Search Results for "مُّكْرِمٍ"
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وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَٰنُ وَلَدًا ۗ سُبْحَٰنَهُۥ ۚ بَلْ عِبَادٌ مُّكْرَمُونَ
2:117; 4:172; 10:69; 19:89, 90.
2:117; 4:172; 10:69; 19:89, 90.
2:117; 4:172; 10:69; 19:89-90.
Commentary:
The words "honoured servants" point to the fact that not only Jesus but many other righteous men have been spoken of as God’s sons in former Scriptures and like him they have been called God’s sons only in a metaphorical sense. But they were nothing more than His honoured servants. In this respect Jesus enjoys no special prerogative. He was only one of the numerous honoured servants of God.
b
2:117; 4:172; 10:69; 19:89, 90.
a
2:117; 4:172; 10:69; 19:89-90.
2367
Commentary:
The words "honoured servants" point to the fact that not only Jesus but many other righteous men have been spoken of as God’s sons in former Scriptures and like him they have been called God’s sons only in a metaphorical sense. But they were nothing more than His honoured servants. In this respect Jesus enjoys no special prerogative. He was only one of the numerous honoured servants of God.
a
2:117; 4:172; 10:69; 19:89, 90.
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.
بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ ٱلْمُكْرَمِينَ
فَوَٰكِهُ ۖ وَهُم مُّكْرَمُونَ
یعنی ان کے اعمال کی جزا۔ کیونکہ پھل عمل کی جزا کو کہتے ہیں۔
b
52:23; 55:53; 56:21.
c
44:53; 68:35; 78:32.
2
یعنی ان کے اعمال کی جزا۔ کیونکہ پھل عمل کی جزا کو کہتے ہیں۔
a
52:23; 55:53; 56:21.
3299
Commentary:
The word "fruits" signifies that the blessings mentioned in the following verses will be the fruit of right beliefs and good actions of the believers.
c
52:23; 55:53; 56:21.
2481
The blessings which the believers would get would be the fruit of right beliefs and good deeds of the believers.
هَلْ أَتَىٰكَ حَدِيثُ ضَيْفِ إِبْرَٰهِيمَ ٱلْمُكْرَمِينَ
11:70, 71; 15:52.
11:70, 71; 15:52.
11:70; 15:52.
Commentary:
In the foregoing verses an implied reference was made to the great moral revolution that was to be brought about in the Arabian society through the selfless efforts of a band of holy men who were to carry the Message of Islam to the ends of the earth. The verse under comment and those that follow treat the same subject from a different angle. Here history is introduced and the examples of the Prophets Abraham, and Moses, and those of the people of Noah and of ‘Ad and Thamud have been briefly mentioned.
There seems to exist some difference of opinion among commentators of the Quran as to who these honoured guests were. Some hold them to be angels; others think that they were righteous men of the locality who had come to inform Abraham that the time of the punishment of Lot’s people had arrived, and to take Lot to a place of safety. The idea that they were angels might have arisen from the fact that they have been called "Our messengers" in the Quran (11:78), and also because when food was placed before them, they refused to partake of it. But nowhere in the Quran are these "messengers" described as angels of punishment; nor do angels ever walk on earth as Divine Messengers (17:96). The mere fact that they refused to partake of the food, can lend no support to the view that they were angels. There might be other reasons for the refusal.
e
11:70, 71; 15:52.
a
11:70; 15:52.
3908
Commentary:
In the foregoing verses an implied reference was made to the great moral revolution that was to be brought about in the Arabian society through the selfless efforts of a band of holy men who were to carry the Message of Islam to the ends of the earth. The verse under comment and those that follow treat the same subject from a different angle. Here history is introduced and the examples of the Prophets Abraham, and Moses, and those of the people of Noah and of ‘Ad and Thamud have been briefly mentioned.
There seems to exist some difference of opinion among commentators of the Quran as to who these honoured guests were. Some hold them to be angels; others think that they were righteous men of the locality who had come to inform Abraham that the time of the punishment of Lot’s people had arrived, and to take Lot to a place of safety. The idea that they were angels might have arisen from the fact that they have been called "Our messengers" in the Quran (11:78), and also because when food was placed before them, they refused to partake of it. But nowhere in the Quran are these "messengers" described as angels of punishment; nor do angels ever walk on earth as Divine Messengers (17:96). The mere fact that they refused to partake of the food, can lend no support to the view that they were angels. There might be other reasons for the refusal.
a
11:70, 71; 15:52.
أُو۟لَٰٓئِكَ فِى جَنَّٰتٍ مُّكْرَمُونَ
18:108; 23:12.
18:108; 23:12.
18:108; 23:12.
Commentary:
These verses (vv. 24-33) mention those seven special marks of a true believer the possession of which leaves nothing to be desired and renders him fully deserving of the highest reward—the love and pleasure of God—which in the Quran is termed as الفردوس (23:12) or الجنة (the Garden). See also 23:12.
e
18:108; 23:12.
e
18:108; 23:12.
4380
Commentary:
These verses (vv. 24-33) mention those seven special marks of a true believer the possession of which leaves nothing to be desired and renders him fully deserving of the highest reward—the love and pleasure of God—which in the Quran is termed as الفردوس (23:12) or الجنة (the Garden). See also 23:12.
c
18:108; 23:12.
فِى صُحُفٍ مُّكَرَّمَةٍ
«古兰经» 是体现在各种启示经典中的一切永恒不灭的教义, 仿佛是一部天书的总集。这就是 “在这珍贵、崇高、纯洁的书页中” 这句经文的意义。这节经文还说, «古兰经» 要写成书的形式; 这部经典要受到尊敬、尊重, 要得到妥善保护与保存, 并防止任何的窜改和阻碍。
The Qur’an, being a compendium of all permanent and imperishable teachings embodied in various revealed Scriptures, constitutes, as it were, a collection of all heavenly Books. This is the significance of the words Contained in honoured Books. The verse further says that the Qur’an will be written in the form of a Book; it will be honoured and respected and will be protected and preserved against every kind of interpolation and interference.
Commentary:
The Quran being a compendium of all permanent and imperishable teachings which are embodied in various revealed Scriptures, constitutes, as it were, a collection of all heavenly Books. This is the significance of the words "Contained in honoured Books." The verse further says that the Quran will be written in the form of a Book, will be honoured and respected and will be protected and preserved against every kind of interpolation and interference.
1603
«古兰经» 是体现在各种启示经典中的一切永恒不灭的教义, 仿佛是一部天书的总集。这就是 “在这珍贵、崇高、纯洁的书页中” 这句经文的意义。这节经文还说, «古兰经» 要写成书的形式; 这部经典要受到尊敬、尊重, 要得到妥善保护与保存, 并防止任何的窜改和阻碍。
4577
Commentary:
The Quran being a compendium of all permanent and imperishable teachings which are embodied in various revealed Scriptures, constitutes, as it were, a collection of all heavenly Books. This is the significance of the words "Contained in honoured Books." The verse further says that the Quran will be written in the form of a Book, will be honoured and respected and will be protected and preserved against every kind of interpolation and interference.
3256
The Qur’an, being a compendium of all permanent and imperishable teachings embodied in various revealed Scriptures, constitutes, as it were, a collection of all heavenly Books. This is the significance of the words Contained in honoured Books. The verse further says that the Qur’an will be written in the form of a Book; it will be honoured and respected and will be protected and preserved against every kind of interpolation and interference.