evil) meaning a thing devoid of all good is synonymous with ملعون (accursed) which means, far removed from good. But the word شجرةas shown under Important Words, also means, a family. According to this meaning of the word the expression الشجرة الملعونةappears to apply more appropriately to a people—the Jewish people—who have been repeatedly mentioned in the Quran as having been cursed by God (5:14, 61, 65, 79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to the present time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, BaniIsra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the Centre of the Jewish Faith, lends further support to the assumption that by الشجرة الملعونة (cursed tree) is meant the Jewish people.
The verse speaks both of "the vision" and the Jewish people (the accursed tree) to whom that Vision specially refers as "a trial for men". The Jews have, throughout the ages, proved a source of much misery and distress for mankind, particularly for Muslims, under whose benign rule they have enjoyed more freedom and security than under any other people. The two World Wars have been the result directly or indirectly of the plots and machinations of the Jews. They led an organized opposition to the German people in the First Great War and the Second Great War was also the result of their widespread and highly organized propaganda against Hitler. In the Russian Revolution which, too, forms a part of the Divine punishment (v. 59) the Jews took a prominent part and some of its foremost leaders are Jews by blood. The Jewish machinations have now extended to Palestine and have turned this "land of the Prophets" into a veritable hot-bed of intrigue, murder and arson. But all their intrigues and efforts to go back to, and take possession of, Palestine, will meet with only temporary success because this country has been divinely decreed to remain in Muslim hands.
b
17:2.
716
这里指的是本章第二节经文中所谈到的那一精神境界。在那一精神境界中, 穆圣看到自己领着所有其他的先知在耶路撒冷的那座犹太人的朝向寺里祈祷。这一梦境意示在将来的某一时间那些先知的追随者会参加到伊斯兰教的行列中来。这就是 “你的养主业已作了消灭那些人们 (的决定)” 这句话的意思。伊斯兰教的全面传播将紧跟在第59节经文中谈到的世界性灾难发生之后展开。
717
“被诅咒的树” 看来就是犹太民族。«古兰经» 反复谈到他们受到安拉的诅咒 (5:14, 61, 65, 79)。安拉从达五德时代起一直到现在诅咒着这个不幸的民族。这句话的这种解释, 在本章中述及以色列人时专门用 بَنِی اِسْرَائِيْل (Bani-Isra’il) 这一名称所暗示的这点上, 得到更多的证实。本章开始时谈到那个精神境界, 穆圣看到自己领导着以色列的许多先知在犹太教的中心--------耶路撒冷祈祷。这件事进一步证实了 “被诅咒的树” 的意思就是犹太民族这一假设, 因为 شَجَرَة (Shajarah) 这一单词意指一个部族。这节经文既谈到了那个精神境界, 又谈到了犹太民族 (被诅咒的树), 这一精神境界特别说他们是 “对人的考验罢了”。犹太人, 长期以来, 证明是人类许多痛苦和患难的根源, 尤其对穆斯林更是如此。
1
شجرۃ سے مراد خاندان اور قوم بھی ہوتی ہے۔ چنانچہ خاندان کے سلسلہ کو شجرہ ٔنسب کہتے ہیں۔ اقرب نے بھی شجرہ کے ایک معنے شجرہ ٔنسب یعنی خاندان کے سلسلہ کے کیے ہیں نہ صرف درخت کے۔ چونکہ قرآن کریم میں یہود کی قوم پر لعنت کی گئی ہے۔ اس لئے یہاں انہیں کا ذکر ہے۔
2
اس جگہ رؤیا اور ایک شجرۂ ملعونہ کا اکٹھا ذکر کیا گیا ہے اس سے مضمون واضح ہو جاتا ہے کیونکہ رؤیا اسی سورۃ میں اسراء کے واقعہ میں بیان کی گئی ہے اور اسراء وہ کشفی سفر تھا جو فلسطین کی طرف ہوا جو یہود کا مقام تھا اور شجرۂ ملعونہ سے بھی یہود مراد ہیں۔ پس دونوں کے اکٹھا ذکر کرنے سے ایک واقعہ نے دوسرے کی تفسیر کر دی ہے۔
a
17:2.
