یٰمُوۡسٰۤی
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "یٰمُوۡسٰۤی".
قَالُوۡا یٰمُوۡسٰۤی اِنَّ فِیۡہَا قَوۡمًا جَبَّارِیۡنَ وَاِنَّا لَنۡ نَّدۡخُلَہَا حَتّٰی یَخۡرُجُوۡا مِنۡہَا فَاِنۡ یَّخۡرُجُوۡا مِنۡہَا فَاِنَّا دٰخِلُوۡنَ
اس وقت اس جگہ عمالقہ اور دوسری عرب قومیں بستی تھیں ان سے یہود ڈر گئے۔
This means that the annals of these people were known to the Israelites. The Amalekites and other unruly Arab tribes lived in the Holy Land at that time. The Israelites were very much afraid of them.
Compare this insolent and cowardly attitude of the companions of Moses to the willing and almost unbelievable sacrifices of the Companions of the Holy Prophet, who were ever eager to jump into the very jaws of death at the slightest bidding of their Master. When the Holy Prophet, with a handful of his ill-equipped Companions intended to go forth to meet the vastly superior and much better-equipped Meccan force at Badr, he consulted them about it. Thereupon one of the Companions stood up and addressed the Holy Prophet in the memorable words: "We would not say to thee, O Prophet of God, as was said by the companions of Moses, 'go thou and thy Lord and fight and here we sit.' On the contrary, O Prophet of the Lord! We are ever with thee and we will go with thee whither thou goest. We will fight the enemy on thy right and on thy left and in thy front and behind thy back; and we trust God that thou wilt see from us what will comfort thine eyes" (Bukhari).
Important Words:
جبّارین (haughty and powerful) is the plural of جبار which is derived from جبر. They say جبرالعظم (jabaral-‘azma) or جبّرالعظم(jabbaral-‘azma), i.e. he set the bone; he reduced it from the fractured state. جبرالرجل (jabaral-rajula) or جبّرالرجل (jabbaral-rajula) means, he restored the man from the state of poverty and weakness to that of wealth and strength. جبرت الیتیم means, I put the affairs of the orphan into good order. جبّره means, he compelled and forced him against his will. جبّار means, one who magnifies himself and behaves proudly, haughtily and insolently; one who slays when in anger or one who slays unjustly; one who domineers over others by absolute force and power; one extravagant in acts of wrongdoing, disobedience and rebellion; one huge, tall and strong; a giant. When used about God, الجبّار means, One Who can force His creatures to obey His commands; the Supreme, the Unattainable, the High above His creatures; the Restorer of the poor and the weak to wealth and power; the Reformer of the people by raising them from a low state to a high one (Lane & Aqrab).
Commentary:
Compare this insolent and cowardly attitude of the companions of Moses to the willing and almost unbelievable sacrifices of the Companions of the Holy Prophet, who were ever eager to jump into the very jaws of death at the bidding of their Master.
1
اس وقت اس جگہ عمالقہ اور دوسری عرب قومیں بستی تھیں ان سے یہود ڈر گئے۔
659
Important Words:
جبّارین (haughty and powerful) is the plural of جبار which is derived from جبر. They say جبرالعظم (jabaral-‘azma) or جبّرالعظم(jabbaral-‘azma), i.e. he set the bone; he reduced it from the fractured state. جبرالرجل (jabaral-rajula) or جبّرالرجل (jabbaral-rajula) means, he restored the man from the state of poverty and weakness to that of wealth and strength. جبرت الیتیم means, I put the affairs of the orphan into good order. جبّره means, he compelled and forced him against his will. جبّار means, one who magnifies himself and behaves proudly, haughtily and insolently; one who slays when in anger or one who slays unjustly; one who domineers over others by absolute force and power; one extravagant in acts of wrongdoing, disobedience and rebellion; one huge, tall and strong; a giant. When used about God, الجبّار means, One Who can force His creatures to obey His commands; the Supreme, the Unattainable, the High above His creatures; the Restorer of the poor and the weak to wealth and power; the Reformer of the people by raising them from a low state to a high one (Lane & Aqrab).
