يُذِيقَ
Appears 3 times in Quran
Derived Words (3)
Words derived from the stem "يُذِيقَ".
- and that He may make you taste
- and make you taste
- that He may make them taste
Occurrences in Quran
Found 3 verses containing "يُذِيقَ".
قُلْ هُوَ ٱلْقَادِرُ عَلَىٰٓ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ ۗ ٱنظُرْ كَيْفَ نُصَرِّفُ ٱلْءَايَٰتِ لَعَلَّهُمْ يَفْقَهُونَ
“从上边惩罚” 意指: 饥馑、地震、洪水、飓风、有权的人压迫弱小的人, 精神痛苦以及其他等等; “从下边惩罚” 意指: 疾病、瘟疫、受统制民族的叛乱以及其他等等。然后, 有倾轧、不团结、不和而有时以内战结束。这在 “互相为害” 这些字暗示出来了。
"Punishments from above" signifies famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc., and "punishments from beneath" signifies diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words make you taste the violence of one another.
Commentary:
This verse gives the fourth reason why no mortal possesses the power to bring down punishment upon men for their sins, and that it is God alone Who possesses that power. This reason consists in the fact that the punishments which mortals inflict upon others are merely external and are limited in their character; while the punishments that come from God are varied and far-extending. For instance, man can at most kill another man and end his life, but the punishment which God inflicts sometimes grows in the very heart of man and causes him great heart-burning and uneasiness of mind. Such punishments, which are often greater than mere killing, cannot be inflicted by man. The Quran here refers to some of the kinds of punishment which God may send down on men.
Punishments "from above" signify famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc. And punishments "from beneath" signify diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words, make you taste the violence of one another.
All these different forms of punishment are under the control of God and none other; hence, it is God alone Who has the real power of sending down punishment upon men.
429
“从上边惩罚” 意指: 饥馑、地震、洪水、飓风、有权的人压迫弱小的人, 精神痛苦以及其他等等; “从下边惩罚” 意指: 疾病、瘟疫、受统制民族的叛乱以及其他等等。然后, 有倾轧、不团结、不和而有时以内战结束。这在 “互相为害” 这些字暗示出来了。
811
Commentary:
This verse gives the fourth reason why no mortal possesses the power to bring down punishment upon men for their sins, and that it is God alone Who possesses that power. This reason consists in the fact that the punishments which mortals inflict upon others are merely external and are limited in their character; while the punishments that come from God are varied and far-extending. For instance, man can at most kill another man and end his life, but the punishment which God inflicts sometimes grows in the very heart of man and causes him great heart-burning and uneasiness of mind. Such punishments, which are often greater than mere killing, cannot be inflicted by man. The Quran here refers to some of the kinds of punishment which God may send down on men.
Punishments "from above" signify famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc. And punishments "from beneath" signify diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words, make you taste the violence of one another.
All these different forms of punishment are under the control of God and none other; hence, it is God alone Who has the real power of sending down punishment upon men.
859
"Punishments from above" signifies famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc., and "punishments from beneath" signifies diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words make you taste the violence of one another.
ظَهَرَ ٱلْفَسَادُ فِى ٱلْبَرِّ وَٱلْبَحْرِ بِمَا كَسَبَتْ أَيْدِى ٱلنَّاسِ لِيُذِيقَهُم بَعْضَ ٱلَّذِى عَمِلُوا۟ لَعَلَّهُمْ يَرْجِعُونَ
前几节经文的主题, 在人类心中逐渐灌输和形成对优胜和全能的安拉--------他创造、管理和引导所有的生命--------的信仰。这节经文告诉我们说, 当黑暗笼罩大地, 人类完全使安拉湮没无闻而崇拜他们自己杜撰出来的诸神灵时, 安拉选拔一位先知 “把迷途的羊群带回主宰的羊栏中”。
第七世纪初期是一个崩溃的时代--------民族的以及社会的--------宗教作为一种道德力量已不复存在而且衰退成为仪式和典礼之用, 世界各大宗教对它们的信奉者的生活已没有什么有益的影响。由佐罗阿斯脱、穆撒和伊撒点燃的神圣的火焰已在人类的血泊中熄灭……在第五和第六世纪, 文明世界濒于混乱。看来 花了四千年才建立起来的伟大文明接近于崩溃……文明像一棵巨大的树, 它的叶子遮盖着世界而它的树枝结出科学、艺术和文学的金黄色果实。此时这棵树在摇摇欲坠, 树干中已不复有虔诚和崇敬的树液流动, 而已中心腐烂 (“Emotion as the Basis of Civilization & Spirit of Islam”)。
这就是神圣的先知穆罕默德, 人类最伟大的导师, 降临这世界以及以 «古兰经» 形式降下的最完美和安拉的最后一本经典时的人类的情况, 因为一本完美的经典只能在一切或大多数邪恶的事物, 尤其是那些称为根本祸患的事物出现和成为既成事物时才会下降。
“海洋和陆地” 这些字指示: (a) 那些纯粹以理智和人们集体经验作为文化和文明基础的国家和那些以安拉的启示作为文化与文明基础的国家; (b) 生活在大陆和岛屿上的那些民族。这节经文意味着世界上所有的国家在政治、社会和道德上都已穿心溃烂。
یہاں لام عاقبت کا ہے۔
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the gods of his own conception and creation, God raises a Prophet to 'bring back the erring flock into the Master’s fold.'
