وَالنُّجُوۡمُ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "وَالنُّجُوۡمُ".
وَسَخَّرَ لَکُمُ الَّیۡلَ وَالنَّہَارَ وَالشَّمۡسَ وَالۡقَمَرَ ۖ وَالنُّجُوۡمُ مُسَخَّرٰتٌۢ بِاَمۡرِہٖۤ ۗ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یَّعۡقِلُوۡنَ
7:55; 13:3; 14:34; 35:14; 39:6.
7:55; 13:3; 14:34; 35:14; 39:6.
7:55; 13:3; 14:34; 35:14; 39:6.
Commentary:
In this verse mention has been made of another class of Divine blessings viz. the world of inorganic matter, particularly of those things such as the sun, the moon and the stars which exercise a powerful influence upon the mental development of man, either directly or indirectly through the medium of the animal and vegetable worlds. This is why, after animals and vegetables, mention is here made of inorganic and inanimate things which also help the physical and mental sustenance and development of man. Mention has also been made of night and day, because the benefits that man derives from the alternation of night and day are directly bound with the influences of the sun, the moon and the stars.
One more interesting point to note here is that whereas in the foregoing verses where animals and vegetables have been mentioned God has used the expression خلق (He has created), in the present verse where the sun, the moon and the stars have been mentioned, the expression سخر (He has pressed into service) has been used. This is done to signify that in the case of animals and vegetables which man uses for his benefit he has to put in some effort to derive that benefit from them; therefore in consideration of this element of the personal effort of man the expression خلق (He has created) has been used. But as the advantages he receives from the sun, the moon and the stars and from the alternation of day and night are completely gratuitous and are without any effort on man’s part, the expression سخر (He has pressed into service) has been used
which signifies service without remuneration. Similarly, the use of the expression یعقلون (who make use of their reason) in this verse as against the expression یتفکرون (who reflect) in the previous verse is also significant. The reason for using these two different expressions is that whereas the word فکر (reflection) means mental cogitation relating to matters which are near at hand, the word عقل (reason) signifies mental cogitation relating to things both near and far. As the influence of inorganic matter upon the life and development of man is a thing which requires deep study and close observation to understand, the expression, یعقلون has been used in this verse. But as the phenomena of the animal and vegetable worlds are matters of common observation and can be studied and understood even by men of ordinary intelligence, the expression یتفکرون has been used in the preceding verse.
f
7:55; 13:3; 14:34; 35:14; 39:6.
a
7:55; 13:3; 14:34; 35:14; 39:6.
1814
Commentary:
In this verse mention has been made of another class of Divine blessings viz. the world of inorganic matter, particularly of those things such as the sun, the moon and the stars which exercise a powerful influence upon the mental development of man, either directly or indirectly through the medium of the animal and vegetable worlds. This is why, after animals and vegetables, mention is here made of inorganic and inanimate things which also help the physical and mental sustenance and development of man. Mention has also been made of night and day, because the benefits that man derives from the alternation of night and day are directly bound with the influences of the sun, the moon and the stars.
One more interesting point to note here is that whereas in the foregoing verses where animals and vegetables have been mentioned God has used the expression خلق (He has created), in the present verse where the sun, the moon and the stars have been mentioned, the expression سخر (He has pressed into service) has been used. This is done to signify that in the case of animals and vegetables which man uses for his benefit he has to put in some effort to derive that benefit from them; therefore in consideration of this element of the personal effort of man the expression خلق (He has created) has been used. But as the advantages he receives from the sun, the moon and the stars and from the alternation of day and night are completely gratuitous and are without any effort on man’s part, the expression سخر (He has pressed into service) has been used
which signifies service without remuneration. Similarly, the use of the expression یعقلون (who make use of their reason) in this verse as against the expression یتفکرون (who reflect) in the previous verse is also significant. The reason for using these two different expressions is that whereas the word فکر (reflection) means mental cogitation relating to matters which are near at hand, the word عقل (reason) signifies mental cogitation relating to things both near and far. As the influence of inorganic matter upon the life and development of man is a thing which requires deep study and close observation to understand, the expression, یعقلون has been used in this verse. But as the phenomena of the animal and vegetable worlds are matters of common observation and can be studied and understood even by men of ordinary intelligence, the expression یتفکرون has been used in the preceding verse.
d
7:55; 13:3; 14:34; 35:14; 39:6.