Commentary:
Compare this insolent and cowardly attitude of the companions of Moses to the willing and almost unbelievable sacrifices of the Companions of the Holy Prophet, who were ever eager to jump into the very jaws of death at the bidding of their Master.
732
This means that the annals of these people were known to the Israelites. The Amalekites and other unruly Arab tribes lived in the Holy Land at that time. The Israelites were very much afraid of them.
733
Compare this insolent and cowardly attitude of the companions of Moses to the willing and almost unbelievable sacrifices of the Companions of the Holy Prophet, who were ever eager to jump into the very jaws of death at the slightest bidding of their Master. When the Holy Prophet, with a handful of his ill-equipped Companions intended to go forth to meet the vastly superior and much better-equipped Meccan force at Badr, he consulted them about it. Thereupon one of the Companions stood up and addressed the Holy Prophet in the memorable words: "We would not say to thee, O Prophet of God, as was said by the companions of Moses, 'go thou and thy Lord and fight and here we sit.' On the contrary, O Prophet of the Lord! We are ever with thee and we will go with thee whither thou goest. We will fight the enemy on thy right and on thy left and in thy front and behind thy back; and we trust God that thou wilt see from us what will comfort thine eyes" (Bukhari).
قَالُوۡا یٰمُوۡسٰۤی اِنَّا لَنۡ نَّدۡخُلَہَاۤ اَبَدًا مَّا دَامُوۡا فِیۡہَا ۖ فَاذۡہَبۡ اَنۡتَ وَرَبُّکَ فَقٰتِلَاۤ اِنَّا ہٰہُنَا قٰعِدُوۡنَ
Commentary:
The companions of Moses perhaps never fell so low as on the present occasion. They were cowardly, faithless and slothful. Compare with this the noble example of the Companions of the Holy Prophet of Islam. There is a report to the effect that when the Holy Prophet, with a handful of his ill-equipped Companions, intended to go forth to meet the vastly superior and much better-equipped Meccan force at Badr, he consulted them about it. Thereupon one of he Companions stood up and addressed the Holy Prophet in the following memorable words, "We would not say to thee, O Prophet of God! as said the companions of Moses, 'Go thou and thy Lord and fight and here we sit'. On the contrary, O Prophet of the Lord! We are ever with thee and we will go with thee whither thou goest. We will fight the enemy on thy right and on thy left and in thy front and behind thy back; and we trust God that thou wilt see from us what will comfort thine eyes." The tradition says that when the Holy Prophet heard these words, his face beamed with delight; and no wonder (Bukhari & Hisham).
661
Commentary:
The companions of Moses perhaps never fell so low as on the present occasion. They were cowardly, faithless and slothful. Compare with this the noble example of the Companions of the Holy Prophet of Islam. There is a report to the effect that when the Holy Prophet, with a handful of his ill-equipped Companions, intended to go forth to meet the vastly superior and much better-equipped Meccan force at Badr, he consulted them about it. Thereupon one of he Companions stood up and addressed the Holy Prophet in the following memorable words, "We would not say to thee, O Prophet of God! as said the companions of Moses, 'Go thou and thy Lord and fight and here we sit'. On the contrary, O Prophet of the Lord! We are ever with thee and we will go with thee whither thou goest. We will fight the enemy on thy right and on thy left and in thy front and behind thy back; and we trust God that thou wilt see from us what will comfort thine eyes." The tradition says that when the Holy Prophet heard these words, his face beamed with delight; and no wonder (Bukhari & Hisham).
قَالَ یٰمُوۡسٰۤی اِنِّی اصۡطَفَیۡتُکَ عَلَی النَّاسِ بِرِسٰلٰتِیۡ وَبِکَلٰمِیۡ فَخُذۡ مَاۤ اٰتَیۡتُکَ وَکُنۡ مِّنَ الشّٰکِرِیۡنَ
The verse seems to be addressed to Moses by way of consolation after God had made him realize that he could not attain to that high spiritual rank to which the Great Prophet of the House of Ishmael was destined to attain. He was asked not to covet the high dignity which was reserved for "that Prophet" but to remain content with, and be grateful for, the rank that God had already bestowed upon him.
