لِسَانَ
Appears 3 times in Quran
Derived Words (6)
Words derived from the stem "لِسَانَ".
- a true
- a true
- thy tongue
- reputation
- reputation
- thy tongue
Occurrences in Quran
Found 3 verses containing "لِسَانَ".
وَوَهَبْنَا لَهُم مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا
26:85.
26:85.
The words, Ja‘alna Lahum Lisana Sidqin ‘Aliyya (We bestowed upon them true and lasting renown), mean: (1) They acquired good reputation and were remembered with respect, affection and love by their contemporaries and future generations. (2) Their talk was full of wisdom and intelligence and was free from all sorts of bitterness, obscenity, falsehood and hatred. (3) They were fearless in expressing their beliefs and were hard upon disbelievers and untruthful persons. (4) Their good works constituted and continued as so many monuments and memorials to their good name.
26:85.
Important Words:
لسان (renown) is derived from لسن (lasina) which means, he was or became extremely eloquent or perspicuous in speech.لسن فلانا (lasana) means, he was more eloquent than such a one; he got the better of him in speech. لسنه العقرب means, the scorpion bit him. لسان means speech, tongue, style; language; information; news, tidings; renown or reputation. لسان العرب means, the classical language of the Arabs. لسان القوم means, the spokesman of the people. لسان الصدق means, good or lasting reputation, renown or remembrance. When a noun is prefixed to the word صدق governing it in the genitive case, it gives the idea of everlastingness. عنب صدق means, a perfectly delicious and liked grape, complete in all the qualities of the best kind (Lane & Aqrab).
علیاً (high) is derived from علا. They say علا الشیء i.e. the thing became high. علا الرجل means, he overcame the man and overpowered him. علا الدابة means, he rode the beast. علا فی الارض means, he behaved proudly and insolently in the earth. علا فی المکارم means, he acquired noble qualities. علی means, high; noble; hard and firm (Aqrab & Lane). See also 4:35.
Commentary:
Divine mercy has two manifestations:(a) mercy shown to a person irrespective of the fact as to who he is and what his beliefs and actions are; (b) mercy shown by God to His beloved ones and His Elect on special occasions. The latter class of mercy may be called God’s special mercy. The verse under comment speaks of this latter kind of mercy, meaning that God did not bestow upon Isaac and Jacob any particular favour out of His limitless and immeasurable mercy but made them, as it were, the very possessors of Divine mercy itself.
According to the different significations of the words علی and لسان and صدق the words, We bestowed on them a true and lasting renown, would mean, (1) that they acquired good reputation and were to be remembered with respect, affection and love by their contemporaries and future generations; (2) that their talk was full of wisdom and intelligence and was free from all sort of bitterness, obscenity, falsehood and hatred (3) that they were fearless in the expression of their beliefs and were hard upon disbelievers and untruthful persons; and (4) that their good works constituted and continued as so many monuments and memorials to their good name.
b
26:85.
a
26:85.
2193
Important Words:
لسان (renown) is derived from لسن (lasina) which means, he was or became extremely eloquent or perspicuous in speech.لسن فلانا (lasana) means, he was more eloquent than such a one; he got the better of him in speech. لسنه العقرب means, the scorpion bit him. لسان means speech, tongue, style; language; information; news, tidings; renown or reputation. لسان العرب means, the classical language of the Arabs. لسان القوم means, the spokesman of the people. لسان الصدق means, good or lasting reputation, renown or remembrance. When a noun is prefixed to the word صدق governing it in the genitive case, it gives the idea of everlastingness. عنب صدق means, a perfectly delicious and liked grape, complete in all the qualities of the best kind (Lane & Aqrab).
علیاً (high) is derived from علا. They say علا الشیء i.e. the thing became high. علا الرجل means, he overcame the man and overpowered him. علا الدابة means, he rode the beast. علا فی الارض means, he behaved proudly and insolently in the earth. علا فی المکارم means, he acquired noble qualities. علی means, high; noble; hard and firm (Aqrab & Lane). See also 4:35.
Commentary:
Divine mercy has two manifestations:(a) mercy shown to a person irrespective of the fact as to who he is and what his beliefs and actions are; (b) mercy shown by God to His beloved ones and His Elect on special occasions. The latter class of mercy may be called God’s special mercy. The verse under comment speaks of this latter kind of mercy, meaning that God did not bestow upon Isaac and Jacob any particular favour out of His limitless and immeasurable mercy but made them, as it were, the very possessors of Divine mercy itself.
According to the different significations of the words علی and لسان and صدق the words, We bestowed on them a true and lasting renown, would mean, (1) that they acquired good reputation and were to be remembered with respect, affection and love by their contemporaries and future generations; (2) that their talk was full of wisdom and intelligence and was free from all sort of bitterness, obscenity, falsehood and hatred (3) that they were fearless in the expression of their beliefs and were hard upon disbelievers and untruthful persons; and (4) that their good works constituted and continued as so many monuments and memorials to their good name.
d
26:85.