1990
Important Words:
احاط بالناس (has encompassed the people). احاط is derived from حاط. They say احاط به العدو i.e. the enemy surrounded him. احیط بفلان means, such a one was destroyed or his destruction drew near. احاط به علما means, he had a comprehensive or complete knowledge thereof, or he attained the utmost knowledge thereof. The Quranic expression ان ربک احاط بالناسmeans, verily thy Lord hath men in His grasp or power or hath destroyed them (Lane & Aqrab).
الشجرة الملعونة (the cursed tree). شجرة is the noun infinitive from شجر. They say شجر الامر بینھم i.e. the affair was or became confused or complicated so as to be a subject of disagreement or difference between them. شجرہ means, he tied it. شجرةmeans, a tree; the stock or origin of a man. They say ھو من شجرة طیبة i.e. he is of good stock or origin (Lane & Aqrab).
Commentary:
The reference in the words, When We said to thee, is to the Vision mentioned under v. 2 of this Surah. In that Vision the Holy Prophet saw himself leading all other Prophets in Prayers. The Vision implied that at some future time, the followers of those Prophets would join the fold of Islam. This is what is meant by the words, Thy Lord has encompassed the people. This general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59. The object of these disasters was to open the way for the propagation of Islam, to induce all men to rally round its banner and to demonstrate the futility of the present materialistic Western civilization to stand in its way. Some of these disasters have already taken place and others are waiting to shake the present order of things to its foundation.
The signs of these impending disasters are already in evidence everywhere in the world. They will be followed by conditions favourable to the general and widespread acceptance and expansion of Islam.
Commentators of the Quran have greatly differed as to what the expression الشجرة الملعونة (the accursed tree) means. According to some of them it means شجرة خبیثة (evil tree) mentioned in 14:27. The word خبیث (evil) meaning a thing devoid of all good is synonymous with ملعون (accursed) which means, far removed from good. But the word شجرةas shown under Important Words, also means, a family. According to this meaning of the word the expression الشجرة الملعونةappears to apply more appropriately to a people—the Jewish people—who have been repeatedly mentioned in the Quran as having been cursed by God (5:14, 61, 65, 79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to the present time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, BaniIsra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the Centre of the Jewish Faith, lends further support to the assumption that by الشجرة الملعونة (cursed tree) is meant the Jewish people.
The verse speaks both of "the vision" and the Jewish people (the accursed tree) to whom that Vision specially refers as "a trial for men". The Jews have, throughout the ages, proved a source of much misery and distress for mankind, particularly for Muslims, under whose benign rule they have enjoyed more freedom and security than under any other people. The two World Wars have been the result directly or indirectly of the plots and machinations of the Jews. They led an organized opposition to the German people in the First Great War and the Second Great War was also the result of their widespread and highly organized propaganda against Hitler. In the Russian Revolution which, too, forms a part of the Divine punishment (v. 59) the Jews took a prominent part and some of its foremost leaders are Jews by blood. The Jewish machinations have now extended to Palestine and have turned this "land of the Prophets" into a veritable hot-bed of intrigue, murder and arson. But all their intrigues and efforts to go back to, and take possession of, Palestine, will meet with only temporary success because this country has been divinely decreed to remain in Muslim hands.
c
17:2.
1627A
The reference here is to the Vision mentioned in v. 2 of this Surah. In this Vision the Holy Prophet saw himself leading all other Prophets in Prayers in the Temple at Jerusalem which was the Qiblah of the Jews. The Vision implied that in some future time the followers of those Prophets would join the fold of Islam. This is what is meant by the words, thy Lord has decreed the ruin of this people. The general spread of Islam would follow in the wake of the worldwide disasters of which mention has been made in v. 59.
1628
'The cursed tree' seems to be the Jewish people who have been repeatedly mentioned in the Qur’an as having been cursed by God (5:14, 5:61, 5:65, 5:79). The curse of God has dogged the footsteps of these unfortunate people from the time of the Prophet David right down to our own time. This interpretation of the expression finds additional support from the fact that the present Surah particularly deals with the Israelites as its very name, Bani- Isra’il, suggests. The fact that the verse begins with a mention of the Vision in which the Holy Prophet saw himself leading the Israelite Prophets in Prayers in Jerusalem, the centre of the Jewish Faith, lends further support to the assumption that by 'cursed tree' is meant the Jewish people, the word Shajarah signifying a tribe. The verse speaks both of the Vision and the Jewish people (the accursed tree) to whom this Vision specially refers as 'a trial for men.'
