يَسْجُدُ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "يَسْجُدُ".
وَلِلَّهِ يَسْجُدُ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَٰلُهُم بِٱلْغُدُوِّ وَٱلْءَاصَالِ ۩
本节经文包含一个伟大的真理, 即不管愿意与否, 万物都必须服从安拉确定的自然法则。舌头必须有尝味的功能。耳朵不得不听。这种服从于自然法则 (的现象) 称为强制。但人类获得某种程度的行动自由权。他可以根据自己的意愿, 自行决断。可是即使在实际行动中, 他的自由似乎得到认可, 他也受到一定程度的约制。因而不管他喜欢不喜欢, 无论做什么事, 都必须遵循安拉的法则。 ‘愿意或不愿意’这几个词也可指两类人, 即自愿服从安拉的信者和勉强服从安拉法则的不信的人。
عربی کے لفظ کا ترجمہ ’’شاموں‘‘ ہے مگر اردو میں مفرد ہی ترجمہ ہو سکتا ہے۔ اس لئے ترجمہ مفرد ہی کیا گیا ہے۔
یہ مطلب نہیں کہ انسان کی طرح سجدہ کرتے ہیں۔ بلکہ سجدہ کے معنے فرمانبرداری کے ہوتے ہیں۔ اور آیت کا یہ مطلب ہے کہ صبح و شام تمام کائنات قانون قدرت کی فرمانبرداری میں لگی ہوئی ہے۔
The verse embodies a great truth, viz. that all creation is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear cannot help hearing. This obedience to the laws of nature may be called compulsory. But man is given a certain freedom of action where he can use his volition and discretion. But even in actions in which he appears to have been granted freedom, he is subject to certain amount of compulsion, and he must obey God’s laws in whatever he does, whether he likes it or not. The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who obey His laws grudgingly.
Important Words:
ظلال (shadows) is the plural of both ظل (zill) and ظلة (zullah), which are derived from ظل (zalla). They say ظل الیوم i.e. the day became shady. ظل الشیء means, the thing became long or extended. ظلله means, he shaded him. اظله means, it cast its shade upon him; or he took him into his shelter or protection. ظل means, the light of the sun without the rays; shade; blackness of the night; an apparition or phantom or a thing that one sees like a shadow; a covering; might or power of resistance protection or shelter; person or corporeal form or figure which one sees from a distance. The Arabs say السلطان ظل الله فی الارض i.e. the sovereign is God’s means of protection or defence (or His representative) in the earth. In hadith we read الکافر یسجد لغیر الله و ظله یسجد لله ای جسمه i.e. an infidel prostrates himself before deities other than God but his ظل viz. his body, prostrates itself before God (meaning that his body is subject to divine law). ظلة means, anything that shades or covers or protects one (Lane & Bihar).
الغدو (mornings) is the plural of غدوة meaning, morning or early part of the forenoon (Lane).
الآصال (evenings) is the plural of اصیل which means, evening; time from the عصر (late afternoon) Prayer to sunset. The word also means, having root or foundation; rooted, fixed, stable or permanent; having lineage or pedigree (Lane).
Commentary:
The verse embodies a great truth. It says that all creation whether in the heavens or on the earth obeys or is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear the function of hearing. This obedience to the laws of nature may be called compulsory. But then man is also given a certain freedom of action where he can use his volition and discretion. A hungry man chooses to eat to satisfy his hunger; another man goes about sight-seeing. Both these persons are free in what they do; but even in actions in which they appear to have been granted freedom, they are subject to a certain amount of compulsion, because they must obey God’s laws in whatever they do, willingly or unwillingly. It is to this point that the verse refers.
