لَمْ يَكُن
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "لَمْ يَكُن".
وَلَقَدْ خَلَقْنَٰكُمْ ثُمَّ صَوَّرْنَٰكُمْ ثُمَّ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِءَادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ لَمْ يَكُن مِّنَ ٱلسَّٰجِدِينَ
23:15; 39:7; 40:65.
2:35; 15:30-31; 17:62; 18:51; 20:117; 38:73-75.
人类能够塑造他们的道德形象, 成为各种形状, 正如粘土可以被塑造的那样。
اِبْلِيْس (Iblis, 伊布利司) 不是天使。(18:51) 他是邪恶的精神物实在的头目, 犹如 جِبْرِيْل (Gabriel, 吉布里尔) 是天使首领。这里所谈到的事情并不和人类第一个祖先 (可称为第一个阿丹) 有关。现在述及的事情只是和后一个阿丹 (即大约住在这个地球上六千年以前的那个阿丹, 从他那里直接传下努哈和伊布拉欣以及他们的后代) 有关。
23:15; 39:7; 40:65.
2:35; 15:30-31; 17:62; 18:51; 20:117; 38:73-75.
Man can mould his moral being into various shapes, as clay can be moulded.
Whereas the command to submit to Adam was addressed to the angels, it applied to all creation, as angels are Divine agents to give effect to God’s commands.
Iblis was not an angel (18:51). He is the chief of the evil spirits as Gabriel is the chief of angels. The incident mentioned here is in no way connected with the first progenitor of the human race, who may be called the first Adam. It is only with the latter Adam (who dwelt in this earth about six thousand years ago and from whom Noah and Abraham and their posterity were directly descended) that the present account deals.
23:15; 39:7; 40:65.
2:35; 15:30-31; 17:62; 18:51; 20:117; 38:73-75.
Commentary:
The story of Adam has already been partly related in 2:3-40. Another part of the same story with some additional details is given here with a different purpose. In the former Surah, the narration was meant to show that God had been sending down revelation from the beginning of the world and so the revelation sent to the Holy Prophet of Islam was not an innovation. Here it is given to show that there have always been enemies of the Prophets of God and so the hostility of the people towards the Holy Prophet was, in fact, a sign of his truth. The story of Adam is incapable of being fully understood without our first being acquainted with the scene of its occurrence. Was Adam first placed in Paradise and was it in Paradise that the scene described in this and the following few verses was enacted? All doubts on this score are set at rest by the plain words of the Quran, I am about to place a vicegerent in the earth (2:31). It was indeed in this very earth that the creation of Adam and all that followed it took place. The Bible as well as Zoroastrian and Hindu religious writings also lend support to this view. The Holy Prophet is reported to have described the Nile and the Euphrates as the two rivers of جنة (the garden); referring to the place where Adam lived (Muslim, ch. on Jannat); and the Hadith, too, places Adam in Mesopotamia which is watered by the waters of the Tigris and the Euphrates. It was, therefore, here that the garden of Adam was situated and all the different incidents mentioned about him in the Quran also took place here; and if there be any incident which cannot be proved to have literally occurred on this earth, then that incident will have to be taken in a figurative sense.
Another fact worth remembering is that 2:31, according to which Adam was created on this earth, also tells us that he was not the first man to live on this planet, and that other men lived even before he was brought into existence. In 2:31 Adam has been called Khalifah which word, meaning a successor, shows that he had predecessors whom he succeeded. The verse under comment also clearly points to the same conclusion. Addressing the people, it says, And We did create you and then We gave you shape; then said We to the angles, Submit to Adam. The plural pronoun "you" in the clause, We did create you, having preceded the words containing the command to angels to submit to Adam, which is preceded by the conjunction "then" shows that it was after the creation of men, and not only Adam, that God ordered angels to submit to Adam and that, therefore, human beings were already living on this earth when angels received this command. It is, thus, wrong to conclude that the human race began with Adam, that its whole life is only a little more than 6,000 years and that the different races now living on this earth are all necessarily descended from Adam.
The aborigines of Australia or the Red Indians of America or the Negroes of Africa may not be the descendants of the Adam about whom the Quran speaks in the verse under comment. See also 2:31.
As already pointed out, events which cannot be literally shown to have occurred on this earth must be regarded as having taken place in a figurative sense. That figurative language has actually been used in this narrative is clear from the following facts:
1. The angels were bidden to perform سجدة (falling prostrate before Adam) which is not permissible for any being other than God. So God could not command the angels to fall prostrate before Adam in the literal sense of the words. These words must, therefore, be taken only in the figurative sense, i.e. that of submitting and rendering every kind of help. This is why the Arabic expression اسجدوا has here been translated as "submit to", which is a perfectly correct rendering according to the figurative idiom of the Arabic language.
2. The command to fall prostrate before Adam was given to the angels only; but Iblis who is not an angel, is also apparently included in it; which proves this inclusion also to be a figurative one.
