يَنطِقُ
Appears 7 times in Quran
📖 Lane's Lexicon
Classical definitions for root نطق
Derived Stems (34)
Derived Words (3)
Words derived from the lemma "يَنطِقُ".
Occurrences in Quran
Found 7 verses containing "يَنطِقُ".
وَوَقَعَ ٱلْقَوْلُ عَلَيْهِم بِمَا ظَلَمُوا۟ فَهُمْ لَا يَنطِقُونَ
他们将没有力量来防范自己的罪行。对他们的指控是十分正确的, 而显示的迹象是不可能抵御的, 因此, 他们将遭受惩罚。
یعنی کوئی دلیل اپنی مخالفت کی پیش نہ کر سکیں گے۔
They will not be able to put in defence of their misdeeds. The charge against them being quite true and manifest will be incapable of being defended, and so the sentence of punishment will be passed against them.
Commentary:
The expression "they will be speechless" means, "they will not be able to put in a defence for their misdeeds." The charge against them being quite true and clear will be incapable of being defended and so the sentence of punishment will be passed against them.
956
他们将没有力量来防范自己的罪行。对他们的指控是十分正确的, 而显示的迹象是不可能抵御的, 因此, 他们将遭受惩罚。
2
یعنی کوئی دلیل اپنی مخالفت کی پیش نہ کر سکیں گے۔
2869
Commentary:
The expression "they will be speechless" means, "they will not be able to put in a defence for their misdeeds." The charge against them being quite true and clear will be incapable of being defended and so the sentence of punishment will be passed against them.
2192
They will not be able to put in defence of their misdeeds. The charge against them being quite true and manifest will be incapable of being defended, and so the sentence of punishment will be passed against them.
قَالَ بَلْ فَعَلَهُۥ كَبِيرُهُمْ هَٰذَا فَسْـَٔلُوهُمْ إِن كَانُوا۟ يَنطِقُونَ
اس محذوف کے لئے دیکھیئے عَـلّامہ ابوالبقاء کی کتاب اِمْلَآءُ مَامَنَّ بِہِ الرَّحْمٰنُ جلد۲ صفحہ ۷۱۔
Besides the meaning given in the text, the Arabic expression may have been spoken ironically by Abraham as was his wont while talking to his idolatrous people. In this case the sense of the words would be something like this: 'Why should I have done this, their chief may have done this,' meaning thereby that the fact is too evident to warrant any questioning or need any explanation that I have done this. If I had not done this, could this lifeless block of stone have done this? Abraham seems to have rebuked his people and to have brought home to them the futility of their idolatrous practices, first by breaking the idols and then by challenging their votaries to ask those idols, if they could speak, to tell them who had broken them.
Important Words:
بل is a particle of digression. Sometimes its meaning is either the cancellation of what precedes as in بل عباد مکرمون i.e. nay (or nay rather or nay but), they are honoured servants (21:27); or transition from one object of discourse to another as in بل تؤثرون الحیاة الدنیا i.e. but you prefer the present life (87:17). Sometimes it is also used to denote the passing from one subject to another without cancelling what precedes it and is syn. with و(and), as in بل ھو قرآن مجید i.e. And it is a glorious Quran. Thus بل means, but; and; surely or verily (Lane). Here it is used in the sense of إن (surely).
Commentary:
If the expression بل فعله کبیرھم ھذا is rendered as "somebody has surely done this," a stop will have to be placed after فعله and the words کبیرھم ھذا will be treated as an independent sentence meaning, "here is the chief" of them. This is the meaning we have adopted in the text and this seems to be the more correct meaning. Or the words بل فعله کبیرھم ھذا may have been spoken ironically or by way of mockery by Abraham as was his wont while talking to his idolatrous people. In that case the sense of the words would be something like this: "Why should have I done this, their chief here may have done it," meaning thereby that "the fact is too evident to warrant any questioning or to need any explanation that I have done this, i.e. I have broken the idols. If I had not done this, could this lifeless block of stone have done this?" In this verse Abraham seems to have rebuked his people for their idolatrous practices and brought home to them the futility of those practices, first by breaking the idols and then by challenging their votaries to ask those idols to tell them who had broken them.
The verse by implication points to one of the most important Divine attributes. Abraham confounded his idolatrous people by first breaking the idols and then by inferring therefrom that an idol which could not save itself from harm and which could not even answer the call of its worshippers was but a lifeless thing, fit to be thrown on the scrap-heap, and that his Lord was the Ever-living God Who answered and accepted the prayers of His servants. See also 20:90.
