طَّيْرُ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "طَّيْرُ".
- the birds snatch him up
- and so do the birds
- the birds
- so that the birds will eat
Occurrences in Quran
Found 4 verses containing "طَّيْرُ".
وَدَخَلَ مَعَهُ ٱلسِّجْنَ فَتَيَانِ ۖ قَالَ أَحَدُهُمَآ إِنِّىٓ أَرَىٰنِىٓ أَعْصِرُ خَمْرًا ۖ وَقَالَ ٱلْءَاخَرُ إِنِّىٓ أَرَىٰنِىٓ أَحْمِلُ فَوْقَ رَأْسِى خُبْزًا تَأْكُلُ ٱلطَّيْرُ مِنْهُ ۖ نَبِّئْنَا بِتَأْوِيلِهِۦٓ ۖ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ
For the dreams of the butler and the baker see Gen. ch. 40.
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1540
Commentary:
The expression معه (with him) does not necessarily mean that the two youths were sent to prison with Joseph at the same time. It only means that they were kept in the same prison with him.
The dreams of the butler and the baker are given in detail in Genesis (chap. 40), but their substance is the same as given in the Quran. The fact that they asked Joseph the interpretation of their dreams shows that he was held in very high esteem in the prison for his piety; for it is only from highly spiritual and pious persons that men ask the interpretation of their dreams. His two fellow-prisoners pay a further tribute to Joseph’s piety in the words, we see thee to be of the righteous.
1382
For the dreams of the butler and the baker see Gen. ch. 40.
يَٰصَىٰحِبَىِ ٱلسِّجْنِ أَمَّآ أَحَدُكُمَا فَيَسْقِى رَبَّهُۥ خَمْرًا ۖ وَأَمَّا ٱلْءَاخَرُ فَيُصْلَبُ فَتَأْكُلُ ٱلطَّيْرُ مِن رَّأْسِهِۦ ۚ قُضِىَ ٱلْأَمْرُ ٱلَّذِى فِيهِ تَسْتَفْتِيَانِ
Commentary:
It may be asked why did Joseph, of whom the interpretation of the dreams was sought, say to the two prisoners that the affair about which they had inquired had already been decreed or settled. This was because the interpretation of dreams has much to do with their fulfilment. So long as a dream is not told to others, it may remain in abeyance. But when it is announced and communicated to others and its interpretation is sought, it is very generally fulfilled. This is why the Holy Prophet is reported to have said that an evil dream should not be communicated to others (Bukhari, ch. on Ar-Ru’ya min Allah).
1545
Commentary:
It may be asked why did Joseph, of whom the interpretation of the dreams was sought, say to the two prisoners that the affair about which they had inquired had already been decreed or settled. This was because the interpretation of dreams has much to do with their fulfilment. So long as a dream is not told to others, it may remain in abeyance. But when it is announced and communicated to others and its interpretation is sought, it is very generally fulfilled. This is why the Holy Prophet is reported to have said that an evil dream should not be communicated to others (Bukhari, ch. on Ar-Ru’ya min Allah).
حُنَفَآءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِۦ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخْطَفُهُ ٱلطَّيْرُ أَوْ تَهْوِى بِهِ ٱلرِّيحُ فِى مَكَانٍ سَحِيقٍ
人是安拉的最高贵的创造物。整个宇宙--------日、月、星辰、大地、海洋、山脉等等都是为人服务的。人在道德上与精神上都能达到很高的境界。在人的身上可以反映出安拉的常德。因而, 如果人把自己降到很低的地位去崇拜无生命的物体时, 那他就像从天落下, 从精神的高峰跌落到道德的低谷, 智力也随之减退。
قرآن مجید میں کَاَ نَّھَا ہے مگر لغت میں لکھا ہے کہ ’’ک‘‘ زائد حرف کے طور پر یعنی صرف تاکید کے لئے بھی استعمال ہوتا ہے اس لئے ہم نے اس کے ترجمہ کو چھوڑ دیا ہے۔
آیت میں ’’اَوْ‘‘ کا لفظ ہے ہم نے اس کے معنے ’’اور‘‘کے کئے ہیں اور یہ عربی زبان کے لحاظ سے درست ہے۔
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc. have been made to serve him. He can rise morally and spiritually so high as to reflect in his person Divine attributes. So if he degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation.
Commentary:
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc., have been made to serve him. He can rise morally and spiritually so high as to reflect in his person the Divine attributes. So if man whom God has given the highest place in His whole creation degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation. This, in brief, is the purport of this verse.
