مُلْكُ
Appears 19 times in Quran
Occurrences in Quran
Found 19 verses containing "مُلْكُ".
أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
Important Words:
ولی (protector). They say ولی الرجل i.e. he helped him; or he made friends with him. ولی البلد means, he got control or authority over the town. So ولی means: (1) friend; (2) helper; (3) protector; (4) ally, etc. (Aqrab).
Commentary:
In this verse an argument has been brought forth in support of the fact that Quranic revelation abrogates the previous revelations. God says that to Him belongs the entire universe, the heavens and the earth, and it was in the fitness of things that finally a revelation meant for the whole of mankind should have made its appearance.
In the verse, the Jews are also told that it will be to their own interest to embrace Islam; for otherwise they will have neither friend nor helper against Allah.
There is a subtle implication in the verse, viz. that the Muslims, though despised and persecuted today, will not only receive spiritual favours from God, but will also become masters of large earthly kingdoms as well; for is not Allah the Controller of the heavens and the earth?
b
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
a
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
114
Important Words:
ولی (protector). They say ولی الرجل i.e. he helped him; or he made friends with him. ولی البلد means, he got control or authority over the town. So ولی means: (1) friend; (2) helper; (3) protector; (4) ally, etc. (Aqrab).
Commentary:
In this verse an argument has been brought forth in support of the fact that Quranic revelation abrogates the previous revelations. God says that to Him belongs the entire universe, the heavens and the earth, and it was in the fitness of things that finally a revelation meant for the whole of mankind should have made its appearance.
In the verse, the Jews are also told that it will be to their own interest to embrace Islam; for otherwise they will have neither friend nor helper against Allah.
There is a subtle implication in the verse, viz. that the Muslims, though despised and persecuted today, will not only receive spiritual favours from God, but will also become masters of large earthly kingdoms as well; for is not Allah the Controller of the heavens and the earth?
a
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
5:18-19, 121; 24:43; 42:50.
5:18-19, 121; 24:43; 42:50.
5:18-19, 121; 24:43; 42:50.
Commentary:
After having dealt, at some length, with the incidents connected with the Battle of Uhud and the hardships that the Muslims had to suffer as a result thereof, God comforts them with the declaration that their intervening sufferings are only a passing phase and the final victory will surely be theirs, because to God belongs the kingdom of the heavens and the earth and He has graciously decreed to bestow both spiritual and temporal blessing on Muslims.
c
5:18-19, 121; 24:43; 42:50.
a
5:18-19, 121; 24:43; 42:50.
472
Commentary:
After having dealt, at some length, with the incidents connected with the Battle of Uhud and the hardships that the Muslims had to suffer as a result thereof, God comforts them with the declaration that their intervening sufferings are only a passing phase and the final victory will surely be theirs, because to God belongs the kingdom of the heavens and the earth and He has graciously decreed to bestow both spiritual and temporal blessing on Muslims.
b
5:18-19, 121; 24:43; 42:50.
لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ ۚ قُلْ فَمَن يَمْلِكُ مِنَ ٱللَّهِ شَيْـًٔا إِنْ أَرَادَ أَن يُهْلِكَ ٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَأُمَّهُۥ وَمَن فِى ٱلْأَرْضِ جَمِيعًا ۗ وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ۚ يَخْلُقُ مَا يَشَآءُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
یعنی دونوں ایک سا درجہ رکھتے ہیں۔
یہ آیت وفات مسیحؑ کا ثبوت ہے‘ اگر مسیحؑ اور اس کی ماں کو اللہ تعالیٰ نے مارا نہیں تو یہ آیت ایک بے دلیل دعویٰ بن جاتی ہے۔
5:73, 74.
See 3:190.
The very strong language used here is intended to expose and condemn the monstrous doctrine that Jesus is son of God. Similarly, strong language is used in 19:89-92
5:73, 74.
See 3:190.
