لَن نُّؤْمِنَ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "لَن نُّؤْمِنَ".
وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نُّؤْمِنَ لَكَ حَتَّىٰ نَرَى ٱللَّهَ جَهْرَةً فَأَخَذَتْكُمُ ٱلصَّٰعِقَةُ وَأَنتُمْ تَنظُرُونَ
4:154.
4:154.
4:154.
Important Words:
الصاعقة (the thunderbolt). See 2:20.
Commentary:
The present-day Bible, at fault in many places, does not make a direct mention of the incident referred to in the verse under comment. But a careful study of it reveals the fact that the reference is to the time when Moses went up the Mount to receive God’s Commandments and left his men camped at the foot of the mountain. On the day appointed, Moses brought forth the people out of the camp to meet God, and they stood at the nether part of the Mount. And the Lord came down on Mount Sinai on the top of the Mount and ordered Moses saying: "Go down, charge the people, lest they break through unto the Lord to gaze and many of them perish" (Exod. 19:21). The words "to gaze" occurring in the above quotation clearly show that the Israelites were eager to see God and, as the Quran puts it, they had previously expressed a desire to that effect. But when the manifestation actually came and they saw the thunderings and the lightnings, and the noise of the trumpet and the mountain smoking, they removed themselves and stood afar off and exclaimed to Moses, saying: "Speak thou with us and we will hear: but let not God speak with us lest we die" (Exod. 20:19). This shows that, at first, they wanted to see God, i.e. see a most clear manifestation of Him without which they would not believe, but having been greatly terrified, they afterwards went to the other extreme and shouted to Moses that they would have none of the manifestations and would not even listen to God’s words lest they die.
As the word قال does not necessarily mean "he said" but is used on occasions when one does not say a thing in so many words but simply expresses a wish or idea by one’s condition (see under 2:31), it is possible that the Israelites did not make this demand verbally but that their condition was expressive of it. In this case the words اذقلتم would not mean "when you said" but "when your attitude showed that".
As the word صاعقة also means 'death', the verse may be taken to mean that this unreasonable demand of the Israelites so arrogantly expressed brought about their spiritual death. This significance finds corroboration in the next verse wherein God says: Then We raised you up after your death.
It may be noted here that whereas the Bible mentions the incident of calf-worship after the incident referred to above, the Quran reverses the order, mentioning the incident of calf-worship before that of the demand of the Israelites to see God; and a careful study of the relevant facts indicates that the Quran order is the correct one. The incident of the calf must certainly have taken place before the Israelites went to Mount Sinai and before the Lord came down upon the Mount in the sight of the people; for if the Israelites had already gone to the Mount and had seen a clear manifestation of God, then it is hardly possible that they should have taken the calf for their God after such manifestation. Evidently they had made the calf before going to Mount Sinai, and when Moses ordered them to refrain from calf-worship, they obeyed but expressed an arrogant desire to see God so that they might be sure of His existence. Thereupon Moses took them to the Mount and God descended on the Mount in the sight of the people (Exod. 19:9-11). The words of the Quran: Then the thunderbolt overtook you, may refer to the thunders and lightnings which accompanied the manifestation of God and which caused the Israelites to tremble with fear.
a
4:154.
a
4:154.
62
Important Words:
الصاعقة (the thunderbolt). See 2:20.
Commentary:
The present-day Bible, at fault in many places, does not make a direct mention of the incident referred to in the verse under comment. But a careful study of it reveals the fact that the reference is to the time when Moses went up the Mount to receive God’s Commandments and left his men camped at the foot of the mountain. On the day appointed, Moses brought forth the people out of the camp to meet God, and they stood at the nether part of the Mount. And the Lord came down on Mount Sinai on the top of the Mount and ordered Moses saying: "Go down, charge the people, lest they break through unto the Lord to gaze and many of them perish" (Exod. 19:21). The words "to gaze" occurring in the above quotation clearly show that the Israelites were eager to see God and, as the Quran puts it, they had previously expressed a desire to that effect. But when the manifestation actually came and they saw the thunderings and the lightnings, and the noise of the trumpet and the mountain smoking, they removed themselves and stood afar off and exclaimed to Moses, saying: "Speak thou with us and we will hear: but let not God speak with us lest we die" (Exod. 20:19). This shows that, at first, they wanted to see God, i.e. see a most clear manifestation of Him without which they would not believe, but having been greatly terrified, they afterwards went to the other extreme and shouted to Moses that they would have none of the manifestations and would not even listen to God’s words lest they die.
As the word قال does not necessarily mean "he said" but is used on occasions when one does not say a thing in so many words but simply expresses a wish or idea by one’s condition (see under 2:31), it is possible that the Israelites did not make this demand verbally but that their condition was expressive of it. In this case the words اذقلتم would not mean "when you said" but "when your attitude showed that".
As the word صاعقة also means 'death', the verse may be taken to mean that this unreasonable demand of the Israelites so arrogantly expressed brought about their spiritual death. This significance finds corroboration in the next verse wherein God says: Then We raised you up after your death.
It may be noted here that whereas the Bible mentions the incident of calf-worship after the incident referred to above, the Quran reverses the order, mentioning the incident of calf-worship before that of the demand of the Israelites to see God; and a careful study of the relevant facts indicates that the Quran order is the correct one. The incident of the calf must certainly have taken place before the Israelites went to Mount Sinai and before the Lord came down upon the Mount in the sight of the people; for if the Israelites had already gone to the Mount and had seen a clear manifestation of God, then it is hardly possible that they should have taken the calf for their God after such manifestation. Evidently they had made the calf before going to Mount Sinai, and when Moses ordered them to refrain from calf-worship, they obeyed but expressed an arrogant desire to see God so that they might be sure of His existence. Thereupon Moses took them to the Mount and God descended on the Mount in the sight of the people (Exod. 19:9-11). The words of the Quran: Then the thunderbolt overtook you, may refer to the thunders and lightnings which accompanied the manifestation of God and which caused the Israelites to tremble with fear.
a
4:154.
وَإِذَا جَآءَتْهُمْ ءَايَةٌ قَالُوا۟ لَن نُّؤْمِنَ حَتَّىٰ نُؤْتَىٰ مِثْلَ مَآ أُوتِىَ رُسُلُ ٱللَّهِ ۘ ٱللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُۥ ۗ سَيُصِيبُ ٱلَّذِينَ أَجْرَمُوا۟ صَغَارٌ عِندَ ٱللَّهِ وَعَذَابٌ شَدِيدٌۢ بِمَا كَانُوا۟ يَمْكُرُونَ
یعنی کون رسول بننے کا مستحق ہے اور کون نہیں۔
28:49.
Allah knows best who is fit to be His Messenger and who is not.
28:49.
Commentary:
The verse embodies the last argument or the last excuse of disbelievers in the present discussion. They say, "We will never believe in Divine revelation until we also receive revelation like unto the revelation of the Messengers of God. If God speaks to them, let Him speak to us also."
God answers this foolish objection by saying: "It is not to every man that God speaks; He speaks only to him whom He finds worthy of it and whom He selects for the purpose." As for those who make themselves deserving of humiliation and abasement, they cannot be honoured with messages from God. Their doom is only "humiliation and a severe punishment."
a
28:49.
458
安拉最知道谁适合於作他的使者, 而谁却不适合。
2
یعنی کون رسول بننے کا مستحق ہے اور کون نہیں۔
a
28:49.
866
Commentary:
The verse embodies the last argument or the last excuse of disbelievers in the present discussion. They say, "We will never believe in Divine revelation until we also receive revelation like unto the revelation of the Messengers of God. If God speaks to them, let Him speak to us also."
