تَعۡلَمُ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "تَعۡلَمُ".
وَلَوۡلَا فَضۡلُ اللّٰہِ عَلَیۡکَ وَرَحۡمَتُہٗ لَہَمَّت طَّآئِفَۃٌ مِّنۡہُمۡ اَنۡ یُّضِلُّوۡکَ وَمَا یُضِلُّوۡنَ اِلَّاۤ اَنۡفُسَہُمۡ ۖ وَمَا یَضُرُّوۡنَکَ مِنۡ شَیۡءٍ ۚ وَاَنۡزَلَ اللّٰہُ عَلَیۡکَ الۡکِتٰبَ وَالۡحِکۡمَۃَ وَعَلَّمَکَ مَا لَمۡ تَکُنۡ تَعۡلَمُ ۚ وَکَانَ فَضۡلُ اللّٰہِ عَلَیۡکَ عَظِیۡمًا
یہاں فضل کَانَ کا اسم ہے لیکن ایسے موقع پر اردو میں اسے مبتدا نہیں بنا سکتے اس وجہ سے ’’اور اللہ کا فضل تجھ پر بہت بڑا ہے‘‘ کی بجائے ’’تجھ پر اللہ کا (بہت) بڑا فضل ہے‘‘ ترجمہ کیا گیا ہے۔
17:74.
42:53; 96:6.
The words Fadl (grace) and Rahmah (mercy), though general in their significance, sometimes denote, "worldly goods" and "spiritual blessings" respectively (2:65). Thus the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as in spiritual matters.
The Hypocrites adopted various ways to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision in matters of vital importance. But their evil designs were always frustrated because he was invariably led by God to the right course concerning matters affecting the future of Islam.
17:74.
42:52; 96:6.
Important Words:
یضلوك (bring about thy ruin). See 2:27.
Commentary:
Various were the ways the hypocrites adopted to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision on a matter of vital importance. But their evil designs were always frustrated because the Holy Prophet was invariably led by God to the right course concerning matters affecting the future of Islam.
The words فضل (grace) and رحمة (mercy), though also general in their significance, sometimes denote "worldly good" and "spiritual blessings" respectively (see 2:65). In this case, the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as spiritual matters.
a
17:74.
b
42:53; 96:6.
345
فَضْل (Fadl) (恩典) 和 رَحْمَةْ (Rahmah) (仁慈)这两个字有其一般的含义。但有时分别指 “财产” 和 “精神上的恩惠” (2:65)。因此, 这节经文的意思是, 穆圣受到安拉在精神和肉体方面的保护。
1
یہاں فضل کَانَ کا اسم ہے لیکن ایسے موقع پر اردو میں اسے مبتدا نہیں بنا سکتے اس وجہ سے ’’اور اللہ کا فضل تجھ پر بہت بڑا ہے‘‘ کی بجائے ’’تجھ پر اللہ کا (بہت) بڑا فضل ہے‘‘ ترجمہ کیا گیا ہے۔
a
17:74.
b
42:52; 96:6.
580
Important Words:
یضلوك (bring about thy ruin). See 2:27.
Commentary:
Various were the ways the hypocrites adopted to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision on a matter of vital importance. But their evil designs were always frustrated because the Holy Prophet was invariably led by God to the right course concerning matters affecting the future of Islam.
The words فضل (grace) and رحمة (mercy), though also general in their significance, sometimes denote "worldly good" and "spiritual blessings" respectively (see 2:65). In this case, the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as spiritual matters.
a
17:74.
b
42:53; 96:6.
668
The words Fadl (grace) and Rahmah (mercy), though general in their significance, sometimes denote, "worldly goods" and "spiritual blessings" respectively (2:65). Thus the verse would mean that the Holy Prophet enjoyed God’s protection in temporal as well as in spiritual matters.
669
The Hypocrites adopted various ways to bring the Holy Prophet to grief. They would try to mislead him into coming to a wrong decision in matters of vital importance. But their evil designs were always frustrated because he was invariably led by God to the right course concerning matters affecting the future of Islam.
وَاِذۡ قَالَ اللّٰہُ یٰعِیۡسَی ابۡنَ مَرۡیَمَ ءَاَنۡتَ قُلۡتَ لِلنَّاسِ اتَّخِذُوۡنِیۡ وَاُمِّیَ اِلٰہَیۡنِ مِنۡ دُوۡنِ اللّٰہِ ۖ قَالَ سُبۡحٰنَکَ مَا یَکُوۡنُ لِیۡۤ اَنۡ اَقُوۡلَ مَا لَیۡسَ لِیۡ بِحَقٍّ ۚ اِنۡ کُنۡتُ قُلۡتُہٗ فَقَدۡ عَلِمۡتَہٗ ۚ تَعۡلَمُ مَا فِیۡ نَفۡسِیۡ وَلَاۤ اَعۡلَمُ مَا فِیۡ نَفۡسِکَ ۚ اِنَّکَ اَنۡتَ عَلّٰمُ الۡغُیُوۡبِ
قَالَ ماضی ہے لیکن اس سے مراد قیامت کا دن ہے۔ یعنی اللہ تعالیٰ اس دن کہے گا۔ اس کی دلیل یہ ہے کہ مسیحیوں نے مسیحؑ اور اس کی ماں کو مسیح کے مرنے کے بہت بعد خدا بنایا ہے۔
5:110; 9:78; 34:49.
The verse refers to the practice of the Christian Church to ascribe Divine powers to Mary. Mary’s help is invoked in Litany, and in Catechism of the Roman Church the doctrine that she is the mother of God is inculcated. Church Fathers in the past have regarded her as Divine and only a few years ago Pope Pius XII incorporated the bodily ascension of Mary in the doctrine of the Church. All this amounts to raising her to the pedestal of Divinity and this is what Protestants denounce as Mariolatry.
The Arabic expression in the text which is translated as "I could never" may also be interpreted as: It did not behove me; or it was impossible for me; or I had no right; to do so, etc.
5:110; 9:78; 34:49.
Important Words:
The words ما یکون لی (I could not) may be interpreted in various ways, such as, it was not fitting or proper for me to do so; or it did not behove me; or it was beyond my power or position; or it was impossible for me; or I had no right to do so, etc. See also 3:80.
نفس (mind) means, among other things, knowledge; purpose or intention (Lane). See also 3:29.
Commentary:
The expression, Holy art Thou, besides hinting that it is only God Who is free from error, embodies a beautiful reply on the part of Jesus to the question put to him by God in the words, didst thou say to men, 'Take me and my mother for two gods', which seemed to imply a sort of reproach and an expression of displeasure. The reply of Jesus appears to be something like this: "I was only a humble Messenger, O God, therefore I could not ask men to take me and my mother as gods beside Thee, for if I had done so, that would have been a reflection on Thee that Thou didst choose as Thy Messenger a person who turned faithless to Thee and asked his followers to take him and his mother as gods beside Thee. But Thy choice, o God, cannot be wrong; hence it was impossible that I, a Messenger of Thine, should have bidden men take me and my mother as gods, and Thine own all-embracing knowledge, o God, is a testimony of my innocence."
The word نفس (mind) when used about God implies "intention." Thus the last sentence of the verse would mean, "I do not know what Thou meanest by this question. Thou, being All-Knowing, well knowest that I did not say so; hence, I fail to understand the object or purpose of Thy ques-tion." This reply of Jesus shows that in his heart he was afraid that some shortcoming in the execution of his duty might have displeased the Almighty.
a
5:110; 9:78; 34:49.
406
经文中的阿拉伯习用语被译成 “我永不能说”, 也可以被译成: 我不应该 (说); 或我不可能 (说); 或无权(说); 这样做, 等等。
3
قَالَ ماضی ہے لیکن اس سے مراد قیامت کا دن ہے۔ یعنی اللہ تعالیٰ اس دن کہے گا۔ اس کی دلیل یہ ہے کہ مسیحیوں نے مسیحؑ اور اس کی ماں کو مسیح کے مرنے کے بہت بعد خدا بنایا ہے۔
a
5:110; 9:78; 34:49.
744
Important Words:
The words ما یکون لی (I could not) may be interpreted in various ways, such as, it was not fitting or proper for me to do so; or it did not behove me; or it was beyond my power or position; or it was impossible for me; or I had no right to do so, etc. See also 3:80.
نفس (mind) means, among other things, knowledge; purpose or intention (Lane). See also 3:29.
Commentary:
The expression, Holy art Thou, besides hinting that it is only God Who is free from error, embodies a beautiful reply on the part of Jesus to the question put to him by God in the words, didst thou say to men, 'Take me and my mother for two gods', which seemed to imply a sort of reproach and an expression of displeasure. The reply of Jesus appears to be something like this: "I was only a humble Messenger, O God, therefore I could not ask men to take me and my mother as gods beside Thee, for if I had done so, that would have been a reflection on Thee that Thou didst choose as Thy Messenger a person who turned faithless to Thee and asked his followers to take him and his mother as gods beside Thee. But Thy choice, o God, cannot be wrong; hence it was impossible that I, a Messenger of Thine, should have bidden men take me and my mother as gods, and Thine own all-embracing knowledge, o God, is a testimony of my innocence."
The word نفس (mind) when used about God implies "intention." Thus the last sentence of the verse would mean, "I do not know what Thou meanest by this question. Thou, being All-Knowing, well knowest that I did not say so; hence, I fail to understand the object or purpose of Thy ques-tion." This reply of Jesus shows that in his heart he was afraid that some shortcoming in the execution of his duty might have displeased the Almighty.
a
5:110; 9:78; 34:49.
811
The verse refers to the practice of the Christian Church to ascribe Divine powers to Mary. Mary’s help is invoked in Litany, and in Catechism of the Roman Church the doctrine that she is the mother of God is inculcated. Church Fathers in the past have regarded her as Divine and only a few years ago Pope Pius XII incorporated the bodily ascension of Mary in the doctrine of the Church. All this amounts to raising her to the pedestal of Divinity and this is what Protestants denounce as Mariolatry.
812
The Arabic expression in the text which is translated as "I could never" may also be interpreted as: It did not behove me; or it was impossible for me; or I had no right; to do so, etc.
رَبَّنَاۤ اِنَّکَ تَعۡلَمُ مَا نُخۡفِیۡ وَمَا نُعۡلِنُ ۗ وَمَا یَخۡفٰی عَلَی اللّٰہِ مِنۡ شَیۡءٍ فِی الۡاَرۡضِ وَلَا فِی السَّمَآءِ
2:78; 3:6; 27:66.
2:78; 3:6; 27:66.
2:78; 3:6; 27:66.
Commentary:
This and the preceding verses speak of the nobility and purity of Abraham’s motives in settling his wife and child in the uncultivable valley of Mecca. Thus, incidentally, they also constitute a refutation of the Biblical imputation against Abraham that he drove away Hagar and Ishmael in order to please Sarah (Gen. 21 :10,14). The charge has been proved to be false and baseless from the mouth of Abraham himself. He is spoken of in these verses as saying that the Omniscient God to Whom the inmost secrets of the human heart are known, was aware that he was not leaving Hagar and Ishmael in the wilderness of Mecca in order to please any woman but to win the pleasure of God and that He might be worshipped in the Sacred House. In the pathetic words, Our Lord, certainly Thou knowest what we conceal and what we make known, Abraham calls on God to testify to the honesty of his motives.
By the words, And nothing whatsoever is hidden from Allah, whether in the earth or in the heaven, God testifies to the truth of Abraham’s words, meaning that He knew the purity of Abraham’s intentions in settling his wife and child in that bleak and barren place.
f
2:78; 3:6; 27:66.
a
2:78; 3:6; 27:66.
1693
Commentary:
This and the preceding verses speak of the nobility and purity of Abraham’s motives in settling his wife and child in the uncultivable valley of Mecca. Thus, incidentally, they also constitute a refutation of the Biblical imputation against Abraham that he drove away Hagar and Ishmael in order to please Sarah (Gen. 21 :10,14). The charge has been proved to be false and baseless from the mouth of Abraham himself. He is spoken of in these verses as saying that the Omniscient God to Whom the inmost secrets of the human heart are known, was aware that he was not leaving Hagar and Ishmael in the wilderness of Mecca in order to please any woman but to win the pleasure of God and that He might be worshipped in the Sacred House. In the pathetic words, Our Lord, certainly Thou knowest what we conceal and what we make known, Abraham calls on God to testify to the honesty of his motives.
By the words, And nothing whatsoever is hidden from Allah, whether in the earth or in the heaven, God testifies to the truth of Abraham’s words, meaning that He knew the purity of Abraham’s intentions in settling his wife and child in that bleak and barren place.
c
2:78; 3:6; 27:66.
رَّبُّ السَّمٰوٰتِ وَالۡاَرۡضِ وَمَا بَیۡنَہُمَا فَاعۡبُدۡہُ وَاصۡطَبِرۡ لِعِبٰدَتِہٖ ۚ ہَلۡ تَعۡلَمُ لَہٗ سَمِیًّا
37:6; 38:67; 44:8; 78:38.
37:6; 38:67; 44:8; 78:38.
37:6; 38:67; 44:8; 78:38.
a
37:6; 38:67; 44:8; 78:38.
a
37:6; 38:67; 44:8; 78:38.
d
37:6; 38:67; 44:8; 78:38.
