خَلَقْتُ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "خَلَقْتُ".
قَالَ يَٰٓإِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَىَّ ۖ أَسْتَكْبَرْتَ أَمْ كُنتَ مِنَ ٱلْعَالِينَ
یعنی تمام صفات اس کے اندر جمع کر دی ہیں کیونکہ عربی میں تثنیہ جمع کے لئے بھی استعمال ہوتا ہے (دیکھو فقہ اللغہ جلد۲صفحہ ۲۱۶)
7:13; 15:33.
a
7:13; 15:33.
1120
“用我的双手” 这些字意示: “我已使他在自己的身上显示出我的一切常德。”
2
یعنی تمام صفات اس کے اندر جمع کر دی ہیں کیونکہ عربی میں تثنیہ جمع کے لئے بھی استعمال ہوتا ہے (دیکھو فقہ اللغہ جلد۲صفحہ ۲۱۶)
a
7:13; 15:33.
c
7:13; 15:33.
2555
The words, 'with My two hands,' signify, 'I have made him to manifest in himself all My attributes.'
وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ
عِبَادَة (‘Ibadah) 这个词的基本意义是人要使自己受严格的精神训练, 完全顺从安拉的命谕, 完善地培养自己天赋的一切内在才能和力量, 以便能以接受安拉的感召, 吸收和表现安拉的常德。如这节经文所谈到的, 这是创造人类的伟大而高贵的目的, 而这恰恰就是礼拜安拉的用意。人性的内在和外在的天赋使我们清楚地了解到, 安拉赋予的最大才能是唤醒人去追随安拉, 激发完全服从安拉意志的高贵意愿。
The primary signification of the word ‘Ibadah is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to Divine commandments, so as to receive God’s impress and thus to be able to assimilate and manifest in oneself His attributes. This is, as stated in the verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His Will.
Important Words:
لیعبدون (they may worship Me) is derived from عبد (‘abada). عبداللّٰه means, he served, worshipped or adored God alone or he rendered to God humble obedience. عبد (‘abuda) means, he was or became a slave, his forefathers having been so before him. عبد به means, he clave to it or him. عبدہ (‘abbada) means, he enslaved him; he subdued him so that he did thework of slaves. عبد الطریق means, he trod the road so as to make it even or easy to walk or ride upon. عبد البعیر means, he subdued or rendered the camel submissive (Lane, Aqrab & Mufradat).
Commentary:
The primary signification of the word عبادة (‘Ibadat) as shown under Important Words above, is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to God’s design, so as to receive the Divine impress and thus be able to manifest in oneself God’s attributes. This is, as stated in the present verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His will. This being the great object of man’s existence the Quran has not failed to prescribe ways and means to attain it.
The first means towards the attainment of this end is right knowledge and firm faith in a Living God and the recognition and realization of His beauty and goodness, because beauty and goodness are the two incentives to love (1:2-4 & 14:35).
Another important means to realize this noble end is prayer. Repeated stress has been laid upon prayer in the Quran because man can reach God only with Divine help and assistance (40:61).
Without mujahadah it is idle even to conceive of attaining this end. Mujahadah consists in seeking God by spending one’s money and time and applying one’s faculties, and sacrificing one’s life as well as using one’s knowledge and wisdom in the cause of God (9:41; 2:4 & 29:70).
Fitful or lopsided effort produces no lasting results. It is unwavering perseverance and constancy in his endeavours which are needed for a spiritual wayfarer to reach his goal. He should be indefatigable and untiring in the way in which he walks and should remain steadfast under the hardest trials (41:31). When adversities encompass a man all around and when he is threatened with loss of life, property and honour in the way of God, and death stares him in the face and the last ray of hope departs, it is then that perseverance must be shown (2:208). It is such perseverance that leads one to God.
Another important means to attain this supreme object is to keep company with the righteous and to imitate their example because man is by nature inclined to imitate a model and he constantly feels the need of it (9:119).
