تَسۡعٰی
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "تَسۡعٰی".
اِنَّ السَّاعَۃَ اٰتِیَۃٌ اَکَادُ اُخۡفِیۡہَا لِتُجۡزٰی کُلُّ نَفۡسٍۭ بِمَا تَسۡعٰی
15:86; 40:60.
Important Words:
أخفیھا (I am going to manifest it) is derived from خفی which has two contrary significations: خفیالشیء (khafiya) means, the thing was or became hidden, concealed or covered. خفیالشیء (khafa) means, he made the thing apparent, manifest, plain or evident. They say خفی المطر الفأر i.e. the rain made the rats come forth from the holes. أخفیالشیء means, he removed خفاء (covering) of the thing. The Quranic expression أکاد أخفیھا means, I am almost making it to appear; I am almost removing that which covers it i.e. I am going to manifest it (Lane & Aqrab). The expression may also mean, I am going to keep it concealed.
الساعة (the Hour) may mean the Day of Resurrection; or the time of triumph of the cause of Moses and that of the discomfiture and destruction of his enemies.
Commentary:
Moses is here told that when he preached his divine mission, he will be opposed and persecuted but no opposition or persecution will be allowed to impede or arrest the progress of his cause, and that the signs foretelling the death and destruction of those who stood in his way will become increasingly manifest.
The verse may also mean that the time of the destruction of the enemies of Moses will remain hidden so that when the Divine punishment overtook them all of a sudden, they will become completely nonplussed and will not know what to do.
a
15:86; 40:60.
814
اَخْفَی الشَّیْء (Akhfash-Shai’) 的意思是, 他隐藏了这个东西;他拿掉了遮掩它的东西或把它显露出来 (Lane)。
a
15:86; 40:60.
2249
Important Words:
أخفیھا (I am going to manifest it) is derived from خفی which has two contrary significations: خفیالشیء (khafiya) means, the thing was or became hidden, concealed or covered. خفیالشیء (khafa) means, he made the thing apparent, manifest, plain or evident. They say خفی المطر الفأر i.e. the rain made the rats come forth from the holes. أخفیالشیء means, he removed خفاء (covering) of the thing. The Quranic expression أکاد أخفیھا means, I am almost making it to appear; I am almost removing that which covers it i.e. I am going to manifest it (Lane & Aqrab). The expression may also mean, I am going to keep it concealed.
الساعة (the Hour) may mean the Day of Resurrection; or the time of triumph of the cause of Moses and that of the discomfiture and destruction of his enemies.
Commentary:
Moses is here told that when he preached his divine mission, he will be opposed and persecuted but no opposition or persecution will be allowed to impede or arrest the progress of his cause, and that the signs foretelling the death and destruction of those who stood in his way will become increasingly manifest.
The verse may also mean that the time of the destruction of the enemies of Moses will remain hidden so that when the Divine punishment overtook them all of a sudden, they will become completely nonplussed and will not know what to do.
e
15:86; 40:60.
1815
Akhfash-Shai’a means, he concealed the thing; he removed its covering or manifested it (Lane).
فَاَلۡقٰٮہَا فَاِذَا ہِیَ حَیَّۃٌ تَسۡعٰی
تفصیل کے لئے دیکھئے تفسیر کبیر جلد پنجم صفحہ ۴۱۴۔ سورۂ طہ و سورہ اعراف آیت۱۱۸ اور سورہ نمل آیت۱۱۔
The rod did not actually turn into a serpent but was merely made to appear like one. It, therefore, contradicted or contravened no law of nature. The miracle was intended, besides providing a very powerful proof in support of Moses, to comfort him that his people would not remain permanently wedded to idolatry and other evil practices but, the instant they came under his fostering care, they would again become his good and God-fearing companion, ‘Asa signifying a community (Lane). See also {1023}.
Commentary:
حیة (serpent). The Quran has used three different words for describing the turning of the rod of Moses into a serpent, viz.حیة as in the verse under comment; جان as in 27:11 and 28:32; and ثعبانas in 7:108 and 26:33. The word حیة is of general application and is used for all categories of serpents; جان means a small serpent; and ثعبان generally means a bulky and long serpent. These words apparently seem to have been used haphazardly at various places in the Quran, but in reality there is no haphazardness, or arbitrariness since the word جان has been used from the point of view of the serpent’s quick movements and ثعبان from the point of view of its large size. Moreover, when the mere fact of the turning of the rod into a serpent is mentioned the word حیة is used, but when the rod turns into a serpent in the presence of Moses alone the word جان (a small serpent) is used. When, however, the miracle of the rod turning into a serpent is shown in public before Pharaoh, the magicians and the people, the word ثعبان (a large and bulky serpent) is used. The significance of these different words on different occasions would be different. The word حیة (root-word حیی) signifies that a dead people (عصا) as, to all intents and purposes, the Israelites were, would receive a new and vigorous life through Moses and the word جان(a small, fast moving serpent) signifies that from a small and decadent community, they would make rapid progress and would become ثعبان (a large and bulky serpent) for Pharaoh and his people i.e. they would become the means and instrument of their destruction.