2
اس محذوف کے لئے دیکھیئے عَـلّامہ ابوالبقاء کی کتاب اِمْلَآءُ مَامَنَّ بِہِ الرَّحْمٰنُ جلد۲ صفحہ ۷۱۔
2399
Important Words:
بل is a particle of digression. Sometimes its meaning is either the cancellation of what precedes as in بل عباد مکرمون i.e. nay (or nay rather or nay but), they are honoured servants (21:27); or transition from one object of discourse to another as in بل تؤثرون الحیاة الدنیا i.e. but you prefer the present life (87:17). Sometimes it is also used to denote the passing from one subject to another without cancelling what precedes it and is syn. with و(and), as in بل ھو قرآن مجید i.e. And it is a glorious Quran. Thus بل means, but; and; surely or verily (Lane). Here it is used in the sense of إن (surely).
Commentary:
If the expression بل فعله کبیرھم ھذا is rendered as "somebody has surely done this," a stop will have to be placed after فعله and the words کبیرھم ھذا will be treated as an independent sentence meaning, "here is the chief" of them. This is the meaning we have adopted in the text and this seems to be the more correct meaning. Or the words بل فعله کبیرھم ھذا may have been spoken ironically or by way of mockery by Abraham as was his wont while talking to his idolatrous people. In that case the sense of the words would be something like this: "Why should have I done this, their chief here may have done it," meaning thereby that "the fact is too evident to warrant any questioning or to need any explanation that I have done this, i.e. I have broken the idols. If I had not done this, could this lifeless block of stone have done this?" In this verse Abraham seems to have rebuked his people for their idolatrous practices and brought home to them the futility of those practices, first by breaking the idols and then by challenging their votaries to ask those idols to tell them who had broken them.
The verse by implication points to one of the most important Divine attributes. Abraham confounded his idolatrous people by first breaking the idols and then by inferring therefrom that an idol which could not save itself from harm and which could not even answer the call of its worshippers was but a lifeless thing, fit to be thrown on the scrap-heap, and that his Lord was the Ever-living God Who answered and accepted the prayers of His servants. See also 20:90.
1900
Besides the meaning given in the text, the Arabic expression may have been spoken ironically by Abraham as was his wont while talking to his idolatrous people. In this case the sense of the words would be something like this: 'Why should I have done this, their chief may have done this,' meaning thereby that the fact is too evident to warrant any questioning or need any explanation that I have done this. If I had not done this, could this lifeless block of stone have done this? Abraham seems to have rebuked his people and to have brought home to them the futility of their idolatrous practices, first by breaking the idols and then by challenging their votaries to ask those idols, if they could speak, to tell them who had broken them.
ثُمَّ نُكِسُوا۟ عَلَىٰ رُءُوسِهِمْ لَقَدْ عَلِمْتَ مَا هَٰٓؤُلَآءِ يَنطِقُونَ
تفسیر بحر محیط نے اس کا یہ ترجمہ کیا ہے کہ وہ لوگ اس پر ایسے گھبرا گئے کہ ادنیٰ لوگ اپنے سرداروں کی طرف متوجہ ہوئے کہ وہ اس مشکل کا کوئی حل نکالیں۔ ہمارا ترجمہ تفسیر روح المعانی کے مطابق ہے۔ لیکن غور کریں تو تفسیر بحر محیط اور روح المعانی کا مفہوم ایک ہی ہے۔
The Arabic expression may mean: (a) They returned to their former state of disbelief, or wicked behaviour; (b) they reverted to disputation after they had taken the right course; (c) they hung down their heads for shame and were completely dumbfounded (Lane & Ma‘ani).
Important Words:
نکسوا علی رؤوسھم (their heads were made to hang low for shame). نکسوا is derived from نکس . They say نکسه or نکسه (nakkasahu) i.e. he turned it over or upside down; changed its manner of being or state; he turned it over upon its head. نکس رأسه means, he bent or lowered or hung down his head towards the ground for shame or by reason of abasement. نکس المریض means, illness returned or reverted to the sick man. نکس الرجل means, the man became weak and powerless (Lane, Aqrab & Ma‘ani). Thus the Quranic expression نکسوا علی رؤوسھم would mean, (a) they returned to their former state of disbelief, or wicked behaviour; (b) they reverted to disputation after they had taken the right course; (c) they hung down their heads in shame and were completely dumbfounded, or their heads were made to hang low for shame.
