وَلَهُ
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "وَلَهُ".
وَهُوَ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ۖ لَهُ ٱلْحَمْدُ فِى ٱلْأُولَىٰ وَٱلْءَاخِرَةِ ۖ وَلَهُ ٱلْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ
Commentary:
The words, "To Him belongs all praise in the beginning and the Hereafter," signify that it is not possible to begin a work unless God provides the means for it and that no work can become complete unless He has provided the means for its completion, and that it can produce no result without His help. The expression الا ولٰی و آلاخرة may also signify respectively the Mosaic and Islamic Dispensations.
2926
Commentary:
The words, "To Him belongs all praise in the beginning and the Hereafter," signify that it is not possible to begin a work unless God provides the means for it and that no work can become complete unless He has provided the means for its completion, and that it can produce no result without His help. The expression الا ولٰی و آلاخرة may also signify respectively the Mosaic and Islamic Dispensations.
وَلَهُ ٱلْحَمْدُ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ
When one reflects over the sublime purpose of man’s creation and on how a people sunk deep in moral bankruptcy rose to the heights of spiritual glory, as did the Arabs by following the Holy Prophet, one is bound spontaneously to exclaim 'Glory be to Allah, the great Creator of heavens and earth and all that is between them.'
Commentary:
After one reflects over the sublime purpose of man’s creation and on how a people sunk deep in moral bankruptcy rose to the heights of spiritual glory, as did the Arabs by following the Holy Prophet, one is bound involuntarily to exclaim "glory be to Allah, the Great Creator of heavens and earth and all that is between them."
3001
Commentary:
After one reflects over the sublime purpose of man’s creation and on how a people sunk deep in moral bankruptcy rose to the heights of spiritual glory, as did the Arabs by following the Holy Prophet, one is bound involuntarily to exclaim "glory be to Allah, the Great Creator of heavens and earth and all that is between them."
2276
When one reflects over the sublime purpose of man’s creation and on how a people sunk deep in moral bankruptcy rose to the heights of spiritual glory, as did the Arabs by following the Holy Prophet, one is bound spontaneously to exclaim 'Glory be to Allah, the great Creator of heavens and earth and all that is between them.'
وَهُوَ ٱلَّذِى يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ وَلَهُ ٱلْمَثَلُ ٱلْأَعْلَىٰ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
10:35; 27:65; 29:20.
10:35; 27:65; 29:20.
10:35; 27:65; 29:20.
Commentary:
In the preceding few verses reference has been made to five heavenly signs: (a) Man’s own origin; (b) relation between man and his wife which leads to the procreation and expansion of mankind and marks the beginning of human social life; (c) creation of heavens and earth and the diversity of men’s colours and tongues which has given rise to different civilizations and cultures; (d) phenomenon of the alternation of day and night; and (e) the coming down of rain from heaven which gives new life to a dead land. All these signs have been mentioned to show that God has full power to give new life to a dead people and that He can raise a people as good as dead morally and spiritually to the heights of glory and grandeur. This seemingly impossible change constitutes proof positive of the fact that in the next world, too, God will raise the dead to a new life. This seems to be the purport of the verse under comment.
a
10:35; 27:65; 29:20.
b
10:35; 27:65; 29:20.
3009
Commentary:
In the preceding few verses reference has been made to five heavenly signs: (a) Man’s own origin; (b) relation between man and his wife which leads to the procreation and expansion of mankind and marks the beginning of human social life; (c) creation of heavens and earth and the diversity of men’s colours and tongues which has given rise to different civilizations and cultures; (d) phenomenon of the alternation of day and night; and (e) the coming down of rain from heaven which gives new life to a dead land. All these signs have been mentioned to show that God has full power to give new life to a dead people and that He can raise a people as good as dead morally and spiritually to the heights of glory and grandeur. This seemingly impossible change constitutes proof positive of the fact that in the next world, too, God will raise the dead to a new life. This seems to be the purport of the verse under comment.
b
10:35; 27:65; 29:20.
وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۖ وَيَوْمَ يَقُولُ كُن فَيَكُونُ ۚ قَوْلُهُ ٱلْحَقُّ ۚ وَلَهُ ٱلْمُلْكُ يَوْمَ يُنفَخُ فِى ٱلصُّورِ ۚ عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْخَبِيرُ
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
9:94; 13:10; 23:93; 39:47; 59:23.
14:20; 16:4; 29:45.
27:88; 39:69.
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
431
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
819
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
a
9:94; 13:10; 23:93; 39:47; 59:23.
c
14:20; 16:4; 29:45.
d
27:88; 39:69.
863
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَلَهُ ٱلْحَمْدُ فِى ٱلْءَاخِرَةِ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْخَبِيرُ
قرآن کریم میں ابتدا کا لفظ نہیں صرف آخرت کا ہے مگر عربی زبان کا قاعدہ ہے کہ جو لفظ بالمقابل ہوں ان میں سے ایک کو حذف کر دیتے ہیں اور بعد میں عبارت سے اس کو نکال لیتے ہیں۔ چونکہ یہاں آخرت کا لفظ موجود تھا ہم نے ابتدا کا لفظ نکال لیا۔
یعنی خداتعالیٰ نے کلام کے نازل کرنے میں بڑی حکمت رکھی ہے کیونکہ اس کے ذریعہ سے انسان ہدایت پاتا ہے اور اللہ تعالیٰ تک پہنچتا ہے اور وہ ہر چیز سے خبردار ہے یعنی اس کو پتہ تھا کہ انسان بغیر خدا کی ہدایت کے کمال تک نہیں پہنچ سکتا۔
Five Chapters of the Qur’an, i.e. 1st, 6th, 18th, 35th and the present one, begin with the words 'All praise is due to Allah.' All these Chapters, expressly or by implication, deal with the subject of the Lordship, Almightiness and Majesty of God.
Commentary:
Five chapters of the Quran i.e. 1st, 6th, 18th, 35th and the present one, begin with the words "All praise is due to Allah."All these chapters, expressly or by implication, deal with the subject of the Lordship, Almightiness and Majesty of God. The preceding several chapters embodied prophecies about the rise, progress and the ultimate victory of Islam over false faiths. In the present Surah, however, the Muslims are warned that they should be on their guard against falling into bad ways. God being the Lord of all the worlds, He has no relation with any particular people and so if they followed evil ways as did the Israelites in the time of Solomon, all their power and glory will vanish and like the Israelites they will fall a victim to misery, degradation and ruin.
The words "His is praise in the Hereafter" refer to the time when Islam again will become triumphant after its decline. A detailed reference to this has been made in 32:6.
1
قرآن کریم میں ابتدا کا لفظ نہیں صرف آخرت کا ہے مگر عربی زبان کا قاعدہ ہے کہ جو لفظ بالمقابل ہوں ان میں سے ایک کو حذف کر دیتے ہیں اور بعد میں عبارت سے اس کو نکال لیتے ہیں۔ چونکہ یہاں آخرت کا لفظ موجود تھا ہم نے ابتدا کا لفظ نکال لیا۔
2
یعنی خداتعالیٰ نے کلام کے نازل کرنے میں بڑی حکمت رکھی ہے کیونکہ اس کے ذریعہ سے انسان ہدایت پاتا ہے اور اللہ تعالیٰ تک پہنچتا ہے اور وہ ہر چیز سے خبردار ہے یعنی اس کو پتہ تھا کہ انسان بغیر خدا کی ہدایت کے کمال تک نہیں پہنچ سکتا۔
3131
Commentary:
Five chapters of the Quran i.e. 1st, 6th, 18th, 35th and the present one, begin with the words "All praise is due to Allah."All these chapters, expressly or by implication, deal with the subject of the Lordship, Almightiness and Majesty of God. The preceding several chapters embodied prophecies about the rise, progress and the ultimate victory of Islam over false faiths. In the present Surah, however, the Muslims are warned that they should be on their guard against falling into bad ways. God being the Lord of all the worlds, He has no relation with any particular people and so if they followed evil ways as did the Israelites in the time of Solomon, all their power and glory will vanish and like the Israelites they will fall a victim to misery, degradation and ruin.
