وَخَلَقَ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "وَخَلَقَ".
يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَآءً ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلْأَرْحَامَ ۚ إِنَّ ٱللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
33:71; 59:19.
7:190; 16:73; 30:22; 39:7.
“一个人” 可以指: (1) 阿丹; (2) 视为一体的男女, 因两件事物联合了起着一个作用时, 可以称之为一个整体; (3) 视为分开的男女, 因为可以说人类是从 “一个人” 中创造出来的, 那是因为, 每个人都是从男人即 “单人” 的精子中被创造出来的, 也是由女人即也是 “单人” 生出来的。
这字句意思并非说妇女是从男子的身体里创造出来的, 而是说妇女和男子同属一类, 具有和男子同样的才智和脾性。哈娲 (夏娃) 是由阿丹 (亚当) 的肋骨创造出来的这一想法似乎是穆圣的一句话引起的, 即 “妇女是由肋骨创造出来的, 肋骨的最弯曲部分也必定是最高的部分。你使劲将它拉直, 它最易断裂” (بُخَارِی كِتَابُ النِّكَاحْ, Bukhari Kitabun-Nikah)。这句话只是反对而不是赞成上述观点。因为这话并未提到哈娲, 而只是谈到所有的妇女。因此很清楚, 每个妇女都不是由肋骨创造出来的。上面穆圣的这句话中所用的肋骨这个词意味着某种不直接显露的行为举止。该词本身含义是弯曲{بِحَارْ (Bihar) 和 مُحِيْط (Muhit)}。事实上, 该词指妇女的某种特点--------佯装生气和做作撒娇。在这句话中把 “不直接显露” 说成是妇女性格中最主要而合适的特征。有些人把妇女佯装生气当作真的生气, 因而态度生硬地对待她们。实际上,他们毁掉了妇女个性中最吸引人、最得人欢心的方面。
یعنی تم اس اللہ کے نام کا واسطہ دے کر اپنی ضروریات پورا کرنے کی خواہش کا اظہار کرتے ہو۔
33:71; 59:19.
7:190; 16:73; 30:22; 39:7.
"Single soul" may signify: (1) Adam; (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one; (3) man and woman taken separately, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
The words do not mean that woman was created out of the body of man but that she belonged to the same species as man, possessing identical aptitudes and propensities. The idea that Eve had been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet, viz. "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This saying, if anything, constitutes an argument against the above view rather than being in its favour, for it makes no mention of Eve, but only speaks of all women, and it is clear that every woman has not been created from a rib. The word Dil‘ used in the above saying of the Prophet signifies a certain crookedness of manners, the word itself meaning crookedness (Bihar & Muhit). In fact, it refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken
The verse places "the fear of God", side by side with "respect for the ties of kinship", thus emphasizing the importance of good treatment of relatives, on which the Qur’an has laid so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind both the parties of their duties to each other.
33:71; 59:19.
7:190; 16:73; 30:22; 39:7.
Important Words:
رقیبا (Watcher) is derived from رقب. They say رقبه i.e. he watched him; or guarded him; or waited for him; or he kept or preserved it. رقیبis one of God’s attributes meaning, Watcher, Guardian, Keeper; One from Whom nothing is hidden.رقیب also means, an observer; a spy (Lane & Aqrab).
Commentary:
The words نفس واحدة (single soul) may signify: (1) Adam; or (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one. For instance, 2:62 speaks of one food, while it consisted of manna and quails; or (3) man and woman taken individually, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
The expression, and created therefrom its mate, does not mean that woman was created out of the body of man but that she belonged to the same kind and species as man, having the same nature and the same propensities. The meaning of this expression becomes clear when elsewhere we read in the Quran: And Allah has made for you mates from among yourselves (16:73); and He has made for you pairs of your own selves, and of the cattle also pairs (42:12). This means that, like other human beings, a wife was provided for Adam from his own species. And just as other men’s wives are not created from their ribs, so was the wife of Adam not created out of his ribs; and just as our wives have been made from ourselves in the sense that they are of the same kind as ourselves, so was the wife of Adam created from his rib in the sense that she belonged to the same race as Adam did. The preposition من (from) which has given rise to this misconception has been used in the Quran not only about Adam but about other men as well (e.g. 4:60; 9:128; 10:3; 62:3, 4), and in both cases it should mean the same thing, i.e. belonging to the same kind or species. The Quran lends no support whatever to the view that Eve was actually created from the rib of Adam, as is clear from the following verses: We have created you in pairs (78:9); And of everything have We created pairs (51:50), which means that, just as God created a mate for every living thing, so did He make one for Adam. He did not need to depart from this law in respect of Adam and to create a female for him out of his own body.
