تُکَلِّمُ
Appears 4 times in Quran
Derived Words (4)
Words derived from the stem "تُکَلِّمُ".
- thou didst speak
- which shall wound them
- and speak not unto Me
- will speak to Us
Occurrences in Quran
Found 4 verses containing "تُکَلِّمُ".
اِذۡ قَالَ اللّٰہُ یٰعِیۡسَی ابۡنَ مَرۡیَمَ اذۡکُرۡ نِعۡمَتِیۡ عَلَیۡکَ وَعَلٰی وٰلِدَتِکَ اِذۡ اَیَّدتُّکَ بِرُوۡحِ الۡقُدُسِ تُکَلِّمُ النَّاسَ فِی الۡمَہۡدِ وَکَہۡلًا ۖ وَّاِذۡ عَلَّمۡتُکَ الۡکِتٰبَ وَالۡحِکۡمَۃَ وَالتَّوۡرٰٮۃَ وَالۡاِنۡجِیۡلَ ۖ وَاِذۡ تَخۡلُقُ مِنَ الطِّیۡنِ کَہَیۡـَٔۃِ الطَّیۡرِ بِاِذۡنِیۡ فَتَنۡفُخُ فِیۡہَا فَتَکُوۡنُ طَیۡرًۢا بِاِذۡنِیۡ ۖ وَتُبۡرِئُ الۡاَکۡمَہَ وَالۡاَبۡرَصَ بِاِذۡنِیۡ ۖ وَاِذۡ تُخۡرِجُ الۡمَوۡتٰی بِاِذۡنِیۡ ۖ وَاِذۡ کَفَفۡتُ بَنِیۡۤ اِسۡرٰٓءِیۡلَ عَنۡکَ اِذۡ جِئۡتَہُمۡ بِالۡبَیِّنٰتِ فَقَالَ الَّذِیۡنَ کَفَرُوۡا مِنۡہُمۡ اِنۡ ہٰذَاۤ اِلَّا سِحۡرٌ مُّبِیۡنٌ
3:49.
3:50.
2:88; 2:254.
3:47.
在摇篮里讲话这个动作意指在童年时期讲智慧和孝顺的话。伊撒讲这种话反映他对他母亲的极大的信任。玛尔彦自己是一个贤慧和虔诚的妇女, 把伊撒扶养成为聪明和孝顺的孩子。在成熟之年说的言语, 表明不仅玛尔彦是一个虔诚的女人, 而伊撒也是一个正义的男子汉。因此, 即使他在中年, 不再直接受他母亲的影响, 他讲的话还是充满智慧而虔诚的。
这指的是犹太人企图将伊撒钉死在十字架上, 而安拉把他从十字架上解救下来。
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے۔ اسی طرح تُو بھی انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا تھا کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے لگ جائیں۔
مفسرین کہتے ہیں‘ اس آیت سے ثابت ہے کہ مسیحؑ خداتعالیٰ کی طرح پرندے پیدا کرتے تھے۔ حالانکہ آیت کے الفاظ یہ ہیں کہ تو پرندوں کی طرح پیدا کرتا ہے اور پرندے مٹی کے جانور بنا کر ان میں پھونک مار کر ان کو زندہ نہیں کیا کرتے۔ بلکہ انڈے دیکر ان پر بیٹھتے ہیں اور گرم کرکے ان میں سے بچے نکالتے ہیں۔ اسی طرح مسیحؑ کرتا تھا کہ طینی صفت لوگوں کو چن کر ان کی تربیت کرتا تھا اور اپنے کلام سے ان کو گرمی پہنچاتا تھا یہاں تک کہ وہ بے جان انسان روحانی انسان بن جاتے تھے اور سب نبی ہی ایسا کرتے ہیں مسیحؑ کی اس میں کوئی خصوصیت نہیں۔
