تَلَىٰ
Appears 4 times in Quran
Derived Words (3)
Words derived from the stem "تَلَىٰ".
Occurrences in Quran
Found 4 verses containing "تَلَىٰ".
۞ وَإِذِ ٱبْتَلَىٰٓ إِبْرَٰهِۦمَ رَبُّهُۥ بِكَلِمَٰتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِن ذُرِّيَّتِى ۖ قَالَ لَا يَنَالُ عَهْدِى ٱلظَّٰلِمِينَ
2:131; 16:121-122; 60:5.
لَا یَنَالُ عَھْدِی الظّٰلِمِیْنَ : یعنی اولاد ابراہیم میں سے جو ظالم ہو جائیں گے ان کو امام نہیں بنایا جائے گا۔
2:131; 16:121-122; 60:5.
Ibtila’ implies two things, (a) the learning of the state or the condition of the object, and becoming acquainted with what was unknown of the case thereof; (b) the manifesting of the goodness or badness of the object (Lane).
Kalimat is the plural of Kalimah which means, a commandment (Mufradat).
Imam means, any object that is followed, whether a man or a book (Mufradat).
2:131; 16:121, 122; 60:5.
Important Words:
ابتلی (tried) is derived from بلی which means, it became old and worn out. بلاه and ابتلاه both mean, he tried or tested him or it, and this is so because a trial or a test makes one, as it were, old and worn out. بلاء means, a trial or test whether resulting in praise or disgrace (Aqrab).
اماما (Leader of men) is derived from ام. They say ام القوم or ام بالقوم i.e. he led the people; he was or became Imam or leader of the people. The verb ام also means, he sought or aimed at a thing. The امام is a person whose example is followed, i.e. a leader or a model (Lane).
کلمات (commands) is the plural of کلمة and has a variety of meanings, e.g., a word; a clause or sentence; a command or order. Here it means, a command (Mufradat). See also 2:38.
Commentary:
It is pointed out in this verse that when God tried Abraham with certain commands and found him perfect in obedience, He expressed His wish to make him a Leader of men. Thereupon Abraham, ever solicitous to make others also share God’s blessings, begged Him to extend the same to his progeny as well. In reply, he was told that this covenant would not apply to transgressors, which implied that Leaders and Reformers would be raised from his posterity, but that transgressors would not share this blessing.
The Quran refers to this covenant in order to remind the Jews that their deprivation of prophethood was quite in conformity with the promise given to Abraham which contained a clear condition that such of his descendants as defied God’s commandments would be deprived of the promised favour. The Jews are therefore told that being transgressors, they have been deprived of the blessing of prophethood. A brief reference to this covenant is also found in Gen. 17:9-14, but the Quran has mentioned it in a better and more definite form.
c
2:131; 16:121-122; 60:5.
3
لَا یَنَالُ عَھْدِی الظّٰلِمِیْنَ : یعنی اولاد ابراہیم میں سے جو ظالم ہو جائیں گے ان کو امام نہیں بنایا جائے گا۔
c
2:131; 16:121, 122; 60:5.
131
Important Words:
ابتلی (tried) is derived from بلی which means, it became old and worn out. بلاه and ابتلاه both mean, he tried or tested him or it, and this is so because a trial or a test makes one, as it were, old and worn out. بلاء means, a trial or test whether resulting in praise or disgrace (Aqrab).
اماما (Leader of men) is derived from ام. They say ام القوم or ام بالقوم i.e. he led the people; he was or became Imam or leader of the people. The verb ام also means, he sought or aimed at a thing. The امام is a person whose example is followed, i.e. a leader or a model (Lane).
کلمات (commands) is the plural of کلمة and has a variety of meanings, e.g., a word; a clause or sentence; a command or order. Here it means, a command (Mufradat). See also 2:38.
Commentary:
It is pointed out in this verse that when God tried Abraham with certain commands and found him perfect in obedience, He expressed His wish to make him a Leader of men. Thereupon Abraham, ever solicitous to make others also share God’s blessings, begged Him to extend the same to his progeny as well. In reply, he was told that this covenant would not apply to transgressors, which implied that Leaders and Reformers would be raised from his posterity, but that transgressors would not share this blessing.
