أَلَمْ تَعْلَمْ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "أَلَمْ تَعْلَمْ".
۞ مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَآ أَوْ مِثْلِهَآ ۗ أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
16:102.
说什么 «古兰经» 的某些经文已被废弃, 这是从本节经文中得出的错误推断, 这种结论显然是错误的和毫无根据的。这节经文根本没有表明 اٰيَة (Ayah) 这词是指 «古兰经» 中的经文。在前一节和以下几节经文中, 都提到那些持有经典的人以及他们对新的启示的嫉妒, 这表明在本节经文中所叙述的被废弃的经节是指先前的启示。有人指出, 先前的经文含有两类命令: (a) 那些由于情况的变化及新启示的广泛性而需要加以废弃的, (b) 那些含有永恒真理的, 而这些真理需要复兴, 以便使人想起那被忘却的真理。因此就有必要废弃那旧经文中的某些部分而代之以新的经文, 且也有必要恢复那些失散的经文。因此, 安拉废弃了先前启示中的某些部分而代之以新的与更好的部分, 并同时加上类似的补缺。这就是符合上下文和 «古兰经» 教义的全面精神的意义。«古兰经» 废弃了所有先前的经文, 因为鉴于人类的变化情况, 它提供了一部不仅比全部老的经典好, 而且也为各时代的全人类准备了新的经典。使命有局限性的、较差的教义必须让位于使命有普遍性的、较好的教义。在本节经文中 نَنْسَخْ (Nansakh, 我们废弃) 这词与 بِخَيْرٍ (Bi-khairin, 较好的一种) 这词有关, 而 نُنْسِهَا (Nunsiha, 我们使其忘掉) 这词与 بِمِثْلِهَا (Bi-Mithliha, 与它同类) 这词有关, 意思是, 当安拉废弃某一事物时, 他以更好的来取代它, 当他使某一事物被忘掉时, 他才恢复它。一些犹太教学者自己也承认, 古以色列人当了俘虏被巴比伦王尼布加尼撒运往巴比伦后, 基督教 «旧约全书» 的首五卷全部丢失了 (Enc. Bib.)。
اٰيَة (Ayah) 的意思是启示, 迹象, 命令, 或一节 «古兰经»。
اس سے یہ مرادنہیں کہ ہم قرآن شریف کی کسی آیت کو منسوخ کر دیں۔ بلکہ مطلب یہ ہے کہ جب ہم کسی نشان کو ٹلا دیتے ہیں تو اس سے بہتر نشان لے آتے ہیں یا کم سے کم ویسا ہی نشان اور ظاہر کرتے ہیں تاکہ دنیا کے لئے ہدایت کا موجب بنے۔
مفسرین نے اس کے یہ معنے کیے ہیں کہ جب قرآن کی کوئی آیت منسوخ کی جائے تو ویسی ہی آیت اور آجاتی ہے۔ لیکن اگر کتاب ہی کی آیت مراد لینی ہو تو اس آیت کے یہ معنے لینے چاہئیں کہ اگر ہم تورات اور انجیل میں سے کسی حصہ کو منسوخ کریں‘ تو قرآن کریم میں یا تو ویسی ہی تعلیم نازل کر دیں گے یا اس سے بہتر نازل کر دیں گے۔ قرآن کریم کی کوئی آیت منسوخ نہیں۔ نہ قیامت تک منس
16:102.
Ayah means, message, sign, command or a verse of the Qur’an (Lane).
It is mistakenly inferred from this verse that some verses of the Qur’an have been abrogated. The conclusion is patently erroneous and unwarranted. There is nothing in this verse to indicate that the word Ayah refers to Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies against the new Revelation which shows that the Ayah spoken of in this verse as being abrogated, refers to the previous Revelations. It is pointed out that the previous Scriptures contained two kinds of commandments: (a) Those which, owing to changed conditions and to the universality of the new Revelation, required abrogation. (b) Those containing eternal truths which needed resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary to abrogate certain portions of those Scriptures and bring in their place new ones, and also to restore the lost ones. So, God abrogated some portions of the previous Revelati
16:102.
Important Words:
ننسخ (We abrogate) is derived from نسخ which has two meanings: (1) he abrogated or annulled, irrespective of the fact whether he brought another in its place or not; (2) he prepared a true copy of a book (Aqrab). It is from the latter sense that the word نسخة or "copy" is derived. From the former sense we derive the words ناسخ i.e. the thing which comes to abrogate another, and منسوخ i.e. the thing which is abrogated.
ننسھا (We cause to be forgotten) is derived from نسی meaning, he forgot, or he failed to preserve in his mind. انسی is the causative form of نسی meaning, he made a person forget a thing (Aqrab).
مثل (like) has three distinct uses: (1) either it is used to denote the like of a thing; (2) or it is used to denote a thing itself; (3) or sometimes it is redundant, giving no special meaning (Aqrab & Misbah).
Commentary:
Some commentators have attempted to infer from this verse that some of the verses of the Quran have been abrogated by others. But this conclusion is grievously erroneous and unwarranted. There is nothing in this verse to indicate that the word آیة (Sign) occurring here refers to the Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies for the new revelation, which clearly shows that the word آیة spoken of in this verse as being abrogated, refers to the previous revelation. It is pointed out in this verse that the previous Scriptures contained two kinds of commandments. Firstly, those which, owing to the changed conditions of the world and the universality of the new revelation, required abrogation; secondly, those containing eternal truths which did not require abrogation but simply resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary (1) to abrogate certain portions and bring in their place new ones, and (2) to restore the lost ones. So, God abrogated some portions of the old Books, replacing them with new and better ones, and at the same time He re-introduced the missing portions by similar ones. This is the only meaning which is consistent with the context and the general spirit of Quranic teaching. In the verse the word ننسخ (We abrogate) relates to the words بخیر (one better) and the words ننسھا (cause to be forgotten) relate to the words بمثلھا (the like thereof) meaning that when God abrogates a certain thing He brings a better thing in its place and when He causes a thing to be forgotten, i.e. when people forget a thing, He brings it over again, i.e. He resuscitates it.
The Jews themselves admit that after the Israelites were carried as captives to Babylon by Nebuchadnezzar, the whole of the Pentateuch was lost (Enc. Bib, 653-654).
The meaning put on the verse by some Translators, viz., that certain verses of the Quran stand abrogated is not only opposed to the words of the Quran and the context of the verse, but is also against reason; nor can any authentic saying of the Holy Prophet be quoted in its favour. On the contrary, the Holy Prophet is reported to have said that the whole of the Quran must be strictly followed and he himself acted upon all its teachings throughout his life. Besides this, the Quran itself testifies to its own purity and integrity. The well-known verse: Verily, We Ourself have sent down this Exhortation and most surely We will be its Guardian (15:10) leads to no other conclusion. If the abrogation of any part of the Quran be conceded, the promise about its protection becomes null and void, for in that case it would be impossible to distinguish the abrogated portions from the rest of the Book. Again, there is absolutely no self-contradiction in the Quran, and therefore there is no need of resorting to the theory of abrogation. So-called contradictions only betray lack of deep study on the part of those who proclaim them. When one fails to understand two verses in their true relations, one is inclined to see a contradiction between them and then takes recourse to the convenient theory that one of the two verses must have been abrogated by the other. As soon as they appear to be reconcilable, the abrogation theory becomes gratuitous. This is why those who have upheld the abrogation theory have gradually been compelled to reduce the number of abrogated verses; for whereas the abrogated verses were formerly thought to be as many as 500, they have, by later scholars, been gradually reduced to only five. But even this is incorrect; for there is absolutely no verse in the Quran which is abrogated and we challenge any critic to come forward and prove that any verse of the Holy Book is abrogated. It is a pity that such beautiful significance of the verse under comment should have, as has been briefly portrayed above, become marred through ignorance and thoughtlessness. The verse has a reference to yet another significance as well. The People of the Book have been told that the Quran has come to abrogate all previous Scriptures; for, in view of the changed conditions of mankind, it has brought a new شریعة (Law) which is not only better than all the old codes of Law, but is also meant for all men and all times. An inferior thing with a limited mission must give place to a superior thing with a universal mission. Having explained this point, the Quran proceeds to say that although its teachings are meant for all time, yet a period is destined to come in the life of Islam when, though the letter of the Quran would still be intact, its spirit would be forgotten and lost by Muslims. When such a time comes, God will arrange to resuscitate the Quranic teachings, i.e. bring back "the like thereof" by raising a special Reformer from among Muslims. This prophecy is referred to more pointedly in 62:4 where God promises to raise a Reformer in the likeness of the Holy Prophet in the Latter Days. This Reformer, it is pointed out, would bring back the true faith to the world, even if it had soared away as high as the Pleiades (Bukhari, ch. on Tafsir). The prophecy has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
a
16:102.
75
说什么 «古兰经» 的某些经文已被废弃, 这是从本节经文中得出的错误推断, 这种结论显然是错误的和毫无根据的。这节经文根本没有表明 اٰيَة (Ayah) 这词是指 «古兰经» 中的经文。在前一节和以下几节经文中, 都提到那些持有经典的人以及他们对新的启示的嫉妒, 这表明在本节经文中所叙述的被废弃的经节是指先前的启示。有人指出, 先前的经文含有两类命令: (a) 那些由于情况的变化及新启示的广泛性而需要加以废弃的, (b) 那些含有永恒真理的, 而这些真理需要复兴, 以便使人想起那被忘却的真理。因此就有必要废弃那旧经文中的某些部分而代之以新的经文, 且也有必要恢复那些失散的经文。因此, 安拉废弃了先前启示中的某些部分而代之以新的与更好的部分, 并同时加上类似的补缺。这就是符合上下文和 «古兰经» 教义的全面精神的意义。«古兰经» 废弃了所有先前的经文, 因为鉴于人类的变化情况, 它提供了一部不仅比全部老的经典好, 而且也为各时代的全人类准备了新的经典。使命有局限性的、较差的教义必须让位于使命有普遍性的、较好的教义。在本节经文中 نَنْسَخْ (Nansakh, 我们废弃) 这词与 بِخَيْرٍ (Bi-khairin, 较好的一种) 这词有关, 而 نُنْسِهَا (Nunsiha, 我们使其忘掉) 这词与 بِمِثْلِهَا (Bi-Mithliha, 与它同类) 这词有关, 意思是, 当安拉废弃某一事物时, 他以更好的来取代它, 当他使某一事物被忘掉时, 他才恢复它。一些犹太教学者自己也承认, 古以色列人当了俘虏被巴比伦王尼布加尼撒运往巴比伦后, 基督教 «旧约全书» 的首五卷全部丢失了 (Enc. Bib.)。
76
اٰيَة (Ayah) 的意思是启示, 迹象, 命令, 或一节 «古兰经»。
2
اس سے یہ مرادنہیں کہ ہم قرآن شریف کی کسی آیت کو منسوخ کر دیں۔ بلکہ مطلب یہ ہے کہ جب ہم کسی نشان کو ٹلا دیتے ہیں تو اس سے بہتر نشان لے آتے ہیں یا کم سے کم ویسا ہی نشان اور ظاہر کرتے ہیں تاکہ دنیا کے لئے ہدایت کا موجب بنے۔
مفسرین نے اس کے یہ معنے کیے ہیں کہ جب قرآن کی کوئی آیت منسوخ کی جائے تو ویسی ہی آیت اور آجاتی ہے۔ لیکن اگر کتاب ہی کی آیت مراد لینی ہو تو اس آیت کے یہ معنے لینے چاہئیں کہ اگر ہم تورات اور انجیل میں سے کسی حصہ کو منسوخ کریں‘ تو قرآن کریم میں یا تو ویسی ہی تعلیم نازل کر دیں گے یا اس سے بہتر نازل کر دیں گے۔ قرآن کریم کی کوئی آیت منسوخ نہیں۔ نہ قیامت تک منس
a
16:102.
113
Important Words:
ننسخ (We abrogate) is derived from نسخ which has two meanings: (1) he abrogated or annulled, irrespective of the fact whether he brought another in its place or not; (2) he prepared a true copy of a book (Aqrab). It is from the latter sense that the word نسخة or "copy" is derived. From the former sense we derive the words ناسخ i.e. the thing which comes to abrogate another, and منسوخ i.e. the thing which is abrogated.
ننسھا (We cause to be forgotten) is derived from نسی meaning, he forgot, or he failed to preserve in his mind. انسی is the causative form of نسی meaning, he made a person forget a thing (Aqrab).
مثل (like) has three distinct uses: (1) either it is used to denote the like of a thing; (2) or it is used to denote a thing itself; (3) or sometimes it is redundant, giving no special meaning (Aqrab & Misbah).
Commentary:
Some commentators have attempted to infer from this verse that some of the verses of the Quran have been abrogated by others. But this conclusion is grievously erroneous and unwarranted. There is nothing in this verse to indicate that the word آیة (Sign) occurring here refers to the Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies for the new revelation, which clearly shows that the word آیة spoken of in this verse as being abrogated, refers to the previous revelation. It is pointed out in this verse that the previous Scriptures contained two kinds of commandments. Firstly, those which, owing to the changed conditions of the world and the universality of the new revelation, required abrogation; secondly, those containing eternal truths which did not require abrogation but simply resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary (1) to abrogate certain portions and bring in their place new ones, and (2) to restore the lost ones. So, God abrogated some portions of the old Books, replacing them with new and better ones, and at the same time He re-introduced the missing portions by similar ones. This is the only meaning which is consistent with the context and the general spirit of Quranic teaching. In the verse the word ننسخ (We abrogate) relates to the words بخیر (one better) and the words ننسھا (cause to be forgotten) relate to the words بمثلھا (the like thereof) meaning that when God abrogates a certain thing He brings a better thing in its place and when He causes a thing to be forgotten, i.e. when people forget a thing, He brings it over again, i.e. He resuscitates it.
The Jews themselves admit that after the Israelites were carried as captives to Babylon by Nebuchadnezzar, the whole of the Pentateuch was lost (Enc. Bib, 653-654).
The meaning put on the verse by some Translators, viz., that certain verses of the Quran stand abrogated is not only opposed to the words of the Quran and the context of the verse, but is also against reason; nor can any authentic saying of the Holy Prophet be quoted in its favour. On the contrary, the Holy Prophet is reported to have said that the whole of the Quran must be strictly followed and he himself acted upon all its teachings throughout his life. Besides this, the Quran itself testifies to its own purity and integrity. The well-known verse: Verily, We Ourself have sent down this Exhortation and most surely We will be its Guardian (15:10) leads to no other conclusion. If the abrogation of any part of the Quran be conceded, the promise about its protection becomes null and void, for in that case it would be impossible to distinguish the abrogated portions from the rest of the Book. Again, there is absolutely no self-contradiction in the Quran, and therefore there is no need of resorting to the theory of abrogation. So-called contradictions only betray lack of deep study on the part of those who proclaim them. When one fails to understand two verses in their true relations, one is inclined to see a contradiction between them and then takes recourse to the convenient theory that one of the two verses must have been abrogated by the other. As soon as they appear to be reconcilable, the abrogation theory becomes gratuitous. This is why those who have upheld the abrogation theory have gradually been compelled to reduce the number of abrogated verses; for whereas the abrogated verses were formerly thought to be as many as 500, they have, by later scholars, been gradually reduced to only five. But even this is incorrect; for there is absolutely no verse in the Quran which is abrogated and we challenge any critic to come forward and prove that any verse of the Holy Book is abrogated. It is a pity that such beautiful significance of the verse under comment should have, as has been briefly portrayed above, become marred through ignorance and thoughtlessness. The verse has a reference to yet another significance as well. The People of the Book have been told that the Quran has come to abrogate all previous Scriptures; for, in view of the changed conditions of mankind, it has brought a new شریعة (Law) which is not only better than all the old codes of Law, but is also meant for all men and all times. An inferior thing with a limited mission must give place to a superior thing with a universal mission. Having explained this point, the Quran proceeds to say that although its teachings are meant for all time, yet a period is destined to come in the life of Islam when, though the letter of the Quran would still be intact, its spirit would be forgotten and lost by Muslims. When such a time comes, God will arrange to resuscitate the Quranic teachings, i.e. bring back "the like thereof" by raising a special Reformer from among Muslims. This prophecy is referred to more pointedly in 62:4 where God promises to raise a Reformer in the likeness of the Holy Prophet in the Latter Days. This Reformer, it is pointed out, would bring back the true faith to the world, even if it had soared away as high as the Pleiades (Bukhari, ch. on Tafsir). The prophecy has been fulfilled in the person of the Holy Founder of the Ahmadiyya Movement.
b
16:102.
131A
Ayah means, message, sign, command or a verse of the Qur’an (Lane).
