وَيُخْرِجُ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "وَيُخْرِجُ".
يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَيُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَيُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ وَكَذَٰلِكَ تُخْرَجُونَ
10:32.
10:32.
6:96; 10:32.
Commentary:
The present verse sums up the subject matter of the foregoing verses and points to the conclusion that a people who intellectually, morally and spiritually were as good as dead, by acting upon the teaching of the Quran not only became the teachers of mankind in physical sciences but became also its moral and spiritual preceptors. This phenomenon of the coming to life of a dead people is witnessed in the time of every Prophet and Divine Reformer and serves as a great proof in support of life after death.
e
10:32.
d
6:96; 10:32.
3001A
Commentary:
The present verse sums up the subject matter of the foregoing verses and points to the conclusion that a people who intellectually, morally and spiritually were as good as dead, by acting upon the teaching of the Quran not only became the teachers of mankind in physical sciences but became also its moral and spiritual preceptors. This phenomenon of the coming to life of a dead people is witnessed in the time of every Prophet and Divine Reformer and serves as a great proof in support of life after death.
a
10:32.
قُلْ مَن يَرْزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ أَمَّن يَمْلِكُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَمَن يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَيُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَمَن يُدَبِّرُ ٱلْأَمْرَ ۚ فَسَيَقُولُونَ ٱللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ
27:65; 34:25; 35:4.
3:28; 6:96.
10:4.
这节经文中存在着一种优美而明智的程序。首先谈到保存肉体生活所需的资料的供给。然后谈到获得智慧和知识的器官: 视官和听官。此后谈到生和死的规律, 指出人类在获得智慧和理解后自然会引起对行动的激发作用。最后, 它谈及当一个人在开始使出他行动力量时所需要的支配和管理事务的问题。تَدْبِيْر (Tadbir), 意为, 有条不紊地进行一件事以及在各种行动间保持正确的平衡。简言之, 为达到人类生活目的所必需的这四种手段, 在这节经文中依自然的次序都谈到了。
27:65; 34:25; 35:4.
3:28; 6:96.
10:4.
There exists a beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of physical life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that it speaks of the system of life and death, pointing to man’s incentive to action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise his power of action, Tadbir, meaning conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s life have been mentioned here in their natural order.
27:65; 34:25; 35:4.
3:28; 6:96.
See 10:4.
Commentary:
This verse explains in a beautiful manner the relation between Divine revelation and human reason. It says that all physical or spiritual sustenance is provided by heaven and earth acting in concert. Neither of them can do it singly. For example, if heaven should continue to send down rain but the earth should lack the necessary power and capacity for bringing forth vegetation, the rain would produce nothing. On the other hand, if no rain falls, then the fertility of the soil alone will not suffice to produce vegetation. Exactly in the same way human reason, which is like soil, cannot produce spiritual vegetation, which serves as spiritual food for man, unless the water of Divine revelation comes to its aid from heaven. It is, therefore, vain to hope that man can attain to God by the help of reason alone, without the aid of Divine revelation.
The verse proceeds to say that it is foolish to think that God should have given eyes and ears to men but should have failed to provide for them the task they were meant to perform. That task is provided through Divine guidance. Similarly, the verse draws our attention to the process of life and death in this world. Oftentimes the living come out of the dead and things which to all outward appearance are dead begin to show signs of life and vice versa. Is it not then possible that there should sometimes gush forth a fountain of life from a dead heart? When such a possibility exists, why should not God grant respite to the sinful so that such of them as possess the germs of life may revive?
The verse continues the argument in the words, And who governs all affairs?, meaning that it is inconceivable that a being who is entrusted with the conduct of an affair should himself seek to destroy it. No wise man can ever think of undoing his own handiwork. How then can God wish to destroy the universe which is the means for the manifestation of His powers and attributes? He would much rather save it than destroy it. This is why He is slow in punishing.
There exists an extremely beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that the verse speaks of the system of life and death, pointing to man’s power of action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise the power of action, for تدبیرmeans, conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s existence have been mentioned here in their natural order. Now can there be a being so unreasonable as to first create life and endow man with feelings and the necessary capabilities for work and also provide a well-regulated order in his actions, and then, having endowed him with all these gifts, leave him alone and give him no instructions to employ these great gifts for the attainment of a particular object? A man with even a grain of sense can see that such a thing is impossible. And it is equally impossible that, after having done all this, God should be hasty in bringing about destruction or awarding punishment.