The Jews have, throughout the ages, proved to be a source of much misery and di
وَنُنَزِّلُ مِنَ ٱلْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ ٱلظَّٰلِمِينَ إِلَّا خَسَارًا
10:58; 12:112; 16:90.
10:58; 12:112; 16:90.
10:58; 12:112; 16:90.
Commentary:
The verse purports to say that as to a jaundiced eye all objects appear yellow, similarly to a mind which is swayed by jealousy and prejudice, even most pure and noble teachings appear impure and ignoble. Such was the case with disbelievers in regard to the teachings of the Quran.
The word "Quran" in this verse may also be taken to refer to the portion of the Quran already revealed, the portion containing prophecies about the prosperity and success of the Faithful and the ruin and destruction of disbelievers. The verse means to say that the time has come for the fulfilment of those prophecies and that the flight of the Prophet from Mecca would usher in an era of triumph for Islam and would bring discomfiture and humiliation to disbelievers.
b
10:58; 12:112; 16:90.
a
10:58; 12:112; 16:90.
2012
Commentary:
The verse purports to say that as to a jaundiced eye all objects appear yellow, similarly to a mind which is swayed by jealousy and prejudice, even most pure and noble teachings appear impure and ignoble. Such was the case with disbelievers in regard to the teachings of the Quran.
The word "Quran" in this verse may also be taken to refer to the portion of the Quran already revealed, the portion containing prophecies about the prosperity and success of the Faithful and the ruin and destruction of disbelievers. The verse means to say that the time has come for the fulfilment of those prophecies and that the flight of the Prophet from Mecca would usher in an era of triumph for Islam and would bring discomfiture and humiliation to disbelievers.
b
10:58; 12:112; 16:90.
وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا ۩
The verse expresses a Muslim’s state of mind when in the posture of prostration the realization of the greatness of God and of his own weakness humbles his spirit. The believers are required to prostrate themselves after reciting those verses in which the command to fall down in prostration is contained. The Holy Prophet used to prostrate himself after having recited any of those verses.
Commentary:
The verse expresses a Muslim’s state of mind when in the posture of prostration the realization of the greatness of God and his own weakness renders him extremely humble.
2038
Commentary:
The verse expresses a Muslim’s state of mind when in the posture of prostration the realization of the greatness of God and his own weakness renders him extremely humble.
1660
The verse expresses a Muslim’s state of mind when in the posture of prostration the realization of the greatness of God and of his own weakness humbles his spirit. The believers are required to prostrate themselves after reciting those verses in which the command to fall down in prostration is contained. The Holy Prophet used to prostrate himself after having recited any of those verses.
وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهْتَدَوْا۟ هُدًى ۗ وَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا
9:124; 47:18; 48:5.
18:47; 87:18.
Commentary:
The verse means to say that every new change that takes place in the world makes the position of believers stronger and firmer. They grow in influence, prestige and numbers. The Quranic words, And the good works…resort, remind Christian Western peoples of the beautiful and oft-quoted words of Jesus, viz. lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal (Matt. 6:19,20). These words imply a warning to his so-called followers that it is futile on their part to bank upon their material riches and resources because they are sure to perish while it is only good works that will endure and last.
b
9:124; 47; 47:18; 48:5.
c
87:18.
a
9:124; 47:18; 48:5.
b
18:47; 87:18.
2216
Commentary:
The verse means to say that every new change that takes place in the world makes the position of believers stronger and firmer. They grow in influence, prestige and numbers. The Quranic words, And the good works…resort, remind Christian Western peoples of the beautiful and oft-quoted words of Jesus, viz. lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal (Matt. 6:19,20). These words imply a warning to his so-called followers that it is futile on their part to bank upon their material riches and resources because they are sure to perish while it is only good works that will endure and last.
a
9:124; 47; 47:18; 48:5.
b
87:18.
