يَتَّخِذَ مِن

Appears 1 times in Quran

Word Details

مِن

Meanings

other
for worship other
of His
a
about
against
all the
among
any
any portion of the
anyone
away
because
because of
before
Beneath them
beside Allah
by
cause of
even
exemplary punishments
for
from
has
in
in it
in the
in what is
is
no
of
of his
of what
on
on account
out of
rather
than
that
that of
the
the means
there
there is
thereat
this
through
to
upon
We sent
were
were the
whether
which
who
who were
whom
with

Stem

[1] أخَذَ , (S, A, L, &c.,) in the first pers. of which, أَخَذْتُ, [and the like,] the ذ is generally changed into ت, and incorporated into the [augmentative] ت, [but in pronunciation only, for one writes أَخَذتُّ and the like,] aor. يَأْخُذُ , imperative خُذْ, originally ٱؤْخُذْ, (S, L,) which latter form sometimes occurs, [but with و in the place of ؤْ when the ا is pronounced with damm,] (TA,) inf. n. أَخْذٌ (S, L, Msb, K, &c.) and تَأْخَاذٌ, (S, L, K,) the latter having an intensive signification; (MF;) and وَخَذَ is a dial. var., as mentioned by Ibn-Umm-Kásim and others on the authority of AHei; (MF in art. تخذ;) He took; he took with his hand; he took hold of; (S, A, L, Msb, K;) a thing. (S, L.) You say, خُذِ الخِطَامَ and خُذْ بِالخِطَامَ Take thou, or take thou with thy hand, or take thou hold of, the nose-rein of the camel: (S, L, Msb:) the ب in the latter phrase being redundant. (Msb.) [And أَخَذَ بِيَدِهِ, lit. He took his hand, or arm; meaning (assumed tropical:) he aided, or assisted, him: a phrase of frequent occurrence.] And أَخَذَ عَلَى يَدِ فُلَانٍ (assumed tropical:) He prevented, restrained, or withheld, such a one from doing that which he desired; as though he laid hold upon his hand, or arm: (L:) and أَخَذَ عَلَى يَدِهِ دُونَ مَا يُرِيدُهُ [signifies the same]. (K in art. لغد.) ― 2-b2- Also, inf. n. أَخْذٌ, He took, or received; contr. of أَعْطَى. (L.) [Hence,] أَخَذَ عَنْهُ, (assumed tropical:) He received from him traditions, and the like. (TA passim.) ― 2-b3- (assumed tropical:) [He took, or derived, or deduced, a word, a phrase, and a meaning.] ― 2-b4- (tropical:) He took, received, or admitted, willingly, or with approbation; he accepted. (B, MF.) So in the Kur [vii. 198 {199}], خُذِ العَفْوَ (tropical:) [Take thou willingly, or accept thou, superfluous property, or such as is easily spared by others]. (MF.) So too in the same [iii. 75 {81}], وَأَخَذتُّمْ عَلَى ذٰلِكُمْ إِصْرِى (tropical:) [And do ye accept my covenant to that effect?]. (B.) [And in the phrases, أَخَذْنَا مِيثَاقَكُمْ بِالعَمَلِ بِمَا فِى التَّوْارَاةِ, (Jel ii. 60,) and عَلَى العَمَلِ بما فى التوارة, (Idem ii. 87,) (assumed tropical:) We accepted your covenant to do according to what is in the Book of the Law revealed to Moses.] خُذْ عَنْكَ [is elliptical, and] means خُذْ مَا أَقُولُ وَدَعْ عَنْكَ الشَّكَّ والمِرَآءَ (assumed tropical:) [Accept thou what I say, and dismiss from thee doubt and obstinate disputation]. (S, L.) ― 2-b5- He took a thing to, or for, himself; took possession of it; got, or acquired, it; syn. حَازَ; (Z, Er-Rághib, B;) which, accord. to Z and Er-Rághib and others, is the primary signification; (MF;) and حَصَّلَ. (B.) [See also 8.] ― 2-b6- [He took and kept;] he retained; he detained: as in the Kur [xii. 78], فَخُذْ أَحَدَنَا مَكَانَهُ [Therefore retain thou one of us in his stead]. (B.) ― 2-b7- [He took, as meaning he took