Important Words:
یھلك (bring to naught) is derived from اھلك which is the causative form of ھلك which means, he or it perished or came to naught; or he or it came to an end and became non-existent. اھلكه means, he caused him or it to perish, or he destroyed him or it, or he brought him or it to naught (Lane). اھلكه also means, he punished him (Mufradat). The Holy Prophet is reported to have said: اذاقال الرجل ھلك الناس فھواھلکھم i.e. "When a man says, such and such people have perished (viz. they have become morally and spiritually ruined and their state is past recovery), it is he himself who causes them to perish by saying so, for he makes them despair of recovery and of salvation" (Muslim, ch. on Birr Was-Silah). The word is used in this sense also elsewhere in the Quran (67:29; 8:43).
Commentary:
The expression یھلك (bring to naught) is used here not simply in the sense of destroying but in that of destroying by punishment. It is indeed a jealous and indignant God that speaks in this verse. He condemns Christians in a tone of strong indignation and vehement reproach at their preposterous claims about the Godhead of Jesus; and as Jesus and his mother, Mary, have become the means and object of this highly sinful doctrine, the verse fittingly refers to the divine power of punishing them also if God should so desire. It will be noted that a section of Christians looks upon Mary also as Divine and superhuman.
The words, those that are in the earth, obviously refer to those who deify Jesus. God’s purpose in using such strong language is to expose the monstrosity of the doctrine that Jesus was God or the Son of God. Elsewhere also in the Quran strong language has been used about those who hold such blasphemous beliefs and they are threatened with exemplary punishment (19:89-92).
The words, what is between them, corroborate and add force and strength to the argument given in the earlier part of the verse at the same time hinting at the final dissolution of Christian empires as a result of the most blasphemous doctrine of the divinity of Jesus. See also 3:27.
What the Christians say is, "The Messiah, son of Mary, is God," and not "God is none but the Messiah" as the verse puts it. The assertion has been inverted in order to bring home to Christians their great error; for, to say that "The Messiah is God" is really tantamount to saying that "God is none but the Messiah," But Christians, being too conscious of the weaknesses of their Messiah, dare not accept the latter proposition, which thus goes to prove the hollowness of their claim that the Messiah, son of Mary, is God.
b
5:73, 74.
c
3:190.
371
这里使用最强硬的语言, 为的要揭露和谴责伊撒是安拉的儿子这一荒谬的教义。同样地, 在19:89-92节经文中也用了强硬的语言。
1
یعنی دونوں ایک سا درجہ رکھتے ہیں۔
2
یہ آیت وفات مسیحؑ کا ثبوت ہے‘ اگر مسیحؑ اور اس کی ماں کو اللہ تعالیٰ نے مارا نہیں تو یہ آیت ایک بے دلیل دعویٰ بن جاتی ہے۔
a
5:73, 74.
b
See 3:190.
655
Important Words:
یھلك (bring to naught) is derived from اھلك which is the causative form of ھلك which means, he or it perished or came to naught; or he or it came to an end and became non-existent. اھلكه means, he caused him or it to perish, or he destroyed him or it, or he brought him or it to naught (Lane). اھلكه also means, he punished him (Mufradat). The Holy Prophet is reported to have said: اذاقال الرجل ھلك الناس فھواھلکھم i.e. "When a man says, such and such people have perished (viz. they have become morally and spiritually ruined and their state is past recovery), it is he himself who causes them to perish by saying so, for he makes them despair of recovery and of salvation" (Muslim, ch. on Birr Was-Silah). The word is used in this sense also elsewhere in the Quran (67:29; 8:43).
Commentary:
The expression یھلك (bring to naught) is used here not simply in the sense of destroying but in that of destroying by punishment. It is indeed a jealous and indignant God that speaks in this verse. He condemns Christians in a tone of strong indignation and vehement reproach at their preposterous claims about the Godhead of Jesus; and as Jesus and his mother, Mary, have become the means and object of this highly sinful doctrine, the verse fittingly refers to the divine power of punishing them also if God should so desire. It will be noted that a section of Christians looks upon Mary also as Divine and superhuman.
