تَلْوُ
Appears 2 times in Quran
Derived Words (2)
Words derived from the stem "تَلْوُ".
- you conceal
- and looked not back
Occurrences in Quran
Found 2 verses containing "تَلْوُ".
۞ إِذْ تُصْعِدُونَ وَلَا تَلْوُۥنَ عَلَىٰٓ أَحَدٍ وَٱلرَّسُولُ يَدْعُوكُمْ فِىٓ أُخْرَىٰكُمْ فَأَثَٰبَكُمْ غَمًّۢا بِغَمٍّ لِّكَيْلَا تَحْزَنُوا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا مَآ أَصَٰبَكُمْ ۗ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ
57:24.
فَاَثَابَکُمْ غَمًّامبِغَمٍّ اس سے مراد یہ ہے کہ جو غم تم کو رسول اللہ صلی اللہ علیہ و سلم کے حکم کو توڑ کر اُحد پہاڑی سے ہٹنے کا تھا اس کی فوراً سزا شکست کی صورت میں دے دی تاکہ نافرمانی کا غم ہلکا ہو جائے کہ خدا تعالیٰ نے اسی وقت سزا دے کر بخش دیا۔ مفسر کہتے ہیں کہ پہلے غم سے مراد صحابہؓ کا شکست پر غم ہے اور دوسرے غم سے مراد رسول کریم صلی اللہ علیہ و سلم کا زخمی ہونا ہے۔ لیکن یہ درست نہیں کیونکہ اس کے یہ معنے ہوتے ہیں کہ صحابہؓ کی غلطی کی سزا رسول کریم صلی اللہ علیہ وسلم کو ملی۔
57:24.
The words refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them fled in confusion in different directions. At first, when they heard that the enemy was coming from behind, they turned back to attack him, but it so happened that at that time a large body of Muslims was also coming from that direction. In the confusion those Muslims were mistaken for the enemy and were attacked. So great was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
The Holy Prophet had stationed a party of archers at the hill. They abandoned their positions prematurely, thinking that the battle had been won. Consequently, the victory which was almost within the grasp of the Muslims became converted into a near defeat. It naturally caused a sorrow to them. This was the first sorrow. The second or the later sorrow was that which they felt at the unfounded report of the death of the Holy Prophet. God so designed that the sorrow pertaining to the unfounded report of the Prophet’s death (the later sorrow) should come after the sorrow of the reverse which the Muslims had suffered (the first sorrow), in order that the later sorrow should remove the effect of the former sorrow at seeing that the Holy Prophet was safe. The words Ghammam bi-Ghammin also mean, sorrow upon sorrow.
The words "what escaped you" signify, the victory which was almost within the grasp of the Muslims and "what befell you" signify the reverse they suffered and the loss of Muslims killed.
57:24.
Important Words:
تصعدون (you were running away) is derived from اصعد which again is derived from صعد which primarily means, he ascended or climbed a height, etc. اصعد فی العرض means, he went from a low piece of land to one that is high, both physically and figuratively; or adversely, he descended or went down into the land. اصعد فی العدو means, he exerted himself in running. اصعد also means, he went forth or went away in any direction (Lane).
اثاب (gave in recompense) is from the same root as ثواب and مثوبة and مثابة and means, he gave in reward or recompense or return; or he gave as a substitute (Aqrab). See also 2:104 and 2:126.
Commentary:
The words, When you were running away and looked not back at anyone, refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them were fleeing in different directions. At first, when the Muslims heard that the enemy was coming from behind, they turned back to attack the enemy, but it so happened that a large body of Muslims was also coming from the rear at that time. In the confusion of the hour, these were mistaken for the enemy and attacked. Such was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
The words, gave you a sorrow in recompense for a sorrow, refer to the report of the Holy Prophet’s death in the Battle of Uhud. Thus the first-mentioned "sorrow", which was later in occurring, refers to the false report of the Holy Prophet’s death and the second-mentioned "sorrow", which was first in occurring, refers to the sorrow that the Companions of the Holy Prophet—the archers stationed at the back—caused him by having failed faithfully to follow his order. One sorrow came in recompense of the other. The report of the Holy Prophet’s death referred to above spread when a Muslim, named Mus‘ab bin ‘Umair, the Companion who carried the flag, was killed, being mistaken for the Holy Prophet. The second-mentioned "sorrow" does not obviously refer to the wounds received by the Holy Prophet, for the wounds were received not before, but after the archers left their station and after the above-mentioned erroneous report about the death of the Holy Prophet.
The sorrow which certain Muslims caused the Holy Prophet by paying no heed to his voice when at the ensuing disorder he called out to them from the rear, was also recompensed. When the Muslims did not pay heed to the call of the Prophet, God caused them to think for a while that he was dead, which was to them a punishment similar to their offence. If they did not pay heed to the voice of the Divine Messenger, of what use to them was his existence in this world? Thus when they heard of the reported death of the Holy Prophet, their thoughts naturally and immediately turned to the great benefits which they had received and were receiving through him and they were at once made to realize not only the greatness of his rank but also the magnitude of their own mistake.
