وَلِکُلِّ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "وَلِکُلِّ".
وَلِکُلِّ اُمَّۃٍ اَجَلٌ ۖ فَاِذَا جَآءَ اَجَلُہُمۡ لَا یَسۡتَاۡخِرُوۡنَ سَاعَۃً ۖ وَّلَا یَسۡتَقۡدِمُوۡنَ
10:50; 15:6; 16:62; 35:46.
یہ مطلب نہیں کہ تقدیر سے مدّت مقرر کر دی ہے بلکہ تقدیر نے اعمال مقرر کر دئیے ہیں جن سے قوم کی عمر گھٹتی یا بڑھتی ہے۔ جب نیک اعمال سے قوم ہٹے گی تو وہ تباہ ہو جائے گی۔ پس مدّت سے مراد وہ قانون ہے جس کے ماتحت مدت لمبی یا چھوٹی ہوگی ہے۔
10:50; 15:6; 16:62; 35:46.
Important Words:
یستقدمون (get ahead) is derived from قدم i.e. he preceded; or he came before; or he headed (someone else). استقدم القوم means, he preceded the people, or he went ahead of the people, or he went before them (Lane & Aqrab). As one who gets ahead of a thing virtually leaves it behind, therefore, the idea in یستقدمون (get ahead) is that of escaping.
یستأخرون (remain behind) is derived from اخر. They say استأخرالقوم i.e. he remained behind the people. استأخر also means, he or it was put behind or put off or delayed (Lane & Aqrab). As one who remains behind a thing virtually puts the thing off, therefore, the idea in یستأخرون (remain behind) is that of putting off.
Commentary:
The verse means that when the time fixed for the punishment of a people comes, it cannot be averted. Disbelievers, who have incurred it, can neither escape it nor put it off by a single moment.
b
10:50; 15:6; 16:62; 35:46.
2
یہ مطلب نہیں کہ تقدیر سے مدّت مقرر کر دی ہے بلکہ تقدیر نے اعمال مقرر کر دئیے ہیں جن سے قوم کی عمر گھٹتی یا بڑھتی ہے۔ جب نیک اعمال سے قوم ہٹے گی تو وہ تباہ ہو جائے گی۔ پس مدّت سے مراد وہ قانون ہے جس کے ماتحت مدت لمبی یا چھوٹی ہوگی ہے۔
a
10:50; 15:6; 16:62; 35:46.
935
Important Words:
یستقدمون (get ahead) is derived from قدم i.e. he preceded; or he came before; or he headed (someone else). استقدم القوم means, he preceded the people, or he went ahead of the people, or he went before them (Lane & Aqrab). As one who gets ahead of a thing virtually leaves it behind, therefore, the idea in یستقدمون (get ahead) is that of escaping.
یستأخرون (remain behind) is derived from اخر. They say استأخرالقوم i.e. he remained behind the people. استأخر also means, he or it was put behind or put off or delayed (Lane & Aqrab). As one who remains behind a thing virtually puts the thing off, therefore, the idea in یستأخرون (remain behind) is that of putting off.
Commentary:
The verse means that when the time fixed for the punishment of a people comes, it cannot be averted. Disbelievers, who have incurred it, can neither escape it nor put it off by a single moment.
d
10:50; 15:6; 16:62; 35:46.
969
When the time fixed for the punishment of a people arrives, it cannot be averted, delayed or postponed.
وَلِکُلِّ اُمَّۃٍ رَّسُوۡلٌ ۖ فَاِذَا جَآءَ رَسُوۡلُہُمۡ قُضِیَ بَیۡنَہُمۡ بِالۡقِسۡطِ وَہُمۡ لَا یُظۡلَمُوۡنَ
16:37; 35:25.
16:37; 35:25.
