أَلْسِنَتِ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "أَلْسِنَتِ".
- with your tongues
- with their tongues
- your tongues
- and ‘Ra‘ina,’ screening with their tongues what is in their minds and seeking to injure the Faith
Occurrences in Quran
Found 4 verses containing "أَلْسِنَتِ".
مِّنَ ٱلَّذِينَ هَادُوا۟ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَٱسْمَعْ غَيْرَ مُسْمَعٍ وَرَٰعِنَا لَيًّۢا بِأَلْسِنَتِهِمْ وَطَعْنًا فِى ٱلدِّينِ ۚ وَلَوْ أَنَّهُمْ قَالُوا۟ سَمِعْنَا وَأَطَعْنَا وَٱسْمَعْ وَٱنظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا
یعنی منہ سے تو رَاعِنَا کہہ دیتے ہیں مگر ان کے دل اس سے متفق نہیں ہوتے۔ دل میں وہ رسول کریم صلی اللہ علیہ وسلم کو حقیر سمجھتے ہیں اور خیال کرتے ہیں کہ اس سے کسی رعایت کی طلب کی ہمیں کوئی ضرورت نہیں۔
عربی کے لفظ ہیں فَـلَا یُؤْمِنُوْنَ اِلَّا قَلِیْـلًا جن کا مطلب یہ ہے کہ وہ صرف قلیل ایمان لاتے ہیں۔ مگر محاورہ میں اس کے معنے بالکل ایمان نہ لانے کے ہیں۔
2:76; 3:79; 5:42.
2:105.
The expression Ghaira Musma‘in means; (1) mayest thou not hear by reason of deafness; (2) mayest thou not hear what may please thee; (3) mayest thou not be obeyed.
2:76; 3:79; 5:42.
2:105.
Commentary:
The verb یقولون (they say) is used in Arabic both for words of mouth, and for what one expresses by one’s condition or conduct (see 2:31). In this verse, the expression has been used of the Jews in both these senses, viz. "They say with their tongues that they have heard and obeyed, but their conduct shows that instead of obeying they disobey and defy."
The expression غیر مسمع (without being heard) gives a number of meanings: (1) mayest thou not be made to hear, i.e. mayest thou not hear by reason of deafness; (2) mayest thou not hear any speech or news which thou wouldst like or which may please thee; (3) may not what thou sayest be accepted, or may not thy invitation be accepted and thy call responded to; (4) mayest thou not be obeyed; or (5) the expression may mean, though it was not certainly intended by the Jews, mayest thou not hear anything offensive or unpleasant.
For the expression راعنا (ra‘ina) see note on 2:105.
The Jews used the aforesaid ambiguous expressions in order (1) to conceal what evil thoughts they entertained about the Holy Prophet; (2) to make Muslims imitate them and use analogous expressions while addressing the Holy Prophet; and (3) to taunt Muslims with regard to matters affecting their religion, saying to them in effect, "We speak to your Prophet jestingly and abuse him in ambiguous words; if he had been a true Prophet of God, he would have certainly come to know of this."
c
2:76; 3:79; 5:42.
d
2:105.
2
یعنی منہ سے تو رَاعِنَا کہہ دیتے ہیں مگر ان کے دل اس سے متفق نہیں ہوتے۔ دل میں وہ رسول کریم صلی اللہ علیہ وسلم کو حقیر سمجھتے ہیں اور خیال کرتے ہیں کہ اس سے کسی رعایت کی طلب کی ہمیں کوئی ضرورت نہیں۔
3
عربی کے لفظ ہیں فَـلَا یُؤْمِنُوْنَ اِلَّا قَلِیْـلًا جن کا مطلب یہ ہے کہ وہ صرف قلیل ایمان لاتے ہیں۔ مگر محاورہ میں اس کے معنے بالکل ایمان نہ لانے کے ہیں۔
a
2:76; 3:79; 5:42.
b
2:105.
521
Commentary:
The verb یقولون (they say) is used in Arabic both for words of mouth, and for what one expresses by one’s condition or conduct (see 2:31). In this verse, the expression has been used of the Jews in both these senses, viz. "They say with their tongues that they have heard and obeyed, but their conduct shows that instead of obeying they disobey and defy."