The idea of Eve having been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet to the effect "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This hadith is, however, an argument against the above view rather than in favour of it, for it makes no mention of Eve, and speaks of all women, and it is clear that every woman has not been created from a rib.
The expression "created from a rib" is evidently figurative and must not be taken literally. What it means is only that, like unto a rib, there is a sort of crookedness in the nature of woman and that this very crookedness lends charm to her. An analogous Quranic expression, viz.: خلق الانسان من عجل i.e. "man is made of (lit. from) haste" (21:38) helps to illustrate the point. These words clearly do not mean that man has been created out of a substance called عجل or haste. They mean only that man is hasty by nature. The above view has been supported by Majma‘ul Bihar, Bahrul-Muhit and Sirajul-Wahhaj, which all agree that in the above hadith the Arabic word ضلع means a certain crookedness of manners, the word itself meaning crookedness.
In fact, this hadith refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken of in the hadith as the highest or the best trait in her character, and those, who take affectation of anger on her part as an expression of her real anger and begin to deal harshly with her for that reason, in fact destroy woman’s most attractive and winning feature.
The verse places "the fear of God", side by side with "respect for the ties of relationship", thus emphasizing the importance of good treatment of relatives, on which the Quran lays so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind the parties of their duties to one another.
a
33:71; 59:19.
b
7:190; 16:73; 30:22; 39:7.
308
“一个人” 可以指: (1) 阿丹; (2) 视为一体的男女, 因两件事物联合了起着一个作用时, 可以称之为一个整体; (3) 视为分开的男女, 因为可以说人类是从 “一个人” 中创造出来的, 那是因为, 每个人都是从男人即 “单人” 的精子中被创造出来的, 也是由女人即也是 “单人” 生出来的。
309
这字句意思并非说妇女是从男子的身体里创造出来的, 而是说妇女和男子同属一类, 具有和男子同样的才智和脾性。哈娲 (夏娃) 是由阿丹 (亚当) 的肋骨创造出来的这一想法似乎是穆圣的一句话引起的, 即 “妇女是由肋骨创造出来的, 肋骨的最弯曲部分也必定是最高的部分。你使劲将它拉直, 它最易断裂” (بُخَارِی كِتَابُ النِّكَاحْ, Bukhari Kitabun-Nikah)。这句话只是反对而不是赞成上述观点。因为这话并未提到哈娲, 而只是谈到所有的妇女。因此很清楚, 每个妇女都不是由肋骨创造出来的。上面穆圣的这句话中所用的肋骨这个词意味着某种不直接显露的行为举止。该词本身含义是弯曲{بِحَارْ (Bihar) 和 مُحِيْط (Muhit)}。事实上, 该词指妇女的某种特点--------佯装生气和做作撒娇。在这句话中把 “不直接显露” 说成是妇女性格中最主要而合适的特征。有些人把妇女佯装生气当作真的生气, 因而态度生硬地对待她们。实际上,他们毁掉了妇女个性中最吸引人、最得人欢心的方面。
1
یعنی تم اس اللہ کے نام کا واسطہ دے کر اپنی ضروریات پورا کرنے کی خواہش کا اظہار کرتے ہو۔
b
33:71; 59:19.
c
7:190; 16:73; 30:22; 39:7.
484
Important Words:
رقیبا (Watcher) is derived from رقب. They say رقبه i.e. he watched him; or guarded him; or waited for him; or he kept or preserved it. رقیبis one of God’s attributes meaning, Watcher, Guardian, Keeper; One from Whom nothing is hidden.رقیب also means, an observer; a spy (Lane & Aqrab).
