وَكُلَّ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَكُلَّ".
وَجَعَلْنَا ٱلَّيْلَ وَٱلنَّهَارَ ءَايَتَيْنِ ۖ فَمَحَوْنَآ ءَايَةَ ٱلَّيْلِ وَجَعَلْنَآ ءَايَةَ ٱلنَّهَارِ مُبْصِرَةً لِّتَبْتَغُوا۟ فَضْلًا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ ۚ وَكُلَّ شَىْءٍ فَصَّلْنَٰهُ تَفْصِيلًا
یعنی اندھیرا بنایا ہے۔
36:38; 40:62; 41:38.
10:6.
Both night and day have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest. The verse may also signify that the natural phenomenon of the alternation of night and day helps man to determine dates of the year and to prepare calendars. This phenomenon has also led to the development and progress of the science of mathematics.
36:38; 40:62; 41:38.
10:6.
Commentary:
The verse should not be understood to mean that God first made both night and day and then the one was displaced by the other. It only means that God has made night and day such that both have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest.
Similarly, the natural phenomenon of the alternation of night and day helps man in determining the dates of the year and in preparing calendars. It has also led to the development and progress of the science of mathematics. See also 10:6.
'Day' being the symbol of happiness and prosperity and 'night' that of grief and sorrow, the verse points to two kinds of signs: (a) those that lead to a people’s prosperity and advance; and (b) those that lead to their misery and destruction. We are exhorted here to pray that we may only be shown the first kind of signs. By inference we are also exhorted to make both the time of our distress and misery and the period of our progress and prosperity means of our spiritual advancement, just as God has made both night and day as a source of great material benefits for us.
d
36:38; 40:62; 41:38.
e
10:6.
703
昼夜对人类都有益处; 不过, 夜晚的益处是微妙而看不见的, 而白天的益处是显而易见的。这节经文可能也意指昼夜交替的自然现象可以使人定出每年的日期并制定日历。这一现象也导致数学这门科学的发展和进步。
2
یعنی اندھیرا بنایا ہے۔
a
36:38; 40:62; 41:38.
b
10:6.
1942
Commentary:
The verse should not be understood to mean that God first made both night and day and then the one was displaced by the other. It only means that God has made night and day such that both have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest.
Similarly, the natural phenomenon of the alternation of night and day helps man in determining the dates of the year and in preparing calendars. It has also led to the development and progress of the science of mathematics. See also 10:6.
'Day' being the symbol of happiness and prosperity and 'night' that of grief and sorrow, the verse points to two kinds of signs: (a) those that lead to a people’s prosperity and advance; and (b) those that lead to their misery and destruction. We are exhorted here to pray that we may only be shown the first kind of signs. By inference we are also exhorted to make both the time of our distress and misery and the period of our progress and prosperity means of our spiritual advancement, just as God has made both night and day as a source of great material benefits for us.
b
36:38; 40:62; 41:38.
c
10:6.
1598
Both night and day have their benefits for man; but whereas the benefits of the night are subtle and hidden, those of the day are clear and manifest. The verse may also signify that the natural phenomenon of the alternation of night and day helps man to determine dates of the year and to prepare calendars. This phenomenon has also led to the development and progress of the science of mathematics.
وَكُلَّ إِنسَٰنٍ أَلْزَمْنَٰهُ طَٰٓئِرَهُۥ فِى عُنُقِهِۦ ۖ وَنُخْرِجُ لَهُۥ يَوْمَ ٱلْقِيَٰمَةِ كِتَٰبًا يَلْقَىٰهُ مَنشُورًا
45:29; 83:7-10.
把一个人的行为扎牢在他的颈上, 意指他的行为和这些行为的结果将永远地终生和他连系在一起, طَائِرْ (Ta’ir, 鸟) 意指一种习惯性动作 (اَقْرَبْ, Aqrab)。提醒人们, 凡是已经做了的一件事, 是无法取消的, 而且有深远影响, 即使人们眼睛看不见, 仍然紧系在行为者的颈上, 是不可能使它消失的。这节经文也可意味着, 人类可以从外在的事物来占卜祸福, 而他的吉凶的预兆却不可分离地扎牢在他自己的头颈上。
اس آیت میں یہ لفظ ہیں کہ ہر انسان کی گردن میں اس کا پرندہ باندھ چھوڑا ہے۔ لیکن چونکہ لغت میں لکھا ہے کہ پرندہ کے معنے اس عمل کے بھی ہوتے ہیں جس کا انسان عادی ہو جائے (دیکھو اقرب) اس لئے ہم نے ترجمہ میں طَائِر کی جگہ عمل لکھا ہے۔ گردن میں عمل باندھنے کے یہ معنے ہیں کہ وہ اس کی جزا سے بچ نہیں سکتا۔
اس لفظ نے واضح کر دیا ہے کہ قرآن مجیدنے اس جگہ طَائِر کے معنے عمل ہی کے لئے تھے۔
45:29; 83:7-10.