The expression غیر مسمع (without being heard) gives a number of meanings: (1) mayest thou not be made to hear, i.e. mayest thou not hear by reason of deafness; (2) mayest thou not hear any speech or news which thou wouldst like or which may please thee; (3) may not what thou sayest be accepted, or may not thy invitation be accepted and thy call responded to; (4) mayest thou not be obeyed; or (5) the expression may mean, though it was not certainly intended by the Jews, mayest thou not hear anything offensive or unpleasant.
For the expression راعنا (ra‘ina) see note on 2:105.
The Jews used the aforesaid ambiguous expressions in order (1) to conceal what evil thoughts they entertained about the Holy Prophet; (2) to make Muslims imitate them and use analogous expressions while addressing the Holy Prophet; and (3) to taunt Muslims with regard to matters affecting their religion, saying to them in effect, "We speak to your Prophet jestingly and abuse him in ambiguous words; if he had been a true Prophet of God, he would have certainly come to know of this."
a
2:76; 3:79; 5:42.
b
2:105.
613
The expression Ghaira Musma‘in means; (1) mayest thou not hear by reason of deafness; (2) mayest thou not hear what may please thee; (3) mayest thou not be obeyed.
إِذْ تَلَقَّوْنَهُۥ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُم مَّا لَيْسَ لَكُم بِهِۦ عِلْمٌ وَتَحْسَبُونَهُۥ هَيِّنًا وَهُوَ عِندَ ٱللَّهِ عَظِيمٌ
Important Words:
For تلقونه (you received it) see 2:38.
Commentary:
The verse purports to say that the evils mentioned above are moral sins which are, unfortunately committed light-heartedly, but which produce very grievous results. Every sin is a deadly poison which a true believer must avoid. The wages of sin is death. This is the supreme lesson which this verse teaches.
2602
Important Words:
For تلقونه (you received it) see 2:38.
Commentary:
The verse purports to say that the evils mentioned above are moral sins which are, unfortunately committed light-heartedly, but which produce very grievous results. Every sin is a deadly poison which a true believer must avoid. The wages of sin is death. This is the supreme lesson which this verse teaches.
وَمِنْ ءَايَٰتِهِۦ خَلْقُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفُ أَلْسِنَتِكُمْ وَأَلْوَٰنِكُمْ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّلْعَٰلِمِينَ
42:30.
42:30.
Human progress is closely linked with the diversity of tongues and colours. This diversity again points to a design and a designer. That designer is the Creator of heavens and earth. Underneath the diversity of tongues and colours which has resulted in diversity of civilizations and cultures there lies a unity—the unity of mankind. This oneness of humanity leads to the inevitable conclusion of the Oneness of its Creator.
42:30.
Commentary:
Human progress and advancement is closely connected with the diversity of tongues and colours. This diversity again points to a design and a Designer. That Designer is the Creator of heavens and earth.
Underneath the diversity of tongues and colours which has resulted in diversity of civilizations and cultures there lies a unity—the unity of mankind. This oneness of humanity leads to the inevitable conclusion of the Oneness of its Creator.
a
42:30.
b
42:30.
3004
Commentary:
Human progress and advancement is closely connected with the diversity of tongues and colours. This diversity again points to a design and a Designer. That Designer is the Creator of heavens and earth.
Underneath the diversity of tongues and colours which has resulted in diversity of civilizations and cultures there lies a unity—the unity of mankind. This oneness of humanity leads to the inevitable conclusion of the Oneness of its Creator.
a
42:30.
2279
Human progress is closely linked with the diversity of tongues and colours. This diversity again points to a design and a designer. That designer is the Creator of heavens and earth. Underneath the diversity of tongues and colours which has resulted in diversity of civilizations and cultures there lies a unity—the unity of mankind. This oneness of humanity leads to the inevitable conclusion of the Oneness of its Creator.
سَيَقُولُ لَكَ ٱلْمُخَلَّفُونَ مِنَ ٱلْأَعْرَابِ شَغَلَتْنَآ أَمْوَٰلُنَا وَأَهْلُونَا فَٱسْتَغْفِرْ لَنَا ۚ يَقُولُونَ بِأَلْسِنَتِهِم مَّا لَيْسَ فِى قُلُوبِهِمْ ۚ قُلْ فَمَن يَمْلِكُ لَكُم مِّنَ ٱللَّهِ شَيْـًٔا إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًۢا ۚ بَلْ كَانَ ٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرًۢا
3:168.
