The Family of Imran, The House of Imran — Verse 5
3:5 · al-Imran
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إِنَّ ٱللَّهَ لَا یَخۡفَىٰ عَلَیۡهِ شَیۡءࣱ فِی ٱلۡأَرۡضِ وَلَا فِی ٱلسَّمَاۤءِ ٥
inna l-laha lā yakhfā ʿalayhi shayon fī l-arḍi walā fī l-samā
The Family of Imran, The House of Imran / al-Imran (3:5)
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Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mention (1) cited by only one commentator
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Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Nothing on earth or in heaven is hidden from God
inna l-laha lā yakhfā ʿalayhi shayon fī l-arḍi walā fī l-samā
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Tafsir Commentary
Allah states that He has perfect knowledge in the heavens and earth and that nothing in them is hidden from His watch.
هُوَ الَّذِي يُصَوِّرُكُمْ فِي الاٌّرْحَامِ كَيْفَ يَشَآءُ
(He it is Who shapes you in the wombs as He wills.) meaning, He creates you in the wombs as He wills, whether male or female, handsome or otherwise, happy or miserable.
لاَ إِلَـهَ إِلاَّ هُوَ الْعَزِيزُ الْحَكِيمُ
(La ilaha illa Huwa (none has the right to be worshipped but He), the Almighty, the All-Wise.) meaning, He is the Creator and thus is the only deity worthy of worship, without partners, and His is the perfect might, wisdom and decision. This Ayah refers to the fact that `Isa, son of Mary, is a created servant, just as Allah created the rest of mankind. Allah created `Isa in the womb (of his mother) and shaped him as He willed. Therefore, how could `Isa be divine, as the Christians, may Allah's curses descend on them, claim `Isa was created in the womb and his creation changed from stage to stage, just as Allah said,
يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَـتِكُـمْ خَلْقاً مِّن بَعْدِ خَلْقٍ فِى ظُلُمَـتٍ ثَلَـثٍ
(He creates you in the wombs of your mothers, creation after creation in three veils of darkness.) 39:6.
Nothing no existent thing whatever is hidden in heaven and earth from God on account of His knowledge of universals and particulars. God specifies them heaven and earth because sensory perception does not go beyond these.
Truly God, nothing whatever is hidden from Him, in the worlds, knowing as He does the times and places of retribution.
Truly God, nothing whatever is hidden from Him, in the worlds, knowing as He does the times and places of retribution.
Nothing whatever is hidden in heaven and earth from God. A servant does not breathe a single breath without God ������ ������ counting it muḥṣīhi. Not a particle exists in the heaven and earth unless He is its originator and creator mubdiʿ hi. No one has any quality or attribute except He is its governor mutawallīhi. This is the view of ordinary people ʿumūm. As for the elect khuṣūṣ no one presents a need to Him except He satisfies it qāḌīhā and no one has any resource in a calamity except He suffices for it kāfīhā.
Nothing whatever is hidden in heaven and earth from God. A servant does not breathe a single breath without God ������ ������ counting it muḥṣīhi. Not a particle exists in the heaven and earth unless He is its originator and creator mubdiʿ hi. No one has any quality or attribute except He is its governor mutawallīhi. This is the view of ordinary people ʿumūm. As for the elect khuṣūṣ no one presents a need to Him except He satisfies it qāḌīhā and no one has any resource in a calamity except He suffices for it kāfīhā.
إن الله محيط علمه بالخلائق، لا يخفى عليه شيء في الأرض ولا في السماء، قلَّ أو كثر.
يخبر تعالى أنه يعلم غيب السماء والأرض لا يخفى عليه شيء من ذلك.
ثم أخبر - سبحانه - عن شمول علمه لكل شئ فقال : { إِنَّ الله لاَ يخفى عَلَيْهِ شَيْءٌ فِي الأرض وَلاَ فِي السمآء } .أى أنه سبحانه - هو المطلع على كل صغير وكبير . وجليل وحقير ، فى هذا الكون ، لأنه هو الخالق له ، والمهيمن على شئونه . وصدق - سبحانه - حيث يقول : { أَلاَ يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللطيف الخبير } وذكر - سبحانه - السماء والأرض ، للإِشارة إلى أن علمه وسع كل شئ ، وسع السموات والأرض ، وليس الإِنسان بالنسبة لهما إلا كائنا صغيرا فكيف لا يعلم - سبحانه - ما يسره هذا الانسان وما يخفيه؟وفى تكرير حرف النهى " لا " تأكيد لنفى خفاء أى شئ عليه - سبحانه - والآية الكريمة وعيد شديد للكافرين بآياته ، لأنه - سبحانه - وهو العليم بما يسرونه وما يعلنونه ، سيجازيهم بمقتضى علمه بما يستحقونه .
