وَلَا تَقُولُوا۟
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "وَلَا تَقُولُوا۟".
وَلَا تَقُولُوا۟ لِمَن يُقْتَلُ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتٌۢ ۚ بَلْ أَحْيَآءٌ وَلَٰكِن لَّا تَشْعُرُونَ
3:170.
Ahya’ is the plural of Hayy which, among other things, means: (1) One whose lifework does not go in vain; (2) one whose death is avenged. The verse comprises a great psychological truth which is calculated to exercise tremendous influence on the life and progress of a people. A people, who do not properly honour the memory of their martyrs and do not take steps to remove the fear of death from their hearts, seal their own fate.
3:170.
Important Words:
احیاء (living) is the plural of حی which, among other things, means: (1) one whose life work does not go in vain; (2) one whose death is avenged. A well-known pre-Islamic poet, Harith ibn Hillizah, author of the seventh Mu‘allaqah, says:
إن نبشتم مابین ملحة فالصا قب فیھا الاموات والاحیاء i.e. If you dig the graves between Milhah and Saqib, you will find some who are dead, and others who are living. In this couplet by the "living", the poet means such persons as were slain in battle but whose blood was avenged, and by the "dead" he means those whose blood was not avenged.
Commentary:
The teaching about صبر (steadfastness) naturally brings in the question of sacrifices that Muslims were making in the cause of Islam. Therefore the Quran suitably refers here to the subject of martyrdom. Death is not the end of life, and in this respect believers and unbelievers stand on the same footing and the martyrs too enjoy no distinction. Nor would it be wrong to speak of them as dead in the ordinary sense of the word. But the word احیاء (living) has been used here about martyrs in a special sense.
As explained under Important Words above, the word حی (living) is also applied to him whose work, or, more properly speaking, the cause for which he lays down his life, does not come to an end with his death. The verse, therefore, points out that those who lay down their lives for Islam should not be regarded as dead, because the cause for which they give their lives still stands and is all the more strongly upheld by others who take their places.
Again, according to the Arabic idiom, حی (living) is also one whose blood is avenged. The verse, therefore, implies that as full satisfaction is taken for the blood of Muslims killed in the way of God, not only in the sense that far more non-Muslims join the fold of Islam than those killed in the wars but also in the sense that the number of non-Muslims killed is much larger than those killed among the Muslims, therefore Muslim martyrs are not really dead.
The word حی (living) may possess yet another significance. As a rule, life after death does not fully begin immediately after death. The soul of man continues in a state of torpor for sometime after death. This period varies with different persons according to the degree of their spiritual purity. As martyrs sacrifice their lives for the sake of God, their souls do not remain long in torpor but are quickly revived into a new life. This is one of the reasons why martyrs are called living, not dead.
The verse comprises a great psychological truth which is calculated to exercise immense influence on the life and progress of a people. A community that does not duly honour those of its members who lay down their lives for the cause for which the community stands, sows the seed of its own ruin. Again, a community which does not arrange to remove the fear of death from the hearts of its members, seals its own fate. The verse under comment provides an effective safeguard against both these dangers.
a
3:170.
105
اَحْيَاء (Ahya’) 是 حَيّ (Hayy) 的复数形式, 特指: (1) 一个一生工作都有成果的人; (2) 一个死亡得到雪耻的人。本节经文包含着一大心理学真理, 这一真理被认为对一个民族的生存与发展产生巨大的影响。如果不采取措施消除他们内心对死亡的畏惧, 那就注定他们自己的命运。
a
3:170.
161
Important Words:
احیاء (living) is the plural of حی which, among other things, means: (1) one whose life work does not go in vain; (2) one whose death is avenged. A well-known pre-Islamic poet, Harith ibn Hillizah, author of the seventh Mu‘allaqah, says:
إن نبشتم مابین ملحة فالصا قب فیھا الاموات والاحیاء i.e. If you dig the graves between Milhah and Saqib, you will find some who are dead, and others who are living. In this couplet by the "living", the poet means such persons as were slain in battle but whose blood was avenged, and by the "dead" he means those whose blood was not avenged.
