يَدَهُۥ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "يَدَهُۥ".
وَنَزَعَ يَدَهُۥ فَإِذَا هِىَ بَيْضَآءُ لِلنَّٰظِرِينَ
26:34; 27:13; 28:33.
大家知道, 精神高超的人们的身上, 根据他们精神发展性质或程度的不同, 会发出各种颜色的光芒。各个先知的身上放的是纯白色的光。同样地, 穆撒那只手上发出的光一定是那种颜色的。这样, 他们都看到了那些光芒, 他的手在观看者面前自然呈现着白光。在安拉派遣的其它先知的时代, 大家知道那些人也具有这样的精神经历。安拉对穆撒说, “把你的手插入怀中, 抽出时它将洁白无疵。” (28:33) 这是用象征性的语言清楚地意示穆撒, 如果他保持和他的门徒紧密地在一起并在他的养护之下, 他们自己也不仅会成为发光的人, 而且还会把光传给别人, 否则, 他们不仅会变成黑色, 而且在道德上会生病。这一奇迹因此不是一个巫师的表现, 而是一种充满深刻精神意义的迹象。
26:34; 27:13; 28:33.
The bodies of highly spiritual men are known to emit rays of various colours according to the degree or nature of their spiritual development. The rays that are emitted by the bodies of Prophets are of pure white colour. Similarly, rays that issued from the hand of Moses must have been of that colour and, when they were made visible, his hand naturally appeared white to the beholders. Men are known to have had such spiritual experiences in the times of other Prophets of God as well. God said to Moses: Thrust thy hand into thy bosom; it will come forth white without disease (28:33). This constituted, in symbolic language, a clear hint to Moses that if he kept his followers close to him and under his fostering care, they would not only become men of light themselves but would also impart light to others, otherwise they would become not only black but also morally diseased. The miracle was not, therefore, the performance of a sorcerer but a Sign full of deep spiritual significance.
26:34; 27:13; 28:33.
Commentary:
The miracle of the white hand has also been mentioned in the Bible (Exod. 4:6), with the difference that whereas in the Bible the hand is represented as "leprous", the Quran represents it as being "without disease" (28:33). Another difference between the two accounts is that the Quran represents Moses as having shown both signs to Pharaoh, while according to the Bible, although Moses is bidden to show this sign to Pharaoh (Exod. 4:8), it does not mention that Moses did actually show the latter sign to him. The Quranic version clearly seems to be the more correct, not only because Moses could not omit to show the sign of the white hand to Pharaoh as he was commanded by God, as admitted by the Bible itself, but also because Pharaoh having failed to profit by the first sign, Moses must have shown him the second Sign also, after the rejection of the first.
The bodies of highly spiritual men are known to emit invisible rays of various colours according to the degree or nature of their spiritual development. The rays that emerge from the bodies of perfectly holy men, such as Prophets, are of pure white colour. So the rays that issued from the hand of Moses must have been of that colour, and when these rays were made visible, his hand naturally appeared white to the beholders. Men are known to have had such spiritual experience in the times of other Prophets of God as well. For instance, authentic instances of such spiritual experiences having been felt by certain individuals in the time of Ahmad, the Promised Messiah, are on record (Al-Fadl, vol. 32, No. 217).
Elsewhere the Quran says, God said to Moses Thrust thy hand into thy bosom; it will come forth white without disease (28:33). This constituted, in symbolic language, a clear hint to Moses that if he kept his followers close to him and under his fostering care, they would not only become men of light themselves, but would also impart light to others, otherwise they would become not only black but also diseased. The miracle was not, therefore, the performance of a magician but a sign full of deep spiritual significance.
f
26:34; 27:13; 28:33.
