أَشْفَقْ
Appears 2 times in Quran
📖 Lane's Lexicon
Classical definitions for root شفق
Derived Stems (1)
Derived Words (1)
Words derived from the lemma "أَشْفَقْ".
- and were afraid
Occurrences in Quran
Found 2 verses containing "أَشْفَقْ".
إِنَّا عَرَضْنَا ٱلْأَمَانَةَ عَلَى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱلْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا ٱلْإِنسَٰنُ ۖ إِنَّهُۥ كَانَ ظَلُومًا جَهُولًا
حَمَلَ الْاَمَانَةَ (Hamalal-Amanata) 意指他自己担负起或接受这一信托;他辜负了它。ظَلُوْم (Zalum) 是 ظَالِمْ (Zalim) 的加强形式, 而 Zalim 是来自 ظَلَمَ (Zalama) 的主动语态分词, 它的意思是他把东西放错了地方;而 ظَلَمَهٗ (Zalama-hu) 则意指他迫使自己担负起他的权力或能力所不及的责任。 جَهُوْل (Jahul) 是 جَاهِل (Jahil) 的加强形式, 意指, 疏忽的;鲁莽的;掉以轻心的 (Lane)。
人类被赋予极大的天然能力与力量, 在他们身上能吸收和显示出安拉的常德而成为他们的创造主的映像 (2:31)。这确实是一项重大的信托, 因为在整个宇宙中, 只有人类被发现有能力来履行这项重大的信托; 其他一些生命物与存在物--------天使、诸天、地球和山岳都不能履行这项信托。似乎可以说, 他们拒绝承担这一信托。人类接受了这个责任, 因为只有人类能够履行这项任务。他们是能 ظَلُوْم (Zalum, 对自己不公平) 和 جَهُوْل (Jahul, 忽视自己) 的。他们是能够对自己不公平的意思是, 为了他们的创造主他们能够承受任何困苦和忍受任何牺牲。他们是能够忽视或不注意自己的, 意思是, 在履行他们重大和神圣的信托时, 是能够忘记自己的利益以及对舒适和安逸的生活的愿望的。(2) 如果把 اَلْاَمَانَة (al-Amanat) (信托) 的意思理解为 «古兰经» 的律令而把 اَلْاِنْسَان (al-Insan) 理解为完美无缺的人, 即穆圣的话, 那么, 这节经文的意思将会是, 在天上和地上所有的居住者中间, 只有穆圣能受托来启示这部最完美和最后的经典--------«古兰经», 因为没有其他人或其他存在物具有这样的必不可少的伟大品质来充分而恰当地履行这一重大职责。(3) 如果把 حَمَلَ (Hamala) 的意思理解为辜负或虚伪对待一项信托的话, 那么, 这节经文的意思将会是, 安拉把经典信托给人类及地上、天上的其他存在物。除了人类以外, 其余的都不辜负这一信托, 也就是说, 他们充分、忠诚地执行着要求他们服从的一切律令, 整个自然界都忠实于他的律令, 天使们也忠诚、切实地履行他们的职责 (16:50, 51)。只有被赋予自由意志和决定能力的人类, 由于他们是不义的, 却蔑视并违背安拉的律令, 玩忽他们的职责。这节经文的这一意义, 由 41:12 所证实。
علماء نے لکھا ہے اور یہی درست ہے کہ ظلم کرنے والے سے مراد اپنی جان پر ظلم کرنے والا ہے۔ یعنی اپنے نفس کو حرام چیزوں سے جبراً روک سکتا ہے۔
Hamalal-Amanata means, he took upon himself or accepted the trust; he betrayed it. Zalum is the intensive form of Zalim which is active participle from Zalama, which means, he put the thing in a wrong place; and Zalama-hu means, he imposed upon himself a burden which it was beyond his power or ability to bear. Jahul is the intensive form of Jahil which means, neglectful; foolish; heedless (Lane).
Man is gifted with great natural capacities and powers to assimilate and manifest in his person Divine attributes and to become the image of his Creator (2:31). This is, indeed, a great trust which man, alone of all the universe, was found capable of discharging; other beings and things—the angels, the heavens, the earth and the mountains being quite unequal to it. They refused, as it were, to bear it. Man accepted this responsibility because he alone could discharge it. He is capable of being Zalum (unjust to himself) and Jahul (neglectful of
Important Words:
حملھا (bore it). حمله means, he bore or carried it, or carried it off or away; he gave him a beast upon which to ride. حمل بدینmeans, he bore or took upon himself the responsibility for the payment of debt. حمل الامانة means, he took upon himself or accepted the trust, or he betrayed the trust, he proved false to it (Lane & Aqrab). See also 7:177.
