تَخۡرُجُ
Appears 6 times in Quran
Derived Words (4)
Words derived from the stem "تَخۡرُجُ".
- will come forth
- And no fruits come forth
- You shall never go forth
- comes
- springs forth
- which springs forth
Occurrences in Quran
Found 6 verses containing "تَخۡرُجُ".
فَاِنۡ رَّجَعَکَ اللّٰہُ اِلٰی طَآئِفَۃٍ مِّنۡہُمۡ فَاسۡتَـٔۡذَنُوۡکَ لِلۡخُرُوۡجِ فَقُل لَّنۡ تَخۡرُجُوۡا مَعِیَ اَبَدًا وَّلَنۡ تُقٰتِلُوۡا مَعِیَ عَدُوًّا ۖ اِنَّکُمۡ رَضِیۡتُمۡ بِالۡقُعُوۡدِ اَوَّلَ مَرَّۃٍ فَاقۡعُدُوۡا مَعَ الۡخٰلِفِیۡنَ
Commentary:
The verse was probably revealed when the Holy Prophet was away from Medina during his expedition to Tabuk. But if, as some commentators think, it was revealed after his return to Medina, it would be taken to allude to what the hypocrites previously used to say regarding the said expedition. They thought that he would never return from the expedition alive. So the Quran, in this verse reminds them of what they used to say about the Holy Prophet, and of his safe return, contrary to their expectation.
The particle ان (if), it should be noted, does not always express doubt but is often used as simply a conditional particle. Moreover, it is sometimes used not from the point of view of the speaker, but from that of the person addressed. The word is here used by God and it is obvious that God had no doubt as to the safe return of the Prophet. So it must be taken to express the state of mind of the hypocrites.
1235
Commentary:
The verse was probably revealed when the Holy Prophet was away from Medina during his expedition to Tabuk. But if, as some commentators think, it was revealed after his return to Medina, it would be taken to allude to what the hypocrites previously used to say regarding the said expedition. They thought that he would never return from the expedition alive. So the Quran, in this verse reminds them of what they used to say about the Holy Prophet, and of his safe return, contrary to their expectation.
The particle ان (if), it should be noted, does not always express doubt but is often used as simply a conditional particle. Moreover, it is sometimes used not from the point of view of the speaker, but from that of the person addressed. The word is here used by God and it is obvious that God had no doubt as to the safe return of the Prophet. So it must be taken to express the state of mind of the hypocrites.
مَّا لَہُمۡ بِہٖ مِنۡ عِلۡمٍ وَّلَا لِاٰبَآئِہِمۡ ۚ کَبُرَتۡ کَلِمَۃً تَخۡرُجُ مِنۡ اَفۡوٰہِہِمۡ ۚ اِنۡ یَّقُوۡلُوۡنَ اِلَّا کَذِبًا
22:72; 40:43.
19:91-92.
Commentary:
The expression کبرت کلمة (grievous is the word) is really کبرت ھی کلمة which means that the saying of this word is very grievous, or that it is very grievous even to open the lips with this word and it is against reason and common sense to utter it. The verse constitutes a severe indictment of the doctrine that Jesus is the son of God. This doctrine is not only blasphemous but also revolting to human intellect. It is an insult to human understanding to say that a weak and helpless man who could not save himself from being hung on the cross was God or the Son of God. Misguided and erring leaders of the Christian Church fabricated a most heinous and blasphemous doctrine without even a modicum of sense or reason to support it. They were fully aware of the fact that the disciples of Jesus and early Christians were strict monotheists and yet they departed from their pristine Faith. The later Christians, however, had with them the excellent Islamic teaching about the Unity of God, but they did not benefit by it, nor by the monotheistic beliefs of their own forebears. Without rhyme or reason they ascribed Godhead to a weak human being.
The words, they speak naught but a lie, signify that Jesus never taught such a foolish doctrine but later Christians themselves invented it and they are to blame for it. In fact, even the canonical Gospels lend no support to this blasphemous doctrine. No doubt the Bible has used the epithet "son of God" about Jesus but so has it also done about several other persons. For instance in Exod. 4:22 we have, "Thus saith the Lord, Israel is my son, even my first born." See also Gen. 6:2, John 10:35, etc.
e
22:72; 40:43.
f
19:91, 92.
a
22:72; 40:43.
b
19:91-92.
2046
Commentary:
The expression کبرت کلمة (grievous is the word) is really کبرت ھی کلمة which means that the saying of this word is very grievous, or that it is very grievous even to open the lips with this word and it is against reason and common sense to utter it. The verse constitutes a severe indictment of the doctrine that Jesus is the son of God. This doctrine is not only blasphemous but also revolting to human intellect. It is an insult to human understanding to say that a weak and helpless man who could not save himself from being hung on the cross was God or the Son of God. Misguided and erring leaders of the Christian Church fabricated a most heinous and blasphemous doctrine without even a modicum of sense or reason to support it. They were fully aware of the fact that the disciples of Jesus and early Christians were strict monotheists and yet they departed from their pristine Faith. The later Christians, however, had with them the excellent Islamic teaching about the Unity of God, but they did not benefit by it, nor by the monotheistic beliefs of their own forebears. Without rhyme or reason they ascribed Godhead to a weak human being.
