بَیۡض
Appears 7 times in Quran
Derived Words (3)
Words derived from the stem "بَیۡض".
Occurrences in Quran
Found 7 verses containing "بَیۡض".
وَنَزَعَ یَدَہٗ فَاِذَا ہِیَ بَیۡضَآءُ لِلنّٰظِرِیۡنَ
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.
وَاضۡمُمۡ یَدَکَ اِلٰی جَنَاحِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ اٰیَۃً اُخۡرٰی
7:109; 27:13; 28:33.
موسٰیؑ کی کتاب تورات ہے‘ مگر اس نے یہ ظلم کیا ہے کہ ہاتھ کی سفیدی کو کوڑھ کی طرف منسوب کیا ہے (دیکھئے خروج باب۴ آیت۶) لیکن قرآن مجید جو تورات کی مدِّمقابل کتاب ہے اور بنو اسماعیل کے ایک فرد پر نازل ہوئی ہے وہ موسٰیؑ پر سے یہ الزام دور کرتی ہے اور کہتی ہے کہ ہاتھ سفید تو نکلا مگر اس کی سفیدی بیماری کی وجہ سے نہ تھی۔ یہود اور نصاریٰ کو یہ فرق دیکھ کر اور اپنی گندہ د ہنی کو دیکھ کر شرمانا چاہئے۔
7:109; 27:13; 28:33.
Yad means, hand or arm and figuratively signifies favour, beneficence; power, authority; help, protection; community, party (Aqrab).
One of the meanings of Yad (hand) being a community or people, the expression in the text contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all moral evils. Yade Baida’ may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109; and 26:34.
7:109; 27:13; 28:33.
Important Words:
یدک (thy hand). ید is derived from یدی (yada). یدی الرجل means, he hit or hurt the hand of the man; he did a good to him. یدی فلان من فلان (yadiya) means, such a one received a favour or bounty from such a one. ید means, hand or arm; and figuratively means, favour, benefit, bounty or beneficence; power, dominion, control, authority or assistance; help, protection; troop, host, army; shame, disgrace; duration, length; community, party; etc. سقط فی یدیه means, he felt ashamed; he was smitten with remorse; أعطی بیدہ means, he obeyed and submitted; ھذا فی یدی means, this is under my possession or authority. ید الطائرmeans, the wing of the bird; ید الزمان means, the length or duration of the time. یداللّٰه مع الجماعة means, the help or protection of God is with the community (Aqrab).
جناح (arm-pit) means, wing; hand; upper arm or arm from the shoulder to the elbow, edge; side; wing of an army; protection; a part or position of a thing; a community or people (Lane & Aqrab). See also 17:25.
Commentary:
One of the meanings of ید (hand) as stated above under "Important Words" is, a community or people. According to this meaning the expression واضمم یدک الی جناحک contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all evil.
ید بیضاء (white hand) may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109 & 26:33-34.
c
7:109; 27:13; 28:33.
4
موسٰیؑ کی کتاب تورات ہے‘ مگر اس نے یہ ظلم کیا ہے کہ ہاتھ کی سفیدی کو کوڑھ کی طرف منسوب کیا ہے (دیکھئے خروج باب۴ آیت۶) لیکن قرآن مجید جو تورات کی مدِّمقابل کتاب ہے اور بنو اسماعیل کے ایک فرد پر نازل ہوئی ہے وہ موسٰیؑ پر سے یہ الزام دور کرتی ہے اور کہتی ہے کہ ہاتھ سفید تو نکلا مگر اس کی سفیدی بیماری کی وجہ سے نہ تھی۔ یہود اور نصاریٰ کو یہ فرق دیکھ کر اور اپنی گندہ د ہنی کو دیکھ کر شرمانا چاہئے۔
a
7:109; 27:13; 28:33.