away. Hence,] أَخَذَ مِنْهُ السَّيْرُ Journeying, or travel, took from him strength; (القُوَّةَ being understood;) weakened him. (Har p. 529.) And أَخَذَ مِنَ الشَّارِبِ, (Mgh,) and مِنَ الشَّعَرِ, (Msb,) He clipped, or cut off from, (Mgh, Msb,) the mustache, (Mgh,) and the hair. (Msb.) ― 2-b8- He, or it, took by force; or seized: (B:) (assumed tropical:) he, or it, overcame, overpowered, or subdued: said by some to be the primary signification. (MF.) [See also أَخَذَهُ عَلْوًا, &c., in art. علو: and أَخَذَهُ مِنْ فَوْقُ, &c., in art. فوق.] It is said in the Kur [ii. 256 {255}], لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ (assumed tropical:) Neither drowsiness nor sleep shall seize [or overcome] Him. (B.) [And you say, أَخَذَتْهُ رِعْدَةٌ (assumed tropical:) A tremour seized, took, affected, or influenced, him. And أَخَذَهُ بَطْنُهُ (assumed tropical:) His belly affected him with a desire to evacuate it.] You say also, أَخَذَ فِيهِ الشَّرَابُ (assumed tropical:) The wine affected him, or influenced him, so that he became intoxicated. (TA in art. ثمل.) And أَخَذَ الرَّأْسَ (Msb in art. سور, &c.) and أَخَذَ بِالرَّأْسِ (K in art. حمى, &c.) (assumed tropical:) [It had an overpowering influence upon the head]; meaning wine. (Msb, K.) And أَخَذَ بِالحَلْقِ [It (food, &c.) choked]. (IAar in art. نشب in the TA, and S in art. بشع, &c.) And لَا يَأْخُذُ فِيهِ قَوْلُ قَائِلٍ (assumed tropical:) [Nothing that any one may say will have any power, or effect, or influence, upon him]; meaning that he obeyeth no one. (L in art. ليت.) ― 2-b9- He took captive. (L, Msb, B.) So in the Kur [ix. 5], فَٱقْتُلُوا ٱلمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ [Then slay ye the believers in a plurality of gods wherever, or whenever, ye find them, and take them captives]. (Bd, L, B.) ― 2-b10- See also 2, in three places. ― 2-b11- He gained the mastery over a person, and killed, or slew, him; (Zj, L;) as also ↓ آخَذَ: (L:) or simply, (assumed tropical:) he killed, or slew. (B.) It is said in the Kur [xl. 5], وَهَمَّتْ كُّلُ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ, meaning [And every nation hath purposed against their apostle] that they might gain the mastery over him, and slay him; (Zj, L;) or (assumed tropical:) that they might slay him. (B.) ― 2-b12- (assumed tropical:) He (God, Msb) destroyed a person: (Msb, MF:) and (assumed tropical:) extirpated, or exterminated. (MF.) فَأَخَذَهُمُ ٱللّٰهُ بِذُنُوبِهِمْ [in the Kur iii. 9 {11} and xl. 22] means But God destroyed them for their sins. (Jel.) ― 2-b13- (tropical:) He punished, or chastised; (L, Msb, B, K, MF;) as also ↓ آخَذَ: (L, Msb, MF:) as in the phrases, أَخَذَهُ بِذَنْبِهِ (Msb, K *) and آخَذَهُ ↓ بِهِ, inf. n. of the latter مُؤَاخَذَةٌ, (S, L, Msb, K,) (tropical:) he punished, or chastised, him for his sin, or offence: (Msb:) and أُخِذَ بِذَنْبِهِ means (assumed tropical:) he was restrained and requited and punished for his sin, or offence: (L:) or, accord. to some, أَخَذَ signifies he extirpated, or exterminated; and ↓ آخذ he punished, or chastised, without extirpating, or exterminating. (MF.) [For ↓ آخذ,] some say وَاخَذَ, (S, L,) which is not allowable, (K,) accord. to some; but accord. to others, it is a chaste form; (MF;) of the dial. of El-Yemen, and used by certain of the seven readers [of the Kur-án] in the instance of لَا يُوَاخِذُكُمُ ٱللّٰهُ [ii. 225 and