Figuratively, the verse also hints at the subtle ways in which God was helping the Holy Prophet. Certain things happened over which the disbelievers had no control but which were meant to help the cause of Islam. The Fall of Mecca, for example, helped to subjugate the whole of Arabia to the Holy Prophet, but the disbelievers could not prevent it. On the other hand, the terms of the Treaty of Hudaibiyyah were dictated by the disbelievers. They thought that these terms would bring disgrace to Muslims and that the cause of Islam would thereby suffer. But the treaty proved a blessing in disguise for the Muslims. Similarly, the Meccans forced the Holy Prophet to flee from Mecca and rejoiced to think that they had succeeded in driving Islam out of its Centre, but by doing so they dug their own grave and laid the foundation of the future prosperity and progress of Islam.
The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who have to obey His laws and do it grudgingly.
Of the various meanings of ظلال given under Important Words, the word "shade" does not obviously apply here because shade, being the absence of light, is a negative thing which cannot be spoken of as submitting to God. But ظلwhich is the singular of ظلال also means, the body or corporeal substance of a thing. In this sense the verse would mean that the bodies of all things are subject to the laws of nature. Even the bodies of disbelievers have perforce to submit to God, though their hearts may rebel against Him. The word ظل also means, figuratively, the representative or follower of a thing or person. In this sense the verse would mean that not only all living things but also their followers and representatives obey the laws of God. Again as ظلال is also the plural of ظلة which means that which covers or shades or protects, the word would also signify "leaders or rulers of the people." Combining all these different senses of the word, the verse would therefore mean that the entire creation as well as leaders of men and their followers are all subject to the laws of God. What is hinted at is that disbelievers should beware of opposing the Holy Prophet because opposition to him means defiance of the whole of creation and of the very laws of nature, which is not possible to do. This interpretation of the verse is supported by 13:42.
By using the words, in the mornings and the evenings, which are the two times when the shadows of things are longest, the verse emphasizes that, however vast the power of disbelievers may grow, they cannot succeed against the Holy Prophet.
637
本节经文包含一个伟大的真理, 即不管愿意与否, 万物都必须服从安拉确定的自然法则。舌头必须有尝味的功能。耳朵不得不听。这种服从于自然法则 (的现象) 称为强制。但人类获得某种程度的行动自由权。他可以根据自己的意愿, 自行决断。可是即使在实际行动中, 他的自由似乎得到认可, 他也受到一定程度的约制。因而不管他喜欢不喜欢, 无论做什么事, 都必须遵循安拉的法则。 ‘愿意或不愿意’这几个词也可指两类人, 即自愿服从安拉的信者和勉强服从安拉法则的不信的人。
2
عربی کے لفظ کا ترجمہ ’’شاموں‘‘ ہے مگر اردو میں مفرد ہی ترجمہ ہو سکتا ہے۔ اس لئے ترجمہ مفرد ہی کیا گیا ہے۔
3
یہ مطلب نہیں کہ انسان کی طرح سجدہ کرتے ہیں۔ بلکہ سجدہ کے معنے فرمانبرداری کے ہوتے ہیں۔ اور آیت کا یہ مطلب ہے کہ صبح و شام تمام کائنات قانون قدرت کی فرمانبرداری میں لگی ہوئی ہے۔
1627
Important Words:
ظلال (shadows) is the plural of both ظل (zill) and ظلة (zullah), which are derived from ظل (zalla). They say ظل الیوم i.e. the day became shady. ظل الشیء means, the thing became long or extended. ظلله means, he shaded him. اظله means, it cast its shade upon him; or he took him into his shelter or protection. ظل means, the light of the sun without the rays; shade; blackness of the night; an apparition or phantom or a thing that one sees like a shadow; a covering; might or power of resistance protection or shelter; person or corporeal form or figure which one sees from a distance. The Arabs say السلطان ظل الله فی الارض i.e. the sovereign is God’s means of protection or defence (or His representative) in the earth. In hadith we read الکافر یسجد لغیر الله و ظله یسجد لله ای جسمه i.e. an infidel prostrates himself before deities other than God but his ظل viz. his body, prostrates itself before God (meaning that his body is subject to divine law). ظلة means, anything that shades or covers or protects one (Lane & Bihar).