2254
Important Words:
یدک (thy hand). ید is derived from یدی (yada). یدی الرجل means, he hit or hurt the hand of the man; he did a good to him. یدی فلان من فلان (yadiya) means, such a one received a favour or bounty from such a one. ید means, hand or arm; and figuratively means, favour, benefit, bounty or beneficence; power, dominion, control, authority or assistance; help, protection; troop, host, army; shame, disgrace; duration, length; community, party; etc. سقط فی یدیه means, he felt ashamed; he was smitten with remorse; أعطی بیدہ means, he obeyed and submitted; ھذا فی یدی means, this is under my possession or authority. ید الطائرmeans, the wing of the bird; ید الزمان means, the length or duration of the time. یداللّٰه مع الجماعة means, the help or protection of God is with the community (Aqrab).
جناح (arm-pit) means, wing; hand; upper arm or arm from the shoulder to the elbow, edge; side; wing of an army; protection; a part or position of a thing; a community or people (Lane & Aqrab). See also 17:25.
Commentary:
One of the meanings of ید (hand) as stated above under "Important Words" is, a community or people. According to this meaning the expression واضمم یدک الی جناحک contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all evil.
ید بیضاء (white hand) may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109 & 26:33-34.
b
7:109; 27:13; 28:33.
1817
Yad means, hand or arm and figuratively signifies favour, beneficence; power, authority; help, protection; community, party (Aqrab).
1818
One of the meanings of Yad (hand) being a community or people, the expression in the text contains an injunction for Moses that he should always keep his people close to him and under his fostering care. If he did so they would become highly righteous men, radiating spiritual light and would be free from all moral evils. Yade Baida’ may also signify clear and strong arguments. Moses was endowed with strong and solid arguments to prove his case. See also 7:109; and 26:34.
وَنَزَعَ یَدَہٗ فَاِذَا ہِیَ بَیۡضَآءُ لِلنّٰظِرِیۡنَ
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}.
وَاَدۡخِلۡ یَدَکَ فِیۡ جَیۡبِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ ۖ فِیۡ تِسۡعِ اٰیٰتٍ اِلٰی فِرۡعَوۡنَ وَقَوۡمِہٖۤ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ
فِیْ تِسْعِ اٰیٰٰتٍ فرعون اور اس کی قوم کے لئے موسیٰ علیہ السلام کے ذریعہ خداتعالیٰ نے نو نشان دکھائے تھے۔ جن میں سے ایک نشان یہ بھی تھا کہ اپنے ہاتھ کو اپنی بغل میں دباؤ۔ جب نکالو گے تو وہ سفید ہو گا بغیر اس کے کہ کوئی بیماری ہو۔
ہاتھ عربی زبان کے محاورہ میں بھائیوں اور قوم کو کہتے ہیں۔ پس اس کا مطلب یہ تھا کہ اے موسٰیؑ ! اپنی قوم کو اپنے ساتھ چمٹائے رکھ۔ اس کا نتیجہ یہ ہوگا کہ تیری تربیت سے وہ نیک اور اچھی ہو جائے گی اور بے عیب بن جائے گی اور کوئی برائی اس میں باقی نہ رہے گی۔ چنانچہ ہم دیکھتے ہیں کہ موسٰیؑ کی قوم موسٰیؑ کے آنے سے پہلے نہایت گندی ہو گئی تھی اور
17:102; 20:23, 24.
For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7:108, 109); (3) of lice; (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e. a plague which caused bleeding from the nose; (7) and of storm which caused the sea- water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7:131).
7:109; 17:102; 20:24.
Commentary:
For nine signs see 7:134. Briefly, they were: the signs (1) of the rod and (2) the white hand (7:108-109); (3) of lice; (4) frogs; and (5) locusts; (6) of blood; (7) and storm; (7:134); (8) of drought and (9) destruction of fruits (7:131).
d
17:102; 20:23, 24.
