يَفْعَلُ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "يَفْعَلُ".
ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَٰرِهِمْ تَظَٰهَرُونَ عَلَيْهِم بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَإِن يَأْتُوكُمْ أُسَٰرَىٰ تُفَٰدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَٰبِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَآءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْىٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَيَوْمَ ٱلْقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلْعَذَابِ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
See under 2:87.
92
See under 2:87.
118
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
۞ تِلْكَ ٱلرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن كَلَّمَ ٱللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَٰتٍ ۚ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ ۗ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلَ ٱلَّذِينَ مِنۢ بَعْدِهِم مِّنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ وَلَٰكِنِ ٱخْتَلَفُوا۟ فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ ۚ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلُوا۟ وَلَٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ
17:56.
4:165.
4:159; 19:58.
2:88.
4:56; 10:41.
这句话的意思并不是说, 安拉没有和有些先知谈过话, 或者说有些先知的精神境界不高。它只是说有两种先知: (a) 带来一部新经典的, 他们称为مُكَلَّمْ (Mukallam) 即有经典的先知; (b) 先知品位只在于其高超的精神品位, 他们称为 غَيْرُمُكَلَّمْ (Ghairu Mukallam) 即无经典的先知。据记载穆圣曾说过, 阿丹是个 مُكَلَّمْ (Mukallam) 有经典的先知 (مُسْنَد, Musnad)。
(الف)کلام سے مراد کلام شریعت ہے یعنی بعض شرعی نبی تھے اور بعض کو ہم نے صرف فضیلت ِنبوت دی تھی شریعت نہیں دی تھی۔ یہ آیت اس بات پر شاہد ہے کہ بعض انبیاء شریعت لاتے ہیں اور بعض کو صرف اعزازی طور پر رسول کہا جاتا ہے۔ ورنہ وہ شریعت نہیں لاتے۔
(ب) دوسرے معنے اس کے یہ ہیں کہ بعض سے مراد صرف ایک نبی ہے اور ان معنے کی رو سے رَفَعَ بَعْضَھُمْ دَرَجَاتٍ کی آیت میں ہمارے نبی صلی اللہ علیہ وسلم مراد ہیں۔ جن کو ظلّی طور پر انتہائی درجہ کے کمالات الوہیت کے آثار بخشے گئے۔
آیت میں لفظ اٰ مَنَ واحد کے لئے ہے لیکن مَنْ چونکہ جمع کے لئے بھی آتا ہے اور مفرد کے لئے بھی‘ اس لئے یہاں جمع کے معنے زیادہ مناسب معلوم ہوتے ہیں۔ اس لئے جمع سے ترجمہ کیا گیا ہے۔
17:56.
4:165.
4:159; 19:58.
2:88.
4:56; 10:41.
The expression does not mean that there are some Prophets to whom Allah does not speak or that there are some who are not spiritually exalted. It only means that there are two kinds of Prophets: (a) Those who bring a new Law. They are called Mukallam Prophets. (b) Those whose Prophethood consists only in the loftiness of their spiritual ranks. They are Ghair Mukallam Prophets. The Holy Prophet is reported to have said that Adam was a Mukallam Prophet (Musnad).
17:56.
4:165.
4:159;
2:88.
4:56; 10:41.
Important Words:
اقتتلوا and اقتتل (fought with one another) are derived from قتل i.e. he killed. اقتتلوا means, they fought with, and attempted to kill, one another (Aqrab).
Commentary:
This verse supplies an answer to an implied question that naturally arises from the preceding verse. The Prophets that had been raised previous to Islam were sent to particular peoples and their missions were confined to specified periods, but the Holy Prophet was sent to all nations and for all times. Hence it may be argued that the case of David or similar other Leaders who had to deal with certain hostile tribes could not apply to him. God answers this implied question by saying that the previous Prophets also were not all alike, for some of them were greater in rank and had to perform more difficult tasks than others. David, for instance, whose name has just been mentioned as the final link in the chain of the Israelite Prophets and kings who had to contend with their enemies, performed a much greater work than many of his predecessors. So the final victory promised to the Holy Prophet should not appear doubtful in the eyes of the people.