دیکھئے نوٹ سورہ آل عمران آیت نمبر۵۰۔
مفسرین کہتے ہیں کہ اس سے ثابت ہوتا ہے مسیح مُردے زندہ کرتے تھے حالانکہ قرآن کریم میں صاف لکھا ہے کہ مُردے سوائے خداتعالیٰ کے کوئی زندہ نہیں کرتا۔ چنانچہ اللہ تعالیٰ فرماتا ہے لَآ اِلٰـہَ اِلَّا ھُوَ یُحْیٖ وَ یُمِیْتُ رَبُّکُمْ وَ رَبُّ اٰبَآءِ کُمُ الْاَوَّلِیْنَ (الدخان: ۹)کہ خداتعالیٰ کے سوا تمہارا کوئی معبودنہیں وہی زندہ بھی کرتا ہے اور مارتا بھی ہے اور وہ تمہارا بھی رب ہے اور تمہارے باپ دادوں کا بھی رب تھا۔ اسی طرح فرماتا ہے اَمِ اتَّخَذُوْا مِنْ دُوْنِہٖ اَوْلِیَآءَ فَاللّٰہُ ھُوَ الْوَلِیُّ وَ ھُوَ یُحْیِ الْمَوْتٰی وَھُوَ عَلٰی کُلِّ شَیْئٍ ق
اس سے صاف ثابت ہے کہ یہودی مسیحؑ کو صلیب پر مارنے میں کامیاب نہیں ہوئے تھے۔ مفسرین کی رائے کے مطابق اس کے یہ معنے کرنا کہ کسی اور شخص کی شکل بدل کر مسیح کی جگہ صلیب پر لٹکا دیا گیا تھا مضحکہ خیز خیال ہے۔ اگر کسی شخص کو شکل بدل کر لٹکا دیا گیا تھا تو پھر یہودی سچے ہوئے کیونکہ وہ تو یہی سمجھتے تھے کہ ہم نے مسیحؑ کو صلیب پر لٹکا دیا ہے اور وہ اس پر مر گیا ہے۔ پھر اس آیت کی وہ تو تصدیق نہیں کر سکتے۔ بعض لوگوں کو یہاں دھوکہ لگتا ہے کہ ایسے تمام الفاظ مسیحؑ کی نسبت کیوں استعمال کیے جاتے ہیں۔ اس کا جواب یہ ہے کہ مسیحؑ کی نسبت یہ پیشگوئی تھی کہ وہ تمثیلوں میں باتیں کرے گا۔ (متی ب
5:12.
2:88; 2:254.
3:49.
3:50.
The act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking by Jesus reflected great credit on his mother, who, herself being a wise and pious lady, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus too was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom. See also {418}.
See {420D} and {420E}.
The reference is to the attempts of Jews to kill Jesus on the cross from which God delivered him.
2:88; 2:254.
3:47.
3:49.
3:50.
5:12.
Commentary:
In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.
Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.
a
3:49.
b
3:50.
c
2:88; 2:254.
d
3:47.