الغدو (mornings) is the plural of غدوة meaning, morning or early part of the forenoon (Lane).
الآصال (evenings) is the plural of اصیل which means, evening; time from the عصر (late afternoon) Prayer to sunset. The word also means, having root or foundation; rooted, fixed, stable or permanent; having lineage or pedigree (Lane).
Commentary:
The verse embodies a great truth. It says that all creation whether in the heavens or on the earth obeys or is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear the function of hearing. This obedience to the laws of nature may be called compulsory. But then man is also given a certain freedom of action where he can use his volition and discretion. A hungry man chooses to eat to satisfy his hunger; another man goes about sight-seeing. Both these persons are free in what they do; but even in actions in which they appear to have been granted freedom, they are subject to a certain amount of compulsion, because they must obey God’s laws in whatever they do, willingly or unwillingly. It is to this point that the verse refers.
Figuratively, the verse also hints at the subtle ways in which God was helping the Holy Prophet. Certain things happened over which the disbelievers had no control but which were meant to help the cause of Islam. The Fall of Mecca, for example, helped to subjugate the whole of Arabia to the Holy Prophet, but the disbelievers could not prevent it. On the other hand, the terms of the Treaty of Hudaibiyyah were dictated by the disbelievers. They thought that these terms would bring disgrace to Muslims and that the cause of Islam would thereby suffer. But the treaty proved a blessing in disguise for the Muslims. Similarly, the Meccans forced the Holy Prophet to flee from Mecca and rejoiced to think that they had succeeded in driving Islam out of its Centre, but by doing so they dug their own grave and laid the foundation of the future prosperity and progress of Islam.
The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who have to obey His laws and do it grudgingly.
Of the various meanings of ظلال given under Important Words, the word "shade" does not obviously apply here because shade, being the absence of light, is a negative thing which cannot be spoken of as submitting to God. But ظلwhich is the singular of ظلال also means, the body or corporeal substance of a thing. In this sense the verse would mean that the bodies of all things are subject to the laws of nature. Even the bodies of disbelievers have perforce to submit to God, though their hearts may rebel against Him. The word ظل also means, figuratively, the representative or follower of a thing or person. In this sense the verse would mean that not only all living things but also their followers and representatives obey the laws of God. Again as ظلال is also the plural of ظلة which means that which covers or shades or protects, the word would also signify "leaders or rulers of the people." Combining all these different senses of the word, the verse would therefore mean that the entire creation as well as leaders of men and their followers are all subject to the laws of God. What is hinted at is that disbelievers should beware of opposing the Holy Prophet because opposition to him means defiance of the whole of creation and of the very laws of nature, which is not possible to do. This interpretation of the verse is supported by 13:42.
By using the words, in the mornings and the evenings, which are the two times when the shadows of things are longest, the verse emphasizes that, however vast the power of disbelievers may grow, they cannot succeed against the Holy Prophet.
1431
The verse embodies a great truth, viz. that all creation is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear cannot help hearing. This obedience to the laws of nature may be called compulsory. But man is given a certain freedom of action where he can use his volition and discretion. But even in actions in which he appears to have been granted freedom, he is subject to certain amount of compulsion, and he must obey God’s laws in whatever he does, whether he likes it or not. The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who obey His laws grudgingly.
وَلِلَّهِ يَسْجُدُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مِن دَآبَّةٍ وَٱلْمَلَٰٓئِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ
13:16; 22:19.
13:16; 22:19.
13:16; 22:19.
Commentary:
The verse admonishes disbelievers that when God has decreed that angels in the heavens and those that live and move on the earth should serve the cause of the Holy Prophet, all their efforts against him will prove futile. His shadow will increase and theirs will decrease.
a
13:16; 22:19.
a
13:16; 22:19.