The clause, among them there are those to whom Allah spoke and some of them He exalted by degrees of rank, does not mean that there are some Prophets to whom Allah does not speak or that among them there are those who are not raised in rank. The expression has been used to point out that there are two kinds of Prophets: (1) those who bring a new Law, i.e. those who receive revelation bearing new and direct commandments from God; and (2) those who are not Lawgivers, i.e. those whose prophethood consists only in the loftiness of their spiritual rank. By the word "speaking" therefore is here meant a special kind of speaking, i.e. a revelation which brings a new Law. Thus those Messengers who are represented here as having been "spoken to" by God are the Law-giving Prophets, while those who are spoken of here as having been simply raised in rank are those Messengers of God who are raised to the rank of Prophets without being given any new Law. Of Moses who was a Law-giving Prophet the Quran says: And Allah conversed with Moses particularly and freely (4:165). That there are two kinds of Prophets, (1) مکلم (to whom God speaks particularly), i.e. Lawgivers, and (2) غیر مکلم (to whom God does not speak in that particular manner), i.e. Non-Lawgivers; is also clear from the sayings of the Holy Prophet. For instance, when asked by Abu Dharr whether Adam was a Prophet, the Holy Prophet is reported to have answered, "Yes, he was a مکلم (Mukallam) Prophet" (Musnad). The addition of the word Mukallam to the word Prophet clearly shows that Prophets are of two classes, Mukallam (Lawgivers) and Ghair Mukallam (Non-Lawgivers). Adam was a Lawgiver because it was he who brought the elementary Law.
The Arabic clause منھم من کلم الله و رفع بعضھم درجات may also be rendered as, "Among them there is he to whom Allah spoke and one of them He exalted by degrees of rank." In this case the clause would signify that by the Prophet to whom Allah spoke is meant Moses and by the Prophet whom He exalted by degrees of rank is meant the Holy Prophet to whom God did not only speak, as He speaks to all Prophets, but whom He raised above all others by so many degrees.
The clause, And We gave Jesus, son of Mary, clear proofs, does not mean that other Prophets were not granted such proofs. As a matter of fact, all Prophets are given clear proofs and all are strengthened with the Spirit of Holiness; but here God makes particular mention of Jesus in order to refute the objections of the Jews who declared that he had shown no Sign and that he was possessed with an Evil Spirit (Luke 11:15, 16). The Quran declares that Jesus was not an impostor, as the Jews believe, but a true Prophet, and that he was not possessed with the Devil but, like all other holy men, was aided with the Spirit of Holiness. In this connection see also note on 2:88.
The Arabic clause translated as, if Allah had so willed, those that came after them would not have fought with one another, does not mean, as some may wrongly think, that God is the originator of differences. The expression like لوشاء according to the Quranic idiom, does not simply mean "if Allah had willed" but "if Allah had acted according to His will", i.e. if He had enforced His will. In fact, Allah has, in His infinite wisdom, made man free to choose or reject a thing as he likes. That being so, differences are sure to arise among men. But God does not remain a placid on-looker; for whenever differences become vast and acute, He raises a new Reformer. This is why when discord and disagreements began to rend the ranks of the followers of the previous Prophets, God, in accordance with His old law, raised the Holy Prophet of Islam.
The words, Allah does what He desires, further indicate that the infinite wisdom of God demanded that man should be made a free agent. So God does not compel anyone to adopt this course or that. He has given man the power to choose the good or the evil course as he may like and God rewards him accordingly; He does not force anyone to accept the truth; nor should the Faithful.
b
17:56.
c
4:165.
d
4:159; 19:58.
e
2:88.
f
4:56; 10:41.
195
这句话的意思并不是说, 安拉没有和有些先知谈过话, 或者说有些先知的精神境界不高。它只是说有两种先知: (a) 带来一部新经典的, 他们称为مُكَلَّمْ (Mukallam) 即有经典的先知; (b) 先知品位只在于其高超的精神品位, 他们称为 غَيْرُمُكَلَّمْ (Ghairu Mukallam) 即无经典的先知。据记载穆圣曾说过, 阿丹是个 مُكَلَّمْ (Mukallam) 有经典的先知 (مُسْنَد, Musnad)。
1
(الف)کلام سے مراد کلام شریعت ہے یعنی بعض شرعی نبی تھے اور بعض کو ہم نے صرف فضیلت ِنبوت دی تھی شریعت نہیں دی تھی۔ یہ آیت اس بات پر شاہد ہے کہ بعض انبیاء شریعت لاتے ہیں اور بعض کو صرف اعزازی طور پر رسول کہا جاتا ہے۔ ورنہ وہ شریعت نہیں لاتے۔
(ب) دوسرے معنے اس کے یہ ہیں کہ بعض سے مراد صرف ایک نبی ہے اور ان معنے کی رو سے رَفَعَ بَعْضَھُمْ دَرَجَاتٍ کی آیت میں ہمارے نبی صلی اللہ علیہ وسلم مراد ہیں۔ جن کو ظلّی طور پر انتہائی درجہ کے کمالات الوہیت کے آثار بخشے گئے۔
2
آیت میں لفظ اٰ مَنَ واحد کے لئے ہے لیکن مَنْ چونکہ جمع کے لئے بھی آتا ہے اور مفرد کے لئے بھی‘ اس لئے یہاں جمع کے معنے زیادہ مناسب معلوم ہوتے ہیں۔ اس لئے جمع سے ترجمہ کیا گیا ہے۔
a
17:56.
b
4:165.
c
4:159;
d
2:88.
e
4:56; 10:41.
260
Important Words:
اقتتلوا and اقتتل (fought with one another) are derived from قتل i.e. he killed. اقتتلوا means, they fought with, and attempted to kill, one another (Aqrab).
Commentary:
This verse supplies an answer to an implied question that naturally arises from the preceding verse. The Prophets that had been raised previous to Islam were sent to particular peoples and their missions were confined to specified periods, but the Holy Prophet was sent to all nations and for all times. Hence it may be argued that the case of David or similar other Leaders who had to deal with certain hostile tribes could not apply to him. God answers this implied question by saying that the previous Prophets also were not all alike, for some of them were greater in rank and had to perform more difficult tasks than others. David, for instance, whose name has just been mentioned as the final link in the chain of the Israelite Prophets and kings who had to contend with their enemies, performed a much greater work than many of his predecessors. So the final victory promised to the Holy Prophet should not appear doubtful in the eyes of the people.
The clause, among them there are those to whom Allah spoke and some of them He exalted by degrees of rank, does not mean that there are some Prophets to whom Allah does not speak or that among them there are those who are not raised in rank. The expression has been used to point out that there are two kinds of Prophets: (1) those who bring a new Law, i.e. those who receive revelation bearing new and direct commandments from God; and (2) those who are not Lawgivers, i.e. those whose prophethood consists only in the loftiness of their spiritual rank. By the word "speaking" therefore is here meant a special kind of speaking, i.e. a revelation which brings a new Law. Thus those Messengers who are represented here as having been "spoken to" by God are the Law-giving Prophets, while those who are spoken of here as having been simply raised in rank are those Messengers of God who are raised to the rank of Prophets without being given any new Law. Of Moses who was a Law-giving Prophet the Quran says: And Allah conversed with Moses particularly and freely (4:165). That there are two kinds of Prophets, (1) مکلم (to whom God speaks particularly), i.e. Lawgivers, and (2) غیر مکلم (to whom God does not speak in that particular manner), i.e. Non-Lawgivers; is also clear from the sayings of the Holy Prophet. For instance, when asked by Abu Dharr whether Adam was a Prophet, the Holy Prophet is reported to have answered, "Yes, he was a مکلم (Mukallam) Prophet" (Musnad). The addition of the word Mukallam to the word Prophet clearly shows that Prophets are of two classes, Mukallam (Lawgivers) and Ghair Mukallam (Non-Lawgivers). Adam was a Lawgiver because it was he who brought the elementary Law.