Commentary:
The words نفس واحدة (single soul) may signify: (1) Adam; or (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one. For instance, 2:62 speaks of one food, while it consisted of manna and quails; or (3) man and woman taken individually, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
The expression, and created therefrom its mate, does not mean that woman was created out of the body of man but that she belonged to the same kind and species as man, having the same nature and the same propensities. The meaning of this expression becomes clear when elsewhere we read in the Quran: And Allah has made for you mates from among yourselves (16:73); and He has made for you pairs of your own selves, and of the cattle also pairs (42:12). This means that, like other human beings, a wife was provided for Adam from his own species. And just as other men’s wives are not created from their ribs, so was the wife of Adam not created out of his ribs; and just as our wives have been made from ourselves in the sense that they are of the same kind as ourselves, so was the wife of Adam created from his rib in the sense that she belonged to the same race as Adam did. The preposition من (from) which has given rise to this misconception has been used in the Quran not only about Adam but about other men as well (e.g. 4:60; 9:128; 10:3; 62:3, 4), and in both cases it should mean the same thing, i.e. belonging to the same kind or species. The Quran lends no support whatever to the view that Eve was actually created from the rib of Adam, as is clear from the following verses: We have created you in pairs (78:9); And of everything have We created pairs (51:50), which means that, just as God created a mate for every living thing, so did He make one for Adam. He did not need to depart from this law in respect of Adam and to create a female for him out of his own body.
The idea of Eve having been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet to the effect "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This hadith is, however, an argument against the above view rather than in favour of it, for it makes no mention of Eve, and speaks of all women, and it is clear that every woman has not been created from a rib.
The expression "created from a rib" is evidently figurative and must not be taken literally. What it means is only that, like unto a rib, there is a sort of crookedness in the nature of woman and that this very crookedness lends charm to her. An analogous Quranic expression, viz.: خلق الانسان من عجل i.e. "man is made of (lit. from) haste" (21:38) helps to illustrate the point. These words clearly do not mean that man has been created out of a substance called عجل or haste. They mean only that man is hasty by nature. The above view has been supported by Majma‘ul Bihar, Bahrul-Muhit and Sirajul-Wahhaj, which all agree that in the above hadith the Arabic word ضلع means a certain crookedness of manners, the word itself meaning crookedness.
In fact, this hadith refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken of in the hadith as the highest or the best trait in her character, and those, who take affectation of anger on her part as an expression of her real anger and begin to deal harshly with her for that reason, in fact destroy woman’s most attractive and winning feature.
The verse places "the fear of God", side by side with "respect for the ties of relationship", thus emphasizing the importance of good treatment of relatives, on which the Quran lays so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind the parties of their duties to one another.
b
33:71; 59:19.
c
7:190; 16:73; 30:22; 39:7.
556
"Single soul" may signify: (1) Adam; (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one; (3) man and woman taken separately, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
557
The words do not mean that woman was created out of the body of man but that she belonged to the same species as man, possessing identical aptitudes and propensities. The idea that Eve had been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet, viz. "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This saying, if anything, constitutes an argument against the above view rather than being in its favour, for it makes no mention of Eve, but only speaks of all women, and it is clear that every woman has not been created from a rib. The word Dil‘ used in the above saying of the Prophet signifies a certain crookedness of manners, the word itself meaning crookedness (Bihar & Muhit). In fact, it refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken
558
The verse places "the fear of God", side by side with "respect for the ties of kinship", thus emphasizing the importance of good treatment of relatives, on which the Qur’an has laid so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind both the parties of their duties to each other.
بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُۥ وَلَدٌ وَلَمْ تَكُن لَّهُۥ صَٰحِبَةٌ ۖ وَخَلَقَ كُلَّ شَىْءٍ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
2:118.
The word Waladun, Wuldun or Waldun means, a child, a son, a daughter, or any young one; children; sons, daughters; or young ones; also offspring (Lane). One can have a son only when one has a wife. God has no spouse, so He cannot have a son. Moreover, as God is the Creator of everything and possesses perfect knowledge, He does not need a son to help Him or succeed Him.
2:118.