اَلَمۡ تَرَ اَنَّ اللّٰہَ یَسۡجُدُ لَہٗ مَنۡ فِی السَّمٰوٰتِ وَمَنۡ فِی الۡاَرۡضِ وَالشَّمۡسُ وَالۡقَمَرُ وَالنُّجُوۡمُ وَالۡجِبَالُ وَالشَّجَرُ وَالدَّوَآبُّ وَکَثِیۡرٌ مِّنَ النَّاسِ ۖ وَکَثِیۡرٌ حَقَّ عَلَیۡہِ الۡعَذَابُ ۗ وَمَنۡ یُّہِنِ اللّٰہُ فَمَا لَہٗ مِنۡ مُّکۡرِمٍ ۚ اِنَّ اللّٰہَ یَفۡعَلُ مَا یَشَآءُ ۩
13:16; 16:49, 50; 55:7.
安拉已确定了一种规律--------一切被创造的事物, 生物或非生物都得服从的自然规律。服从这些规律是绝对的, 然而还存在某些其他规律--------宗教规律。安拉已赐示指引人们的规律。人们服从或不服从, 乃至反抗这些规律, 都要承受自己违抗所造成的后果。这节经文使除了安拉以外, 以自然界物体作为崇拜对象的多神教徒更清楚地认识到自己是多么愚蠢与无益。这节经文说明世上万物存在都取决于安拉。万物都得服从安拉所制定的规律, 生活中无时无刻都不能没有安拉。因此, 敬慕与崇拜那些本身就该服从安拉所制定规律的事物与生灵, 是十分愚蠢的。
13:16; 16:49, 50; 55:7.
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah which God has revealed for the guidance of man. Man may obey or disobey and defy these laws and may suffer the consequences of his defiance. The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship beside Allah. It says that all these things depend upon Him for their very existence. They submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws.
13:16; 16:49-50; 55:7.
Commentary:
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah—which God has made for the guidance of man. These laws man may obey or disobey and defy and thus may suffer the consequences of his defiance.
The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship besides Allah. It says that all these things depend upon Him for their very existence. They all submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws. The expression یسجد له کثیر من الناس و کثیر حق علیه العذاب besides the meaning given in the text, may also mean that many from among men submit to Allah and many others incur His displeasure and punishment because they do not submit to laws made by Him.
a
13:16; 16:49, 50; 55:7.
856
安拉已确定了一种规律--------一切被创造的事物, 生物或非生物都得服从的自然规律。服从这些规律是绝对的, 然而还存在某些其他规律--------宗教规律。安拉已赐示指引人们的规律。人们服从或不服从, 乃至反抗这些规律, 都要承受自己违抗所造成的后果。这节经文使除了安拉以外, 以自然界物体作为崇拜对象的多神教徒更清楚地认识到自己是多么愚蠢与无益。这节经文说明世上万物存在都取决于安拉。万物都得服从安拉所制定的规律, 生活中无时无刻都不能没有安拉。因此, 敬慕与崇拜那些本身就该服从安拉所制定规律的事物与生灵, 是十分愚蠢的。
a
13:16; 16:49-50; 55:7.
2451
Commentary:
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah—which God has made for the guidance of man. These laws man may obey or disobey and defy and thus may suffer the consequences of his defiance.
The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship besides Allah. It says that all these things depend upon Him for their very existence. They all submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws. The expression یسجد له کثیر من الناس و کثیر حق علیه العذاب besides the meaning given in the text, may also mean that many from among men submit to Allah and many others incur His displeasure and punishment because they do not submit to laws made by Him.
a
13:16; 16:49, 50; 55:7.
1940
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah which God has revealed for the guidance of man. Man may obey or disobey and defy these laws and may suffer the consequences of his defiance. The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship beside Allah. It says that all these things depend upon Him for their very existence. They submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws.