أَغَيْرَ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "أَغَيْرَ".
قُلْ أَغَيْرَ ٱللَّهِ أَتَّخِذُ وَلِيًّا فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ ۗ قُلْ إِنِّىٓ أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ ۖ وَلَا تَكُونَنَّ مِنَ ٱلْمُشْرِكِينَ
12:102; 14:11; 35:2; 39:47.
20:133; 51:48-59.
6:164; 39:13.
The word Fatir when used about God means, the Originator or the Creator, or the Maker.
12:102; 14:11; 35:2; 39:47.
20:133; 51:58-59.
6:164; 39:13.
Important Words:
فاطر (Maker) is derived from فطر. They say فطره i.e. he clove or split or rent it; he created it or brought it into existence; or he originated it. فطر العجین means, he made the dough into bread without leavening it. افطر means, he broke the fast. انفطر and تفطر mean, it became cleft or split or rent. الفطرة means, the natural constitution with which a child is created. فاطر when used about God, means the Originator or the Creator or the Maker (Taj).
Commentary:
The question in the first part of the verse implies that, as God alone is the Maker of the heavens and the earth and as it is He alone Who feeds all without being fed by anybody, therefore there is none worthy of being taken as protector but He. None else is worthy of being worshipped as God.
The words, Who feeds, refute the Godhead of those lifeless objects which men have taken for gods. They admittedly feed none, but God feeds all; hence these objects are not worthy of being taken as God.
The words, is not fed, negate the Godhead of those living beings who have been deified by men. They stand in need of food, but God needs no food; hence they cannot be gods.
a
12:102; 14:11; 35:2; 39:47.
b
20:133; 51:48-59.
c
6:164; 39:13.
a
12:102; 14:11; 35:2; 39:47.
b
20:133; 51:58-59.
c
6:164; 39:13.
762
Important Words:
فاطر (Maker) is derived from فطر. They say فطره i.e. he clove or split or rent it; he created it or brought it into existence; or he originated it. فطر العجین means, he made the dough into bread without leavening it. افطر means, he broke the fast. انفطر and تفطر mean, it became cleft or split or rent. الفطرة means, the natural constitution with which a child is created. فاطر when used about God, means the Originator or the Creator or the Maker (Taj).
Commentary:
The question in the first part of the verse implies that, as God alone is the Maker of the heavens and the earth and as it is He alone Who feeds all without being fed by anybody, therefore there is none worthy of being taken as protector but He. None else is worthy of being worshipped as God.
The words, Who feeds, refute the Godhead of those lifeless objects which men have taken for gods. They admittedly feed none, but God feeds all; hence these objects are not worthy of being taken as God.
The words, is not fed, negate the Godhead of those living beings who have been deified by men. They stand in need of food, but God needs no food; hence they cannot be gods.
d
12:102; 14:11; 35:2; 39:47.
e
20:133; 51:48-59.
f
6:164; 39:13.
829
The word Fatir when used about God means, the Originator or the Creator, or the Maker.
قُلْ أَرَءَيْتَكُمْ إِنْ أَتَىٰكُمْ عَذَابُ ٱللَّهِ أَوْ أَتَتْكُمُ ٱلسَّاعَةُ أَغَيْرَ ٱللَّهِ تَدْعُونَ إِن كُنتُمْ صَٰدِقِينَ
6:48; 12:108; 43:67.
Commentary:
The word "Hour" refers to the Hour of the decisive victory of Islam, or, in other words, the Fall of Mecca. Thus, whereas "punishment" refers to ordinary afflictions, "Hour" refers to the final and decisive event of the struggle. The question put in this verse is answered in the next.
d
6:48; 12:108; 43:67.
425
“时候” 指的是伊斯兰教获得决定性胜利的时候, 即攻克麦加的时候。
b
6:48; 12:108; 43:67.
787
Commentary:
The word "Hour" refers to the Hour of the decisive victory of Islam, or, in other words, the Fall of Mecca. Thus, whereas "punishment" refers to ordinary afflictions, "Hour" refers to the final and decisive event of the struggle. The question put in this verse is answered in the next.
e
6:48; 12:108; 43:67.
847
"Hour" refers to the hour of the decisive victory of Islam, or, to the Fall of Mecca.
قُلْ أَغَيْرَ ٱللَّهِ أَبْغِى رَبًّا وَهُوَ رَبُّ كُلِّ شَىْءٍ ۚ وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
عیسائی اس آیت سے استدلال کرتے ہیں کہ اس کا یہ مطلب ہے کہ کوئی گناہگار کفارہ نہیں ہو سکتا۔ اور اسلامی تعلیم کے مطابق صرف مسیحؑ بے گناہ تھا۔ لیکن بوجھ اٹھانے والی ہستی کے معنے گنہگار کے نہیں بلکہ یہ ہیں کہ جو خداتعالیٰ کے سامنے جواب دہ ہو۔ اور مسیحؑ خود مدعی ہے کہ وہ خداتعالیٰ کے سامنے جواب دہ ہے اور یہ بھی کہ وہ بے گناہ نہیں (نیا عہدنامہ لوقا باب۱۸ آیت۱۹۔ نیز دیکھو متی باب۱۹ آیت۱۷ و مرقس باب۱۰ آیت۱۸) پس وہ کفارہ نہیں ہو سکتا۔
7:141.