512
大家知道, 精神高超的人们的身上, 根据他们精神发展性质或程度的不同, 会发出各种颜色的光芒。各个先知的身上放的是纯白色的光。同样地, 穆撒那只手上发出的光一定是那种颜色的。这样, 他们都看到了那些光芒, 他的手在观看者面前自然呈现着白光。在安拉派遣的其它先知的时代, 大家知道那些人也具有这样的精神经历。安拉对穆撒说, “把你的手插入怀中, 抽出时它将洁白无疵。” (28:33) 这是用象征性的语言清楚地意示穆撒, 如果他保持和他的门徒紧密地在一起并在他的养护之下, 他们自己也不仅会成为发光的人, 而且还会把光传给别人, 否则, 他们不仅会变成黑色, 而且在道德上会生病。这一奇迹因此不是一个巫师的表现, 而是一种充满深刻精神意义的迹象。
a
26:34; 27:13; 28:33.
1002
Commentary:
The miracle of the white hand has also been mentioned in the Bible (Exod. 4:6), with the difference that whereas in the Bible the hand is represented as "leprous", the Quran represents it as being "without disease" (28:33). Another difference between the two accounts is that the Quran represents Moses as having shown both signs to Pharaoh, while according to the Bible, although Moses is bidden to show this sign to Pharaoh (Exod. 4:8), it does not mention that Moses did actually show the latter sign to him. The Quranic version clearly seems to be the more correct, not only because Moses could not omit to show the sign of the white hand to Pharaoh as he was commanded by God, as admitted by the Bible itself, but also because Pharaoh having failed to profit by the first sign, Moses must have shown him the second Sign also, after the rejection of the first.
The bodies of highly spiritual men are known to emit invisible rays of various colours according to the degree or nature of their spiritual development. The rays that emerge from the bodies of perfectly holy men, such as Prophets, are of pure white colour. So the rays that issued from the hand of Moses must have been of that colour, and when these rays were made visible, his hand naturally appeared white to the beholders. Men are known to have had such spiritual experience in the times of other Prophets of God as well. For instance, authentic instances of such spiritual experiences having been felt by certain individuals in the time of Ahmad, the Promised Messiah, are on record (Al-Fadl, vol. 32, No. 217).
Elsewhere the Quran says, God said to Moses Thrust thy hand into thy bosom; it will come forth white without disease (28:33). This constituted, in symbolic language, a clear hint to Moses that if he kept his followers close to him and under his fostering care, they would not only become men of light themselves, but would also impart light to others, otherwise they would become not only black but also diseased. The miracle was not, therefore, the performance of a magician but a sign full of deep spiritual significance.
a
26:34; 27:13; 28:33.
1024
The bodies of highly spiritual men are known to emit rays of various colours according to the degree or nature of their spiritual development. The rays that are emitted by the bodies of Prophets are of pure white colour. Similarly, rays that issued from the hand of Moses must have been of that colour and, when they were made visible, his hand naturally appeared white to the beholders. Men are known to have had such spiritual experiences in the times of other Prophets of God as well. God said to Moses: Thrust thy hand into thy bosom; it will come forth white without disease (28:33). This constituted, in symbolic language, a clear hint to Moses that if he kept his followers close to him and under his fostering care, they would not only become men of light themselves but would also impart light to others, otherwise they would become not only black but also morally diseased. The miracle was not, therefore, the performance of a sorcerer but a Sign full of deep spiritual significance.
أَوْ كَظُلُمَٰتٍ فِى بَحْرٍ لُّجِّىٍّ يَغْشَىٰهُ مَوْجٌ مِّن فَوْقِهِۦ مَوْجٌ مِّن فَوْقِهِۦ سَحَابٌ ۚ ظُلُمَٰتٌۢ بَعْضُهَا فَوْقَ بَعْضٍ إِذَآ أَخْرَجَ يَدَهُۥ لَمْ يَكَدْ يَرَىٰهَا ۗ وَمَن لَّمْ يَجْعَلِ ٱللَّهُ لَهُۥ نُورًا فَمَا لَهُۥ مِن نُّورٍ
In vv. 37-39 above an appreciative reference is made to a class of men—the lovers of Divine Light and the righteous servants of God. The present and the immediately preceding verse speak of another class of people—the sons of darkness. People of one class accept the Divine Light and walk in it. Their enviable condition is described in the simile, 'light upon light.' The other class of people reject the Divine Light and choose to grope in the darkness of doubts. All their works prove futile and deceptive like a mirage. They love darkness, follow darkness and live in darkness, so their unenviable condition has been very aptly and graphically described in the words, their deeds are like thick layers of darkness spread over a vast and deep sea on whose surface rise waves above waves, above which are clouds— layers upon layers of darkness.