God answers this foolish objection by saying: "It is not to every man that God speaks; He speaks only to him whom He finds worthy of it and whom He selects for the purpose." As for those who make themselves deserving of humiliation and abasement, they cannot be honoured with messages from God. Their doom is only "humiliation and a severe punishment."
a
28:49.
906A
Allah knows best who is fit to be His Messenger and who is not.
يَعْتَذِرُونَ إِلَيْكُمْ إِذَا رَجَعْتُمْ إِلَيْهِمْ ۚ قُل لَّا تَعْتَذِرُوا۟ لَن نُّؤْمِنَ لَكُمْ قَدْ نَبَّأَنَا ٱللَّهُ مِنْ أَخْبَارِكُمْ ۚ وَسَيَرَى ٱللَّهُ عَمَلَكُمْ وَرَسُولُهُۥ ثُمَّ تُرَدُّونَ إِلَىٰ عَٰلِمِ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1244
Commentary:
This verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
1209
The verse was revealed when the Holy Prophet had not yet returned to Medina from his expedition to Tabuk.
وَقَالُوا۟ لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ ٱلْأَرْضِ يَنۢبُوعًا
Commentary:
When the Meccans were confounded by the answers of the Quran to their questions and objections, they turned round and demanded of the Prophet that if the Quran comprehended every kind of knowledge then he should be able to work miracles—cause springs to gush forth from the earth, grow gardens and build houses of gold for himself. The demand was either intended as mockery or had its basis in the belief that they shared with the Jews that most wonderful works could be performed by special spiritual exercises and by the help of disembodied spirits.
2020
Commentary:
When the Meccans were confounded by the answers of the Quran to their questions and objections, they turned round and demanded of the Prophet that if the Quran comprehended every kind of knowledge then he should be able to work miracles—cause springs to gush forth from the earth, grow gardens and build houses of gold for himself. The demand was either intended as mockery or had its basis in the belief that they shared with the Jews that most wonderful works could be performed by special spiritual exercises and by the help of disembodied spirits.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَن نُّؤْمِنَ بِهَٰذَا ٱلْقُرْءَانِ وَلَا بِٱلَّذِى بَيْنَ يَدَيْهِ ۗ وَلَوْ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَىٰ بَعْضٍ ٱلْقَوْلَ يَقُولُ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ لَوْلَآ أَنتُمْ لَكُنَّا مُؤْمِنِينَ
7:39; 14:22; 28:64; 33:68; 40:48.
7:39; 14:22; 28:64; 33:68; 40:48.
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses.
7:39; 14:22; 28:64; 33:68; 40:48.
Commentary:
The expression بین یدیه literally meaning "between his two hands" is used in the sense of "before him or it." It has been used in this sense in 5:47 and 46:22. But it is also used in the sense of "in his presence" as in v. 13. Sometimes, however, this expression refers to a thing which is yet to come. In this sense the expression الذی بین یدیه may mean "the revelation which is yet to come."
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses. In these verses the deceivers and the deceived are shown as engaging in mutual recrimination when they see punishment overtaking them, seeking to throw the responsibility of their disbelief one upon another.
d
7:39; 14:22; 28:64; 33:68; 40:48.
b
7:39; 14:22; 28:64; 33:68; 40:48.
3156
Commentary:
The expression بین یدیه literally meaning "between his two hands" is used in the sense of "before him or it." It has been used in this sense in 5:47 and 46:22. But it is also used in the sense of "in his presence" as in v. 13. Sometimes, however, this expression refers to a thing which is yet to come. In this sense the expression الذی بین یدیه may mean "the revelation which is yet to come."
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses. In these verses the deceivers and the deceived are shown as engaging in mutual recrimination when they see punishment overtaking them, seeking to throw the responsibility of their disbelief one upon another.
c
7:39; 14:22; 28:64; 33:68; 40:48.
2397
It is human nature that when a guilty person is face to face with the punishment of his guilt, he tries to excuse himself by seeking to shift the responsibility for his misdeeds to another person. It is to this aspect of human nature that reference has been made in this and the next two verses.