The words, they speak naught but a lie, signify that Jesus never taught such a foolish doctrine but later Christians themselves invented it and they are to blame for it. In fact, even the canonical Gospels lend no support to this blasphemous doctrine. No doubt the Bible has used the epithet "son of God" about Jesus but so has it also done about several other persons. For instance in Exod. 4:22 we have, "Thus saith the Lord, Israel is my son, even my first born." See also Gen. 6:2, John 10:35, etc.
a
19:91, 92.
e
22:72; 40:43.
وَشَجَرَۃً تَخۡرُجُ مِنۡ طُوۡرِ سَیۡنَآءَ تَنۡۢبُتُ بِالدُّہۡنِ وَصِبۡغٍ لِّلۡاٰکِلِیۡنَ
یہ زیتون کے درخت کا ذکر ہے جس میں سے تیل بھی نکلتا ہے اور جسے بطور طعام کے بھی استعمال کیا جاتا ہے۔
The words, "Mount Sinai", remind us of the following great prophecy of the Bible:
'The Lord came from Sinai, and rose from Seir unto them; He shined forth from Mount Paran and he came with ten thousands of saints; from his right hand went a fiery law for them' (Deut. 33:2). See also "Once to Sinai" by H.F. Prescott.
Commentary:
The verse embodies yet another instance of God’s bountiful provision for the physical needs of man. The words 'Mount Sinai', however, draw attention to the fact that if God has made provision for man’s physical needs, He has not neglected to make similar provision for his spiritual needs and He has been doing so from time immemorial. The verse reminds us of the great prophecy of the Bible which is to the effect: "The Lord came from Sinai, and rose from Seir unto them; He shined forth from Mount Paran and he came with ten thousands of saints: from his right hand went a fiery law for them" (Deut. 33:2). The prophecy refers to the advent of Moses, the appearance of Jesus from Seir and to the coming of the Holy Prophet of Islam with a fiery Law. The Holy Prophet actually had ten thousand Companions with him when he entered Mecca as a conqueror. As to the identity of Paran see 2:130.
About the tree referred to in the verse which springs from Mount Sinai and produces oil the following extract may be read with interest:
The well lying to the east of the Church, and traditionally that from which Moses drew up for the daughters of Jethro, was sufficient to supply the domestic needs of the monks and their guests; the water of the other, led by channels in the rock and carefully disposed pipes down through the sloping garden, made that a fertile and pleasant place, with grass and vegetable plots, rows of salad herbs, and the shade of many fruit trees—apple and pear, grapevines, oranges, figs and almonds, as well as so great a number of olive trees that, together with those in a more distant garden, they produced enough oil for the culinary use of the monastery, and for the multitude of lamps which hung in their Church. ("Once To Sinai" by H. F. M. Prescott).
2
یہ زیتون کے درخت کا ذکر ہے جس میں سے تیل بھی نکلتا ہے اور جسے بطور طعام کے بھی استعمال کیا جاتا ہے۔
2525
Commentary:
The verse embodies yet another instance of God’s bountiful provision for the physical needs of man. The words 'Mount Sinai', however, draw attention to the fact that if God has made provision for man’s physical needs, He has not neglected to make similar provision for his spiritual needs and He has been doing so from time immemorial. The verse reminds us of the great prophecy of the Bible which is to the effect: "The Lord came from Sinai, and rose from Seir unto them; He shined forth from Mount Paran and he came with ten thousands of saints: from his right hand went a fiery law for them" (Deut. 33:2). The prophecy refers to the advent of Moses, the appearance of Jesus from Seir and to the coming of the Holy Prophet of Islam with a fiery Law. The Holy Prophet actually had ten thousand Companions with him when he entered Mecca as a conqueror. As to the identity of Paran see 2:130.
About the tree referred to in the verse which springs from Mount Sinai and produces oil the following extract may be read with interest:
The well lying to the east of the Church, and traditionally that from which Moses drew up for the daughters of Jethro, was sufficient to supply the domestic needs of the monks and their guests; the water of the other, led by channels in the rock and carefully disposed pipes down through the sloping garden, made that a fertile and pleasant place, with grass and vegetable plots, rows of salad herbs, and the shade of many fruit trees—apple and pear, grapevines, oranges, figs and almonds, as well as so great a number of olive trees that, together with those in a more distant garden, they produced enough oil for the culinary use of the monastery, and for the multitude of lamps which hung in their Church. ("Once To Sinai" by H. F. M. Prescott).
