تَکۡتُمُوۡنَ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "تَکۡتُمُوۡنَ".
قَالَ یٰۤاٰدَمُ اَنۡۢبِئۡہُمۡ بِاَسۡمَآئِہِمۡ ۖ فَلَمَّاۤ اَنۡۢبَاَہُمۡ بِاَسۡمَآئِہِمۡ قَالَ اَلَمۡ اَقُل لَّکُمۡ اِنِّیۡۤ اَعۡلَمُ غَیۡبَ السَّمٰوٰتِ وَالۡاَرۡضِ وَاَعۡلَمُ مَا تُبۡدُوۡنَ وَمَا کُنۡتُمۡ تَکۡتُمُوۡنَ
当天使们承认没有能力在他们本身显示阿丹能显示的所有安拉的常德时, 后者顺从安拉的旨意, 显示了渗透在自己身上的自然界的各种能力, 并对天使们揭示了他们广泛的特性。因而阿丹证明了创造人类的必要性, 人类可从安拉那里获得判断力, 即意志力, 可藉此力量志愿选择从善或作恶的道路, 进而显示安拉的光辉和伟大。
یعنی جب آدم ؑ نے جو چیزیں اس کے سامنے پیش کی گئی تھیں ان کی صفات ِگنا دیں‘ تو خداتعالیٰ نے فرشتوں سے کہا کہ میں نے تمہیں پہلے نہیں کہا تھا کہ میں ان باتوں کو بھی جانتا ہوں جو تمہارے دل میں ہیں اور ان باتوں کو بھی جانتا ہوں جن کو تم ظاہر کرتے ہو۔ تم یہ سمجھتے تھے کہ آدمؑ مخلوقات پر کس طرح حکومت کر سکے گا۔ جبکہ اس کو مخلوق کی خاصیات کا علم نہیں۔ لیکن اب تمہیں پتہ لگ گیا ہے کہ میں نے اس کے اندر خاصیاتِ عالم کے جاننے کا مادہ رکھا ہے۔ چنانچہ اس نے چیزوں کی خاصیات بیان کر دی ہیں جن سے ثابت ہو گیا ہے کہ میرا علم صحیح تھا اور تمہارا غلط تھا۔
When the angels confessed their inability to manifest in themselves all the Divine attributes that Adam could manifest, the latter, in obedience to the Divine Will, manifested the different natural capabilities ingrained in him and revealed to the angels their extensive character. Thus Adam proved the necessity of the creation of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily choose the way of goodness (or, of evil) and might thereby reveal the glory and greatness of God.
Important Words:
تکتمون (you conceal) is derived from کتم meaning, he concealed. They say کتم الشیء i.e. he concealed or suppressed the thing. The Arabs use the expression; کتم الربوة (he suppressed his breath) of a horse who, after running some distance, begins to pant, but having small nostrils, his breath remains, as it were, suppressed or concealed within him (Lane under کتم and عور). So کتمان (the act of concealing or suppressing) need not be deliberate or the result of a desire or attempt to conceal. It may merely be the result of circumstances or only the outcome of nature without an attempt or desire to that effect.
Commentary:
When the angels confessed their inability to manifest in themselves all the attributes that Adam could manifest, the latter, in obedience to the Divine will, manifested the different capabilities ingrained in him and showed to the angels the extensiveness of his natural capacities. Thus man proved the necessity of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily take to righteousness, (or, for that matter, to sinning) and might thereby reveal to the world the glory and the greatness of God.
The words, and I know what you reveal and what you conceal, mean that God knew which divine attributes the angels manifested in themselves and which they were incapable of manifesting.
The words, what you conceal, do not mean that the angels had a desire for, or that they made an attempt at concealment; for, as explained under Important Words, the word کتمان (concealing) is also used to denote a state of affairs without there being any attempt or desire on one’s part to conceal or suppress anything. The words, what you conceal, therefore, refer to such attributes of God as the angels are unable to reflect in their own being on account of their natural inaptitude. It is a gross error to take the words, what you reveal and what you conceal, as signifying that the angels were not telling the whole truth before God.