A brief note on idolatry is here called for. Broadly speaking idolatry consists in the paying of Divine honours to idols, images or any created object; the ascription of Divine powers to natural agencies and the excessive admiration, veneration or love for any person or thing. Besides this, idolatry has several other subtler forms. Some of these are as follows:
1. To believe that there are more beings than one who possess equal and similar powers and attributes and who have equal share in the creation and control of the universe with God.
2. To show allegiance or veneration to beings or objects other than God in the form of acts and movements of the body which are expressive of the highest veneration for those beings or objects and which are prescribed by different religions to be offered only to the Supreme Being and which have been regarded as part of worship, such as prostration, etc.
3. To rely fully and completely upon material means for the fulfilment of one’s needs to the entire exclusion of trust in God.
4. To ascribe to human beings attributes which are God’s own exclusive prerogatives, such as His being Eternal and Everlasting and His attribute of creation or quickening the dead.
5. To think of a person that he has attained to such stage of nearness to God that God is bound to and does accept all his prayers. This amounts to ascribing Divine powers to him.
6. To entertain feelings of love, veneration for, or fear of, any human being greater or even equal to those which he has for God. All these different forms of idolatry have been expressed by the four words used by the Quran, viz. ند (like or equal); شریک (co-partner or sharer); اله(worthy of worship) and رب (sustainer).
861
人是安拉的最高贵的创造物。整个宇宙--------日、月、星辰、大地、海洋、山脉等等都是为人服务的。人在道德上与精神上都能达到很高的境界。在人的身上可以反映出安拉的常德。因而, 如果人把自己降到很低的地位去崇拜无生命的物体时, 那他就像从天落下, 从精神的高峰跌落到道德的低谷, 智力也随之减退。
2
قرآن مجید میں کَاَ نَّھَا ہے مگر لغت میں لکھا ہے کہ ’’ک‘‘ زائد حرف کے طور پر یعنی صرف تاکید کے لئے بھی استعمال ہوتا ہے اس لئے ہم نے اس کے ترجمہ کو چھوڑ دیا ہے۔
3
آیت میں ’’اَوْ‘‘ کا لفظ ہے ہم نے اس کے معنے ’’اور‘‘کے کئے ہیں اور یہ عربی زبان کے لحاظ سے درست ہے۔
2462
Commentary:
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc., have been made to serve him. He can rise morally and spiritually so high as to reflect in his person the Divine attributes. So if man whom God has given the highest place in His whole creation degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation. This, in brief, is the purport of this verse.
A brief note on idolatry is here called for. Broadly speaking idolatry consists in the paying of Divine honours to idols, images or any created object; the ascription of Divine powers to natural agencies and the excessive admiration, veneration or love for any person or thing. Besides this, idolatry has several other subtler forms. Some of these are as follows:
1. To believe that there are more beings than one who possess equal and similar powers and attributes and who have equal share in the creation and control of the universe with God.
2. To show allegiance or veneration to beings or objects other than God in the form of acts and movements of the body which are expressive of the highest veneration for those beings or objects and which are prescribed by different religions to be offered only to the Supreme Being and which have been regarded as part of worship, such as prostration, etc.
3. To rely fully and completely upon material means for the fulfilment of one’s needs to the entire exclusion of trust in God.
4. To ascribe to human beings attributes which are God’s own exclusive prerogatives, such as His being Eternal and Everlasting and His attribute of creation or quickening the dead.
5. To think of a person that he has attained to such stage of nearness to God that God is bound to and does accept all his prayers. This amounts to ascribing Divine powers to him.
6. To entertain feelings of love, veneration for, or fear of, any human being greater or even equal to those which he has for God. All these different forms of idolatry have been expressed by the four words used by the Quran, viz. ند (like or equal); شریک (co-partner or sharer); اله(worthy of worship) and رب (sustainer).
1949
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc. have been made to serve him. He can rise morally and spiritually so high as to reflect in his person Divine attributes. So if he degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يُسَبِّحُ لَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱلطَّيْرُ صَٰٓفَّٰتٍ ۖ كُلٌّ قَدْ عَلِمَ صَلَاتَهُۥ وَتَسْبِيحَهُۥ ۗ وَٱللَّهُ عَلِيمٌۢ بِمَا يَفْعَلُونَ
17:45; 59:25; 61:2; 62:2.
17:45; 59:25; 61:2; 62:2.
Angels of the Heavens.
Animate and inanimate things which are upon the earth such as men, animals, vegetables, and minerals.
The birds which fly in the air. In a spiritual sense, the three expressions respectively signify: (a) persons of very high spiritual status; (b) worldly-minded men whose whole attention and efforts are devoted to the acquirement of material pursuits and who have no thought or time for spiritual things and (c) people whose spiritual condition is midway between that of the two above-mentioned categories.