The words, those that are in the earth, obviously refer to those who deify Jesus. God’s purpose in using such strong language is to expose the monstrosity of the doctrine that Jesus was God or the Son of God. Elsewhere also in the Quran strong language has been used about those who hold such blasphemous beliefs and they are threatened with exemplary punishment (19:89-92).
The words, what is between them, corroborate and add force and strength to the argument given in the earlier part of the verse at the same time hinting at the final dissolution of Christian empires as a result of the most blasphemous doctrine of the divinity of Jesus. See also 3:27.
What the Christians say is, "The Messiah, son of Mary, is God," and not "God is none but the Messiah" as the verse puts it. The assertion has been inverted in order to bring home to Christians their great error; for, to say that "The Messiah is God" is really tantamount to saying that "God is none but the Messiah," But Christians, being too conscious of the weaknesses of their Messiah, dare not accept the latter proposition, which thus goes to prove the hollowness of their claim that the Messiah, son of Mary, is God.
b
5:73, 74.
c
See 3:190.
728
The very strong language used here is intended to expose and condemn the monstrous doctrine that Jesus is son of God. Similarly, strong language is used in 19:89-92
وَقَالَتِ ٱلْيَهُودُ وَٱلنَّصَٰرَىٰ نَحْنُ أَبْنَٰٓؤُا۟ ٱللَّهِ وَأَحِبَّٰٓؤُهُۥ ۚ قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم ۖ بَلْ أَنتُم بَشَرٌ مِّمَّنْ خَلَقَ ۚ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۚ وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ۖ وَإِلَيْهِ ٱلْمَصِيرُ
62:7.
2:285 3:130; 5:41.
62:7.
2:285; 3:130; 5:41.
Commentary:
The claim of Jews and Christians to be "the sons of God and His beloved ones" is found in 2:81, 112; 3:25; 62:7.
The clause, Why then does He punish you for your sins, contains a double argument against the preposterous claim of the People of the Book. If they are truly the sons of God and His beloved ones, why do they commit sins which is a sign of filth and uncleanness? One springing from God and beloved of Him must certainly be above this, for God loves not those who are filthy and commit sins. Again, if they are really the sons of God and His beloved ones, why do they suffer torment and punishment while a divine being must be above such weakness?
d
62:7.
e
2:285 3:130; 5:41.
a
62:7.
b
2:285; 3:130; 5:41.
656
Commentary:
The claim of Jews and Christians to be "the sons of God and His beloved ones" is found in 2:81, 112; 3:25; 62:7.
The clause, Why then does He punish you for your sins, contains a double argument against the preposterous claim of the People of the Book. If they are truly the sons of God and His beloved ones, why do they commit sins which is a sign of filth and uncleanness? One springing from God and beloved of Him must certainly be above this, for God loves not those who are filthy and commit sins. Again, if they are really the sons of God and His beloved ones, why do they suffer torment and punishment while a divine being must be above such weakness?
a
62:7.
b
2:285 3:130; 5:41.
أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ يُعَذِّبُ مَن يَشَآءُ وَيَغْفِرُ لِمَن يَشَآءُ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
5:19; 48:15.
5:19; 48:15.
Expressions like these do not mean that the Divine Government of the universe is arbitrary and is based on no system or law. They are intended to point out that God being the Final Authority in the universe, His Word is the law, there being no appeal or redress against His decrees.
5:19; 48:15.
Commentary:
Expressions like, He punishes whom He pleases and forgives whom He pleases, do not mean that the divine government of the universe is arbitrary and is based on no system or law. Such expressions are only intended to point out that, God being the final authority in the universe, His word is the law, there being no appeal against His orders. So man should be extremely careful in following His wish and carrying out His commandments. But, as God has Himself ordained, "His mercy surpasses or outweighs His anger" (Bukhari), and the universe is governed by "set laws of good and evil" (Muslim, ch. on Iman).
b
5:19; 48:15.
b
5:19; 48:15.
