اُورِیۡ
Appears 2 times in Quran
Derived Words (1)
Words derived from the stem "اُورِیۡ".
- I will certainly show you
- Soon shall I show you
Occurrences in Quran
Found 2 verses containing "اُورِیۡ".
وَکَتَبۡنَا لَہٗ فِی الۡاَلۡوَاحِ مِنۡ کُلِّ شَیۡءٍ مَّوۡعِظَۃً وَّتَفۡصِیۡلًا لِّکُلِّ شَیۡءٍ فَخُذۡہَا بِقُوَّۃٍ وَّاۡمُرۡ قَوۡمَکَ یَاۡخُذُوۡا بِاَحۡسَنِہَا ۚ سَاُورِیۡکُمۡ دَارَ الۡفٰسِقِیۡنَ
6:155.
یعنی بدکاروں کو سزا دے کر ان کے انجام کو روشن کر دوں گا۔
6:155.
Katabna means, We prescribed, appointed, ordained or made binding (Lane).
Everything that was required to be explained to the Israelites.
Moses is asked here to exhort his people to try to practise higher forms of virtue and not to remain content with merely acting upon the injunctions that are meant for the weak of faith.
Dar here signifies "station" or "position;" and the words, Soon shall I show you the abode of the transgressors, mean that soon the obedient shall be distinguished and separated from the disobedient.
6:155.
Commentary:
The word "wrote" here does not mean that God actually wrote the commandments upon the tablets with His own hand. The same word has been used elsewhere with regard to the Psalms (21:106). It was indeed Moses, and not God, who wrote on the tablets the commandments that were revealed to him on the Mount; but as the commandments were revealed by God, the act of writing has been ascribed to Him. It is also possible that the word کتبنا does not here mean "We wrote" but "We enjoined" or "We made binding".
The words "everything" and "all things" used in this verse are not absolute but mean respectively "everything" concerning which an admonition was needed at the time of Moses and "all things" that required to be explained to the Israelites.
The words, follow the best thereof, point to a golden principle of individual and national advancement. The teachings of God’s Prophet are of different grades. Some are meant for the weak of faith, others for those whose faith is firm and strong and from whom a high standard of virtue is expected. Moses is asked here to exhort his people to try to practise the higher form of virtue and not to remain content with merely acting upon the injunctions that are meant for the weak of faith.
The words, Soon shall I show you the abode of the transgressors, mean that soon the obedient shall be distinguished and separated from the disobedient. At the time of the flight of the Israelites from Egypt, it was a medley host of all sorts of people that had fled from fear of Pharaoh. But when the Law was revealed to Moses, it served to distinguish the true from the false. Those who were sincere, obeyed the Law, while those who had no faith in their hearts, rejected and defied it. Thus, true believers became distinguished and separated from the transgressors. The word دار (abode) here signifies "station or position".
a
6:155.
1
یعنی بدکاروں کو سزا دے کر ان کے انجام کو روشن کر دوں گا۔
a
6:155.
1035
Commentary:
The word "wrote" here does not mean that God actually wrote the commandments upon the tablets with His own hand. The same word has been used elsewhere with regard to the Psalms (21:106). It was indeed Moses, and not God, who wrote on the tablets the commandments that were revealed to him on the Mount; but as the commandments were revealed by God, the act of writing has been ascribed to Him. It is also possible that the word کتبنا does not here mean "We wrote" but "We enjoined" or "We made binding".
The words "everything" and "all things" used in this verse are not absolute but mean respectively "everything" concerning which an admonition was needed at the time of Moses and "all things" that required to be explained to the Israelites.
The words, follow the best thereof, point to a golden principle of individual and national advancement. The teachings of God’s Prophet are of different grades. Some are meant for the weak of faith, others for those whose faith is firm and strong and from whom a high standard of virtue is expected. Moses is asked here to exhort his people to try to practise the higher form of virtue and not to remain content with merely acting upon the injunctions that are meant for the weak of faith.
The words, Soon shall I show you the abode of the transgressors, mean that soon the obedient shall be distinguished and separated from the disobedient. At the time of the flight of the Israelites from Egypt, it was a medley host of all sorts of people that had fled from fear of Pharaoh. But when the Law was revealed to Moses, it served to distinguish the true from the false. Those who were sincere, obeyed the Law, while those who had no faith in their hearts, rejected and defied it. Thus, true believers became distinguished and separated from the transgressors. The word دار (abode) here signifies "station or position".
a
6:155.
1049
Katabna means, We prescribed, appointed, ordained or made binding (Lane).
1050
Everything that was required to be explained to the Israelites.
1051
Moses is asked here to exhort his people to try to practise higher forms of virtue and not to remain content with merely acting upon the injunctions that are meant for the weak of faith.
