يَمْشِى
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "يَمْشِى".
أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَٰهُ وَجَعَلْنَا لَهُۥ نُورًا يَمْشِى بِهِۦ فِى ٱلنَّاسِ كَمَن مَّثَلُهُۥ فِى ٱلظُّلُمَٰتِ لَيْسَ بِخَارِجٍ مِّنْهَا ۚ كَذَٰلِكَ زُيِّنَ لِلْكَٰفِرِينَ مَا كَانُوا۟ يَعْمَلُونَ
8:25.
6:109; 10:13; 27:5.
In the foregoing verses it was pointed out that man-made laws are always defective. Now it is mentioned in the present verse that man-made teachings cannot stand against Divine teachings. The case of those who devise laws, with the aid of human reason alone, is like one who gropes in darkness from which he will never come out.
8:25.
6:109; 10:13; 27:5.
Commentary:
In the foregoing verses it was pointed out that man-made teachings are always defective. Now, the Quran proceeds to show that man-made teachings cannot stand against Divine teachings.
The verse purports to put the question: "If there is a teaching which is really from God, will it not be better than that devised by man?" Now, this is a question which every man, even a disbeliever, will have to reply in the affirmative. Indeed, human reason cannot have the boldness to deny it. The question has thus been put to make disbelievers conscious of a great truth.
The expression, he is in utter darkness whence he cannot come forth, refers to the man who devises laws with the aid of reason alone— reason that is fettered by numberless limitations to which man is subject. The laws made by men are always subject to change owing to their intrinsic defectiveness. A law is made today but it has to be changed tomorrow on account of the defects which by experience are found in it. Then the new law is again changed for the same reason, and this process goes on indefinitely and sometimes even a sort of a circle comes into being. Thus the case of such men as devise their laws with the aid of human reason alone is like one who is in darkness from which he will never come out.
The words, made to seem fair, imply that Satan and his associates adorn the evil doings of men. In the beginning it is Satan who misleads men by inciting them to evil. But when a man goes on doing evil deeds, his evil deeds gradually begin to appear good to him. This is the law of God meant as a punishment. It is to this later adornment of deeds under the law of God that the Quran refers in 6:109 above.
c
8:25.
d
6:109; 10:13; 27:5.
457
前面的经文中指出过, 人定出来的法律总是有缺点的。现在这节经文说, 人的教导不能违背安拉的教导。那些只借助於人的理智来制定法律的人, 他们的情况犹如黑暗中摸索的人, 永远也走不出来。
a
8:25.
b
6:109; 10:13; 27:5.
864
Commentary:
In the foregoing verses it was pointed out that man-made teachings are always defective. Now, the Quran proceeds to show that man-made teachings cannot stand against Divine teachings.
The verse purports to put the question: "If there is a teaching which is really from God, will it not be better than that devised by man?" Now, this is a question which every man, even a disbeliever, will have to reply in the affirmative. Indeed, human reason cannot have the boldness to deny it. The question has thus been put to make disbelievers conscious of a great truth.
The expression, he is in utter darkness whence he cannot come forth, refers to the man who devises laws with the aid of reason alone— reason that is fettered by numberless limitations to which man is subject. The laws made by men are always subject to change owing to their intrinsic defectiveness. A law is made today but it has to be changed tomorrow on account of the defects which by experience are found in it. Then the new law is again changed for the same reason, and this process goes on indefinitely and sometimes even a sort of a circle comes into being. Thus the case of such men as devise their laws with the aid of human reason alone is like one who is in darkness from which he will never come out.
The words, made to seem fair, imply that Satan and his associates adorn the evil doings of men. In the beginning it is Satan who misleads men by inciting them to evil. But when a man goes on doing evil deeds, his evil deeds gradually begin to appear good to him. This is the law of God meant as a punishment. It is to this later adornment of deeds under the law of God that the Quran refers in 6:109 above.
b
8:25.
c
6:109; 10:13; 27:5.
906
In the foregoing verses it was pointed out that man-made laws are always defective. Now it is mentioned in the present verse that man-made teachings cannot stand against Divine teachings. The case of those who devise laws, with the aid of human reason alone, is like one who gropes in darkness from which he will never come out.
وَٱللَّهُ خَلَقَ كُلَّ دَآبَّةٍ مِّن مَّآءٍ ۖ فَمِنْهُم مَّن يَمْشِى عَلَىٰ بَطْنِهِۦ وَمِنْهُم مَّن يَمْشِى عَلَىٰ رِجْلَيْنِ وَمِنْهُم مَّن يَمْشِى عَلَىٰٓ أَرْبَعٍ ۚ يَخْلُقُ ٱللَّهُ مَا يَشَآءُ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
25:55.
The verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four- legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is true of spiritual travellers.
25:55.
Commentary:
This verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four-legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is the case with the spiritual travellers.
a
25:55.
912
这节经文描写精神旅行去目的地的方式及其性质。有些人的进步是极其缓慢的。他们是爬着去目的地的。另外一些人像两足动物那样前进得快些, 还有些人像四条腿的动物进步得更快些。这里暗示的是速度而不是行动的方法。四条腿的动物, 一般说来, 比两足的或爬行的动物运动要快些。精神旅行者的情况也是一样。
a
25:55.
2626
Commentary:
This verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four-legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is the case with the spiritual travellers.
a
25:55.
2054
The verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four- legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is true of spiritual travellers.
أَفَمَن يَمْشِى مُكِبًّا عَلَىٰ وَجْهِهِۦٓ أَهْدَىٰٓ أَمَّن يَمْشِى سَوِيًّا عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
不信者, 在怀疑和不信的黑暗中垂下了脑袋、卑躬屈膝的走上了错路, 而信者信仰坚定, 径直地走上正道, 高高地昂起了头颅。这两者能一样？
The disbelievers walk on the wrong path, hanging down their heads and groveling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of Truth, holding their heads high. Can the two be equal?
Commentary:
The verse means that disbelievers walk on the wrong path, hanging down their heads and grovelling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of truth, holding their head high. Can the two be equal?
1453
不信者, 在怀疑和不信的黑暗中垂下了脑袋、卑躬屈膝的走上了错路, 而信者信仰坚定, 径直地走上正道, 高高地昂起了头颅。这两者能一样？
4301
Commentary:
The verse means that disbelievers walk on the wrong path, hanging down their heads and grovelling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of truth, holding their head high. Can the two be equal?
3085
The disbelievers walk on the wrong path, hanging down their heads and groveling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of Truth, holding their heads high. Can the two be equal?