1851
Commentary:
The verse admonishes disbelievers that when God has decreed that angels in the heavens and those that live and move on the earth should serve the cause of the Holy Prophet, all their efforts against him will prove futile. His shadow will increase and theirs will decrease.
a
13:16; 22:19.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَسْجُدُ لَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَمَن فِى ٱلْأَرْضِ وَٱلشَّمْسُ وَٱلْقَمَرُ وَٱلنُّجُومُ وَٱلْجِبَالُ وَٱلشَّجَرُ وَٱلدَّوَآبُّ وَكَثِيرٌ مِّنَ ٱلنَّاسِ ۖ وَكَثِيرٌ حَقَّ عَلَيْهِ ٱلْعَذَابُ ۗ وَمَن يُهِنِ ٱللَّهُ فَمَا لَهُۥ مِن مُّكْرِمٍ ۚ إِنَّ ٱللَّهَ يَفْعَلُ مَا يَشَآءُ ۩
13:16; 16:49, 50; 55:7.
安拉已确定了一种规律--------一切被创造的事物, 生物或非生物都得服从的自然规律。服从这些规律是绝对的, 然而还存在某些其他规律--------宗教规律。安拉已赐示指引人们的规律。人们服从或不服从, 乃至反抗这些规律, 都要承受自己违抗所造成的后果。这节经文使除了安拉以外, 以自然界物体作为崇拜对象的多神教徒更清楚地认识到自己是多么愚蠢与无益。这节经文说明世上万物存在都取决于安拉。万物都得服从安拉所制定的规律, 生活中无时无刻都不能没有安拉。因此, 敬慕与崇拜那些本身就该服从安拉所制定规律的事物与生灵, 是十分愚蠢的。
13:16; 16:49, 50; 55:7.
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah which God has revealed for the guidance of man. Man may obey or disobey and defy these laws and may suffer the consequences of his defiance. The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship beside Allah. It says that all these things depend upon Him for their very existence. They submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws.
13:16; 16:49-50; 55:7.
Commentary:
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah—which God has made for the guidance of man. These laws man may obey or disobey and defy and thus may suffer the consequences of his defiance.
The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship besides Allah. It says that all these things depend upon Him for their very existence. They all submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws. The expression یسجد له کثیر من الناس و کثیر حق علیه العذاب besides the meaning given in the text, may also mean that many from among men submit to Allah and many others incur His displeasure and punishment because they do not submit to laws made by Him.
a
13:16; 16:49, 50; 55:7.
856
安拉已确定了一种规律--------一切被创造的事物, 生物或非生物都得服从的自然规律。服从这些规律是绝对的, 然而还存在某些其他规律--------宗教规律。安拉已赐示指引人们的规律。人们服从或不服从, 乃至反抗这些规律, 都要承受自己违抗所造成的后果。这节经文使除了安拉以外, 以自然界物体作为崇拜对象的多神教徒更清楚地认识到自己是多么愚蠢与无益。这节经文说明世上万物存在都取决于安拉。万物都得服从安拉所制定的规律, 生活中无时无刻都不能没有安拉。因此, 敬慕与崇拜那些本身就该服从安拉所制定规律的事物与生灵, 是十分愚蠢的。
a
13:16; 16:49-50; 55:7.
2451
Commentary:
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah—which God has made for the guidance of man. These laws man may obey or disobey and defy and thus may suffer the consequences of his defiance.
The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship besides Allah. It says that all these things depend upon Him for their very existence. They all submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws. The expression یسجد له کثیر من الناس و کثیر حق علیه العذاب besides the meaning given in the text, may also mean that many from among men submit to Allah and many others incur His displeasure and punishment because they do not submit to laws made by Him.
a
13:16; 16:49, 50; 55:7.
1940
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah which God has revealed for the guidance of man. Man may obey or disobey and defy these laws and may suffer the consequences of his defiance. The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship beside Allah. It says that all these things depend upon Him for their very existence. They submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws.