کَلٰم
Appears 4 times in Quran
📖 Lane's Lexicon
Classical definitions for root كلم
Derived Stems (28)
Derived Words (2)
Words derived from the lemma "کَلٰم".
- and by My word
- decree
- word
Occurrences in Quran
Found 4 verses containing "کَلٰم".
۞ اَفَتَطۡمَعُوۡنَ اَنۡ یُّؤۡمِنُوۡا لَکُمۡ وَقَدۡ کَانَ فَرِیۡقٌ مِّنۡہُمۡ یَسۡمَعُوۡنَ کَلٰمَ اللّٰہِ ثُمَّ یُحَرِّفُوۡنَہٗ مِنۡۢ بَعۡدِ مَا عَقَلُوۡہُ وَہُمۡ یَعۡلَمُوۡنَ
3:79; 4:47; 5:14, 42.
3:79; 4:47; 5:14, 42.
3:79; 4:47; 5:14, 42.
Important Words:
یحرفونه (they pervert it) is derived from حرف which means, he turned a thing aside; he made a thing incline away, the infinitive حرف meaning the side or border of a thing. حرف القول means: (1) he changed or removed a word or speech or writing from its proper place; (2) he made a word or speech or writing incline from its position so as to give it a wrong significance (Aqrab & Mufradat). Thus تحریف may be either by (1) omitting or adding or changing a word or sentence; or by (2) perverting or putting a wrong interpretation on it.
Commentary:
The verse is addressed to Muslims. The Israelites having been reduced to such a condition as to have become hardened like stones or even worse, Muslims cannot expect them to subscribe to their belief or act faithfully to them. The Israelites had become utterly devoid of faith and all sense of honesty. They would hear the word of God revealed to the Holy Prophet and when they went back to their people, they would wilfully pervert it and thus try to mislead them and turn them against the Holy Prophet and his followers by means of deliberate misrepresentation. Nothing good can be expected from such people and nothing can prevent them from breaking agreements and their plighted word.
a
3:79; 4:47; 5:14, 42.
a
3:79; 4:47; 5:14, 42.
82
Important Words:
یحرفونه (they pervert it) is derived from حرف which means, he turned a thing aside; he made a thing incline away, the infinitive حرف meaning the side or border of a thing. حرف القول means: (1) he changed or removed a word or speech or writing from its proper place; (2) he made a word or speech or writing incline from its position so as to give it a wrong significance (Aqrab & Mufradat). Thus تحریف may be either by (1) omitting or adding or changing a word or sentence; or by (2) perverting or putting a wrong interpretation on it.
Commentary:
The verse is addressed to Muslims. The Israelites having been reduced to such a condition as to have become hardened like stones or even worse, Muslims cannot expect them to subscribe to their belief or act faithfully to them. The Israelites had become utterly devoid of faith and all sense of honesty. They would hear the word of God revealed to the Holy Prophet and when they went back to their people, they would wilfully pervert it and thus try to mislead them and turn them against the Holy Prophet and his followers by means of deliberate misrepresentation. Nothing good can be expected from such people and nothing can prevent them from breaking agreements and their plighted word.
a
3:79; 4:47; 5:14, 42.
قَالَ یٰمُوۡسٰۤی اِنِّی اصۡطَفَیۡتُکَ عَلَی النَّاسِ بِرِسٰلٰتِیۡ وَبِکَلٰمِیۡ فَخُذۡ مَاۤ اٰتَیۡتُکَ وَکُنۡ مِّنَ الشّٰکِرِیۡنَ
The verse seems to be addressed to Moses by way of consolation after God had made him realize that he could not attain to that high spiritual rank to which the Great Prophet of the House of Ishmael was destined to attain. He was asked not to covet the high dignity which was reserved for "that Prophet" but to remain content with, and be grateful for, the rank that God had already bestowed upon him.
Commentary:
The words of this verse were addressed to Moses by way of consolation after God had made him realize that he could not attain to that high spiritual rank to which the Great Prophet of the House of Ishmael was destined to attain. He was asked not to covet the high dignity which was reserved for "that Prophet" but to remain content with, and be grateful for, the rank that God had bestowed upon him. The words, So take hold of that which I have given thee and be of the grateful, definitely prove that it was not the seeing of God Himself that Moses desired, but only a manifestation of God higher than the one granted to him.