Whereas the clause, Whose praises all who are in the heavens and the earth celebrate, refers to the collective testimony that the whole universe bears to the Unity and Holiness of God, the words, Each one knows his own mode of prayer and praise, refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. Salat has different meanings with reference to different objects. Used in connection with God it means Divine mercy; used in connection with angels, it means their asking forgiveness of God for men and used in connection with man, it means the prescribed form of Prayer (Lane).
17:45; 59:25; 61:2; 62:2.
Commentary:
The word من (who) taken to mean both animate and inanimate things, the expression "who are in the heavens and the earth and the birds with their wings outstretched" would signify three classes of beings i.e. (1) angels of the heaven; (2) animate and inanimate things which live upon or are related to the earth such as man, animals, vegetables, and minerals; (3) and the birds which fly in the air. Taken in a spiritual sense, the words "who are in the heavens," would mean persons of very high spiritual status, and "who are in the earth" would signify those unfortunate worldly-minded persons whose whole attention and efforts are devoted to material pursuits and who have no thought or time for spiritual things, and the words "the birds with their wings outstretched" would apply to those people whose spiritual condition is midway between that of the two above-mentioned categories. At one time they soar spiritually so high as to touch the very confines of the celestial firmament and at another time sink so low as to grovel in the dirt and dust of the earth.
The words کل قد علم صلاته و تسبیحه may mean: (i) each one of these beings and things knows his or its own mode of prayer and praise; (ii) God knows the reality of the prayer and praise of each one of these classes, God being the subject of the verb علم. Moreover, whereas the clause "Whose praises all who are in the heavens and the earth celebrate," refers to the collective testimony that the whole universe bears to the Unity and Holiness of God the words, "each one knows his own mode of prayer and praise," refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. This may be the significance of the words "his own mode of prayer and praise." صلاة (prayer) has different meanings with reference to different objects; used about God, it means Divine mercy; used about angels, it means their asking forgiveness of God for men and used about men it means the prescribed form of Prayer (Lane & Aqrab).
b
17:45; 59:25; 61:2; 62:2.
a
17:45; 59:25; 61:2; 62:2.
2623
Commentary:
The word من (who) taken to mean both animate and inanimate things, the expression "who are in the heavens and the earth and the birds with their wings outstretched" would signify three classes of beings i.e. (1) angels of the heaven; (2) animate and inanimate things which live upon or are related to the earth such as man, animals, vegetables, and minerals; (3) and the birds which fly in the air. Taken in a spiritual sense, the words "who are in the heavens," would mean persons of very high spiritual status, and "who are in the earth" would signify those unfortunate worldly-minded persons whose whole attention and efforts are devoted to material pursuits and who have no thought or time for spiritual things, and the words "the birds with their wings outstretched" would apply to those people whose spiritual condition is midway between that of the two above-mentioned categories. At one time they soar spiritually so high as to touch the very confines of the celestial firmament and at another time sink so low as to grovel in the dirt and dust of the earth.
The words کل قد علم صلاته و تسبیحه may mean: (i) each one of these beings and things knows his or its own mode of prayer and praise; (ii) God knows the reality of the prayer and praise of each one of these classes, God being the subject of the verb علم. Moreover, whereas the clause "Whose praises all who are in the heavens and the earth celebrate," refers to the collective testimony that the whole universe bears to the Unity and Holiness of God the words, "each one knows his own mode of prayer and praise," refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. This may be the significance of the words "his own mode of prayer and praise." صلاة (prayer) has different meanings with reference to different objects; used about God, it means Divine mercy; used about angels, it means their asking forgiveness of God for men and used about men it means the prescribed form of Prayer (Lane & Aqrab).
a
17:45; 59:25; 61:2; 62:2.
2050
Angels of the Heavens.
2050A
Animate and inanimate things which are upon the earth such as men, animals, vegetables, and minerals.
2050B
The birds which fly in the air. In a spiritual sense, the three expressions respectively signify: (a) persons of very high spiritual status; (b) worldly-minded men whose whole attention and efforts are devoted to the acquirement of material pursuits and who have no thought or time for spiritual things and (c) people whose spiritual condition is midway between that of the two above-mentioned categories.
2051
Whereas the clause, Whose praises all who are in the heavens and the earth celebrate, refers to the collective testimony that the whole universe bears to the Unity and Holiness of God, the words, Each one knows his own mode of prayer and praise, refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. Salat has different meanings with reference to different objects. Used in connection with God it means Divine mercy; used in connection with angels, it means their asking forgiveness of God for men and used in connection with man, it means the prescribed form of Prayer (Lane).