ٱلْخَلْقِ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "ٱلْخَلْقِ".
أَوَعَجِبْتُمْ أَن جَآءَكُمْ ذِكْرٌ مِّن رَّبِّكُمْ عَلَىٰ رَجُلٍ مِّنكُمْ لِيُنذِرَكُمْ ۚ وَٱذْكُرُوٓا۟ إِذْ جَعَلَكُمْ خُلَفَآءَ مِنۢ بَعْدِ قَوْمِ نُوحٍ وَزَادَكُمْ فِى ٱلْخَلْقِ بَصْۜطَةً ۖ فَٱذْكُرُوٓا۟ ءَالَآءَ ٱللَّهِ لَعَلَّكُمْ تُفْلِحُونَ
اس آیت کا دوسرا ترجمہ یہ بھی ہے کہ ’’تمہاری نسلوں کو زیادہ کیا‘‘۔ ترجمہ چونکہ ایک ہی ہو سکتا تھا‘ ایک کو ہم نے ترجمہ کے اندر لکھ دیا ہے اور دوسرے ترجمہ کو یہاں نوٹوں میں لکھ رہے ہیں تاکہ دونوں ترجمے پڑھنے والے کے ذہن میں آجائیں۔
7:64; 10:3; 38:5; 50:3.
6:166; 7:75, 130; 10:15.
The Adites were a very prosperous and powerful people.
The words also mean that He increased your posterity.
7:64; 10:3; 38:5; 50:3.
6:166; 7:75, 130; 10:15.
Important Words:
خلفاء (inheritors of God’s favours) is the plural of خلیفة which is verbal adjective from خلف meaning, he came after, followed, succeeded another, or remained after another. خلفه also means, he was or became his successor, vicegerent or substitute. خلف الرجل means, he lived after the man and took his place. خلیفة means, a successor; vicegerent; lieutenant; substitute; deputy; one who has been appointed to take the place of him who has been before him; the supreme ruler or sovereign who supplies the place of him who has been before him; the Successor of a Prophet (Lane and Aqrab). In the text the word خلفاء has been rendered as "inheritors of His favours", signifying that just as Noah and his people inherited God’s favours in their time, Hud and his people, who came after them, were also inheritors of God’s favours. See also 2:31.
بصطة (abundantly) is the same as بسطة which is the noun-infinitive from بسط. They say بسطه i.e. he spread it or spread it out; he expanded it; he extended it; he made it wide or ample. بسطة or بصطة means, width or ampleness; length or height; increase or excess; excellence or perfection in body; knowledge or mental powers (Lane and Aqrab).
Commentary:
See note on 7:64 above.
The ‘Adites were a ruling nation. They were a mighty and powerful people. Their rule extended over vast territories. They were the first Arab nation to wield temporal power in Arabia.
f
7:64; 10:3; 38:5; 50:3.
g
6:166; 7:75, 130; 10:15.
504
阿德人过去是非常繁荣强盛的民族。
1
اس آیت کا دوسرا ترجمہ یہ بھی ہے کہ ’’تمہاری نسلوں کو زیادہ کیا‘‘۔ ترجمہ چونکہ ایک ہی ہو سکتا تھا‘ ایک کو ہم نے ترجمہ کے اندر لکھ دیا ہے اور دوسرے ترجمہ کو یہاں نوٹوں میں لکھ رہے ہیں تاکہ دونوں ترجمے پڑھنے والے کے ذہن میں آجائیں۔
a
7:64; 10:3; 38:5; 50:3.
b
6:166; 7:75, 130; 10:15.
968
Important Words:
خلفاء (inheritors of God’s favours) is the plural of خلیفة which is verbal adjective from خلف meaning, he came after, followed, succeeded another, or remained after another. خلفه also means, he was or became his successor, vicegerent or substitute. خلف الرجل means, he lived after the man and took his place. خلیفة means, a successor; vicegerent; lieutenant; substitute; deputy; one who has been appointed to take the place of him who has been before him; the supreme ruler or sovereign who supplies the place of him who has been before him; the Successor of a Prophet (Lane and Aqrab). In the text the word خلفاء has been rendered as "inheritors of His favours", signifying that just as Noah and his people inherited God’s favours in their time, Hud and his people, who came after them, were also inheritors of God’s favours. See also 2:31.