Commentary:
The words of this verse were addressed to Moses by way of consolation after God had made him realize that he could not attain to that high spiritual rank to which the Great Prophet of the House of Ishmael was destined to attain. He was asked not to covet the high dignity which was reserved for "that Prophet" but to remain content with, and be grateful for, the rank that God had bestowed upon him. The words, So take hold of that which I have given thee and be of the grateful, definitely prove that it was not the seeing of God Himself that Moses desired, but only a manifestation of God higher than the one granted to him.
1034
Commentary:
The words of this verse were addressed to Moses by way of consolation after God had made him realize that he could not attain to that high spiritual rank to which the Great Prophet of the House of Ishmael was destined to attain. He was asked not to covet the high dignity which was reserved for "that Prophet" but to remain content with, and be grateful for, the rank that God had bestowed upon him. The words, So take hold of that which I have given thee and be of the grateful, definitely prove that it was not the seeing of God Himself that Moses desired, but only a manifestation of God higher than the one granted to him.
1048
The verse seems to be addressed to Moses by way of consolation after God had made him realize that he could not attain to that high spiritual rank to which the Great Prophet of the House of Ishmael was destined to attain. He was asked not to covet the high dignity which was reserved for "that Prophet" but to remain content with, and be grateful for, the rank that God had already bestowed upon him.
قَالُوۡا یٰمُوۡسٰۤی اِمَّاۤ اَنۡ تُلۡقِیَ وَاِمَّاۤ اَنۡ نَّکُوۡنَ نَحۡنُ الۡمُلۡقِیۡنَ
20:66.
g
20:66.
f
20:66.
1007
Commentary:
Mark the intensity of the scene—both parties arrayed before one another ready to come to grips in a decisive struggle.
f
20:66.
1027
Mark the intensity of the scene—both parties arrayed against each other ready to come to grips in a decisive trial.
فَلَمَّاۤ اَتٰٮہَا نُوۡدِیَ یٰمُوۡسٰۤی
27:9; 28:31; 79:17.
یہ مرادنہیں کہ آگ کے اندر خداتعالیٰ تھا‘ بلکہ یہ مراد ہے کہ یہ آگ کا نظارہ دکھانے والا خداتعالیٰ تھا۔
27:9; 28:31; 79:17.
27:9; 28:31; 79:17.
f
27:9; 28:31; 79:17.
3
یہ مرادنہیں کہ آگ کے اندر خداتعالیٰ تھا‘ بلکہ یہ مراد ہے کہ یہ آگ کا نظارہ دکھانے والا خداتعالیٰ تھا۔
a
27:9; 28:31; 79:17.
a
27:9; 28:31; 79:17.
قَالُوۡا یٰمُوۡسٰۤی اِمَّاۤ اَنۡ تُلۡقِیَ وَاِمَّاۤ اَنۡ نَّکُوۡنَ اَوَّلَ مَنۡ اَلۡقٰی
7:116.
7:116.
7:116.
Commentary:
The words of the verse show that the magicians had behaved respectfully towards Moses and it is this respectful attitude of theirs which, perhaps, was mainly instrumental in enabling them to see the truth and accept it.
b
7:116.
a
7:116.
2285
Commentary:
The words of the verse show that the magicians had behaved respectfully towards Moses and it is this respectful attitude of theirs which, perhaps, was mainly instrumental in enabling them to see the truth and accept it.
b
7:116.
یٰمُوۡسٰۤی اِنَّہٗۤ اَنَا اللّٰہُ الۡعَزِیۡزُ الۡحَکِیۡمُ
20:12, 13; 28:31.