فَلَا تَعۡلَمُ نَفۡسٌ مَّاۤ اُخۡفِیَ لَہُمۡ مِّنۡ قُرَّۃِ اَعۡیُنٍ جَزَآءًۢ بِمَا کَانُوۡا یَعۡمَلُوۡنَ
穆圣在描述天园的幸福和舒适的形态和性质时, 据说他曾经说过: “没有人的眼睛见过它们 (天园的幸福), 也没有人的耳朵听到过它们, 也不是人的想法能够想像出它们 (بُخَارِی كِتَاب بَدْءُ الْخَلْق, Bukhari, Kitab Bad’ul-Khalq)。«圣训» 表明, 后世的幸福将不是物质的。它们将是敬畏的信者今世所做的善事和善行在精神方面的表现。用 «古兰经» 描述这些幸福的话, 不过是一种隐喻的意义。这节经文的意思也可以是, 安拉恩赐给敬畏信者在后世的幸福是如此的美好和如此的丰盛, 甚至是无法意想或想象得 出来的。即使是最具遐想的人们也无法把它们想象出来。
یہاں پر فَاء ہے ہم نے اس کے معنے ’’اور‘‘ کے کیے ہیں کیونکہ عربی کے لحاظ سے یہ جائز ہے۔
Describing the form and nature of the blessings and comforts of Paradise the Holy Prophet is reported to have said: 'No eye has yet seen them (the blessings of Paradise), nor has any ear heard of them, nor can human mind conceive of them' (Bukhari, Kitab Bad’ul-Khalq). The Hadith shows that the blessings of the life to come will not be material. They will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Qur’an have been used only in a metaphorical sense. The present verse may also mean that Divine boons and blessings that will be bestowed upon the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived of. They will be far beyond the widest stretch of human imagination.
Commentary:
This verse has been explained by the Holy Prophet in a well-known hadith. Describing the form and nature of the blessings and comforts of Paradise he is reported to have said:
لا عین رأت ولا أذن سمعت ولا خطر علی قلب بشر
"No eye has seen it (the blessings of Paradise) nor has any ear heard of them nor can human mind conceive them" (Bukhari, Kitab bad’al-Khalq). This hadith as well as the verse under comment clearly show that the blessings of the life to come will not be material, but rather spiritual; they will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Quran have been used only in a metaphorical sense. See also 2:26.
The verse may also mean that Divine boons and blessings that are awaiting the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived. They will be far beyond the widest stretch of human imagination.
1018
穆圣在描述天园的幸福和舒适的形态和性质时, 据说他曾经说过: “没有人的眼睛见过它们 (天园的幸福), 也没有人的耳朵听到过它们, 也不是人的想法能够想像出它们 (بُخَارِی كِتَاب بَدْءُ الْخَلْق, Bukhari, Kitab Bad’ul-Khalq)。«圣训» 表明, 后世的幸福将不是物质的。它们将是敬畏的信者今世所做的善事和善行在精神方面的表现。用 «古兰经» 描述这些幸福的话, 不过是一种隐喻的意义。这节经文的意思也可以是, 安拉恩赐给敬畏信者在后世的幸福是如此的美好和如此的丰盛, 甚至是无法意想或想象得 出来的。即使是最具遐想的人们也无法把它们想象出来。
1
یہاں پر فَاء ہے ہم نے اس کے معنے ’’اور‘‘ کے کیے ہیں کیونکہ عربی کے لحاظ سے یہ جائز ہے۔
3068
Commentary:
This verse has been explained by the Holy Prophet in a well-known hadith. Describing the form and nature of the blessings and comforts of Paradise he is reported to have said:
لا عین رأت ولا أذن سمعت ولا خطر علی قلب بشر
"No eye has seen it (the blessings of Paradise) nor has any ear heard of them nor can human mind conceive them" (Bukhari, Kitab bad’al-Khalq). This hadith as well as the verse under comment clearly show that the blessings of the life to come will not be material, but rather spiritual; they will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Quran have been used only in a metaphorical sense. See also 2:26.
The verse may also mean that Divine boons and blessings that are awaiting the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived. They will be far beyond the widest stretch of human imagination.
2326
Describing the form and nature of the blessings and comforts of Paradise the Holy Prophet is reported to have said: 'No eye has yet seen them (the blessings of Paradise), nor has any ear heard of them, nor can human mind conceive of them' (Bukhari, Kitab Bad’ul-Khalq). The Hadith shows that the blessings of the life to come will not be material. They will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Qur’an have been used only in a metaphorical sense. The present verse may also mean that Divine boons and blessings that will be bestowed upon the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived of. They will be far beyond the widest stretch of human imagination.