بصطة (abundantly) is the same as بسطة which is the noun-infinitive from بسط. They say بسطه i.e. he spread it or spread it out; he expanded it; he extended it; he made it wide or ample. بسطة or بصطة means, width or ampleness; length or height; increase or excess; excellence or perfection in body; knowledge or mental powers (Lane and Aqrab).
Commentary:
See note on 7:64 above.
The ‘Adites were a ruling nation. They were a mighty and powerful people. Their rule extended over vast territories. They were the first Arab nation to wield temporal power in Arabia.
e
7:64; 10:3; 38:5; 50:3.
f
6:166; 7:75, 130; 10:15.
997
The Adites were a very prosperous and powerful people.
997A
The words also mean that He increased your posterity.
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ وَمَا كُنَّا عَنِ ٱلْخَلْقِ غَٰفِلِينَ
78:13.
The six stages of spiritual progress described in the first ten verses of this Surah become seven if "Paradise" (v. 12) be counted as the last stage of spiritual development. Similarly, if the preparatory stage previous to the formation of the sperm (v. 13) be added to the six stages of the embryonic development, this number also becomes seven. Thus the 'seven ways in the spiritual heaven' to which reference has been made in this verse correspond to the seven stages of the physical development of man mentioned in vv. 13-15.
78:13.
Important Words:
طرائق (stages of heaven) is the plural of طریقة which means, a way, course, rule, mode or manner of acting or conduct; the way or course of an event; a line; streak or stripe in a thing; stage of heaven; a web; or a tall palm-tree. طرائق means, stages of heaven, so called because they lie one above another. طرائق الدھر means, the vicissitudes of times or fortune. According to Raghib اطباق السماء (stages of heaven) are called طرائق (Lane & Aqrab). See also 20:64.
Commentary:
The six stages of spiritual progress described in the first twelve verses of this Surah become seven if "Paradise" (v. 12) be counted as the last stage of spiritual development when man attains the object of his creation. Similarly, if the preparatory stage previous to the formation of the sperm (referred to in v. 13) be added to the six stages of the embryonic development, this number also becomes seven. Thus the seven stages to which reference has been made in this verse correspond to the seven stages of the physical development of man mentioned in vv. 13-15. It is through these seven stages that man has to pass in order to achieve the highest point of spiritual development. These seven spiritual stages are as follows:
1. The first stage may be called the stage of lack of spiritual perception or that of spiritual feelinglessness. At this stage, like inanimate things, a person is completely devoid of all capacity to distinguish between right or wrong or good or evil. He is devoid of any high aims and his whole life seems to consist in providing for and meeting his physical needs. This stage of spiritual lifelessness is described by the Quran in the words "Then your hearts became hardened after that till they were like stones or harder still" (2:75).
2. The second stage may be likened to vegetable life when, like vegetables, man comes to develop some capacity and power to grow and make spiritual progress, but spiritually he is yet too weak adequately to defend himself against the onslaughts of evil beings and spirits. This stage is described in the Quranic words:
"And if you invite them to guidance, they hear not. And thou seest them looking towards thee, but they see not" (7:199).
3. The third stage may be called the animal stage when spiritually a person is no better than animals, when on being called he hears the voice of the caller but does not understand the significance or meaning of the call. The Quran beautifully describes the spiritual condition of such people in the words: "They have hearts but they comprehend not therewith, and they have eyes but they see not therewith, and they have ears but they hear not therewith. They are like cattle; nay, they are even more astray" (7:180).
4. The fourth stage is reached when the believer happens to develop greater love for God and greater righteousness and comes to realize the significance of his actions and to distinguish between good and evil. At this stage he acquires the power to resist satanic promptings in large measure but occasionally he falters and falls but then speedily comes to his own. This stage is described in the Quranic words: "And those who are righteous, when a suggestion from Satan assails them, they remember God: and behold! They begin to see things rightly" (7:202).