400
在摇篮里讲话这个动作意指在童年时期讲智慧和孝顺的话。伊撒讲这种话反映他对他母亲的极大的信任。玛尔彦自己是一个贤慧和虔诚的妇女, 把伊撒扶养成为聪明和孝顺的孩子。在成熟之年说的言语, 表明不仅玛尔彦是一个虔诚的女人, 而伊撒也是一个正义的男子汉。因此, 即使他在中年, 不再直接受他母亲的影响, 他讲的话还是充满智慧而虔诚的。
401
这指的是犹太人企图将伊撒钉死在十字架上, 而安拉把他从十字架上解救下来。
1
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے۔ اسی طرح تُو بھی انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا تھا کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے لگ جائیں۔
2
مفسرین کہتے ہیں‘ اس آیت سے ثابت ہے کہ مسیحؑ خداتعالیٰ کی طرح پرندے پیدا کرتے تھے۔ حالانکہ آیت کے الفاظ یہ ہیں کہ تو پرندوں کی طرح پیدا کرتا ہے اور پرندے مٹی کے جانور بنا کر ان میں پھونک مار کر ان کو زندہ نہیں کیا کرتے۔ بلکہ انڈے دیکر ان پر بیٹھتے ہیں اور گرم کرکے ان میں سے بچے نکالتے ہیں۔ اسی طرح مسیحؑ کرتا تھا کہ طینی صفت لوگوں کو چن کر ان کی تربیت کرتا تھا اور اپنے کلام سے ان کو گرمی پہنچاتا تھا یہاں تک کہ وہ بے جان انسان روحانی انسان بن جاتے تھے اور سب نبی ہی ایسا کرتے ہیں مسیحؑ کی اس میں کوئی خصوصیت نہیں۔
3
دیکھئے نوٹ سورہ آل عمران آیت نمبر۵۰۔
4
مفسرین کہتے ہیں کہ اس سے ثابت ہوتا ہے مسیح مُردے زندہ کرتے تھے حالانکہ قرآن کریم میں صاف لکھا ہے کہ مُردے سوائے خداتعالیٰ کے کوئی زندہ نہیں کرتا۔ چنانچہ اللہ تعالیٰ فرماتا ہے لَآ اِلٰـہَ اِلَّا ھُوَ یُحْیٖ وَ یُمِیْتُ رَبُّکُمْ وَ رَبُّ اٰبَآءِ کُمُ الْاَوَّلِیْنَ (الدخان: ۹)کہ خداتعالیٰ کے سوا تمہارا کوئی معبودنہیں وہی زندہ بھی کرتا ہے اور مارتا بھی ہے اور وہ تمہارا بھی رب ہے اور تمہارے باپ دادوں کا بھی رب تھا۔ اسی طرح فرماتا ہے اَمِ اتَّخَذُوْا مِنْ دُوْنِہٖ اَوْلِیَآءَ فَاللّٰہُ ھُوَ الْوَلِیُّ وَ ھُوَ یُحْیِ الْمَوْتٰی وَھُوَ عَلٰی کُلِّ شَیْئٍ ق
5
اس سے صاف ثابت ہے کہ یہودی مسیحؑ کو صلیب پر مارنے میں کامیاب نہیں ہوئے تھے۔ مفسرین کی رائے کے مطابق اس کے یہ معنے کرنا کہ کسی اور شخص کی شکل بدل کر مسیح کی جگہ صلیب پر لٹکا دیا گیا تھا مضحکہ خیز خیال ہے۔ اگر کسی شخص کو شکل بدل کر لٹکا دیا گیا تھا تو پھر یہودی سچے ہوئے کیونکہ وہ تو یہی سمجھتے تھے کہ ہم نے مسیحؑ کو صلیب پر لٹکا دیا ہے اور وہ اس پر مر گیا ہے۔ پھر اس آیت کی وہ تو تصدیق نہیں کر سکتے۔ بعض لوگوں کو یہاں دھوکہ لگتا ہے کہ ایسے تمام الفاظ مسیحؑ کی نسبت کیوں استعمال کیے جاتے ہیں۔ اس کا جواب یہ ہے کہ مسیحؑ کی نسبت یہ پیشگوئی تھی کہ وہ تمثیلوں میں باتیں کرے گا۔ (متی ب
a
2:88; 2:254.
b
3:47.
c
3:49.
d
3:50.
e
5:12.
738
Commentary:
In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.
Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.
a
5:12.
b
2:88; 2:254.
d
3:49.
e
3:50.
804
The act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking by Jesus reflected great credit on his mother, who, herself being a wise and pious lady, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus too was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom. See also {418}.
805
See {420D} and {420E}.
806
The reference is to the attempts of Jews to kill Jesus on the cross from which God delivered him.