Last but perhaps the most important factor which helps man to attain this great and noble object are pure dreams, visions and revelations from God. As the road which leads to God is very mysterious and intricate and is full of difficulties and dangers, the spiritual wayfarer may depart from the right course or despair of attaining the goal. The grace of God, therefore, continues to encourage and strengthen him in his spiritual journey with inspiring visions and revelations, and animates him with a still more zealous desire to pursue his journey eagerly. Thus strengthened he proceeds upon his journey with great vigour and zeal (10:65).
1307
عِبَادَة (‘Ibadah) 这个词的基本意义是人要使自己受严格的精神训练, 完全顺从安拉的命谕, 完善地培养自己天赋的一切内在才能和力量, 以便能以接受安拉的感召, 吸收和表现安拉的常德。如这节经文所谈到的, 这是创造人类的伟大而高贵的目的, 而这恰恰就是礼拜安拉的用意。人性的内在和外在的天赋使我们清楚地了解到, 安拉赋予的最大才能是唤醒人去追随安拉, 激发完全服从安拉意志的高贵意愿。
3926
Important Words:
لیعبدون (they may worship Me) is derived from عبد (‘abada). عبداللّٰه means, he served, worshipped or adored God alone or he rendered to God humble obedience. عبد (‘abuda) means, he was or became a slave, his forefathers having been so before him. عبد به means, he clave to it or him. عبدہ (‘abbada) means, he enslaved him; he subdued him so that he did thework of slaves. عبد الطریق means, he trod the road so as to make it even or easy to walk or ride upon. عبد البعیر means, he subdued or rendered the camel submissive (Lane, Aqrab & Mufradat).
Commentary:
The primary signification of the word عبادة (‘Ibadat) as shown under Important Words above, is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to God’s design, so as to receive the Divine impress and thus be able to manifest in oneself God’s attributes. This is, as stated in the present verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His will. This being the great object of man’s existence the Quran has not failed to prescribe ways and means to attain it.
The first means towards the attainment of this end is right knowledge and firm faith in a Living God and the recognition and realization of His beauty and goodness, because beauty and goodness are the two incentives to love (1:2-4 & 14:35).
Another important means to realize this noble end is prayer. Repeated stress has been laid upon prayer in the Quran because man can reach God only with Divine help and assistance (40:61).
Without mujahadah it is idle even to conceive of attaining this end. Mujahadah consists in seeking God by spending one’s money and time and applying one’s faculties, and sacrificing one’s life as well as using one’s knowledge and wisdom in the cause of God (9:41; 2:4 & 29:70).
Fitful or lopsided effort produces no lasting results. It is unwavering perseverance and constancy in his endeavours which are needed for a spiritual wayfarer to reach his goal. He should be indefatigable and untiring in the way in which he walks and should remain steadfast under the hardest trials (41:31). When adversities encompass a man all around and when he is threatened with loss of life, property and honour in the way of God, and death stares him in the face and the last ray of hope departs, it is then that perseverance must be shown (2:208). It is such perseverance that leads one to God.
Another important means to attain this supreme object is to keep company with the righteous and to imitate their example because man is by nature inclined to imitate a model and he constantly feels the need of it (9:119).
Last but perhaps the most important factor which helps man to attain this great and noble object are pure dreams, visions and revelations from God. As the road which leads to God is very mysterious and intricate and is full of difficulties and dangers, the spiritual wayfarer may depart from the right course or despair of attaining the goal. The grace of God, therefore, continues to encourage and strengthen him in his spiritual journey with inspiring visions and revelations, and animates him with a still more zealous desire to pursue his journey eagerly. Thus strengthened he proceeds upon his journey with great vigour and zeal (10:65).
2840
The primary signification of the word ‘Ibadah is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to Divine commandments, so as to receive God’s impress and thus to be able to assimilate and manifest in oneself His attributes. This is, as stated in the verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His Will.
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيدًا
68:45; 73:12.