Commentary:
It is wrong to infer from this verse that only one Messenger is sent to a people. It is the appearance of a Messenger and not the number of such Messengers that is meant here. In other words, the verse tells us that no people is left without a Divine Messenger. Moreover, to interpret this verse as meaning that every nation has only one Messenger sent to them contradicts the established facts of history. Both Moses and Aaron, who were real brothers, were sent not only to the same people but in the same age. In fact, what is intended here is that every religious community takes its birth from the advent of a heavenly Messenger. Obviously it refers to a Law-giving Prophet, for all religious dispensations are founded by Law-giving Prophets.
The latter portion of the verse means that those who show themselves deserving of inclusion among the followers of a Prophet get the opportunity to do so, while those who reject the Divine Messenger are destroyed. Thus no people can become heirs to God’s blessings and favours unless they follow the Messenger of God who is sent to them.
a
16:37; 35:25.
a
16:37; 35:25.
1323
Commentary:
It is wrong to infer from this verse that only one Messenger is sent to a people. It is the appearance of a Messenger and not the number of such Messengers that is meant here. In other words, the verse tells us that no people is left without a Divine Messenger. Moreover, to interpret this verse as meaning that every nation has only one Messenger sent to them contradicts the established facts of history. Both Moses and Aaron, who were real brothers, were sent not only to the same people but in the same age. In fact, what is intended here is that every religious community takes its birth from the advent of a heavenly Messenger. Obviously it refers to a Law-giving Prophet, for all religious dispensations are founded by Law-giving Prophets.
The latter portion of the verse means that those who show themselves deserving of inclusion among the followers of a Prophet get the opportunity to do so, while those who reject the Divine Messenger are destroyed. Thus no people can become heirs to God’s blessings and favours unless they follow the Messenger of God who is sent to them.
a
16:37; 35:25.
1266
The verse seems to refer to a Law-giving Prophet, for all religious Dispensations are founded by Law-giving Prophets.
وَلِکُلِّ اُمَّۃٍ جَعَلۡنَا مَنۡسَکًا لِّیَذۡکُرُوا اسۡمَ اللّٰہِ عَلٰی مَا رَزَقَہُمۡ مِّنۡۢ بَہِیۡمَۃِ الۡاَنۡعٰمِ ۗ فَاِلٰہُکُمۡ اِلٰہٌ وّٰحِدٌ فَلَہٗۤ اَسۡلِمُوۡا ۗ وَبَشِّرِ الۡمُخۡبِتِیۡنَ
5:5; 6:119.
5:74; 16:23; 37:5.
نَسَكَ لِلّٰه (Nasaka Lillahi) 意味着甘心情愿地牺牲和行善, 并自发地向安拉靠近。因此 مَنْسَك(Mansak) 意指宰牲仪式以及举行此种仪式的地点 (اَقْرَبْ, Aqrab)。从这节经文开始宣讲有关牺牲的题目。它是这章所涉及的三个主要题目之一。另外两个题目是朝觐与在主道上极力奋斗。这节经文说明有关牺牲的经律不只是伊斯兰教有, 其他宗教也有, 因为所有的宗教都出自同样神圣来源。这节经文还说明各种宗教的信奉者最初都是受命宰牲; 用人作为祭品的残酷行径是以后的新招。从根词 نَسَكَ (Nasaka) Lane有不同意义的观点看, 真正的牺牲具有三个特点: (1) 它必须是自愿的与自发的, (2) 牺牲必须出自最纯洁的动机, (3) 必须毫不考虑奉献的物质报酬。
这节经文有双重意义: (1) 牺牲仪式是各宗教共有的, 尽管各宗教的产生时间和起源地很不相同。这一事实说明, 最初他们都是出于同一个至高无上的源泉, 也说明了各民族的主宰是同一个安拉。(2) 牺牲的目的是为了安拉而牺牲我们的志向和抱负, 牺牲我们一切意念和理想乃至生命和荣誉来认识并宣告安拉的独一性, 按照伊斯兰教教义, 牺牲的概念不在于抚慰被触怒的神灵, 不在于赎免个人的罪孽, 而在于安拉的道上把个人的一切奉献给安拉。
5:5; 6:119.