Commentary:
The teaching about صبر (steadfastness) naturally brings in the question of sacrifices that Muslims were making in the cause of Islam. Therefore the Quran suitably refers here to the subject of martyrdom. Death is not the end of life, and in this respect believers and unbelievers stand on the same footing and the martyrs too enjoy no distinction. Nor would it be wrong to speak of them as dead in the ordinary sense of the word. But the word احیاء (living) has been used here about martyrs in a special sense.
As explained under Important Words above, the word حی (living) is also applied to him whose work, or, more properly speaking, the cause for which he lays down his life, does not come to an end with his death. The verse, therefore, points out that those who lay down their lives for Islam should not be regarded as dead, because the cause for which they give their lives still stands and is all the more strongly upheld by others who take their places.
Again, according to the Arabic idiom, حی (living) is also one whose blood is avenged. The verse, therefore, implies that as full satisfaction is taken for the blood of Muslims killed in the way of God, not only in the sense that far more non-Muslims join the fold of Islam than those killed in the wars but also in the sense that the number of non-Muslims killed is much larger than those killed among the Muslims, therefore Muslim martyrs are not really dead.
The word حی (living) may possess yet another significance. As a rule, life after death does not fully begin immediately after death. The soul of man continues in a state of torpor for sometime after death. This period varies with different persons according to the degree of their spiritual purity. As martyrs sacrifice their lives for the sake of God, their souls do not remain long in torpor but are quickly revived into a new life. This is one of the reasons why martyrs are called living, not dead.
The verse comprises a great psychological truth which is calculated to exercise immense influence on the life and progress of a people. A community that does not duly honour those of its members who lay down their lives for the cause for which the community stands, sows the seed of its own ruin. Again, a community which does not arrange to remove the fear of death from the hearts of its members, seals its own fate. The verse under comment provides an effective safeguard against both these dangers.
a
3:170.
181
Ahya’ is the plural of Hayy which, among other things, means: (1) One whose lifework does not go in vain; (2) one whose death is avenged. The verse comprises a great psychological truth which is calculated to exercise tremendous influence on the life and progress of a people. A people, who do not properly honour the memory of their martyrs and do not take steps to remove the fear of death from their hearts, seal their own fate.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا ضَرَبْتُمْ فِى سَبِيلِ ٱللَّهِ فَتَبَيَّنُوا۟ وَلَا تَقُولُوا۟ لِمَنْ أَلْقَىٰٓ إِلَيْكُمُ ٱلسَّلَٰمَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ ٱلْحَيَوٰةِ ٱلدُّنْيَا فَعِندَ ٱللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ ٱللَّهُ عَلَيْكُمْ فَتَبَيَّنُوٓا۟ ۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
یعنی اگر سلام کرنے پر بدظنی کرو اور اسے دھوکے باز قرار دو تو اس کے یہ معنے ہوں گے کہ آخرت پر تم دنیا کو ترجیح دیتے ہو اور چاہتے ہو کہ اسے کافر مُقَاتِل قرار دے کر اس کے اموال پر قبضہ کرلو۔
49:7.
When a people offers peace or shows a peaceful attitude towards Muslims, the latter are enjoined to respect that attitude and refrain from hostilities. Moreover, as the Muslim Community at Medina was surrounded by hostile tribes, they were enjoined to presume a person who greeted them with Islamic salutation, to be a Muslim unless proved otherwise by investigation.
That is to say, if you hold such a person to be a disbeliever without proper investigation, this would mean that you desire to kill him and take possession of his goods. Such conduct would show that you prefer worldly goods to God’s pleasure.
49:7.
Important Words:
السلام (peace) means the Islamic salutation of salam; peace; security; submission, etc. (Aqrab & Lane). See also 2:113, 209; 3:20.
مغانم (good things) is derived from غنم meaning, he got or took spoil, or got a thing as spoil; he acquired or gained a thing without difficulty or inconvenience. غنیمة or مغنم means, spoil, booty or plunder; the acquisition of a thing without difficulty or inconvenience; the thing so acquired; what is obtained from disbelievers in war (Lane & Aqrab).
