وَلِكُلٍّ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَلِكُلٍّ".
وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا ۖ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ ۚ أَيْنَ مَا تَكُونُوا۟ يَأْتِ بِكُمُ ٱللَّهُ جَمِيعًا ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
3:134; 5:49; 35:33; 57:22.
本节经文在廖廖数语当中却包含了人生成功的一切要素:一个穆斯林应首先为自己确定一个明确的目标。他不仅应把他的全部注意力集中在它上面, 竭力达到它, 以有益心智的比赛精神与别的穆斯林相竞赛, 力图超过他们, 而且也应帮助他那些可能绊倒的同伴站起来, 继续比赛。مُوَلِّيْهَا (Muwalli-ha) 也含意为 “他使某东西作为支配自己的”, 就是说, 一个人首先确立一个目标, 然后把它作为自己一生中的支配因素。
وِجْھَۃٌ کے معنے ہیں وہ مقصد جس کی طرف انسان توجہ رکھتا ہے۔ (مفردات راغب)
فَاسْتَبِقُوا الْخَیْرَاتِ: اِسْتَبَـقَا الْبَابَ اَوْ اِلَیْہِ کے معنے ہیں اِبْتَدَرَا الْبَابَ: دروازہ تک پہنچنے میں ایک دوسرے سے آگے بڑھنے کی کوشش کی (اقرب الموارد) پس فَاسْتَبِقُوْا کے معنے ہونگے ایک دوسرے سے آگے بڑھنے کی کوشش کرو۔
3:134; 5:49; 35:33; 57:22.
The verse contains, in a few words, all the ingredients of a successful life: A Muslim should first fix for himself a definite goal. Then he should not only devote his whole attention to it and strain every nerve to attain it and vie with other Muslims in a spirit of healthy competition and try to excel them but should also help such of his comrades, as may happen to stumble, to rise up and continue the race. The word Muwalli-ha also means, "which he makes dominant over him," i.e. a man first sets up an objective and then makes it a dominating factor in his life.
3:134; 5:49; 35:33; 57:22.
Important Words:
وجھة (goal) is derived from وجه meaning, the face. وجھة therefore, means: (1) a direction to which one turns one’s face; (2) a goal or an object (Aqrab).
استبقوا (vie with one another) is formed from استبق which is derived from سبق which means, he went ahead of him and left him behind; he outstripped him; he excelled him in some quality. استبق means: (1) he tried to go ahead of others so as to reach the goal first; (2) he hastened and employed his full powers to attain or reach an object (Aqrab & Lane).
خیرات (good works) is the plural of خیرة which means (1) anything excessively good; (2) anything superior to other things (Aqrab).
Commentary:
This short verse contains, in a few words, a mighty lesson as to how the Muslims can achieve success in life. First, they should fix for themselves a goal and that goal should not be the attainment of a particular good but of every good. Nay, they should aspire for more than that. They should try to attain such things as are exceedingly good and superior to others. Again, they should not seek these things in a careless and haphazard manner but should hasten towards them, vying with one another in a spirit of healthy emulation to reach the goal before others.
The expression استبقوا (vie with one another) used here in the plural form also points to the fact that in this race for all that is good, Muslims should try to help those who are weak and assist them in the attainment of virtue. A true Muslim should not only himself strive after virtue but should also invite others to attain to the same stage of virtue which he himself has attained. The spiritual race referred to in the verse thus becomes a most peculiar race in which the competitors not only vie with one another but also look towards their comrades and help such of them as may stumble on their way or be lax in other respects.
The clause, Wherever you be, Allah will bring you all together, means that a Muslim should not think of vying with only those who immediately surround him and thus be satisfied by outstripping them, but should also remember the fact that in far-off places there may be those who are running very fast—faster than those who surround him—and as God will judge all together, a Muslim should not be unmindful of the unknown competitors but should try to spend his energies to the fullest possible extent so that he may truly top the list.