672A
Commentary:
Expressions like, He punishes whom He pleases and forgives whom He pleases, do not mean that the divine government of the universe is arbitrary and is based on no system or law. Such expressions are only intended to point out that, God being the final authority in the universe, His word is the law, there being no appeal against His orders. So man should be extremely careful in following His wish and carrying out His commandments. But, as God has Himself ordained, "His mercy surpasses or outweighs His anger" (Bukhari), and the universe is governed by "set laws of good and evil" (Muslim, ch. on Iman).
b
5:19; 48:15.
745
Expressions like these do not mean that the Divine Government of the universe is arbitrary and is based on no system or law. They are intended to point out that God being the Final Authority in the universe, His Word is the law, there being no appeal or redress against His decrees.
لِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا فِيهِنَّ ۚ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌۢ
5:18, 41; 42:50; 48:15.
The verse forms a befitting sequel to this Surah in which the errors of the Christian people are effectively exposed and demolished, containing a veiled declaration that their glory will not last and God will finally transfer His Kingdom to those who are more deserving of it.
5:18, 41; 42:50; 48:15.
Commentary:
The verse forms a fitting sequel to a Surah in which the errors of the Christian people are effectively exposed and demolished. It also contains a veiled declaration that as Christians will set a very bad example of "belief" and "action", so their glory will not last and God will finally transfer His "kingdom" to those who are more deserving of it.
b
5:18, 41; 42:50; 48:15.
409
这节经文成为本章一个恰当的结束。本章有力地揭露并摧毁了基督教人的错误, 并含有一个隐蔽的宣言: 他们的光荣不会持久, 安拉最终将把他的王国转交给更应得到它的人们。
a
5:18, 41; 42:50; 48:15.
748
Commentary:
The verse forms a fitting sequel to a Surah in which the errors of the Christian people are effectively exposed and demolished. It also contains a veiled declaration that as Christians will set a very bad example of "belief" and "action", so their glory will not last and God will finally transfer His "kingdom" to those who are more deserving of it.
a
5:18, 41; 42:50; 48:15.
816
The verse forms a befitting sequel to this Surah in which the errors of the Christian people are effectively exposed and demolished, containing a veiled declaration that their glory will not last and God will finally transfer His Kingdom to those who are more deserving of it.
قُلْ يَٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ جَمِيعًا ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ لَآ إِلَٰهَ إِلَّا هُوَ يُحْىِۦ وَيُمِيتُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِىِّ ٱلْأُمِّىِّ ٱلَّذِى يُؤْمِنُ بِٱللَّهِ وَكَلِمَٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
安拉的所有使者在伊斯兰教的先知之前的, 都是民族的先知, 他们的教导都是在他们选拔出来的时期内为他们被派往那里的各个民族准备的, 而穆圣是永远为全人类选出来的。他的降临是人类历史上独一无二的大事。它力图把所有不同的民族和社团团结成为一个大家庭--------一个完全消除掉肤色、种族和信念区别的人类大家庭。
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
Whereas all the Divine Messengers who appeared before the Prophet of Islam were national Prophets whose teachings were meant for the peoples to whom they were sent and for the particular periods in which they were raised, the Holy Prophet was raised for the whole of mankind till the end of time. His advent was a unique event in human history. It sought to weld all the different nations and communities into one brotherhood—the Brotherhood of Man in which all the distinctions of colour, clime and creed were completely obliterated.
21:108; 25:2; 34:29.
2:259; 23:81; 44:9; 57:3.
Commentary:
This verse beautifully declares that the prophecies of the Old and New Testaments concerning the Promised Prophet have been fulfilled in the Holy Prophet.