Commentary:
This verse does not mean that if any person greets a Muslim with the Islamic formula of salutation, he should be regarded as a believer. Many non-Muslims nowadays, and many Jews in the days of the Holy Prophet, greeted Muslims with the prescribed salutation but they cannot be, and indeed never were, regarded as Muslims merely on that ground. What the verse means is that when a people offers peace or shows a peaceful attitude towards Muslims, the latter should respect that attitude and refrain from hostility. The word سلام (peace) may also mean submission or security. Similarly, the word مومن (believer) may also be rendered as giver of security or offerer or afforder of peace.
The word مغانم (good things) does not mean only the spoils of war. It also means the good things of the world. In Bukhari(ch. on Tafsir) we have لحق ناس من المسلمین رجلا معه غنیمة له i.e. "some of the Muslims met a man who had with him some good things belonging to him." As explained under Important Words, any thing acquired without difficulty is also غنیمه.
The words کذالك کنتم (such were you) embody a very strong appeal to both sentiment and reason. The expression signifies that, like disbelievers, Muslims too were disbelievers at first, but God gave them time and opportunity and they were at last able to see the truth. So they should be patient with, and lenient to, others and give them time, so that they too may ponder over the truth and accept it if they choose.
d
49:7.
340
一个民族提出和平或向穆斯林表示友善态度时, 后者应该尊重那种态度, 克制敌对行动。而且, 由于麦地那的穆斯林社团在敌对部族的包围之中, 他们受到嘱咐: 凡是以伊斯兰教行礼的方式向他们招呼的人可以推定他是穆斯林, 不经过调查的证明, 不可决定他不是穆斯林。
1
یعنی اگر سلام کرنے پر بدظنی کرو اور اسے دھوکے باز قرار دو تو اس کے یہ معنے ہوں گے کہ آخرت پر تم دنیا کو ترجیح دیتے ہو اور چاہتے ہو کہ اسے کافر مُقَاتِل قرار دے کر اس کے اموال پر قبضہ کرلو۔
b
49:7.
563
Important Words:
السلام (peace) means the Islamic salutation of salam; peace; security; submission, etc. (Aqrab & Lane). See also 2:113, 209; 3:20.
مغانم (good things) is derived from غنم meaning, he got or took spoil, or got a thing as spoil; he acquired or gained a thing without difficulty or inconvenience. غنیمة or مغنم means, spoil, booty or plunder; the acquisition of a thing without difficulty or inconvenience; the thing so acquired; what is obtained from disbelievers in war (Lane & Aqrab).
Commentary:
This verse does not mean that if any person greets a Muslim with the Islamic formula of salutation, he should be regarded as a believer. Many non-Muslims nowadays, and many Jews in the days of the Holy Prophet, greeted Muslims with the prescribed salutation but they cannot be, and indeed never were, regarded as Muslims merely on that ground. What the verse means is that when a people offers peace or shows a peaceful attitude towards Muslims, the latter should respect that attitude and refrain from hostility. The word سلام (peace) may also mean submission or security. Similarly, the word مومن (believer) may also be rendered as giver of security or offerer or afforder of peace.
The word مغانم (good things) does not mean only the spoils of war. It also means the good things of the world. In Bukhari(ch. on Tafsir) we have لحق ناس من المسلمین رجلا معه غنیمة له i.e. "some of the Muslims met a man who had with him some good things belonging to him." As explained under Important Words, any thing acquired without difficulty is also غنیمه.
The words کذالك کنتم (such were you) embody a very strong appeal to both sentiment and reason. The expression signifies that, like disbelievers, Muslims too were disbelievers at first, but God gave them time and opportunity and they were at last able to see the truth. So they should be patient with, and lenient to, others and give them time, so that they too may ponder over the truth and accept it if they choose.
a
49:7.
652
When a people offers peace or shows a peaceful attitude towards Muslims, the latter are enjoined to respect that attitude and refrain from hostilities. Moreover, as the Muslim Community at Medina was surrounded by hostile tribes, they were enjoined to presume a person who greeted them with Islamic salutation, to be a Muslim unless proved otherwise by investigation.
653
That is to say, if you hold such a person to be a disbeliever without proper investigation, this would mean that you desire to kill him and take possession of his goods. Such conduct would show that you prefer worldly goods to God’s pleasure.
