ٱلْأَعْلَىٰ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "ٱلْأَعْلَىٰ".
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.
لِلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ مَثَلُ ٱلسَّوْءِ ۖ وَلِلَّهِ ٱلْمَثَلُ ٱلْأَعْلَىٰ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
30:28.
30:28.
30:28.
Commentary:
The verse sets forth clearly the main purport of the chapter, i.e. those who do not believe in the life after death can have no faith in the possibility of Divine revelation. They seek to arrogate to themselves the framing of laws for their guidance. But such attempts have always ended in failure while the "word" which comes from God, being free from all defects and imperfections and being possessed of all conceivable excellences, is a safe guide. This shows the need for Divinerevelation.
The two attributes of "Mighty" and "Wise" point to the fact that true guidance can only come from God, for One possessed of might alone can implement all His promises and only the Wise One can find out what man really needs and only He can satisfy that need.
These attributes also point to the fact that there must be a life after death. Since God is Wise, all His acts must be based upon wisdom and if there be no life after death, this life ceases to possess any purpose or object, and this should cast a reflection on the wisdom of God. Similarly, complete manifestation of God’s might can take place only in the life after death, for in the event of such a manifestation taking place in this life, faith and virtue would cease to have weight or value.
f
30:28.
a
30:28.
1861
Commentary:
The verse sets forth clearly the main purport of the chapter, i.e. those who do not believe in the life after death can have no faith in the possibility of Divine revelation. They seek to arrogate to themselves the framing of laws for their guidance. But such attempts have always ended in failure while the "word" which comes from God, being free from all defects and imperfections and being possessed of all conceivable excellences, is a safe guide. This shows the need for Divinerevelation.
The two attributes of "Mighty" and "Wise" point to the fact that true guidance can only come from God, for One possessed of might alone can implement all His promises and only the Wise One can find out what man really needs and only He can satisfy that need.
These attributes also point to the fact that there must be a life after death. Since God is Wise, all His acts must be based upon wisdom and if there be no life after death, this life ceases to possess any purpose or object, and this should cast a reflection on the wisdom of God. Similarly, complete manifestation of God’s might can take place only in the life after death, for in the event of such a manifestation taking place in this life, faith and virtue would cease to have weight or value.
a
30:28.
قُلْنَا لَا تَخَفْ إِنَّكَ أَنتَ ٱلْأَعْلَىٰ
Commentary:
In this verse God comforts Moses that the magicians would not succeed in leading people astray and that he will have the upper hand.
2288
Commentary:
In this verse God comforts Moses that the magicians would not succeed in leading people astray and that he will have the upper hand.
لَّا يَسَّمَّعُونَ إِلَى ٱلْمَلَإِ ٱلْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ
یعنی ملائکہ کرام کی۔
مطلب یہ ہے کہ اصل حقیقت نہیں پاتے صرف ظاہراً سنتے ہیں۔
یعنی جب شیطان کے مظاہر دنیا میں نبیوں کے الہام کو لے کر اسے بگاڑ کر لوگوں کے سامنے پیش کرنا چاہتے ہیں تو فوراً خداتعالیٰ کا عذاب آجاتا ہے اور کوڑے مار مار کر ان کو بھگا دیا جاتا ہے۔
26:212-213.
Commentary:
The verse means to say that all the tall claims of astrologers and soothsayers that they have access to the secrets of the unknown are false and unfounded. They do not and cannot have access to well-guarded divine secrets (15:10). It further appears from the Quran that none can know the Word of God until it is revealed to a Prophet (72:27-28). If it were possible for "satans" to have access to things that are under the special protection of God such as His Word, etc. then its very sanctity and inviolability would have become subject to serious doubts. In fact, divine secrets are God’s specially guarded preserve to which satans can have no access (26:213) and which are made known only to God’s chosen servants and His Elect.
2
یعنی ملائکہ کرام کی۔
3
مطلب یہ ہے کہ اصل حقیقت نہیں پاتے صرف ظاہراً سنتے ہیں۔
4
یعنی جب شیطان کے مظاہر دنیا میں نبیوں کے الہام کو لے کر اسے بگاڑ کر لوگوں کے سامنے پیش کرنا چاہتے ہیں تو فوراً خداتعالیٰ کا عذاب آجاتا ہے اور کوڑے مار مار کر ان کو بھگا دیا جاتا ہے۔
a
26:212-213.
3278
Commentary:
The verse means to say that all the tall claims of astrologers and soothsayers that they have access to the secrets of the unknown are false and unfounded. They do not and cannot have access to well-guarded divine secrets (15:10). It further appears from the Quran that none can know the Word of God until it is revealed to a Prophet (72:27-28). If it were possible for "satans" to have access to things that are under the special protection of God such as His Word, etc. then its very sanctity and inviolability would have become subject to serious doubts. In fact, divine secrets are God’s specially guarded preserve to which satans can have no access (26:213) and which are made known only to God’s chosen servants and His Elect.
وَهُوَ بِٱلْأُفُقِ ٱلْأَعْلَىٰ
81:24.
The Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full Glory and Majesty. Or, the verse may mean that the light of Islam was set on a very high place from where it could illumine the whole world. The pronoun, huwa, may refer both to God and the Holy Prophet. See also verse 10.
81:24.
Commentary:
The verse purports to say that the Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full glory and majesty. Or "the Prophet’s being on the uppermost horizon" may signify that the light of Islam was set on a very high place from where it could illumine the whole world.
The word ھو may also refer to God. See also verse 10.
b
81:24.
1327
穆圣到达了他精神升迁的顶点, 安拉这时十分荣耀而庄严地亲自向穆圣启示。这里的意思也可以是, 伊斯兰教之明灯高高在上, 可以普照全世界。代词 هُوَ (Huwa) 可以既指安拉, 也指穆圣。另见53章第10节。
a
81:24.
3972
Commentary:
The verse purports to say that the Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full glory and majesty. Or "the Prophet’s being on the uppermost horizon" may signify that the light of Islam was set on a very high place from where it could illumine the whole world.
The word ھو may also refer to God. See also verse 10.
a
81:24.
2874
The Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full Glory and Majesty. Or, the verse may mean that the light of Islam was set on a very high place from where it could illumine the whole world. The pronoun, huwa, may refer both to God and the Holy Prophet. See also verse 10.
فَقَالَ أَنَا۠ رَبُّكُمُ ٱلْأَعْلَىٰ
26:30; 28:39.
26:30; 28:39.
26:30; 28:39.
b
26:30; 28:39.
d
26:30; 28:39.
b
26:30; 28:39.
إِلَّا ٱبْتِغَآءَ وَجْهِ رَبِّهِ ٱلْأَعْلَىٰ
走正道的信者向他人行善, 不求从他们得到恩惠, 而是渴望有益于安拉的创造物, 最终赢得他的养主的喜悦。
The righteous believer does good to others, not in return for any good received from them but only actuated by a desire to be of use to God’s creatures and to win the pleasure of his Heavenly Lord and Master.
Commentary:
The righteous believer does good to others not in return for any good received from them but actuated by a desire to be of use to God’s creatures and to win the pleasure of his heavenly Lord and Master.
1719
走正道的信者向他人行善, 不求从他们得到恩惠, 而是渴望有益于安拉的创造物, 最终赢得他的养主的喜悦。
4761
Commentary:
The righteous believer does good to others not in return for any good received from them but actuated by a desire to be of use to God’s creatures and to win the pleasure of his heavenly Lord and Master.
3371
The righteous believer does good to others, not in return for any good received from them but only actuated by a desire to be of use to God’s creatures and to win the pleasure of his Heavenly Lord and Master.