1779
The words, Ja‘alna Lahum Lisana Sidqin ‘Aliyya (We bestowed upon them true and lasting renown), mean: (1) They acquired good reputation and were remembered with respect, affection and love by their contemporaries and future generations. (2) Their talk was full of wisdom and intelligence and was free from all sorts of bitterness, obscenity, falsehood and hatred. (3) They were fearless in expressing their beliefs and were hard upon disbelievers and untruthful persons. (4) Their good works constituted and continued as so many monuments and memorials to their good name.
وَٱجْعَل لِّى لِسَانَ صِدْقٍ فِى ٱلْءَاخِرِينَ
19:51.
19:51.
Important Words:
For لسان صدق see 19:51.
Commentary:
Abraham left behind him such a good name that the followers of the three great faiths of the world Judaism, Christianity and Islam, look upon him as their great progenitor and spiritual ancestor whose memory they respect and revere.
a
19:51.
a
19:51.
2755A
Important Words:
For لسان صدق see 19:51.
Commentary:
Abraham left behind him such a good name that the followers of the three great faiths of the world Judaism, Christianity and Islam, look upon him as their great progenitor and spiritual ancestor whose memory they respect and revere.
a
19:51.
2121
Abraham left behind him such a good name that the followers of the three great Faiths of the world—Judaism, Christianity and Islam, look upon him as their great progenitor and spiritual ancestor whose memory they revere.
لَا تُحَرِّكْ بِهِۦ لِسَانَكَ لِتَعْجَلَ بِهِۦٓ
مطلب یہ ہے کہ اس کے جلدنازل ہونے کے لئے دعا نہ کر کیونکہ یہ تو ایک ازلی تقدیر ہے یہ ہو نہیں سکتا کہ وقت آجائے اور خداتعالیٰ نازل نہ کرے۔
Commentary:
Bukhari reports that in the beginning when a certain portion of the Quran was revealed to the Holy Prophet, in his anxiety lest he should forget it, he would start hurriedly repeating it. It is this practice that the Prophet was enjoined in this verse to give up, because, as stated in the following three verses, God had taken upon Himself not only to safeguard the text of the Quran from being tampered with but also to see that it was collected in the form of an immaculately arranged Book (see General Introduction) and that its Message was conveyed and explained to the whole world (15:10). Or the meaning may be that, because the preceding verses referred to a day of reckoning for disbelievers, the Holy Prophet was naturally anxious that the revelation bearing upon the promised punishment should come soon. He is here told that he need have no anxiety on that score, as it was God’s own responsibility, when a revelation should descend and what form the punishment should take, and that the Quran should be collected, read and explained to the world. It may be convenient to set out here three quotations: "There is otherwise every security, internal and external, that we possess the text (of the Quran) which Muhammad himself gave forth and used" (Muir). "Efforts of European scholars to prove the existence of later interpolations in the Quran have failed" (Enc. Brit.). "The Quran is perhaps the most read book in the world. Certainly it is the most often memorized, and possibly it exerts the greatest influence on those who read it" (The Religions of Man).
Besides the meaning given in the text, the verse has also been interpreted as follows: "It is Our responsibility that We should explain the Quranic revelation through your tongue" (Ruhul-Ma‘ani). This speaks volumes for the inviolability of the Holy Prophet’s Sunnah and its indispensability as a safe and sure guide, next only to the Quran itself. For a detailed exposition, however, of this and the preceding verse see General Introduction and 15:10.
1
مطلب یہ ہے کہ اس کے جلدنازل ہونے کے لئے دعا نہ کر کیونکہ یہ تو ایک ازلی تقدیر ہے یہ ہو نہیں سکتا کہ وقت آجائے اور خداتعالیٰ نازل نہ کرے۔
4467
Commentary:
Bukhari reports that in the beginning when a certain portion of the Quran was revealed to the Holy Prophet, in his anxiety lest he should forget it, he would start hurriedly repeating it. It is this practice that the Prophet was enjoined in this verse to give up, because, as stated in the following three verses, God had taken upon Himself not only to safeguard the text of the Quran from being tampered with but also to see that it was collected in the form of an immaculately arranged Book (see General Introduction) and that its Message was conveyed and explained to the whole world (15:10). Or the meaning may be that, because the preceding verses referred to a day of reckoning for disbelievers, the Holy Prophet was naturally anxious that the revelation bearing upon the promised punishment should come soon. He is here told that he need have no anxiety on that score, as it was God’s own responsibility, when a revelation should descend and what form the punishment should take, and that the Quran should be collected, read and explained to the world. It may be convenient to set out here three quotations: "There is otherwise every security, internal and external, that we possess the text (of the Quran) which Muhammad himself gave forth and used" (Muir). "Efforts of European scholars to prove the existence of later interpolations in the Quran have failed" (Enc. Brit.). "The Quran is perhaps the most read book in the world. Certainly it is the most often memorized, and possibly it exerts the greatest influence on those who read it" (The Religions of Man).
Besides the meaning given in the text, the verse has also been interpreted as follows: "It is Our responsibility that We should explain the Quranic revelation through your tongue" (Ruhul-Ma‘ani). This speaks volumes for the inviolability of the Holy Prophet’s Sunnah and its indispensability as a safe and sure guide, next only to the Quran itself. For a detailed exposition, however, of this and the preceding verse see General Introduction and 15:10.