The clause is capable of yet another interpretation. It is human nature that when a man comes to know that the result of his works would be announced publicly, he strives all the harder to outdo others in the discharge of his duties. Hence, God calls upon Muslims to bear in mind that on a certain day they will be gathered together with the peoples of all ages and the results of their deeds will be announced before that huge assemblage; so they should exert themselves accordingly.
The clause, Surely, Allah has the power to do all that He wills, is intended to remind Muslims that there is no limit to man’s spiritual progress and development. A man can rise to any stage of progress and yet the All-Powerful God can help and guide him to the attainment of a still higher stage.
The words ھو مولیھا (which dominates him) literally mean, which he makes dominant over him, i.e. a man first sets up an objective and then makes it a dominating factor in his life. The expression ھومولیھا also means, to which he turns his face. In both these senses the underlying idea is that of engrossment and devotion.
e
3:134; 5:49; 35:33; 57:22.
95
本节经文在廖廖数语当中却包含了人生成功的一切要素:一个穆斯林应首先为自己确定一个明确的目标。他不仅应把他的全部注意力集中在它上面, 竭力达到它, 以有益心智的比赛精神与别的穆斯林相竞赛, 力图超过他们, 而且也应帮助他那些可能绊倒的同伴站起来, 继续比赛。مُوَلِّيْهَا (Muwalli-ha) 也含意为 “他使某东西作为支配自己的”, 就是说, 一个人首先确立一个目标, 然后把它作为自己一生中的支配因素。
2
وِجْھَۃٌ کے معنے ہیں وہ مقصد جس کی طرف انسان توجہ رکھتا ہے۔ (مفردات راغب)
3
فَاسْتَبِقُوا الْخَیْرَاتِ: اِسْتَبَـقَا الْبَابَ اَوْ اِلَیْہِ کے معنے ہیں اِبْتَدَرَا الْبَابَ: دروازہ تک پہنچنے میں ایک دوسرے سے آگے بڑھنے کی کوشش کی (اقرب الموارد) پس فَاسْتَبِقُوْا کے معنے ہونگے ایک دوسرے سے آگے بڑھنے کی کوشش کرو۔
b
3:134; 5:49; 35:33; 57:22.
155
Important Words:
وجھة (goal) is derived from وجه meaning, the face. وجھة therefore, means: (1) a direction to which one turns one’s face; (2) a goal or an object (Aqrab).
استبقوا (vie with one another) is formed from استبق which is derived from سبق which means, he went ahead of him and left him behind; he outstripped him; he excelled him in some quality. استبق means: (1) he tried to go ahead of others so as to reach the goal first; (2) he hastened and employed his full powers to attain or reach an object (Aqrab & Lane).
خیرات (good works) is the plural of خیرة which means (1) anything excessively good; (2) anything superior to other things (Aqrab).
Commentary:
This short verse contains, in a few words, a mighty lesson as to how the Muslims can achieve success in life. First, they should fix for themselves a goal and that goal should not be the attainment of a particular good but of every good. Nay, they should aspire for more than that. They should try to attain such things as are exceedingly good and superior to others. Again, they should not seek these things in a careless and haphazard manner but should hasten towards them, vying with one another in a spirit of healthy emulation to reach the goal before others.
The expression استبقوا (vie with one another) used here in the plural form also points to the fact that in this race for all that is good, Muslims should try to help those who are weak and assist them in the attainment of virtue. A true Muslim should not only himself strive after virtue but should also invite others to attain to the same stage of virtue which he himself has attained. The spiritual race referred to in the verse thus becomes a most peculiar race in which the competitors not only vie with one another but also look towards their comrades and help such of them as may stumble on their way or be lax in other respects.
The clause, Wherever you be, Allah will bring you all together, means that a Muslim should not think of vying with only those who immediately surround him and thus be satisfied by outstripping them, but should also remember the fact that in far-off places there may be those who are running very fast—faster than those who surround him—and as God will judge all together, a Muslim should not be unmindful of the unknown competitors but should try to spend his energies to the fullest possible extent so that he may truly top the list.