Important Words:
ولد (son) is from the verb ولد meaning, he or she begot or brought forth a child or a young one. The word ولد (waladun) or ولد (wuldun) or ولد (waldun) is very comprehensive in its meaning. It not only signifies male and female but is also used as singular or plural, extending even to remote offspring. Thus the word means, a child, a son, a daughter, or any young one; children, sons, daughters, or young ones; also offspring (Lane).
Commentary:
After making a reference to man-made teachings, the Quran proceeds to give Divine teachings.
There are only two ways by which one can have a son, either by a wife or by adoption. As for the first way, God has no spouse, so He cannot have a son. Christians call Jesus the son of God, but they do not call Mary the consort of God. If, however, Jesus was the son of God by adoption, then that does not entitle him to a higher spiritual status than other human beings, for any other man might as well have been adopted by God as His son. Again, as God is the Creator of everything and possesses perfect knowledge, He does not stand in need of a son.
b
2:118.
445
وَلَدٌ (Waladun), وُلْدٌ (Wuldun) 或 وَلْدٌ (Waldun) 这一单词的意思是: 孩子、儿子、女儿, 或任何一个幼小的人; 许多孩子、儿子、女儿; 或年轻的人们; 也指子孙、后裔 (Lane)。人只是在有了妻子后才能有儿子。安拉没有配偶, 因此他不可能有儿子。而且, 由於安拉是一切事物的创造主, 而且具有完美的知识, 他不需要儿子来帮助他或继承他。
a
2:118.
844
Important Words:
ولد (son) is from the verb ولد meaning, he or she begot or brought forth a child or a young one. The word ولد (waladun) or ولد (wuldun) or ولد (waldun) is very comprehensive in its meaning. It not only signifies male and female but is also used as singular or plural, extending even to remote offspring. Thus the word means, a child, a son, a daughter, or any young one; children, sons, daughters, or young ones; also offspring (Lane).
Commentary:
After making a reference to man-made teachings, the Quran proceeds to give Divine teachings.
There are only two ways by which one can have a son, either by a wife or by adoption. As for the first way, God has no spouse, so He cannot have a son. Christians call Jesus the son of God, but they do not call Mary the consort of God. If, however, Jesus was the son of God by adoption, then that does not entitle him to a higher spiritual status than other human beings, for any other man might as well have been adopted by God as His son. Again, as God is the Creator of everything and possesses perfect knowledge, He does not stand in need of a son.
b
2:118.
886
The word Waladun, Wuldun or Waldun means, a child, a son, a daughter, or any young one; children; sons, daughters; or young ones; also offspring (Lane). One can have a son only when one has a wife. God has no spouse, so He cannot have a son. Moreover, as God is the Creator of everything and possesses perfect knowledge, He does not need a son to help Him or succeed Him.
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.
وَخَلَقَ ٱللَّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ وَلِتُجْزَىٰ كُلُّ نَفْسٍۭ بِمَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
14:52; 40:18.
14:52; 40:18.
14:52; 40:18; 74:39.
Commentary:
The verse again draws attention to the supreme fact that the creation of the universe and the perfect design and order that pervade it lead to but one conclusion that adequate provision has been made for man’s moral and spiritual development, and therefore in the life to come he shall have to render an account of the use he makes of God-given faculties and powers in this life.
c
14:52; 40:18.
a
14:52; 40:18; 74:39.
3746
Commentary:
The verse again draws attention to the supreme fact that the creation of the universe and the perfect design and order that pervade it lead to but one conclusion that adequate provision has been made for man’s moral and spiritual development, and therefore in the life to come he shall have to render an account of the use he makes of God-given faculties and powers in this life.
a
14:52; 40:18.
وَخَلَقَ ٱلْجَآنَّ مِن مَّارِجٍ مِّن نَّارٍ
دیکھئے نوٹ سورۃ سبا آیت۱۵۔
b
7:13; 15:28; 38:77.
1347
见15:28。
1
دیکھئے نوٹ سورۃ سبا آیت۱۵۔
a
7:13; 15:28; 38:77.
4057
Commentary:
For a detailed note on the creation of the jinn from fire, see 15:28.
a
7:13; 15:28; 38:77.
2925
See 15:28.