The Arabic words غما بغم rendered as a sorrow in recompense for a sorrow, may also be rendered as "a sorrow in addition to another sorrow", i.e. one sorrow coming after another. In that case, the words would mean that God so designed that the sorrow pertaining to the unfounded report of the Holy Prophet’s death should come immediately after the sorrow of a reverse so that the latter sorrow, which later proved to be unfounded, should obliterate the effect of the former sorrow, thus effacing the harmful effects of the defeat.
The clause, what escaped you, refers to the victory which the Muslims lost after they had almost gained it. So great was the joy of the Muslims at the safety of the Holy Prophet that they actually forgot their sorrow at the loss of victory. Similarly, the clause, what befell you, refers to the loss of their men in the battlefield. The Muslims lost 70, while the Meccans lost only about 20. The words may also refer to the wounds received by the Muslims on that occasion.
The words, that you might not grieve, may also signify that, having received some punishment then and there for the offence committed, the Muslims might feel secure from punishment in the Hereafter.
c
57:24.
2
فَاَثَابَکُمْ غَمًّامبِغَمٍّ اس سے مراد یہ ہے کہ جو غم تم کو رسول اللہ صلی اللہ علیہ و سلم کے حکم کو توڑ کر اُحد پہاڑی سے ہٹنے کا تھا اس کی فوراً سزا شکست کی صورت میں دے دی تاکہ نافرمانی کا غم ہلکا ہو جائے کہ خدا تعالیٰ نے اسی وقت سزا دے کر بخش دیا۔ مفسر کہتے ہیں کہ پہلے غم سے مراد صحابہؓ کا شکست پر غم ہے اور دوسرے غم سے مراد رسول کریم صلی اللہ علیہ و سلم کا زخمی ہونا ہے۔ لیکن یہ درست نہیں کیونکہ اس کے یہ معنے ہوتے ہیں کہ صحابہؓ کی غلطی کی سزا رسول کریم صلی اللہ علیہ وسلم کو ملی۔
a
57:24.
436
Important Words:
تصعدون (you were running away) is derived from اصعد which again is derived from صعد which primarily means, he ascended or climbed a height, etc. اصعد فی العرض means, he went from a low piece of land to one that is high, both physically and figuratively; or adversely, he descended or went down into the land. اصعد فی العدو means, he exerted himself in running. اصعد also means, he went forth or went away in any direction (Lane).
اثاب (gave in recompense) is from the same root as ثواب and مثوبة and مثابة and means, he gave in reward or recompense or return; or he gave as a substitute (Aqrab). See also 2:104 and 2:126.
Commentary:
The words, When you were running away and looked not back at anyone, refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them were fleeing in different directions. At first, when the Muslims heard that the enemy was coming from behind, they turned back to attack the enemy, but it so happened that a large body of Muslims was also coming from the rear at that time. In the confusion of the hour, these were mistaken for the enemy and attacked. Such was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
The words, gave you a sorrow in recompense for a sorrow, refer to the report of the Holy Prophet’s death in the Battle of Uhud. Thus the first-mentioned "sorrow", which was later in occurring, refers to the false report of the Holy Prophet’s death and the second-mentioned "sorrow", which was first in occurring, refers to the sorrow that the Companions of the Holy Prophet—the archers stationed at the back—caused him by having failed faithfully to follow his order. One sorrow came in recompense of the other. The report of the Holy Prophet’s death referred to above spread when a Muslim, named Mus‘ab bin ‘Umair, the Companion who carried the flag, was killed, being mistaken for the Holy Prophet. The second-mentioned "sorrow" does not obviously refer to the wounds received by the Holy Prophet, for the wounds were received not before, but after the archers left their station and after the above-mentioned erroneous report about the death of the Holy Prophet.
The sorrow which certain Muslims caused the Holy Prophet by paying no heed to his voice when at the ensuing disorder he called out to them from the rear, was also recompensed. When the Muslims did not pay heed to the call of the Prophet, God caused them to think for a while that he was dead, which was to them a punishment similar to their offence. If they did not pay heed to the voice of the Divine Messenger, of what use to them was his existence in this world? Thus when they heard of the reported death of the Holy Prophet, their thoughts naturally and immediately turned to the great benefits which they had received and were receiving through him and they were at once made to realize not only the greatness of his rank but also the magnitude of their own mistake.
The Arabic words غما بغم rendered as a sorrow in recompense for a sorrow, may also be rendered as "a sorrow in addition to another sorrow", i.e. one sorrow coming after another. In that case, the words would mean that God so designed that the sorrow pertaining to the unfounded report of the Holy Prophet’s death should come immediately after the sorrow of a reverse so that the latter sorrow, which later proved to be unfounded, should obliterate the effect of the former sorrow, thus effacing the harmful effects of the defeat.
The clause, what escaped you, refers to the victory which the Muslims lost after they had almost gained it. So great was the joy of the Muslims at the safety of the Holy Prophet that they actually forgot their sorrow at the loss of victory. Similarly, the clause, what befell you, refers to the loss of their men in the battlefield. The Muslims lost 70, while the Meccans lost only about 20. The words may also refer to the wounds received by the Muslims on that occasion.