اعراب سے مراد وہ عرب ہیں جو جنگل میں رہتے تھے۔ ان آیات میں ان لوگوں میں سے جومنافق تھے‘ یعنی عامر‘ اسد اور غطفان کے قبائل میں سے‘ ان کا ذکر ہے۔
یعنی جنگِ تبوک میں۔ مفسرین اسے فتح مکہ پر لگاتے ہیں۔ ہم نے تبوک پر لگایا ہے جو بعد میں ہوئی ہے۔ چونکہ اس سورۃ میں سَیَقُوْلُ لَکَ الْمُخَلَّفُوْنَ کے الفاظ ہیں جو آئندہ پر دلالت کرتے ہیں اس لئے ہمارا استدلال زیادہ صحیح ہے۔ کیونکہ سورۃ توبہ سے معلوم ہوتا ہے کہ پیچھے رہنے والے لوگ تبوک کے واقعہ سے تعلق رکھتے تھے۔
3:168.
Bedouin tribes around Medina, who apparently had friendly relations with the Muslims, were also invited to join the party of 1500 Muslims who went to Mecca to perform the Lesser Pilgrimage. Though the Holy Prophet went on a mission of peace, they thought that the Quraish would not allow his entry into Mecca and that in all likelihood there would be a clash of arms and Muslims not being properly armed would be defeated, and, therefore, going with the Holy Prophet was tantamount to marching on into the jaws of death (Muir & Kathir). The verse may equally apply to those tribes who had remained behind in the expedition to Tabuk because analogous words have been used in Surah At-Taubah about them.
102:2.
3:168.
13:17; 25:4.
Commentary:
Reference in this verse is to those Bedouin tribes around Medina who apparently had friendly relations with the Muslims. These tribes were also invited to join the party of 1500 Muslims who were going to Mecca to perform the Lesser Pilgrimage (عمرة). Though the Prophet was going on a mission of peace, these desert tribes thought that the Quraish would not allow his entry into Mecca and that in all likelihood there would be a clash of arms and Muslims not being properly armed would be defeated, and therefore going with the Holy Prophet was tantamount to marching into the jaws of death (Muir, Hisham & Kathir). The verse may equally apply to those tribes who had remained behind in the expedition to Tabuk because analogous words have been used in Surah At-Taubah about them.
c
3:168.
1
اعراب سے مراد وہ عرب ہیں جو جنگل میں رہتے تھے۔ ان آیات میں ان لوگوں میں سے جومنافق تھے‘ یعنی عامر‘ اسد اور غطفان کے قبائل میں سے‘ ان کا ذکر ہے۔
2
یعنی جنگِ تبوک میں۔ مفسرین اسے فتح مکہ پر لگاتے ہیں۔ ہم نے تبوک پر لگایا ہے جو بعد میں ہوئی ہے۔ چونکہ اس سورۃ میں سَیَقُوْلُ لَکَ الْمُخَلَّفُوْنَ کے الفاظ ہیں جو آئندہ پر دلالت کرتے ہیں اس لئے ہمارا استدلال زیادہ صحیح ہے۔ کیونکہ سورۃ توبہ سے معلوم ہوتا ہے کہ پیچھے رہنے والے لوگ تبوک کے واقعہ سے تعلق رکھتے تھے۔
a
102:2.
b
3:168.
c
13:17; 25:4.
3824
Commentary:
Reference in this verse is to those Bedouin tribes around Medina who apparently had friendly relations with the Muslims. These tribes were also invited to join the party of 1500 Muslims who were going to Mecca to perform the Lesser Pilgrimage (عمرة). Though the Prophet was going on a mission of peace, these desert tribes thought that the Quraish would not allow his entry into Mecca and that in all likelihood there would be a clash of arms and Muslims not being properly armed would be defeated, and therefore going with the Holy Prophet was tantamount to marching into the jaws of death (Muir, Hisham & Kathir). The verse may equally apply to those tribes who had remained behind in the expedition to Tabuk because analogous words have been used in Surah At-Taubah about them.
a
3:168.
2770
Bedouin tribes around Medina, who apparently had friendly relations with the Muslims, were also invited to join the party of 1500 Muslims who went to Mecca to perform the Lesser Pilgrimage. Though the Holy Prophet went on a mission of peace, they thought that the Quraish would not allow his entry into Mecca and that in all likelihood there would be a clash of arms and Muslims not being properly armed would be defeated, and, therefore, going with the Holy Prophet was tantamount to marching on into the jaws of death (Muir & Kathir). The verse may equally apply to those tribes who had remained behind in the expedition to Tabuk because analogous words have been used in Surah At-Taubah about them.