حَيَّ
Appears 2 times in Quran
Derived Stems (28)
Derived Words (2)
Words derived from the lemma "حَيَّ".
Occurrences in Quran
Found 2 verses containing "حَيَّ".
فَأَلْقَىٰهَا فَإِذَا هِىَ حَيَّةٌ تَسْعَىٰ
تفصیل کے لئے دیکھئے تفسیر کبیر جلد پنجم صفحہ ۴۱۴۔ سورۂ طہ و سورہ اعراف آیت۱۱۸ اور سورہ نمل آیت۱۱۔
The rod did not actually turn into a serpent but was merely made to appear like one. It, therefore, contradicted or contravened no law of nature. The miracle was intended, besides providing a very powerful proof in support of Moses, to comfort him that his people would not remain permanently wedded to idolatry and other evil practices but, the instant they came under his fostering care, they would again become his good and God-fearing companion, ‘Asa signifying a community (Lane). See also {1023}.
Commentary:
حیة (serpent). The Quran has used three different words for describing the turning of the rod of Moses into a serpent, viz.حیة as in the verse under comment; جان as in 27:11 and 28:32; and ثعبانas in 7:108 and 26:33. The word حیة is of general application and is used for all categories of serpents; جان means a small serpent; and ثعبان generally means a bulky and long serpent. These words apparently seem to have been used haphazardly at various places in the Quran, but in reality there is no haphazardness, or arbitrariness since the word جان has been used from the point of view of the serpent’s quick movements and ثعبان from the point of view of its large size. Moreover, when the mere fact of the turning of the rod into a serpent is mentioned the word حیة is used, but when the rod turns into a serpent in the presence of Moses alone the word جان (a small serpent) is used. When, however, the miracle of the rod turning into a serpent is shown in public before Pharaoh, the magicians and the people, the word ثعبان (a large and bulky serpent) is used. The significance of these different words on different occasions would be different. The word حیة (root-word حیی) signifies that a dead people (عصا) as, to all intents and purposes, the Israelites were, would receive a new and vigorous life through Moses and the word جان(a small, fast moving serpent) signifies that from a small and decadent community, they would make rapid progress and would become ثعبان (a large and bulky serpent) for Pharaoh and his people i.e. they would become the means and instrument of their destruction.
The verse purports to say, and the history of the Israelites bears testimony to the fact, that whenever Moses happened to become separated from his people they became, as it were, serpents i.e. they relapsed into idol-worship and other abominable practices.
For an exhaustive explanation of the miracle of the rod turning into a serpent and its spiritual significance see 7:108. Suffice it to say here that it was a vision which Moses had seen and in which Pharaoh, his courtiers and the magicians were also made to share. The rod did not actually turn into a serpent but was merely made to appear like one. It, therefore, contradicted or contravened no law of nature.
3
تفصیل کے لئے دیکھئے تفسیر کبیر جلد پنجم صفحہ ۴۱۴۔ سورۂ طہ و سورہ اعراف آیت۱۱۸ اور سورہ نمل آیت۱۱۔
2252
Commentary:
حیة (serpent). The Quran has used three different words for describing the turning of the rod of Moses into a serpent, viz.حیة as in the verse under comment; جان as in 27:11 and 28:32; and ثعبانas in 7:108 and 26:33. The word حیة is of general application and is used for all categories of serpents; جان means a small serpent; and ثعبان generally means a bulky and long serpent. These words apparently seem to have been used haphazardly at various places in the Quran, but in reality there is no haphazardness, or arbitrariness since the word جان has been used from the point of view of the serpent’s quick movements and ثعبان from the point of view of its large size. Moreover, when the mere fact of the turning of the rod into a serpent is mentioned the word حیة is used, but when the rod turns into a serpent in the presence of Moses alone the word جان (a small serpent) is used. When, however, the miracle of the rod turning into a serpent is shown in public before Pharaoh, the magicians and the people, the word ثعبان (a large and bulky serpent) is used. The significance of these different words on different occasions would be different. The word حیة (root-word حیی) signifies that a dead people (عصا) as, to all intents and purposes, the Israelites were, would receive a new and vigorous life through Moses and the word جان(a small, fast moving serpent) signifies that from a small and decadent community, they would make rapid progress and would become ثعبان (a large and bulky serpent) for Pharaoh and his people i.e. they would become the means and instrument of their destruction.
The verse purports to say, and the history of the Israelites bears testimony to the fact, that whenever Moses happened to become separated from his people they became, as it were, serpents i.e. they relapsed into idol-worship and other abominable practices.
For an exhaustive explanation of the miracle of the rod turning into a serpent and its spiritual significance see 7:108. Suffice it to say here that it was a vision which Moses had seen and in which Pharaoh, his courtiers and the magicians were also made to share. The rod did not actually turn into a serpent but was merely made to appear like one. It, therefore, contradicted or contravened no law of nature.
1816A
The rod did not actually turn into a serpent but was merely made to appear like one. It, therefore, contradicted or contravened no law of nature. The miracle was intended, besides providing a very powerful proof in support of Moses, to comfort him that his people would not remain permanently wedded to idolatry and other evil practices but, the instant they came under his fostering care, they would again become his good and God-fearing companion, ‘Asa signifying a community (Lane). See also {1023}.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ نُهُوا۟ عَنِ ٱلنَّجْوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُوا۟ عَنْهُ وَيَتَنَٰجَوْنَ بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَمَعْصِيَتِ ٱلرَّسُولِ وَإِذَا جَآءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ ٱللَّهُ وَيَقُولُونَ فِىٓ أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا ٱللَّهُ بِمَا نَقُولُ ۚ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا ۖ فَبِئْسَ ٱلْمَصِيرُ
4:47.
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
a
4:47.
1404
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
1405
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
1
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
a
2:105; 4:47.4178
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
3005
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
3006
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).