قَالَ اخۡسَـُٔوۡا فِیۡہَا وَلَا تُکَلِّمُوۡنِ
ترجمہ میں ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
On the Judgment Day the despisers and deniers of God’s Messengers will be dragged into Hell, hated and despised. They will not be allowed to offer an explanation of the wicked deeds they would have committed in their lives, God being fully conversant with their actions.
Important Words:
اخسئوا (away with you despised) is derived from خسأ which means, he was or became vile and despised and hated. They say خسأ الکلب i.e. he drove away the dog. خسأ البصر means, the sight was or became dazzled or confused, or dim. خاسئی means, despised or hated; confused, dazzled or dim (Lane & Aqrab).
Commentary:
The despisers and haters of God’s Messengers will be dragged into Hellfire hated and despised and will not be allowed to offer an explanation of the wicked deeds they would have committed in their lives, God being fully conversant with their doings.
2
ترجمہ میں ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
2583
Important Words:
اخسئوا (away with you despised) is derived from خسأ which means, he was or became vile and despised and hated. They say خسأ الکلب i.e. he drove away the dog. خسأ البصر means, the sight was or became dazzled or confused, or dim. خاسئی means, despised or hated; confused, dazzled or dim (Lane & Aqrab).
Commentary:
The despisers and haters of God’s Messengers will be dragged into Hellfire hated and despised and will not be allowed to offer an explanation of the wicked deeds they would have committed in their lives, God being fully conversant with their doings.
2019
On the Judgment Day the despisers and deniers of God’s Messengers will be dragged into Hell, hated and despised. They will not be allowed to offer an explanation of the wicked deeds they would have committed in their lives, God being fully conversant with their actions.
۞ وَاِذَا وَقَعَ الۡقَوۡلُ عَلَیۡہِمۡ اَخۡرَجۡنَا لَہُمۡ دَآبَّۃً مِّنَ الۡاَرۡضِ تُکَلِّمُہُمۡ اَنَّ النَّاسَ کَانُوۡا بِاٰیٰتِنَا لَا یُوۡقِنُوۡنَ
这是有关后期出现一种瘟疫的预言。这节经文是由穆圣亲口解释的。但是 دَآبَّة (Dabbah) 的意义如果认为是指完全热衷于获得今世财富与物质享受的一个十足的实利主义者 (34:15) 的话, 这节经文指的, 看来是西方实利主义的那些国家 “他们的工作完全化在探究今世生活有关的事物方面” (18:105), 而且他们竭尽全力于今世的生命。
یہاں عَلَیْھِمْ آیا ہے۔ اور عَلٰی بالعموم یہ بتاتا ہے کہ جس کے متعلق عذاب کی خبر ہے اس کے خلاف بات ظاہر ہو گئی پس وَقَعَ الْقَوْلُ کے بعد چونکہ عَلٰی کا لفظ آیا ہے تو اس کا مطلب یہ ہے کہ ان کی تباہی کی خبر پوری ہو جائے گی۔
دَآبَّۃٌ سے مراد طاعون کا کیڑا ہے جس کے آخری زمانہ میں ظاہر ہونے کی خبر دی گئی تھی۔ وہ کیڑا جس کے جسم کو کاٹ کر اندر داخل ہو جاتا ہے۔ وہ ہلاک ہو جاتا ہے۔ چنانچہ رسول کریم صلی اللہ علیہ وسلم نے ایک حدیث میں بیان فرمایا کہ آخری زمانہ میں خداتعالیٰ دَآبَّۃُ الْاَرْضِ پیدا فرمائے گا (دیکھئے ابن کثیر برحاشیہ فتح البیان سورۂ نمل صفحہ۲۳۱) اسی طرح دوسری حدیث میں فرمایا کہ آخری زمانہ میں نغـف کی بیماری پیدا ہوگی (مسلم) ان دونوں حدیثوں کو ملا کر یہ نتیجہ نکلتا ہے کہ حدیثوں میں یہ خبر دی گئی تھی کہ آخری زمانہ میں طاعون کی مرض پھیلے گی جو ایک مخفی کیڑے کے ساتھ بھی تع
The words, Waqa‘al-Qaulu ‘Alaihim, mean, the sentence or the decree became due against them or came to pass; they made themselves deserving of the Divine sentence or the Divine decree (Aqrab).
