عِبَادِہٖۤ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "عِبَادِہٖۤ".
یُنَزِّلُ الۡمَلٰٓئِکَۃَ بِالرُّوۡحِ مِنۡ اَمۡرِہٖ عَلٰی مَنۡ یَّشَآءُ مِنۡ عِبَادِہٖۤ اَنۡ اَنۡذِرُوۡۤا اَنَّہٗ لَاۤ اِلٰہَ اِلَّاۤ اَنَا۠ فَاتَّقُوۡنِ
By Ruh, (which signifies soul or spirit; Divine revelation; the Qur’an; etc.—Lane), is here meant the life-giving Word of God. The word also denotes a Prophet’s Divine Message because of its life-giving qualities.
Important Words:
الروح (revelation) is derived from راح which means, it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane). See also 4:172.
Commentary:
By الروح (revelation) is here meant the life-giving Word of God. It is also used to denote a Prophet’s Message for its life-giving qualities. The words, warn people, suggest that 'revelation' here means the special revelation which is given to a Divine Messenger. It should be remembered that Divine revelation is generally of two kinds: (a) The revelation which concerns the recipient’s own person. It does not require to be made known and published, though generally there is no special ban on giving it publicity. (b) The revelation which is meant for mankind at large. This latter kind of revelation must be given wide publicity and it amounts to a veritable sin to suppress it. This revelation is technically known as a Prophet’s revelation. The words, by His command, signify:
(1) That angels can bring no revelation of their own accord but do so only at the command of God and carry only God’s own word.
(2) That the revelation referred to here is the one which embodies Divine commands and prohibitions and constitutes the essence of the Divine Message.
(3) That the decree of God implied in the words اتی امر اللّٰه (the decree of Allah is coming) occurring in the preceding verse is general and is fulfilled in the case of every Prophet. In other words, the advent of every Prophet is attended by the punishment of disbelievers and the progress and advance of the cause of truth.
(4) That it is obligatory to believe in a Prophet inasmuch as the message he brings contains the 'commands of God'. Rejection of the Prophet thus amounts to a denial of God Himself.
The expression من عبادہ (of His servants) means the chosen servants of God and not all men, and contains a beautiful hint that prophethood is God’s special gift and it is bestowed only upon His chosen servants. The recipients of this special Divine gift must be true servants of God. The expression also signifies that prophethood is bestowed upon only the devotees of the true God and not upon the devotees of false gods. History fails to record a single instance of a Prophet having risen from among the devotees of false gods.
It may be understood from the words, on whomsoever of His servants He pleases, that it is God’s own prerogative to select a man for the exalted office of a Prophet.
The Arabic expression ینزل (yunazzilu —He sends down) is used to express a gradual sending down and is meant to signify that the word of God is revealed gradually and in pieces and is not sent down all at once and as one complete whole. This is essential because a new revelation is intended to replace the existing order by a new order which is based upon new Divine commands and prohibitions.
This replacement of the old order by a new one can only be possible if these commandments and prohib-itions are given gradually and in stages so that people may be able to assimilate them and adopt them in their daily lives. All Divine Laws were revealed gradually and piecemeal and their revelation was spread over a long period of time. Christian critics of Islam conveniently forget this patent characteristic of the Quranic revelation when finding fault with it on the basis of its having been sent down to the Holy Prophet in stages. The objection that this gradual revelation of the Quran shows it to be the Prophet’s own composition exposes only their own ignorance of the Divine Law in this respect.
The words, So take Me alone for your protector, contain the essence of all religious teaching. The teachings of different Prophets have differed in detail but they are one in proclaiming the Oneness of God because it forms the basis and kernel of all religious teaching.
1804
Important Words:
الروح (revelation) is derived from راح which means, it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane). See also 4:172.
Commentary:
By الروح (revelation) is here meant the life-giving Word of God. It is also used to denote a Prophet’s Message for its life-giving qualities. The words, warn people, suggest that 'revelation' here means the special revelation which is given to a Divine Messenger. It should be remembered that Divine revelation is generally of two kinds: (a) The revelation which concerns the recipient’s own person. It does not require to be made known and published, though generally there is no special ban on giving it publicity. (b) The revelation which is meant for mankind at large. This latter kind of revelation must be given wide publicity and it amounts to a veritable sin to suppress it. This revelation is technically known as a Prophet’s revelation. The words, by His command, signify:
(1) That angels can bring no revelation of their own accord but do so only at the command of God and carry only God’s own word.
