يَخْفَىٰ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "يَخْفَىٰ".
إِنَّ ٱللَّهَ لَا يَخْفَىٰ عَلَيْهِ شَىْءٌ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ
14:39; 40:17; 64:5; 86:6.
14:39; 40:17; 64:5; 86:6.
14:39; 40:17; 64:5; 87:8.
Commentary:
God is not only Mighty and the Possessor of the power to requite but He is also All-Knowing, which is a necessary attribute for the successful exercise of power and the infliction of punishment. The verse thus constitutes yet another argument against the alleged divinity of Jesus. Nothing is hidden from God, His knowledge encompassing everything; but Jesus, according to his own admission, did not know many things (Mark 11: 12, 13). He even did not know when the Judgement Day was to be (Matt. 24:36). Such lack of knowledge is evidently incompatible with the dignity of God.
a
14:39; 40:17; 64:5; 86:6.
a
14:39; 40:17; 64:5; 87:8.
297
Commentary:
God is not only Mighty and the Possessor of the power to requite but He is also All-Knowing, which is a necessary attribute for the successful exercise of power and the infliction of punishment. The verse thus constitutes yet another argument against the alleged divinity of Jesus. Nothing is hidden from God, His knowledge encompassing everything; but Jesus, according to his own admission, did not know many things (Mark 11: 12, 13). He even did not know when the Judgement Day was to be (Matt. 24:36). Such lack of knowledge is evidently incompatible with the dignity of God.
b
14:39; 40:17; 64:5; 86:6.
رَبَّنَآ إِنَّكَ تَعْلَمُ مَا نُخْفِى وَمَا نُعْلِنُ ۗ وَمَا يَخْفَىٰ عَلَى ٱللَّهِ مِن شَىْءٍ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ
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.
يَوْمَ هُم بَٰرِزُونَ ۖ لَا يَخْفَىٰ عَلَى ٱللَّهِ مِنْهُمْ شَىْءٌ ۚ لِّمَنِ ٱلْمُلْكُ ٱلْيَوْمَ ۖ لِلَّهِ ٱلْوَٰحِدِ ٱلْقَهَّارِ
3:6; 14:39.
18:45; 48:15; 82:20.
Commentary:
The verse signifies that disbelievers will be brought face to face with the evil consequences of their wicked deeds on the Day of Reckoning. These deeds were never hidden from God but on the Day of Judgement they will appear in an embodied form before the eyes of the disbelievers themselves. The words "this day" may signify the Last Judgement Day, or the hour of reckoning of disbelievers in this very life. This hour of reckoning came upon the disbelieving Quraish on the day of the Fall of Mecca when the realization dawned upon them that "the kingdom was Allah’s—the One, the Most Supreme."
c
3:6; 14:39.
d
18:45; 48:15; 82:20.
b
3:6; 14:39.
c
18:45; 48:15; 82:20.
3507
Commentary:
The verse signifies that disbelievers will be brought face to face with the evil consequences of their wicked deeds on the Day of Reckoning. These deeds were never hidden from God but on the Day of Judgement they will appear in an embodied form before the eyes of the disbelievers themselves. The words "this day" may signify the Last Judgement Day, or the hour of reckoning of disbelievers in this very life. This hour of reckoning came upon the disbelieving Quraish on the day of the Fall of Mecca when the realization dawned upon them that "the kingdom was Allah’s—the One, the Most Supreme."
a
3:6; 14:39.
b
18:45; 48:15; 82:20.
إِلَّا مَا شَآءَ ٱللَّهُ ۚ إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ وَمَا يَخْفَىٰ
اس سے پتہ لگتا ہے کہ صداقت سے دور اللہ تعالیٰ نہیں کرتا‘ بلکہ انسان آپ ہوتا ہے۔ اسی لئے فرماتا ہے کہ ہمارا کام تو یہ ہے کہ ہم قرآن مسلمانوں کو سکھائیں گے۔ لیکن اگر مسلمانوں میں سے بعض بدبخت اسے بھلانا چاہیں۔ تو چونکہ خداتعالیٰ ان کے ظاہر و باطن کو جانتا ہے۔ وہ ان کے ارادہ میں روک نہیں بنے گا اور کہے گا کہ جب یہ آپ تباہ ہونا چاہتے ہیں تو ہونے دو۔
2:34; 20:8; 21:111; 24:30.
Commentary:
The expression "as God wills", pertains only to matters of ordinary everyday life.
The words, "He knows what is manifest and what is hidden," mean that as God knew all the needs of man of which man himself was unconscious and which he was incapable of knowing, God provided those needs in the Quran, and so there could be no possibility of the Holy Prophet forgetting what was revealed to him.
a
2:34; 20:8; 21:111; 24:30.
1670
“安拉想叫你忘记” 一语仅指日常生活事务。
3
اس سے پتہ لگتا ہے کہ صداقت سے دور اللہ تعالیٰ نہیں کرتا‘ بلکہ انسان آپ ہوتا ہے۔ اسی لئے فرماتا ہے کہ ہمارا کام تو یہ ہے کہ ہم قرآن مسلمانوں کو سکھائیں گے۔ لیکن اگر مسلمانوں میں سے بعض بدبخت اسے بھلانا چاہیں۔ تو چونکہ خداتعالیٰ ان کے ظاہر و باطن کو جانتا ہے۔ وہ ان کے ارادہ میں روک نہیں بنے گا اور کہے گا کہ جب یہ آپ تباہ ہونا چاہتے ہیں تو ہونے دو۔
a
2:34; 20:8; 21:111; 24:30.
4686
Commentary:
The expression "as God wills", pertains only to matters of ordinary everyday life.
The words, "He knows what is manifest and what is hidden," mean that as God knew all the needs of man of which man himself was unconscious and which he was incapable of knowing, God provided those needs in the Quran, and so there could be no possibility of the Holy Prophet forgetting what was revealed to him.
a
2:34; 20:8; 21:111; 24:30.
3324
The expression, 'as what Allah wills,' pertains only to matters of everyday life.