یَحُوۡلُ

Appears 1 times in Quran

Word Details

یَحُوۡلُ

Meanings

comes in

📖 Lane's Lexicon (Root: حول)

[1] حَالَ , (S, Mgh, Msb, K, &c.,) aor. يَحُولُ, Msb, Er-Rághib,) inf. n. حَوْلٌ and حُؤُولٌ (K, Er-Rághib) [and حَوَلَانٌ], It (a thing) became altered, transmuted, or changed, (S, * Mgh, Msb, Er-Rághib, TA,) from its state, or condition, (S, Mgh,) or from its natural state or condition, and its constitution; as also ↓ استحال; (Msb;) i. q. ↓ تحوّل; (K:) which [here] signifies [as above; or] it became altered, transmuted, or changed, whether essentially or substantially, or in respect of predicament [or state or condition], or by saying; (Er-Rághib, TA;) and ↓ احال signifies the same: (K:) or this last is said of a man meaning مِنْ شَىْءٍ إِلَى شَىْءٍ ↓ تحوّل [he shifted, or turned, from one thing to another]: (TA:) and hence, (TA,) he became a Muslim: (IAar, K, TA:) for in this case one says of a man, عَمَّا كَانَ ↓ تحوّل يَعْبُدُ إِلَى الإِسْلَامِ [he turned from that which he was worshipping to El-Islám]. (IAar, TA.) ― 2-b2- [Hence, also,] حال, inf. n. مَحَالٌ and حِيلَةٌ, i. q. احتال, q. v. (Ham p. 652.) ― 2-b3- And حال and ↓ استحال It (anything) shifted, or removed, or went, or became shifted or transferred; syn. تحوّل: or it moved; syn. تحرّك: so accord. to different copies of the K: or, accord. to the O, the former verb has both of these significations: (TA:) or it has the latter of these significations, said of a شَخْص [i. e. a man, or person, or the figure of a thing seen from a distance]: (S:) or both verbs signify it (anything) became altered, or changed, (M, K,) from straightness, or evenness, (K,) to crookedness, or unevenness. (M, K.) You say, حَالَتِ القَوْسُ The bow became crooked (K, TA) in the portion between the part grasped by the hand and the curved extremity; or in the curved extremity: (TA:) or reverted from the state into which it was brought by pressure [with the ثِقَاف], and became crooked in the portion between the part grasped by the hand and the curved extremity; as also ↓ استحالت: (S, O:) and in like manner, الأَرْضُ عَنِ الاِسْتِوَآءِ إِلَى ↓ استحالتِ العِوَجِ [The ground became altered, or changed, from evenness to unevenness]: (S:) or [simply] ↓ استحالت it became uneven: (Msb:) [and الارض ↓ أَحَالَتِ (K in art. صمت) app. signifies the same:] or ↓ استحال signifies it (a thing) was disposed, or was about, to become altered, or changed. (Er-Rághib, TA.) And حال لَوْنُهُ Its colour altered, or changed, and became black. (S.) And حال It (a thing) shifted from its way, or manner, or direction. (TA.) And حال وَتَرُ القَوْسِ The string of the bow shifted from its place on the occasion of shooting: and حَالَتِ القَوْسُ وَتَرَهَا, [the bow shifted from its string.] (TA.) And حال مِنْ مَكَانِهِ, inf. n. حِوَلٌ, (O, TA,) or this is a simple subst., (S, M, K,) He, or it, shifted, or removed, from his, or its, place. (O, TA. [See حِوَلٌ, below.]) And حال إِلَى مَكَانٍ آخِرِ i. q. ↓ تحوّل [i. e. He, or it, shifted, or removed, or became shifted or transferred, to another place]. (S.) And حال عَنِ العَهْدِ, inf. n. حُؤُولٌ, i. q. انقلب [i. e. He withdrew, or receded, from the covenant, compact, agreement, or engagement]. (S.) ― 2-b4- حال فِى مَتْنِ فَرَسِهِ, inf. n. حُؤُولٌ, He leaped, and rode, upon the back of his horse; as also ↓ احال: (S:) or حال فِى ظَهْرِ دَابَّتِهِ he leaped, and seated himself firmly, upon the back of his beast; as also ↓ احال: (K, TA:) and حال عَلَى الفَرَسِ, (TA,) inf. n. حَوْلَةٌ, (K, * TA,) he seated himself firmly upon the horse. (K, * TA.) ― 2-b5- حال صَبُوحُهُمْ عَلَى غَبُوقِهِمْ, Their morning-draught and their evening-draught became one, is said of people suffering from drought, and scarcity of milk. (TA.) ― 2-b6- حال, (Mgh, Msb, K,) aor. as above, inf. n. حَوْلٌ, (Msb,) said of a year (حَوْلٌ), (Mgh, K,) It passed: (Msb:) or it revolved and passed: (Mgh:) or it became complete. (K.) You say, حال عَلَيْهِ الحَوْلُ, (S, K,) inf. n. حَوْلٌ and حُؤُولٌ, (K,) The year passed over him, or it; [or he, or it, became a year old;] (S, K;) as also ↓ احال. (S.) And