فَجَعَلَہٗ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "فَجَعَلَہٗ".
وَہُوَ الَّذِیۡ خَلَقَ مِنَ الۡمَآءِ بَشَرًا فَجَعَلَہٗ نَسَبًا وَّصِہۡرًا ۗ وَکَانَ رَبُّکَ قَدِیۡرًا
32:9.
نطفۂِ انسان مراد ہے۔
32:9.
24:46; 32:9.
Important Words:
نسباً (kindred by descent). They say نسبه i.e. he mentioned his (i.e. another person’s) relationship (lineage or genealogy); he traced up his (i.e. another person’s) lineage to his greatest ancestor; he asked him to tell him his lineage or genealogy. نسبه الی فلان means, he referred or attributed his lineage or origin to such a one. نسب means, origin, genealogy, pedigree, parentage with respect to father and mother or with respect to father only (Lane).
صھر (kindred by marriage) is derived from صھر (sahara). They say صھر الشیء i.e. he brought or drew the thing to him. صھر القوم او بالقوم او صھر فیھم اوالیھم means, he took to himself a wife from among the people. أصھر الیھم or أصھر بھم means, he connected himself with them; and became or made himself, an object of inviolable respect, by a covenant of mutual protection or by relationship or by marriage. صھر means, relationship; nearness with respect to kindred; a kinsman or kinswoman of a man’s wife; and of a woman’s husband or the father or brother or other kinsman of a woman’s husband and the father or brother or other kinsman of a man’s wife; the sacred tie of relationship by marriage (Lane & Aqrab).
b
32:9.
5
نطفۂِ انسان مراد ہے۔
a
24:46; 32:9.
2686
Important Words:
نسباً (kindred by descent). They say نسبه i.e. he mentioned his (i.e. another person’s) relationship (lineage or genealogy); he traced up his (i.e. another person’s) lineage to his greatest ancestor; he asked him to tell him his lineage or genealogy. نسبه الی فلان means, he referred or attributed his lineage or origin to such a one. نسب means, origin, genealogy, pedigree, parentage with respect to father and mother or with respect to father only (Lane).
صھر (kindred by marriage) is derived from صھر (sahara). They say صھر الشیء i.e. he brought or drew the thing to him. صھر القوم او بالقوم او صھر فیھم اوالیھم means, he took to himself a wife from among the people. أصھر الیھم or أصھر بھم means, he connected himself with them; and became or made himself, an object of inviolable respect, by a covenant of mutual protection or by relationship or by marriage. صھر means, relationship; nearness with respect to kindred; a kinsman or kinswoman of a man’s wife; and of a woman’s husband or the father or brother or other kinsman of a woman’s husband and the father or brother or other kinsman of a man’s wife; the sacred tie of relationship by marriage (Lane & Aqrab).
b
32:9.
فَاجۡتَبٰہُ رَبُّہٗ فَجَعَلَہٗ مِنَ الصّٰلِحِیۡنَ
فَجَعَلَہٗ غُثَآءً اَحۡوٰی
18:46; 57:21.
这节经文构成了这个异议的微妙回答: 安拉一开头启示不完全的圣典, 只能满足那经典所受启示的某一民族和某一时代的需要, 而到结束时才以 «古兰经» 的形式启示了最后而最完美无缺的经典, 这究竟是为什么? 回答是, 安拉创造了两类事物: (a) 那些像植物和牧草这种能够满足人类一时需要而有一定的有限生命期的东西。前一部分圣典就像这样, 只满足人的一时需要, 因此是容易腐烂和死亡的。(b) 那些像太阳、月亮、地球等等东西, 是对人类具有永久用途的。这些东西的存在和宇宙一样长久。«古兰经» 像宇宙, 目的是当人类正确的带路者, 直到永远; 因此 «古兰经» 不会变化, 不可代替, 不会受到时间消蚀的影响。
18:46; 57:21.
The verse constitutes a subtle answer to the objection: Why did God first reveal incomplete Laws, suited only to the needs of the peoples and the periods in which they were revealed, and then towards the end revealed the last and most perfect Shari‘ah in the form of the Qur’an? The answer is that God has created two kinds of things: (a) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled only man’s temporary needs and, therefore, were subject to decay and death. (b) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last till the universe lasts. The Qur’an is like the universe and is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.
18:46; 57:21.
Important Words:
غثاء (stubble) means, the rubbish or refuse and scum and rotten leaves mixed with the scum borne upon the surface of a torrent; decayed and broken pieces of herbage that are seen upon a torrent; a perishable thing. They say ماله غثاء وعمله ھباء و سعیه خفاء i.e. his property is as rubbish borne by a torrent and his work is as motes and his labour is unseen. غثاء الناس means, the refuse of mankind (Lane).
Commentary:
The verse constitutes a subtle answer to the objection: Why God first revealed incomplete laws, suited only to the needs of the peoples and the periods in which they were revealed, and then revealed the last and most perfect Shari‘ah in the form of the Quran, which was meant to guide mankind for all time? It purports to say that God has created two kinds of things: (1) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled man’s temporary needs and, therefore, were subject to decay and death. (2) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last with the universe. Like the latter the Quran is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.
e
18:46; 57:21.
1668
这节经文构成了这个异议的微妙回答: 安拉一开头启示不完全的圣典, 只能满足那经典所受启示的某一民族和某一时代的需要, 而到结束时才以 «古兰经» 的形式启示了最后而最完美无缺的经典, 这究竟是为什么? 回答是, 安拉创造了两类事物: (a) 那些像植物和牧草这种能够满足人类一时需要而有一定的有限生命期的东西。前一部分圣典就像这样, 只满足人的一时需要, 因此是容易腐烂和死亡的。(b) 那些像太阳、月亮、地球等等东西, 是对人类具有永久用途的。这些东西的存在和宇宙一样长久。«古兰经» 像宇宙, 目的是当人类正确的带路者, 直到永远; 因此 «古兰经» 不会变化, 不可代替, 不会受到时间消蚀的影响。
b
18:46; 57:21.
4684
Important Words:
غثاء (stubble) means, the rubbish or refuse and scum and rotten leaves mixed with the scum borne upon the surface of a torrent; decayed and broken pieces of herbage that are seen upon a torrent; a perishable thing. They say ماله غثاء وعمله ھباء و سعیه خفاء i.e. his property is as rubbish borne by a torrent and his work is as motes and his labour is unseen. غثاء الناس means, the refuse of mankind (Lane).
Commentary:
The verse constitutes a subtle answer to the objection: Why God first revealed incomplete laws, suited only to the needs of the peoples and the periods in which they were revealed, and then revealed the last and most perfect Shari‘ah in the form of the Quran, which was meant to guide mankind for all time? It purports to say that God has created two kinds of things: (1) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled man’s temporary needs and, therefore, were subject to decay and death. (2) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last with the universe. Like the latter the Quran is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.
e
18:46; 57:21.
3322
The verse constitutes a subtle answer to the objection: Why did God first reveal incomplete Laws, suited only to the needs of the peoples and the periods in which they were revealed, and then towards the end revealed the last and most perfect Shari‘ah in the form of the Qur’an? The answer is that God has created two kinds of things: (a) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled only man’s temporary needs and, therefore, were subject to decay and death. (b) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last till the universe lasts. The Qur’an is like the universe and is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.