اَنۡۢبَاَ
Appears 2 times in Quran
Derived Stems (9)
Derived Words (4)
Words derived from the lemma "اَنۡۢبَاَ".
- has informed thee
- Tell Me
- tell them
- he had told them
Occurrences in Quran
Found 2 verses containing "اَنۡۢبَاَ".
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 اَسَرَّ النَّبِیُّ اِلٰی بَعۡضِ اَزۡوٰجِہٖ حَدِیۡثًا فَلَمَّا نَبَّاَتۡ بِہٖ وَاَظۡہَرَہُ اللّٰہُ عَلَیۡہِ عَرَّفَ بَعۡضَہٗ وَاَعۡرَضَ عَنۡۢ بَعۡضٍ ۖ فَلَمَّا نَبَّاَہَا بِہٖ قَالَتۡ مَنۡ اَنۡۢبَاَکَ ہٰذَا ۖ قَالَ نَبَّاَنِیَ الۡعَلِیۡمُ الۡخَبِیۡرُ
It is difficult to say to what particular incident the present verse, in fact, refers. The reference which seems to be supported by the context may be to the incident described by ‘A’ishah herself, which is to this effect: When verse 33:29 was revealed, giving the Holy Prophet’s wives the choice between his companionship and separation from him in reply to their demand for a life of comfort and ease, the Prophet first of all broached the matter with ‘A’ishah (Bukhari, Kitabul-Mazalimi wal-Ghasb). The Holy Prophet appears to have taken that course because it was ‘A’ishah who had led the demand along with Hafsah, and it is not unlikely that ‘A’ishah should have passed on the Holy Prophet’s secret communication to Hafsah. Whatever the actual facts of the case may be, the verse emphasizes the obligation of a person to whom a secret is confided not to divulge it, particularly when the parties concerned are husband and wife and the secret relates to a private domestic affair; or for th
Commentary:
It is difficult to say to what particular incident the present verse in fact refers. The reference which seems to be supported by the context may be to the incident described by ‘A’ishah herself, which is to this effect: When verse 33:29 was revealed, giving the Holy Prophet’s wives a choice between his companionship and separation from him, by way of a reply to their demand for a life of comfort and ease, the Prophet first of all, broached the matter with ‘A’ishah (Bukhari, Kitabul-Mazalim wal Ghasb). The Holy Prophet appears to have taken that course because it was ‘A’ishah who had led the demand along with Hafsah, and it is not unlikely that ‘A’ishah passed on the Holy Prophet’s secret communication to Hafsah. Whatever the actual facts may be, the verse emphasizes the obligation of a person to whom a secret is confided not to divulge it, particularly when the parties concerned are husband and wife and the secret relates to a private domestic affair; or for that matter when they are a Prophet of God and one of his followers.
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Commentary:
It is difficult to say to what particular incident the present verse in fact refers. The reference which seems to be supported by the context may be to the incident described by ‘A’ishah herself, which is to this effect: When verse 33:29 was revealed, giving the Holy Prophet’s wives a choice between his companionship and separation from him, by way of a reply to their demand for a life of comfort and ease, the Prophet first of all, broached the matter with ‘A’ishah (Bukhari, Kitabul-Mazalim wal Ghasb). The Holy Prophet appears to have taken that course because it was ‘A’ishah who had led the demand along with Hafsah, and it is not unlikely that ‘A’ishah passed on the Holy Prophet’s secret communication to Hafsah. Whatever the actual facts may be, the verse emphasizes the obligation of a person to whom a secret is confided not to divulge it, particularly when the parties concerned are husband and wife and the secret relates to a private domestic affair; or for that matter when they are a Prophet of God and one of his followers.
3073
It is difficult to say to what particular incident the present verse, in fact, refers. The reference which seems to be supported by the context may be to the incident described by ‘A’ishah herself, which is to this effect: When verse 33:29 was revealed, giving the Holy Prophet’s wives the choice between his companionship and separation from him in reply to their demand for a life of comfort and ease, the Prophet first of all broached the matter with ‘A’ishah (Bukhari, Kitabul-Mazalimi wal-Ghasb). The Holy Prophet appears to have taken that course because it was ‘A’ishah who had led the demand along with Hafsah, and it is not unlikely that ‘A’ishah should have passed on the Holy Prophet’s secret communication to Hafsah. Whatever the actual facts of the case may be, the verse emphasizes the obligation of a person to whom a secret is confided not to divulge it, particularly when the parties concerned are husband and wife and the secret relates to a private domestic affair; or for th