The words "His is praise in the Hereafter" refer to the time when Islam again will become triumphant after its decline. A detailed reference to this has been made in 32:6.
2375
Five Chapters of the Qur’an, i.e. 1st, 6th, 18th, 35th and the present one, begin with the words 'All praise is due to Allah.' All these Chapters, expressly or by implication, deal with the subject of the Lordship, Almightiness and Majesty of God.
وَلَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَلَهُ ٱلدِّينُ وَاصِبًا ۚ أَفَغَيْرَ ٱللَّهِ تَتَّقُونَ
39:4.
39:4.
39:4.
Important Words:
واصبا (forever) is derived from وصب which means, it continued; was constant; was fixed, settled or firm. They say وصب لبن الناقة i.e. the milk of the camel continued or was constant. وصب علی الامر means, he kept, attended or applied himself constantly, perseveringly or assiduously to the thing and managed it or conducted it well. The Quranic expression, وله الدین واصبا means, to Him shall be rendered obedience perpetually or constantly, whether man be content with that which he is commanded to do or not, or whether it be easy for him or not; to Him shall be rendered obedience, even if it be attended by successive fatigue (Lane).
Commentary:
In this verse the argument in refutation of polytheism is continued. The verse means to say that if we study the working of the universe we would find a wonderful uniformity of system running through it. If there had been more gods than one, this uniformity would not have existed. Moreover, if there had been two gods one would have to be subordinate to the other to carry out the latter’s orders. In that case his existence would have been superfluous. But if both of them had been of equal status, then each of them would have his own separate sphere of influence and control. In such an event, differences would certainly have arisen between the two. But both these suppositions are absurd. Hence there must be One God, the only Creator of the entire universe.
d
39:4.
a
39:4.
1854
Important Words:
واصبا (forever) is derived from وصب which means, it continued; was constant; was fixed, settled or firm. They say وصب لبن الناقة i.e. the milk of the camel continued or was constant. وصب علی الامر means, he kept, attended or applied himself constantly, perseveringly or assiduously to the thing and managed it or conducted it well. The Quranic expression, وله الدین واصبا means, to Him shall be rendered obedience perpetually or constantly, whether man be content with that which he is commanded to do or not, or whether it be easy for him or not; to Him shall be rendered obedience, even if it be attended by successive fatigue (Lane).
Commentary:
In this verse the argument in refutation of polytheism is continued. The verse means to say that if we study the working of the universe we would find a wonderful uniformity of system running through it. If there had been more gods than one, this uniformity would not have existed. Moreover, if there had been two gods one would have to be subordinate to the other to carry out the latter’s orders. In that case his existence would have been superfluous. But if both of them had been of equal status, then each of them would have his own separate sphere of influence and control. In such an event, differences would certainly have arisen between the two. But both these suppositions are absurd. Hence there must be One God, the only Creator of the entire universe.
c
39:4.
وَهُوَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ وَلَهُ ٱخْتِلَٰفُ ٱلَّيْلِ وَٱلنَّهَارِ ۚ أَفَلَا تَعْقِلُونَ
2:165; 3:191; 10:7.
2:165; 3:191; 10:7.
The verse alludes to the phenomenon of the rise and fall of nations. At one time a people rise to power and eminence and the sun of progress and prosperity seems to shine upon them, at another time decadence and death overtake them as a consequence of their evil deeds.