Important Words:
لجی (vast and deep) is relative noun from (lujjun) which is derived from لج (lajja) which means, he persisted in wrangling. لج فی امر means, he persisted or persevered in the affair, or he persisted obstinately in an affair, even if it became manifest that it was wrong; or he persisted in contention. لججت السفینة means, the boat entered the لجة i.e. the main sea, or the fathomless deep, or the great expanse of sea of which the limits could not be seen. بحر لجی means, a vast and deep sea (Lane & Aqrab).
Commentary:
In vv. 38-39 above an appreciative reference was made to a class of men—the lovers of divine light and the righteous servants of God. The present and the immediately preceding verse speak of another class of people—the sons of darkness. People of one class accept the divine light and walk in it with the result that they are doubly blessed, both in this world and in the next. Their enviable condition is described in the simile, "light upon light." The other class of people reject the divine light, choose to grope in the darkness of doubts and misgivings and hanker after the illusory and transient pleasures and profits of this world and end by incurring God’s displeasure. All their works prove futile and deceptive like a mirage. They love darkness, follow darkness and live in darkness and thus their unenviable condition has been very aptly and graphically described in the words, "their deeds are like thick darkness in a vast and deep sea, covered by a wave, over which is a wave, above which are clouds—layers of darkness, one upon another."
2622
Important Words:
لجی (vast and deep) is relative noun from (lujjun) which is derived from لج (lajja) which means, he persisted in wrangling. لج فی امر means, he persisted or persevered in the affair, or he persisted obstinately in an affair, even if it became manifest that it was wrong; or he persisted in contention. لججت السفینة means, the boat entered the لجة i.e. the main sea, or the fathomless deep, or the great expanse of sea of which the limits could not be seen. بحر لجی means, a vast and deep sea (Lane & Aqrab).
Commentary:
In vv. 38-39 above an appreciative reference was made to a class of men—the lovers of divine light and the righteous servants of God. The present and the immediately preceding verse speak of another class of people—the sons of darkness. People of one class accept the divine light and walk in it with the result that they are doubly blessed, both in this world and in the next. Their enviable condition is described in the simile, "light upon light." The other class of people reject the divine light, choose to grope in the darkness of doubts and misgivings and hanker after the illusory and transient pleasures and profits of this world and end by incurring God’s displeasure. All their works prove futile and deceptive like a mirage. They love darkness, follow darkness and live in darkness and thus their unenviable condition has been very aptly and graphically described in the words, "their deeds are like thick darkness in a vast and deep sea, covered by a wave, over which is a wave, above which are clouds—layers of darkness, one upon another."
2049
In vv. 37-39 above an appreciative reference is made to a class of men—the lovers of Divine Light and the righteous servants of God. The present and the immediately preceding verse speak of another class of people—the sons of darkness. People of one class accept the Divine Light and walk in it. Their enviable condition is described in the simile, 'light upon light.' The other class of people reject the Divine Light and choose to grope in the darkness of doubts. All their works prove futile and deceptive like a mirage. They love darkness, follow darkness and live in darkness, so their unenviable condition has been very aptly and graphically described in the words, their deeds are like thick layers of darkness spread over a vast and deep sea on whose surface rise waves above waves, above which are clouds— layers upon layers of darkness.
وَنَزَعَ يَدَهُۥ فَإِذَا هِىَ بَيْضَآءُ لِلنَّٰظِرِينَ
7:109; 20:23.
7:109; 20:23.
h
7:109; 20:23.
a
7:109; 20:23.
d
7:109; 20:23.
2111
See {1024}.