هُودٍ
Appears 3 times in Quran
Derived Words (2)
Words derived from the stem "هُودٍ".
- and that about whom witness has been borne
- Hud
Occurrences in Quran
Found 3 verses containing "هُودٍ".
وَأُتْبِعُوا۟ فِى هَٰذِهِ ٱلدُّنْيَا لَعْنَةً وَيَوْمَ ٱلْقِيَٰمَةِ ۗ أَلَآ إِنَّ عَادًا كَفَرُوا۟ رَبَّهُمْ ۗ أَلَا بُعْدًا لِّعَادٍ قَوْمِ هُودٍ
28:43.
یہاں واؤ ہے جس کے معنے ’’اور‘‘ کے ہیں مگر اردو اس کے بغیر زیادہ فصیح بنتی ہے اس لئے واؤ کا ترجمہ چھوڑ دیا گیا ہے۔
28:43.
Bu‘d (which is derived from Ba‘uda signifying, he was or became distant; he perished; he was cursed) means, remoteness; curse, malediction. They say Bu‘dalla-hu, i.e. may he be cursed, may he perish (Lane).
28:43.
Important Words:
اتبعوا (was made to follow) literally means, they were made to follow. تبعه means, he followed him. اتبعه means, he followed and overtook him. اتبعه also means, he made him follow another (Lane).
Commentary:
The word لعنة (curse) when ascribed to God means "removing to a distance" or "casting away from mercy." In this sense the first sentence of the verse would mean that God will remove or cast away disbelievers from His mercy and they will not attain His nearness nor see Him on the Day of Resurrection.
The words, the tribe of ‘Ad behaved ungratefully to their Lord, comprise an extremely touching sentence and indicate how perverse and ungrateful were the ‘Ad that they refused to listen to the voice of their رب (Lord), Who brought them into being and then nourished and sustained them. Nobility of character demanded that they should have been grateful to Him, but by rejecting His Message, they set the seal not only on their ingratitude but also on their folly, because they consigned to oblivion the patent fact that He Who gave them greatness and glory could also degrade and debase them.
a
28:43.
1
یہاں واؤ ہے جس کے معنے ’’اور‘‘ کے ہیں مگر اردو اس کے بغیر زیادہ فصیح بنتی ہے اس لئے واؤ کا ترجمہ چھوڑ دیا گیا ہے۔
a
28:43.
1441
Important Words:
اتبعوا (was made to follow) literally means, they were made to follow. تبعه means, he followed him. اتبعه means, he followed and overtook him. اتبعه also means, he made him follow another (Lane).
Commentary:
The word لعنة (curse) when ascribed to God means "removing to a distance" or "casting away from mercy." In this sense the first sentence of the verse would mean that God will remove or cast away disbelievers from His mercy and they will not attain His nearness nor see Him on the Day of Resurrection.
The words, the tribe of ‘Ad behaved ungratefully to their Lord, comprise an extremely touching sentence and indicate how perverse and ungrateful were the ‘Ad that they refused to listen to the voice of their رب (Lord), Who brought them into being and then nourished and sustained them. Nobility of character demanded that they should have been grateful to Him, but by rejecting His Message, they set the seal not only on their ingratitude but also on their folly, because they consigned to oblivion the patent fact that He Who gave them greatness and glory could also degrade and debase them.
a
28:43.
1325A
Bu‘d (which is derived from Ba‘uda signifying, he was or became distant; he perished; he was cursed) means, remoteness; curse, malediction. They say Bu‘dalla-hu, i.e. may he be cursed, may he perish (Lane).
وَيَٰقَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِىٓ أَن يُصِيبَكُم مِّثْلُ مَآ أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَٰلِحٍ ۚ وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ
这节经文表明, 舒艾布民族出现在努哈、呼德、撒利和鲁特等民族之后, (因此也在伊布拉欣之后), 但生活在穆撒时代之前, 因为他在这里还没有谈及穆撒民族, 虽然他和他的民族就是生活在这块舒艾布民族的领土上。
حضرت شعیب علیہ السلام کا مقام مدین لوطؑ کے علاقہ سے زیادہ دور نہ تھا۔ بلکہ مصر اور بحیرہ مردار کے درمیان تھا۔
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib.
Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above.
624
这节经文表明, 舒艾布民族出现在努哈、呼德、撒利和鲁特等民族之后, (因此也在伊布拉欣之后), 但生活在穆撒时代之前, 因为他在这里还没有谈及穆撒民族, 虽然他和他的民族就是生活在这块舒艾布民族的领土上。
3
حضرت شعیب علیہ السلام کا مقام مدین لوطؑ کے علاقہ سے زیادہ دور نہ تھا۔ بلکہ مصر اور بحیرہ مردار کے درمیان تھا۔
1470
Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above.
1343
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib.
