تِسۡعَ
Appears 3 times in Quran
Derived Words (3)
Words derived from the stem "تِسۡعَ".
Occurrences in Quran
Found 3 verses containing "تِسۡعَ".
وَلَقَدۡ اٰتَیۡنَا مُوۡسٰی تِسۡعَ اٰیٰتٍۭ بَیِّنٰتٍ ۖ فَسۡـَٔلۡ بَنِیۡۤ اِسۡرٰٓءِیۡلَ اِذۡ جَآءَہُمۡ فَقَالَ لَہٗ فِرۡعَوۡنُ اِنِّیۡ لَاَظُنُّکَ یٰمُوۡسٰی مَسۡحُوۡرًا
دیکھیئے سورۂ اعراف نوٹ آیت ۱۳۴۔
27:14; 28:37; 40:25.
7:104; 27:13.
These nine Signs mentioned elsewhere in the Qur’an are, (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134).
7:104; 27:13.
27:14; 28:37; 40:25.
Commentary:
The nine signs alluded to in this verse have been mentioned elsewhere in the Quran. They are as follows: (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits which means the death of the first born children (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134). The Bible gives a strange description of these signs. Some of them were miracles pure and simple, such as the miracle of the rod and the radiant hand, while others served both as signs and as punishment. In 7:134 these Signs have been described as آیات مفصلات; the word مفصلات indicating that they were shown at intervals. Reference to these signs in this verse implies that similar signs will be shown to the Jews by the Holy Prophet and that like Pharaoh they would not benefit by them and like him they too would incur God’s displeasure and be visited with heavenly punishment.
b
7:104; 27:13.
c
27:14; 28:37; 40:25.
735
«古兰经» 其他经文中所谈到的这九个迹象是: (a) 那根手杖 (7:108); (b) 白手 (7:109); (c) 干旱, (d) 缺乏果实 (7:131); (e) 风暴; (f) 蝗虫; (g) 虱子; (h) 青蛙以及 (i) 血的惩罚 (7:134)。
1
دیکھیئے سورۂ اعراف نوٹ آیت ۱۳۴۔
a
7:104; 27:13.
b
27:14; 28:37; 40:25.
2030
Commentary:
The nine signs alluded to in this verse have been mentioned elsewhere in the Quran. They are as follows: (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits which means the death of the first born children (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134). The Bible gives a strange description of these signs. Some of them were miracles pure and simple, such as the miracle of the rod and the radiant hand, while others served both as signs and as punishment. In 7:134 these Signs have been described as آیات مفصلات; the word مفصلات indicating that they were shown at intervals. Reference to these signs in this verse implies that similar signs will be shown to the Jews by the Holy Prophet and that like Pharaoh they would not benefit by them and like him they too would incur God’s displeasure and be visited with heavenly punishment.
a
27:14; 28:37; 40:25.
b
7:104; 27:13.
1657
These nine Signs mentioned elsewhere in the Qur’an are, (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134).
وَکَانَ فِی الۡمَدِیۡنَۃِ تِسۡعَۃُ رَہۡطٍ یُّفۡسِدُوۡنَ فِی الۡاَرۡضِ وَلَا یُصۡلِحُوۡنَ
26:153.
رَھْطٌ کے معنے قبیلہ یا عدد کے ہوتے ہیں۔ اس جگہ چونکہ قبیلہ کے معنے نہیں ہو سکتے ہیں اس لئے عدد کے معنے لگیں گے۔
26:153.
By implication the reference in the verse is to the nine prominent enemies of the Holy Prophet. Eight of them were killed in the Battle of Badr and the ninth, the notorious Abu Lahab, died at Mecca on hearing the news of the defeat at Badr. These eight were: Abu Jahl, Mut‘im bin ‘Adiyy, Shaibah bin Rabi‘ah, ‘Utbah bin Rabi‘ah, Walid bin ‘Utbah, Umayyah bin Khalf, Nadar bin Harith and ‘Aqbah bin Abi Mu‘ait. They conspired to murder the Holy Prophet. The actual plan was to select one man from every tribe of the Quraish and then make a concerted murderous attack upon him so that no particular tribe might be held responsible for his murder. The plan came from Abu Jahl, the leader of this wicked junta.