The clause is capable of yet another interpretation. It is human nature that when a man comes to know that the result of his works would be announced publicly, he strives all the harder to outdo others in the discharge of his duties. Hence, God calls upon Muslims to bear in mind that on a certain day they will be gathered together with the peoples of all ages and the results of their deeds will be announced before that huge assemblage; so they should exert themselves accordingly.
The clause, Surely, Allah has the power to do all that He wills, is intended to remind Muslims that there is no limit to man’s spiritual progress and development. A man can rise to any stage of progress and yet the All-Powerful God can help and guide him to the attainment of a still higher stage.
The words ھو مولیھا (which dominates him) literally mean, which he makes dominant over him, i.e. a man first sets up an objective and then makes it a dominating factor in his life. The expression ھومولیھا also means, to which he turns his face. In both these senses the underlying idea is that of engrossment and devotion.
b
3:134; 5:49; 35:33; 57:22.
171
The verse contains, in a few words, all the ingredients of a successful life: A Muslim should first fix for himself a definite goal. Then he should not only devote his whole attention to it and strain every nerve to attain it and vie with other Muslims in a spirit of healthy competition and try to excel them but should also help such of his comrades, as may happen to stumble, to rise up and continue the race. The word Muwalli-ha also means, "which he makes dominant over him," i.e. a man first sets up an objective and then makes it a dominating factor in his life.
وَلِكُلٍّ جَعَلْنَا مَوَٰلِىَ مِمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ ۚ وَٱلَّذِينَ عَقَدَتْ أَيْمَٰنُكُمْ فَـَٔاتُوهُمْ نَصِيبَهُمْ ۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدًا
4:8.
اس آیت کے متعلق مفسرین لکھتے ہیں کہ عَقَدَتْ اَیْمَانُکُمْ میں اشارہ ایسے دوستوں کی طرف ہے جن کو حلیف بنا لیا گیا تھا یعنی قسموں سے اپنے بھائی قرار دیا گیا تھا۔ وہ پہلے وارث ہوتے تھے بعد میں رسول کریم صلی اللہ علیہ وسلم نے ان کو ورثہ سے محروم کر دیا۔ لیکن یہ معنے درست نہیں کیونکہ اس آیت میں تو عَقَدَتْ اَیْمَانُکُمْ والوں کو وارث قرار دیا ہے۔ پس منسوخی کا سوال ہی نہیں۔ اگر مفسرین کی بات مانی جائے تو پھر یہ معنے کرنے ہوں گے کہ اس آیت سے ان کو وارث قرار دیا گیا تھا۔ مگر حدیث نے ان کو غیر وارث قرار دے دیا یعنی حدیث قرآن کی ناسخ ہے اور یہ بات اکثر فقہاء کے نزدیک
4:8.
Mawali is the plural of Maula which among other things means, an heir.
Besides the meaning given in the text the words may mean: "To every one We have appointed heirs to what he leaves, they are the parents, the relations and those, with whom your oaths have ratified contracts. So give them their portion." The words may also be rendered as, "to everything which parents and relations leave We have appointed heirs, etc."
4:8.
Important Words:
موالی (heirs) is derived from ولی and is the plural of مولی which means, lord or chief; master or owner; son of a paternal uncle; or a relation such as a son of a paternal uncle and the like; a freedman whom the emancipator is bound to aid and whose property he inherits if he dies leaving no heir; a slave; emancipator of a slave; a neighbour; an ally; a friend or helper; a follower; a partner; an heir, etc. (Lane & Lisan).
Commentary:
The verse may also be rendered thus: "To every one We have appointed heirs to what he leaves. They are the parents, the relations and those with whom your oaths have ratified a contract. So give them their portion." Again, the verse may also be rendered as: "To everything which parents and relations leave we have appointed heirs, etc."
The words, with whom your oaths have ratified a contract, signify "spouses" embracing both husbands and wives. The pronoun "them" in the clause, so give them their portion, refers to, and stands for, the noun "heirs" in the opening clause.
a
4:8.