1990
The words, "Mount Sinai", remind us of the following great prophecy of the Bible:
'The Lord came from Sinai, and rose from Seir unto them; He shined forth from Mount Paran and he came with ten thousands of saints; from his right hand went a fiery law for them' (Deut. 33:2). See also "Once to Sinai" by H.F. Prescott.
وَمِنۡ اٰیٰتِہٖۤ اَنۡ تَقُوۡمَ السَّمَآءُ وَالۡاَرۡضُ بِاَمۡرِہٖ ۚ ثُمَّ اِذَا دَعَاکُمۡ دَعۡوَۃً مِّنَ الۡاَرۡضِ اِذَاۤ اَنۡتُمۡ تَخۡرُجُوۡنَ
35:42.
35:42.
Long ages have passed since the solar system came into being, yet nothing has gone wrong with it. Such is God’s handiwork that planets keep their orbits without any visible support.
22:66; 35:42.
Commentary:
At another place in the Quran we have: "Who raised up the heavens without any pillars that you can see" (13:3). Long ages have passed since this solar system came into being, yet nothing has gone wrong with it. Such is God’s handiwork that stars keep their orbits without any visible support. The law of gravitation which is supposed to keep them in their respective positions was discovered long afterwards. This fact too points to God’s great powers and control over the universe. See also 13:3.
e
35:42.
d
22:66; 35:42.
3007
Commentary:
At another place in the Quran we have: "Who raised up the heavens without any pillars that you can see" (13:3). Long ages have passed since this solar system came into being, yet nothing has gone wrong with it. Such is God’s handiwork that stars keep their orbits without any visible support. The law of gravitation which is supposed to keep them in their respective positions was discovered long afterwards. This fact too points to God’s great powers and control over the universe. See also 13:3.
e
35:42.
2281
Long ages have passed since the solar system came into being, yet nothing has gone wrong with it. Such is God’s handiwork that planets keep their orbits without any visible support.
اِنَّہَا شَجَرَۃٌ تَخۡرُجُ فِیۡۤ اَصۡلِ الۡجَحِیۡمِ
吃了这棵不信的树的果实, 把人们带到火狱底下。
Eating of the tree of disbelief takes men to the bottom of Hell.
Commentary:
The implication of the verse seems to be that eating of the tree of disbelief leads men to the bottom of Hell.
1089
吃了这棵不信的树的果实, 把人们带到火狱底下。
3314
Commentary:
The implication of the verse seems to be that eating of the tree of disbelief leads men to the bottom of Hell.
2488
Eating of the tree of disbelief takes men to the bottom of Hell.
۞ اِلَیۡہِ یُرَدُّ عِلۡمُ السَّاعَۃِ ۚ وَمَا تَخۡرُجُ مِنۡ ثَمَرٰتٍ مِّنۡ اَکۡمَامِہَا وَمَا تَحۡمِلُ مِنۡ اُنۡثٰی وَلَا تَضَعُ اِلَّا بِعِلۡمِہٖ ۚ وَیَوۡمَ یُنَادِیۡہِمۡ اَیۡنَ شُرَکَآءِیۡ قَالُوۡۤا اٰذَنّٰکَ مَا مِنَّا مِنۡ شَہِیۡدٍ
18:53; 28:65.
13:9; 35:12.
God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed, but if they were wholesome and delicious they would be preserved with care.
13:9; 35:12.
18:53; 28:63.
Commentary:
The "Hour" signifying the hour of the disbelievers’ doom, the verse means to say that God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed but if they were wholesome and delicious they would be preserved with care, i.e. God alone knows whether the future Arab generations would accept or reject Islam, because on their attitude towards the new Faith would depend their salvation or destruction. The verse also seems to imply a prophecy that idolatry would completely disappear from Arabia and the future generations of the disbelieving Quraish would accept Islam.
a
13:9; 35:12.
b
18:53; 28:65.
1192
只有安拉知道穆圣播撒在阿拉伯土壤中的种子怎样生长, 什么种子会结果。如果果子腐烂了, 要消灭它们, 而有益健康并且是美味的, 要小心保存。
b
13:9; 35:12.
c
18:53; 28:63.
3595
Commentary:
The "Hour" signifying the hour of the disbelievers’ doom, the verse means to say that God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed but if they were wholesome and delicious they would be preserved with care, i.e. God alone knows whether the future Arab generations would accept or reject Islam, because on their attitude towards the new Faith would depend their salvation or destruction. The verse also seems to imply a prophecy that idolatry would completely disappear from Arabia and the future generations of the disbelieving Quraish would accept Islam.
a
18:53; 28:65.
c
13:9; 35:12.
2640
God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed, but if they were wholesome and delicious they would be preserved with care.