The fastening of the works to the neck of a man denotes that his actions and their effects stick to him permanently as long as he lives, Ta’ir (bird) signifying an habitual act (Aqrab). He is reminded that a deed once done cannot be undone and has far-reaching effects and, even if hidden from the human eye, it remains attached to the doer’s neck, and it is impossible to obliterate it. The verse may also mean that man augurs good or evil from outside things while his good or bad augury is inseparably linked to his own neck.
45:29; 83:7-10.
Important Words:
طائرہ (his works). طائر is derived from طار which means, it (a bird) moved in the air by means of its wings; it flew. طار فؤادہmeans, his courage fled away. The Arabs used to say to a man from whom they augured evil, طائر اللّٰه لا طائرک i.e. what God doth and decreeth, not what thou dost and causest, is to be feared. Or they would say لا طیر الا طیر اللّٰه i.e. there is no evil fortune but that which is of God. طائر means, an omen, a bodement of good or evil; good or evil fortune, especially evil fortune; ill-luck; the means of subsistence; the actions or works of a man which are, as it were, attached as a necklace to his neck (Lane & Aqrab). See also 7:132.
Commentary:
The words, every man’s works have We fastened to his neck, mean that no work of man goes in vain; every action of his must bear some fruit, good or bad. The fastening of the work to the neck of a man denotes that his actions will stick to him permanently and their effects will cling to him as long as he lives.
The word طائر (lit. bird) has been very appropriately used here for the actions of man in order to denote that just as a bird flies away and becomes hidden from the eye, so does a man very often seem to forget his actions, but they remain fastened to his neck with a cord like a bird which is secured from flying away by a string tied round its neck; and therefore, even if they seem to fly away and become hidden from his view, man’s connection with them never ceases and one day he has to reap the fruits thereof.
The word طائر has also been used to draw attention to the fact that if a long string were tied to the leg of a bird and it were let off to fly away, it can fly to the extreme length of the string. The same is the case with the actions of man. Sometimes they appear to be of little significance, yet their effects are far-reaching and permanent.
The verse warns man to be very careful about his actions. He is reminded that since a deed once done cannot be undone and has far-reaching effects and, even if hidden from the human eye, still remains attached to the doer’s neck, it is clear that it is impossible to obliterate it. We should therefore be on our guard against hasty and careless actions, because sooner or later we are bound to reap their consequences. The Quran says, Whoso does good an atom’s weight will see it, and whoso does evil an atom’s weight will also see it (99:8, 9). These verses, however, should not be understood to mean that repentance is denied to man. The door of repentance is always open but man’s moral and spiritual lapses, even though they may be forgiven, leave a more or less lasting imprint on his spiritual progress. He lags behind those who are not guilty of such lapses unless he makes a special effort to make up the deficiency. The effects of sins must linger on. The discovery of ethereal waves has confirmed the great truth enunciated about 1,400 years ago by Islam that even the smallest motion causes a stir in the air which goes on enlarging and widening. So we should be very careful about our actions because every deed like a seed grows into a big tree without our knowing it.
The verse may also be taken to mean that man augurs good or evil from outside things while his good or bad augury is inseparably linked to his own neck. The words, fastened to his neck, have been used deliberately and with a purpose. When a man does a good deed, he raises his head with pride while with the commission of an evil one he hangs his head in shame. So the word 'neck' has been used here to bring home to him the fact that he himself is his own judge. If he feels that he can raise his head with pride before his associates and friends, he should conclude that he is on the right path but if his head hangs in shame, he must know that he is going to rack and ruin.
The words, which he will find wide open, mean that the effect of man’s deeds will begin to manifest itself. It will not remain only like a seed but will grow and develop into a big tree and later bear fruit.
a
45:29; 83:7-10.