وَشَاهِدٍ وَمَشْهُودٍ
每一个先知或复兴者都是一个见证人 (شَاهِد, Shahid), 因为他亲眼目睹安拉的存在, 他也是受见证的人 (مَشْهُوْد, Mashhud), 因为安拉假借他的双手显示征象和奇迹, 从而证明他的真理。但是就像经文所表明的, 这里的见证人就是主许迈喜合, 受见证人就是穆圣。这节经文的含意是: 主许迈喜合将以他的讲话、交谈、写作以及安拉假借他的双手显示的迹象来证明穆圣的真理。他在这个意义上还将证明: 穆圣说主许迈喜合和受道教长在伊历纪元14世纪降世的预言将得到应验。主许迈喜合也是受道教长, 因为穆圣亲身作证了他的真理。因此穆圣和主许迈喜合一位是见证人, 另一位是被见证人。
یعنی اس دن ایک ایسا انسان ظاہر ہوگا جو خداتعالیٰ سے الہام پاکر محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کی گواہی دے گا اور دوسری طرف محمدرسول اللہ صلی اللہ علیہ وسلم کے کلام میں اس کی سچائی پر گواہی ہوگی۔ اس لئے وہ گواہ بھی ہوگا اور مشہود بھی ہوگا۔ یعنی جس پر گواہی دی گئی ہے۔
Every Prophet or Divine Reformer is a Shahid, i.e. bearer of witness, because he is a living witness to the existence of God, and he is also Mashhud (to whom witness is borne) because God bears witness to his truth by showing Signs and miracles at his hands. But here, as the text shows, the Shahid is the Promised Messiah and Mashhud is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings and by the Signs that God will show at his hands. He will also bear witness in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Promised Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah is also Mashhud in the sense that the Holy Prophet himself has borne witness to his truth. Thus the Holy Prophet and the Promised Messiah are both Shahids (bearers of witness) and Mashhuds (to whom witness is born
Commentary:
Every Prophet or Divine Reformer is شاھد i.e. bearer of witness, because he is a living witness to the existence of God, and he is also مشھود (about whom witness is borne) because God bears witness to his truth by showing signs and miracles at his hands, and by creating conditions and circumstances which establish the truth of his Message and mission. But here, as the text shows, the شاھد (bearer of witness) is the Promised Messiah and (about whom witness is borne) is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings, and by the signs that God will show at his hands. The Promised Messiah will also bear witness to the truth of the Holy Prophet in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah will also be مشھودin the sense that the hadith of the Holy Prophet will bear witness to his truth. Thus the Holy Prophet and the Promised Messiah will both be شاھد (bearer of witness) and مشھود (about whom witness is borne).
1655
每一个先知或复兴者都是一个见证人 (شَاهِد, Shahid), 因为他亲眼目睹安拉的存在, 他也是受见证的人 (مَشْهُوْد, Mashhud), 因为安拉假借他的双手显示征象和奇迹, 从而证明他的真理。但是就像经文所表明的, 这里的见证人就是主许迈喜合, 受见证人就是穆圣。这节经文的含意是: 主许迈喜合将以他的讲话、交谈、写作以及安拉假借他的双手显示的迹象来证明穆圣的真理。他在这个意义上还将证明: 穆圣说主许迈喜合和受道教长在伊历纪元14世纪降世的预言将得到应验。主许迈喜合也是受道教长, 因为穆圣亲身作证了他的真理。因此穆圣和主许迈喜合一位是见证人, 另一位是被见证人。
2
یعنی اس دن ایک ایسا انسان ظاہر ہوگا جو خداتعالیٰ سے الہام پاکر محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کی گواہی دے گا اور دوسری طرف محمدرسول اللہ صلی اللہ علیہ وسلم کے کلام میں اس کی سچائی پر گواہی ہوگی۔ اس لئے وہ گواہ بھی ہوگا اور مشہود بھی ہوگا۔ یعنی جس پر گواہی دی گئی ہے۔
4659
Commentary:
Every Prophet or Divine Reformer is شاھد i.e. bearer of witness, because he is a living witness to the existence of God, and he is also مشھود (about whom witness is borne) because God bears witness to his truth by showing signs and miracles at his hands, and by creating conditions and circumstances which establish the truth of his Message and mission. But here, as the text shows, the شاھد (bearer of witness) is the Promised Messiah and (about whom witness is borne) is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings, and by the signs that God will show at his hands. The Promised Messiah will also bear witness to the truth of the Holy Prophet in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah will also be مشھودin the sense that the hadith of the Holy Prophet will bear witness to his truth. Thus the Holy Prophet and the Promised Messiah will both be شاھد (bearer of witness) and مشھود (about whom witness is borne).
3309
Every Prophet or Divine Reformer is a Shahid, i.e. bearer of witness, because he is a living witness to the existence of God, and he is also Mashhud (to whom witness is borne) because God bears witness to his truth by showing Signs and miracles at his hands. But here, as the text shows, the Shahid is the Promised Messiah and Mashhud is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings and by the Signs that God will show at his hands. He will also bear witness in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Promised Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah is also Mashhud in the sense that the Holy Prophet himself has borne witness to his truth. Thus the Holy Prophet and the Promised Messiah are both Shahids (bearers of witness) and Mashhuds (to whom witness is born