As already pointed out under 2:31, the conversation between God and angels and Adam, as mentioned in the verse, need not necessarily be taken in a literal sense. Sometimes the word قال (he said) is used to describe the practical upshot of events without there being any actual speech or dialogue, the purpose of such narration being only to show the existing condition of things in a vivid and graphic form and nothing more. A poet says: قالت له العینان سمعاً وطاعة i.e. "Both of his eyes said, 'We will listen and obey'," whereas the eyes have no speech. Thus, the conversation embodying the story of Adam may also be nothing more than a portrayal in words.
38
当天使们承认没有能力在他们本身显示阿丹能显示的所有安拉的常德时, 后者顺从安拉的旨意, 显示了渗透在自己身上的自然界的各种能力, 并对天使们揭示了他们广泛的特性。因而阿丹证明了创造人类的必要性, 人类可从安拉那里获得判断力, 即意志力, 可藉此力量志愿选择从善或作恶的道路, 进而显示安拉的光辉和伟大。
1
یعنی جب آدم ؑ نے جو چیزیں اس کے سامنے پیش کی گئی تھیں ان کی صفات ِگنا دیں‘ تو خداتعالیٰ نے فرشتوں سے کہا کہ میں نے تمہیں پہلے نہیں کہا تھا کہ میں ان باتوں کو بھی جانتا ہوں جو تمہارے دل میں ہیں اور ان باتوں کو بھی جانتا ہوں جن کو تم ظاہر کرتے ہو۔ تم یہ سمجھتے تھے کہ آدمؑ مخلوقات پر کس طرح حکومت کر سکے گا۔ جبکہ اس کو مخلوق کی خاصیات کا علم نہیں۔ لیکن اب تمہیں پتہ لگ گیا ہے کہ میں نے اس کے اندر خاصیاتِ عالم کے جاننے کا مادہ رکھا ہے۔ چنانچہ اس نے چیزوں کی خاصیات بیان کر دی ہیں جن سے ثابت ہو گیا ہے کہ میرا علم صحیح تھا اور تمہارا غلط تھا۔
40
Important Words:
تکتمون (you conceal) is derived from کتم meaning, he concealed. They say کتم الشیء i.e. he concealed or suppressed the thing. The Arabs use the expression; کتم الربوة (he suppressed his breath) of a horse who, after running some distance, begins to pant, but having small nostrils, his breath remains, as it were, suppressed or concealed within him (Lane under کتم and عور). So کتمان (the act of concealing or suppressing) need not be deliberate or the result of a desire or attempt to conceal. It may merely be the result of circumstances or only the outcome of nature without an attempt or desire to that effect.
Commentary:
When the angels confessed their inability to manifest in themselves all the attributes that Adam could manifest, the latter, in obedience to the Divine will, manifested the different capabilities ingrained in him and showed to the angels the extensiveness of his natural capacities. Thus man proved the necessity of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily take to righteousness, (or, for that matter, to sinning) and might thereby reveal to the world the glory and the greatness of God.
The words, and I know what you reveal and what you conceal, mean that God knew which divine attributes the angels manifested in themselves and which they were incapable of manifesting.
The words, what you conceal, do not mean that the angels had a desire for, or that they made an attempt at concealment; for, as explained under Important Words, the word کتمان (concealing) is also used to denote a state of affairs without there being any attempt or desire on one’s part to conceal or suppress anything. The words, what you conceal, therefore, refer to such attributes of God as the angels are unable to reflect in their own being on account of their natural inaptitude. It is a gross error to take the words, what you reveal and what you conceal, as signifying that the angels were not telling the whole truth before God.
As already pointed out under 2:31, the conversation between God and angels and Adam, as mentioned in the verse, need not necessarily be taken in a literal sense. Sometimes the word قال (he said) is used to describe the practical upshot of events without there being any actual speech or dialogue, the purpose of such narration being only to show the existing condition of things in a vivid and graphic form and nothing more. A poet says: قالت له العینان سمعاً وطاعة i.e. "Both of his eyes said, 'We will listen and obey'," whereas the eyes have no speech. Thus, the conversation embodying the story of Adam may also be nothing more than a portrayal in words.