5. The fifth is a still higher stage of spiritual progress when the God-fearing man attains such degree of Divine realization that submission to God’s commandments and resignation to His decrees becomes, as it were, a part of his being and like angels he carries out fully and completely all Divine commandments. This stage is portrayed in the words: "And they do what they are commanded" (16:51).
6. The sixth stage is a much higher stage. At this stage the spiritual way-farer drinks so deep at the fountain of God’s love that he entrusts all his affairs fully into God’s safe keeping and becomes, as it were, a lifeless instrument in God’s hands which He uses as He chooses, and all his actions and movements are in perfect unison with God’s will. The Quran gives a graphic description of the believers who have attained this high stage of spiritual progress in the words: "Nay, whoever submits himself completely to Allah, and he is the doer of good, shall have his reward with his Lord. No fear shall come upon such, neither shall they grieve" (2:113).
7. The final and most developed stage of spiritual perfection is described in the Quranic words: "Then we perfect it into another creation. So blessed is Allah, the Best of creators" (23:15). At this stage the God-intoxicated believer is a totally changed being, a quite new creation. In the sixth stage he had completely subordinated his will to the will of God so much so that God’s will had become his will; at this stage, however, his will becomes, as it were, the will of his Creator and Lord and he attains to such high degree of spiritual perfection that Divine attributes become increasingly reflected in the mirror of his heart and he becomes a manifestation of God’s beauty and majesty. His hands and feet become, so to say, God’s own hands and feet and he speaks with God’s own tongue. "He does not speak out of his own desire. It is nothing but pure revelation that has been revealed by God," says the Quran (53:4).
The words "We are not neglectful of the creation" signify that God has not neglected to make full provision for man’s both physical and spiritual developments. From the next verse the Surah proceeds to mention some of those things on which man’s physical as well as his spiritual life depends.
c
78:13.
888
如果 “天园” 可算作精神发展的最后阶段, 本章前十节经文中所叙述的六个精神发展阶段就变成七个阶段。如果天园 (23.12) 被打算为精神进步的最后阶段。同样地, 如果把精液形成以前的预备阶段加在胚胎发育的第六阶段上, 那么这个数目也是七。这样, 本节经文提到的 “精神天国中七条道路”, 与13-15节中提到的身体发展的七个阶段相一致。
c
78:13.
2522A
Important Words:
طرائق (stages of heaven) is the plural of طریقة which means, a way, course, rule, mode or manner of acting or conduct; the way or course of an event; a line; streak or stripe in a thing; stage of heaven; a web; or a tall palm-tree. طرائق means, stages of heaven, so called because they lie one above another. طرائق الدھر means, the vicissitudes of times or fortune. According to Raghib اطباق السماء (stages of heaven) are called طرائق (Lane & Aqrab). See also 20:64.
Commentary:
The six stages of spiritual progress described in the first twelve verses of this Surah become seven if "Paradise" (v. 12) be counted as the last stage of spiritual development when man attains the object of his creation. Similarly, if the preparatory stage previous to the formation of the sperm (referred to in v. 13) be added to the six stages of the embryonic development, this number also becomes seven. Thus the seven stages to which reference has been made in this verse correspond to the seven stages of the physical development of man mentioned in vv. 13-15. It is through these seven stages that man has to pass in order to achieve the highest point of spiritual development. These seven spiritual stages are as follows:
1. The first stage may be called the stage of lack of spiritual perception or that of spiritual feelinglessness. At this stage, like inanimate things, a person is completely devoid of all capacity to distinguish between right or wrong or good or evil. He is devoid of any high aims and his whole life seems to consist in providing for and meeting his physical needs. This stage of spiritual lifelessness is described by the Quran in the words "Then your hearts became hardened after that till they were like stones or harder still" (2:75).
2. The second stage may be likened to vegetable life when, like vegetables, man comes to develop some capacity and power to grow and make spiritual progress, but spiritually he is yet too weak adequately to defend himself against the onslaughts of evil beings and spirits. This stage is described in the Quranic words:
"And if you invite them to guidance, they hear not. And thou seest them looking towards thee, but they see not" (7:199).
3. The third stage may be called the animal stage when spiritually a person is no better than animals, when on being called he hears the voice of the caller but does not understand the significance or meaning of the call. The Quran beautifully describes the spiritual condition of such people in the words: "They have hearts but they comprehend not therewith, and they have eyes but they see not therewith, and they have ears but they hear not therewith. They are like cattle; nay, they are even more astray" (7:180).
4. The fourth stage is reached when the believer happens to develop greater love for God and greater righteousness and comes to realize the significance of his actions and to distinguish between good and evil. At this stage he acquires the power to resist satanic promptings in large measure but occasionally he falters and falls but then speedily comes to his own. This stage is described in the Quranic words: "And those who are righteous, when a suggestion from Satan assails them, they remember God: and behold! They begin to see things rightly" (7:202).
5. The fifth is a still higher stage of spiritual progress when the God-fearing man attains such degree of Divine realization that submission to God’s commandments and resignation to His decrees becomes, as it were, a part of his being and like angels he carries out fully and completely all Divine commandments. This stage is portrayed in the words: "And they do what they are commanded" (16:51).
6. The sixth stage is a much higher stage. At this stage the spiritual way-farer drinks so deep at the fountain of God’s love that he entrusts all his affairs fully into God’s safe keeping and becomes, as it were, a lifeless instrument in God’s hands which He uses as He chooses, and all his actions and movements are in perfect unison with God’s will. The Quran gives a graphic description of the believers who have attained this high stage of spiritual progress in the words: "Nay, whoever submits himself completely to Allah, and he is the doer of good, shall have his reward with his Lord. No fear shall come upon such, neither shall they grieve" (2:113).
7. The final and most developed stage of spiritual perfection is described in the Quranic words: "Then we perfect it into another creation. So blessed is Allah, the Best of creators" (23:15). At this stage the God-intoxicated believer is a totally changed being, a quite new creation. In the sixth stage he had completely subordinated his will to the will of God so much so that God’s will had become his will; at this stage, however, his will becomes, as it were, the will of his Creator and Lord and he attains to such high degree of spiritual perfection that Divine attributes become increasingly reflected in the mirror of his heart and he becomes a manifestation of God’s beauty and majesty. His hands and feet become, so to say, God’s own hands and feet and he speaks with God’s own tongue. "He does not speak out of his own desire. It is nothing but pure revelation that has been revealed by God," says the Quran (53:4).
The words "We are not neglectful of the creation" signify that God has not neglected to make full provision for man’s both physical and spiritual developments. From the next verse the Surah proceeds to mention some of those things on which man’s physical as well as his spiritual life depends.
b
78:13.
1988
The six stages of spiritual progress described in the first ten verses of this Surah become seven if "Paradise" (v. 12) be counted as the last stage of spiritual development. Similarly, if the preparatory stage previous to the formation of the sperm (v. 13) be added to the six stages of the embryonic development, this number also becomes seven. Thus the 'seven ways in the spiritual heaven' to which reference has been made in this verse correspond to the seven stages of the physical development of man mentioned in vv. 13-15.
وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِى ٱلْخَلْقِ ۖ أَفَلَا يَعْقِلُونَ
16:71.
یعنی بنو اسرائیل نے لمبی عمر پائی ہے اور اب ان کی کمزوری کا زمانہ آچکا ہے۔ کیونکہ قوموں کی مثال بھی افراد کی طرح ہوتی ہے۔
16:71.
Everything that has life is subject to decay and deterioration. This law applies to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death.
16:71.
Important Words:
ننکسه (We revert him) is derived from نکس. They say نکسه i.e. he turned it upside down; نکس الرجل (nukisa) means, the man became weak and powerless. نکسه (nakkasa) means, he reversed or reverted it (Aqrab). See also 20:66.
Commentary:
The verse points to a very important law of nature, viz. that everything that has life is subject to decay and deterioration. The law applies as well to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death. The verse means to say that peoples who had received new life through Divine revelation have now fallen a prey to spiritual decay and decadence. God has, therefore, decreed that another nation, the Arabs, should rise and grow on the ruins of their grandeur and glory. For that purpose He has raised a Messenger among them.
a
16:71.
