غَیۡبَ
Appears 8 times in Quran
Derived Words (1)
Words derived from the stem "غَیۡبَ".
- secrets
- the secrets
Occurrences in Quran
Found 8 verses containing "غَیۡبَ".
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.
قُل لَّاۤ اَقُوۡلُ لَکُمۡ عِنۡدِیۡ خَزَآئِنُ اللّٰہِ وَلَاۤ اَعۡلَمُ الۡغَیۡبَ وَلَاۤ اَقُوۡلُ لَکُمۡ اِنِّیۡ مَلَکٌ ۖ اِنۡ اَتَّبِعُ اِلَّا مَا یُوۡحٰۤی اِلَیَّ ۚ قُلۡ ہَلۡ یَسۡتَوِی الۡاَعۡمٰی وَالۡبَصِیۡرُ ۚ اَفَلَا تَتَفَکَّرُوۡنَ
11:32.
10:16; 46:10.
Commentary:
The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.
The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."
After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.
a
11:32.
b
10:16; 46:10.
d
11:32.
e
10:16; 46:10.
796
Commentary:
The words, I do not say to you, I possess the treasures of Allah, imply that when the Quran says that the Messengers of God are the announcers of glad tidings, this should not be construed to mean that as soon as a person believes in a Prophet of God, he acquires wealth. He will have to wait for the favours of God to come at their appointed time.
The words, nor do I say to you, I am an angel, here imply that it is not in the power of the Prophet to bring down punishment, for he is not "an angel of punishment."
After the above declarations it might be asked what good there was in following the Prophet when worldly favours took time in coming and when the Prophet was so powerless against his enemies. The Quran answers this implied question by saying that the getting of a treasure was not the only boon which one could desire. The perfect guidance which was received through the Prophet was a great blessing in itself for those who accepted the guidance were like one who possessed eyes, while those who rejected it were like one who had no eyes, and the blind and the seeing could never be alike. These are matters to be reflected upon and pondered over.
c
11:32.
d
10:16; 46:10.
قُل لَّاۤ اَمۡلِکُ لِنَفۡسِیۡ نَفۡعًا وَّلَا ضَرًّا اِلَّا مَا شَآءَ اللّٰہُ ۚ وَلَوۡ کُنۡتُ اَعۡلَمُ الۡغَیۡبَ لَاسۡتَکۡثَرۡتُ مِنَ الۡخَیۡرِ وَمَا مَسَّنِیَ السُّوۡٓءُ ۚ اِنۡ اَنَا۠ اِلَّا نَذِیۡرٌ وَّبَشِیۡرٌ لِّقَوۡمٍ یُّؤۡمِنُوۡنَ
10:50; 72:22.
2:120; 5:20; 11:3.
Commentary:
By the word "good" in the sentence, I should have secured abundance of good, is meant no material good, but spiritual good. As for material good, it is well-known that it did come to the Holy Prophet, but he discarded it, praying to God in the words اللھم احیینی مسکیناوامتنی مسکینا i.e. "My God, make me live the life of a poor man and let death come to me when I am poor" (Tirmidhi). So by the word "good" is here meant, not worldly good or riches but spiritual good or the good of Islam, which the Holy Prophet so ardently desired.
The word "unseen" in the clause, If I had knowledge of the unseen, means the secret ways of purifying men’s hearts which are known to God alone (16:10). The Holy Prophet is thus represented as saying: "'If I had known the secret and hidden ways by which men’s hearts are turned to truth, I would have certainly used them and would have made all of you accept the true Faith."
The expression, and evil should not have touched me, means that in the event of my having won over all men to Islam, there would have been no war.
h
10:50; 72:22.
i
2:120; 5:20; 11:3.
a
10:50; 72:22.
b
2:120; 5:20; 11:3.
1075
Commentary:
By the word "good" in the sentence, I should have secured abundance of good, is meant no material good, but spiritual good. As for material good, it is well-known that it did come to the Holy Prophet, but he discarded it, praying to God in the words اللھم احیینی مسکیناوامتنی مسکینا i.e. "My God, make me live the life of a poor man and let death come to me when I am poor" (Tirmidhi). So by the word "good" is here meant, not worldly good or riches but spiritual good or the good of Islam, which the Holy Prophet so ardently desired.
The word "unseen" in the clause, If I had knowledge of the unseen, means the secret ways of purifying men’s hearts which are known to God alone (16:10). The Holy Prophet is thus represented as saying: "'If I had known the secret and hidden ways by which men’s hearts are turned to truth, I would have certainly used them and would have made all of you accept the true Faith."
The expression, and evil should not have touched me, means that in the event of my having won over all men to Islam, there would have been no war.
b
10:50; 72:22.
c
2:120; 5:20; 11:3.
