تَلْقَ
Appears 4 times in Quran
Derived Words (3)
Words derived from the stem "تَلْقَ".
Occurrences in Quran
Found 4 verses containing "تَلْقَ".
وَلَقَدْ كُنتُمْ تَمَنَّوْنَ ٱلْمَوْتَ مِن قَبْلِ أَن تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ تَنظُرُونَ
“死亡” 这里代表战争, 因为战争的结果是死亡。可以说战争对穆斯林来说意味着死亡。与他们强大的敌人相比, 穆斯林在装备和人数方面都是非常薄弱的。在吴候德战役中, 穆圣提议从麦地那内部和敌人作战, 但是他的一些伙伴们, 特别是那些没有参加过白德尔战役的人说: “我们渴望这一天。让我们出去 和我们的敌人战斗, 以免他们认为我们是懦夫” (زُرْقَانِی, Zurqani, i. 22)。“你们以前但愿这样死去” 这句话指的正是穆斯林的这种经常的愿望。
یعنی جہاد اور شہادت۔
"Death" here stands for war, for the result of war is death. War, as it were, meant death for the Muslims, who were extremely weak, both in equipment and numbers compared with their powerful enemy. In the Battle of Uhud the Holy Prophet proposed to fight the enemy from inside Medina, but some of his Companions, particularly those, who had not taken part in the Battle of Badr, said, "We had longed for this day. Let us go out to fight our enemies, lest they think we are cowards" (Zurqani, i. 22). It is to this desire of the Muslims that reference is made in the words, you used to wish for such a death.
Important Words:
تنظرون (looking for) is derived fromنظر which ordinarily means, he saw or he looked. نظرہ or نظر الیه means, he looked at, or he looked towards, him in order to see him; or he extended or stretched his sight towards him whether he saw him or not. نظرہ also means, he waited for him or it. داری تنظر دارہ means, my house faces his house (Aqrab & Lane).
Commentary:
The word موت (death) here stands for war, for the result of war is death. War was death particularly for the Muslims, who were extremely weak, both in equipment and numbers compared with their powerful enemy. In Zurqani، we read that when, before the Battle of Uhud, the Holy Prophet proposed to fight the enemy from inside Medina, some of his Companions, particularly those who had not taken part in the Battle of Badr, said, "We had longed for this day. So go out with us to our enemies, so that they may not think that we have played the coward" (Zurqani, i. 22). It is to this longing of the Muslims that reference is made in the words, you used to wish for this death. This longing meant that the Muslims wished to achieve something in the way of God, but God here reprimands them by saying that now they have seen that they could do nothing by themselves. This is why Islam teaches that one should never desire encounter with the enemy; but that if and when the occasion actually comes, one should be brave and steadfast. The Holy Prophet says: "Do not desire encounter with the enemy; rather ask for peace and security from Allah. But when you meet the enemy, then be steadfast and patient and know that Paradise lies under the shadow of the swords, i.e. if you die fighting in the cause of God, He will surely grant you bliss and happiness in the life to come (Muslim, ch. on Jihad).
The pronoun in the words, seen it, refers to fighting. It signifies that you have now seen fighting and have, as a result of that, realized that without the help of God you possess no power to fight the enemy and can achieve nothing. The closing words, while you were actually looking for it, are intended to cheer up the spirits of believers. The reverse only brought about the very thing they were looking for.
282
“死亡” 这里代表战争, 因为战争的结果是死亡。可以说战争对穆斯林来说意味着死亡。与他们强大的敌人相比, 穆斯林在装备和人数方面都是非常薄弱的。在吴候德战役中, 穆圣提议从麦地那内部和敌人作战, 但是他的一些伙伴们, 特别是那些没有参加过白德尔战役的人说: “我们渴望这一天。让我们出去 和我们的敌人战斗, 以免他们认为我们是懦夫” (زُرْقَانِی, Zurqani, i. 22)。“你们以前但愿这样死去” 这句话指的正是穆斯林的这种经常的愿望。
1
یعنی جہاد اور شہادت۔
427
Important Words:
تنظرون (looking for) is derived fromنظر which ordinarily means, he saw or he looked. نظرہ or نظر الیه means, he looked at, or he looked towards, him in order to see him; or he extended or stretched his sight towards him whether he saw him or not. نظرہ also means, he waited for him or it. داری تنظر دارہ means, my house faces his house (Aqrab & Lane).
