كَرِيمٍ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "كَرِيمٍ".
خَلَقَ ٱلسَّمَٰوَٰتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ۖ وَأَلْقَىٰ فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِكُمْ وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ ۚ وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءً فَأَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ
قرآن مجیدنے مصدری مثبت جملہ استعمال کیا ہے۔ ہم نے ترجمہ میں مصدری منفی جملہ استعمال کیا ہے اور یہ عربی قاعدہ کے مطابق ہے۔ جس میں اَنْ کے بعد ’’نہ‘‘ کا نکالنا نحوی لوگ جائز قرار دیتے ہیں۔
قرآن کریم میں لفظ اَ نْـبَتْـنَا ہے جس کے معنے اُگانے کے بھی ہیں اور بڑھانے کے بھی ہیں چونکہ آگے جوڑے کا ذکر آتا ہے اور قرآنی اصطلاح میں جوڑا جانوروں کے لئے بھی بولا جاتا ہے اور نباتات کے لئے بھی اس لئے ہم نے یہ ترجمہ کیا ہے کہ اس میں ہر قسم کے جوڑے پیدا کیے۔
13:3.
13:4; 15:20; 16:16; 77:28.
27:61; 50:8.
Elsewhere (13:4) the Qur’an has used the word Ja‘ala (He has made) to express the sense of Alqa (He has placed) which shows that mountains formed a part of the earth and were not placed on it from outside.
13:3.
13:4; 15:20; 16:16; 77:28.
27:61; 50:8.
Commentary:
It should not be understood from the word ألقی which literally means, "He has cast" or "He has placed" that the mountains were placed on the earth from somewhere outside, after it had been created. Elsewhere the Quran has used the word جعل(He made) to express the same sense which shows that the mountains formed a part and parcel of the earth and were not placed on it from outside.
Incidentally, the verse points to a truth which science has only recently discovered but which the Quran revealed about 1400 years ago, viz. that mountains instead of being a cause of earthquakes, exert a stabilizing influence, rendering earth tremors a very infrequent occurrence.
This verse gives three arguments to prove the Oneness and Almightiness of God: (a) He is the Creator of heavens and the whole solar system; (b) He has created the earth and regulates, controls and guides all life on it; (c) He sends down water from heaven and gives a new life to the earth after it has become parched and dry. This means that God is the Creator of the universe, its Controller and the Giver of life. These are essential attributes of a Supreme Being Who demands and commands our adoration and worship. See also 16:16.
a
13:3.
b
13:4; 15:20; 16:16; 77:28.
c
27:61; 50:8.
1004
«古兰经» 其他经文 (13:4) 中使用 جَعَلَ (Ja‘ala, 造出了) 这一单词来表达 اَلْقَى (Alqa, 他安置了) 的意义, 这说明山岳是大地的一个组成部分而不是从外面放在大地上的。
2
قرآن مجیدنے مصدری مثبت جملہ استعمال کیا ہے۔ ہم نے ترجمہ میں مصدری منفی جملہ استعمال کیا ہے اور یہ عربی قاعدہ کے مطابق ہے۔ جس میں اَنْ کے بعد ’’نہ‘‘ کا نکالنا نحوی لوگ جائز قرار دیتے ہیں۔
3
قرآن کریم میں لفظ اَ نْـبَتْـنَا ہے جس کے معنے اُگانے کے بھی ہیں اور بڑھانے کے بھی ہیں چونکہ آگے جوڑے کا ذکر آتا ہے اور قرآنی اصطلاح میں جوڑا جانوروں کے لئے بھی بولا جاتا ہے اور نباتات کے لئے بھی اس لئے ہم نے یہ ترجمہ کیا ہے کہ اس میں ہر قسم کے جوڑے پیدا کیے۔
a
13:3.
b
13:4; 15:20; 16:16; 77:28.
c
27:61; 50:8.
3038
Commentary:
It should not be understood from the word ألقی which literally means, "He has cast" or "He has placed" that the mountains were placed on the earth from somewhere outside, after it had been created. Elsewhere the Quran has used the word جعل(He made) to express the same sense which shows that the mountains formed a part and parcel of the earth and were not placed on it from outside.
Incidentally, the verse points to a truth which science has only recently discovered but which the Quran revealed about 1400 years ago, viz. that mountains instead of being a cause of earthquakes, exert a stabilizing influence, rendering earth tremors a very infrequent occurrence.
This verse gives three arguments to prove the Oneness and Almightiness of God: (a) He is the Creator of heavens and the whole solar system; (b) He has created the earth and regulates, controls and guides all life on it; (c) He sends down water from heaven and gives a new life to the earth after it has become parched and dry. This means that God is the Creator of the universe, its Controller and the Giver of life. These are essential attributes of a Supreme Being Who demands and commands our adoration and worship. See also 16:16.
a
13:3.
b
13:4; 15:20; 16:16; 77:28.
c
27:61; 50:8.
2303
Elsewhere (13:4) the Qur’an has used the word Ja‘ala (He has made) to express the sense of Alqa (He has placed) which shows that mountains formed a part of the earth and were not placed on it from outside.
أَوَلَمْ يَرَوْا۟ إِلَى ٱلْأَرْضِ كَمْ أَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ
36:34-37.
36:34-37.
36:34-37.
Commentary:
Of all Divine Books it is the Quran which declared this great scientific truth as far back as about 1400 years that all things have been created in pairs. The verse further implies that when in the physical world all things have been created in pairs, it stands to reason that in the spiritual world also things should be in pairs—a Moses or a Jesus should have his counterpart and the Mosaic Dispensation should also have its counterpart—the Islamic Dispensation.
c
36:34-37.
b
36:34-37.
2711
Commentary:
Of all Divine Books it is the Quran which declared this great scientific truth as far back as about 1400 years that all things have been created in pairs. The verse further implies that when in the physical world all things have been created in pairs, it stands to reason that in the spiritual world also things should be in pairs—a Moses or a Jesus should have his counterpart and the Mosaic Dispensation should also have its counterpart—the Islamic Dispensation.
b
36:34-37.
وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ
إِنَّمَا تُنذِرُ مَنِ ٱتَّبَعَ ٱلذِّكْرَ وَخَشِىَ ٱلرَّحْمَٰنَ بِٱلْغَيْبِ ۖ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ
35:19.
35:19.
35:19.
Commentary:
The expression بالغیب (in secret) may mean that (1) a believer fears God while he does not see Him; (2) he behaves as a righteous and God-fearing person even when other people are not seeing him, i.e. he is sincere and honest in his belief and actions.
d
35:19.
a
35:19.
3220
Commentary:
The expression بالغیب (in secret) may mean that (1) a believer fears God while he does not see Him; (2) he behaves as a righteous and God-fearing person even when other people are not seeing him, i.e. he is sincere and honest in his belief and actions.
c
35:19.
وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ
26:59.
b
26:59.
لَّا بَارِدٍ وَلَا كَرِيمٍ
إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ
إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ
یہ مطلب نہیں کہ قرآن مجید محمد رسول اللہ صلی اللہ علیہ وسلم کا کلام ہے بلکہ اس آیت نے یہ بتایا ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم اللہ کے مقرب ہیں اور فرشتے یہ کلام لے کر آتے ہیں۔ اس لئے یہ کلام‘ کلام اللہ بھی ہے اور محمد رسول اللہ صلی اللہ علیہ وسلم کا کلام بھی۔ کیونکہ اُن کے منہ سے دنیا نے سنا۔ لیکن قرآن مجیدنے اس کے کلام اللہ ہونے پر زیادہ زور دیا ہے جیسے کہ فرماتا ہے وَاِنَّہٗ لَتَنَزِیْلُ رَبِّ الْعَالَمِیْنَ۔ نَزَلَ بِہِ الرُّوْحُ الْاَمِیْنُ۔ عَلٰی قَلْبِکَ لِتَکُوْنَ مِنَ الْمُنْذَرِیْنَ (شعراء آیت۱۹۳ تا ۱۹۵)
69:41.
Commentary:
The verse signifies that though the prediction that after the decline of Islam had touched its nadir it will again come to its own, may seem to be a far cry, it shall certainly be fulfilled because the prediction is embodied in the revealed Word of God, spoken through the mouth of a noble Messenger.
The words "a noble Messenger" refer to the Holy Prophet and not to Archangel Gabriel as generally misunderstood.
c
69:41.
1622
“尊贵的使者” 一语指穆圣, 不是一般所误解地指天使长吉布里尔。
2
یہ مطلب نہیں کہ قرآن مجید محمد رسول اللہ صلی اللہ علیہ وسلم کا کلام ہے بلکہ اس آیت نے یہ بتایا ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم اللہ کے مقرب ہیں اور فرشتے یہ کلام لے کر آتے ہیں۔ اس لئے یہ کلام‘ کلام اللہ بھی ہے اور محمد رسول اللہ صلی اللہ علیہ وسلم کا کلام بھی۔ کیونکہ اُن کے منہ سے دنیا نے سنا۔ لیکن قرآن مجیدنے اس کے کلام اللہ ہونے پر زیادہ زور دیا ہے جیسے کہ فرماتا ہے وَاِنَّہٗ لَتَنَزِیْلُ رَبِّ الْعَالَمِیْنَ۔ نَزَلَ بِہِ الرُّوْحُ الْاَمِیْنُ۔ عَلٰی قَلْبِکَ لِتَکُوْنَ مِنَ الْمُنْذَرِیْنَ (شعراء آیت۱۹۳ تا ۱۹۵)
b
69:41.
4605A
Commentary:
The verse signifies that though the prediction that after the decline of Islam had touched its nadir it will again come to its own, may seem to be a far cry, it shall certainly be fulfilled because the prediction is embodied in the revealed Word of God, spoken through the mouth of a noble Messenger.
The words "a noble Messenger" refer to the Holy Prophet and not to Archangel Gabriel as generally misunderstood.
a
69:41.
3276
The words, 'a noble Messenger,' refer to the Holy Prophet and not to Archangel Gabriel as generally misunderstood.