وَلَاۤ اَقُوۡلُ لَکُمۡ عِنۡدِیۡ خَزَآئِنُ اللّٰہِ وَلَاۤ اَعۡلَمُ الۡغَیۡبَ وَلَاۤ اَقُوۡلُ اِنِّیۡ مَلَکٌ وَّلَاۤ اَقُوۡلُ لِلَّذِیۡنَ تَزۡدَرِیۡۤ اَعۡیُنُکُمۡ لَنۡ یُّؤۡتِیَہُمُ اللّٰہُ خَیۡرًا ۖ اَللّٰہُ اَعۡلَمُ بِمَا فِیۡۤ اَنۡفُسِہِمۡ ۖ اِنِّیۡۤ اِذًا لَّمِنَ الظّٰلِمِیۡنَ
6:51.
6:51.
6:51.
Commentary:
In the first part of this verse Noah answers the objections of his opponents about himself in another form. He says that they taunt him for being a mere human being like themselves. But his claim is not inconsistent with his being a human being. He is only a Prophet, and it was not necessary for a Prophet to be different in kind from those to whom he was sent. On the contrary, it is necessary that he should be one of them and similar to them. If he had ascribed divinity to himself and had said that God had delegated His authority to him, then indeed they could have asked how a human being like them could discharge Divine functions. But he has made no such claim. His only claim is that God had chosen him as an instrument for conveying to men the knowledge which He wishes to disclose to them.
The words, Allah will not bestow any good upon them, contain a further answer to the objections of Noah’s enemies about his followers. Noah says that they taunted his followers with being mean and lowly, but who could say what was going to happen in future or how God intended to bestow on these very poor people the blessings of Heaven and the earth. He further reinforces his argument by saying that truly mean is that person whose heart is corrupt, but the condition of the heart or the mind is known to God alone. They judged his followers by their outward condition while God, Who knew the real condition of their hearts, knew that they were not mean but the noblest of men. This is the significance of the words, Allah knows best whatever is in their minds.
d
6:51.
a
6:51.
1413
Commentary:
In the first part of this verse Noah answers the objections of his opponents about himself in another form. He says that they taunt him for being a mere human being like themselves. But his claim is not inconsistent with his being a human being. He is only a Prophet, and it was not necessary for a Prophet to be different in kind from those to whom he was sent. On the contrary, it is necessary that he should be one of them and similar to them. If he had ascribed divinity to himself and had said that God had delegated His authority to him, then indeed they could have asked how a human being like them could discharge Divine functions. But he has made no such claim. His only claim is that God had chosen him as an instrument for conveying to men the knowledge which He wishes to disclose to them.
The words, Allah will not bestow any good upon them, contain a further answer to the objections of Noah’s enemies about his followers. Noah says that they taunted his followers with being mean and lowly, but who could say what was going to happen in future or how God intended to bestow on these very poor people the blessings of Heaven and the earth. He further reinforces his argument by saying that truly mean is that person whose heart is corrupt, but the condition of the heart or the mind is known to God alone. They judged his followers by their outward condition while God, Who knew the real condition of their hearts, knew that they were not mean but the noblest of men. This is the significance of the words, Allah knows best whatever is in their minds.
b
6:51.
اَطَّلَعَ الۡغَیۡبَ اَمِ اتَّخَذَ عِنۡدَ الرَّحۡمٰنِ عَہۡدًا
Commentary:
The words "the unseen" may signify the conjectures and guesses of political philosophers and soothsayers and the words, a promise from the Gracious God, may signify the promise given through a Divine Messenger about the eventual triumph of the cause of truth.
2218
Commentary:
The words "the unseen" may signify the conjectures and guesses of political philosophers and soothsayers and the words, a promise from the Gracious God, may signify the promise given through a Divine Messenger about the eventual triumph of the cause of truth.
قُل لَّا یَعۡلَمُ مَنۡ فِی السَّمٰوٰتِ وَالۡاَرۡضِ الۡغَیۡبَ اِلَّا اللّٰہُ ۚ وَمَا یَشۡعُرُوۡنَ اَیَّانَ یُبۡعَثُوۡنَ
11:124; 16:78; 35:39.
11:124; 16:78; 35:39.
11:124; 16:78; 35:39.
Commentary:
Another invincible argument in favour of the theme dealt with in the preceding verses is embodied in the verse under comment, viz. that God alone knows the unseen in the heavens and the earth. The fact that the possession of knowledge of the unknown is the sole prerogative of God is established by the knowledge of the unknown which He vouchsafes to His Messengers and His righteous servants, instances of which are to be witnessed in every age among the true followers of Islam.
The words "when they will be raised up" may also mean "when their resurrection as a great nation will take place?"
c
11:124; 16:78; 35:39.
c
11:124; 16:78; 35:39.
2858
Commentary:
Another invincible argument in favour of the theme dealt with in the preceding verses is embodied in the verse under comment, viz. that God alone knows the unseen in the heavens and the earth. The fact that the possession of knowledge of the unknown is the sole prerogative of God is established by the knowledge of the unknown which He vouchsafes to His Messengers and His righteous servants, instances of which are to be witnessed in every age among the true followers of Islam.
The words "when they will be raised up" may also mean "when their resurrection as a great nation will take place?"
e
11:124; 16:78; 35:39.