704
把一个人的行为扎牢在他的颈上, 意指他的行为和这些行为的结果将永远地终生和他连系在一起, طَائِرْ (Ta’ir, 鸟) 意指一种习惯性动作 (اَقْرَبْ, Aqrab)。提醒人们, 凡是已经做了的一件事, 是无法取消的, 而且有深远影响, 即使人们眼睛看不见, 仍然紧系在行为者的颈上, 是不可能使它消失的。这节经文也可意味着, 人类可以从外在的事物来占卜祸福, 而他的吉凶的预兆却不可分离地扎牢在他自己的头颈上。
3
اس آیت میں یہ لفظ ہیں کہ ہر انسان کی گردن میں اس کا پرندہ باندھ چھوڑا ہے۔ لیکن چونکہ لغت میں لکھا ہے کہ پرندہ کے معنے اس عمل کے بھی ہوتے ہیں جس کا انسان عادی ہو جائے (دیکھو اقرب) اس لئے ہم نے ترجمہ میں طَائِر کی جگہ عمل لکھا ہے۔ گردن میں عمل باندھنے کے یہ معنے ہیں کہ وہ اس کی جزا سے بچ نہیں سکتا۔
4
اس لفظ نے واضح کر دیا ہے کہ قرآن مجیدنے اس جگہ طَائِر کے معنے عمل ہی کے لئے تھے۔
a
45:29; 83:7-10.
1943
Important Words:
طائرہ (his works). طائر is derived from طار which means, it (a bird) moved in the air by means of its wings; it flew. طار فؤادہmeans, his courage fled away. The Arabs used to say to a man from whom they augured evil, طائر اللّٰه لا طائرک i.e. what God doth and decreeth, not what thou dost and causest, is to be feared. Or they would say لا طیر الا طیر اللّٰه i.e. there is no evil fortune but that which is of God. طائر means, an omen, a bodement of good or evil; good or evil fortune, especially evil fortune; ill-luck; the means of subsistence; the actions or works of a man which are, as it were, attached as a necklace to his neck (Lane & Aqrab). See also 7:132.
Commentary:
The words, every man’s works have We fastened to his neck, mean that no work of man goes in vain; every action of his must bear some fruit, good or bad. The fastening of the work to the neck of a man denotes that his actions will stick to him permanently and their effects will cling to him as long as he lives.
The word طائر (lit. bird) has been very appropriately used here for the actions of man in order to denote that just as a bird flies away and becomes hidden from the eye, so does a man very often seem to forget his actions, but they remain fastened to his neck with a cord like a bird which is secured from flying away by a string tied round its neck; and therefore, even if they seem to fly away and become hidden from his view, man’s connection with them never ceases and one day he has to reap the fruits thereof.
The word طائر has also been used to draw attention to the fact that if a long string were tied to the leg of a bird and it were let off to fly away, it can fly to the extreme length of the string. The same is the case with the actions of man. Sometimes they appear to be of little significance, yet their effects are far-reaching and permanent.
The verse warns man to be very careful about his actions. He is reminded that since a deed once done cannot be undone and has far-reaching effects and, even if hidden from the human eye, still remains attached to the doer’s neck, it is clear that it is impossible to obliterate it. We should therefore be on our guard against hasty and careless actions, because sooner or later we are bound to reap their consequences. The Quran says, Whoso does good an atom’s weight will see it, and whoso does evil an atom’s weight will also see it (99:8, 9). These verses, however, should not be understood to mean that repentance is denied to man. The door of repentance is always open but man’s moral and spiritual lapses, even though they may be forgiven, leave a more or less lasting imprint on his spiritual progress. He lags behind those who are not guilty of such lapses unless he makes a special effort to make up the deficiency. The effects of sins must linger on. The discovery of ethereal waves has confirmed the great truth enunciated about 1,400 years ago by Islam that even the smallest motion causes a stir in the air which goes on enlarging and widening. So we should be very careful about our actions because every deed like a seed grows into a big tree without our knowing it.
The verse may also be taken to mean that man augurs good or evil from outside things while his good or bad augury is inseparably linked to his own neck. The words, fastened to his neck, have been used deliberately and with a purpose. When a man does a good deed, he raises his head with pride while with the commission of an evil one he hangs his head in shame. So the word 'neck' has been used here to bring home to him the fact that he himself is his own judge. If he feels that he can raise his head with pride before his associates and friends, he should conclude that he is on the right path but if his head hangs in shame, he must know that he is going to rack and ruin.