The reference in the words, to Whom belongs the kingdom of the heavens and the earth, is to the fact that just as there is one kingdom in the heavens, so, as a result of the advent of the Holy Prophet, there will in future be only one spiritual kingdom on earth. It is to this kingdom that the prayer of Jesus (Matt. 6:10) refers. This prayer embodied a prophecy about the advent of the Holy Prophet.
The establishment of one spiritual kingdom on earth points to the fact that the Promised Prophet will be a Messenger of God to all mankind, and that by his advent all distinctions of race, nationality and colour will cease.
a
21:108; 25:2; 34:29.
b
2:259; 23:81; 44:9; 57:3.
523
安拉的所有使者在伊斯兰教的先知之前的, 都是民族的先知, 他们的教导都是在他们选拔出来的时期内为他们被派往那里的各个民族准备的, 而穆圣是永远为全人类选出来的。他的降临是人类历史上独一无二的大事。它力图把所有不同的民族和社团团结成为一个大家庭--------一个完全消除掉肤色、种族和信念区别的人类大家庭。
a
21:108; 25:2; 34:29.
b
2:259; 23:81; 44:9; 57:3.
1048
Commentary:
This verse beautifully declares that the prophecies of the Old and New Testaments concerning the Promised Prophet have been fulfilled in the Holy Prophet.
The reference in the words, to Whom belongs the kingdom of the heavens and the earth, is to the fact that just as there is one kingdom in the heavens, so, as a result of the advent of the Holy Prophet, there will in future be only one spiritual kingdom on earth. It is to this kingdom that the prayer of Jesus (Matt. 6:10) refers. This prayer embodied a prophecy about the advent of the Holy Prophet.
The establishment of one spiritual kingdom on earth points to the fact that the Promised Prophet will be a Messenger of God to all mankind, and that by his advent all distinctions of race, nationality and colour will cease.
b
21:108; 25:2; 34:29.
c
2:259; 23:81; 44:9; 57:3.
1060
Whereas all the Divine Messengers who appeared before the Prophet of Islam were national Prophets whose teachings were meant for the peoples to whom they were sent and for the particular periods in which they were raised, the Holy Prophet was raised for the whole of mankind till the end of time. His advent was a unique event in human history. It sought to weld all the different nations and communities into one brotherhood—the Brotherhood of Man in which all the distinctions of colour, clime and creed were completely obliterated.
إِنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ يُحْىِۦ وَيُمِيتُ ۚ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ
11:76; 39:45; 57:3.
11:76; 39:45; 57:3.
39:45; 57:3.
b
11:76; 39:45; 57:3.
a
39:45; 57:3.
b
11:76; 39:45; 57:3.
وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ
3:190; 5:121.
3:190; 5:121.
3:190; 5:121.
c
3:190; 5:121.
b
3:190; 5:121.
a
3:190; 5:121.
ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَلَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُۥ شَرِيكٌ فِى ٱلْمُلْكِ وَخَلَقَ كُلَّ شَىْءٍ فَقَدَّرَهُۥ تَقْدِيرًا
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
The clause, 'and has determined its proper measure,' signifies that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless but Who has imposed limits on all things.
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
Commentary:
The most fundamental and pivotal teaching of the Quran, around which all its other teachings revolve, is the belief in the Oneness of God and it is for the dissemination and establishment of this belief on earth that it has primarily been revealed. The present and the next few verses mention the following six indispensable attributes which the Divine Being Who alone should command our adoration and unconditional and unreserved surrender and submission must possesses: (i) He should be the sole and undisputed Master of what is in the heavens and the earth; (ii) He should need no son to succeed Him or help Him in the control and governance of the universe; (iii) There should be no one to dispute with Him the possession or control of this kingdom; (iv) He should have created everything and have endowed it with proper qualities and attributes and should have ordained proper measure for its continued existence and develop-ment; (v) unlike false deities He should have the power to do good or harm; and (vi) He should possess complete control over life and death. God, the Almighty, possesses all these qualities in full measure; and as He is the Creator of heavens and earth and the undisputed Master of everything that is in and between them, His word must be, and in fact is, in perfect harmony with the laws of nature and therefore its rejection or acceptance constitutes not only the denial or acceptance of a revealed Law but amounts also to flouting or submitting to the laws of nature.
