يَجْعَلُهُۥ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "يَجْعَلُهُۥ".
أَلَمْ تَرَ أَنَّ ٱللَّهَ يُزْجِى سَحَابًا ثُمَّ يُؤَلِّفُ بَيْنَهُۥ ثُمَّ يَجْعَلُهُۥ رُكَامًا فَتَرَى ٱلْوَدْقَ يَخْرُجُ مِنْ خِلَٰلِهِۦ وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مِن جِبَالٍ فِيهَا مِنۢ بَرَدٍ فَيُصِيبُ بِهِۦ مَن يَشَآءُ وَيَصْرِفُهُۥ عَن مَّن يَشَآءُ ۖ يَكَادُ سَنَا بَرْقِهِۦ يَذْهَبُ بِٱلْأَبْصَٰرِ
30:49.
13:14.
The verse may signify that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
30:49.
13:14.
Important Words:
رکاماً (piles up) is derived from رکم. They say رکم الشیء i.e. he heaped up, piled up or accumulated the thing; he collected together the thing and put one part of it upon another. رکام means, clouds or sand collected together and piled up (Lane & Aqrab).
ودق (rain) is derived from the root ودق (wadaqa). They say ودق الیه i.e. he became near to him. ودق السماء means, it rained. ودق السیف means, the sword became sharp. الودق means, rain, violent or gentle (Lane & Aqrab).
سنا (flash) is infinitive noun from سنا (sana). They say سنت النار i.e. the fire became high in its light. سنا البرق means, the lightning shone, shone brightly or gleamed or shot up. سنا means, light, or the light of lightning; or light shining or diffusing itself and rising, a high light; shining of weapons (Lane).
Commentary:
The verse gives another simile about the spiritual development of man and about the changes and processes which it undergoes to reach its perfection. The knowledge of such changes and processes is essential to the spiritual pilgrim because without such knowledge he may not know what turnings and crossroads he may have to meet on the way and consequently may despair of success. The verse purports to say that man’s spiritual development is like the formation of clouds from vapours. It begins in this way. The sun of God’s love and grace shines upon that inexhaustible store of man’s capacity to receive and assimilate the Divine Word with which he has been endowed and then it raises vapours which are moved about by the winds of Divine mercy. Just as in the earlier stages the vapours are not visible, so does the change wrought in the pilgrim’s mind by the Sun of Divine love and grace remain unfelt in the earlier stages of his spiritual development with the result that the impatient spiritual wayfarer sometimes loses patience and gives up the endeavour in despair. The simile points out that like invisible vapours which assume a visible form, the change in man’s moral and spiritual progress under Divine mercy assumes a palpable form and begins to be dimly perceptible. But the character and nature of the change is still in a formative stage, where it has not yet attained fixity and strength enough to be helpful to others. The progress, however, continues till like vapours that condense and take the form of showers of rain and sometimes of hail, the God-intoxicated spiritual wayfarer, who has donned the mantle of a Divine Messenger, becomes بشیر i.e. the Bearer of good news for the believers and نذیر i.e. Warner for those who reject the heavenly messages. Even among the believers his influence is not uniform; some benefit by his precept and practice more than the others according to their natural aptitudes, as are the different parts of earth benefited by rain according to the nature of the soil.
Or the significance of the verse may be that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
d
30:49.
e
13:14.
911
这节经文可能意指, 对有些人说来, 启示的经典可以成为及时雨, 他们从中得到极大益处;而对另一些人说来, 启示的经典是冰雹, 带给他们的后果是毁灭。
a
30:49.
b
13:14.
2624
Important Words:
رکاماً (piles up) is derived from رکم. They say رکم الشیء i.e. he heaped up, piled up or accumulated the thing; he collected together the thing and put one part of it upon another. رکام means, clouds or sand collected together and piled up (Lane & Aqrab).
ودق (rain) is derived from the root ودق (wadaqa). They say ودق الیه i.e. he became near to him. ودق السماء means, it rained. ودق السیف means, the sword became sharp. الودق means, rain, violent or gentle (Lane & Aqrab).
سنا (flash) is infinitive noun from سنا (sana). They say سنت النار i.e. the fire became high in its light. سنا البرق means, the lightning shone, shone brightly or gleamed or shot up. سنا means, light, or the light of lightning; or light shining or diffusing itself and rising, a high light; shining of weapons (Lane).