The verse purports to say, and the history of the Israelites bears testimony to the fact, that whenever Moses happened to become separated from his people they became, as it were, serpents i.e. they relapsed into idol-worship and other abominable practices.
For an exhaustive explanation of the miracle of the rod turning into a serpent and its spiritual significance see 7:108. Suffice it to say here that it was a vision which Moses had seen and in which Pharaoh, his courtiers and the magicians were also made to share. The rod did not actually turn into a serpent but was merely made to appear like one. It, therefore, contradicted or contravened no law of nature.
3
تفصیل کے لئے دیکھئے تفسیر کبیر جلد پنجم صفحہ ۴۱۴۔ سورۂ طہ و سورہ اعراف آیت۱۱۸ اور سورہ نمل آیت۱۱۔
2252
Commentary:
حیة (serpent). The Quran has used three different words for describing the turning of the rod of Moses into a serpent, viz.حیة as in the verse under comment; جان as in 27:11 and 28:32; and ثعبانas in 7:108 and 26:33. The word حیة is of general application and is used for all categories of serpents; جان means a small serpent; and ثعبان generally means a bulky and long serpent. These words apparently seem to have been used haphazardly at various places in the Quran, but in reality there is no haphazardness, or arbitrariness since the word جان has been used from the point of view of the serpent’s quick movements and ثعبان from the point of view of its large size. Moreover, when the mere fact of the turning of the rod into a serpent is mentioned the word حیة is used, but when the rod turns into a serpent in the presence of Moses alone the word جان (a small serpent) is used. When, however, the miracle of the rod turning into a serpent is shown in public before Pharaoh, the magicians and the people, the word ثعبان (a large and bulky serpent) is used. The significance of these different words on different occasions would be different. The word حیة (root-word حیی) signifies that a dead people (عصا) as, to all intents and purposes, the Israelites were, would receive a new and vigorous life through Moses and the word جان(a small, fast moving serpent) signifies that from a small and decadent community, they would make rapid progress and would become ثعبان (a large and bulky serpent) for Pharaoh and his people i.e. they would become the means and instrument of their destruction.
The verse purports to say, and the history of the Israelites bears testimony to the fact, that whenever Moses happened to become separated from his people they became, as it were, serpents i.e. they relapsed into idol-worship and other abominable practices.
For an exhaustive explanation of the miracle of the rod turning into a serpent and its spiritual significance see 7:108. Suffice it to say here that it was a vision which Moses had seen and in which Pharaoh, his courtiers and the magicians were also made to share. The rod did not actually turn into a serpent but was merely made to appear like one. It, therefore, contradicted or contravened no law of nature.
1816A
The rod did not actually turn into a serpent but was merely made to appear like one. It, therefore, contradicted or contravened no law of nature. The miracle was intended, besides providing a very powerful proof in support of Moses, to comfort him that his people would not remain permanently wedded to idolatry and other evil practices but, the instant they came under his fostering care, they would again become his good and God-fearing companion, ‘Asa signifying a community (Lane). See also {1023}.
قَالَ بَلۡ اَلۡقُوۡا ۖ فَاِذَا حِبَالُہُمۡ وَعِصِیُّہُمۡ یُخَیَّلُ اِلَیۡہِ مِنۡ سِحۡرِہِمۡ اَنَّہَا تَسۡعٰی
7:117; 26:44.
7:117.
God’s Prophets never take the offensive. They wait till they are attacked and then they defend themselves.
The cords and staves of the magicians appeared to Moses only as though they ran about. Actually they did nothing of the kind. The forces of evil at first appear to carry the day for a short while, but they soon come to grief.
7:117; 26:44.
7:117.
Important Words:
عصیھم (their staves). عصی is the plural of عصا which means: (1) a piece of wood on which one reclines, a stick, a stave; a party; the tongue (Lane & Aqrab).
Commentary:
The words "Nay, cast ye", show that the Prophets of God never take the offensive. They wait till they are attacked and then they defend themselves.
The expression یخیل الیه (appeared to him) clearly indicates that the cords and staves of the magicians only appeared to Moses as though they ran about. Actually they did nothing of the kind. The forces of evil at first appear to carry the day for a short while but they soon come to grief and suffer defeat and destruction.
c
7:117; 26:44.
d
7:117.
b
7:117; 26:44.
c
7:117.
2286
Important Words:
عصیھم (their staves). عصی is the plural of عصا which means: (1) a piece of wood on which one reclines, a stick, a stave; a party; the tongue (Lane & Aqrab).
Commentary:
The words "Nay, cast ye", show that the Prophets of God never take the offensive. They wait till they are attacked and then they defend themselves.
The expression یخیل الیه (appeared to him) clearly indicates that the cords and staves of the magicians only appeared to Moses as though they ran about. Actually they did nothing of the kind. The forces of evil at first appear to carry the day for a short while but they soon come to grief and suffer defeat and destruction.
c
7:117; 26:44.
d
7:117.
1832
God’s Prophets never take the offensive. They wait till they are attacked and then they defend themselves.
1833
The cords and staves of the magicians appeared to Moses only as though they ran about. Actually they did nothing of the kind. The forces of evil at first appear to carry the day for a short while, but they soon come to grief.