1
یعنی بنو اسرائیل نے لمبی عمر پائی ہے اور اب ان کی کمزوری کا زمانہ آچکا ہے۔ کیونکہ قوموں کی مثال بھی افراد کی طرح ہوتی ہے۔
a
16:71.
3258
Important Words:
ننکسه (We revert him) is derived from نکس. They say نکسه i.e. he turned it upside down; نکس الرجل (nukisa) means, the man became weak and powerless. نکسه (nakkasa) means, he reversed or reverted it (Aqrab). See also 20:66.
Commentary:
The verse points to a very important law of nature, viz. that everything that has life is subject to decay and deterioration. The law applies as well to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death. The verse means to say that peoples who had received new life through Divine revelation have now fallen a prey to spiritual decay and decadence. God has, therefore, decreed that another nation, the Arabs, should rise and grow on the ruins of their grandeur and glory. For that purpose He has raised a Messenger among them.
a
16:71.
2459
Everything that has life is subject to decay and deterioration. This law applies to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death.
ٱلْحَمْدُ لِلَّهِ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ جَاعِلِ ٱلْمَلَٰٓئِكَةِ رُسُلًا أُو۟لِىٓ أَجْنِحَةٍ مَّثْنَىٰ وَثُلَٰثَ وَرُبَٰعَ ۚ يَزِيدُ فِى ٱلْخَلْقِ مَا يَشَآءُ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
6:15; 12:102; 14:11; 42:12.
چونکہ زمین و آسمان پہلے سے پیدا شدہ ہیں۔ دوسرے فَاطِر کے معنے بالکل نئی پیدائش کے ہیں۔ اس لئے دو پیدائشوں کے مقابلہ اور فَاطِر کے لفظ کو مدنظر رکھتے ہوئے ترجمہ میں ’’نئے نظام کے مطابق‘‘ کے الفاظ بڑھا دئیے گئے ہیں۔
اس جگہ رسول کریم صلی اللہ علیہ وسلم کی وحی کی برتری بتائی ہے کہ اب اس رسول پر ایسے فرشتے نازل ہوں گے جو خداتعالیٰ کی کئی کئی صفات کے حامل ہوں گے۔ دو دو صفات کے تین تین کے اور چار چار کے۔ مگر ان پر ہی بس نہیں۔ خداتعالیٰ چاہے گا تو قرآنی وحی لانے والے فرشتوں کے پروں یعنی صفاتِ الٰہیہ کو جس کے وہ ظاہر کرنے والے ہوں گے‘ بڑھا دے گا۔
6:15; 12:102; 14:11; 42:12.
To angels is entrusted the control, management and supervision of the affairs of the physical world (79:6). This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers. The angels bearing revelation manifest two, three, or four Divine attributes at the same time, and there are others who manifest even a larger number of these attributes. Ajnihah being a symbol of power and ability (Lane), the verse signifies that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
6:15; 12:102; 14:11; 42:12.
Important Words:
اجنحة (wings) is the plural of جناح which is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائر i.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جناحmeans, wing; hand; upper arm; edge; side; wing of an army; protection; refuge; power; inclination; assistant; a part or power of a thing. The Arabs say نحن علی جناح السفر i.e. we are on the wings of journey, i.e. we are about to start on journey (Lane & Aqrab). See also 17:25.
Commentary:
The reference in this verse may be to the creation of two universes; the physical and the spiritual. God, it says, is the Creator of the heavens and the earth and of all that is between them. He has created the angels to execute His will in the material universe. These angels are المدبرات أمرا i.e. regulators of the affairs of the world (79:6). To them is entrusted the control, management and supervision of affairs of the physical world. This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers who are the bearers of the Divine revelation.
The verse may also indicate that a new spiritual Dispensation is being created through the revelation that is being sent down to the Holy Prophet. The angels bearing this revelation manifest two, three, four, attributes of God at the same time, and there may be others manifesting an even larger number of Divine attributes.