The word ولد is used for both male and female and for singular and plural forms. Thus it means, son or daughter, a child or children. The words, "Who has created everything," signify that God is the Creator of both the matter and the soul. Matter and soul are not uncreated or co-existent with God as is mistakenly held by those who believe in the theory of the transmigration of souls. The clause, "and has given it its proper proportion," means that everything does its allotted task regularly, punctually and without fail and that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless and Who has imposed these limits on all other things.
b
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
a
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
2642
Commentary:
The most fundamental and pivotal teaching of the Quran, around which all its other teachings revolve, is the belief in the Oneness of God and it is for the dissemination and establishment of this belief on earth that it has primarily been revealed. The present and the next few verses mention the following six indispensable attributes which the Divine Being Who alone should command our adoration and unconditional and unreserved surrender and submission must possesses: (i) He should be the sole and undisputed Master of what is in the heavens and the earth; (ii) He should need no son to succeed Him or help Him in the control and governance of the universe; (iii) There should be no one to dispute with Him the possession or control of this kingdom; (iv) He should have created everything and have endowed it with proper qualities and attributes and should have ordained proper measure for its continued existence and develop-ment; (v) unlike false deities He should have the power to do good or harm; and (vi) He should possess complete control over life and death. God, the Almighty, possesses all these qualities in full measure; and as He is the Creator of heavens and earth and the undisputed Master of everything that is in and between them, His word must be, and in fact is, in perfect harmony with the laws of nature and therefore its rejection or acceptance constitutes not only the denial or acceptance of a revealed Law but amounts also to flouting or submitting to the laws of nature.
The word ولد is used for both male and female and for singular and plural forms. Thus it means, son or daughter, a child or children. The words, "Who has created everything," signify that God is the Creator of both the matter and the soul. Matter and soul are not uncreated or co-existent with God as is mistakenly held by those who believe in the theory of the transmigration of souls. The clause, "and has given it its proper proportion," means that everything does its allotted task regularly, punctually and without fail and that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless and Who has imposed these limits on all other things.
b
2:117; 10:69; 17:112; 18:5; 19:89; 21:27; 39:5; 43:82.
2064
The clause, 'and has determined its proper measure,' signifies that there is a limit to the powers and functions or development of everything which it cannot defy or go beyond. These limitations point to one law that operates in the whole universe and hence to one Designer, Creator and Controller—a Creator Whose powers are limitless but Who has imposed limits on all things.
قُل لِّلَّهِ ٱلشَّفَٰعَةُ جَمِيعًا ۖ لَّهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ ثُمَّ إِلَيْهِ تُرْجَعُونَ
See {85}.
Commentary:
The verse refutes the false plea of idolaters that they worship their self-devised deities because they believe that they will intercede for them with God the Almighty and will bring them near to Him (39:4). "All intercession rests with Allah," says the verse, and "who is he that will intercede with Him except by His permission?" (2:256). See also 2:49.
3468
Commentary:
The verse refutes the false plea of idolaters that they worship their self-devised deities because they believe that they will intercede for them with God the Almighty and will bring them near to Him (39:4). "All intercession rests with Allah," says the verse, and "who is he that will intercede with Him except by His permission?" (2:256). See also 2:49.
2582
See {85}.
لِّلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ يَخْلُقُ مَا يَشَآءُ ۚ يَهَبُ لِمَن يَشَآءُ إِنَٰثًا وَيَهَبُ لِمَن يَشَآءُ ٱلذُّكُورَ
5:41; 39:45; 57:3.
5:41; 39:45; 57:3.
5:41; 39:45; 57:3.
b
5:41; 39:45; 57:3.
c
5:41; 39:45; 57:3.
a
5:41; 39:45; 57:3.
