اَقُوۡلَ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "اَقُوۡلَ".
وَاِذۡ قَالَ اللّٰہُ یٰعِیۡسَی ابۡنَ مَرۡیَمَ ءَاَنۡتَ قُلۡتَ لِلنَّاسِ اتَّخِذُوۡنِیۡ وَاُمِّیَ اِلٰہَیۡنِ مِنۡ دُوۡنِ اللّٰہِ ۖ قَالَ سُبۡحٰنَکَ مَا یَکُوۡنُ لِیۡۤ اَنۡ اَقُوۡلَ مَا لَیۡسَ لِیۡ بِحَقٍّ ۚ اِنۡ کُنۡتُ قُلۡتُہٗ فَقَدۡ عَلِمۡتَہٗ ۚ تَعۡلَمُ مَا فِیۡ نَفۡسِیۡ وَلَاۤ اَعۡلَمُ مَا فِیۡ نَفۡسِکَ ۚ اِنَّکَ اَنۡتَ عَلّٰمُ الۡغُیُوۡبِ
قَالَ ماضی ہے لیکن اس سے مراد قیامت کا دن ہے۔ یعنی اللہ تعالیٰ اس دن کہے گا۔ اس کی دلیل یہ ہے کہ مسیحیوں نے مسیحؑ اور اس کی ماں کو مسیح کے مرنے کے بہت بعد خدا بنایا ہے۔
5:110; 9:78; 34:49.
The verse refers to the practice of the Christian Church to ascribe Divine powers to Mary. Mary’s help is invoked in Litany, and in Catechism of the Roman Church the doctrine that she is the mother of God is inculcated. Church Fathers in the past have regarded her as Divine and only a few years ago Pope Pius XII incorporated the bodily ascension of Mary in the doctrine of the Church. All this amounts to raising her to the pedestal of Divinity and this is what Protestants denounce as Mariolatry.
The Arabic expression in the text which is translated as "I could never" may also be interpreted as: It did not behove me; or it was impossible for me; or I had no right; to do so, etc.
5:110; 9:78; 34:49.
Important Words:
The words ما یکون لی (I could not) may be interpreted in various ways, such as, it was not fitting or proper for me to do so; or it did not behove me; or it was beyond my power or position; or it was impossible for me; or I had no right to do so, etc. See also 3:80.
نفس (mind) means, among other things, knowledge; purpose or intention (Lane). See also 3:29.
Commentary:
The expression, Holy art Thou, besides hinting that it is only God Who is free from error, embodies a beautiful reply on the part of Jesus to the question put to him by God in the words, didst thou say to men, 'Take me and my mother for two gods', which seemed to imply a sort of reproach and an expression of displeasure. The reply of Jesus appears to be something like this: "I was only a humble Messenger, O God, therefore I could not ask men to take me and my mother as gods beside Thee, for if I had done so, that would have been a reflection on Thee that Thou didst choose as Thy Messenger a person who turned faithless to Thee and asked his followers to take him and his mother as gods beside Thee. But Thy choice, o God, cannot be wrong; hence it was impossible that I, a Messenger of Thine, should have bidden men take me and my mother as gods, and Thine own all-embracing knowledge, o God, is a testimony of my innocence."
The word نفس (mind) when used about God implies "intention." Thus the last sentence of the verse would mean, "I do not know what Thou meanest by this question. Thou, being All-Knowing, well knowest that I did not say so; hence, I fail to understand the object or purpose of Thy ques-tion." This reply of Jesus shows that in his heart he was afraid that some shortcoming in the execution of his duty might have displeased the Almighty.
a
5:110; 9:78; 34:49.
406
经文中的阿拉伯习用语被译成 “我永不能说”, 也可以被译成: 我不应该 (说); 或我不可能 (说); 或无权(说); 这样做, 等等。
3
قَالَ ماضی ہے لیکن اس سے مراد قیامت کا دن ہے۔ یعنی اللہ تعالیٰ اس دن کہے گا۔ اس کی دلیل یہ ہے کہ مسیحیوں نے مسیحؑ اور اس کی ماں کو مسیح کے مرنے کے بہت بعد خدا بنایا ہے۔
a
5:110; 9:78; 34:49.
744
Important Words:
The words ما یکون لی (I could not) may be interpreted in various ways, such as, it was not fitting or proper for me to do so; or it did not behove me; or it was beyond my power or position; or it was impossible for me; or I had no right to do so, etc. See also 3:80.
نفس (mind) means, among other things, knowledge; purpose or intention (Lane). See also 3:29.
Commentary:
The expression, Holy art Thou, besides hinting that it is only God Who is free from error, embodies a beautiful reply on the part of Jesus to the question put to him by God in the words, didst thou say to men, 'Take me and my mother for two gods', which seemed to imply a sort of reproach and an expression of displeasure. The reply of Jesus appears to be something like this: "I was only a humble Messenger, O God, therefore I could not ask men to take me and my mother as gods beside Thee, for if I had done so, that would have been a reflection on Thee that Thou didst choose as Thy Messenger a person who turned faithless to Thee and asked his followers to take him and his mother as gods beside Thee. But Thy choice, o God, cannot be wrong; hence it was impossible that I, a Messenger of Thine, should have bidden men take me and my mother as gods, and Thine own all-embracing knowledge, o God, is a testimony of my innocence."
The word نفس (mind) when used about God implies "intention." Thus the last sentence of the verse would mean, "I do not know what Thou meanest by this question. Thou, being All-Knowing, well knowest that I did not say so; hence, I fail to understand the object or purpose of Thy ques-tion." This reply of Jesus shows that in his heart he was afraid that some shortcoming in the execution of his duty might have displeased the Almighty.
a
5:110; 9:78; 34:49.