26:153.
Important Words:
رھط (party) is derived from (rahata) which means, he took large bits; he devoured greedily. ارتھط القوم means, the people assembled. رھط means, a man’s people or tribe consisting of his near relations or kinsfolk; a number of men less than ten among whom there is no woman; or a number of men from three to ten or from seven to ten (Lane & Aqrab).
Commentary:
By implication the reference in the verse is to the enemies of the Holy Prophet, prominent among whom were nine persons. Eight of them were killed in the Battle of Badr and the ninth, the notorious Abu Lahab, died at Mecca on hearing of the news of the defeat at Badr. The eight were: Abu Jahl, Mut‘im bin ‘Adiyy, Shaibah bin Rabi‘ah, ‘Utbah bin Rabi‘ah, Walid bin ‘Utbah,’ Ummayah bin Khalf, Nadar bin Harith and ‘Aqbah bin Abi Mu‘ait. All these nine men conspired to murder the Holy Prophet. The actual plan to select one man from every tribe of the Quraish and then make a concerted murderous attack upon the Holy Prophet so that no particular tribe might be held responsible for his murder came from Abu Jahl, the leader of this wicked junta.
The present Surah was revealed towards the middle of the Meccan period and the plot against the Holy Prophet matured just before his departure for Medina. Thus mention of such a plot in the account of Prophet Salih implied a prophetic reference to a similar plot against the Holy Prophet at a later date. A reference to the plot against the Holy Prophet has also been made in 8:31. See next verse.
c
26:153.
2
رَھْطٌ کے معنے قبیلہ یا عدد کے ہوتے ہیں۔ اس جگہ چونکہ قبیلہ کے معنے نہیں ہو سکتے ہیں اس لئے عدد کے معنے لگیں گے۔
a
26:153.
2848
Important Words:
رھط (party) is derived from (rahata) which means, he took large bits; he devoured greedily. ارتھط القوم means, the people assembled. رھط means, a man’s people or tribe consisting of his near relations or kinsfolk; a number of men less than ten among whom there is no woman; or a number of men from three to ten or from seven to ten (Lane & Aqrab).
Commentary:
By implication the reference in the verse is to the enemies of the Holy Prophet, prominent among whom were nine persons. Eight of them were killed in the Battle of Badr and the ninth, the notorious Abu Lahab, died at Mecca on hearing of the news of the defeat at Badr. The eight were: Abu Jahl, Mut‘im bin ‘Adiyy, Shaibah bin Rabi‘ah, ‘Utbah bin Rabi‘ah, Walid bin ‘Utbah,’ Ummayah bin Khalf, Nadar bin Harith and ‘Aqbah bin Abi Mu‘ait. All these nine men conspired to murder the Holy Prophet. The actual plan to select one man from every tribe of the Quraish and then make a concerted murderous attack upon the Holy Prophet so that no particular tribe might be held responsible for his murder came from Abu Jahl, the leader of this wicked junta.
The present Surah was revealed towards the middle of the Meccan period and the plot against the Holy Prophet matured just before his departure for Medina. Thus mention of such a plot in the account of Prophet Salih implied a prophetic reference to a similar plot against the Holy Prophet at a later date. A reference to the plot against the Holy Prophet has also been made in 8:31. See next verse.
a
26:153.
2178
By implication the reference in the verse is to the nine prominent enemies of the Holy Prophet. Eight of them were killed in the Battle of Badr and the ninth, the notorious Abu Lahab, died at Mecca on hearing the news of the defeat at Badr. These eight were: Abu Jahl, Mut‘im bin ‘Adiyy, Shaibah bin Rabi‘ah, ‘Utbah bin Rabi‘ah, Walid bin ‘Utbah, Umayyah bin Khalf, Nadar bin Harith and ‘Aqbah bin Abi Mu‘ait. They conspired to murder the Holy Prophet. The actual plan was to select one man from every tribe of the Quraish and then make a concerted murderous attack upon him so that no particular tribe might be held responsible for his murder. The plan came from Abu Jahl, the leader of this wicked junta.