The Quran refers to this covenant in order to remind the Jews that their deprivation of prophethood was quite in conformity with the promise given to Abraham which contained a clear condition that such of his descendants as defied God’s commandments would be deprived of the promised favour. The Jews are therefore told that being transgressors, they have been deprived of the blessing of prophethood. A brief reference to this covenant is also found in Gen. 17:9-14, but the Quran has mentioned it in a better and more definite form.
a
2:131; 16:121-122; 60:5.
142A
Ibtila’ implies two things, (a) the learning of the state or the condition of the object, and becoming acquainted with what was unknown of the case thereof; (b) the manifesting of the goodness or badness of the object (Lane).
142B
Kalimat is the plural of Kalimah which means, a commandment (Mufradat).
143
Imam means, any object that is followed, whether a man or a book (Mufradat).
فَأَمَّا ٱلْإِنسَٰنُ إِذَا مَا ٱبْتَلَىٰهُ رَبُّهُۥ فَأَكْرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّىٓ أَكْرَمَنِ
17:84.
Favours are bestowed upon man, sometimes to test his mettle; at other times to reward him for his good actions. Similarly, he is involved in troubles that he may be tried and rewarded or punished according to his desert. But man is so constituted that when he is in ease and affluence, he regards these things as the fruits of his own labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God.
17:84.
d
17:84.
1684
安拉施惠于人, 有时是考验他的气质;有时是酬答他的善举。同样, 有时让他陷入困难之中, 以便按照他的功过试验他, 惩奖他。但人天生如斯, 当他安逸富足的时候, 就以为是自己的劳动成果和才智出众 («古兰经»: 28:79); 而当他遭到不幸的时候, 他便归咎于安拉。
c
17:84.
a
17:84.
3338
Favours are bestowed upon man, sometimes to test his mettle; at other times to reward him for his good actions. Similarly, he is involved in troubles that he may be tried and rewarded or punished according to his desert. But man is so constituted that when he is in ease and affluence, he regards these things as the fruits of his own labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God.
وَأَمَّآ إِذَا مَا ٱبْتَلَىٰهُ فَقَدَرَ عَلَيْهِ رِزْقَهُۥ فَيَقُولُ رَبِّىٓ أَهَٰنَنِ
17:84.
17:84.
17:84.
Commentary:
Favours are bestowed upon man, sometimes to test his mettle, at other times, to reward him for his good actions. Similarly, he is caused to be involved in troubles that he may be tried, rewarded or punished according to his actions. But man is so constituted that when he is in ease and affluence, he regards it as the fruit of his labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God. The Quran has treated the question, whether God, or man himself, is the author of his destiny, from different angles. Whereas in 41:47 it says that man himself makes or mars his destiny, in 4:80 it says that good comes from God but evil from man’s ownself, and yet in 4:79 it observes that both good and evil come from God. In fact, as God has created everything for the good of man, and it is by misusing God-given gifts that he involves himself in trouble, good is said to proceed from God and evil from man. But as God produces the results of the good or bad actions of man, good or evil are both said to come from God. And as man is a free agent, both good and evil are attributed to him. Thus these verses explain and support one another, there being no contradiction between them.
a
17:84.
d
17:84.
4716
Commentary:
Favours are bestowed upon man, sometimes to test his mettle, at other times, to reward him for his good actions. Similarly, he is caused to be involved in troubles that he may be tried, rewarded or punished according to his actions. But man is so constituted that when he is in ease and affluence, he regards it as the fruit of his labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God. The Quran has treated the question, whether God, or man himself, is the author of his destiny, from different angles. Whereas in 41:47 it says that man himself makes or mars his destiny, in 4:80 it says that good comes from God but evil from man’s ownself, and yet in 4:79 it observes that both good and evil come from God. In fact, as God has created everything for the good of man, and it is by misusing God-given gifts that he involves himself in trouble, good is said to proceed from God and evil from man. But as God produces the results of the good or bad actions of man, good or evil are both said to come from God. And as man is a free agent, both good and evil are attributed to him. Thus these verses explain and support one another, there being no contradiction between them.
b
17:84.