17:16; 35:19; 53:39.
This verse contains, as do vv. 17:16; 53:40, 41, a forceful repudiation of the doctrine of Atonement and emphatically draws attention to the fact that everyone has to carry his own cross and to account for his own actions. Nobody’s vicarious sacrifice can do one any good.
7:141.
17:16; 35:19; 53:39.
Commentary:
The verse supplies the reason why one should be devoted to God, for He alone is "the Lord of all things". The verse also makes it clear that on the day when man will be presented before God and will render an account of his deeds, nobody will be able to take upon himself a part of his burden. The word "burden" here signifies "sin". In the words, bearer of burden, it is also hinted that this principle applies only to human beings who are the bearers of burdens; but that if God so willed, He could Himself remove the burden of a soul, i.e. pardon it.
d
7:141.
e
17:16; 35:19; 53:39.
469
这节经文如17:16; 53:40-41节那些经文那样, 有力地驳斥了为世人赎罪而受难致使的这一教义, 而且使人们确实注意到每一个人必须背上他自己的十字架以及汇报他自己的行为。没有人能够在代替别人牺牲中对别人会有什么好处。
1
عیسائی اس آیت سے استدلال کرتے ہیں کہ اس کا یہ مطلب ہے کہ کوئی گناہگار کفارہ نہیں ہو سکتا۔ اور اسلامی تعلیم کے مطابق صرف مسیحؑ بے گناہ تھا۔ لیکن بوجھ اٹھانے والی ہستی کے معنے گنہگار کے نہیں بلکہ یہ ہیں کہ جو خداتعالیٰ کے سامنے جواب دہ ہو۔ اور مسیحؑ خود مدعی ہے کہ وہ خداتعالیٰ کے سامنے جواب دہ ہے اور یہ بھی کہ وہ بے گناہ نہیں (نیا عہدنامہ لوقا باب۱۸ آیت۱۹۔ نیز دیکھو متی باب۱۹ آیت۱۷ و مرقس باب۱۰ آیت۱۸) پس وہ کفارہ نہیں ہو سکتا۔
b
7:141.
c
17:16; 35:19; 53:39.
904
Commentary:
The verse supplies the reason why one should be devoted to God, for He alone is "the Lord of all things". The verse also makes it clear that on the day when man will be presented before God and will render an account of his deeds, nobody will be able to take upon himself a part of his burden. The word "burden" here signifies "sin". In the words, bearer of burden, it is also hinted that this principle applies only to human beings who are the bearers of burdens; but that if God so willed, He could Himself remove the burden of a soul, i.e. pardon it.
a
7:141.
b
17:16; 35:19; 53:39.
940
This verse contains, as do vv. 17:16; 53:40, 41, a forceful repudiation of the doctrine of Atonement and emphatically draws attention to the fact that everyone has to carry his own cross and to account for his own actions. Nobody’s vicarious sacrifice can do one any good.
قَالَ أَغَيْرَ ٱللَّهِ أَبْغِيكُمْ إِلَٰهًا وَهُوَ فَضَّلَكُمْ عَلَى ٱلْعَٰلَمِينَ
6:15,165;
2:48; 3:34.
Commentary:
The error of the Israelites in desiring to have an image of God like the idols of other peoples (7:139) has been brought home to them by three cogent reasons. Firstly, they are told that the works of the people whose example had prompted them to wish for an image of God would be brought to nought and their image worship would prove of no avail to them (7:140). The second argument is given in the present verse. The idea that by having a representation of God they would not be guilty of idolatry is rebutted by saying that the image thus made would be, and cannot but be, something other than Allah, and it is inconceivable that one should make an image of God and then think that he is not worshipping anything beside Him. The third argument is contained in the words, He has exalted you above all peoples, which are intended to point out that he, who makes an image with his own hand and then proceeds to worship it, degrades himself and brings himself lower than God has intended him to be.
a
2:48; 3:34.
e
6:15, 165.
a
6:15,165;
b
2:48; 3:34.
1030
Commentary:
The error of the Israelites in desiring to have an image of God like the idols of other peoples (7:139) has been brought home to them by three cogent reasons. Firstly, they are told that the works of the people whose example had prompted them to wish for an image of God would be brought to nought and their image worship would prove of no avail to them (7:140). The second argument is given in the present verse. The idea that by having a representation of God they would not be guilty of idolatry is rebutted by saying that the image thus made would be, and cannot but be, something other than Allah, and it is inconceivable that one should make an image of God and then think that he is not worshipping anything beside Him. The third argument is contained in the words, He has exalted you above all peoples, which are intended to point out that he, who makes an image with his own hand and then proceeds to worship it, degrades himself and brings himself lower than God has intended him to be.
b
6:15, 165.
c
2:48; 3:34.