جَعَلْنَٰكَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "جَعَلْنَٰكَ".
وَلَوْ شَآءَ ٱللَّهُ مَآ أَشْرَكُوا۟ ۗ وَمَا جَعَلْنَٰكَ عَلَيْهِمْ حَفِيظًا ۖ وَمَآ أَنتَ عَلَيْهِم بِوَكِيلٍ
یعنی تم کو نافرمانی کی وجہ سے جو عذاب آئے اس سے بچا نہیں سکتا۔ یا بدیوں سے زبردستی بچا نہیں سکتا۔
39:42; 42:7; 88:23.
In His infinite wisdom God has made man a free agent. If at all He should have compelled the people He would certainly have compelled them to follow the truth; but in the interest of man himself it has not pleased God to use compulsion.
The words "guardian," "keeper" or "disposer of affairs" used for the Holy Prophet in the Qur’an are intended to signify that he is not responsible for the actions of other people.
39:42; 42:7; 88:23.
Commentary:
The Arabic words rendered as, if Allah had enforced His will, they would not have set up gods with God, do not, and indeed cannot, mean, as some may suppose, that the idolaters commit sins because God so wills. They only mean that God has made man a free agent in matters of faith and has not forced His will on him. If He had enforced His will and compelled man to believe and act rightly, man could not have gone against His will. But in His infinite wisdom, He has made man a free agent in this respect. The verse thus makes it clear that Allah does not compel any person to accept the truth but leaves it to his option. If He had thought of compelling the people, He would certainly have compelled them to follow the truth; but in the interests of man himself it has not pleased God to use compulsion.
The concluding words, We have not made thee a keeper over them, nor art thou over them a guardian, are also intended to echo the same truth, i.e. just as God does not compel man to accept the truth, the Holy Prophet also cannot compel anybody, for he is only a Messenger of God. The words حفیظ (keeper) and وکیل (guardian or disposer of affairs) are intended to signify that the Prophet is neither responsible for the actions of disbelievers nor is he the disposer of their affairs. For a fuller discussion of the words حفیظ and وکیل see 3:174 & 11:58.
b
39:42; 42:7; 88:23.
449
安拉以他无限的智慧把人作为自由的代理人。如果他要迫使人们的话, 他一定迫使他们服从真理; 但是为了人类本身的利益, 他就不愿意迫使他们。
450
“保护人”、“管理人”、或 “处理事务的人”, 都是 «古兰经» 中用来指称穆圣的那些字, 为的要说清他对别人的行动是不负有任何责任的。
3
یعنی تم کو نافرمانی کی وجہ سے جو عذاب آئے اس سے بچا نہیں سکتا۔ یا بدیوں سے زبردستی بچا نہیں سکتا۔
c
39:42; 42:7; 88:23.
849
Commentary:
The Arabic words rendered as, if Allah had enforced His will, they would not have set up gods with God, do not, and indeed cannot, mean, as some may suppose, that the idolaters commit sins because God so wills. They only mean that God has made man a free agent in matters of faith and has not forced His will on him. If He had enforced His will and compelled man to believe and act rightly, man could not have gone against His will. But in His infinite wisdom, He has made man a free agent in this respect. The verse thus makes it clear that Allah does not compel any person to accept the truth but leaves it to his option. If He had thought of compelling the people, He would certainly have compelled them to follow the truth; but in the interests of man himself it has not pleased God to use compulsion.
The concluding words, We have not made thee a keeper over them, nor art thou over them a guardian, are also intended to echo the same truth, i.e. just as God does not compel man to accept the truth, the Holy Prophet also cannot compel anybody, for he is only a Messenger of God. The words حفیظ (keeper) and وکیل (guardian or disposer of affairs) are intended to signify that the Prophet is neither responsible for the actions of disbelievers nor is he the disposer of their affairs. For a fuller discussion of the words حفیظ and وکیل see 3:174 & 11:58.
c
39:42; 42:7; 88:23.
892
In His infinite wisdom God has made man a free agent. If at all He should have compelled the people He would certainly have compelled them to follow the truth; but in the interest of man himself it has not pleased God to use compulsion.
893
The words "guardian," "keeper" or "disposer of affairs" used for the Holy Prophet in the Qur’an are intended to signify that he is not responsible for the actions of other people.
يَٰدَاوُۥدُ إِنَّا جَعَلْنَٰكَ خَلِيفَةً فِى ٱلْأَرْضِ فَٱحْكُم بَيْنَ ٱلنَّاسِ بِٱلْحَقِّ وَلَا تَتَّبِعِ ٱلْهَوَىٰ فَيُضِلَّكَ عَن سَبِيلِ ٱللَّهِ ۚ إِنَّ ٱلَّذِينَ يَضِلُّونَ عَن سَبِيلِ ٱللَّهِ لَهُمْ عَذَابٌ شَدِيدٌۢ بِمَا نَسُوا۟ يَوْمَ ٱلْحِسَابِ
Commentary:
The verse further comforts David and assures him that God will protect him against the machinations and plots of his enemies. He had not made him His vicegerent in the earth that he should come to grief at the hands of his mischievous opponents.
3397
Commentary:
The verse further comforts David and assures him that God will protect him against the machinations and plots of his enemies. He had not made him His vicegerent in the earth that he should come to grief at the hands of his mischievous opponents.
ثُمَّ جَعَلْنَٰكَ عَلَىٰ شَرِيعَةٍ مِّنَ ٱلْأَمْرِ فَٱتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَآءَ ٱلَّذِينَ لَا يَعْلَمُونَ
شریعت کے مختلف طریقے ہیں۔ مثلاً توراۃ بدلہ لینے پر زور دیتی ہے اور انجیل معاف کرنے اور نرمی کرنے پر زور دیتی ہے۔ اسلام ان کے درمیان درمیان اصلاح پر زور دیتا ہے اور سختی کے موقعہ پر سختی اور نرمی کے موقعہ پر نرمی کی تعلیم دیتا ہے پس اس کی تعلیم مسیحی اور موسوی تعلیم کے طریقہ سے مختلف ہے۔
5:49; 6:151.
Commentary:
This verse makes it quite clear that "the Affair" or "Matter" referred to in the preceding verse signifies the advent of the Holy Prophet and Quranic revelation.
e
5:49; 6:151.
1248
这节经文说得很清楚, 上一节指出的 “事情” 意味着穆圣和 «古兰经» 启示的降临。
2
شریعت کے مختلف طریقے ہیں۔ مثلاً توراۃ بدلہ لینے پر زور دیتی ہے اور انجیل معاف کرنے اور نرمی کرنے پر زور دیتی ہے۔ اسلام ان کے درمیان درمیان اصلاح پر زور دیتا ہے اور سختی کے موقعہ پر سختی اور نرمی کے موقعہ پر نرمی کی تعلیم دیتا ہے پس اس کی تعلیم مسیحی اور موسوی تعلیم کے طریقہ سے مختلف ہے۔
a
5:49; 6:151.
3743
Commentary:
This verse makes it quite clear that "the Affair" or "Matter" referred to in the preceding verse signifies the advent of the Holy Prophet and Quranic revelation.
b
5:49; 6:151.
2712
It is clear from the verse that "the Affair" referred to in the preceding verse signifies the advent of the Holy Prophet and the Quranic revelation.