تَکۡسِبُوۡنَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "تَکۡسِبُوۡنَ".
وَہُوَ اللّٰہُ فِی السَّمٰوٰتِ وَفِی الۡاَرۡضِ ۖ یَعۡلَمُ سِرَّکُمۡ وَجَہۡرَکُمۡ وَیَعۡلَمُ مَا تَکۡسِبُوۡنَ
43:85.
Commentary:
The words, both in the heavens and in the earth, do not mean that God’s person pervades the heavens and the earth. What is meant is that the knowledge and power of God comprehend the entire universe. The Quran itself explains this by the words that follow, i.e. He knows your inside and your outside.
The latter part of the verse points out that a being cannot be looked upon as perfect if his knowledge or power is defective. But such is not the case with God. Both His knowledge and power are perfect. This is what is hinted in the words, He knows what you earn, which convey a twofold idea: (1) that God is All-Knowing and (2) that He will requite men according to their deeds which, in other words, means that He is All-Powerful. Hence, as both the knowledge and power of God are perfect, it follows that God is perfect, knowing everything and possessing the power of doing everything. So He does not stand in need of entrusting any part of His work to other beings and taking them as His helpers or co-partners.
Again, the above-quoted words also show that it is God Who punishes evil. Now, when the punishment of evil is from God, it is foolish to think that the God of evil must be some other being.
e
43:85.
413
这节经文的意思并不指安拉的形体遍及天地之间。它的意思是, 他的知识遍涵整个宇宙。
a
43:85.
751
Commentary:
The words, both in the heavens and in the earth, do not mean that God’s person pervades the heavens and the earth. What is meant is that the knowledge and power of God comprehend the entire universe. The Quran itself explains this by the words that follow, i.e. He knows your inside and your outside.
The latter part of the verse points out that a being cannot be looked upon as perfect if his knowledge or power is defective. But such is not the case with God. Both His knowledge and power are perfect. This is what is hinted in the words, He knows what you earn, which convey a twofold idea: (1) that God is All-Knowing and (2) that He will requite men according to their deeds which, in other words, means that He is All-Powerful. Hence, as both the knowledge and power of God are perfect, it follows that God is perfect, knowing everything and possessing the power of doing everything. So He does not stand in need of entrusting any part of His work to other beings and taking them as His helpers or co-partners.
Again, the above-quoted words also show that it is God Who punishes evil. Now, when the punishment of evil is from God, it is foolish to think that the God of evil must be some other being.
e
43:85.
820
The verse does not mean that God’s Person pervades the heavens and the earth. What is meant is that His knowledge comprehends the entire universe.
وَقَالَتۡ اُوۡلٰٮہُمۡ لِاُخۡرٰٮہُمۡ فَمَا کَانَ لَکُمۡ عَلَیۡنَا مِنۡ فَضۡلٍ فَذُوۡقُوا الۡعَذَابَ بِمَا کُنۡتُمۡ تَکۡسِبُوۡنَ
ثُمَّ قِیۡلَ لِلَّذِیۡنَ ظَلَمُوۡا ذُوۡقُوۡا عَذَابَ الۡخُلۡدِ ہَلۡ تُجۡزَوۡنَ اِلَّا بِمَا کُنۡتُمۡ تَکۡسِبُوۡنَ
34:43.
34:43.
Important Words:
عذاب الخلد (the abiding punishment). خلد (khalada) means, he or it remained or stayed; or he or it remained or stayed long. اخلد الی الارض means, he inclined and clove to the earth (Taj & Aqrab).
Commentary:
The expression عذاب الخلد (the abiding punishment) means, a punishment that will come to stay with and cleave to disbelievers. It does not mean a punishment which knows no end and which can in no circumstances be removed. The word خلد (khuld) i.e. lasting, thus only expresses the firm adherence of the punishment to those afflicted by it, so that it will not be averted and will, as it were, stick to evildoers.
b
34:43.
b
34:43.
1328
Important Words:
عذاب الخلد (the abiding punishment). خلد (khalada) means, he or it remained or stayed; or he or it remained or stayed long. اخلد الی الارض means, he inclined and clove to the earth (Taj & Aqrab).
Commentary:
The expression عذاب الخلد (the abiding punishment) means, a punishment that will come to stay with and cleave to disbelievers. It does not mean a punishment which knows no end and which can in no circumstances be removed. The word خلد (khuld) i.e. lasting, thus only expresses the firm adherence of the punishment to those afflicted by it, so that it will not be averted and will, as it were, stick to evildoers.
b
34:43.