5:74; 16:23; 37:5.
Nasaka Lillahi means, he sacrificed and did good deeds willingly and spontaneously to win nearness to God. Mansak, therefore, means, rites of sacrifice; a place where such rites are performed (Aqrab). With this verse begins the subject of Sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and Jihad. The verse further shows that the commandment relating to Sacrifice is not confined to Islam. It is common to all religions because they have proceeded from the same Divine Source. The verse also shows that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation. In view of the different meanings of the root-word Nasaka (Lane), true sacrifice possesses three essential characteristics: (a) It should be voluntary and spontaneous. (b) It should be offered with the purest of motives. (c) It should not be of
The verse has twofold significance: (1) The fact that the rite of Sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying Sacrifice is to realise and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake. The concept of Sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God.
5:5; 6:119.
5:74; 16:23; 37:5.
Important Words:
منسکا (rites of sacrifice) is derived from نسك . They say نسك الذبیحة i.e. he slaughtered and sacrificed the animal. نسك الرجلmeans, the man led a life devoted to God; he practised virtue and piety. نسك للّٰه means, he sacrificed seeking to win the pleasure of God; he did good deeds willingly and spontaneously in order to win nearness to God. نسك الثوب means, he washed the cloth. منسك means, rites of sacrifice; place where those rites are performed; one’s native place. مناسك الحج means, the religious rites and ceremonies of the Pilgrimage.
For مخبتین see 11:24.
Commentary:
With this verse begins the subject of sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and jihad.
The words "And to every people We appointed rites of Sacrifice," show that the commandment relating to Sacrifice is not confined to Islam. Sacrifice is common to all religions because they have proceeded from the same Divine source. It also appears from this verse that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation.
In view of the different meanings of the root word true sacrifice possesses three essential characteristics:-
(a) It should be fully voluntary and spontaneous;
(b) It should be offered with the purest of motives, i.e. only to win the pleasure of God;
(c) It should not be offered from ulterior motives and material considerations.
Thus the first commandment relating to sacrifice though apparently very simple is of great inward significance. It is that sacrifice should be offered only for the sake of Allah and that Allah’s name should be invoked while the animal is being slaughtered for food. This not only sanctifies and blesses the food but is also calculated to turn attention to the sublime object underlying the act of slaughtering the animal—to win the pleasure of God and to be prepared to sacrifice the dearest thing in His way and for His sake.
The words, "So your God is one God, therefore, submit ye all to Him," have twofold significance: (1) The fact that the rite of sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying sacrifice is to realize and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake, and by completely submitting ourselves to His commandments. The concept of sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God. Those who have full realization of this concept of sacrifice are called (humble) in the language of the Quran.
c
5:5; 6:119.
d
5:74; 16:23; 37:5.
863
نَسَكَ لِلّٰه (Nasaka Lillahi) 意味着甘心情愿地牺牲和行善, 并自发地向安拉靠近。因此 مَنْسَك(Mansak) 意指宰牲仪式以及举行此种仪式的地点 (اَقْرَبْ, Aqrab)。从这节经文开始宣讲有关牺牲的题目。它是这章所涉及的三个主要题目之一。另外两个题目是朝觐与在主道上极力奋斗。这节经文说明有关牺牲的经律不只是伊斯兰教有, 其他宗教也有, 因为所有的宗教都出自同样神圣来源。这节经文还说明各种宗教的信奉者最初都是受命宰牲; 用人作为祭品的残酷行径是以后的新招。从根词 نَسَكَ (Nasaka) Lane有不同意义的观点看, 真正的牺牲具有三个特点: (1) 它必须是自愿的与自发的, (2) 牺牲必须出自最纯洁的动机, (3) 必须毫不考虑奉献的物质报酬。
864
这节经文有双重意义: (1) 牺牲仪式是各宗教共有的, 尽管各宗教的产生时间和起源地很不相同。这一事实说明, 最初他们都是出于同一个至高无上的源泉, 也说明了各民族的主宰是同一个安拉。(2) 牺牲的目的是为了安拉而牺牲我们的志向和抱负, 牺牲我们一切意念和理想乃至生命和荣誉来认识并宣告安拉的独一性, 按照伊斯兰教教义, 牺牲的概念不在于抚慰被触怒的神灵, 不在于赎免个人的罪孽, 而在于安拉的道上把个人的一切奉献给安拉。
c
5:5; 6:119.