Commentary:
The verse gives another simile about the spiritual development of man and about the changes and processes which it undergoes to reach its perfection. The knowledge of such changes and processes is essential to the spiritual pilgrim because without such knowledge he may not know what turnings and crossroads he may have to meet on the way and consequently may despair of success. The verse purports to say that man’s spiritual development is like the formation of clouds from vapours. It begins in this way. The sun of God’s love and grace shines upon that inexhaustible store of man’s capacity to receive and assimilate the Divine Word with which he has been endowed and then it raises vapours which are moved about by the winds of Divine mercy. Just as in the earlier stages the vapours are not visible, so does the change wrought in the pilgrim’s mind by the Sun of Divine love and grace remain unfelt in the earlier stages of his spiritual development with the result that the impatient spiritual wayfarer sometimes loses patience and gives up the endeavour in despair. The simile points out that like invisible vapours which assume a visible form, the change in man’s moral and spiritual progress under Divine mercy assumes a palpable form and begins to be dimly perceptible. But the character and nature of the change is still in a formative stage, where it has not yet attained fixity and strength enough to be helpful to others. The progress, however, continues till like vapours that condense and take the form of showers of rain and sometimes of hail, the God-intoxicated spiritual wayfarer, who has donned the mantle of a Divine Messenger, becomes بشیر i.e. the Bearer of good news for the believers and نذیر i.e. Warner for those who reject the heavenly messages. Even among the believers his influence is not uniform; some benefit by his precept and practice more than the others according to their natural aptitudes, as are the different parts of earth benefited by rain according to the nature of the soil.
Or the significance of the verse may be that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
b
30:49.
c
13:14.
2052
The verse may signify that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَلَكَهُۥ يَنَٰبِيعَ فِى ٱلْأَرْضِ ثُمَّ يُخْرِجُ بِهِۦ زَرْعًا مُّخْتَلِفًا أَلْوَٰنُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّا ثُمَّ يَجْعَلُهُۥ حُطَٰمًا ۚ إِنَّ فِى ذَٰلِكَ لَذِكْرَىٰ لِأُو۟لِى ٱلْأَلْبَٰبِ
35:28.
13:5; 16:14.
22:6; 30:49-51; 35:28; 45:6.
13:5; 16:14.
Important Words:
ینابیع is the plural of ینبوع which is derived from نبع. They say نبع الماء i.e. the water issued forth from the spring. ینبوع means, a spring of water; a rivulet or streamlet in which there is much water. One would say:
فجر الله ینابیع الحکمة علی لسانه
i.e. God caused to flow springs of wisdom on his tongue (Aqrab).
حطاماً (broken straw) is derived from حطم which means, it broke or became broken into pieces. They say حطم فلانا اھله i.e. the family of such a one rendered him a broken man. حطمته السن means, age broke him or rendered him infirm. حطاماً means, what is broken into pieces; fragments, pieces (Lane & Aqrab).
Commentary:
The verse means to say that when the earth becomes spiritually parched, God sends down rain in the form of Divine revelation and then it receives a new life and fruits and flowers of different hues, tastes and flavours grow, i.e. when a Divine Reformer appears, a community of righteous and God-fearing men is born, and pious and learned ‘ulema’ teach men the Word of God. Then there is a long interval and God’s Word is forgotten and His commandments are defied and disobeyed. Again, the earth becomes parched and dried up and again a generation of evil men, who are as good as dry fuel fit to be thrown into fire, is born and takes the place of good men. Thus the circle goes on.
b
35:28.
c
13:5; 16:14.
b
22:6; 30:49-51; 35:28; 45:6.
c
13:5; 16:14.
3450
Important Words:
ینابیع is the plural of ینبوع which is derived from نبع. They say نبع الماء i.e. the water issued forth from the spring. ینبوع means, a spring of water; a rivulet or streamlet in which there is much water. One would say:
فجر الله ینابیع الحکمة علی لسانه
i.e. God caused to flow springs of wisdom on his tongue (Aqrab).
حطاماً (broken straw) is derived from حطم which means, it broke or became broken into pieces. They say حطم فلانا اھله i.e. the family of such a one rendered him a broken man. حطمته السن means, age broke him or rendered him infirm. حطاماً means, what is broken into pieces; fragments, pieces (Lane & Aqrab).
Commentary:
The verse means to say that when the earth becomes spiritually parched, God sends down rain in the form of Divine revelation and then it receives a new life and fruits and flowers of different hues, tastes and flavours grow, i.e. when a Divine Reformer appears, a community of righteous and God-fearing men is born, and pious and learned ‘ulema’ teach men the Word of God. Then there is a long interval and God’s Word is forgotten and His commandments are defied and disobeyed. Again, the earth becomes parched and dried up and again a generation of evil men, who are as good as dry fuel fit to be thrown into fire, is born and takes the place of good men. Thus the circle goes on.
b
35:28.
c
13:5; 16:14.