The beginning of the seventh century was an epoch of disintegration— national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The Holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man… In the fifth and sixth centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to con
Commentary:
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God, Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the false gods of his own conception and creation, God raises a Prophet to bring back "the erring flock into the Master’s fold." Such was the condition of mankind when the Holy Prophet Muhammad, humanity’s greatest Teacher, made his appearance. The following quotations support this contention:
"The beginning of the seventh century was an epoch of disintegration—national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man…Incessant war for supremacy, perpetual internecine strife, combined with the ceaseless wrangling of creeds and sects, had sucked the lifeblood out of the hearts of nations, and people of the earth, trodden under the iron heels of a lifeless sacerdotalism, were crying to God to deliver them from the misdeeds of their masters. Never in the history of the world was the need so great, the time so ripe for the appearance of a Deliverer ("Spirit of Islam").
In the fifth and sixth Centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to construct was on the verge of disintegration, and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next and law and order were unknown. . .It was a time fraught with tragedy. Civilization like a gigantic tree whose foliage had overarched the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotten to the core". (Emotion as the Basis of Civilization).
The words "land and sea," may signify: (a) such nations as had no experience of Divine revelation and those that believed in heavenly Scriptures; or (b) nations whose cultures and civilizations were based purely on reason and collective human experience and those whose cultures and civilizations were based on Divine revelation; (c) peoples living on the continents and those living in the islands.
The verse means to say that the nations of the world had become corrupt to the very core—politically, socially and morally, and their corruption was the result of "what their hands had wrought."
996
前几节经文的主题, 在人类心中逐渐灌输和形成对优胜和全能的安拉--------他创造、管理和引导所有的生命--------的信仰。这节经文告诉我们说, 当黑暗笼罩大地, 人类完全使安拉湮没无闻而崇拜他们自己杜撰出来的诸神灵时, 安拉选拔一位先知 “把迷途的羊群带回主宰的羊栏中”。
第七世纪初期是一个崩溃的时代--------民族的以及社会的--------宗教作为一种道德力量已不复存在而且衰退成为仪式和典礼之用, 世界各大宗教对它们的信奉者的生活已没有什么有益的影响。由佐罗阿斯脱、穆撒和伊撒点燃的神圣的火焰已在人类的血泊中熄灭……在第五和第六世纪, 文明世界濒于混乱。看来 花了四千年才建立起来的伟大文明接近于崩溃……文明像一棵巨大的树, 它的叶子遮盖着世界而它的树枝结出科学、艺术和文学的金黄色果实。此时这棵树在摇摇欲坠, 树干中已不复有虔诚和崇敬的树液流动, 而已中心腐烂 (“Emotion as the Basis of Civilization & Spirit of Islam”)。
这就是神圣的先知穆罕默德, 人类最伟大的导师, 降临这世界以及以 «古兰经» 形式降下的最完美和安拉的最后一本经典时的人类的情况, 因为一本完美的经典只能在一切或大多数邪恶的事物, 尤其是那些称为根本祸患的事物出现和成为既成事物时才会下降。
“海洋和陆地” 这些字指示: (a) 那些纯粹以理智和人们集体经验作为文化和文明基础的国家和那些以安拉的启示作为文化与文明基础的国家; (b) 生活在大陆和岛屿上的那些民族。这节经文意味着世界上所有的国家在政治、社会和道德上都已穿心溃烂。
3
یہاں لام عاقبت کا ہے۔
3020
Commentary:
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God, Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the false gods of his own conception and creation, God raises a Prophet to bring back "the erring flock into the Master’s fold." Such was the condition of mankind when the Holy Prophet Muhammad, humanity’s greatest Teacher, made his appearance. The following quotations support this contention:
"The beginning of the seventh century was an epoch of disintegration—national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man…Incessant war for supremacy, perpetual internecine strife, combined with the ceaseless wrangling of creeds and sects, had sucked the lifeblood out of the hearts of nations, and people of the earth, trodden under the iron heels of a lifeless sacerdotalism, were crying to God to deliver them from the misdeeds of their masters. Never in the history of the world was the need so great, the time so ripe for the appearance of a Deliverer ("Spirit of Islam").
In the fifth and sixth Centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to construct was on the verge of disintegration, and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next and law and order were unknown. . .It was a time fraught with tragedy. Civilization like a gigantic tree whose foliage had overarched the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotten to the core". (Emotion as the Basis of Civilization).
The words "land and sea," may signify: (a) such nations as had no experience of Divine revelation and those that believed in heavenly Scriptures; or (b) nations whose cultures and civilizations were based purely on reason and collective human experience and those whose cultures and civilizations were based on Divine revelation; (c) peoples living on the continents and those living in the islands.
The verse means to say that the nations of the world had become corrupt to the very core—politically, socially and morally, and their corruption was the result of "what their hands had wrought."
2291
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the gods of his own conception and creation, God raises a Prophet to 'bring back the erring flock into the Master’s fold.'
The beginning of the seventh century was an epoch of disintegration— national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The Holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man… In the fifth and sixth centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to con
وَمِنْ ءَايَٰتِهِۦٓ أَن يُرْسِلَ ٱلرِّيَاحَ مُبَشِّرَٰتٍ وَلِيُذِيقَكُم مِّن رَّحْمَتِهِۦ وَلِتَجْرِىَ ٱلْفُلْكُ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
17:67; 31:32; 45:13.
17:67; 31:32; 45:13.
These words point to a Divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him."
17:67; 31:32; 45:13.
Commentary:
The words, "He sends the winds with glad tidings," point to a divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him." This has happened in the time of every Prophet.
a
17:67; 31:32; 45:13.
b
17:67; 31:32; 45:13.
3024
Commentary:
The words, "He sends the winds with glad tidings," point to a divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him." This has happened in the time of every Prophet.
a
17:67; 31:32; 45:13.
2292
These words point to a Divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him."