Commentary:
This verse embodies another argument in support of the theme touched in the preceding verse. It alludes to the phenomenon of the rise and fall of nations. At one time a people rise to power and eminence and the sun of progress and prosperity shines upon them, at another time decadence and death overtake them as a consequence of their evil deeds. The verse under comment seems to convey a warning to disbelievers that the sun of their power and grandeur is about to set and another people—the Muslims, who are now weak and powerless, are destined to rise to greatness. The coming to pass of this apparently impossible phenomenon, will prove the truth of another phenomenon viz. that there is a life after the present life.
a
2:165; 3:191; 10:7.
b
2:165; 3:191; 10:7.2566
Commentary:
This verse embodies another argument in support of the theme touched in the preceding verse. It alludes to the phenomenon of the rise and fall of nations. At one time a people rise to power and eminence and the sun of progress and prosperity shines upon them, at another time decadence and death overtake them as a consequence of their evil deeds. The verse under comment seems to convey a warning to disbelievers that the sun of their power and grandeur is about to set and another people—the Muslims, who are now weak and powerless, are destined to rise to greatness. The coming to pass of this apparently impossible phenomenon, will prove the truth of another phenomenon viz. that there is a life after the present life.
b
2:165; 3:191; 10:7.
2012
The verse alludes to the phenomenon of the rise and fall of nations. At one time a people rise to power and eminence and the sun of progress and prosperity seems to shine upon them, at another time decadence and death overtake them as a consequence of their evil deeds.
وَلَهُ ٱلْكِبْرِيَآءُ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
30:28.
30:28.
30:28.
Commentary:
The Surah had opened with the mention of Divine attributes—the Mighty, the Wise, in order to show that the Revealer of the Quran being Mighty and Wise, its Message will find wide publicity and acceptance. After dwelling on the subject as to how Divine Messengers and their righteous followers succeed in their divine mission while their opponents meet with failure, the Surah closes with calling attention to the same Divine attributes, viz. the Mighty, the Wise, in order to establish the claim made in the beginning that the God of the Quran is a Mighty and Wise God.
e
30:28.
a
30:28.
3756
Commentary:
The Surah had opened with the mention of Divine attributes—the Mighty, the Wise, in order to show that the Revealer of the Quran being Mighty and Wise, its Message will find wide publicity and acceptance. After dwelling on the subject as to how Divine Messengers and their righteous followers succeed in their divine mission while their opponents meet with failure, the Surah closes with calling attention to the same Divine attributes, viz. the Mighty, the Wise, in order to establish the claim made in the beginning that the God of the Quran is a Mighty and Wise God.
c
30:28.
أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ
6:101; 43:17; 52:40.
6:101; 43:17; 52:40.
6:101; 16:58; 37:154; 43:17; 52:40.
Commentary:
The verse administers a further rebuke to the Meccan pagans, purporting to say to them that apart from their blasphemous practice of associating gods, made of wood and stone, with God the Almighty, the Creator of heavens and earth and the Lord of Glory, Majesty and Dignity, they have the hardihood to assign to Him daughters whose birth they regard as a source of disgrace and humiliation in their own case.
a
6:101; 43:17; 52:40.
a
6:101; 16:58; 37:154; 43:17; 52:40.
3982
Commentary:
The verse administers a further rebuke to the Meccan pagans, purporting to say to them that apart from their blasphemous practice of associating gods, made of wood and stone, with God the Almighty, the Creator of heavens and earth and the Lord of Glory, Majesty and Dignity, they have the hardihood to assign to Him daughters whose birth they regard as a source of disgrace and humiliation in their own case.
a
6:101; 43:17; 52:40.
وَلَهُ ٱلْجَوَارِ ٱلْمُنشَـَٔاتُ فِى ٱلْبَحْرِ كَٱلْأَعْلَٰمِ
ان بلند پہاڑوں جیسے جہازوں سے مراد وہ دُخانی جہاز ہیں جو ہمارے زمانہ میں نکلے ہیں۔ یہ ایک پیشگوئی تھی جو پوری ہوگئی۔ آج کل سمندری سفر کرنے والے اس پیشگوئی کی سچائی کے گواہ ہیں۔
42:33.
