يُسَبِّحُ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "يُسَبِّحُ".
تُسَبِّحُ لَهُ ٱلسَّمَٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًا
24:42; 59:25; 61:2; 62:2; 64:2.
“七个天和地以及在其中的, 都褒扬 (他的) 圣洁,” 这句话指的是整个宇宙属于安拉的独一性这一总的明证, “没有一样东西不褒扬他的圣洁, 赞颂他的善美,” 这句话指的是所有事物是单独并分别地属于唯一的安拉的这一明证。前一总的明证意味着优美的安排和秩序正确地存在于宇宙之中表明创造者只是一个; 而后者意味着在宇宙中每一东西在其自己有限范围内以其自己的独有的方法显示安拉不同的常德。
24:42; 59:25; 61:2; 62:2; 64:2.
Whereas the words, The seven heavens and the earth and those that are therein extol His glory, refer to the collective evidence that the whole universe bears to the Unity of God, the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which all things bear to Oneness of the Divine Being individually and separately. The former means that the beautiful arrangement and order existing in the universe unmistakably show that its Creator is One, and the latter mean that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
24:42; 59:25; 61:2; 62:2; 64:2.
Commentary:
The expression, the seven heavens and the earth and those that are therein extol His glory, refers to the collective evidence that the whole universe bears to the Unity of God, while the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which everything bears to that Unity individually and separately. The former expression means that the beautiful arrangement and order existing in the universe shows unmistakably that its Creator is One and the latter means that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
b
24:42; 59:25; 61:2; 62:2; 64:2.
714
“七个天和地以及在其中的, 都褒扬 (他的) 圣洁,” 这句话指的是整个宇宙属于安拉的独一性这一总的明证, “没有一样东西不褒扬他的圣洁, 赞颂他的善美,” 这句话指的是所有事物是单独并分别地属于唯一的安拉的这一明证。前一总的明证意味着优美的安排和秩序正确地存在于宇宙之中表明创造者只是一个; 而后者意味着在宇宙中每一东西在其自己有限范围内以其自己的独有的方法显示安拉不同的常德。
a
24:42; 59:25; 61:2; 62:2; 64:2.
1974
Commentary:
The expression, the seven heavens and the earth and those that are therein extol His glory, refers to the collective evidence that the whole universe bears to the Unity of God, while the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which everything bears to that Unity individually and separately. The former expression means that the beautiful arrangement and order existing in the universe shows unmistakably that its Creator is One and the latter means that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
a
24:42; 59:25; 61:2; 62:2; 64:2.
1622
Whereas the words, The seven heavens and the earth and those that are therein extol His glory, refer to the collective evidence that the whole universe bears to the Unity of God, the words, and there is not a thing but glorifies Him with His praise, refer to the evidence which all things bear to Oneness of the Divine Being individually and separately. The former means that the beautiful arrangement and order existing in the universe unmistakably show that its Creator is One, and the latter mean that everything in this universe, within its own limited sphere and in its own inimitable way, demonstrates God’s various attributes.
فِى بُيُوتٍ أَذِنَ ٱللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا ٱسْمُهُۥ يُسَبِّحُ لَهُۥ فِيهَا بِٱلْغُدُوِّ وَٱلْءَاصَالِ
这节经文既含有一个明证, 又含有一个预言。它预言, 由 «古兰经» 内具有光所照亮的那些房子将被升高, 居住其中的人们将朝夕赞颂安拉。这将成为安拉的光照亮他们的一个明证。
یعنی خدائی نور کا ثبوت یہ ہوگا کہ جن گھروں میں یہ نور یعنی تعلیم قرآن ہوگی وہ دنیا میں عزت پا جائیں گے اور عبادت سے ہر وقت معمور رہیں گے۔
The verse contains both a proof and a prophecy. It predicts that houses illumined by the light contained in the Qur’an will be exalted and their inmates will always celebrate the praises of God. This will be a proof that they are illumined by Allah’s light.
Commentary:
The verse purports to say that the metaphor used in the preceding verse is no mere beautiful simile or the figment of the fertile imagination but a hard, material fact. There are in existence houses in which this heavenly light is lit and from them it emanates. God has decreed that these houses shall be honoured and exalted because in them live men who celebrate the praises of their Creator in the mornings and the evenings the verse embodies both a proof and a prophecy. It is a prophecy in the sense that house illumined by the light of the Quran will be exalted and the fulfilment of this prophecy will constitute a proof that they are illumined by the light of Allah. How wonderfully the prophecy was fulfilled! The doorless and windowless hovels and huts of the poor Companions of the Holy Prophet became so honoured and respected that they became the objects of attraction and admiration for the whole world; and this fact testified to the Quran being the revealed Word of God.
