یُوۡحِیۡ
Appears 4 times in Quran
Derived Words (2)
Words derived from the stem "یُوۡحِیۡ".
Occurrences in Quran
Found 4 verses containing "یُوۡحِیۡ".
وَکَذٰلِکَ جَعَلۡنَا لِکُلِّ نَبِیٍّ عَدُوًّا شَیٰطِیۡنَ الۡاِنۡسِ وَالۡجِنِّ یُوۡحِیۡ بَعۡضُہُمۡ اِلٰی بَعۡضٍ زُخۡرُفَ الۡقَوۡلِ غُرُوۡرًا ۚ وَلَوۡ شَآءَ رَبُّکَ مَا فَعَلُوۡہُ ۖ فَذَرۡہُمۡ وَمَا یَفۡتَرُوۡنَ
اصل لفظ کے معنے بُرے کے نہیں لیکن چونکہ وحی کا لفظ شیطان کے لئے آیا ہے اور اس آیت میں آگے آتا ہے کہ شیطان جھوٹی باتوں کا خیال پیدا کرتا ہے اس لئے ہم نے ترجمہ میں بُرے کا لفظ خیال سے پہلے بڑھا دیا ہے۔
25:32.
The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze.
25:32.
Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.
c
25:32.
455
“人 和 جِنّ (Jinn, 精纳)” 这些字, 在 «古兰经» 许多经文中出现, 并不意指安拉的两种不同创造物, 而是指两类人; “人” 指的是群众或一般人, 而 “精纳” 代表大人物, 他们常常脱离老百姓, 不同他们混在一起, 实际上大家老是见不到他们。
3
اصل لفظ کے معنے بُرے کے نہیں لیکن چونکہ وحی کا لفظ شیطان کے لئے آیا ہے اور اس آیت میں آگے آتا ہے کہ شیطان جھوٹی باتوں کا خیال پیدا کرتا ہے اس لئے ہم نے ترجمہ میں بُرے کا لفظ خیال سے پہلے بڑھا دیا ہے۔
a
25:32.
854
Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.
a
25:32.
900
The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze.
اِذۡ یُوۡحِیۡ رَبُّکَ اِلَی الۡمَلٰٓئِکَۃِ اَنِّیۡ مَعَکُمۡ فَثَبِّتُوا الَّذِیۡنَ اٰمَنُوۡا ۚ سَاُلۡقِیۡ فِیۡ قُلُوۡبِ الَّذِیۡنَ کَفَرُوا الرُّعۡبَ فَاضۡرِبُوۡا فَوۡقَ الۡاَعۡنَاقِ وَاضۡرِبُوۡا مِنۡہُمۡ کُلَّ بَنَانٍ
就在头下方的颈部上半部, 被认为最容易受刀剑的攻击而受伤。
The upper part of the neck which is just below the head and is considered to be most vulnerable for dealing an effective blow with the sword.
Important Words:
فوق (upper part) is derived from فاق. They say فاقھم i.e. he was or became above them. So فوق means, the location or place that is above or over a person or a thing. They say فوقه رأسه i.e. his upper part is his head (Lane).
Commentary:
This verse shows that the angels are, as it were, intermediaries between God and men. It is through them that God’sassistance comes to men.
The verse also hints that there are some angels whose function is to strengthen the hearts of good men and make them firm, while there are others who are deputed to cast terror into the hearts of wicked men. So God bade the former class of angels to strengthen the hearts of the believers and told them that He would cast terror into the hearts of the disbelievers through the other class of angels.
God instructed the believers to strike the disbelievers at "the upper parts of their necks" because the upper part of the neck, i.e. that which is just below the head, is considered to be the best point for dealing an effective blow with the sword. This order related to such of the enemy as deserved to be killed and without killing whom the Muslims could not defend themselves. The striking on the “finger-tips” was meant to incapacitate the enemy and make them unfit for fighting. This order thus related to those of the enemy who, so far as possible, were to be spared with the infliction of minimum injury. Both these orders were faithfully carried out, for although the Muslims were very weak at Badr, they were able to kill seventy of the disbelievers, mostly leaders, and take as many prisoners, while the enemy could kill only fourteen of them.
539
就在头下方的颈部上半部, 被认为最容易受刀剑的攻击而受伤。
1103
Important Words:
فوق (upper part) is derived from فاق. They say فاقھم i.e. he was or became above them. So فوق means, the location or place that is above or over a person or a thing. They say فوقه رأسه i.e. his upper part is his head (Lane).
Commentary:
This verse shows that the angels are, as it were, intermediaries between God and men. It is through them that God’sassistance comes to men.
The verse also hints that there are some angels whose function is to strengthen the hearts of good men and make them firm, while there are others who are deputed to cast terror into the hearts of wicked men. So God bade the former class of angels to strengthen the hearts of the believers and told them that He would cast terror into the hearts of the disbelievers through the other class of angels.
God instructed the believers to strike the disbelievers at "the upper parts of their necks" because the upper part of the neck, i.e. that which is just below the head, is considered to be the best point for dealing an effective blow with the sword. This order related to such of the enemy as deserved to be killed and without killing whom the Muslims could not defend themselves. The striking on the “finger-tips” was meant to incapacitate the enemy and make them unfit for fighting. This order thus related to those of the enemy who, so far as possible, were to be spared with the infliction of minimum injury. Both these orders were faithfully carried out, for although the Muslims were very weak at Badr, they were able to kill seventy of the disbelievers, mostly leaders, and take as many prisoners, while the enemy could kill only fourteen of them.
1104
The upper part of the neck which is just below the head and is considered to be most vulnerable for dealing an effective blow with the sword.
قُلۡ اِنۡ ضَلَلۡتُ فَاِنَّمَاۤ اَضِلُّ عَلٰی نَفۡسِیۡ ۖ وَاِنِ اہۡتَدَیۡتُ فَبِمَا یُوۡحِیۡۤ اِلَیَّ رَبِّیۡۤ ۚ اِنَّہٗ سَمِیۡعٌ قَرِیۡبٌ
2:187; 11:62.
2:187; 11:62.
2:187; 11:62.
c
2:187; 11:62.
a
2:187; 11:62.
a
2:187; 11:62.
کَذٰلِکَ یُوۡحِیۡۤ اِلَیۡکَ وَاِلَی الَّذِیۡنَ مِنۡ قَبۡلِکَ اللّٰہُ الۡعَزِیۡزُ الۡحَکِیۡمُ
Commentary:
The Surah opens with the important subject of revelation of the Quran as implied in the Divine attributes Ha Mim, placed at its beginning.
3604
Commentary:
The Surah opens with the important subject of revelation of the Quran as implied in the Divine attributes Ha Mim, placed at its beginning.