ٱلْحَمْدُ لِلَّهِ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ جَاعِلِ ٱلْمَلَٰٓئِكَةِ رُسُلًا أُو۟لِىٓ أَجْنِحَةٍ مَّثْنَىٰ وَثُلَٰثَ وَرُبَٰعَ ۚ يَزِيدُ فِى ٱلْخَلْقِ مَا يَشَآءُ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
6:15; 12:102; 14:11; 42:12.
چونکہ زمین و آسمان پہلے سے پیدا شدہ ہیں۔ دوسرے فَاطِر کے معنے بالکل نئی پیدائش کے ہیں۔ اس لئے دو پیدائشوں کے مقابلہ اور فَاطِر کے لفظ کو مدنظر رکھتے ہوئے ترجمہ میں ’’نئے نظام کے مطابق‘‘ کے الفاظ بڑھا دئیے گئے ہیں۔
اس جگہ رسول کریم صلی اللہ علیہ وسلم کی وحی کی برتری بتائی ہے کہ اب اس رسول پر ایسے فرشتے نازل ہوں گے جو خداتعالیٰ کی کئی کئی صفات کے حامل ہوں گے۔ دو دو صفات کے تین تین کے اور چار چار کے۔ مگر ان پر ہی بس نہیں۔ خداتعالیٰ چاہے گا تو قرآنی وحی لانے والے فرشتوں کے پروں یعنی صفاتِ الٰہیہ کو جس کے وہ ظاہر کرنے والے ہوں گے‘ بڑھا دے گا۔
6:15; 12:102; 14:11; 42:12.
To angels is entrusted the control, management and supervision of the affairs of the physical world (79:6). This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers. The angels bearing revelation manifest two, three, or four Divine attributes at the same time, and there are others who manifest even a larger number of these attributes. Ajnihah being a symbol of power and ability (Lane), the verse signifies that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
6:15; 12:102; 14:11; 42:12.
Important Words:
اجنحة (wings) is the plural of جناح which is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائر i.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جناحmeans, wing; hand; upper arm; edge; side; wing of an army; protection; refuge; power; inclination; assistant; a part or power of a thing. The Arabs say نحن علی جناح السفر i.e. we are on the wings of journey, i.e. we are about to start on journey (Lane & Aqrab). See also 17:25.
Commentary:
The reference in this verse may be to the creation of two universes; the physical and the spiritual. God, it says, is the Creator of the heavens and the earth and of all that is between them. He has created the angels to execute His will in the material universe. These angels are المدبرات أمرا i.e. regulators of the affairs of the world (79:6). To them is entrusted the control, management and supervision of affairs of the physical world. This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers who are the bearers of the Divine revelation.
The verse may also indicate that a new spiritual Dispensation is being created through the revelation that is being sent down to the Holy Prophet. The angels bearing this revelation manifest two, three, four, attributes of God at the same time, and there may be others manifesting an even larger number of Divine attributes.
The word فاطر (Originator) has been used in the verse to draw attention to the fact that the Great Maker Who has made full provision for the physical needs of man could not have omitted to provide for his spiritual sustenance and development, and just as He has entrusted the control and management of the physical universe to the care of the angels, so has He entrusted the regulation of the affairs of the spiritual world to them. They are the instruments to carry out God’s will in both the universes.
As shown under "Important Words" above, the word اجنحة is a symbol of power and ability. In view of this significance of the word the expression أولی أجنحة الخ shows that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
b
6:15; 12:102; 14:11; 42:12.
