عِلْمَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "عِلْمَ".
قَالُوا۟ سُبْحَٰنَكَ لَا عِلْمَ لَنَآ إِلَّا مَا عَلَّمْتَنَآ ۖ إِنَّكَ أَنتَ ٱلْعَلِيمُ ٱلْحَكِيمُ
As the angels were conscious of their natural limitations, they frankly confessed that they were unable to reflect all God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had granted them the power to reflect.
Important Words:
سبحانك (Holy art Thou). The word سبحان is the infinitive of سبح for which see 2:31. The infinitive form is used to intensify the meaning.
Commentary:
As the angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the best of constitutions (95:5).
39
Important Words:
سبحانك (Holy art Thou). The word سبحان is the infinitive of سبح for which see 2:31. The infinitive form is used to intensify the meaning.
Commentary:
As the angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the best of constitutions (95:5).
63
As the angels were conscious of their natural limitations, they frankly confessed that they were unable to reflect all God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had granted them the power to reflect.
۞ يَوْمَ يَجْمَعُ ٱللَّهُ ٱلرُّسُلَ فَيَقُولُ مَاذَآ أُجِبْتُمْ ۖ قَالُوا۟ لَا عِلْمَ لَنَآ ۖ إِنَّكَ أَنتَ عَلَّٰمُ ٱلْغُيُوبِ
7:7; 28:66.
7:7; 28:66.
The answer of the Prophets implies that the object of God’s questioning would not be to elicit information from them or to supplement His own knowledge, but that they should give testimony against the disbelievers, as is also clear from 4:42.
7:7; 28:66.
Commentary:
The words, We have no knowledge; it is only Thou Who art the Knower of hidden things, constitute both a sort of veiled recommendation and a glorification of God. The Prophets will, in effect, say, "The people did indeed reject us; but Thou art the Knower of secrets. We do not know what was in their minds and whether they rejected us from their hearts or only expressed disbelief out of the fear of others. It is, therefore, for Thee to decide what their real attitude was and what treatment should be meted out to them." This recommendation seems to run counter to 4:42, which shows that the Prophets will bear witness against their people. The study of the relevant verses, however, shows that the occasions are different. The above-mentioned reply of the Prophets will be made when in the beginning God will question them in a general way; whereas the tendering of evidence will come at a later stage when God will call upon them definitely to come forward and give the required evidence about those who rejected them. There is, thus, no real conflict between the two verses.
The answer given by the Prophets is also in harmony with the dignity of God and constitutes an act of His glorification on the part of the Prophets. God perfectly knows what reply the people made to the Prophets, but, in spite of this, He will ask the Prophets to say what answer they were given by the people, as if He Himself was not aware of that answer. The Prophets, therefore, will very appropriately remove this apparent implication of ignorance on the part of God, by attributing all knowledge to Him.
The answer of the Prophets also implies that the object of God’s question was not to elicit information from them or to supplement His own knowledge, for He knew what answer they were given. In fact, there was some other purpose behind His question which was that they should give their testimony against the disbelievers, as is clear from 4:42, and thus carry out the Divine command referred to in the latter verse.
b
7:7; 28:66.
a
7:7; 28:66.
737
Commentary:
The words, We have no knowledge; it is only Thou Who art the Knower of hidden things, constitute both a sort of veiled recommendation and a glorification of God. The Prophets will, in effect, say, "The people did indeed reject us; but Thou art the Knower of secrets. We do not know what was in their minds and whether they rejected us from their hearts or only expressed disbelief out of the fear of others. It is, therefore, for Thee to decide what their real attitude was and what treatment should be meted out to them." This recommendation seems to run counter to 4:42, which shows that the Prophets will bear witness against their people. The study of the relevant verses, however, shows that the occasions are different. The above-mentioned reply of the Prophets will be made when in the beginning God will question them in a general way; whereas the tendering of evidence will come at a later stage when God will call upon them definitely to come forward and give the required evidence about those who rejected them. There is, thus, no real conflict between the two verses.
The answer given by the Prophets is also in harmony with the dignity of God and constitutes an act of His glorification on the part of the Prophets. God perfectly knows what reply the people made to the Prophets, but, in spite of this, He will ask the Prophets to say what answer they were given by the people, as if He Himself was not aware of that answer. The Prophets, therefore, will very appropriately remove this apparent implication of ignorance on the part of God, by attributing all knowledge to Him.
The answer of the Prophets also implies that the object of God’s question was not to elicit information from them or to supplement His own knowledge, for He knew what answer they were given. In fact, there was some other purpose behind His question which was that they should give their testimony against the disbelievers, as is clear from 4:42, and thus carry out the Divine command referred to in the latter verse.
a
7:7; 28:66.
803
The answer of the Prophets implies that the object of God’s questioning would not be to elicit information from them or to supplement His own knowledge, but that they should give testimony against the disbelievers, as is also clear from 4:42.
كَلَّا لَوْ تَعْلَمُونَ عِلْمَ ٱلْيَقِينِ