حال, alone, (Msb, TA,) and ↓ احال and ↓ أَحْوَلَ, (Msb,) The year passed over it. (Msb, TA.) And ↓ احال (S, K) and ↓ أَحْوَلَ (S, TA) and ↓ احتال (K) A year passed over it; [or it became a year old;] (S, K, TA;) said of wheat, or food, and of other things: (S, TA:) and so حالت and ↓ احالت and ↓ أَحْوَلَتْ said of a دار [or house]: (S:) or حَالَتِ الدَّارُ and ↓ احالت and ↓ أَحْوَلَت and حِيلَ بِالدَّارِ years passed over the house: (K:) or the house became altered, or changed, and years passed over it: and in like manner one says, أَعَامَت and أَشْهَرَت. (TA.) And حال said of a boy, A year passed over him; [or he became a year old;] (S;) as also ↓ احول. (K.) And بِالمَكَانِ ↓ احال (Ks, S, Msb, K) and ↓ أَحْوَلَ (Ks, S, K) He remained, stayed, abode, or dwelt, a year in the place: (Ks, S, Msb, K:) or, as some say, a long time. (TA.) ― 2-b7- حَالَتْ, inf. n. حِيَالٌ (S, Msb, K) and حِيَالَةٌ and حُؤُولٌ (K) and حُولٌ; (S;) and ↓ احالت, and ↓ حوّلت; (K;) said of a she-camel, (S, K,) &c., (K,) She did not conceive, or become pregnant, during a year, or two years, or some years: (K:) or she, having been covered by the stallion, did not become pregnant: (S, K:) or, said of a woman, and of a she-camel, she did not become pregnant. (Msb.) And حالت, (S, Mgh, Msb, TA,) and ↓ احالت, (Mgh,) said of a palm-tree (نَخْلَةٌ), It bore one year, and not another year: (Mgh, TA:) or did not bear, (S, Msb,) having been fecundated. (S.) ― 2-b8- حال الشَّىْءُ بَيْنِى وَبَيْنَكَ, (S, Er-Rághib,) or بَيْنَ الشَّيْئَيْنِ, (Mgh, * K,) inf. n. حَيْلُولَةٌ, [originally حَيْوَلُولَةٌ,] (Mgh, Msb,) like كَيْنُونَةٌ [&c.], (Mgh,) and حُؤُولٌ (Mgh) and حَوْلٌ, (Er-Rághib, TA,) The thing intervened as a separation, a partition, a fence, a barrier, or an obstacle, or obstruction, (S, K, Er-Rághib, TA,) between me and thee, (S, Er-Rághib, TA,) or between the two things. (K.) You say, حال النَّهْرُ بَيْنَنَا The river intervened as a separation, or an obstacle, between us, preventing conjunction, or communication. (Msb.) And حال الشَّىْءُ دُونَ الشَّىْءِ [The thing intervened as an obstacle in the way to the thing]. (S voce اِعْتَرَضَ.) It is said in the Kur [viii. 24], وَٱعْلَمُوا أَنَّ ٱللّٰهَ يَحُولُ بَيْنَ المَرْءِ وَقَلْبِهِ [And know ye that God interveneth, or interposeth, between the man and his heart, or secret thoughts, or desire]: indicating that He turns him from his desire: (Er-Rághib, TA:) or that He possesses his heart, and turns it as He wills: (O, TA:) or that a man cannot believe nor disbelieve unless it be God's will: (Jel:) or, as some say, that God destroys a man; or reduces him to the vilest condition of life, in order that he may not know, after knowing, anything. (Er-Rághib, TA. [See other remote interpretations in the Ksh, and the Expos. of Bd.]) And in the same [xxxiv. 53], وَحِيلَ بَيْنَهُمْ وَ بَيْنَ مَا يَشْتَهُونَ [And an obstacle shall be made to intervene between them and that which they shall eagerly desire]. (TA.) ― 2-b9- And حال الشَّىْءُ The thing poured out, or forth. (TA.) [See also 4.] ＝ 1-A2- حَوِلَتْ عَيْنُهُ, (S, K,) and حَالَتْ, inf. n. تَحَالُ, (K,) the latter, of the dial. of Temeem, accord. to Lth, (TA,) [but see what follows,] inf. n. حَوَلٌ; (S, M, Mgh, K;) and ↓ احولّت, (S, K,) inf. n. ↓ اِحْوِلَالٌ; (K;) His eye [squinted; i. e.] had the white apparent at the outer angle, and the black next the inner angle: (M, K:) or had the black turning towards the nose: (Lth, M, K:) or had one of the two blacks turned towards the nose, and the other towards the temple: (Mgh:) or had its black next the outer angle: or his eye was as though it looked towards the حِجَاج [or supraorbital bone]: or had the black inclining towards the outer angle: (M, K:) the first of which meanings is that commonly known: but some say that حَالَتْ signifies it was turned from its proper state: or it is anomalous: (TA:) the epithet applied to the man is ↓ أَحْوَلُ, (S, Mgh, K,) and ↓ حَوِلٌ: and that applied to the eye is [the fem. of the former of these, i. e.] ↓ حَوْلَآءُ: (K:) the pl. of which, and of the masc., is حُولٌ. (Har p. 412.)