The words, which he will find wide open, mean that the effect of man’s deeds will begin to manifest itself. It will not remain only like a seed but will grow and develop into a big tree and later bear fruit.
d
45:29; 83:7-10.
1599
The fastening of the works to the neck of a man denotes that his actions and their effects stick to him permanently as long as he lives, Ta’ir (bird) signifying an habitual act (Aqrab). He is reminded that a deed once done cannot be undone and has far-reaching effects and, even if hidden from the human eye, it remains attached to the doer’s neck, and it is impossible to obliterate it. The verse may also mean that man augurs good or evil from outside things while his good or bad augury is inseparably linked to his own neck.
إِنَّا نَحْنُ نُحْىِ ٱلْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا۟ وَءَاثَٰرَهُمْ ۚ وَكُلَّ شَىْءٍ أَحْصَيْنَٰهُ فِىٓ إِمَامٍ مُّبِينٍ
18:50; 72:29.
جب ضمیر دہرائی جائے تو اس سے مراد حصر ہوتا ہے اس لئے ہم نے ترجمہ میں ’’ہی‘‘ کا لفظ بڑھا دیا ہے۔
18:50; 72:29.
Imam means, a leader of a people or army; a model or an example; the religious Scripture of any people; a road or way, etc. (Lane).
18:50; 72:29.
Important Words:
إمام (Book) is derived from أم. They say أم القوم او أم بالقوم i.e. he led the people; he took precedence of them. إمام means, a leader of a people or army; a model or an example; the religious scripture of any people; a road or way, a tract of land, etc. (Lane & Aqrab). See also 2:125; 17:72 & 25:75.
آثارھم (that which they leave behind). آثار is the plural of أثر which is infinitive noun from أثر (athara). They say أثر خف البعیرi.e. he made an incision in the foot of the camel. أثر means, a relic; a trace remaining of a thing; a sign or mark or trace; a foot-print (Lane). See also 20:97.
Commentary:
The verse means to say that with the exception of those unfortunate people who by their persistent rejection of Truth have shut upon themselves the door of God’s mercy and for whom no admonition is of any avail, the spiritually dead Arabs will be brought to life through the teachings of the Quran and they will set such a noble example of righteousness and godliness that the footprints they will leave behind for others to follow will be made to endure and will be remembered with respect and serve as a source of inspiration for generations yet unborn.
e
18:50; 72:29.
3
جب ضمیر دہرائی جائے تو اس سے مراد حصر ہوتا ہے اس لئے ہم نے ترجمہ میں ’’ہی‘‘ کا لفظ بڑھا دیا ہے۔
b
18:50; 72:29.
3221
Important Words:
إمام (Book) is derived from أم. They say أم القوم او أم بالقوم i.e. he led the people; he took precedence of them. إمام means, a leader of a people or army; a model or an example; the religious scripture of any people; a road or way, a tract of land, etc. (Lane & Aqrab). See also 2:125; 17:72 & 25:75.
آثارھم (that which they leave behind). آثار is the plural of أثر which is infinitive noun from أثر (athara). They say أثر خف البعیرi.e. he made an incision in the foot of the camel. أثر means, a relic; a trace remaining of a thing; a sign or mark or trace; a foot-print (Lane). See also 20:97.
Commentary:
The verse means to say that with the exception of those unfortunate people who by their persistent rejection of Truth have shut upon themselves the door of God’s mercy and for whom no admonition is of any avail, the spiritually dead Arabs will be brought to life through the teachings of the Quran and they will set such a noble example of righteousness and godliness that the footprints they will leave behind for others to follow will be made to endure and will be remembered with respect and serve as a source of inspiration for generations yet unborn.
a
18:50; 72:29.
2431
Imam means, a leader of a people or army; a model or an example; the religious Scripture of any people; a road or way, etc. (Lane).
وَكُلَّ شَىْءٍ أَحْصَيْنَٰهُ كِتَٰبًا
c
36:13.
1577
电视、收音机、录音机以及其他类似的发明证实了这个事实;不仅是人的行为, 甚至他说的话都能得到保存和真实的翻版。另见注释1075。
b
36:13.
4543
Commentary:
Invention of television, wireless and other kindred instruments has established the fact that not only man’s actions but even his spoken words can be preserved and reproduced. See also 24:25 & 36:66.
d
36:13.
3231
Invention of television, wireless, tape-record and other kindred instruments has established the fact that not only man’s action but even his spoken words can be preserved and are, in fact, reproduced. See also {2456}.