وَیُوۡنُسَ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "وَیُوۡنُسَ".
۞ اِنَّاۤ اَوۡحَیۡنَاۤ اِلَیۡکَ کَمَاۤ اَوۡحَیۡنَاۤ اِلٰی نُوۡحٍ وَّالنَّبِیّٖنَ مِنۡۢ بَعۡدِہٖ ۚ وَاَوۡحَیۡنَاۤ اِلٰۤی اِبۡرٰہِیۡمَ وَاِسۡمٰعِیۡلَ وَاِسۡحٰقَ وَیَعۡقُوۡبَ وَالۡاَسۡبَاطِ وَعِیۡسٰی وَاَیُّوۡبَ وَیُوۡنُسَ وَہٰرُوۡنَ وَسُلَیۡمٰنَ ۚ وَاٰتَیۡنَا دَاوٗدَ زَبُوۡرًا
2:137; 3:85; 6:85-88.
17:56.
Some Prophets have been mentioned here, and in the succeeding verse, to point out that the mission of the Prophet of Islam was not a new thing. The specific mention of Zabur, the Book of Wisdom given to David in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, is made to hint that the Qur’an combines in itself both "Law and wisdom".
2:137; 3:85; 6:85-88.
17:56.
Commentary:
زبورا (a Book) signifies any writing or book; or a book that is confined to intellectual science exclusive of legal statutes or ordinances. الزبور signifies particularly the Book of the Psalms of David (Lane & Aqrab). See also 3:185.
Commentary:
Typical Prophets have been mentioned here and in the succeeding verse to point out that the mission of the Prophet of Islam was not a new thing, the specific mention of زبور, the Book of wisdom given to David, in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, being both "Law" and "Wisdom".
g
2:137; 3:85; 6:85-88.
h
17:56.
a
2:137; 3:85; 6:85-88.
b
17:56.
627
Commentary:
زبورا (a Book) signifies any writing or book; or a book that is confined to intellectual science exclusive of legal statutes or ordinances. الزبور signifies particularly the Book of the Psalms of David (Lane & Aqrab). See also 3:185.
Commentary:
Typical Prophets have been mentioned here and in the succeeding verse to point out that the mission of the Prophet of Islam was not a new thing, the specific mention of زبور, the Book of wisdom given to David, in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, being both "Law" and "Wisdom".
a
2:137; 3:85; 6:85-88.
b
17:56.
706
Some Prophets have been mentioned here, and in the succeeding verse, to point out that the mission of the Prophet of Islam was not a new thing. The specific mention of Zabur, the Book of Wisdom given to David in the present verse and of the Law-bearing revelation vouchsafed to Moses in the succeeding one, is made to hint that the Qur’an combines in itself both "Law and wisdom".
وَاِسۡمٰعِیۡلَ وَالۡیَسَعَ وَیُوۡنُسَ وَلُوۡطًا ۚ وَکُلًّا فَضَّلۡنَا عَلَی الۡعٰلَمِیۡنَ
2:48; 3:34, 35; 45:17.
2:48; 3:34, 35; 45:17.
The prophets descending from Noah have been divided in the present and the preceding two verses into three different groups and to each group has been added a distinctive adjective. The first group comprises David, Solomon, Job, Joseph, Moses and Aaron—Prophets who were given power and prosperity, and who consequently were able to do good to their fellow human beings. Hence members of this group have been designated as "doers of good," for, through their temporal power and prosperity they were able to do material good to their people. David and Solomon were kings; Joseph and Job were blessed with prosperity after they had been tried with afflictions which they both bore with extraordinary patience. Moses and Aaron enjoyed supreme authority over their people. The second group includes Zachariah, John, Jesus and Elias. None of these Prophets possessed temporal power or worldly goods; each lived a humble and lowly life, so much so that of Elias it is said that he was rarely seen and generally lived in the w
2:48; 3:34-35; 45:17.
Important Words:
الیسع (Elisha) was the son of Shaphat, the disciple and successor of Elijah. He was a native of Abelmeholah, a village in Galilee. He was taken from the plough and anointed by Elijah to be his successor. Directed by God, Elijah found him in the field and threw his mantle over him. Many miracles are attributed to Elisha. But neither the sanctity of his life nor the miracles he wrought had the effect of reforming the nation at large. At length, worn out by his public and private labour, he breathed his last at the age of ninety in 838 B.C.