Commentary:
The word موت (death) here stands for war, for the result of war is death. War was death particularly for the Muslims, who were extremely weak, both in equipment and numbers compared with their powerful enemy. In Zurqani، we read that when, before the Battle of Uhud, the Holy Prophet proposed to fight the enemy from inside Medina, some of his Companions, particularly those who had not taken part in the Battle of Badr, said, "We had longed for this day. So go out with us to our enemies, so that they may not think that we have played the coward" (Zurqani, i. 22). It is to this longing of the Muslims that reference is made in the words, you used to wish for this death. This longing meant that the Muslims wished to achieve something in the way of God, but God here reprimands them by saying that now they have seen that they could do nothing by themselves. This is why Islam teaches that one should never desire encounter with the enemy; but that if and when the occasion actually comes, one should be brave and steadfast. The Holy Prophet says: "Do not desire encounter with the enemy; rather ask for peace and security from Allah. But when you meet the enemy, then be steadfast and patient and know that Paradise lies under the shadow of the swords, i.e. if you die fighting in the cause of God, He will surely grant you bliss and happiness in the life to come (Muslim, ch. on Jihad).
The pronoun in the words, seen it, refers to fighting. It signifies that you have now seen fighting and have, as a result of that, realized that without the help of God you possess no power to fight the enemy and can achieve nothing. The closing words, while you were actually looking for it, are intended to cheer up the spirits of believers. The reverse only brought about the very thing they were looking for.
493
"Death" here stands for war, for the result of war is death. War, as it were, meant death for the Muslims, who were extremely weak, both in equipment and numbers compared with their powerful enemy. In the Battle of Uhud the Holy Prophet proposed to fight the enemy from inside Medina, but some of his Companions, particularly those, who had not taken part in the Battle of Badr, said, "We had longed for this day. Let us go out to fight our enemies, lest they think we are cowards" (Zurqani, i. 22). It is to this desire of the Muslims that reference is made in the words, you used to wish for such a death.
۞ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَلْقِ عَصَاكَ ۖ فَإِذَا هِىَ تَلْقَفُ مَا يَأْفِكُونَ
یہ محاورہ کا کلام ہے‘ مطلب یہ کہ ان کا اثر زائل کرتا جاتا تھا۔ اصل بات یہ ہے کہ انہوں نے اپنی رسیوں میں لوہے کے پیچ چھپائے ہوئے تھے اور سونٹوں میں پارہ بھرا ہوا تھا جس کی وجہ سے وہ حرکت کرتے تھے۔ جیسے آج کل کے یورپ کے کھلونے ہوتے ہیں۔ موسیٰ نے جب ان پر اپنا عصا مارا تو پیچ ٹوٹ گئے اور پارہ نکل گیا اور سب فریب ظاہر ہو گیا۔ اسے محاورہ کی زبان میں نگلنا کہا گیا ہے۔
20:70; 26:46.
It was not the "serpent" made out of the rod, but the rod itself which undid the magic of the magicians. The rod of Moses wielded with the spiritual force of a great Prophet and thrown at the command of God exposed the deception they had wrought on the spectators and broke to pieces the things which, by their magic, they had made them take for real serpents. The words, "it swallowed up whatever they feigned" signify that the rod quickly exposed the deception wrought by the magicians, "swallowed up" signifying "destroyed the effect of, or the impression created by."
20:70; 26:46.
Important Words:
تلقف (it swallowed up) is derived from لقف. They say لقف الشیء i.e. he took or seized the thing quickly; or he took or seized the thing quickly when it was thrown to him. لقف الطعام or تلقف الطعام means, he swallowed up the food (Aqrab).
Commentary:
It was certainly not the "serpent" made out of the rod, but the rod itself which undid the magic of the magicians. The rod of Moses, wielded with the spiritual force of a great Prophet and thrown at the command of God, exposed the deception they had wrought on the spectators by breaking to pieces the things which, by their magic, they had made the people take for real serpents. The words تلقف مایافکون literally meaning "it swallowed up whatever they feigned" really signify that the rod quickly exposed the deception wrought by the magicians.
a
20:70; 26:46.