This is a prophecy concerning the appearance of plague in the Latter Days. The verse was so construed by the Holy Prophet himself. But if Dabbah is taken in the sense of a grossly materialistic person all whose endeavours are wholly directed to the acquisition of worldly riches and material comforts (34:15), the reference in the verse seems to be to the materialistic Western nations 'whose labour is all lost in search after things pertaining to the life of this World' (18:105) and who have fallen on this world with all their might and main.
Important Words:
وقع (is passed). They say وقع الشیء من یدہ, the thing fell from his hand. وقع الحق means, the truth became established (Lane & Aqrab).
قول is inf. n. from قال and means, decree, sentence or the prophecy about punishment. واقع الطیر علی الشجر means, the bird descended upon the tree. The expression وقع القول علیھم means, the sentence or the decree became due against them; they made themselves deserving of the sentence or the decree (Lane & Aqrab).
دابة (insect) is active participle from دب which means, he or it crept or crawled slowly like an ant or a reptile or a weak person. دابة signifies all such animals or insects as creep or crawl or walk slowly, all animals big or small, whether walking on two legs or on four legs or creeping on the belly, etc. The word is also used about beasts like the horse, the mule, the donkey, etc. (Lane & Aqrab). In the Quran the expression دابة الارض has also been used for a worldly-minded man whose efforts are wholly devoted to the acquisition of material benefits; a grossly materialistic person, a worthless creature or worm of the earth (34:15).
تکلمھم (shall wound them) is aorist from کلم (kallama). کلمه means, he talked to him or he conversed with him much and freely; he wounded him (Aqrab).
Commentary:
The verse seems to imply two prophetic references. Taking دابة الارض in the sense of a grossly materialistic person whose endeavours are wholly directed to the acquisition of worldly riches and material comforts, the reference seems to be to the materialistic western nations "whose labour is all lost in search after things pertaining to the life of this world" (18:105) and who have fallen on this world with all their might and main. The verse purports to say that when men will reject the signs of God and by indulging in evil deeds will make themselves deserving of Divine punishment, they will fall a victim to the plunder and pillage of the materialistic and mechanistic western nations. Taking the word in the sense of "a worm or insect of the earth," the reference may be to the bubonic plague which was to have appeared in the time of the Promised Messiah and from whose ravages his followers were to remain miraculously immune, thus bearing witness to the truth of his claims.
955
这是有关后期出现一种瘟疫的预言。这节经文是由穆圣亲口解释的。但是 دَآبَّة (Dabbah) 的意义如果认为是指完全热衷于获得今世财富与物质享受的一个十足的实利主义者 (34:15) 的话, 这节经文指的, 看来是西方实利主义的那些国家 “他们的工作完全化在探究今世生活有关的事物方面” (18:105), 而且他们竭尽全力于今世的生命。
2
یہاں عَلَیْھِمْ آیا ہے۔ اور عَلٰی بالعموم یہ بتاتا ہے کہ جس کے متعلق عذاب کی خبر ہے اس کے خلاف بات ظاہر ہو گئی پس وَقَعَ الْقَوْلُ کے بعد چونکہ عَلٰی کا لفظ آیا ہے تو اس کا مطلب یہ ہے کہ ان کی تباہی کی خبر پوری ہو جائے گی۔
3
دَآبَّۃٌ سے مراد طاعون کا کیڑا ہے جس کے آخری زمانہ میں ظاہر ہونے کی خبر دی گئی تھی۔ وہ کیڑا جس کے جسم کو کاٹ کر اندر داخل ہو جاتا ہے۔ وہ ہلاک ہو جاتا ہے۔ چنانچہ رسول کریم صلی اللہ علیہ وسلم نے ایک حدیث میں بیان فرمایا کہ آخری زمانہ میں خداتعالیٰ دَآبَّۃُ الْاَرْضِ پیدا فرمائے گا (دیکھئے ابن کثیر برحاشیہ فتح البیان سورۂ نمل صفحہ۲۳۱) اسی طرح دوسری حدیث میں فرمایا کہ آخری زمانہ میں نغـف کی بیماری پیدا ہوگی (مسلم) ان دونوں حدیثوں کو ملا کر یہ نتیجہ نکلتا ہے کہ حدیثوں میں یہ خبر دی گئی تھی کہ آخری زمانہ میں طاعون کی مرض پھیلے گی جو ایک مخفی کیڑے کے ساتھ بھی تع
2866
Important Words:
وقع (is passed). They say وقع الشیء من یدہ, the thing fell from his hand. وقع الحق means, the truth became established (Lane & Aqrab).