يَٰٓأَهْلَ ٱلْكِتَٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ وَلَا تَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ إِنَّمَا ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلْقَىٰهَآ إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۖ وَلَا تَقُولُوا۟ ثَلَٰثَةٌ ۚ ٱنتَهُوا۟ خَيْرًا لَّكُمْ ۚ إِنَّمَا ٱللَّهُ إِلَٰهٌ وَٰحِدٌ ۖ سُبْحَٰنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٌ ۘ لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
5:78.
58:23.
5:74.
2:117; 10:69.
17:112; 18:5; 112:4, 5.
رُوْح (Ruh) 意指灵魂或精神;充满全身的呼吸, 如果离开了身体, 人就死亡; 安拉的启示或灵感; «古兰经»; 天使; 快乐和幸福; 恩惠 (Lane)。从以上谈及关于 Ruh 和 كَلِمَةْ (Kalimah) 的各种词义, 可以清楚地看出, 伊撒并没有特别的精神地位。这些用词和相似的用语在 «古兰经» 中用于其他先知, 也用于诸如玛尔彦等其他正直的人。(15:30; 32:10; 58:23) 它们用来洗刷犹太人对伊撒和玛尔彦的污蔑; 但并不说他们有特别的精神地位。
اس جگہ اہل کتاب سے مراد عیسائی ہیں نہ کہ یہودی۔ کیونکہ یہ عقائد (جن کا ردّ کیا گیا ہے) عیسائیوں کے ہیں۔
کَلِمَۃ کے معنے بشارت کے بھی ہوتے ہیں (فتح البیان)
5:74.
2:117; 10:69.
5:78.
58:23.
17:112; 18:5; 112:4, 5.
See {414}.
Ruh means, soul or spirit; the breath which pervades the whole body after the exit of which man dies; Divine revelation or inspiration; the Qur’an; angel; joy and happiness; mercy (Lane). From the above-mentioned different meanings of Ruh and Kalimah it becomes clear that no special spiritual status attaches to Jesus. These and similar expressions have been used in the Qur’an about other Prophets and also about other righteous persons such as Mary (15:30; 32:10; 58:23). They have been used to clear Jesus and Mary of the foul charges that were brought against them by the Jews and not to assign to them any special spiritual status.
5:78.
58:23.
5:74.
2:117; 10:69; 17:112; 18:5; 112:4, 5.
Important Words:
کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.
روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).
Commentary:
From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.
In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).
The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.
a
5:78.
b
58:23.
c
5:74.
d
2:117; 10:69.
e
17:112; 18:5; 112:4, 5.
365
رُوْح (Ruh) 意指灵魂或精神;充满全身的呼吸, 如果离开了身体, 人就死亡; 安拉的启示或灵感; «古兰经»; 天使; 快乐和幸福; 恩惠 (Lane)。从以上谈及关于 Ruh 和 كَلِمَةْ (Kalimah) 的各种词义, 可以清楚地看出, 伊撒并没有特别的精神地位。这些用词和相似的用语在 «古兰经» 中用于其他先知, 也用于诸如玛尔彦等其他正直的人。(15:30; 32:10; 58:23) 它们用来洗刷犹太人对伊撒和玛尔彦的污蔑; 但并不说他们有特别的精神地位。
1
اس جگہ اہل کتاب سے مراد عیسائی ہیں نہ کہ یہودی۔ کیونکہ یہ عقائد (جن کا ردّ کیا گیا ہے) عیسائیوں کے ہیں۔
2
کَلِمَۃ کے معنے بشارت کے بھی ہوتے ہیں (فتح البیان)
a
5:78.
b
58:23.
c
5:74.
d
2:117; 10:69; 17:112; 18:5; 112:4, 5.
635
Important Words:
کلمته (His word). کلمة has been used in the Quran in different senses:(1) good tiding (e.g. 37:171, 172); (2) warning of coming punishment (e.g. 39:20); (3) a thing or being created without the instrumentality of any physical means, i.e. by the Will of God expressed by saying "Be" (e.g. 3:46-48); (4) a Sign (e.g. 18:110); (5) a message (e.g. 3:65); (6) a design; (e.g.9:40); (7) a word or saying (e.g. 23:101). See also 3:46.