64
When the angels confessed their inability to manifest in themselves all the Divine attributes that Adam could manifest, the latter, in obedience to the Divine Will, manifested the different natural capabilities ingrained in him and revealed to the angels their extensive character. Thus Adam proved the necessity of the creation of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily choose the way of goodness (or, of evil) and might thereby reveal the glory and greatness of God.
وَاِذۡ قَتَلۡتُمۡ نَفۡسًا فَادّٰرَءۡتُمۡ فِیۡہَا ۖ وَاللّٰہُ مُخۡرِجٌ مَّا کُنۡتُمۡ تَکۡتُمُوۡنَ
قَتَلْتُمْ (Qataltum) 意思是指你尝试、企图、主张或决心去杀死 (40:29), 或你使他像死去的一样; 你几乎杀死了他。他们说 قَتَلَهٗ (Qatala-hu), 他使他变得像一个肉体上或道德上已被杀死的人 (Lane)。欧麦尔 (عُمَرْ, ‘Umar,) 的名言即 اُقْتُلُوْاسَعْدًا (Uqtulu Sa‘dan) 被认为其含意是, 使 سَعْد (Sa‘d) 塞德变得像一个对一切意图和目的都是幻灭了的人。
نَفْسًا (Nafsan) 用作普通名词, 即在不确定的形式中, 按照阿拉伯语语法可以指一个非常重要的人物 (مُطَوَّلْ, Mutawwal)。在前一节经文中提到了犹太人的某些恶劣行径和罪行。本节经文系指他们的滔天罪行, 即他们企图杀死在十字架上的伊撒并表明, 按照 «圣经» 所说, 他是一个假先知 («申命记» 21:23)。在这一恶毒的企图中他们彻底失败了。伊撒从十字架上被取下时并没死去, 但像死人一样。对伊撒并未死在十字架上而是活着像死人一样被取下的这一历史事实。可参阅889A。
这一字句表明, 伊撒之死真相大白的时刻终得到来, 而如此长久地蒙在这一事件上的伪装终将被摘掉。
وَ اِذْ قَتَلْتُمْ نَفْسًا سے حضرت مسیح ؑ کی صلیب کا واقعہ مراد ہے جس کے متعلق عیسائیوں نے تو یہ کہہ دیا کہ مسیح اپنی مرضی سے صلیب پر چڑھ گیا کیونکہ وہ دنیا کا کفار ہ بننا چاہتا تھا‘ اور یہودیوں نے کہا کہ اِنَّا قَتَلْنَا الْمَسِیْحَ۔ اللہ تعالیٰ فرماتا ہے کہ دونوں جھوٹے ہیں۔ درحقیقت مسیحؑ صلیب پر سے زندہ اتر آئے تھے اور اگر ایسے ہی حالات میں صلیب سے اترنے والوں کے حالات کو دیکھو تو تمہیں معلوم ہو جائے گا کہ تاریخ کے مطابق بھی اور طبّ کے مطابق بھی وہ لوگ زندہ ہی ہوتے ہیں۔ پس مسیحؑ بھی صلیب سے زندہ ہی اترے تھے۔ اور اگر قرآن مجیدنے ان کی نسبت کہا کہ تم نے ایک
Qataltum means, you sought, attempted, claimed, or made up your mind, to kill (40:29), or you made him appear as dead; you almost killed him. They say Qatala-hu, i.e. he rendered him like one killed physically or morally (Lane). The famous saying of ‘Umar, viz. Uqtulu Sa‘dan, has been taken to signify, render Sa‘d like one who is, to all intents and purposes, dead.
Nafsan used as Nakirah, i.e. in an undefined form, according to Arabic grammar may refer to a very important personage (Mutawwal).
In the foregoing verses some of the evil practices and crimes of the Jews were mentioned. This verse refers to their crowning guilt, i.e. they sought to kill Jesus on the Cross and thus to show that according to the Bible he was a false prophet (Deut. 21: 23). In this nefarious attempt they utterly failed. Jesus was taken down from the Cross alive but like one dead. For the historical fact that Jesus did not die on the Cross but was taken down alive like one dead. See {2000}.