قول is inf. n. from قال and means, decree, sentence or the prophecy about punishment. واقع الطیر علی الشجر means, the bird descended upon the tree. The expression وقع القول علیھم means, the sentence or the decree became due against them; they made themselves deserving of the sentence or the decree (Lane & Aqrab).
دابة (insect) is active participle from دب which means, he or it crept or crawled slowly like an ant or a reptile or a weak person. دابة signifies all such animals or insects as creep or crawl or walk slowly, all animals big or small, whether walking on two legs or on four legs or creeping on the belly, etc. The word is also used about beasts like the horse, the mule, the donkey, etc. (Lane & Aqrab). In the Quran the expression دابة الارض has also been used for a worldly-minded man whose efforts are wholly devoted to the acquisition of material benefits; a grossly materialistic person, a worthless creature or worm of the earth (34:15).
تکلمھم (shall wound them) is aorist from کلم (kallama). کلمه means, he talked to him or he conversed with him much and freely; he wounded him (Aqrab).
Commentary:
The verse seems to imply two prophetic references. Taking دابة الارض in the sense of a grossly materialistic person whose endeavours are wholly directed to the acquisition of worldly riches and material comforts, the reference seems to be to the materialistic western nations "whose labour is all lost in search after things pertaining to the life of this world" (18:105) and who have fallen on this world with all their might and main. The verse purports to say that when men will reject the signs of God and by indulging in evil deeds will make themselves deserving of Divine punishment, they will fall a victim to the plunder and pillage of the materialistic and mechanistic western nations. Taking the word in the sense of "a worm or insect of the earth," the reference may be to the bubonic plague which was to have appeared in the time of the Promised Messiah and from whose ravages his followers were to remain miraculously immune, thus bearing witness to the truth of his claims.
2190
The words, Waqa‘al-Qaulu ‘Alaihim, mean, the sentence or the decree became due against them or came to pass; they made themselves deserving of the Divine sentence or the Divine decree (Aqrab).
2191
This is a prophecy concerning the appearance of plague in the Latter Days. The verse was so construed by the Holy Prophet himself. But if Dabbah is taken in the sense of a grossly materialistic person all whose endeavours are wholly directed to the acquisition of worldly riches and material comforts (34:15), the reference in the verse seems to be to the materialistic Western nations 'whose labour is all lost in search after things pertaining to the life of this World' (18:105) and who have fallen on this world with all their might and main.
اَلۡیَوۡمَ نَخۡتِمُ عَلٰۤی اَفۡوٰہِہِمۡ وَتُکَلِّمُنَاۤ اَیۡدِیۡہِمۡ وَتَشۡہَدُ اَرۡجُلُہُمۡ بِمَا کَانُوۡا یَکۡسِبُوۡنَ
تفصیل تو تفسیر کا کام ہے۔ موٹی مثال اس کو حل کرنے کے لئے یہ ہے کہ آتشک کے مریض کے ناک اور حلق پر اس مرض کا اثر ظاہر ہوتا ہے۔ گویا جسم بول کر کہہ دیتا ہے کہ اس شخص نے زنا کیا ہے۔
17:37; 24:25; 41:21-23.