(2) That the revelation referred to here is the one which embodies Divine commands and prohibitions and constitutes the essence of the Divine Message.
(3) That the decree of God implied in the words اتی امر اللّٰه (the decree of Allah is coming) occurring in the preceding verse is general and is fulfilled in the case of every Prophet. In other words, the advent of every Prophet is attended by the punishment of disbelievers and the progress and advance of the cause of truth.
(4) That it is obligatory to believe in a Prophet inasmuch as the message he brings contains the 'commands of God'. Rejection of the Prophet thus amounts to a denial of God Himself.
The expression من عبادہ (of His servants) means the chosen servants of God and not all men, and contains a beautiful hint that prophethood is God’s special gift and it is bestowed only upon His chosen servants. The recipients of this special Divine gift must be true servants of God. The expression also signifies that prophethood is bestowed upon only the devotees of the true God and not upon the devotees of false gods. History fails to record a single instance of a Prophet having risen from among the devotees of false gods.
It may be understood from the words, on whomsoever of His servants He pleases, that it is God’s own prerogative to select a man for the exalted office of a Prophet.
The Arabic expression ینزل (yunazzilu —He sends down) is used to express a gradual sending down and is meant to signify that the word of God is revealed gradually and in pieces and is not sent down all at once and as one complete whole. This is essential because a new revelation is intended to replace the existing order by a new order which is based upon new Divine commands and prohibitions.
This replacement of the old order by a new one can only be possible if these commandments and prohib-itions are given gradually and in stages so that people may be able to assimilate them and adopt them in their daily lives. All Divine Laws were revealed gradually and piecemeal and their revelation was spread over a long period of time. Christian critics of Islam conveniently forget this patent characteristic of the Quranic revelation when finding fault with it on the basis of its having been sent down to the Holy Prophet in stages. The objection that this gradual revelation of the Quran shows it to be the Prophet’s own composition exposes only their own ignorance of the Divine Law in this respect.
The words, So take Me alone for your protector, contain the essence of all religious teaching. The teachings of different Prophets have differed in detail but they are one in proclaiming the Oneness of God because it forms the basis and kernel of all religious teaching.
1529
By Ruh, (which signifies soul or spirit; Divine revelation; the Qur’an; etc.—Lane), is here meant the life-giving Word of God. The word also denotes a Prophet’s Divine Message because of its life-giving qualities.
اَللّٰہُ الَّذِیۡ یُرۡسِلُ الرِّیٰحَ فَتُثِیۡرُ سَحَابًا فَیَبۡسُطُہٗ فِی السَّمَآءِ کَیۡفَ یَشَآءُ وَیَجۡعَلُہٗ کِسَفًا فَتَرَی الۡوَدۡقَ یَخۡرُجُ مِنۡ خِلٰلِہٖ ۖ فَاِذَاۤ اَصَابَ بِہٖ مَنۡ یَّشَآءُ مِنۡ عِبَادِہٖۤ اِذَا ہُمۡ یَسۡتَبۡشِرُوۡنَ
24:44.
یعنی ایک بادل کے کئی بادل بنا دیتا ہے۔ تا ایک لمبے علاقہ کو سیراب کر سکیں۔
24:44.
24:44.
Important Words:
کسفا (pieces) is derived from کسف (kasafa). They say کسف الثوب i.e. he cut up the cloth. کسف أمله means, his hope was blasted. کسفة means, piece, fragment, part (Aqrab).
ودق (rain) is infinitive-noun from ودق (wadaqa). They say ودق السماء i.e. the cloud rained. ودق السیف means, the sword became sharp (Aqrab).
c
24:44.
2
یعنی ایک بادل کے کئی بادل بنا دیتا ہے۔ تا ایک لمبے علاقہ کو سیراب کر سکیں۔
d
24:44.
3025
Important Words:
کسفا (pieces) is derived from کسف (kasafa). They say کسف الثوب i.e. he cut up the cloth. کسف أمله means, his hope was blasted. کسفة means, piece, fragment, part (Aqrab).
ودق (rain) is infinitive-noun from ودق (wadaqa). They say ودق السماء i.e. the cloud rained. ودق السیف means, the sword became sharp (Aqrab).
c
24:44.