يُخْرِجُ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "يُخْرِجُ".
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.
۞ إِنَّ ٱللَّهَ فَالِقُ ٱلْحَبِّ وَٱلنَّوَىٰ ۖ يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَمُخْرِجُ ٱلْمَيِّتِ مِنَ ٱلْحَىِّ ۚ ذَٰلِكُمُ ٱللَّهُ ۖ فَأَنَّىٰ تُؤْفَكُونَ
3:28; 10:32; 30:20.
Attention is drawn to the seed from which a plant sprouts. How insignificant it is but how it grows and develops into a big tree. Similarly, like a seed, man is capable of growing into the recipient of Divine revelation and of being the reflector of God’s great attributes.
3:28; 10:32; 30:20.
Commentary:
The Quran now proceeds to give arguments from nature to prove the need of revelation and Divine guidance. Firstly, the attention of man is drawn to the seeds and stones from which trees sprout. How insignificant is the seed, but how it grows and develops into a big tree. Similarly, you look upon man as a contemptible thing and say, Allah has not revealed anything to any man (6:92). But man also, whom you imagine to be so despicable, is like a seed and is capable of growing into something great.
The words, He brings forth the living from the dead, signify that not unoften noble and great men are born of low and ill-bred parents. Why then do you wonder and think it impossible that a righteous man should rise spiritually and become recipient of divine favours? Your God has made man after the manner of a seed. He has endowed him with many faculties and has made him capable of great progress. Why do you not then understand and see the truth?
d
3:28; 10:32; 30:20.
439
注意的是生长植物出来的种籽。它是多么微不足道, 可是它能生长成一颗大树。相同地, 人类是能够成长为接受安拉启示并且反映安拉伟大常德的人。
a
3:28; 10:32; 30:20.
838
Commentary:
The Quran now proceeds to give arguments from nature to prove the need of revelation and Divine guidance. Firstly, the attention of man is drawn to the seeds and stones from which trees sprout. How insignificant is the seed, but how it grows and develops into a big tree. Similarly, you look upon man as a contemptible thing and say, Allah has not revealed anything to any man (6:92). But man also, whom you imagine to be so despicable, is like a seed and is capable of growing into something great.
The words, He brings forth the living from the dead, signify that not unoften noble and great men are born of low and ill-bred parents. Why then do you wonder and think it impossible that a righteous man should rise spiritually and become recipient of divine favours? Your God has made man after the manner of a seed. He has endowed him with many faculties and has made him capable of great progress. Why do you not then understand and see the truth?
a
3:28; 10:32; 30:20.
879
Attention is drawn to the seed from which a plant sprouts. How insignificant it is but how it grows and develops into a big tree. Similarly, like a seed, man is capable of growing into the recipient of Divine revelation and of being the reflector of God’s great attributes.
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.
أَلَّا يَسْجُدُوا۟ لِلَّهِ ٱلَّذِى يُخْرِجُ ٱلْخَبْءَ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ
2:78; 16:20; 64:5.
2:78; 16:20; 64:5.
2:78; 16:20; 64:5.
b
2:78; 16:20; 64:5.
a
2:78; 16:20; 64:5.
b
2:78; 16:20; 64:5.
أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَلَكَهُۥ يَنَٰبِيعَ فِى ٱلْأَرْضِ ثُمَّ يُخْرِجُ بِهِۦ زَرْعًا مُّخْتَلِفًا أَلْوَٰنُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّا ثُمَّ يَجْعَلُهُۥ حُطَٰمًا ۚ إِنَّ فِى ذَٰلِكَ لَذِكْرَىٰ لِأُو۟لِى ٱلْأَلْبَٰبِ
35:28.
13:5; 16:14.
22:6; 30:49-51; 35:28; 45:6.
13:5; 16:14.
Important Words:
ینابیع is the plural of ینبوع which is derived from نبع. They say نبع الماء i.e. the water issued forth from the spring. ینبوع means, a spring of water; a rivulet or streamlet in which there is much water. One would say:
فجر الله ینابیع الحکمة علی لسانه
i.e. God caused to flow springs of wisdom on his tongue (Aqrab).
حطاماً (broken straw) is derived from حطم which means, it broke or became broken into pieces. They say حطم فلانا اھله i.e. the family of such a one rendered him a broken man. حطمته السن means, age broke him or rendered him infirm. حطاماً means, what is broken into pieces; fragments, pieces (Lane & Aqrab).
Commentary:
The verse means to say that when the earth becomes spiritually parched, God sends down rain in the form of Divine revelation and then it receives a new life and fruits and flowers of different hues, tastes and flavours grow, i.e. when a Divine Reformer appears, a community of righteous and God-fearing men is born, and pious and learned ‘ulema’ teach men the Word of God. Then there is a long interval and God’s Word is forgotten and His commandments are defied and disobeyed. Again, the earth becomes parched and dried up and again a generation of evil men, who are as good as dry fuel fit to be thrown into fire, is born and takes the place of good men. Thus the circle goes on.
b
35:28.
c
13:5; 16:14.
b
22:6; 30:49-51; 35:28; 45:6.
c
13:5; 16:14.
3450
Important Words:
ینابیع is the plural of ینبوع which is derived from نبع. They say نبع الماء i.e. the water issued forth from the spring. ینبوع means, a spring of water; a rivulet or streamlet in which there is much water. One would say:
فجر الله ینابیع الحکمة علی لسانه
i.e. God caused to flow springs of wisdom on his tongue (Aqrab).
حطاماً (broken straw) is derived from حطم which means, it broke or became broken into pieces. They say حطم فلانا اھله i.e. the family of such a one rendered him a broken man. حطمته السن means, age broke him or rendered him infirm. حطاماً means, what is broken into pieces; fragments, pieces (Lane & Aqrab).
Commentary:
The verse means to say that when the earth becomes spiritually parched, God sends down rain in the form of Divine revelation and then it receives a new life and fruits and flowers of different hues, tastes and flavours grow, i.e. when a Divine Reformer appears, a community of righteous and God-fearing men is born, and pious and learned ‘ulema’ teach men the Word of God. Then there is a long interval and God’s Word is forgotten and His commandments are defied and disobeyed. Again, the earth becomes parched and dried up and again a generation of evil men, who are as good as dry fuel fit to be thrown into fire, is born and takes the place of good men. Thus the circle goes on.
b
35:28.
c
13:5; 16:14.