811
The verse refers to the practice of the Christian Church to ascribe Divine powers to Mary. Mary’s help is invoked in Litany, and in Catechism of the Roman Church the doctrine that she is the mother of God is inculcated. Church Fathers in the past have regarded her as Divine and only a few years ago Pope Pius XII incorporated the bodily ascension of Mary in the doctrine of the Church. All this amounts to raising her to the pedestal of Divinity and this is what Protestants denounce as Mariolatry.
812
The Arabic expression in the text which is translated as "I could never" may also be interpreted as: It did not behove me; or it was impossible for me; or I had no right; to do so, etc.
حَقِیۡقٌ عَلٰۤی اَنۡ لَّاۤ اَقُوۡلَ عَلَی اللّٰہِ اِلَّا الۡحَقَّ ۚ قَدۡ جِئۡتُکُمۡ بِبَیِّنَۃٍ مِّنۡ رَّبِّکُمۡ فَاَرۡسِلۡ مَعِیَ بَنِیۡۤ اِسۡرٰٓءِیۡلَ
20:48; 26:18.
20:48; 26:18.
Haqiq means, adapted, disposed, apt, meet, right, fit or worthy (Lane).
When Moses went to Pharaoh his object was not so much to preach his Message to him as to call upon him to let the Israelites go with him, though ordinarily he would have preached to him also. As a matter of fact the Message of Moses was meant primarily for the Israelites, but as long as the Israelites remained mixed up with the natives of Egypt, Moses had to preach to them both. When the Israelites left the land, he had no concern with the Egyptians and confined his attention to his own kith and kin to whom he was sent.
20:48; 26:18.
Important Words:
حقیق (it is meet) is derived from حق meaning, it was or became suitable to the requirements of wisdom, justice, truth and right; or it was or became just, proper, correct, valid, established or confirmed as a truth or fact; or it became necessary, unavoidable, obligatory or due. They say یحق علیك ان تفعل کذا i.e. it is incumbent upon thee, or it behoves thee, or it is meet for thee, that thou shouldst do such a thing. Thus حقیق means, adapted, disposed, apt, meet, fit or worthy. The expression حقیق علیان لااقول would thus mean, I am disposed not to say; or it is binding or obligatory or incumbent on me that I should not say; or, as some render the expression, I am vehemently desirous that I should not say (Lane & Aqrab).
Commentary:
Taking the word حقیق in the sense of "desirous", the opening sentence of the verse would mean, "I am desirous that I should speak of God nothing but the truth". These words are put in the mouth of Moses as a reply also to those who accused the Holy Prophet of lying. The Prophets of God are, as it were, represented as saying that, far from speaking a lie, they are but too anxious, and desire nothing but to speak pure and unadulterated truth. Other meanings of حقیق are also equally applicable here.
When Moses went to Pharaoh, his object was not so much the preaching of his message to him as to call upon him to let the Israelites go with him, though ordinarily he would preach to him also. As a matter of fact, the message of Moses was meant primarily for the Israelites, but as long as the Israelites remained mixed up with the natives of Egypt, Moses had to preach to them both. When the Israelites left the land, he had no concern with the Egyptians and confined his attention to his own kith and kin to whom he had been sent.
c
20:48; 26:18.
b
20:48; 26:18.
1000
Important Words:
حقیق (it is meet) is derived from حق meaning, it was or became suitable to the requirements of wisdom, justice, truth and right; or it was or became just, proper, correct, valid, established or confirmed as a truth or fact; or it became necessary, unavoidable, obligatory or due. They say یحق علیك ان تفعل کذا i.e. it is incumbent upon thee, or it behoves thee, or it is meet for thee, that thou shouldst do such a thing. Thus حقیق means, adapted, disposed, apt, meet, fit or worthy. The expression حقیق علیان لااقول would thus mean, I am disposed not to say; or it is binding or obligatory or incumbent on me that I should not say; or, as some render the expression, I am vehemently desirous that I should not say (Lane & Aqrab).
Commentary:
Taking the word حقیق in the sense of "desirous", the opening sentence of the verse would mean, "I am desirous that I should speak of God nothing but the truth". These words are put in the mouth of Moses as a reply also to those who accused the Holy Prophet of lying. The Prophets of God are, as it were, represented as saying that, far from speaking a lie, they are but too anxious, and desire nothing but to speak pure and unadulterated truth. Other meanings of حقیق are also equally applicable here.
When Moses went to Pharaoh, his object was not so much the preaching of his message to him as to call upon him to let the Israelites go with him, though ordinarily he would preach to him also. As a matter of fact, the message of Moses was meant primarily for the Israelites, but as long as the Israelites remained mixed up with the natives of Egypt, Moses had to preach to them both. When the Israelites left the land, he had no concern with the Egyptians and confined his attention to his own kith and kin to whom he had been sent.
a
20:48; 26:18.
1021
Haqiq means, adapted, disposed, apt, meet, right, fit or worthy (Lane).
1022
When Moses went to Pharaoh his object was not so much to preach his Message to him as to call upon him to let the Israelites go with him, though ordinarily he would have preached to him also. As a matter of fact the Message of Moses was meant primarily for the Israelites, but as long as the Israelites remained mixed up with the natives of Egypt, Moses had to preach to them both. When the Israelites left the land, he had no concern with the Egyptians and confined his attention to his own kith and kin to whom he was sent.