The clause signifies that a time will come when the truth about Jesus’s death will come to light and the mask which had so long been hanging over the incident will be lifted.
Important Words:
قتلتم (you slew) is derived from قتل which means: (1) he killed; (2) he attempted to kill; (3) he rendered a person like unto one killed (see also 2:62).
نفساً (a person) has been used here as نکرة i.e. in an indefinite or undefined form. It may, according to the rules of the Arabic language, refer either to an unimportant person that need not be named, or to a very important personage; for sometimes a word used as نکرة denotes a sense of greatness (Mutawwal).
فادارءتم (differed among yourselves) is derived from درأ meaning, he repelled it or he thrust it back. ادارءتم is originally تدارءتمmeaning: (1) you repelled one another by casting blame or responsibility on one another; (2) you disagreed or differed among yourselves (Aqrab & Lane).
تکتمون (you concealed). See 2: 34.
Commentary:
See under next verse.
61
قَتَلْتُمْ (Qataltum) 意思是指你尝试、企图、主张或决心去杀死 (40:29), 或你使他像死去的一样; 你几乎杀死了他。他们说 قَتَلَهٗ (Qatala-hu), 他使他变得像一个肉体上或道德上已被杀死的人 (Lane)。欧麦尔 (عُمَرْ, ‘Umar,) 的名言即 اُقْتُلُوْاسَعْدًا (Uqtulu Sa‘dan) 被认为其含意是, 使 سَعْد (Sa‘d) 塞德变得像一个对一切意图和目的都是幻灭了的人。
62
نَفْسًا (Nafsan) 用作普通名词, 即在不确定的形式中, 按照阿拉伯语语法可以指一个非常重要的人物 (مُطَوَّلْ, Mutawwal)。在前一节经文中提到了犹太人的某些恶劣行径和罪行。本节经文系指他们的滔天罪行, 即他们企图杀死在十字架上的伊撒并表明, 按照 «圣经» 所说, 他是一个假先知 («申命记» 21:23)。在这一恶毒的企图中他们彻底失败了。伊撒从十字架上被取下时并没死去, 但像死人一样。对伊撒并未死在十字架上而是活着像死人一样被取下的这一历史事实。可参阅889A。
63
这一字句表明, 伊撒之死真相大白的时刻终得到来, 而如此长久地蒙在这一事件上的伪装终将被摘掉。
2
وَ اِذْ قَتَلْتُمْ نَفْسًا سے حضرت مسیح ؑ کی صلیب کا واقعہ مراد ہے جس کے متعلق عیسائیوں نے تو یہ کہہ دیا کہ مسیح اپنی مرضی سے صلیب پر چڑھ گیا کیونکہ وہ دنیا کا کفار ہ بننا چاہتا تھا‘ اور یہودیوں نے کہا کہ اِنَّا قَتَلْنَا الْمَسِیْحَ۔ اللہ تعالیٰ فرماتا ہے کہ دونوں جھوٹے ہیں۔ درحقیقت مسیحؑ صلیب پر سے زندہ اتر آئے تھے اور اگر ایسے ہی حالات میں صلیب سے اترنے والوں کے حالات کو دیکھو تو تمہیں معلوم ہو جائے گا کہ تاریخ کے مطابق بھی اور طبّ کے مطابق بھی وہ لوگ زندہ ہی ہوتے ہیں۔ پس مسیحؑ بھی صلیب سے زندہ ہی اترے تھے۔ اور اگر قرآن مجیدنے ان کی نسبت کہا کہ تم نے ایک
79
Important Words:
قتلتم (you slew) is derived from قتل which means: (1) he killed; (2) he attempted to kill; (3) he rendered a person like unto one killed (see also 2:62).
نفساً (a person) has been used here as نکرة i.e. in an indefinite or undefined form. It may, according to the rules of the Arabic language, refer either to an unimportant person that need not be named, or to a very important personage; for sometimes a word used as نکرة denotes a sense of greatness (Mutawwal).
فادارءتم (differed among yourselves) is derived from درأ meaning, he repelled it or he thrust it back. ادارءتم is originally تدارءتمmeaning: (1) you repelled one another by casting blame or responsibility on one another; (2) you disagreed or differed among yourselves (Aqrab & Lane).