The word فاطر (Originator) has been used in the verse to draw attention to the fact that the Great Maker Who has made full provision for the physical needs of man could not have omitted to provide for his spiritual sustenance and development, and just as He has entrusted the control and management of the physical universe to the care of the angels, so has He entrusted the regulation of the affairs of the spiritual world to them. They are the instruments to carry out God’s will in both the universes.
As shown under "Important Words" above, the word اجنحة is a symbol of power and ability. In view of this significance of the word the expression أولی أجنحة الخ shows that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
b
6:15; 12:102; 14:11; 42:12.
1
چونکہ زمین و آسمان پہلے سے پیدا شدہ ہیں۔ دوسرے فَاطِر کے معنے بالکل نئی پیدائش کے ہیں۔ اس لئے دو پیدائشوں کے مقابلہ اور فَاطِر کے لفظ کو مدنظر رکھتے ہوئے ترجمہ میں ’’نئے نظام کے مطابق‘‘ کے الفاظ بڑھا دئیے گئے ہیں۔
2
اس جگہ رسول کریم صلی اللہ علیہ وسلم کی وحی کی برتری بتائی ہے کہ اب اس رسول پر ایسے فرشتے نازل ہوں گے جو خداتعالیٰ کی کئی کئی صفات کے حامل ہوں گے۔ دو دو صفات کے تین تین کے اور چار چار کے۔ مگر ان پر ہی بس نہیں۔ خداتعالیٰ چاہے گا تو قرآنی وحی لانے والے فرشتوں کے پروں یعنی صفاتِ الٰہیہ کو جس کے وہ ظاہر کرنے والے ہوں گے‘ بڑھا دے گا۔
b
6:15; 12:102; 14:11; 42:12.
3177
Important Words:
اجنحة (wings) is the plural of جناح which is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائر i.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جناحmeans, wing; hand; upper arm; edge; side; wing of an army; protection; refuge; power; inclination; assistant; a part or power of a thing. The Arabs say نحن علی جناح السفر i.e. we are on the wings of journey, i.e. we are about to start on journey (Lane & Aqrab). See also 17:25.
Commentary:
The reference in this verse may be to the creation of two universes; the physical and the spiritual. God, it says, is the Creator of the heavens and the earth and of all that is between them. He has created the angels to execute His will in the material universe. These angels are المدبرات أمرا i.e. regulators of the affairs of the world (79:6). To them is entrusted the control, management and supervision of affairs of the physical world. This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers who are the bearers of the Divine revelation.
The verse may also indicate that a new spiritual Dispensation is being created through the revelation that is being sent down to the Holy Prophet. The angels bearing this revelation manifest two, three, four, attributes of God at the same time, and there may be others manifesting an even larger number of Divine attributes.
The word فاطر (Originator) has been used in the verse to draw attention to the fact that the Great Maker Who has made full provision for the physical needs of man could not have omitted to provide for his spiritual sustenance and development, and just as He has entrusted the control and management of the physical universe to the care of the angels, so has He entrusted the regulation of the affairs of the spiritual world to them. They are the instruments to carry out God’s will in both the universes.
As shown under "Important Words" above, the word اجنحة is a symbol of power and ability. In view of this significance of the word the expression أولی أجنحة الخ shows that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.
b
6:15; 12:102; 14:11; 42:12.
2407
To angels is entrusted the control, management and supervision of the affairs of the physical world (79:6). This is one duty and responsibility placed upon them. Their other and heavier duty is to carry God’s commandments and will to His Messengers. The angels bearing revelation manifest two, three, or four Divine attributes at the same time, and there are others who manifest even a larger number of these attributes. Ajnihah being a symbol of power and ability (Lane), the verse signifies that angels possess powers and qualities in varying degrees and in accordance with the importance of the work entrusted to each one of them. Some of the angels are endowed with powers and qualities greater than the others. The Archangel Gabriel is the chief of all the angels and, therefore, the most important work of carrying Divine revelation to God’s Messengers is entrusted to him and is done under his care and supervision.