وَٱلْقَمَرِ إِذَا تَلَىٰهَا
“月亮” 也可以指穆圣, 因为他从安拉处得到光, 并把它传播到黑暗的精神世界。或者指那些伊斯兰教贤哲和复兴者--------特别是指他的伟大代表主许迈喜合--------他们将向穆圣借来真理之光, 传播给世界, 以排除道德和精神堕落的黑暗。
یعنی میں اُن مجددین اور مامورین کو بھی محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت کے ثبوت میں پیش کرتا ہوں جو آپؐ کے بعد آئیں گے کیونکہ وہ جو کچھ حاصل کریں گے محمد رسول اللہ صلی اللہ علیہ وسلم کے پیچھے آنے یعنی آپؐ کی اتباع کی وجہ سے حاصل کریں گے۔
"The moon" may also refer to the Holy Prophet, because he received light from God and transmitted it to the spiritually dark world. Or it may refer to those religious Divines and Reformers—particularly his Great Deputy, the Promised Messiah—who would borrow the light of truth from the Holy Prophet and transmit it to the world to remove the darkness of moral and spiritual turpitude.
Important Words:
القمر (the moon). They say قمر الشیء i.e. the brightness of the thing became intense. قمر means, the moon; a star which borrows its light from the sun and reflects it on to the earth and thus removes the darkness of the night. (Lane & Aqrab). See also 54:2.
تلاھا (follows him). تلوته means, I followed him or it immediately or without intervention. ھو یتلو فلاناً means, he imitates such a one and follows what he does (Lane & Aqrab). See also 2:103.
Commentary:
"The moon" may be taken as referring to the Holy Prophet, who like the moon, draws his light from God and transmits it to the spiritually dark world. Or it may refer to those religious divines and Reformers—particularly the Promised Messiah—who borrow the light of truth from the Holy Prophet and transmit it to the world to remove the darkness of moral and spiritual turpitude.
1701
“月亮” 也可以指穆圣, 因为他从安拉处得到光, 并把它传播到黑暗的精神世界。或者指那些伊斯兰教贤哲和复兴者--------特别是指他的伟大代表主许迈喜合--------他们将向穆圣借来真理之光, 传播给世界, 以排除道德和精神堕落的黑暗。
2
یعنی میں اُن مجددین اور مامورین کو بھی محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت کے ثبوت میں پیش کرتا ہوں جو آپؐ کے بعد آئیں گے کیونکہ وہ جو کچھ حاصل کریں گے محمد رسول اللہ صلی اللہ علیہ وسلم کے پیچھے آنے یعنی آپؐ کی اتباع کی وجہ سے حاصل کریں گے۔
4738
Important Words:
القمر (the moon). They say قمر الشیء i.e. the brightness of the thing became intense. قمر means, the moon; a star which borrows its light from the sun and reflects it on to the earth and thus removes the darkness of the night. (Lane & Aqrab). See also 54:2.
تلاھا (follows him). تلوته means, I followed him or it immediately or without intervention. ھو یتلو فلاناً means, he imitates such a one and follows what he does (Lane & Aqrab). See also 2:103.
Commentary:
"The moon" may be taken as referring to the Holy Prophet, who like the moon, draws his light from God and transmits it to the spiritually dark world. Or it may refer to those religious divines and Reformers—particularly the Promised Messiah—who borrow the light of truth from the Holy Prophet and transmit it to the world to remove the darkness of moral and spiritual turpitude.
3356
"The moon" may also refer to the Holy Prophet, because he received light from God and transmitted it to the spiritually dark world. Or it may refer to those religious Divines and Reformers—particularly his Great Deputy, the Promised Messiah—who would borrow the light of truth from the Holy Prophet and transmit it to the world to remove the darkness of moral and spiritual turpitude.