v. 91 {89}]; and the inf. N. in that dial. Is مُوَاخَذَةٌ, and the imperative is وَاخِذْ. (Msb.) ― 2-b14- (tropical:) He made a violent assault upon a person, and wounded him much. (K, TA.) [You say also, أَخَذَهُ بِلِسَانِهِ, meaning (assumed tropical:) He assailed him with his tongue; vituperated him; spoke against him.] ― 2-b15- [He took, took to, or adopted.] You say, أَخَذَ أَخْذَهُمْ and إِخْذَهُمْ &c.: see أَخْذٌ, below. And أَخَذَ فِى طَرِيقِ كَذَا [He took such a road]: and أَخَذَ عَنْ يَمِينِهِ أَوْ يَسَارِهِ [he took the way by, or on, the right of him, or it, or the left of him, or it]. (S in art. نظر.) [And أَخَذَ بِالحَزْمِ, and فِى الحَزْمِ, (the former the more common, the latter occurring in art. حوط in the K,) (assumed tropical:) He took the course prescribed by prudence, discretion, precaution, or good judgment; he used precaution: and, like أَخَذَ بِالثِّقَهِ, (assumed tropical:) he took the sure course in his affair.] And أَخَذَ حِذْرَهُ (assumed tropical:) He took care; became cautious, or vigilant. (Bd in iv. 73 and 103.) [And أَخَذَ بِمَا قَالَ فُلَانٌ (assumed tropical:) He took to, or adopted and followed, or adhered to, what such a one said: see Har p. 367; where it is said that اخذ when thus used is made trans. by means of ب because it implies the meaning of تَشَبَّثَ.] ― 2-b16- He took to, set about, began, or commenced; as in the saying, أَخَذَ يَفْعَلُ كَذَا He took to, set about, began, or commenced, doing such a thing; in which case, accord. to Sb, اخذ is one of those verbs which do not admit of one's putting the act. part. n. in the place of the verb which is its enunciative: [i. e., one may not say فَاعِلًا in the place of يفعل in the phrase above:] and as in أَخَذَ فِى كَذَا He began, commenced, or entered upon, such a thing. (L.) ― 2-b17- [It is used in a variety of other phrases, in which the primary meaning is more or less apparent; and several of these will be found explained with other words occurring therein. The following instances may be here added.] ― 2-b18- طَرِيقٌ يَأْخُذُ فِى رَمْلَةٍ [A road leading into, or through, a tract of sand]. (K in art. فرز.) And أَخَذَ بِهِمُ الطَّرِيقُ فِى غَيْرِ المَحَجَّةِ [The road lead them otherwise than in the beaten track]. (T * and A in art. بهرج.) ― 2-b19- مَا أَخَذَتْكَ عَيْنِى مُنْذُ حِينٍ (assumed tropical:) My eye hath not seen thee for some time; like مَاظَفِرَتْكَ. (T in art. ظفر.) And مَا فِى الحَىِّ أَحَدٌ تَأْخُذُهُ عَيْنِى [explained to me by Ibr D as meaning (assumed tropical:) There is not in the tribe any one whom my eye regards as worthy of notice or respect by reason of his greatness therein]. (TA in art. جهر.) ― 2-b20- أَخَذْتُ عِنْدَهُ يَدًا, and مَعْروفاً: see 8. 1-A2- أَخِذَ, aor. يَأْخَذُ , inf. n. أَخَذٌ, (S, L, K,) He (a young camel) suffered heaviness of the stomach, and indigestion, from the milk: (S:) or became disordered in his belly, and affected with heaviness of the stomach, and indigestion, from taking much milk. (L.) ― 2-b2- He (a camel, L, K, or a sheep or goat, L) became affected by madness, or demoniacal possession; (K;) or by what resembled that. (L.) ― 2-b3- أَخِذَتْ عَيْنُهُ, aor. يَأْخَذُ , inf. n. أَخَذٌ, His eye became affected by inflammation, pain, and swelling, or ophthalmia. (Ibn-Es-Seed, L, K. *) 1-A3- أَخُذَ, aor. يَأْخُذُ , inf. n. أُخُوذَةٌ, It (milk) was, or became, sour. (K.) [See آخِذٌ.]