اس کے یہ معنے نہیں کہ آگ میں خدا تھا بلکہ موسیٰ علیہ السلام کو الہاماً یہ کہا گیا تھا کہ دیکھ میرا جلوہ ہر چیز سے ظاہر ہے۔ آگ سے بھی‘ اس کے گرد کی چیزوں سے بھی‘ عصا سے بھی اور اس کی کشفی شکل سے بھی جو سانپ کی تھی۔ پس یہ کہنا بالکل قرآن مجید اور عقل کے خلاف ہے کہ اس آگ میں خدا تھا بلکہ جو باطنی نظارہ اس آگ یا سونٹے یا سانپ کے ذریعہ دکھایا گیا تھا وہ سب نظارے خدا کی ذات کو انسان کے قریب کرتے تھے نہ یہ کہ واقعہ میں خدا تھے۔
20:12, 13; 28:31.
20:12-13, 15; 28:31; 79:17.
Commentary:
The fire was not God, nor was God in the 'fire.' Holy is He and exalted far above assuming any material shape or being confined to space. The 'fire' was a manifestation of God which cast its reflection upon all that was near.
b
20:12, 13; 28:31.
4
اس کے یہ معنے نہیں کہ آگ میں خدا تھا بلکہ موسیٰ علیہ السلام کو الہاماً یہ کہا گیا تھا کہ دیکھ میرا جلوہ ہر چیز سے ظاہر ہے۔ آگ سے بھی‘ اس کے گرد کی چیزوں سے بھی‘ عصا سے بھی اور اس کی کشفی شکل سے بھی جو سانپ کی تھی۔ پس یہ کہنا بالکل قرآن مجید اور عقل کے خلاف ہے کہ اس آگ میں خدا تھا بلکہ جو باطنی نظارہ اس آگ یا سونٹے یا سانپ کے ذریعہ دکھایا گیا تھا وہ سب نظارے خدا کی ذات کو انسان کے قریب کرتے تھے نہ یہ کہ واقعہ میں خدا تھے۔
a
20:12-13, 15; 28:31; 79:17.
2818A
Commentary:
The fire was not God, nor was God in the 'fire.' Holy is He and exalted far above assuming any material shape or being confined to space. The 'fire' was a manifestation of God which cast its reflection upon all that was near.
a
20:12, 13; 28:31.
فَلَمَّاۤ اَنۡ اَرَادَ اَنۡ یَّبۡطِشَ بِالَّذِیۡ ہُوَ عَدُوٌّ لَّہُمَا قَالَ یٰمُوۡسٰۤی اَتُرِیۡدُ اَنۡ تَقۡتُلَنِیۡ کَمَا قَتَلۡتَ نَفۡسًۢا بِالۡاَمۡسِ ۖ اِنۡ تُرِیۡدُ اِلَّاۤ اَنۡ تَکُوۡنَ جَبَّارًا فِی الۡاَرۡضِ وَمَا تُرِیۡدُ اَنۡ تَکُوۡنَ مِنَ الۡمُصۡلِحِیۡنَ
یعنی جو بنی اسرائیل میں سے تھا اس نے غلطی سے یہ سمجھا کہ وہ مجھے مارنے لگا ہے اور زور سے کہا کہ کل کی طرح تم آج بھی خون کرنا چاہتے ہو۔
The words, who was an enemy to both of them, show that the man referred to was an Egyptian. But if he was an Israelite, as the Bible says, then he must have been in league with the Egyptians and must have reported the previous day’s incident to the authorities and thus was an enemy both to Moses and the Israelite who called Moses for help.
Commentary:
The words "who was an enemy to both of them," show that the man referred to was an Egyptian. But if he was an Israelite as the Bible says then he must have been in league with the Egyptians and must have reported the previous day’s incident to the authorities and thus was an enemy both to Moses and the Israelite who called Moses for help.
2
یعنی جو بنی اسرائیل میں سے تھا اس نے غلطی سے یہ سمجھا کہ وہ مجھے مارنے لگا ہے اور زور سے کہا کہ کل کی طرح تم آج بھی خون کرنا چاہتے ہو۔
2891
Commentary:
The words "who was an enemy to both of them," show that the man referred to was an Egyptian. But if he was an Israelite as the Bible says then he must have been in league with the Egyptians and must have reported the previous day’s incident to the authorities and thus was an enemy both to Moses and the Israelite who called Moses for help.
2209
The words, who was an enemy to both of them, show that the man referred to was an Egyptian. But if he was an Israelite, as the Bible says, then he must have been in league with the Egyptians and must have reported the previous day’s incident to the authorities and thus was an enemy both to Moses and the Israelite who called Moses for help.
وَجَآءَ رَجُلٌ مِّنۡ اَقۡصَا الۡمَدِیۡنَۃِ یَسۡعٰی قَالَ یٰمُوۡسٰۤی اِنَّ الۡمَلَاَ یَاۡتَمِرُوۡنَ بِکَ لِیَقۡتُلُوۡکَ فَاخۡرُجۡ اِنِّیۡ لَکَ مِنَ النّٰصِحِیۡنَ
یعنی کسی طرح کل کے واقعہ کی بھنک ان کے کان میں پڑ گئی ہے۔ معلوم ہوتا ہے یہ شخص موسیٰ کے ہم خیالوں اور دوستوں میں سے تھا۔
Commentary:
The implied reference in the verse is to the counsel that the leaders of Mecca had held to kill the Holy Prophet. But whereas Moses was informed of the designs of the Egyptian chiefs by a well-wisher of his, as the verse under comment says, the Holy Prophet was made aware of the evil designs of the Quraishite leaders against him by God Himself (8:31).
3
یعنی کسی طرح کل کے واقعہ کی بھنک ان کے کان میں پڑ گئی ہے۔ معلوم ہوتا ہے یہ شخص موسیٰ کے ہم خیالوں اور دوستوں میں سے تھا۔
2892
Commentary:
The implied reference in the verse is to the counsel that the leaders of Mecca had held to kill the Holy Prophet. But whereas Moses was informed of the designs of the Egyptian chiefs by a well-wisher of his, as the verse under comment says, the Holy Prophet was made aware of the evil designs of the Quraishite leaders against him by God Himself (8:31).
وَاَنۡ اَلۡقِ عَصَاکَ ۖ فَلَمَّا رَاٰہَا تَہۡتَزُّ کَاَنَّہَا جَآنٌّ وَّلّٰی مُدۡبِرًا وَّلَمۡ یُعَقِّبۡ ۚ یٰمُوۡسٰۤی اَقۡبِلۡ وَلَا تَخَفۡ ۖ اِنَّکَ مِنَ الۡاٰمِنِیۡنَ
7:118; 20:20; 26:46.
دیکھئے نوٹ سورۂ نمل آیت۱۱
7:118; 20:20; 26:46.
*
In the original translation of the Short Commentary a part of the verse i.e. وَاَنْ is left out. In the Five Volume Commentary the verse is translated fully. After the insertions of the translation of the relevant phrase in the present translation, the first clause of the verse will read as: “And it also said, ‘Throw down thy rod’.” (Publisher)
7:118; 20:20; 26:46.
Commentary:
For an exhaustive treatment of the miracles of the rod and white hand see 7:108,109 & 20:19-24.
b
7:118; 20:20; 26:46.
2
دیکھئے نوٹ سورۂ نمل آیت۱۱
b
7:118; 20:20; 26:46.
2897
Commentary:
For an exhaustive treatment of the miracles of the rod and white hand see 7:108,109 & 20:19-24.
c
7:118; 20:20; 26:46.
*
In the original translation of the Short Commentary a part of the verse i.e. وَاَنْ is left out. In the Five Volume Commentary the verse is translated fully. After the insertions of the translation of the relevant phrase in the present translation, the first clause of the verse will read as: “And it also said, ‘Throw down thy rod’.” (Publisher)