القول في تأويل قوله : إِنَّ اللَّهَ لا يَخْفَى عَلَيْهِ شَيْءٌ فِي الأَرْضِ وَلا فِي السَّمَاءِ (5)قال أبو جعفر: يعني بذلك جل ثناؤه: إن الله لا يخفى عليه شيء هو في الأرض ولا شيء هو في السماء. يقول: فيكف يخفى علىّ يا محمدُ - وأنا علامُ جميع الأشياء - ما يُضَاهى به هؤلاء الذين يجادلونك في آيات الله من نصارى نجران في عيسى ابن مريم، في مقالتهم التي يقولونها فيه؟ ! كما:-6566 - حدثنا ابن حميد قال، حدثنا سلمة، عن محمد بن إسحاق، عن محمد بن جعفر بن الزبير: " إنّ الله لا يخفى عليه شيء في الأرض ولا في السماء "، أي: قد علم ما يريدون وما يَكيدون وما يُضَاهون بقولهم في عيسى، إذ جعلوه ربًّا وإلهًا، وعندهم من علمه غيرُ ذلك، غِرّةً بالله وكفرًا به. (48)________________________الهوامش :(48) الأثر: 6566 - هو من بقية الآثار التي آخرها رقم: 6564 ، من سيرة ابن إسحاق.
" إن الله لا يخفى عليه شيء في الأرض ولا في السماء "
استئناف يتنزّل منزلة البيان لوصف الحي لأنّ عموم العلم يبيِّن كمال الحياة . وجيء ب ( شيء ) هنا لأنّه من الأسماء العامة .وقوله : { في الأرض ولا في السماء } قصد منه عمومُ أمكنة الأشياء ، فالمراد من الأرض الكرة الأرضية : بما فيها من بحار ، والمراد بالسماء جنس السموات : وهي العوالم المتباعدة عن الأرض . وابتدىء في الذكر بالأرض ليتسنَّى التدرّج في العطف إلى الأبعد في الحكم؛ لأنّ أشياء الأرض يعلم كثيراً منها كثيرٌ من الناس ، أما أشياءالسماء فلا يعلم أحد بعضها فضلاً عن علم جميعها .
{ إن الله لا يخفى عليه شيء في الأرض ولا في السماء } وهذا فيه تقرير إحاطة علمه بالمعلومات كلها، جليها وخفيها، ظاهرها وباطنها، ومن جملة ذلك الأجنة في البطون التي لا يدركها بصر المخلوقين، ولا ينالها علمهم، وهو تعالى يدبرها بألطف تدبير، ويقدرها بكل تقدير، فلهذا قال { هو الذي يصوركم في الأرحام كيف يشاء }
قوله تعالى : إن الله لا يخفى عليه شيء في الأرض ولا في السماء هذا خبر عن علمه تعالى بالأشياء على التفصيل ، ومثله في القرآن كثير . فهو العالم بما كان وما يكون وما لا يكون ، فكيف يكون عيسى إلها أو ابن إله وهو تخفى عليه الأشياء .
Only God can truly tell us what He is in His Being and in His attributes. And He has made this so clear in His Book, that any reader who is eager for knowledge of Him will certainly gain enlightenment from it. Again, it is only God who can truly give guidance to man. The right course of action for man can be determined only by a Being who has not only known man from his birth to his death, but also knows what has gone before his birth and what will happen after his death. It is, therefore, only God who, after placing the nature of man in the perspective of the entire universe, may decree what kind of conduct will guarantee man’s success in this world and the next, for a sound human mentality can only be one which is in harmony with the rest of the world and in complete accord with the vaster system of the cosmos. It is only God who has the power and the knowledge to ordain what it befits human beings to strive for in the present world. This being so, the only realistic approach for man is to trust in His Maker and accept and follow His guidance wholeheartedly and with full confidence.
Verse 3 which follows carries the reported proof of the Oneness of Allah. Briefly stated, it means that the principle of توحید tauhid as de-scribed in the Holy Qur'an is not something peculiar to the Qur'an or the Prophet of Islam. On the contrary, Allah Almighty has sent Scrip-tures such as the Torah and the Injil, and His prophets, in earlier times. And this was they all professed and this was they all brought as the message. When the Qur'an came, it simply confirmed their truth. It did not present any new claim which could pose problems for people in its understanding or acceptance.
The last two verses further fortify the doctrine of توحید tauhid on the ground that the attributes of encompassing knowledge and unlimited power are strong proofs of His being the One who possesses the eternal, and all-encompassing knowledge and whose power controls every-thing, and that He is the only One who rightly deserves to be wor-shipped. Anyone having imperfect knowledge and limited power can-not be entrusted with this exalted station.
(1.) Whenever the Holy Qur'an speaks of the 'Torah and the Injil' it refers to the original books revealed to the prophets Moses and Jesus (علیہ السلام) . This should not, therefore, be confused. With the present Old and New testaments.
(Lo! nothing in the earth) of the story of the delegation of Najran (or in the heavens) concerning the angels (is hidden from Allah).