这句经文的意思也指: “让我独自惩处我创造的人吧”, 或 “让我惩治他吧, 因为他有了巨大财富、力量和地位, 就自以为在同胞们之中不可一世, 虽说这一切都是安拉恩赐给他的。وَحِيْد (Wahid) 的意思也是独一无二的, 不可比拟的(lane)”。虽然这一节经文和以下几节可以用来指骄傲自大的不信者, 但是特别是用来指 وَلِيْد بِنْ مُغِيْرَة (Walid bin Mughirah) 的, 因为他是古莱西中的杰出人物, 他的本国居民都知道他有 “独一无二的” 和 “古莱西人的芬芳” 这些夸张的雅号。他极其英俊, 并以优美的诗篇和其它才学而著称。他有十个到十三个儿子, 是个大富人。
68:45; 73:12.
The words also mean: 'Leave Me to deal alone with him whom I created,' or Leave Me to deal with him who, on account of the great wealth, power and position, God has bestowed upon him, thinks himself to be peerless among his compatriots, Wahid also meaning unique, incomparable' (Lane).
Though this and the following several verses apply to every arrogant and conceited disbeliever, they may particularly apply to Walid bin Mughirah, who was an outstanding personality among the Quraish, and was known among his fellow citizens by such high sounding titles as "unique" and "fragrance of the Quraish." He was extremely handsome and was well-known for his elegant poems and other accomplishments. He had ten to thirteen sons and was a very rich man.
68:45; 73:12.
Commentary:
The verse, besides the translation given in the text, may mean: "Leave Me alone to deal with him whom I created," or "leave Me to deal with him who, on account of the great wealth, power and position God has bestowed upon him thinks himself to be peerless among his compatriots, وحید meaning unique, incomparable."
Though the verse applies to every arrogant and conceited disbeliever, it may particularly apply to Walid bin Mughirah. He was an outstanding personality among the Quraish, and was known among his fellow citizens by such high sounding titles as وحید (unique) and ریحان قریش (fragrance of the Quraish). He was extremely handsome and was well known for his elegant poems and other accomplishments. He had 10 to 13 sons and was a very rich man.
c
68:45; 73:12.
1524
这句经文的意思也指: “让我独自惩处我创造的人吧”, 或 “让我惩治他吧, 因为他有了巨大财富、力量和地位, 就自以为在同胞们之中不可一世, 虽说这一切都是安拉恩赐给他的。وَحِيْد (Wahid) 的意思也是独一无二的, 不可比拟的(lane)”。虽然这一节经文和以下几节可以用来指骄傲自大的不信者, 但是特别是用来指 وَلِيْد بِنْ مُغِيْرَة (Walid bin Mughirah) 的, 因为他是古莱西中的杰出人物, 他的本国居民都知道他有 “独一无二的” 和 “古莱西人的芬芳” 这些夸张的雅号。他极其英俊, 并以优美的诗篇和其它才学而著称。他有十个到十三个儿子, 是个大富人。
c
68:45; 73:12.
4439
Commentary:
The verse, besides the translation given in the text, may mean: "Leave Me alone to deal with him whom I created," or "leave Me to deal with him who, on account of the great wealth, power and position God has bestowed upon him thinks himself to be peerless among his compatriots, وحید meaning unique, incomparable."
Though the verse applies to every arrogant and conceited disbeliever, it may particularly apply to Walid bin Mughirah. He was an outstanding personality among the Quraish, and was known among his fellow citizens by such high sounding titles as وحید (unique) and ریحان قریش (fragrance of the Quraish). He was extremely handsome and was well known for his elegant poems and other accomplishments. He had 10 to 13 sons and was a very rich man.
c
68:45; 73:12.
3164
The words also mean: 'Leave Me to deal alone with him whom I created,' or Leave Me to deal with him who, on account of the great wealth, power and position, God has bestowed upon him, thinks himself to be peerless among his compatriots, Wahid also meaning unique, incomparable' (Lane).
Though this and the following several verses apply to every arrogant and conceited disbeliever, they may particularly apply to Walid bin Mughirah, who was an outstanding personality among the Quraish, and was known among his fellow citizens by such high sounding titles as "unique" and "fragrance of the Quraish." He was extremely handsome and was well-known for his elegant poems and other accomplishments. He had ten to thirteen sons and was a very rich man.