The Arabic clause منھم من کلم الله و رفع بعضھم درجات may also be rendered as, "Among them there is he to whom Allah spoke and one of them He exalted by degrees of rank." In this case the clause would signify that by the Prophet to whom Allah spoke is meant Moses and by the Prophet whom He exalted by degrees of rank is meant the Holy Prophet to whom God did not only speak, as He speaks to all Prophets, but whom He raised above all others by so many degrees.
The clause, And We gave Jesus, son of Mary, clear proofs, does not mean that other Prophets were not granted such proofs. As a matter of fact, all Prophets are given clear proofs and all are strengthened with the Spirit of Holiness; but here God makes particular mention of Jesus in order to refute the objections of the Jews who declared that he had shown no Sign and that he was possessed with an Evil Spirit (Luke 11:15, 16). The Quran declares that Jesus was not an impostor, as the Jews believe, but a true Prophet, and that he was not possessed with the Devil but, like all other holy men, was aided with the Spirit of Holiness. In this connection see also note on 2:88.
The Arabic clause translated as, if Allah had so willed, those that came after them would not have fought with one another, does not mean, as some may wrongly think, that God is the originator of differences. The expression like لوشاء according to the Quranic idiom, does not simply mean "if Allah had willed" but "if Allah had acted according to His will", i.e. if He had enforced His will. In fact, Allah has, in His infinite wisdom, made man free to choose or reject a thing as he likes. That being so, differences are sure to arise among men. But God does not remain a placid on-looker; for whenever differences become vast and acute, He raises a new Reformer. This is why when discord and disagreements began to rend the ranks of the followers of the previous Prophets, God, in accordance with His old law, raised the Holy Prophet of Islam.
The words, Allah does what He desires, further indicate that the infinite wisdom of God demanded that man should be made a free agent. So God does not compel anyone to adopt this course or that. He has given man the power to choose the good or the evil course as he may like and God rewards him accordingly; He does not force anyone to accept the truth; nor should the Faithful.
a
17:56.
b
4:165.
c
4:159; 19:58.
d
2:88.
e
4:56; 10:41.
314
The expression does not mean that there are some Prophets to whom Allah does not speak or that there are some who are not spiritually exalted. It only means that there are two kinds of Prophets: (a) Those who bring a new Law. They are called Mukallam Prophets. (b) Those whose Prophethood consists only in the loftiness of their spiritual ranks. They are Ghair Mukallam Prophets. The Holy Prophet is reported to have said that Adam was a Mukallam Prophet (Musnad).
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِى غُلَٰمٌ وَقَدْ بَلَغَنِىَ ٱلْكِبَرُ وَٱمْرَأَتِى عَاقِرٌ ۖ قَالَ كَذَٰلِكَ ٱللَّهُ يَفْعَلُ مَا يَشَآءُ
19:9, 10.
یعنی بانجھ ہونا لڑکا ہونے کے خلاف ہے‘ اور بوڑھا ہونا اپنی زندگی میں جوان لڑکا دیکھنے کے خلاف ہے۔
19:9, 10.
Ghulam means a youth (Lane). Zachariah’s query was a spontaneous expression of innocent surprise at the Divine promise. It also contained a veiled prayer that he might live long enough to see the child born and grow up into a young man.
19:9, 10.