عَلَیۡہَا تِسۡعَۃَ عَشَرَ
人赋有九种主要感官, 即七种感受外界刺激的感官, 一种本体感受空间方位的感官, 一种是饥饿、干渴等有关的内脏器官所引起的感受内部刺激的感官。这些感官连同九种精神上的对应感官, 以及监护者即控制感官, 也就是支配和控制人性所有不同感官的意志力, 构成了十九个火狱的监护者。“十九” 这个数字也可以指与有经者特别有关的一个安拉的大奥秘, 它的意义和实在性将在安拉指定的时间披露, 并使他们承认 «古兰经» 教义的真理性, 大大加强了信者必然的信念。有谁胆敢断言他知道安拉的一切奥秘？
Man has been endowed with nine major senses, i.e. the seven exteroceptive senses, one proprioceptive sense of position in space and one enteroceptive sense arising from internal organs relating to sensations of hunger, thirst, etc. These coupled with their nine spiritual counterparts together with the guardian or the controlling sense, i.e. the will power which dominates and controls all these different faculties of human nature, are the nineteen guardians of Hell. Or, the number "nineteen" may be a great Divine secret specially concerning the People of the Book of which the significance and reality will be disclosed in God’s own time and will make them acknowledge the truth of the Quranic teaching and will add greatly to the certainty of faith of the believers. Who dare claim to know all the Divine secrets?
Commentary:
"Nineteen", may refer here to man’s natural powers and faculties which, according to some Sufis or mystics are nineteen in number. Proper use of these faculties or powers helps a person’s spiritual development while their misuse causes his moral death. In consonance with these nineteen faculties, which constitute the real source or instrument of a man’s good or bad actions, nineteen angels will be appointed to cleanse the guilty of their sins; each angel being entrusted with the duty of cleansing sins committed through one particular faculty. In fact, Hell as conceived by the Quran is a purgatory where the human soul, after being cured of its spiritual maladies, will resume uniform spiritual development.
1527
人赋有九种主要感官, 即七种感受外界刺激的感官, 一种本体感受空间方位的感官, 一种是饥饿、干渴等有关的内脏器官所引起的感受内部刺激的感官。这些感官连同九种精神上的对应感官, 以及监护者即控制感官, 也就是支配和控制人性所有不同感官的意志力, 构成了十九个火狱的监护者。“十九” 这个数字也可以指与有经者特别有关的一个安拉的大奥秘, 它的意义和实在性将在安拉指定的时间披露, 并使他们承认 «古兰经» 教义的真理性, 大大加强了信者必然的信念。有谁胆敢断言他知道安拉的一切奥秘？
4444
Commentary:
"Nineteen", may refer here to man’s natural powers and faculties which, according to some Sufis or mystics are nineteen in number. Proper use of these faculties or powers helps a person’s spiritual development while their misuse causes his moral death. In consonance with these nineteen faculties, which constitute the real source or instrument of a man’s good or bad actions, nineteen angels will be appointed to cleanse the guilty of their sins; each angel being entrusted with the duty of cleansing sins committed through one particular faculty. In fact, Hell as conceived by the Quran is a purgatory where the human soul, after being cured of its spiritual maladies, will resume uniform spiritual development.
3169
Man has been endowed with nine major senses, i.e. the seven exteroceptive senses, one proprioceptive sense of position in space and one enteroceptive sense arising from internal organs relating to sensations of hunger, thirst, etc. These coupled with their nine spiritual counterparts together with the guardian or the controlling sense, i.e. the will power which dominates and controls all these different faculties of human nature, are the nineteen guardians of Hell. Or, the number "nineteen" may be a great Divine secret specially concerning the People of the Book of which the significance and reality will be disclosed in God’s own time and will make them acknowledge the truth of the Quranic teaching and will add greatly to the certainty of faith of the believers. Who dare claim to know all the Divine secrets?