The reference seems to be to modern "leviathans," which ride the seas like mountains. The Surah may be dealing with the progress and prosperity of the Western nations which are the result of their making proper use of the great sea-routes for extending their commerce and trade.
16:15; 35:13; 42:33.
Important Words:
الجوار (ships) is the plural of جاریة which is fem. act. part. from جری which means, it flowed. جاریة means, a ship because of its running upon the sea; the sun; a girl or young woman; a boon or blessing bestowed by God upon His servants, etc. (Lane & Aqrab).
الاعلام is the plural of علم (‘alamun) which is derived from علم (‘alama). علمه means, he marked it. علم means, an impression or impress; a footstep, track or trace of thing erected on the way for guidance; a banner, flag or standard; a minaret; a mountain or long mountain; the chief of a people (Lane & Aqrab).
Commentary:
The verse contains a reference to modern "leviathans", which ride the seas like mountains. The Surah seems to deal with the progress and prosperity of the western nations which is the result of their making use of the great sea routes for extending their commerce and trade.
a
42:33.
1349
这里似指航行在海上高大如山的现代巨轮。这一经章正是论述西方国家的进步和繁荣, 这是恰当利用了海洋航线扩大商业和贸易的结果。
1
ان بلند پہاڑوں جیسے جہازوں سے مراد وہ دُخانی جہاز ہیں جو ہمارے زمانہ میں نکلے ہیں۔ یہ ایک پیشگوئی تھی جو پوری ہوگئی۔ آج کل سمندری سفر کرنے والے اس پیشگوئی کی سچائی کے گواہ ہیں۔
a
16:15; 35:13; 42:33.
4062
Important Words:
الجوار (ships) is the plural of جاریة which is fem. act. part. from جری which means, it flowed. جاریة means, a ship because of its running upon the sea; the sun; a girl or young woman; a boon or blessing bestowed by God upon His servants, etc. (Lane & Aqrab).
الاعلام is the plural of علم (‘alamun) which is derived from علم (‘alama). علمه means, he marked it. علم means, an impression or impress; a footstep, track or trace of thing erected on the way for guidance; a banner, flag or standard; a minaret; a mountain or long mountain; the chief of a people (Lane & Aqrab).
Commentary:
The verse contains a reference to modern "leviathans", which ride the seas like mountains. The Surah seems to deal with the progress and prosperity of the western nations which is the result of their making use of the great sea routes for extending their commerce and trade.
b
42:33.
2929
The reference seems to be to modern "leviathans," which ride the seas like mountains. The Surah may be dealing with the progress and prosperity of the Western nations which are the result of their making proper use of the great sea-routes for extending their commerce and trade.
يُسَبِّحُ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ لَهُ ٱلْمُلْكُ وَلَهُ ٱلْحَمْدُ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
17:45; 24:42; 59:25; 61:2; 62:2.
Every creature, by discharging its allotted task punctually and regularly and thus by fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. This is the real significance of Tasbih.
17:45; 24:42; 59:25; 61:2; 62:2.
Commentary:
Every creature by discharging its allotted task punctually and regularly and thus fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. See also 57:2.
b
17:45; 24:42; 59:25; 61:2; 62:2.
1432
创造物准时而经常地履行了所分配到的任务, 并达到了创造自己的目的, 它宣称安拉完美无缺, 白璧无瑕, 毫无错误, 是自己的主, 创造者和支配者。这就是 تَسْبِيْح (Tasbih) 的真义。
b
17:45; 24:42; 59:25; 61:2; 62:2.
4254
Commentary:
Every creature by discharging its allotted task punctually and regularly and thus fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. See also 57:2.
b
17:45; 24:42; 59:25; 61:2; 62:2.
3055
Every creature, by discharging its allotted task punctually and regularly and thus by fulfilling the object for which it has been created, declares God to be free from every defect, imperfection or impurity and to be its Master, Creator and Controller. This is the real significance of Tasbih.