514
这并不是由手杖做成的 “大蛇”, 但是那手杖本身在拆穿魔术师们的魔术。穆撒的手杖运用一个伟大先知的精神力量, 在安拉的命令下, 抛向并揭穿他们做给观众看的欺诈行为; 把他们用魔法做成的、看样子像许多真的毒蛇的那些东西打得粉碎。“它正在吞食魔术家的魔术” 这些字, 意指那根手杖很快地揭穿了那些魔术家作出的欺诈行为。“吞食” 意指 “消除……的效果或消除已由…造成的印象。”
1
یہ محاورہ کا کلام ہے‘ مطلب یہ کہ ان کا اثر زائل کرتا جاتا تھا۔ اصل بات یہ ہے کہ انہوں نے اپنی رسیوں میں لوہے کے پیچ چھپائے ہوئے تھے اور سونٹوں میں پارہ بھرا ہوا تھا جس کی وجہ سے وہ حرکت کرتے تھے۔ جیسے آج کل کے یورپ کے کھلونے ہوتے ہیں۔ موسیٰ نے جب ان پر اپنا عصا مارا تو پیچ ٹوٹ گئے اور پارہ نکل گیا اور سب فریب ظاہر ہو گیا۔ اسے محاورہ کی زبان میں نگلنا کہا گیا ہے۔
b
20:70; 26:46.
1009
Important Words:
تلقف (it swallowed up) is derived from لقف. They say لقف الشیء i.e. he took or seized the thing quickly; or he took or seized the thing quickly when it was thrown to him. لقف الطعام or تلقف الطعام means, he swallowed up the food (Aqrab).
Commentary:
It was certainly not the "serpent" made out of the rod, but the rod itself which undid the magic of the magicians. The rod of Moses, wielded with the spiritual force of a great Prophet and thrown at the command of God, exposed the deception they had wrought on the spectators by breaking to pieces the things which, by their magic, they had made the people take for real serpents. The words تلقف مایافکون literally meaning "it swallowed up whatever they feigned" really signify that the rod quickly exposed the deception wrought by the magicians.
a
20:70; 26:46.
1029
It was not the "serpent" made out of the rod, but the rod itself which undid the magic of the magicians. The rod of Moses wielded with the spiritual force of a great Prophet and thrown at the command of God exposed the deception they had wrought on the spectators and broke to pieces the things which, by their magic, they had made them take for real serpents. The words, "it swallowed up whatever they feigned" signify that the rod quickly exposed the deception wrought by the magicians, "swallowed up" signifying "destroyed the effect of, or the impression created by."
وَأَلْقِ مَا فِى يَمِينِكَ تَلْقَفْ مَا صَنَعُوٓا۟ ۖ إِنَّمَا صَنَعُوا۟ كَيْدُ سَٰحِرٍ ۖ وَلَا يُفْلِحُ ٱلسَّاحِرُ حَيْثُ أَتَىٰ
7:118; 26:46.
7:118; 26:46.
The verse makes it clear that it was the rod of Moses and not anything else which "swallowed" that which the sorcerers had wrought, and which undid their sorcery. The rod of Moses wielded with the spiritual force of a great Divine Prophet and thrown at the command of Almighty God exposed the deception that the sorcerers had wrought on the spectators by their tricks. Elsewhere in the Qur’an, the staves and cords of the sorcerers have been described as their lies (7:118).
Atash-Shai’a means, he did the thing (Lane).
7:118; 26:46.
Important Words:
تلقف (swallow) is derived from لقف (laqifa). They say لقف الشیء: he hastily took the thing. لقف الطعام (laqqafa) means, he swallowed up the food (Aqrab).
Commentary:
The verse makes it clear that it was the rod of Moses and not anything else which "swallowed" that which the magicians had wrought, and which undid their magic. The rod of Moses wielded with the spiritual force of a great Prophet and thrown at the command of Almighty God exposed the deception that the magicians had wrought on the spectators by their magic. Elsewhere in the Quran the staves and cords of the magicians have been described as their lies (7:118).
e
7:118; 26:46.
a
7:118; 26:46.