وَنَادَىٰ فِرْعَوْنُ فِى قَوْمِهِۦ قَالَ يَٰقَوْمِ أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَٰذِهِ ٱلْأَنْهَٰرُ تَجْرِى مِن تَحْتِىٓ ۖ أَفَلَا تُبْصِرُونَ
وَتَبَارَكَ ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا وَعِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَإِلَيْهِ تُرْجَعُونَ
2:108; 7:159; 57:6.
Commentary:
The words "and with Him is the knowledge of the Hour" embody another argument in repudiation of Jesus’ "sonship". Here God is said to possess the knowledge of the Hour but Jesus confessed his ignorance of it (Matt. 24:36).
c
2:108; 7:159; 57:6.
3694
Commentary:
The words "and with Him is the knowledge of the Hour" embody another argument in repudiation of Jesus’ "sonship". Here God is said to possess the knowledge of the Hour but Jesus confessed his ignorance of it (Matt. 24:36).
وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يَوْمَئِذٍ يَخْسَرُ ٱلْمُبْطِلُونَ
Commentary:
The verse implies that as God is the King of the heavens and the earth, He will give the sovereignty of the earth to His righteous servants.
The "Hour" referred to in the verse may signify the day of the final discomfiture of falsehood in this world —preferably the day when Mecca fell.
3750
Commentary:
The verse implies that as God is the King of the heavens and the earth, He will give the sovereignty of the earth to His righteous servants.
The "Hour" referred to in the verse may signify the day of the final discomfiture of falsehood in this world —preferably the day when Mecca fell.
وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۚ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
b
40:17.
c
3:130; 5:19.
b
40:17.
c
3:130; 5:19.
b
40:17.
c
3:130; 5:19.
لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ يُحْىِۦ وَيُمِيتُ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
3:157; 7:159; 44:9.
3:157; 7:159; 44:9.
Commentary:
This verse explains the Divine attributes "Mighty" and "Wise" mentioned in the preceding verse.
The words "He gives life and He causes death," signify that the process of construction and destruction is operating every moment in every atom in the universe.
c
3:157; 7:159; 44:9.
a
3:157; 7:159; 44:9.
4147
Commentary:
This verse explains the Divine attributes "Mighty" and "Wise" mentioned in the preceding verse.
The words "He gives life and He causes death," signify that the process of construction and destruction is operating every moment in every atom in the universe.
c
3:157; 7:159; 44:9.
2982
The process of construction and destruction is in operation simultaneously every moment in everything in the universe.
لَّهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ
2:108; 7:159.
2:108; 7:159.
2:108; 7:159; 43:86.
a
2:108; 7:159.
a
2:108; 7:159; 43:86.
c
2:108; 7:159.
ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
14:3.
یعنی ان کی مخالفت جتنے جتنے بغض اور کینہ کے نتیجہ میں ہوگی اس کے مطابق ان کو سزا ملے گی۔
14:3.
14:3.
Commentary:
The verse at once holds a message of comfort for the believers and a severe warning to their persecutors. Let the disbelievers, it says, vent their spleen against God’s holy men and persecute them to their heart’s content. God is witness to all their inhumanities and barbarities, and the time is fast approaching when they will be punished for their evil deeds and the kingdom of the earth will be given over to the persecuted believers.
b
14:3.
1
یعنی ان کی مخالفت جتنے جتنے بغض اور کینہ کے نتیجہ میں ہوگی اس کے مطابق ان کو سزا ملے گی۔
b
14:3.
4664
Commentary:
The verse at once holds a message of comfort for the believers and a severe warning to their persecutors. Let the disbelievers, it says, vent their spleen against God’s holy men and persecute them to their heart’s content. God is witness to all their inhumanities and barbarities, and the time is fast approaching when they will be punished for their evil deeds and the kingdom of the earth will be given over to the persecuted believers.
b
14:3.