4
تفسیر بحر محیط نے اس کا یہ ترجمہ کیا ہے کہ وہ لوگ اس پر ایسے گھبرا گئے کہ ادنیٰ لوگ اپنے سرداروں کی طرف متوجہ ہوئے کہ وہ اس مشکل کا کوئی حل نکالیں۔ ہمارا ترجمہ تفسیر روح المعانی کے مطابق ہے۔ لیکن غور کریں تو تفسیر بحر محیط اور روح المعانی کا مفہوم ایک ہی ہے۔
2400
Important Words:
نکسوا علی رؤوسھم (their heads were made to hang low for shame). نکسوا is derived from نکس . They say نکسه or نکسه (nakkasahu) i.e. he turned it over or upside down; changed its manner of being or state; he turned it over upon its head. نکس رأسه means, he bent or lowered or hung down his head towards the ground for shame or by reason of abasement. نکس المریض means, illness returned or reverted to the sick man. نکس الرجل means, the man became weak and powerless (Lane, Aqrab & Ma‘ani). Thus the Quranic expression نکسوا علی رؤوسھم would mean, (a) they returned to their former state of disbelief, or wicked behaviour; (b) they reverted to disputation after they had taken the right course; (c) they hung down their heads in shame and were completely dumbfounded, or their heads were made to hang low for shame.
1901
The Arabic expression may mean: (a) They returned to their former state of disbelief, or wicked behaviour; (b) they reverted to disputation after they had taken the right course; (c) they hung down their heads for shame and were completely dumbfounded (Lane & Ma‘ani).
وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَلَدَيْنَا كِتَٰبٌ يَنطِقُ بِٱلْحَقِّ ۚ وَهُمْ لَا يُظْلَمُونَ
2:287; 7:43.
17:14, 15; 45:30; 69:20.
The laws which God has laid down in the Qur’an for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions.
These verses may also signify that the teaching embodied in the Qur’an is based on wisdom and is suited to all conditions and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom. This is the meaning of the words Yantiqu bil Haqqi.
7:43.
17:14-15; 45:30; 69:20.
Important Words:
حق means, a truth; an established fact or truth which is undeniable; a thing that is decreed or destined; a right, equity and justice; a thing suitable to the requirements of justice, wisdom; etc. (Aqrab & Lane). See also 2:43, 148, 181; 3:4; 7:106. According to Imam Raghib the word الحق is also used in the sense of making the Shari‘ah complete and perfect. It is in this sense that it has been used in the verse, "He it is Who has sent His Messenger with the guidance and the Religion of Truth (دین الحق) that He may cause it to prevail over all religions (61:10).
Commentary:
In the preceding verse the believers were urged to excel one another in doing good deeds. The present verse tells us that the laws which God has laid down in the Quran for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions. Thus the Shari‘ah is not a curse but a great blessing for man. Yet it is not given to every individual to act upon all its laws fully and completely. He is expected to live up to his ideals to the best of his power and he will only be called upon to account for the actions or deeds which were within his power to do or avoid, and all the conditions and circumstances under which he had to labour and toil will also be taken into consideration by God when measuring the worth of his actions and rewarding him. This supreme truth is pointed out in the Quranic words: الوزن یومئذ الحق, "And the weighing on that day will be true” (7:9).
The word کتاب (Book) in the clause کتاب ینطق بالحق, according to some commentators of the Quran signifies the record of man’s deeds and actions referred to in 50:19 or to "the guarded tablet" mentioned in 85:23, but in view of the meaning of the word حق as given by Raghib under "Important Words" above the expression "and with Us is a Book that speaks truth," may also signify (1) that the teaching embodied in the Quran is based on wisdom and is suited to all conditions, and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom, and (2) that it is the last revealed Law for the whole of mankind and therefore can quite legitimately claim to enjoy superiority over all other Divine Books.
a
2:287; 7:43.
b
17:14, 15; 45:30; 69:20.
891
安拉在 «古兰经» 中制定的发展人类道德和精神的律令是不超越人类行动的力量和能力的。它们适合一切条件和情况、性情与气质。
892
这几节经文也可能意味着: «古兰经» 所包含的教诲是以智慧为依据的。它适合一切条件和情况, 也适合不同性情和气质的人, 并且符合公正、平等以及智慧的需要。这就 يَنْطِقُ بِالْحَقِّ (Yantiqu bil Haqqi) 这几个单词的意思。
a
7:43.
b
17:14-15; 45:30; 69:20.