1052
Dar here signifies "station" or "position;" and the words, Soon shall I show you the abode of the transgressors, mean that soon the obedient shall be distinguished and separated from the disobedient.
خُلِقَ الۡاِنۡسٰنُ مِنۡ عَجَلٍ ۚ سَاُورِیۡکُمۡ اٰیٰتِیۡ فَلَا تَسۡتَعۡجِلُوۡنِ
خُلِقَ الْاِنْسَانُ مِنْ عَجَلْ (Khuliqal Insanu min ‘Ajal) 这一用语, 意指 ‘急躁’ 是人的一个构成部分, 它是人类性格中如此显著的一个特点, 以致可以说人类就是从急躁中创造出来的, 就是说他的天性是急急躁躁的。当阿拉伯人必须表达某个人的显著性格时, 他们就说 خُلِقَ مِنْهُ (Khuliqa Minhu), 即他是用这种性格造出来的。同样的用语也使用在 «古兰经» 其他经文中(7:13; 30:55)。
The expression. Khuliqal Insanu min ‘Ajal, signifies that haste forms a part of man’s being, and that it is so prominent a trait of his character that he can be said to have been created, as it were, out of haste, i.e. he is hasty by nature. When the Arabs have to express a prominent natural characteristic of a person they say, Khuliqa Minhu, i.e. he has been created of it. Similar expressions have been used in the Qur’an elsewhere (7:13; 30:55).
Important Words:
The clause خلق الانسان من عجل means that haste forms a part of man’s being and is so prominent a trait of his character and he is so hasty by nature that he can be said to have been created, as it were, out of haste i.e. he has been given a hasty disposition. The words "but ask me not to hasten," support this meaning. At another place in the Quran, we have خلقکم من ضعف (30:55) which also means that man by nature is very weak. Similarly, the verse خلقتنی من نار و خلقته من طین means, that Satan by nature is a fire-eater and man is by nature submissive (7:13). When the Arabs have to express a prominent natural characteristic of a person they say خلق منه i.e. he has been created of it. An Arab would say خلقت من لعب i.e. thou hast been created of sport i.e. "you love and indulge very much in sport" (Lisan).
Commentary:
The verse means to say that disbelievers treat the Holy Prophet with contempt because of the delay that has occurred in the Divine punishment overtaking them. They are warned that this delay should not mislead them into believing that they will go scot-free and that they should not reject the Message of Islam in haste and that the time was fast approaching when the prophecies made by the Prophet about the triumph and victory of Islam will be fulfilled and the punishment of God will descend on them swift and hard.
836
خُلِقَ الْاِنْسَانُ مِنْ عَجَلْ (Khuliqal Insanu min ‘Ajal) 这一用语, 意指 ‘急躁’ 是人的一个构成部分, 它是人类性格中如此显著的一个特点, 以致可以说人类就是从急躁中创造出来的, 就是说他的天性是急急躁躁的。当阿拉伯人必须表达某个人的显著性格时, 他们就说 خُلِقَ مِنْهُ (Khuliqa Minhu), 即他是用这种性格造出来的。同样的用语也使用在 «古兰经» 其他经文中(7:13; 30:55)。
1
دیکھئے سورۃ حجر آیت۲۸ نوٹ نمبر۱۔
2
یعنی خداتعالیٰ۔
2378
Important Words:
The clause خلق الانسان من عجل means that haste forms a part of man’s being and is so prominent a trait of his character and he is so hasty by nature that he can be said to have been created, as it were, out of haste i.e. he has been given a hasty disposition. The words "but ask me not to hasten," support this meaning. At another place in the Quran, we have خلقکم من ضعف (30:55) which also means that man by nature is very weak. Similarly, the verse خلقتنی من نار و خلقته من طین means, that Satan by nature is a fire-eater and man is by nature submissive (7:13). When the Arabs have to express a prominent natural characteristic of a person they say خلق منه i.e. he has been created of it. An Arab would say خلقت من لعب i.e. thou hast been created of sport i.e. "you love and indulge very much in sport" (Lisan).
Commentary:
The verse means to say that disbelievers treat the Holy Prophet with contempt because of the delay that has occurred in the Divine punishment overtaking them. They are warned that this delay should not mislead them into believing that they will go scot-free and that they should not reject the Message of Islam in haste and that the time was fast approaching when the prophecies made by the Prophet about the triumph and victory of Islam will be fulfilled and the punishment of God will descend on them swift and hard.
1888
The expression. Khuliqal Insanu min ‘Ajal, signifies that haste forms a part of man’s being, and that it is so prominent a trait of his character that he can be said to have been created, as it were, out of haste, i.e. he is hasty by nature. When the Arabs have to express a prominent natural characteristic of a person they say, Khuliqa Minhu, i.e. he has been created of it. Similar expressions have been used in the Qur’an elsewhere (7:13; 30:55).