The words, that you might not grieve, may also signify that, having received some punishment then and there for the offence committed, the Muslims might feel secure from punishment in the Hereafter.
a
57:24.
504
The words refer to the incident which happened when in the Battle of Uhud the Muslims were attacked from both the rear and the front and their ranks were broken and many of them fled in confusion in different directions. At first, when they heard that the enemy was coming from behind, they turned back to attack him, but it so happened that at that time a large body of Muslims was also coming from that direction. In the confusion those Muslims were mistaken for the enemy and were attacked. So great was the confusion and the panic that even the voice of the Holy Prophet was not heeded.
505
The Holy Prophet had stationed a party of archers at the hill. They abandoned their positions prematurely, thinking that the battle had been won. Consequently, the victory which was almost within the grasp of the Muslims became converted into a near defeat. It naturally caused a sorrow to them. This was the first sorrow. The second or the later sorrow was that which they felt at the unfounded report of the death of the Holy Prophet. God so designed that the sorrow pertaining to the unfounded report of the Prophet’s death (the later sorrow) should come after the sorrow of the reverse which the Muslims had suffered (the first sorrow), in order that the later sorrow should remove the effect of the former sorrow at seeing that the Holy Prophet was safe. The words Ghammam bi-Ghammin also mean, sorrow upon sorrow.
505A
The words "what escaped you" signify, the victory which was almost within the grasp of the Muslims and "what befell you" signify the reverse they suffered and the loss of Muslims killed.
۞ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَٱللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ ۚ وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
یعنی خداتعالیٰ کی خاطر سچی گواہی دیا کرو۔
5:9.
The expression, "against yourselves" may also signify "against your people or kith and kin". The words "parents and kindred" have been added to emphasize the force of the injunction.
The words also mean, lest you deviate.
5:9.
Important Words:
اولی (more regardful) is derived from ولی. They say ولیه i.e. he was or became near unto him; he loved him and was a friend to him. ولی الشیء means, he managed and looked after the thing. الولی means, friend; one who loves; helper; one who looks after your affairs. اولی means, more entitled, having a better right (Aqrab). They say فلان اولی بکذا i.e. such a one is more entitled to such a thing or has a better right or better title or claim to it; or is more deserving or worthy of it; or is more competent or fit for it (Lane). اولی also means, more regardful or more thoughtful or more considerate (Kashshaf & Muhit).
Commentary:
As in the settlement of differences between husband and wife, a subject dealt with in the preceding verses, witnesses have often to be called in, therefore the Quran here fittingly turns to that subject.
The expression, be witnesses for Allah, means that one should bear witness truly for the sake of God and in strict accordance with His injunctions. The words علی انفسکم rendered as "against yourselves" may also be rendered as "against your people or against your kith and kin", signifying that one should give true evidence in all cases, even against the members of one’s own community or one’s near relations or even when one’s own honour or property is at stake.
The words, parents or kindred, have been added to increase the force of the injunction, i.e. you should give true evidence not only against the members of your own community, but even against those who are closely related to you by blood—your own parents and others near and dear. As one has to more often bear witness against other people than against near relatives, therefore, the former class of persons has been put before the latter.
e
5:9.
352
“不利于你们自己” 这一用语, 也可意指 “不利于你们的宗教或亲戚朋友。” “父母和亲戚” 这几个字, 是加上去强调这一旨令的。
1
یعنی خداتعالیٰ کی خاطر سچی گواہی دیا کرو۔
a
5:9.
600
Important Words:
اولی (more regardful) is derived from ولی. They say ولیه i.e. he was or became near unto him; he loved him and was a friend to him. ولی الشیء means, he managed and looked after the thing. الولی means, friend; one who loves; helper; one who looks after your affairs. اولی means, more entitled, having a better right (Aqrab). They say فلان اولی بکذا i.e. such a one is more entitled to such a thing or has a better right or better title or claim to it; or is more deserving or worthy of it; or is more competent or fit for it (Lane). اولی also means, more regardful or more thoughtful or more considerate (Kashshaf & Muhit).
Commentary:
As in the settlement of differences between husband and wife, a subject dealt with in the preceding verses, witnesses have often to be called in, therefore the Quran here fittingly turns to that subject.
The expression, be witnesses for Allah, means that one should bear witness truly for the sake of God and in strict accordance with His injunctions. The words علی انفسکم rendered as "against yourselves" may also be rendered as "against your people or against your kith and kin", signifying that one should give true evidence in all cases, even against the members of one’s own community or one’s near relations or even when one’s own honour or property is at stake.
The words, parents or kindred, have been added to increase the force of the injunction, i.e. you should give true evidence not only against the members of your own community, but even against those who are closely related to you by blood—your own parents and others near and dear. As one has to more often bear witness against other people than against near relatives, therefore, the former class of persons has been put before the latter.
c
5:9.
682
The expression, "against yourselves" may also signify "against your people or kith and kin". The words "parents and kindred" have been added to emphasize the force of the injunction.
682A
The words also mean, lest you deviate.