3. Iblis is represented in the Quran as having been created from fire (7:13), and he is also described as being one of the جن (jinn), which signifies an invisible creation (18:51). So he must have been invisible to Adam who was in all respects like other human beings. But he is here represented as having appeared to Adam in a visible form and having talked to him face to face. This shows that the word شیطان (Satan) has been used in the following verses in a figurative sense, and that it does not refer to the Evil One which tempts men.
4. It is said that when Adam and his wife tasted of the forbidden tree, their nakedness became manifest to them. But we know of no tree on this earth the tasting of which has the property of making a person realize his nakedness. So we will have to take 'the tree' and 'the nakedness' also in a figurative sense.
5. We are told in 20:119 that when God placed Adam in the garden, He told him that he would not become naked therein. But in 7:23 we are told that he did, in fact, become naked. So one of the two statements will have to be taken figuratively.
The straight and simple meaning of the verse is only this: the angels are bidden to submit to Adam and to help him in his work. This commandment was given to the angels when Adam was made a Prophet. As one of the functions of the angels is to exhort men to do virtuous deeds, they were commanded to help Adam by instilling good ideas into the minds of men and exhorting them to accept Adam as a Messenger of God. The chief angel is Gabriel. Similarly, there are evil spirits whose chief is Iblis. The evil spirits make evil suggestions to men and incite them to disobey God. So, while the angels in obedience to God’s command submitted to Adam, Iblis, chief of the evil spirits, refused to submit to him and to help him in his work.
It should be remembered that the incident mentioned here is in no way connected with the first progenitor of the human race, who may be called the first Adam. It is only with the later Adam (who lived on this earth about 6,000 years ago and from whom Noah and Abraham and their posterity were directly descended) that the present story is connected. See also notes on 2:31 & 2:35.
a
23:15; 39:7; 40:65.
b
2:35; 15:30-31; 17:62; 18:51; 20:117; 38:73-75.
476
人类能够塑造他们的道德形象, 成为各种形状, 正如粘土可以被塑造的那样。
477
اِبْلِيْس (Iblis, 伊布利司) 不是天使。(18:51) 他是邪恶的精神物实在的头目, 犹如 جِبْرِيْل (Gabriel, 吉布里尔) 是天使首领。这里所谈到的事情并不和人类第一个祖先 (可称为第一个阿丹) 有关。现在述及的事情只是和后一个阿丹 (即大约住在这个地球上六千年以前的那个阿丹, 从他那里直接传下努哈和伊布拉欣以及他们的后代) 有关。
c
23:15; 39:7; 40:65.
d
2:35; 15:30-31; 17:62; 18:51; 20:117; 38:73-75.
916
Commentary:
The story of Adam has already been partly related in 2:3-40. Another part of the same story with some additional details is given here with a different purpose. In the former Surah, the narration was meant to show that God had been sending down revelation from the beginning of the world and so the revelation sent to the Holy Prophet of Islam was not an innovation. Here it is given to show that there have always been enemies of the Prophets of God and so the hostility of the people towards the Holy Prophet was, in fact, a sign of his truth. The story of Adam is incapable of being fully understood without our first being acquainted with the scene of its occurrence. Was Adam first placed in Paradise and was it in Paradise that the scene described in this and the following few verses was enacted? All doubts on this score are set at rest by the plain words of the Quran, I am about to place a vicegerent in the earth (2:31). It was indeed in this very earth that the creation of Adam and all that followed it took place. The Bible as well as Zoroastrian and Hindu religious writings also lend support to this view. The Holy Prophet is reported to have described the Nile and the Euphrates as the two rivers of جنة (the garden); referring to the place where Adam lived (Muslim, ch. on Jannat); and the Hadith, too, places Adam in Mesopotamia which is watered by the waters of the Tigris and the Euphrates. It was, therefore, here that the garden of Adam was situated and all the different incidents mentioned about him in the Quran also took place here; and if there be any incident which cannot be proved to have literally occurred on this earth, then that incident will have to be taken in a figurative sense.
Another fact worth remembering is that 2:31, according to which Adam was created on this earth, also tells us that he was not the first man to live on this planet, and that other men lived even before he was brought into existence. In 2:31 Adam has been called Khalifah which word, meaning a successor, shows that he had predecessors whom he succeeded. The verse under comment also clearly points to the same conclusion. Addressing the people, it says, And We did create you and then We gave you shape; then said We to the angles, Submit to Adam. The plural pronoun "you" in the clause, We did create you, having preceded the words containing the command to angels to submit to Adam, which is preceded by the conjunction "then" shows that it was after the creation of men, and not only Adam, that God ordered angels to submit to Adam and that, therefore, human beings were already living on this earth when angels received this command. It is, thus, wrong to conclude that the human race began with Adam, that its whole life is only a little more than 6,000 years and that the different races now living on this earth are all necessarily descended from Adam.
The aborigines of Australia or the Red Indians of America or the Negroes of Africa may not be the descendants of the Adam about whom the Quran speaks in the verse under comment. See also 2:31.