فَلَمَّا قَضَیۡنَا عَلَیۡہِ الۡمَوۡتَ مَا دَلَّہُمۡ عَلٰی مَوۡتِہٖۤ اِلَّا دَآبَّۃُ الۡاَرۡضِ تَاۡکُلُ مِنۡسَاَتَہٗ ۖ فَلَمَّا خَرَّ تَبَیَّنَتِ الۡجِنُّ اَنۡ لَّوۡ کَانُوۡا یَعۡلَمُوۡنَ الۡغَیۡبَ مَا لَبِثُوۡا فِی الۡعَذَابِ الۡمُہِیۡنِ
素莱曼的无用的儿子和继承者, 里霍博姆 (Rehoboam), 在他无力的统治下,素莱曼强大的帝国瓦解了 («列王纪上» 第12, 13, 14章和 «犹太白科全书»参看“Rehoboam”)。
یعنی ان کا وارث دنیا کا کیڑا تھا۔ نیک بندہ نہ تھا۔ سلیمانؑ کے بعد اس کے رویہ سے لوگ بدک گئے اور بغاوتیں شروع ہو گئیں۔ (دیکھئے بائبل۔ ۱۔ سلاطین باب۱۲)
یعنی اگر وہ سمجھتے کہ سلیمانؑ جیسے بادشاہ کے ملک پر بھی ایک دن تباہی آئے گی تو وہ اس آزادی کے دن کی انتظار میں ان کی فرمانبرداری ہی نہ کرتے۔
Solomon’s worthless son and successor, Rehoboam, under whose weak rule Solomon’s great and mighty Kingdom fell to pieces (1 Kings, chaps. 12, 13, 14 & Jewish. Enc. under "Rehoboam").
Disruption and disintegration of Solomon’s Kingdom set in in Rehoboam’s time.
Important Words:
منساة (staff) is derived from نسا. They say نسا الدابة i.e. he urged or drove the beast. منساة means, a staff or large stick, so called because a beast is driven with it; a pastor’s big staff (Lane & Aqrab).
Commentary:
The reference in the words "a worm of the earth" is to Solomon’s worthless son and successor, Rehoboam, under whose weak rule the great and mighty kingdom of Solomon fell to pieces. Besides leading a life of ease and luxury, he was surrounded by foolish and selfish counsellors whose bad advice led him to pursue a policy which brought about the ruin and downfall of the kingdom which had been reared on firm and sound footing by his great father. The wild mountain tribes realizing that the strong hand which had held them under subjection was no more, rebelled and revolted, with the result that disorder and chaos followed and Solomon’s mighty kingdom cracked and crumbled. See 1 Kings, Chaps. 12, 13, 14 & Jew. Enc. Under "Rehoboam."
The expression "that ate away his staff," signifies that the disruption and disintegration of Solomon’s kingdom set in Rehoboam’s time.
1044
素莱曼的无用的儿子和继承者, 里霍博姆 (Rehoboam), 在他无力的统治下,素莱曼强大的帝国瓦解了 («列王纪上» 第12, 13, 14章和 «犹太白科全书»参看“Rehoboam”)。
3
یعنی ان کا وارث دنیا کا کیڑا تھا۔ نیک بندہ نہ تھا۔ سلیمانؑ کے بعد اس کے رویہ سے لوگ بدک گئے اور بغاوتیں شروع ہو گئیں۔ (دیکھئے بائبل۔ ۱۔ سلاطین باب۱۲)
4
یعنی اگر وہ سمجھتے کہ سلیمانؑ جیسے بادشاہ کے ملک پر بھی ایک دن تباہی آئے گی تو وہ اس آزادی کے دن کی انتظار میں ان کی فرمانبرداری ہی نہ کرتے۔
3141
Important Words:
منساة (staff) is derived from نسا. They say نسا الدابة i.e. he urged or drove the beast. منساة means, a staff or large stick, so called because a beast is driven with it; a pastor’s big staff (Lane & Aqrab).
Commentary:
The reference in the words "a worm of the earth" is to Solomon’s worthless son and successor, Rehoboam, under whose weak rule the great and mighty kingdom of Solomon fell to pieces. Besides leading a life of ease and luxury, he was surrounded by foolish and selfish counsellors whose bad advice led him to pursue a policy which brought about the ruin and downfall of the kingdom which had been reared on firm and sound footing by his great father. The wild mountain tribes realizing that the strong hand which had held them under subjection was no more, rebelled and revolted, with the result that disorder and chaos followed and Solomon’s mighty kingdom cracked and crumbled. See 1 Kings, Chaps. 12, 13, 14 & Jew. Enc. Under "Rehoboam."
The expression "that ate away his staff," signifies that the disruption and disintegration of Solomon’s kingdom set in Rehoboam’s time.
2382
Solomon’s worthless son and successor, Rehoboam, under whose weak rule Solomon’s great and mighty Kingdom fell to pieces (1 Kings, chaps. 12, 13, 14 & Jewish. Enc. under "Rehoboam").
2383
Disruption and disintegration of Solomon’s Kingdom set in in Rehoboam’s time.
اِنَّ اللّٰہَ یَعۡلَمُ غَیۡبَ السَّمٰوٰتِ وَالۡاَرۡضِ ۚ وَاللّٰہُ بَصِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ
11:124; 16:78.
d
11:124; 16:78.