بِحَمْدِهِۦ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "بِحَمْدِهِۦ".
وَيُسَبِّحُ ٱلرَّعْدُ بِحَمْدِهِۦ وَٱلْمَلَٰٓئِكَةُ مِنْ خِيفَتِهِۦ وَيُرْسِلُ ٱلصَّوَٰعِقَ فَيُصِيبُ بِهَا مَن يَشَآءُ وَهُمْ يُجَٰدِلُونَ فِى ٱللَّهِ وَهُوَ شَدِيدُ ٱلْمِحَالِ
مفسرین کہتے ہیں کہ رَعدؔ ایک فرشتہ کا نام ہے لیکن یہ غلط ہے۔ خود بجلی بھی زبان حال سے خداتعالیٰ کی تسبیح اور حمد کرتی ہے پس خواہ مخواہ فرشتوں کو بیچ میں گھسیٹنے کی ضرورت نہ تھی۔
16:51; 42:6.
24:44.
Important Words:
محال (punishment) is derived from ماحل which is again derived from محل. They say محل البلد i.e. the town had no rain and became affected with drought and dearth. ماحله means, he devised a plan or hatched a plot against him; he showed enmity towards him, the other doing the same in return. محال means, plan or device; power or might; quarrel or disputation; enmity; punishment or torment; severity; destruction (Aqrab).
Commentary:
Disbelievers are here told that they should give up hugging the fond hope that the present afflictions and trials of Muslims (hinted at in the words "thunders" and "thunderbolts") would bring about the latter’s ruin. Not all lightning is destructive nor are all clouds the source of unmixed good. Their afflictions cannot bring about the ruin of believers. On the contrary, they will bring about their moral and spiritual advancement, for they bring into play their hidden faculties and bring them nearer to God. Thunder and lightning are after all the creation of God and are meant to glorify Him. They cannot therefore, cause the destruction of God’s faithful servants, whom He has promised to protect, for that would be against His glory-fication. So existing thunders and the dark clouds of temporary miseries and tribulations only contribute to the progress and prosperity of the Faithful.
The verse further points out that thunder and clouds are under the control of God’s angels, who are the first cause, and have been created to serve and advance the cause of God’s Messengers. Why then, should the believers fear the thunder and clouds of adversity that are now bursting upon them? They would only destroy those who seek to frustrate the purpose of God. The words, they dispute concerning Allah, are intended to point out that it is no law of nature that is being discussed here but a prophecy of punishment for disbelievers.
The words شدید المحال (severe in punishing) may also be rendered as "strong in planning" thus hinting that God is not only severe in punishing but it is also impossible to frustrate His plans.
f
16:51; 42:6.
g
24:44.
3
مفسرین کہتے ہیں کہ رَعدؔ ایک فرشتہ کا نام ہے لیکن یہ غلط ہے۔ خود بجلی بھی زبان حال سے خداتعالیٰ کی تسبیح اور حمد کرتی ہے پس خواہ مخواہ فرشتوں کو بیچ میں گھسیٹنے کی ضرورت نہ تھی۔
a
16:51; 42:6.
b
24:44.
1625
Important Words:
محال (punishment) is derived from ماحل which is again derived from محل. They say محل البلد i.e. the town had no rain and became affected with drought and dearth. ماحله means, he devised a plan or hatched a plot against him; he showed enmity towards him, the other doing the same in return. محال means, plan or device; power or might; quarrel or disputation; enmity; punishment or torment; severity; destruction (Aqrab).
Commentary:
Disbelievers are here told that they should give up hugging the fond hope that the present afflictions and trials of Muslims (hinted at in the words "thunders" and "thunderbolts") would bring about the latter’s ruin. Not all lightning is destructive nor are all clouds the source of unmixed good. Their afflictions cannot bring about the ruin of believers. On the contrary, they will bring about their moral and spiritual advancement, for they bring into play their hidden faculties and bring them nearer to God. Thunder and lightning are after all the creation of God and are meant to glorify Him. They cannot therefore, cause the destruction of God’s faithful servants, whom He has promised to protect, for that would be against His glory-fication. So existing thunders and the dark clouds of temporary miseries and tribulations only contribute to the progress and prosperity of the Faithful.
The verse further points out that thunder and clouds are under the control of God’s angels, who are the first cause, and have been created to serve and advance the cause of God’s Messengers. Why then, should the believers fear the thunder and clouds of adversity that are now bursting upon them? They would only destroy those who seek to frustrate the purpose of God. The words, they dispute concerning Allah, are intended to point out that it is no law of nature that is being discussed here but a prophecy of punishment for disbelievers.
The words شدید المحال (severe in punishing) may also be rendered as "strong in planning" thus hinting that God is not only severe in punishing but it is also impossible to frustrate His plans.
c
16:51; 42:6.
d
24:44.
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.
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِۦ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا
20:105; 23:114, 115.
اس میں درحقیقت عرب کے اسلام لاکر زندہ ہونے اور ترقی پانے کا ذکر ہے۔
20:105; 23:114, 115.
20:105; 23:114-115.
Commentary:
This verse confirms the interpretation of the previous verse viz. that the resurrection referred to is the one which took place in Arabia after the Fall of Mecca when the whole country responded to the call of God and His Prophet with a feeling of thanksgiving and Divine glorification.
The words, and you will think that you have tarried but a little while, mean that disbelievers would realize that the victory of Islam was not a distant consummation, as wrongly imagined by them, but an event close at hand. Another sense implied in the words is that on that day they would feel that the period of their lives spent in ignorance and opposition to Islam was wasted and that their real lives had begun only with their acceptance of Islam. Similarly, the Faithful would also look back with satisfaction upon the days they had spent in adversity and privation and would regard their bitter experiences of the past as a dream. The words 'a little while' do not, in fact, refer to the length of any period of time, but to the nature of the emotion which the memory of those days will awaken in the minds of believers as well as disbelievers.
f
20:105; 23:114, 115.
2
اس میں درحقیقت عرب کے اسلام لاکر زندہ ہونے اور ترقی پانے کا ذکر ہے۔
c
20:105; 23:114-115.
1982
Commentary:
This verse confirms the interpretation of the previous verse viz. that the resurrection referred to is the one which took place in Arabia after the Fall of Mecca when the whole country responded to the call of God and His Prophet with a feeling of thanksgiving and Divine glorification.
The words, and you will think that you have tarried but a little while, mean that disbelievers would realize that the victory of Islam was not a distant consummation, as wrongly imagined by them, but an event close at hand. Another sense implied in the words is that on that day they would feel that the period of their lives spent in ignorance and opposition to Islam was wasted and that their real lives had begun only with their acceptance of Islam. Similarly, the Faithful would also look back with satisfaction upon the days they had spent in adversity and privation and would regard their bitter experiences of the past as a dream. The words 'a little while' do not, in fact, refer to the length of any period of time, but to the nature of the emotion which the memory of those days will awaken in the minds of believers as well as disbelievers.
a
20:105; 23:114, 115.
وَتَوَكَّلْ عَلَى ٱلْحَىِّ ٱلَّذِى لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِۦ ۚ وَكَفَىٰ بِهِۦ بِذُنُوبِ عِبَادِهِۦ خَبِيرًا
26:218; 27:80; 33:49.
26:218; 27:80; 33:49.
26:218; 27:80; 33:49.
f
26:218; 27:80; 33:49.
a
26:218; 27:80; 33:49.
b
26:218; 27:80; 33:49.