1
اس آیت کے متعلق مفسرین لکھتے ہیں کہ عَقَدَتْ اَیْمَانُکُمْ میں اشارہ ایسے دوستوں کی طرف ہے جن کو حلیف بنا لیا گیا تھا یعنی قسموں سے اپنے بھائی قرار دیا گیا تھا۔ وہ پہلے وارث ہوتے تھے بعد میں رسول کریم صلی اللہ علیہ وسلم نے ان کو ورثہ سے محروم کر دیا۔ لیکن یہ معنے درست نہیں کیونکہ اس آیت میں تو عَقَدَتْ اَیْمَانُکُمْ والوں کو وارث قرار دیا ہے۔ پس منسوخی کا سوال ہی نہیں۔ اگر مفسرین کی بات مانی جائے تو پھر یہ معنے کرنے ہوں گے کہ اس آیت سے ان کو وارث قرار دیا گیا تھا۔ مگر حدیث نے ان کو غیر وارث قرار دے دیا یعنی حدیث قرآن کی ناسخ ہے اور یہ بات اکثر فقہاء کے نزدیک
a
4:8.
511
Important Words:
موالی (heirs) is derived from ولی and is the plural of مولی which means, lord or chief; master or owner; son of a paternal uncle; or a relation such as a son of a paternal uncle and the like; a freedman whom the emancipator is bound to aid and whose property he inherits if he dies leaving no heir; a slave; emancipator of a slave; a neighbour; an ally; a friend or helper; a follower; a partner; an heir, etc. (Lane & Lisan).
Commentary:
The verse may also be rendered thus: "To every one We have appointed heirs to what he leaves. They are the parents, the relations and those with whom your oaths have ratified a contract. So give them their portion." Again, the verse may also be rendered as: "To everything which parents and relations leave we have appointed heirs, etc."
The words, with whom your oaths have ratified a contract, signify "spouses" embracing both husbands and wives. The pronoun "them" in the clause, so give them their portion, refers to, and stands for, the noun "heirs" in the opening clause.
c
4:8.
596
Mawali is the plural of Maula which among other things means, an heir.
597
Besides the meaning given in the text the words may mean: "To every one We have appointed heirs to what he leaves, they are the parents, the relations and those, with whom your oaths have ratified contracts. So give them their portion." The words may also be rendered as, "to everything which parents and relations leave We have appointed heirs, etc."
وَلِكُلٍّ دَرَجَٰتٌ مِّمَّا عَمِلُوا۟ ۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا يَعْمَلُونَ
وَلِكُلٍّ دَرَجَٰتٌ مِّمَّا عَمِلُوا۟ ۖ وَلِيُوَفِّيَهُمْ أَعْمَٰلَهُمْ وَهُمْ لَا يُظْلَمُونَ
6:133.
6:133.
All the works of men will be properly judged and weighed, and all relevant circumstances will be taken into consideration before judgment is pronounced. The Divine law of compensation works in this way that whereas the reward of a good deed is many times greater than the deed itself the punishment of the evil deed is proportionate to the deed committed.
6:133.
Commentary:
The verse purports to say that all the works, good or evil, of the two classes of men mentioned in vv. 16 and 18 above, will be properly judged and weighed, and, while being requited, their motives and intentions and all relevant circumstances, will be taken into consideration, as the Divine law of compensation works in this way that whereas the reward of a good deed is many times greater than the deed itself, the punishment of the evil deed is proportionate to the deed committed.
a
6:133.
b
6:133.
3773
Commentary:
The verse purports to say that all the works, good or evil, of the two classes of men mentioned in vv. 16 and 18 above, will be properly judged and weighed, and, while being requited, their motives and intentions and all relevant circumstances, will be taken into consideration, as the Divine law of compensation works in this way that whereas the reward of a good deed is many times greater than the deed itself, the punishment of the evil deed is proportionate to the deed committed.
b
6:133.
2727
All the works of men will be properly judged and weighed, and all relevant circumstances will be taken into consideration before judgment is pronounced. The Divine law of compensation works in this way that whereas the reward of a good deed is many times greater than the deed itself the punishment of the evil deed is proportionate to the deed committed.