132
It is mistakenly inferred from this verse that some verses of the Qur’an have been abrogated. The conclusion is patently erroneous and unwarranted. There is nothing in this verse to indicate that the word Ayah refers to Quranic verses. Both in the preceding and the following verses, a reference is made to the People of the Book and their jealousies against the new Revelation which shows that the Ayah spoken of in this verse as being abrogated, refers to the previous Revelations. It is pointed out that the previous Scriptures contained two kinds of commandments: (a) Those which, owing to changed conditions and to the universality of the new Revelation, required abrogation. (b) Those containing eternal truths which needed resuscitation so that people might be reminded of the forgotten truth. It was, therefore, necessary to abrogate certain portions of those Scriptures and bring in their place new ones, and also to restore the lost ones. So, God abrogated some portions of the previous Revelati
أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
Important Words:
ولی (protector). They say ولی الرجل i.e. he helped him; or he made friends with him. ولی البلد means, he got control or authority over the town. So ولی means: (1) friend; (2) helper; (3) protector; (4) ally, etc. (Aqrab).
Commentary:
In this verse an argument has been brought forth in support of the fact that Quranic revelation abrogates the previous revelations. God says that to Him belongs the entire universe, the heavens and the earth, and it was in the fitness of things that finally a revelation meant for the whole of mankind should have made its appearance.
In the verse, the Jews are also told that it will be to their own interest to embrace Islam; for otherwise they will have neither friend nor helper against Allah.
There is a subtle implication in the verse, viz. that the Muslims, though despised and persecuted today, will not only receive spiritual favours from God, but will also become masters of large earthly kingdoms as well; for is not Allah the Controller of the heavens and the earth?
b
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
a
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
114
Important Words:
ولی (protector). They say ولی الرجل i.e. he helped him; or he made friends with him. ولی البلد means, he got control or authority over the town. So ولی means: (1) friend; (2) helper; (3) protector; (4) ally, etc. (Aqrab).
Commentary:
In this verse an argument has been brought forth in support of the fact that Quranic revelation abrogates the previous revelations. God says that to Him belongs the entire universe, the heavens and the earth, and it was in the fitness of things that finally a revelation meant for the whole of mankind should have made its appearance.
In the verse, the Jews are also told that it will be to their own interest to embrace Islam; for otherwise they will have neither friend nor helper against Allah.
There is a subtle implication in the verse, viz. that the Muslims, though despised and persecuted today, will not only receive spiritual favours from God, but will also become masters of large earthly kingdoms as well; for is not Allah the Controller of the heavens and the earth?
a
3:190; 5:41; 7:159; 9:116; 43:86; 57:6.
أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ يُعَذِّبُ مَن يَشَآءُ وَيَغْفِرُ لِمَن يَشَآءُ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
5:19; 48:15.
5:19; 48:15.
Expressions like these do not mean that the Divine Government of the universe is arbitrary and is based on no system or law. They are intended to point out that God being the Final Authority in the universe, His Word is the law, there being no appeal or redress against His decrees.
5:19; 48:15.
Commentary:
Expressions like, He punishes whom He pleases and forgives whom He pleases, do not mean that the divine government of the universe is arbitrary and is based on no system or law. Such expressions are only intended to point out that, God being the final authority in the universe, His word is the law, there being no appeal against His orders. So man should be extremely careful in following His wish and carrying out His commandments. But, as God has Himself ordained, "His mercy surpasses or outweighs His anger" (Bukhari), and the universe is governed by "set laws of good and evil" (Muslim, ch. on Iman).
b
5:19; 48:15.
b
5:19; 48:15.
672A
Commentary:
Expressions like, He punishes whom He pleases and forgives whom He pleases, do not mean that the divine government of the universe is arbitrary and is based on no system or law. Such expressions are only intended to point out that, God being the final authority in the universe, His word is the law, there being no appeal against His orders. So man should be extremely careful in following His wish and carrying out His commandments. But, as God has Himself ordained, "His mercy surpasses or outweighs His anger" (Bukhari), and the universe is governed by "set laws of good and evil" (Muslim, ch. on Iman).
b
5:19; 48:15.
745
Expressions like these do not mean that the Divine Government of the universe is arbitrary and is based on no system or law. They are intended to point out that God being the Final Authority in the universe, His Word is the law, there being no appeal or redress against His decrees.
أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَآءِ وَٱلْأَرْضِ ۗ إِنَّ ذَٰلِكَ فِى كِتَٰبٍ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
20:8; 27:66; 49:17.
20:8; 27:66; 49:17.
20:8; 27:66; 49:17.
e
20:8; 27:66; 49:17.
a
20:8; 27:66; 49:17.
b
20:8; 27:66; 49:17.