1
چونکہ زمین و آسمان پہلے سے پیدا شدہ ہیں۔ دوسرے فَاطِر کے معنے بالکل نئی پیدائش کے ہیں۔ اس لئے دو پیدائشوں کے مقابلہ اور فَاطِر کے لفظ کو مدنظر رکھتے ہوئے ترجمہ میں ’’نئے نظام کے مطابق‘‘ کے الفاظ بڑھا دئیے گئے ہیں۔
2
اس جگہ رسول کریم صلی اللہ علیہ وسلم کی وحی کی برتری بتائی ہے کہ اب اس رسول پر ایسے فرشتے نازل ہوں گے جو خداتعالیٰ کی کئی کئی صفات کے حامل ہوں گے۔ دو دو صفات کے تین تین کے اور چار چار کے۔ مگر ان پر ہی بس نہیں۔ خداتعالیٰ چاہے گا تو قرآنی وحی لانے والے فرشتوں کے پروں یعنی صفاتِ الٰہیہ کو جس کے وہ ظاہر کرنے والے ہوں گے‘ بڑھا دے گا۔
b
6:15; 12:102; 14:11; 42:12.
3177
Important Words:
اجنحة (wings) is the plural of جناح which is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائر i.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جناحmeans, wing; hand; upper arm; edge; side; wing of an army; protection; refuge; power; inclination; assistant; a part or power of a thing. The Arabs say نحن علی جناح السفر i.e. we are on the wings of journey, i.e. we are about to start on journey (Lane & Aqrab). See also 17:25.
Commentary:
The reference in this verse may be to the creation of two universes; the physical and the spiritual. God, it says, is the Creator of the heavens and the earth and of all that is between them. He has created the angels to execute His will in the material universe. These angels are المدبرات أمرا i.e. regulators of the affairs of the world (79:6). To them is entrusted the control, management and supervision of affairs of the physical world. This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers who are the bearers of the Divine revelation.
The verse may also indicate that a new spiritual Dispensation is being created through the revelation that is being sent down to the Holy Prophet. The angels bearing this revelation manifest two, three, four, attributes of God at the same time, and there may be others manifesting an even larger number of Divine attributes.
The word فاطر (Originator) has been used in the verse to draw attention to the fact that the Great Maker Who has made full provision for the physical needs of man could not have omitted to provide for his spiritual sustenance and development, and just as He has entrusted the control and management of the physical universe to the care of the angels, so has He entrusted the regulation of the affairs of the spiritual world to them. They are the instruments to carry out God’s will in both the universes.
As shown under "Important Words" above, the word اجنحة is a symbol of power and ability. In view of this significance of the word the expression أولی أجنحة الخ shows that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
b
6:15; 12:102; 14:11; 42:12.
2407
To angels is entrusted the control, management and supervision of the affairs of the physical world (79:6). This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers. The angels bearing revelation manifest two, three, or four Divine attributes at the same time, and there are others who manifest even a larger number of these attributes. Ajnihah being a symbol of power and ability (Lane), the verse signifies that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
هُوَ ٱلَّذِى جَعَلَكُمْ خَلَٰٓئِفَ فِى ٱلْأَرْضِ ۚ فَمَن كَفَرَ فَعَلَيْهِ كُفْرُهُۥ ۖ وَلَا يَزِيدُ ٱلْكَٰفِرِينَ كُفْرُهُمْ عِندَ رَبِّهِمْ إِلَّا مَقْتًا ۖ وَلَا يَزِيدُ ٱلْكَٰفِرِينَ كُفْرُهُمْ إِلَّا خَسَارًا
Commentary:
After the advent of the Holy Prophet has been mentioned in v. 38 above, in the present verse the people to whom he preached his Message are warned that God has selected them to be the recipients and bearers of His revelation. He has been very gracious and kind to them for having selected them for the bestowal of His grace, but if they refused to accept His Messenger, great indeed will also be their punishment.
3206
Commentary:
After the advent of the Holy Prophet has been mentioned in v. 38 above, in the present verse the people to whom he preached his Message are warned that God has selected them to be the recipients and bearers of His revelation. He has been very gracious and kind to them for having selected them for the bestowal of His grace, but if they refused to accept His Messenger, great indeed will also be their punishment.
وَأَرْسَلْنَٰهُ إِلَىٰ مِا۟ئَةِ أَلْفٍ أَوْ يَزِيدُونَ
وَيَسْتَجِيبُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَيَزِيدُهُم مِّن فَضْلِهِۦ ۚ وَٱلْكَٰفِرُونَ لَهُمْ عَذَابٌ شَدِيدٌ
2:187.
2:187.
2:187.
a
2:187.
b
2:187.
c
2:187.