روح (mercy) is derived from راح i.e. it became cool and pleasant; he was brisk, lively, active, prompt or quick. روح means, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation and of voluntary motion; the breath which a man breathes and which pervades the whole body, after the exit of which he ceases to breathe; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane).
Commentary:
From the above-mentioned different meanings of روح and کلمة becomes clear that no higher spiritual status can be assigned to Jesus than to the other Prophets, on account of the word روح or کلمة having been used about him in the Quran. These and similar expressions have been used in the Quran about other Prophets also and even about persons who were not Prophets, such as Mary and the children of Adam (see 58:23; 15:30; 32:10; 21:92). It may be noted here that the words روح منه (mercy from Him) do not mean that the روح formed a part of the Divine Being but that it was only a gift of God. The expression منه (from Him) has been used in the Quran in this sense in 45:14.
In fact, the Quran uses these words about Jesus because foul charges were brought against him and his mother, Mary, by the Jews. These words are thus meant to exculpate and exonerate him from those charges and not to deify him. The Quranlends no support whatsoever to the absurd and unfounded view that Jesus was anything higher than a human being. He was human and of the earth, and yet a Messenger of God (e.g. 43:60; 19:31).
The verse refers to the three alleged persons of the Trinity, i.e. the Father, the Son and the Holy Ghost, and condemns Trinity, declaring Allah alone to be the one true God, and the Messiah and the Holy Spirit as only the servants of God and in no way sharers in Godhead.
a
5:74.
b
2:117; 10:69.
c
5:78.
d
58:23.
e
17:112; 18:5; 112:4, 5.
711
See {414}.
712
Ruh means, soul or spirit; the breath which pervades the whole body after the exit of which man dies; Divine revelation or inspiration; the Qur’an; angel; joy and happiness; mercy (Lane). From the above-mentioned different meanings of Ruh and Kalimah it becomes clear that no special spiritual status attaches to Jesus. These and similar expressions have been used in the Qur’an about other Prophets and also about other righteous persons such as Mary (15:30; 32:10; 58:23). They have been used to clear Jesus and Mary of the foul charges that were brought against them by the Jews and not to assign to them any special spiritual status.
وَلَا تَقُولُوا۟ لِمَا تَصِفُ أَلْسِنَتُكُمُ ٱلْكَذِبَ هَٰذَا حَلَٰلٌ وَهَٰذَا حَرَامٌ لِّتَفْتَرُوا۟ عَلَى ٱللَّهِ ٱلْكَذِبَ ۚ إِنَّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ لَا يُفْلِحُونَ
6:145.
6:145.
6:145.
Commentary:
The opening sentence of the verse may have two interpretations: (a) "and say not on the basis of the falsehood which your tongues utter that this is lawful and this is unlawful"; (b) "and say not about the things which your tongues have falsely declared as lawful or unlawful that this is lawful and this is unlawful". The words "your tongues" mean, "the tongues of the chiefs of people", because it is the leaders who first utter lies; the common people only follow and imitate them.
The verse means to say that it is the exclusive prerogative of God to declare things lawful or unlawful and that if disbelievers do not desist from declaring things lawful or unlawful at will, they will end by forging lies against God. The words, those who forge a lie against Allah do not prosper, embody an infallible criterion by which the truth of a Prophet of God can be tested. A false claimant is a forger of lies against God and such a one can never succeed in his mission.
a
6:145.
a
6:145.
1917
Commentary:
The opening sentence of the verse may have two interpretations: (a) "and say not on the basis of the falsehood which your tongues utter that this is lawful and this is unlawful"; (b) "and say not about the things which your tongues have falsely declared as lawful or unlawful that this is lawful and this is unlawful". The words "your tongues" mean, "the tongues of the chiefs of people", because it is the leaders who first utter lies; the common people only follow and imitate them.
The verse means to say that it is the exclusive prerogative of God to declare things lawful or unlawful and that if disbelievers do not desist from declaring things lawful or unlawful at will, they will end by forging lies against God. The words, those who forge a lie against Allah do not prosper, embody an infallible criterion by which the truth of a Prophet of God can be tested. A false claimant is a forger of lies against God and such a one can never succeed in his mission.
a
6:145.