As already pointed out, events which cannot be literally shown to have occurred on this earth must be regarded as having taken place in a figurative sense. That figurative language has actually been used in this narrative is clear from the following facts:
1. The angels were bidden to perform سجدة (falling prostrate before Adam) which is not permissible for any being other than God. So God could not command the angels to fall prostrate before Adam in the literal sense of the words. These words must, therefore, be taken only in the figurative sense, i.e. that of submitting and rendering every kind of help. This is why the Arabic expression اسجدوا has here been translated as "submit to", which is a perfectly correct rendering according to the figurative idiom of the Arabic language.
2. The command to fall prostrate before Adam was given to the angels only; but Iblis who is not an angel, is also apparently included in it; which proves this inclusion also to be a figurative one.
3. Iblis is represented in the Quran as having been created from fire (7:13), and he is also described as being one of the جن (jinn), which signifies an invisible creation (18:51). So he must have been invisible to Adam who was in all respects like other human beings. But he is here represented as having appeared to Adam in a visible form and having talked to him face to face. This shows that the word شیطان (Satan) has been used in the following verses in a figurative sense, and that it does not refer to the Evil One which tempts men.
4. It is said that when Adam and his wife tasted of the forbidden tree, their nakedness became manifest to them. But we know of no tree on this earth the tasting of which has the property of making a person realize his nakedness. So we will have to take 'the tree' and 'the nakedness' also in a figurative sense.
5. We are told in 20:119 that when God placed Adam in the garden, He told him that he would not become naked therein. But in 7:23 we are told that he did, in fact, become naked. So one of the two statements will have to be taken figuratively.
The straight and simple meaning of the verse is only this: the angels are bidden to submit to Adam and to help him in his work. This commandment was given to the angels when Adam was made a Prophet. As one of the functions of the angels is to exhort men to do virtuous deeds, they were commanded to help Adam by instilling good ideas into the minds of men and exhorting them to accept Adam as a Messenger of God. The chief angel is Gabriel. Similarly, there are evil spirits whose chief is Iblis. The evil spirits make evil suggestions to men and incite them to disobey God. So, while the angels in obedience to God’s command submitted to Adam, Iblis, chief of the evil spirits, refused to submit to him and to help him in his work.
It should be remembered that the incident mentioned here is in no way connected with the first progenitor of the human race, who may be called the first Adam. It is only with the later Adam (who lived on this earth about 6,000 years ago and from whom Noah and Abraham and their posterity were directly descended) that the present story is connected. See also notes on 2:31 & 2:35.
b
23:15; 39:7; 40:65.
c
2:35; 15:30-31; 17:62; 18:51; 20:117; 38:73-75.
949
Man can mould his moral being into various shapes, as clay can be moulded.
950
Whereas the command to submit to Adam was addressed to the angels, it applied to all creation, as angels are Divine agents to give effect to God’s commands.
951
Iblis was not an angel (18:51). He is the chief of the evil spirits as Gabriel is the chief of angels. The incident mentioned here is in no way connected with the first progenitor of the human race, who may be called the first Adam. It is only with the latter Adam (who dwelt in this earth about six thousand years ago and from whom Noah and Abraham and their posterity were directly descended) that the present account deals.
هَلْ أَتَىٰ عَلَى ٱلْإِنسَٰنِ حِينٌ مِّنَ ٱلدَّهْرِ لَمْ يَكُن شَيْـًٔا مَّذْكُورًا
19:68.
19:68.
19:68.
Important Words:
حین (period) is derived from حان. They say حان الشیء i.e. the time of the thing came near, it happened. حین means, time or a space or period of time, any time; a continuous time; an appointed time; time absolutely; the time when an event takes place; time without end (Lane & Aqrab).
الدھر (time) is infinitive noun from دھر. They say دھر القوم أمر مکروہ i.e. an evil event befell the people. دھر means, time from the beginning of the world to the end; any long or unlimited period of time; a period of time whether long or short; time without end, differing from زمان which means, time having end. دھر also means, an age; fate or fortune; an evil event or accident; a misfortune; a calamity, a purpose; a desire; the end that one has in view; a custom or habit (Lane & Aqrab).
Commentary:
الانسان (man) in this and the next verse does not mean human species as such, but every man. The verse means that before man is born, he is not mentioned, spoken of, or referred to; the reference being to his insignificant and unmentionable beginning.
b
19:68.
b
19:68.
4479
Important Words:
حین (period) is derived from حان. They say حان الشیء i.e. the time of the thing came near, it happened. حین means, time or a space or period of time, any time; a continuous time; an appointed time; time absolutely; the time when an event takes place; time without end (Lane & Aqrab).
الدھر (time) is infinitive noun from دھر. They say دھر القوم أمر مکروہ i.e. an evil event befell the people. دھر means, time from the beginning of the world to the end; any long or unlimited period of time; a period of time whether long or short; time without end, differing from زمان which means, time having end. دھر also means, an age; fate or fortune; an evil event or accident; a misfortune; a calamity, a purpose; a desire; the end that one has in view; a custom or habit (Lane & Aqrab).
Commentary:
الانسان (man) in this and the next verse does not mean human species as such, but every man. The verse means that before man is born, he is not mentioned, spoken of, or referred to; the reference being to his insignificant and unmentionable beginning.
b
19:68.