910
这节经文既含有一个明证, 又含有一个预言。它预言, 由 «古兰经» 内具有光所照亮的那些房子将被升高, 居住其中的人们将朝夕赞颂安拉。这将成为安拉的光照亮他们的一个明证。
2
یعنی خدائی نور کا ثبوت یہ ہوگا کہ جن گھروں میں یہ نور یعنی تعلیم قرآن ہوگی وہ دنیا میں عزت پا جائیں گے اور عبادت سے ہر وقت معمور رہیں گے۔
2619
Commentary:
The verse purports to say that the metaphor used in the preceding verse is no mere beautiful simile or the figment of the fertile imagination but a hard, material fact. There are in existence houses in which this heavenly light is lit and from them it emanates. God has decreed that these houses shall be honoured and exalted because in them live men who celebrate the praises of their Creator in the mornings and the evenings the verse embodies both a proof and a prophecy. It is a prophecy in the sense that house illumined by the light of the Quran will be exalted and the fulfilment of this prophecy will constitute a proof that they are illumined by the light of Allah. How wonderfully the prophecy was fulfilled! The doorless and windowless hovels and huts of the poor Companions of the Holy Prophet became so honoured and respected that they became the objects of attraction and admiration for the whole world; and this fact testified to the Quran being the revealed Word of God.
2047A
The verse contains both a proof and a prophecy. It predicts that houses illumined by the light contained in the Qur’an will be exalted and their inmates will always celebrate the praises of God. This will be a proof that they are illumined by Allah’s light.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يُسَبِّحُ لَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱلطَّيْرُ صَٰٓفَّٰتٍ ۖ كُلٌّ قَدْ عَلِمَ صَلَاتَهُۥ وَتَسْبِيحَهُۥ ۗ وَٱللَّهُ عَلِيمٌۢ بِمَا يَفْعَلُونَ
17:45; 59:25; 61:2; 62:2.
17:45; 59:25; 61:2; 62:2.
Angels of the Heavens.
Animate and inanimate things which are upon the earth such as men, animals, vegetables, and minerals.
The birds which fly in the air. In a spiritual sense, the three expressions respectively signify: (a) persons of very high spiritual status; (b) worldly-minded men whose whole attention and efforts are devoted to the acquirement of material pursuits and who have no thought or time for spiritual things and (c) people whose spiritual condition is midway between that of the two above-mentioned categories.
Whereas the clause, Whose praises all who are in the heavens and the earth celebrate, refers to the collective testimony that the whole universe bears to the Unity and Holiness of God, the words, Each one knows his own mode of prayer and praise, refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. Salat has different meanings with reference to different objects. Used in connection with God it means Divine mercy; used in connection with angels, it means their asking forgiveness of God for men and used in connection with man, it means the prescribed form of Prayer (Lane).
17:45; 59:25; 61:2; 62:2.
Commentary:
The word من (who) taken to mean both animate and inanimate things, the expression "who are in the heavens and the earth and the birds with their wings outstretched" would signify three classes of beings i.e. (1) angels of the heaven; (2) animate and inanimate things which live upon or are related to the earth such as man, animals, vegetables, and minerals; (3) and the birds which fly in the air. Taken in a spiritual sense, the words "who are in the heavens," would mean persons of very high spiritual status, and "who are in the earth" would signify those unfortunate worldly-minded persons whose whole attention and efforts are devoted to material pursuits and who have no thought or time for spiritual things, and the words "the birds with their wings outstretched" would apply to those people whose spiritual condition is midway between that of the two above-mentioned categories. At one time they soar spiritually so high as to touch the very confines of the celestial firmament and at another time sink so low as to grovel in the dirt and dust of the earth.
The words کل قد علم صلاته و تسبیحه may mean: (i) each one of these beings and things knows his or its own mode of prayer and praise; (ii) God knows the reality of the prayer and praise of each one of these classes, God being the subject of the verb علم. Moreover, whereas the clause "Whose praises all who are in the heavens and the earth celebrate," refers to the collective testimony that the whole universe bears to the Unity and Holiness of God the words, "each one knows his own mode of prayer and praise," refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. This may be the significance of the words "his own mode of prayer and praise." صلاة (prayer) has different meanings with reference to different objects; used about God, it means Divine mercy; used about angels, it means their asking forgiveness of God for men and used about men it means the prescribed form of Prayer (Lane & Aqrab).
b
17:45; 59:25; 61:2; 62:2.
a
17:45; 59:25; 61:2; 62:2.
2623
Commentary:
The word من (who) taken to mean both animate and inanimate things, the expression "who are in the heavens and the earth and the birds with their wings outstretched" would signify three classes of beings i.e. (1) angels of the heaven; (2) animate and inanimate things which live upon or are related to the earth such as man, animals, vegetables, and minerals; (3) and the birds which fly in the air. Taken in a spiritual sense, the words "who are in the heavens," would mean persons of very high spiritual status, and "who are in the earth" would signify those unfortunate worldly-minded persons whose whole attention and efforts are devoted to material pursuits and who have no thought or time for spiritual things, and the words "the birds with their wings outstretched" would apply to those people whose spiritual condition is midway between that of the two above-mentioned categories. At one time they soar spiritually so high as to touch the very confines of the celestial firmament and at another time sink so low as to grovel in the dirt and dust of the earth.