1034
Commentary:
The words of this verse were addressed to Moses by way of consolation after God had made him realize that he could not attain to that high spiritual rank to which the Great Prophet of the House of Ishmael was destined to attain. He was asked not to covet the high dignity which was reserved for "that Prophet" but to remain content with, and be grateful for, the rank that God had bestowed upon him. The words, So take hold of that which I have given thee and be of the grateful, definitely prove that it was not the seeing of God Himself that Moses desired, but only a manifestation of God higher than the one granted to him.
1048
The verse seems to be addressed to Moses by way of consolation after God had made him realize that he could not attain to that high spiritual rank to which the Great Prophet of the House of Ishmael was destined to attain. He was asked not to covet the high dignity which was reserved for "that Prophet" but to remain content with, and be grateful for, the rank that God had already bestowed upon him.
وَاِنۡ اَحَدٌ مِّنَ الۡمُشۡرِکِیۡنَ اسۡتَجَارَکَ فَاَجِرۡہُ حَتّٰی یَسۡمَعَ کَلٰمَ اللّٰہِ ثُمَّ اَبۡلِغۡہُ مَاۡمَنَہٗ ۚ ذٰلِکَ بِاَنَّہُمۡ قَوۡمٌ لَّا یَعۡلَمُوۡنَ
这节经文清楚地证明了这样一个事实, 对多神教徒作战并不是为了强迫他们信仰伊斯兰教。因为按照伊斯兰教教导, 即使在战争状态时, 允许多神教徒来到穆斯林军营或司令部, 如果他们愿意研究一下真理的话。然后, 在把真理讲给他们听而他们知道了伊斯兰教的教义之后, 如果他们并不想信仰这一个新宗教, 那么, 就安全地遣送他们到安全的地方去。在如此清楚的教义面前, 如果还要指控伊斯兰教不容异教或使用或默许武力来传教的话, 那真是太不公正了。
The verse clearly establishes the fact that war with idolaters was not undertaken in order to force them to embrace Islam, because, according to it, even when a state of war existed, idolaters were to be permitted to come to the Muslims’ camp or Headquarters if they desired to investigate the truth. Then, after the truth had been preached to them and they had been acquainted with the teachings of Islam, they were to be safely conducted to their place of security, if they did not feel inclined to embrace the new Faith. In the face of such clear teachings, it is the height of injustice to accuse Islam of intolerance or of using or conniving at force; for its propagation.
Commentary:
This verse clearly establishes the fact that war with idolaters was not undertaken to force them to embrace Islam, because, according to it, even when a state of war existed idolaters were to be permitted to come to the Muslim camp or the Muslim headquarters if they desired to investigate the truth. Then, after the truth had been preached to them and they had been acquainted with the teachings of Islam, they were to be safely conveyed to their place of security, if they did not feel inclined to embrace the new Faith. In the face of such clear teachings, it is the height of injustice to accuse Islam of intolerance or of allowing compulsion for the propagation of its teaching.
558
这节经文清楚地证明了这样一个事实, 对多神教徒作战并不是为了强迫他们信仰伊斯兰教。因为按照伊斯兰教教导, 即使在战争状态时, 允许多神教徒来到穆斯林军营或司令部, 如果他们愿意研究一下真理的话。然后, 在把真理讲给他们听而他们知道了伊斯兰教的教义之后, 如果他们并不想信仰这一个新宗教, 那么, 就安全地遣送他们到安全的地方去。在如此清楚的教义面前, 如果还要指控伊斯兰教不容异教或使用或默许武力来传教的话, 那真是太不公正了。
1169
Commentary:
This verse clearly establishes the fact that war with idolaters was not undertaken to force them to embrace Islam, because, according to it, even when a state of war existed idolaters were to be permitted to come to the Muslim camp or the Muslim headquarters if they desired to investigate the truth. Then, after the truth had been preached to them and they had been acquainted with the teachings of Islam, they were to be safely conveyed to their place of security, if they did not feel inclined to embrace the new Faith. In the face of such clear teachings, it is the height of injustice to accuse Islam of intolerance or of allowing compulsion for the propagation of its teaching.
1158
The verse clearly establishes the fact that war with idolaters was not undertaken in order to force them to embrace Islam, because, according to it, even when a state of war existed, idolaters were to be permitted to come to the Muslims’ camp or Headquarters if they desired to investigate the truth. Then, after the truth had been preached to them and they had been acquainted with the teachings of Islam, they were to be safely conducted to their place of security, if they did not feel inclined to embrace the new Faith. In the face of such clear teachings, it is the height of injustice to accuse Islam of intolerance or of using or conniving at force; for its propagation.