یونس (Jonah), son of Amittai, was born in Gath-hepher, in the tribe of Zebulun. He lived either before or during the reign of Jeroboam II or in the reign of Jehoahaz about 850 B.C. He was an Israelite Prophet with a mission to the people of Nineveh. Jonah prophesied the destruction of his people within 40 days. But they repented and turned to God with humble supplication, whereupon they were saved. This, however, upset Jonah who, being ashamed to face his people, ran away and, while crossing a sea, was thrown into the water and swallowed by a fish (Jonah, 1:17). Jonah remained in the belly of the fish for three days and was then disgorged by it and saved. It is to this incident that Jesus referred when he said that no miracle would be shown to his people except that of Jonah (Matt. 16:4), meaning that he would be put on the cross but would be taken down alive and would then be placed in the womb of the earth for three days after which he would escape therefrom, just as Jonah had escaped from the belly of the fish.
Commentary:
See 6:85 above. The verse speaks of Lot as being "exalted above the people." Now if the word العالمین (lit. the people) be taken to signify "all the peoples," it would be evidently wrong; for Lot lived in the time of Abraham and was admittedly not superior to the Patriarch. Thus the word العالمین cannot here signify even "the people of the age" as it has been rendered elsewhere but simply "the people," i.e. a section thereof. In fact, the exaltation spoken of here refers only to the people to whom the Prophets, mentioned in the verse, were sent.
a
2:48; 3:34, 35; 45:17.
a
2:48; 3:34-35; 45:17.
830
Important Words:
الیسع (Elisha) was the son of Shaphat, the disciple and successor of Elijah. He was a native of Abelmeholah, a village in Galilee. He was taken from the plough and anointed by Elijah to be his successor. Directed by God, Elijah found him in the field and threw his mantle over him. Many miracles are attributed to Elisha. But neither the sanctity of his life nor the miracles he wrought had the effect of reforming the nation at large. At length, worn out by his public and private labour, he breathed his last at the age of ninety in 838 B.C.
یونس (Jonah), son of Amittai, was born in Gath-hepher, in the tribe of Zebulun. He lived either before or during the reign of Jeroboam II or in the reign of Jehoahaz about 850 B.C. He was an Israelite Prophet with a mission to the people of Nineveh. Jonah prophesied the destruction of his people within 40 days. But they repented and turned to God with humble supplication, whereupon they were saved. This, however, upset Jonah who, being ashamed to face his people, ran away and, while crossing a sea, was thrown into the water and swallowed by a fish (Jonah, 1:17). Jonah remained in the belly of the fish for three days and was then disgorged by it and saved. It is to this incident that Jesus referred when he said that no miracle would be shown to his people except that of Jonah (Matt. 16:4), meaning that he would be put on the cross but would be taken down alive and would then be placed in the womb of the earth for three days after which he would escape therefrom, just as Jonah had escaped from the belly of the fish.
Commentary:
See 6:85 above. The verse speaks of Lot as being "exalted above the people." Now if the word العالمین (lit. the people) be taken to signify "all the peoples," it would be evidently wrong; for Lot lived in the time of Abraham and was admittedly not superior to the Patriarch. Thus the word العالمین cannot here signify even "the people of the age" as it has been rendered elsewhere but simply "the people," i.e. a section thereof. In fact, the exaltation spoken of here refers only to the people to whom the Prophets, mentioned in the verse, were sent.
b
2:48; 3:34, 35; 45:17.
870
The prophets descending from Noah have been divided in the present and the preceding two verses into three different groups and to each group has been added a distinctive adjective. The first group comprises David, Solomon, Job, Joseph, Moses and Aaron—Prophets who were given power and prosperity, and who consequently were able to do good to their fellow human beings. Hence members of this group have been designated as "doers of good," for, through their temporal power and prosperity they were able to do material good to their people. David and Solomon were kings; Joseph and Job were blessed with prosperity after they had been tried with afflictions which they both bore with extraordinary patience. Moses and Aaron enjoyed supreme authority over their people. The second group includes Zachariah, John, Jesus and Elias. None of these Prophets possessed temporal power or worldly goods; each lived a humble and lowly life, so much so that of Elias it is said that he was rarely seen and generally lived in the w