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العربیّا نور ماجدی (Arabic Noor Majadi)

English - Hazrat Molavi Sher Ali ^ra

Occurrences in Quran

Found 1 verses containing "یَحُوۡلُ".

8:25

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اسۡتَجِیۡبُوۡا لِلّٰہِ وَلِلرَّسُوۡلِ اِذَا دَعَاکُمۡ لِمَا یُحۡیِیۡکُمۡ ۖ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ یَحُوۡلُ بَیۡنَ الۡمَرۡءِ وَقَلۡبِہٖ وَاَنَّہٗۤ اِلَیۡہِ تُحۡشَرُوۡنَ

English - Hazrat Molavi Sher Ali ^ra

O ye who believe! respond to Allah, and the Messenger when he calls you that he may give you life, and know that Allah comes in between a man and his heart, and that He it is unto Whom you shall be gathered.

English - Five Volume Translation

O ye who believe! [a]respond to Allah, and the Messenger when he calls you that he may give you life, and know that Allah comes in between a man and his heart, and that He it is unto Whom you will be gathered.[1113]

3:33; 4:60; 8:47; 24:55.

Commentary:

Though the verse enjoins the Faithful to respond to both Allah and His Messenger, it does not say "when they (Allah and His Messenger) call you" but simply "when he calls you." The pronoun "he" obviously refers to the Messenger, for it is the Messenger who actually calls. Calling by God is also through His Messenger. Or the singular pronoun "he" may be taken to refer to both Allah and the Messenger taken separately, i.e. when Allah calls you or when the Messenger calls you.

The words, that he may give you life, embody a great truth. The calling of the Messenger is always for the purpose of giving life to those who believe. It must, however, be remembered that when the quickening of, or the giving of life to, the dead is ascribed to a Prophet of God, the words should be taken not in their physical but in their spiritual sense.

The words, know that Allah comes in between a man and his heart, are important. There are two powers in men, firstly, the will-power of the "I". This power has its seat in the mind and has, therefore, been referred to in the verse as "man". The second power lies in the heart. The "I" or the will-power, or in other words "the man," issues its command and it is for the heart to obey it. But an unpurified heart does not always obey the command emanating from the mind. The words, Allah comes in between a man and his heart, therefore, signify that God has His position between the "I" and the heart. Man has not the power to purify his heart, i.e. he cannot make it obey the dictates of the "I", for he has no control over it. But God controls the heart and can purify it. So we should obey God that He may purify our heart and make it follow the will of the "I". The expression is figurative and means that it is God alone Who can make the dictates of the "I" have the desired effect on the heart.

The verse also hints that one should always hasten to hear and obey a good call; for if one delays doing so, the law of God, meant for those who hesitate to accept the truth and keep back from it, is likely to come in, and make the heart rusty, with the result that it becomes all the more disinclined to accept the truth.

English - Five Volume Commentary ^*

Cross Refs:

3:33; 4:60; 8:47; 24:55.

1113

Commentary:

یَحُوۡلُ