d
5:74; 16:23; 37:5.
2465
Important Words:
منسکا (rites of sacrifice) is derived from نسك . They say نسك الذبیحة i.e. he slaughtered and sacrificed the animal. نسك الرجلmeans, the man led a life devoted to God; he practised virtue and piety. نسك للّٰه means, he sacrificed seeking to win the pleasure of God; he did good deeds willingly and spontaneously in order to win nearness to God. نسك الثوب means, he washed the cloth. منسك means, rites of sacrifice; place where those rites are performed; one’s native place. مناسك الحج means, the religious rites and ceremonies of the Pilgrimage.
For مخبتین see 11:24.
Commentary:
With this verse begins the subject of sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and jihad.
The words "And to every people We appointed rites of Sacrifice," show that the commandment relating to Sacrifice is not confined to Islam. Sacrifice is common to all religions because they have proceeded from the same Divine source. It also appears from this verse that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation.
In view of the different meanings of the root word true sacrifice possesses three essential characteristics:-
(a) It should be fully voluntary and spontaneous;
(b) It should be offered with the purest of motives, i.e. only to win the pleasure of God;
(c) It should not be offered from ulterior motives and material considerations.
Thus the first commandment relating to sacrifice though apparently very simple is of great inward significance. It is that sacrifice should be offered only for the sake of Allah and that Allah’s name should be invoked while the animal is being slaughtered for food. This not only sanctifies and blesses the food but is also calculated to turn attention to the sublime object underlying the act of slaughtering the animal—to win the pleasure of God and to be prepared to sacrifice the dearest thing in His way and for His sake.
The words, "So your God is one God, therefore, submit ye all to Him," have twofold significance: (1) The fact that the rite of sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying sacrifice is to realize and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake, and by completely submitting ourselves to His commandments. The concept of sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God. Those who have full realization of this concept of sacrifice are called (humble) in the language of the Quran.
a
5:5; 6:119.
b
5:74; 16:23; 37:5.
1952
Nasaka Lillahi means, he sacrificed and did good deeds willingly and spontaneously to win nearness to God. Mansak, therefore, means, rites of sacrifice; a place where such rites are performed (Aqrab). With this verse begins the subject of Sacrifice, one of the three main themes with which this Surah deals, the other two being Hajj and Jihad. The verse further shows that the commandment relating to Sacrifice is not confined to Islam. It is common to all religions because they have proceeded from the same Divine Source. The verse also shows that it was the sacrifice of animals that was originally enjoined on the followers of all religions and that the cruel practice of offering human beings as sacrifice was a later innovation. In view of the different meanings of the root-word Nasaka (Lane), true sacrifice possesses three essential characteristics: (a) It should be voluntary and spontaneous. (b) It should be offered with the purest of motives. (c) It should not be of
1953
The verse has twofold significance: (1) The fact that the rite of Sacrifice is common to all religions, although they are so widely separated from one another as regards the time and place of their origin, shows that originally they all emanated from the same Supreme Source and that the God of all nations is One God. (2) That the object underlying Sacrifice is to realise and proclaim the Oneness of God by sacrificing our ambitions and aspirations, all our ideas and ideals and even life and honour for His sake. The concept of Sacrifice according to Islam does not consist in appeasing an offended deity or in atoning for one’s sins but in sacrificing one’s all for the sake of God and in the way of God.