Sometimes even Christian commentators of the Quran feel constrained to admire the beauty and force of its teachings. Commenting on this and the following few verses, the Rev. E.M. Wherry says: "This passage contains very cogent reasoning against idolaters. These teachings account for much of the success of Islam as a missionary religion." It is a pity, however, that even in the face of such admissions some Christian writers should have the hardihood to ascribe the success of Islam to the sword and the so-called "temptations" which Islam is alleged to have offered to its followers.
e
27:65; 34:25; 35:4.
f
3:28; 6:96.
g
10:4.
589
这节经文中存在着一种优美而明智的程序。首先谈到保存肉体生活所需的资料的供给。然后谈到获得智慧和知识的器官: 视官和听官。此后谈到生和死的规律, 指出人类在获得智慧和理解后自然会引起对行动的激发作用。最后, 它谈及当一个人在开始使出他行动力量时所需要的支配和管理事务的问题。تَدْبِيْر (Tadbir), 意为, 有条不紊地进行一件事以及在各种行动间保持正确的平衡。简言之, 为达到人类生活目的所必需的这四种手段, 在这节经文中依自然的次序都谈到了。
a
27:65; 34:25; 35:4.
b
3:28; 6:96.
c
See 10:4.
1307
Commentary:
This verse explains in a beautiful manner the relation between Divine revelation and human reason. It says that all physical or spiritual sustenance is provided by heaven and earth acting in concert. Neither of them can do it singly. For example, if heaven should continue to send down rain but the earth should lack the necessary power and capacity for bringing forth vegetation, the rain would produce nothing. On the other hand, if no rain falls, then the fertility of the soil alone will not suffice to produce vegetation. Exactly in the same way human reason, which is like soil, cannot produce spiritual vegetation, which serves as spiritual food for man, unless the water of Divine revelation comes to its aid from heaven. It is, therefore, vain to hope that man can attain to God by the help of reason alone, without the aid of Divine revelation.
The verse proceeds to say that it is foolish to think that God should have given eyes and ears to men but should have failed to provide for them the task they were meant to perform. That task is provided through Divine guidance. Similarly, the verse draws our attention to the process of life and death in this world. Oftentimes the living come out of the dead and things which to all outward appearance are dead begin to show signs of life and vice versa. Is it not then possible that there should sometimes gush forth a fountain of life from a dead heart? When such a possibility exists, why should not God grant respite to the sinful so that such of them as possess the germs of life may revive?
The verse continues the argument in the words, And who governs all affairs?, meaning that it is inconceivable that a being who is entrusted with the conduct of an affair should himself seek to destroy it. No wise man can ever think of undoing his own handiwork. How then can God wish to destroy the universe which is the means for the manifestation of His powers and attributes? He would much rather save it than destroy it. This is why He is slow in punishing.
There exists an extremely beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that the verse speaks of the system of life and death, pointing to man’s power of action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise the power of action, for تدبیرmeans, conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s existence have been mentioned here in their natural order. Now can there be a being so unreasonable as to first create life and endow man with feelings and the necessary capabilities for work and also provide a well-regulated order in his actions, and then, having endowed him with all these gifts, leave him alone and give him no instructions to employ these great gifts for the attainment of a particular object? A man with even a grain of sense can see that such a thing is impossible. And it is equally impossible that, after having done all this, God should be hasty in bringing about destruction or awarding punishment.
Sometimes even Christian commentators of the Quran feel constrained to admire the beauty and force of its teachings. Commenting on this and the following few verses, the Rev. E.M. Wherry says: "This passage contains very cogent reasoning against idolaters. These teachings account for much of the success of Islam as a missionary religion." It is a pity, however, that even in the face of such admissions some Christian writers should have the hardihood to ascribe the success of Islam to the sword and the so-called "temptations" which Islam is alleged to have offered to its followers.
b
27:65; 34:25; 35:4.
c
3:28; 6:96.
d
10:4.
1258
There exists a beautiful and intelligent order in this verse. It begins with a reference to sustenance, which is the means of the preservation of physical life. Then it speaks of the organs of sight and hearing, which are the means of acquiring wisdom and knowledge. After that it speaks of the system of life and death, pointing to man’s incentive to action which naturally comes into operation after the acquirement of wisdom and understanding. Last of all, it speaks of the government or management of affairs which is needed when one begins to exercise his power of action, Tadbir, meaning conducting an affair in an ordered and regulated manner and maintaining proper balance between different acts. In short, all the four means which are needed for the achievement of the purpose of man’s life have been mentioned here in their natural order.