1269
‘Adhabul-Khuld means, a punishment that stays with disbelievers and not the punishment which knows no end and can in no circumstances be removed.
اَفَمَنۡ یَّتَّقِیۡ بِوَجۡہِہٖ سُوۡٓءَ الۡعَذَابِ یَوۡمَ الۡقِیٰمَۃِ ۚ وَقِیۡلَ لِلظّٰلِمِیۡنَ ذُوۡقُوۡا مَا کُنۡتُمۡ تَکۡسِبُوۡنَ
这些话意示不信的人在审判日将受到严厉的惩罚。他们将被这种厉害的惩罚弄得惊惶失措, 竟然不将面孔--------身体最敏感的部位, 加以保护, 反而突显出来。
بعض جگہ ہم نے وَجْہٌ کے معنے ’’سردار‘‘ کے بھی کیے ہیں مگر یہ معنے دنیوی عذاب پر لگ سکتے ہیں اخروی عذاب پر نہیں۔ کیونکہ دنیا میں انسان اپنی جگہ پر اپنے سرداروں کو عذاب کی طرف دھکیل سکتا ہے مگر آخرت میں ایسا نہیں کر سکتا۔ پس ہم نے اس جگہ وَجْہٌ کے معنے مُنہ کے کیے ہیں۔ مراد یہ ہے کہ قیامت کے دن عذاب کی سختی کی وجہ سے کفار ایسے مدہوش اور پاگل ہو جائیں گے کہ بجائے اس کے کہ وہ اپنے منہ کو بچائیں جو اصل بچانے کی چیز ہے۔ وہ باقی بدن کو پیچھے کر دیں گے اور منہ آگے کر دیں گے۔ گویا خداتعالیٰ ان کے دل میں ایسی خواہش پیدا کر دے گا کہ وہ بے تحاشا پیٹوں کے بل گھسٹتے ہوئے دوز
The words signify the severity of the punishment which disbelievers will receive on the Day of Reckoning. They will become so confused and confounded by the severe punishment that, instead of protecting their faces, which are the most sensitive part of the body, they will put them forward.
Commentary:
The words, Is he, then, who has nothing but his own face to protect him with, signify the severity of the punishment which disbelievers will receive on the Day of Reckoning. They will become so confused and confounded by the severe punishment that instead of protecting their faces—the most sensitive part of the body—they will put them forward. This condition of disbelievers is also depicted in 14:51 and 54:49.
1133
这些话意示不信的人在审判日将受到严厉的惩罚。他们将被这种厉害的惩罚弄得惊惶失措, 竟然不将面孔--------身体最敏感的部位, 加以保护, 反而突显出来。
1
بعض جگہ ہم نے وَجْہٌ کے معنے ’’سردار‘‘ کے بھی کیے ہیں مگر یہ معنے دنیوی عذاب پر لگ سکتے ہیں اخروی عذاب پر نہیں۔ کیونکہ دنیا میں انسان اپنی جگہ پر اپنے سرداروں کو عذاب کی طرف دھکیل سکتا ہے مگر آخرت میں ایسا نہیں کر سکتا۔ پس ہم نے اس جگہ وَجْہٌ کے معنے مُنہ کے کیے ہیں۔ مراد یہ ہے کہ قیامت کے دن عذاب کی سختی کی وجہ سے کفار ایسے مدہوش اور پاگل ہو جائیں گے کہ بجائے اس کے کہ وہ اپنے منہ کو بچائیں جو اصل بچانے کی چیز ہے۔ وہ باقی بدن کو پیچھے کر دیں گے اور منہ آگے کر دیں گے۔ گویا خداتعالیٰ ان کے دل میں ایسی خواہش پیدا کر دے گا کہ وہ بے تحاشا پیٹوں کے بل گھسٹتے ہوئے دوز
3453
Commentary:
The words, Is he, then, who has nothing but his own face to protect him with, signify the severity of the punishment which disbelievers will receive on the Day of Reckoning. They will become so confused and confounded by the severe punishment that instead of protecting their faces—the most sensitive part of the body—they will put them forward. This condition of disbelievers is also depicted in 14:51 and 54:49.
2573
The words signify the severity of the punishment which disbelievers will receive on the Day of Reckoning. They will become so confused and confounded by the severe punishment that, instead of protecting their faces, which are the most sensitive part of the body, they will put them forward.