View Full Entry

Script

uthmani

View Aspects

العربیّا عثمانی (Arabic Uthmani)

English - Hazrat Molavi Sher Ali ^ra

Occurrences in Quran

Found 1 verses containing "يَتَّخِذَ مِن".

19:36

مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ ۖ سُبْحَٰنَهُۥٓ ۚ إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ

English - Hazrat Molavi Sher Ali ^ra

It does not befit the Majesty of Allah to take unto Himself a son. Holy is He. When He decrees a thing, He says to it, ‘Be!’, and it is.

English - Five Volume Translation

[a]It does not befit the Majesty of Allah to take unto Himself a son. Holy is He. When He decrees a thing, He says to it, ‘Be!’, and it is.[2180]

10:69; 17:112; 18:5; 19:89; 21:27; 25:3; 39:5.

Important Words:

ماکان للّٰه (It does not befit the Majesty of Allah). They say ماکان له i.e. (1) it does not befit him; behove him; it is inconsistent with his dignity; it is not proper for him; (2) it is beyond his power to do so. In the present verse ماکان للّٰه means, it is inconsistent with the Majesty of Allah or it does not befit His Holiness (Aqrab, Lane & Mufradat). See also 2:35.

Commentary:

The words ان یتخذ من ولد express two senses (a) that He should have a son; and (b) that He should adopt someone as His son. When it is inconsistent with God’s Majesty to adopt someone as His son, it is all the more repugnant to His Holiness and Glory to have a real son. These words repudiate the Christian belief, namely (i) that God has adopted Jesus as His son or (ii) that Jesus is God’s son.

Christians believe that Jesus was God’s son. The onus for proving such a manifestly absurd belief lies on them. They base this belief on the assumption that the Bible calls him the son of God. But in the Bible other persons have also been called or addressed as sons of God. Jesus enjoys no special prerogative in this respect and is therefore no more a son of God than those persons who have also been addressed as such.

The Bible says:

(a) "Neither can they die any more: for they are equal unto the angels; and are the children of God" (Luke 20: 36);

(b) "For I am a father to Israel, and Ephraim is my firstborn" (Jer. 31:9);

(d) "For if you forgive men their trespasses your heavenly Father will also forgive you" (Matt. 6:14);

(e) "That your Father also which is in heaven may forgive you your trespasses" (Mark 11: 25);

(f) "Your Father knoweth that ye have need of these things" (Luke 12: 30);

(g) "We have one Father, even God" (John 8: 41);

(h) "One God and Father of all, who is above all, and through all, and in you all" (Ephes. 4:6);

(i) "Thus saith the Lord, Israel is my son, even my firstborn" (Exod. 4:22).

The Bible rather supports the Quranic statement, viz.it does not befit the Majesty of Allah to take unto Himself a son.He is the One Lord, God, Who has, or needs, no son.

It says:

(a) "Hear, O Israel: The Lord our God is one Lord" (Deut. 6:4);

(b) "I am the Lord, that is my name: and my glory will I not give to another, neither my praise to graven images" (Isa. 42:8);

(d) "To the only wise God our Saviour, be glory and majesty" (Jude 1: 25);

(e) "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory forever and ever" (I Timothy 1: 17).

The verse under comment gives three reasons why God does not stand in need of a son:(1) if God were supposed to have a son, He must be subject to carnal desires and must have a wife to satisfy them; (2) He must be subject to decay and death because the procreation of species which the attribution of a son to God implies, is the characteristic of mortals; and (3) He must require a helper to assist Him in His work or to continue his work after His death. But God as represented by Islam is completely free from all these defects and therefore needs no son. In fact, the Christian dogma of sonship of Jesus is an insoluble riddle and beyond human comprehension. If Jesus is God’s son, then God will have to be admitted as incapable of carrying on the affairs of the universe alone and unaided, and therefore will have to be accepted as imperfect and defective. But because God is Perfect and All-Powerful, therefore He needs no son and no helper. Again, according to the Christian dogma each of the three deities, God, the Son, and the Holy Ghost, being perfect can and should carry on the work of the universe unaided and yet these three combine to do the thing which each one is able to accomplish by himself. This is absurd.

Those who are ignorant of Arabic language pretend to find in the word کن (be) a ground for their belief in the eternity and indestructibility of matter and soul. They argue in this way. This word shows that there had already existed something to which the order کن (be) was given. But in the Arabic language this word, besides being addressed to a thing, is also used to express a greatly felt desire. In an expedition the Holy Prophet’s very brave and loyal companion, Abu Khaithamah happened to be absent. The Prophet keenly felt his absence. When in the midst of the battle he saw from a great distance a rider coming to him at full speed he exclaimed کن ابا خیثمة i.e. would that it were Abu Khaithamah; and lo! it was really Abu Khaithamah (Halbiyyah). So an Arab would use the word کن when he would passionately desire a thing to happen.

According to this sense of کن the expression کن فیکون would mean that when God desires or intends that a thing should be, it comes into being or that when God expresses a desire it takes a concrete form. The words lend no support to the view that soul and matter are primeval or eternal. See also 2:117-118.

English - Five Volume Commentary ^*

Cross Refs: