Search Results for "ٱلْكَرِيمِ"
View Aspects
فَتَعَٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ ۖ لَآ إِلَٰهَ إِلَّا هُوَ رَبُّ ٱلْعَرْشِ ٱلْكَرِيمِ
20:115; 22:63; 24:26.
20:115; 22:63; 24:26.
20:115; 22:63; 24:26.
Commentary:
This verse expressly supplies the answer to the vital question as to what is the aim and object of man’s creation. It is this that man should develop in himself and demonstrate in his behaviour Divine attributes, particularly the four basic ones mentioned in the present verse, viz. the King (الملک), the True Lord (الحق), the One God, beside Whom there is no other God (لا اله الا ھو); the Lord of the Glorious Throne (رب العرش الکریم). These four attributes demanded for their manifestation the creation of man and the universe. They correspond to, and, in fact, are the four attributes mentioned in an inverse order in the opening chapter of the Quran, viz.
رب العالمین (the Lord of all the worlds), الرحمان (the Gracious), الرحیم (the Merciful) and مالک یوم الدین (Master of the Day of Judgement); the attribute 'Lord of the Glorious Throne' (رب العرش الکریم) corresponding to the attribute 'Lord of the Worlds' (رب العالمین) and the attribute 'There is no God but He' (لا اله الا ھو) to the attribute 'the Gracious' (الرحمان). Similarly, the attribute 'the True' (الحق) corresponds to the attribute 'the Merciful' (الرحیم) and the attribute the King (الملک) corresponds to the attribute 'Master of the Day of Judgement' (مالک یوم الدین). Thus there exists a very striking resemblance and a deep connection between these two sets of Divine attributes.
a
20:115; 22:63; 24:26.
a
20:115; 22:63; 24:26.
2588
Commentary:
This verse expressly supplies the answer to the vital question as to what is the aim and object of man’s creation. It is this that man should develop in himself and demonstrate in his behaviour Divine attributes, particularly the four basic ones mentioned in the present verse, viz. the King (الملک), the True Lord (الحق), the One God, beside Whom there is no other God (لا اله الا ھو); the Lord of the Glorious Throne (رب العرش الکریم). These four attributes demanded for their manifestation the creation of man and the universe. They correspond to, and, in fact, are the four attributes mentioned in an inverse order in the opening chapter of the Quran, viz.
رب العالمین (the Lord of all the worlds), الرحمان (the Gracious), الرحیم (the Merciful) and مالک یوم الدین (Master of the Day of Judgement); the attribute 'Lord of the Glorious Throne' (رب العرش الکریم) corresponding to the attribute 'Lord of the Worlds' (رب العالمین) and the attribute 'There is no God but He' (لا اله الا ھو) to the attribute 'the Gracious' (الرحمان). Similarly, the attribute 'the True' (الحق) corresponds to the attribute 'the Merciful' (الرحیم) and the attribute the King (الملک) corresponds to the attribute 'Master of the Day of Judgement' (مالک یوم الدین). Thus there exists a very striking resemblance and a deep connection between these two sets of Divine attributes.
a
20:115; 22:63; 24:26.
ذُقْ إِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْكَرِيمُ
یہ طنزیہ کلام ہے اور مراد یہ ہے کہ تو اپنے آپ کو ایسا سمجھتا تھا۔
The words have been spoken in irony.
Commentary:
False pride and foolish self-conceit are at the root of the disbelievers’ denial of God’s Prophets. To this fact reference has been made again and again in the Quran (43:32, 52, 53, etc.). The first recorded denial of a Prophet of God (Adam) was due to pride and arrogance on the part of Iblis (2:35). The verse under comment means to say that disbelievers will be given zaqqum (زقوم) to eat and thus their pride will be humbled, as it was their arrogance and pride that stood in the way of their accepting the truth. The word زقوم has been considered by some to be an abbreviation, standing for the meaning and content of the verse. The words of the verse have been spoken in irony and disdain.
2
یہ طنزیہ کلام ہے اور مراد یہ ہے کہ تو اپنے آپ کو ایسا سمجھتا تھا۔
3724
Commentary:
False pride and foolish self-conceit are at the root of the disbelievers’ denial of God’s Prophets. To this fact reference has been made again and again in the Quran (43:32, 52, 53, etc.). The first recorded denial of a Prophet of God (Adam) was due to pride and arrogance on the part of Iblis (2:35). The verse under comment means to say that disbelievers will be given zaqqum (زقوم) to eat and thus their pride will be humbled, as it was their arrogance and pride that stood in the way of their accepting the truth. The word زقوم has been considered by some to be an abbreviation, standing for the meaning and content of the verse. The words of the verse have been spoken in irony and disdain.
2703
The words have been spoken in irony.
يَٰٓأَيُّهَا ٱلْإِنسَٰنُ مَا غَرَّكَ بِرَبِّكَ ٱلْكَرِيمِ
اس میں بھی یورپین فلسفہ کی طرف اشارہ کیا ہے کہ اس کے پڑھنے والے اپنے آپ کو شریعت اور خدا سے بالا سمجھتے ہیں اور یہ نہیں سوچتے کہ ان کو خداتعالیٰ نے پیدا کیا ہے بلکہ اپنے گندے فلسفہ کی بنا پر یہ خیال کرتے ہیں کہ ہم آپ ہی پیدا ہو گئے ہیں۔
Commentary:
The reference in the verse may be to preachers of the false doctrines of Christianity and may imply a subtle rebuke to them, saying in effect: How could they dare invent such self-contradictory doctrines as those of Atonement and the Sonship of Jesus, describing God as a loving Father and at the same time accusing Him of condemning an innocent man––"His own so-called son," that he might wash away the sins of corrupt humanity?
4
اس میں بھی یورپین فلسفہ کی طرف اشارہ کیا ہے کہ اس کے پڑھنے والے اپنے آپ کو شریعت اور خدا سے بالا سمجھتے ہیں اور یہ نہیں سوچتے کہ ان کو خداتعالیٰ نے پیدا کیا ہے بلکہ اپنے گندے فلسفہ کی بنا پر یہ خیال کرتے ہیں کہ ہم آپ ہی پیدا ہو گئے ہیں۔
4619
Commentary:
The reference in the verse may be to preachers of the false doctrines of Christianity and may imply a subtle rebuke to them, saying in effect: How could they dare invent such self-contradictory doctrines as those of Atonement and the Sonship of Jesus, describing God as a loving Father and at the same time accusing Him of condemning an innocent man––"His own so-called son," that he might wash away the sins of corrupt humanity?