The words کل قد علم صلاته و تسبیحه may mean: (i) each one of these beings and things knows his or its own mode of prayer and praise; (ii) God knows the reality of the prayer and praise of each one of these classes, God being the subject of the verb علم. Moreover, whereas the clause "Whose praises all who are in the heavens and the earth celebrate," refers to the collective testimony that the whole universe bears to the Unity and Holiness of God the words, "each one knows his own mode of prayer and praise," refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. This may be the significance of the words "his own mode of prayer and praise." صلاة (prayer) has different meanings with reference to different objects; used about God, it means Divine mercy; used about angels, it means their asking forgiveness of God for men and used about men it means the prescribed form of Prayer (Lane & Aqrab).
a
17:45; 59:25; 61:2; 62:2.
2050
Angels of the Heavens.
2050A
Animate and inanimate things which are upon the earth such as men, animals, vegetables, and minerals.
2050B
The birds which fly in the air. In a spiritual sense, the three expressions respectively signify: (a) persons of very high spiritual status; (b) worldly-minded men whose whole attention and efforts are devoted to the acquirement of material pursuits and who have no thought or time for spiritual things and (c) people whose spiritual condition is midway between that of the two above-mentioned categories.
2051
Whereas the clause, Whose praises all who are in the heavens and the earth celebrate, refers to the collective testimony that the whole universe bears to the Unity and Holiness of God, the words, Each one knows his own mode of prayer and praise, refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. Salat has different meanings with reference to different objects. Used in connection with God it means Divine mercy; used in connection with angels, it means their asking forgiveness of God for men and used in connection with man, it means the prescribed form of Prayer (Lane).
هُوَ ٱللَّهُ ٱلْخَٰلِقُ ٱلْبَارِئُ ٱلْمُصَوِّرُ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ۚ يُسَبِّحُ لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
17:45; 24:42; 61:2; 62:2; 64:2.
Commentary:
God, as represented by the Quran, is the Maker of bodies, the Creator of souls, the Fashioner i.e. the Giver of final touches to things created by Him. Such is the God of Islam, the Mighty, the Wise. To Him belong all excellent titles that man can imagine. The dwellers of the heavens and the earth declare His sanctity and holiness. He is the Great, and the Powerful.
b
7:181.
c
17:45; 24:42; 61:2; 62:2; 64:2.
a
17:45; 24:42; 61:2; 62:2; 64:2.
4209
Commentary:
God, as represented by the Quran, is the Maker of bodies, the Creator of souls, the Fashioner i.e. the Giver of final touches to things created by Him. Such is the God of Islam, the Mighty, the Wise. To Him belong all excellent titles that man can imagine. The dwellers of the heavens and the earth declare His sanctity and holiness. He is the Great, and the Powerful.
a
7:181.
b
17:45; 24:42; 61:2; 62:2; 64:2.
يُسَبِّحُ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ٱلْمَلِكِ ٱلْقُدُّوسِ ٱلْعَزِيزِ ٱلْحَكِيمِ
b
61:2.
1424
安拉的四个常德涉及下述经文所提到的穆圣的四重使命。
b
See 61:2.
4234
Commentary:
The verse speaks of four Divine attributes which specially concern the fourfold mission of the Holy Prophet, mentioned in the next verse.
b
61:2.
3043
The four Divine attributes concern the fourfold mission of the Holy Prophet, mentioned in the next verse.
يُسَبِّحُ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ لَهُ ٱلْمُلْكُ وَلَهُ ٱلْحَمْدُ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
17:45; 24:42; 59:25; 61:2; 62:2.
Every creature, by discharging its allotted task punctually and regularly and thus by fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. This is the real significance of Tasbih.
17:45; 24:42; 59:25; 61:2; 62:2.
Commentary:
Every creature by discharging its allotted task punctually and regularly and thus fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. See also 57:2.
b
17:45; 24:42; 59:25; 61:2; 62:2.
1432
创造物准时而经常地履行了所分配到的任务, 并达到了创造自己的目的, 它宣称安拉完美无缺, 白璧无瑕, 毫无错误, 是自己的主, 创造者和支配者。这就是 تَسْبِيْح (Tasbih) 的真义。
b
17:45; 24:42; 59:25; 61:2; 62:2.
4254
Commentary:
Every creature by discharging its allotted task punctually and regularly and thus fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. See also 57:2.
b
17:45; 24:42; 59:25; 61:2; 62:2.
3055
Every creature, by discharging its allotted task punctually and regularly and thus by fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. This is the real significance of Tasbih.