2289
Important Words:
تلقف (swallow) is derived from لقف (laqifa). They say لقف الشیء: he hastily took the thing. لقف الطعام (laqqafa) means, he swallowed up the food (Aqrab).
Commentary:
The verse makes it clear that it was the rod of Moses and not anything else which "swallowed" that which the magicians had wrought, and which undid their magic. The rod of Moses wielded with the spiritual force of a great Prophet and thrown at the command of Almighty God exposed the deception that the magicians had wrought on the spectators by their magic. Elsewhere in the Quran the staves and cords of the magicians have been described as their lies (7:118).
a
7:118; 26:46.
1835
The verse makes it clear that it was the rod of Moses and not anything else which "swallowed" that which the sorcerers had wrought, and which undid their sorcery. The rod of Moses wielded with the spiritual force of a great Divine Prophet and thrown at the command of Almighty God exposed the deception that the sorcerers had wrought on the spectators by their tricks. Elsewhere in the Qur’an, the staves and cords of the sorcerers have been described as their lies (7:118).
1835A
Atash-Shai’a means, he did the thing (Lane).
فَأَلْقَىٰ مُوسَىٰ عَصَاهُ فَإِذَا هِىَ تَلْقَفُ مَا يَأْفِكُونَ
7:118; 20:70.
دیکھئے نوٹ سورۂ اعراف آیت۱۱۸۔ نیز سورۂ اعراف میں ہم نے اس آیت کا اور ترجمہ کیا ہے اس جگہ اور۔ اس کی وجہ یہ ہے کہ یہ دونوں معنے حقیقتاً ایک ہی ہیں۔
7:118; 20:70.
The verse makes it quite clear that the rod of Moses did not swallow the rods and ropes of the sorcerers but swallowed up all that which they had fabricated, i.e. it utterly destroyed their imposture, forgery and deception. Moreover, it was the rod itself and not the serpent which exposed the deception the sorcerers had wrought on the spectators by breaking to pieces the things which under the influence of their sorcery the spectators had taken for real serpents.
7:118; 20:70.
Important Words:
یأفکون (fabricated) is derived from أفک which means, he hid; he uttered a falsehood; he said what was not true; i.e. he fabricated or invented a lie. أفاک means, a great or habitual liar (Lane & Aqrab).
For تلقف see 7:118.
Commentary:
The verse makes it quite clear that the rod of Moses did not swallow the rods and ropes of the magicians but it "swallowed up all that which they had fabricated;" i.e. it utterly destroyed the imposture, forgery and deception of the magicians. Moreover, it was not the rod changed into a serpent which undid the magic of the magicians, but it was the rod itself which exposed the deception they had wrought on the spectators by breaking to pieces the things which under the influence of the magic the spectators had taken for real serpents.
a
7:118; 20:70.
1
دیکھئے نوٹ سورۂ اعراف آیت۱۱۸۔ نیز سورۂ اعراف میں ہم نے اس آیت کا اور ترجمہ کیا ہے اس جگہ اور۔ اس کی وجہ یہ ہے کہ یہ دونوں معنے حقیقتاً ایک ہی ہیں۔
a
7:118; 20:70.
2735
Important Words:
یأفکون (fabricated) is derived from أفک which means, he hid; he uttered a falsehood; he said what was not true; i.e. he fabricated or invented a lie. أفاک means, a great or habitual liar (Lane & Aqrab).
For تلقف see 7:118.
Commentary:
The verse makes it quite clear that the rod of Moses did not swallow the rods and ropes of the magicians but it "swallowed up all that which they had fabricated;" i.e. it utterly destroyed the imposture, forgery and deception of the magicians. Moreover, it was not the rod changed into a serpent which undid the magic of the magicians, but it was the rod itself which exposed the deception they had wrought on the spectators by breaking to pieces the things which under the influence of the magic the spectators had taken for real serpents.
e
7:118; 20:70.
2113
The verse makes it quite clear that the rod of Moses did not swallow the rods and ropes of the sorcerers but swallowed up all that which they had fabricated, i.e. it utterly destroyed their imposture, forgery and deception. Moreover, it was the rod itself and not the serpent which exposed the deception the sorcerers had wrought on the spectators by breaking to pieces the things which under the influence of their sorcery the spectators had taken for real serpents.