تکتمون (you concealed). See 2: 34.
Commentary:
See under next verse.
109
Qataltum means, you sought, attempted, claimed, or made up your mind, to kill (40:29), or you made him appear as dead; you almost killed him. They say Qatala-hu, i.e. he rendered him like one killed physically or morally (Lane). The famous saying of ‘Umar, viz. Uqtulu Sa‘dan, has been taken to signify, render Sa‘d like one who is, to all intents and purposes, dead.
109A
Nafsan used as Nakirah, i.e. in an undefined form, according to Arabic grammar may refer to a very important personage (Mutawwal).
In the foregoing verses some of the evil practices and crimes of the Jews were mentioned. This verse refers to their crowning guilt, i.e. they sought to kill Jesus on the Cross and thus to show that according to the Bible he was a false prophet (Deut. 21: 23). In this nefarious attempt they utterly failed. Jesus was taken down from the Cross alive but like one dead. For the historical fact that Jesus did not die on the Cross but was taken down alive like one dead. See {2000}.
109B
The clause signifies that a time will come when the truth about Jesus’s death will come to light and the mask which had so long been hanging over the incident will be lifted.
مَّا عَلَی الرَّسُوۡلِ اِلَّا الۡبَلٰغُ ۗ وَاللّٰہُ یَعۡلَمُ مَا تُبۡدُوۡنَ وَمَا تَکۡتُمُوۡنَ
16:83; 36:18; 64:13.
2:78; 6:4; 11:6; 16:20.
Commentary:
This verse sheds some light on the responsibility and duty of a Prophet. With the deliverance of the message entrusted to a Prophet, his duty ends, and he is not responsible if, in spite of his clear warnings, the people reject his mission. He has not been given the power to force them to believe. In fact, each Divine Message serves as a guidance for the people to whom it is given. If they live upto it and repent of their evil ways, they find God Forgiving and Merciful; but if they persist in their wicked practices, they are punished and God makes another people take their place.
f
16:83; 36:18; 64:13.
g
2:78; 6:4; 11:6; 16:20.
a
16:83; 36:18; 64:13.
b
2:78; 6:4; 11:6; 16:20.
727
Commentary:
This verse sheds some light on the responsibility and duty of a Prophet. With the deliverance of the message entrusted to a Prophet, his duty ends, and he is not responsible if, in spite of his clear warnings, the people reject his mission. He has not been given the power to force them to believe. In fact, each Divine Message serves as a guidance for the people to whom it is given. If they live upto it and repent of their evil ways, they find God Forgiving and Merciful; but if they persist in their wicked practices, they are punished and God makes another people take their place.
c
16:83; 36:18; 64:13.
d
2:78; 6:4; 11:6; 16:20.
اِنَّہٗ یَعۡلَمُ الۡجَہۡرَ مِنَ الۡقَوۡلِ وَیَعۡلَمُ مَا تَکۡتُمُوۡنَ
2:34; 20:8; 87:8.
2:34; 20:8; 87:8.
2:34; 20:8; 87:8.
a
2:34; 20:8; 87:8.
c
2:34; 20:8; 87:8.
d
2:34; 20:8; 87:8.
لَّیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَدۡخُلُوۡا بُیُوۡتًا غَیۡرَ مَسۡکُوۡنَۃٍ فِیۡہَا مَتٰعٌ لَّکُمۡ ۚ وَاللّٰہُ یَعۡلَمُ مَا تُبۡدُوۡنَ وَمَا تَکۡتُمُوۡنَ
2:34; 21:111; 87:8.
2:34; 21:111; 87:8.
2:34; 21:111; 87:8.
Commentary:
The words "Allah knows what you reveal and what you conceal" signify that disregard of the above injunctions will lead to evils which you may know or the evils of which the consequences are beyond your ken and knowledge.
a
2:34; 21:111; 87:8.
a
2:34; 21:111; 87:8.
2612
Commentary:
The words "Allah knows what you reveal and what you conceal" signify that disregard of the above injunctions will lead to evils which you may know or the evils of which the consequences are beyond your ken and knowledge.
a
2:34; 21:111; 87:8.