سَیَقُوۡلُ الۡمُخَلَّفُوۡنَ اِذَا انۡطَلَقۡتُمۡ اِلٰی مَغَانِمَ لِتَاۡخُذُوۡہَا ذَرُوۡنَا نَتَّبِعۡکُمۡ ۖ یُرِیۡدُوۡنَ اَنۡ یُّبَدِّلُوۡا کَلٰمَ اللّٰہِ ۚ قُل لَّنۡ تَتَّبِعُوۡنَا کَذٰلِکُمۡ قَالَ اللّٰہُ مِنۡ قَبۡلُ ۖ فَسَیَقُوۡلُوۡنَ بَلۡ تَحۡسُدُوۡنَنَا ۚ بَلۡ کَانُوۡا لَا یَفۡقَہُوۡنَ اِلَّا قَلِیۡلًا
تبوک سے لائے ہوئے اموال یا جنگ خیبر میں حاصل شدہ اموال کی طرف اشارہ ہے۔
The reference is to the booty which fell into the hands of Muslims in the Khaibar expedition. The Surah was revealed when the Holy Prophet was on his way back from Hudaibiyah. In v.20, the Muslims were promised great spoils. It is to these spoils that the present verse refers. Shortly after his return from Hudaibiyah, the Holy Prophet marched against the Jews of Khaibar to punish them for their repeated acts of treachery. Those Bedouin tribes, who had contrived to remain behind when the Holy Prophet went to Mecca for the Lesser Pilgrimage, finding that his cause had prospered and that they would have a good share of the booty if they joined the expedition to Khaibar, requested him to allow them to accompany the Muslim army. They were told that they could not do so as the promise of booty was made only to those sincere Muslims who were with the Holy Prophet at Hudaibiyah.
Commentary:
The reference in the words, "When you go forth to the spoils that you take them," is to the booty which fell into the hands of Muslims in the Khaibar expedition. The Surah under comment was revealed to the Prophet when he was on his way back from Hudaibiyyah. In v. 20, the Muslims have been promised great spoils. It is to these spoils that the present verse refers. Having returned from Hudaibiyyah, the Prophet, after a short stay at Medina, marched against the Jews of Khaibar to punish them for their repeated acts of treachery. Those Bedouin tribes who had contrived to remain behind when the Prophet went to Mecca for the Lesser Pilgrimage, finding that his cause had prospered and that they would have a good share of the booty if they joined the expedition to Khaibar, requested the Prophet to be allowed to accompany the Muslim army. They were told that they could not do so as the promise of booty was made only to those sincere Muslims who were with the Holy Prophet at Hudaibiyyah.
1
تبوک سے لائے ہوئے اموال یا جنگ خیبر میں حاصل شدہ اموال کی طرف اشارہ ہے۔
3826
Commentary:
The reference in the words, "When you go forth to the spoils that you take them," is to the booty which fell into the hands of Muslims in the Khaibar expedition. The Surah under comment was revealed to the Prophet when he was on his way back from Hudaibiyyah. In v. 20, the Muslims have been promised great spoils. It is to these spoils that the present verse refers. Having returned from Hudaibiyyah, the Prophet, after a short stay at Medina, marched against the Jews of Khaibar to punish them for their repeated acts of treachery. Those Bedouin tribes who had contrived to remain behind when the Prophet went to Mecca for the Lesser Pilgrimage, finding that his cause had prospered and that they would have a good share of the booty if they joined the expedition to Khaibar, requested the Prophet to be allowed to accompany the Muslim army. They were told that they could not do so as the promise of booty was made only to those sincere Muslims who were with the Holy Prophet at Hudaibiyyah.
2772
The reference is to the booty which fell into the hands of Muslims in the Khaibar expedition. The Surah was revealed when the Holy Prophet was on his way back from Hudaibiyah. In v.20, the Muslims were promised great spoils. It is to these spoils that the present verse refers. Shortly after his return from Hudaibiyah, the Holy Prophet marched against the Jews of Khaibar to punish them for their repeated acts of treachery. Those Bedouin tribes, who had contrived to remain behind when the Holy Prophet went to Mecca for the Lesser Pilgrimage, finding that his cause had prospered and that they would have a good share of the booty if they joined the expedition to Khaibar, requested him to allow them to accompany the Muslim army. They were told that they could not do so as the promise of booty was made only to those sincere Muslims who were with the Holy Prophet at Hudaibiyah.