939
关于 “九种迹象” 见 17:102。简短地说, 它们是以下这些迹象: (1)手杖、(2)白手 (7:108-109); (3) 虱子; (4) 青蛙, 意示不平常的持续不断的下雨; (5) 蝗虫; (6) 血, 即使鼻子出血的一种瘟疫; (7) 风暴, 在以色列人安全渡过了海之后而在法老和他的军队渡海时使海水倾覆了他们 (7:134); (8) 以及干旱 (9) 果实的毁灭 (7:131)。
3
فِیْ تِسْعِ اٰیٰٰتٍ فرعون اور اس کی قوم کے لئے موسیٰ علیہ السلام کے ذریعہ خداتعالیٰ نے نو نشان دکھائے تھے۔ جن میں سے ایک نشان یہ بھی تھا کہ اپنے ہاتھ کو اپنی بغل میں دباؤ۔ جب نکالو گے تو وہ سفید ہو گا بغیر اس کے کہ کوئی بیماری ہو۔
ہاتھ عربی زبان کے محاورہ میں بھائیوں اور قوم کو کہتے ہیں۔ پس اس کا مطلب یہ تھا کہ اے موسٰیؑ ! اپنی قوم کو اپنے ساتھ چمٹائے رکھ۔ اس کا نتیجہ یہ ہوگا کہ تیری تربیت سے وہ نیک اور اچھی ہو جائے گی اور بے عیب بن جائے گی اور کوئی برائی اس میں باقی نہ رہے گی۔ چنانچہ ہم دیکھتے ہیں کہ موسٰیؑ کی قوم موسٰیؑ کے آنے سے پہلے نہایت گندی ہو گئی تھی اور
a
7:109; 17:102; 20:24.
2821
Commentary:
For nine signs see 7:134. Briefly, they were: the signs (1) of the rod and (2) the white hand (7:108-109); (3) of lice; (4) frogs; and (5) locusts; (6) of blood; (7) and storm; (7:134); (8) of drought and (9) destruction of fruits (7:131).
c
17:102; 20:23, 24.
2149
For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7:108, 109); (3) of lice; (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e. a plague which caused bleeding from the nose; (7) and of storm which caused the sea- water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7:131).
اُسۡلُکۡ یَدَکَ فِیۡ جَیۡبِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ وَّاضۡمُمۡ اِلَیۡکَ جَنَاحَکَ مِنَ الرَّہۡبِ ۖ فَذٰنِکَ بُرۡہٰنَانِ مِنۡ رَّبِّکَ اِلٰی فِرۡعَوۡنَ وَمَلَا۠ئِہٖۤ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
c
7:109; 20:23; 27:13.
c
7:109; 20:23; 27:13.
2898
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
a
7:109; 20:23; 27:13.
بَیۡضَآءَ لَذَّۃٍ لِّلشّٰرِبِیۡنَ
کَاَنَّہُنَّ بَیۡضٌ مَّکۡنُوۡنٌ
55:59.
عرب لوگ سب سے زیادہ خوبصورت رنگ شتر مرغ کے انڈے کا سمجھتے ہیں۔ ڈھکے ہوئے ہونے سے یہ مراد ہے کہ اس پر کوئی میل نہ ہوگی۔ عربی محاورہ کے مطابق یہ رنگ کی انتہائی تعریف ہے۔
55:59.
55:59.
Commentary:
History bears testimony to the fact that Muslims were endowed with all the blessings mentioned in the foregoing verses. They had gardens of bliss; they sat on thrones and enjoyed power and dominion; they had all the innocent pleasures of life; they had beautiful chaste women as their spouses and, over and above all this, "God was well pleased with them and they were well pleased with Him" (58:23). This was their greatest achievement.
h
55:59.
1
عرب لوگ سب سے زیادہ خوبصورت رنگ شتر مرغ کے انڈے کا سمجھتے ہیں۔ ڈھکے ہوئے ہونے سے یہ مراد ہے کہ اس پر کوئی میل نہ ہوگی۔ عربی محاورہ کے مطابق یہ رنگ کی انتہائی تعریف ہے۔
c
55:59.
3303
Commentary:
History bears testimony to the fact that Muslims were endowed with all the blessings mentioned in the foregoing verses. They had gardens of bliss; they sat on thrones and enjoyed power and dominion; they had all the innocent pleasures of life; they had beautiful chaste women as their spouses and, over and above all this, "God was well pleased with them and they were well pleased with Him" (58:23). This was their greatest achievement.
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55:59.