2552
Important Words:
حق means, a truth; an established fact or truth which is undeniable; a thing that is decreed or destined; a right, equity and justice; a thing suitable to the requirements of justice, wisdom; etc. (Aqrab & Lane). See also 2:43, 148, 181; 3:4; 7:106. According to Imam Raghib the word الحق is also used in the sense of making the Shari‘ah complete and perfect. It is in this sense that it has been used in the verse, "He it is Who has sent His Messenger with the guidance and the Religion of Truth (دین الحق) that He may cause it to prevail over all religions (61:10).
Commentary:
In the preceding verse the believers were urged to excel one another in doing good deeds. The present verse tells us that the laws which God has laid down in the Quran for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions. Thus the Shari‘ah is not a curse but a great blessing for man. Yet it is not given to every individual to act upon all its laws fully and completely. He is expected to live up to his ideals to the best of his power and he will only be called upon to account for the actions or deeds which were within his power to do or avoid, and all the conditions and circumstances under which he had to labour and toil will also be taken into consideration by God when measuring the worth of his actions and rewarding him. This supreme truth is pointed out in the Quranic words: الوزن یومئذ الحق, "And the weighing on that day will be true” (7:9).
The word کتاب (Book) in the clause کتاب ینطق بالحق, according to some commentators of the Quran signifies the record of man’s deeds and actions referred to in 50:19 or to "the guarded tablet" mentioned in 85:23, but in view of the meaning of the word حق as given by Raghib under "Important Words" above the expression "and with Us is a Book that speaks truth," may also signify (1) that the teaching embodied in the Quran is based on wisdom and is suited to all conditions, and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom, and (2) that it is the last revealed Law for the whole of mankind and therefore can quite legitimately claim to enjoy superiority over all other Divine Books.
b
2:287; 7:43.
c
17:14, 15; 45:30; 69:20.
2005
The laws which God has laid down in the Qur’an for the moral and spiritual development of man are such as are within his power and capacity to act upon. They are suited to all conditions, circumstances, temperaments and dispositions.
2006
These verses may also signify that the teaching embodied in the Qur’an is based on wisdom and is suited to all conditions and circumstances, and to men of different temperaments and dispositions and is in agreement with the requirements of justice, equity and wisdom. This is the meaning of the words Yantiqu bil Haqqi.
هَٰذَا كِتَٰبُنَا يَنطِقُ عَلَيْكُم بِٱلْحَقِّ ۚ إِنَّا كُنَّا نَسْتَنسِخُ مَا كُنتُمْ تَعْمَلُونَ
17:15; 83:21.
یعنی انسان کا اعمال نامہ۔
17:15; 83:21.
The expression 'its Book' mentioned in the previous verse has been substituted by the expression, 'Our Book,' in the present verse, because the record of the deeds or actions of nations and individuals is preserved by God and they are judged and requited by Him accordingly.
17:15, 72; 69:20, 26; 83:21.
Commentary:
The expression کتابھا (its Book) mentioned in the previous verse has been substituted by the expression کتابنا (Our Book, i.e. Our Record) in the present verse, because the record of the deeds or actions of nations and individuals is preserved by God and they are judged and requited by Him accordingly. The word کتابھا may also signify their Shari‘ah, and the verse would then mean that every people would be judged according to their own Shari‘ah. See also 69:20, 26.
c
17:15; 83:21.
3
یعنی انسان کا اعمال نامہ۔
b
17:15, 72; 69:20, 26; 83:21.
3752
Commentary:
The expression کتابھا (its Book) mentioned in the previous verse has been substituted by the expression کتابنا (Our Book, i.e. Our Record) in the present verse, because the record of the deeds or actions of nations and individuals is preserved by God and they are judged and requited by Him accordingly. The word کتابھا may also signify their Shari‘ah, and the verse would then mean that every people would be judged according to their own Shari‘ah. See also 69:20, 26.
a
17:15; 83:21.
2715
The expression 'its Book' mentioned in the previous verse has been substituted by the expression, 'Our Book,' in the present verse, because the record of the deeds or actions of nations and individuals is preserved by God and they are judged and requited by Him accordingly.
وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ
Commentary:
See next verse.
3968
Commentary:
See next verse.
هَٰذَا يَوْمُ لَا يَنطِقُونَ
a
78:39.
1570
见注释1076。
a
36:66; 78:39.
4520
Commentary:
See 36:66.
a
78:39.
3219
See {2457}.