Important Words:
غلام (son) is derived from غلم i.e. he became excited by lust or carnal desire. اغتلم الشراب means, the beverage became strong in its influence upon the head. غلام means: (1) a young man, one whose moustache is growing forth; (2) a son, a male child; (3) a man of middle age; (4) a male slave or servant (Lane).
Commentary:
Zachariah’s question contained in the words, how shall I have a son? implies no disbelief on his part in God’s promise, as alleged by the Bible (Luke 1:20). It is simply a spontaneous expression of innocent surprise at the divine promise. It also contains a veiled prayer that he might live long enough to see the child born and grow up into a young man. Zachariah has referred to his old age and the barrenness of his wife to make God’s mercy take a practical shape all the more speedily.
The expression کذالك الله یفعل ما یشاء may be rendered as: (1) thus Allah does what He pleases; (2) this is really so, but Allah does what He pleases; (3) such is the way of Allah, He does what He pleases.
a
19:9, 10.
2
یعنی بانجھ ہونا لڑکا ہونے کے خلاف ہے‘ اور بوڑھا ہونا اپنی زندگی میں جوان لڑکا دیکھنے کے خلاف ہے۔
a
19:9, 10.
331
Important Words:
غلام (son) is derived from غلم i.e. he became excited by lust or carnal desire. اغتلم الشراب means, the beverage became strong in its influence upon the head. غلام means: (1) a young man, one whose moustache is growing forth; (2) a son, a male child; (3) a man of middle age; (4) a male slave or servant (Lane).
Commentary:
Zachariah’s question contained in the words, how shall I have a son? implies no disbelief on his part in God’s promise, as alleged by the Bible (Luke 1:20). It is simply a spontaneous expression of innocent surprise at the divine promise. It also contains a veiled prayer that he might live long enough to see the child born and grow up into a young man. Zachariah has referred to his old age and the barrenness of his wife to make God’s mercy take a practical shape all the more speedily.
The expression کذالك الله یفعل ما یشاء may be rendered as: (1) thus Allah does what He pleases; (2) this is really so, but Allah does what He pleases; (3) such is the way of Allah, He does what He pleases.
d
19:9, 10.
408
Ghulam means a youth (Lane). Zachariah’s query was a spontaneous expression of innocent surprise at the Divine promise. It also contained a veiled prayer that he might live long enough to see the child born and grow up into a young man.
مَّا يَفْعَلُ ٱللَّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَءَامَنتُمْ ۚ وَكَانَ ٱللَّهُ شَاكِرًا عَلِيمًا
2:159.
Shukr on the part of God consists in forgiving a person or commending him or regarding him with satisfaction, goodwill or favour and hence necessarily recompensing him or rewarding him (Lane).
2:159.
Commentary:
شکر (gratitude) on the part of man is to have a due sense of the favours of God and render thanks for them both by words of mouth and by action; and on the part of God, it is to give proper rewards to men for their obedience and righteousness. See also 1:2.
c
2:159.
353
شُكْر (Shukr) 用于安拉时是表示安拉宽恕一个人, 或者赞扬他, 或者对他感到满意及有好意或恩宠的意思, 因此必然给他报偿或酬答。(Lane)
c
2:159.
611
Commentary:
شکر (gratitude) on the part of man is to have a due sense of the favours of God and render thanks for them both by words of mouth and by action; and on the part of God, it is to give proper rewards to men for their obedience and righteousness. See also 1:2.
c
2:159.
690
Shukr on the part of God consists in forgiving a person or commending him or regarding him with satisfaction, goodwill or favour and hence necessarily recompensing him or rewarding him (Lane).
لَا يُسْـَٔلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَٔلُونَ
这节经文指出宇宙间秩序的完善无缺, 因此指出创造和支配宇宙的养主是完善无缺的, 而且他是唯一的。这节经文也意示安拉的最高权威, 而其他所有的人和物是从于他的权威的。这又成为驳斥多神论的另一论据。
The verse points to the perfection and completeness of the order in the universe and, therefore, to the perfection of its Author and Controller and hence to His Unity. It also signifies that God’s authority is supreme while all other beings and things are subject to His authority. This constitutes another argument against polytheism.
Commentary:
The verse means to say that as God’s works are perfect and absolutely free from defect or blemish, therefore He must be faultless and being the One and undisputed Master and Controller of the whole universe He is answerable before nobody. The verse points to the perfection and completeness of the order in the universe and therefore to the perfection of its Author and Controller and hence to His Unity. It continues the argument begun in the previous verse. It also signifies that God’s authority is supreme while all other beings and things are subject to His authority. This constitutes another argument against polytheism.
831
这节经文指出宇宙间秩序的完善无缺, 因此指出创造和支配宇宙的养主是完善无缺的, 而且他是唯一的。这节经文也意示安拉的最高权威, 而其他所有的人和物是从于他的权威的。这又成为驳斥多神论的另一论据。
2364
Commentary:
The verse means to say that as God’s works are perfect and absolutely free from defect or blemish, therefore He must be faultless and being the One and undisputed Master and Controller of the whole universe He is answerable before nobody. The verse points to the perfection and completeness of the order in the universe and therefore to the perfection of its Author and Controller and hence to His Unity. It continues the argument begun in the previous verse. It also signifies that God’s authority is supreme while all other beings and things are subject to His authority. This constitutes another argument against polytheism.
1880
The verse points to the perfection and completeness of the order in the universe and, therefore, to the perfection of its Author and Controller and hence to His Unity. It also signifies that God’s authority is supreme while all other beings and things are subject to His authority. This constitutes another argument against polytheism.
إِنَّ ٱللَّهَ يُدْخِلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۚ إِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ
2:278; 4:176; 10:10; 13:30; 14:24.
2:278; 4:176; 10:10; 13:30; 14:24.
2:278; 4:176; 10:10; 13:30; 14:24.
Commentary:
Whereas the preceding two verses purport to say that idol worshippers get no gain from their evil practices or if at all they happen to derive any benefit from them it is quite insubstantial and transitory, the present verse says that the advantages of true faith and good works are manifold and enduring.
a
2:278; 4:176; 10:10; 13:30; 14:24.
a
2:278; 4:176; 10:10; 13:30; 14:24.
2448
Commentary:
Whereas the preceding two verses purport to say that idol worshippers get no gain from their evil practices or if at all they happen to derive any benefit from them it is quite insubstantial and transitory, the present verse says that the advantages of true faith and good works are manifold and enduring.
c
2:278; 4:176; 10:10; 13:30; 14:24.
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.
ٱللَّهُ ٱلَّذِى خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۖ هَلْ مِن شُرَكَآئِكُم مَّن يَفْعَلُ مِن ذَٰلِكُم مِّن شَىْءٍ ۚ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ
2:29; 22:67; 40:69; 45:27.
2:29; 22:67; 40:69; 45:27.
God is our Creator. He is our Sustainer and Provider; and He possesses complete control over life and death—the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
2:29; 22:67; 40:69; 45:27.
Commentary:
Before closing the subject of the Unity of God dealt with in the previous several verses, the Surah summarizes the arguments which support it. They are: (a) God is our Creator; (b) He is our Sustainer and Provider; and (c) He possesses complete control over life and death. These are the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
c
2:29; 22:67; 40:69; 45:27.
b
2:29; 22:67; 40:69; 45:27.
3019
Commentary:
Before closing the subject of the Unity of God dealt with in the previous several verses, the Surah summarizes the arguments which support it. They are: (a) God is our Creator; (b) He is our Sustainer and Provider; and (c) He possesses complete control over life and death. These are the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
c
2:29; 22:67; 40:69; 45:27.
2290
God is our Creator. He is our Sustainer and Provider; and He possesses complete control over life and death—the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.