When the guilt of disbelievers will be established and proved to the hilt they will be dumbfounded, their mouths will, as it were, become sealed and they will not be able to say anything in their defence and in extenuation of their guilt, and their hands and feet will also bear witness against them—these being the principal instruments of man’s actions, good or bad. The speech and movements of a person can now be exactly reproduced by the tape-recorder and on the screen by television miles away. This is how the tongue and limbs of man even in this world have begun to bear witness for or against him.
17:37; 24:25; 41:21-23.
Commentary:
The verse means to say that when the guilt of disbelievers will be established and proved to the hilt they will become dumbfounded, their mouths will, as it were, become sealed and they will not be able to say anything in their defence and in extenuation of their guilt, and their hands and feet will also bear witness against them—these being the principal instruments of man’s actions, good or bad. Elsewhere the Quran says: "Their ears and their eyes and their skins will bear witness against them" 41:21.
Scientific research has established the fact that every action, even every spoken word, leaves its impression and is preserved in the atmosphere. Instruments are increasingly being invented which reveal and reproduce the nature and form of action or of spoken word. The speech and movements of a person can now be exactly reproduced by the tape-recorder and even on the screen by television, thousands of miles away. This is how the tongue and limbs of man even in this world have begun to bear witness for or against him.
f
17:37; 24:25; 41:21-23.
1076
当不信者的罪过受到确定并彻底证明时, 他们将目瞪口呆, 他们的口, 似乎是被封闭的, 他们哑口无言, 不能为自己的罪过辩护, 也无法减轻它。他们的手和脚也证明他们的行为, 因为手和脚是人类行动的主要工具, 不论是好的或坏的行动。一个人的言语和动作现在都可以被录音机和几英里以外的电视荧屏准确地重现出来。这就是即使在今日世界上, 一个人的舌头及四肢已开始受到引用来指证他的行为了。
1
تفصیل تو تفسیر کا کام ہے۔ موٹی مثال اس کو حل کرنے کے لئے یہ ہے کہ آتشک کے مریض کے ناک اور حلق پر اس مرض کا اثر ظاہر ہوتا ہے۔ گویا جسم بول کر کہہ دیتا ہے کہ اس شخص نے زنا کیا ہے۔
b
17:37; 24:25; 41:21-23.
3255
Commentary:
The verse means to say that when the guilt of disbelievers will be established and proved to the hilt they will become dumbfounded, their mouths will, as it were, become sealed and they will not be able to say anything in their defence and in extenuation of their guilt, and their hands and feet will also bear witness against them—these being the principal instruments of man’s actions, good or bad. Elsewhere the Quran says: "Their ears and their eyes and their skins will bear witness against them" 41:21.
Scientific research has established the fact that every action, even every spoken word, leaves its impression and is preserved in the atmosphere. Instruments are increasingly being invented which reveal and reproduce the nature and form of action or of spoken word. The speech and movements of a person can now be exactly reproduced by the tape-recorder and even on the screen by television, thousands of miles away. This is how the tongue and limbs of man even in this world have begun to bear witness for or against him.
c
17:37; 24:25; 41:21-23.
2457
When the guilt of disbelievers will be established and proved to the hilt they will be dumbfounded, their mouths will, as it were, become sealed and they will not be able to say anything in their defence and in extenuation of their guilt, and their hands and feet will also bear witness against them—these being the principal instruments of man’s actions, good or bad. The speech and movements of a person can now be exactly reproduced by the tape-recorder and on the screen by television miles away. This is how the tongue and limbs of man even in this world have begun to bear witness for or against him.