ظلوما (unjust) is the intensive form of ظالم which is active participle from ظلم which means, he did wrong or acted unjustly, wrongfully or tyrannically; he put the thing in a wrong place or in a place not its own. ظلمه means, he imposed upon him a thing that was beyond his power or ability (Lane & Aqrab). See also 2:36 & 17:60.
جھولا (neglectful) is the intensive form of جاھل which is active participle from جھل (jahila) which means, he was ignorant. جھل علیه means, he acted towards him in a silly and foolish manner and wrongly. جھل الحق means, he neglected or ignored the truth. جاھل means, ignorant, neglectful; foolish or silly and wrong in conduct (Lane & Aqrab).
Commentary:
This verse has presented commentators of the Quran with some difficulty. In view of different significations of the words used, the verse seems to be susceptible of the following interpretations:
(1) Taking the word حمل as meaning to accept, and امانة as signifying the trust of man’s love of God, the verse would mean that a great spiritual destiny awaited man. He was made God’s vicegerent on earth (2:31). He was gifted with the great capacities and powers to assimilate and manifest in his person Divine attributes and to become the image of his Creator. This was indeed a great trust which man, alone of all the universe, was found capable of discharging, other beings and things—the angels, the heavens, the earth and the mountains—being quite unequal to the task. They refused, as it were, to bear it. Man accepted this responsibility because he alone could discharge it, as he had been endowed with great natural qualities. He was capable of being ظلوم (unjust to himself) and جھول (neglectful of himself) i.e. he could be unjust to himself in the sense that he could bear any hardship and undergo any sacrifice for the sake of his Creator, and he was capable of being neglectful in the sense that in the discharge of his great and sacred trust he could be neglectful of his own interest and desire for a life of ease and comfort.
(2) Taking امانة (trust), however, in the sense of the Law of the Quran and الانسان signifying the perfect man, i.e. the Holy Prophet, the verse would mean that of all the denizens of the heavens, and earth, and of all great men, and leaders of thought, the Holy Prophet alone was found to be capable of being entrusted with the revelation of the most perfect and final Law—the Quran, because no other man, or being was endowed with those great qualities which were indispensable for the full and adequate discharge of this great responsibility.
(3) Taking حمل in the sense of betraying or proving false to a trust, the verse would mean that the trust of the divine law was imposed upon man and other terrestrial and celestial beings. All of them with the exception of man refused to betray this trust, i.e. they carried out fully and faithfully all the laws to which they were made subject. The whole nature was true to its laws and the angels also carried out their duties loyally and faithfully (16:51). It is man alone who having been endowed with discretion and volition defies and violates Divine commandments because he is unjust and neglects and ignores his duties and responsibilities. This meaning of the verse is supported by 41:12 wherein it is stated that the heavens and earth were commanded to carry out the laws that were imposed on them and they gave their willing and unconditional obedience to them.
1039
حَمَلَ الْاَمَانَةَ (Hamalal-Amanata) 意指他自己担负起或接受这一信托;他辜负了它。ظَلُوْم (Zalum) 是 ظَالِمْ (Zalim) 的加强形式, 而 Zalim 是来自 ظَلَمَ (Zalama) 的主动语态分词, 它的意思是他把东西放错了地方;而 ظَلَمَهٗ (Zalama-hu) 则意指他迫使自己担负起他的权力或能力所不及的责任。 جَهُوْل (Jahul) 是 جَاهِل (Jahil) 的加强形式, 意指, 疏忽的;鲁莽的;掉以轻心的 (Lane)。
人类被赋予极大的天然能力与力量, 在他们身上能吸收和显示出安拉的常德而成为他们的创造主的映像 (2:31)。这确实是一项重大的信托, 因为在整个宇宙中, 只有人类被发现有能力来履行这项重大的信托; 其他一些生命物与存在物--------天使、诸天、地球和山岳都不能履行这项信托。似乎可以说, 他们拒绝承担这一信托。人类接受了这个责任, 因为只有人类能够履行这项任务。他们是能 ظَلُوْم (Zalum, 对自己不公平) 和 جَهُوْل (Jahul, 忽视自己) 的。他们是能够对自己不公平的意思是, 为了他们的创造主他们能够承受任何困苦和忍受任何牺牲。他们是能够忽视或不注意自己的, 意思是, 在履行他们重大和神圣的信托时, 是能够忘记自己的利益以及对舒适和安逸的生活的愿望的。(2) 如果把 اَلْاَمَانَة (al-Amanat) (信托) 的意思理解为 «古兰经» 的律令而把 اَلْاِنْسَان (al-Insan) 理解为完美无缺的人, 即穆圣的话, 那么, 这节经文的意思将会是, 在天上和地上所有的居住者中间, 只有穆圣能受托来启示这部最完美和最后的经典--------«古兰经», 因为没有其他人或其他存在物具有这样的必不可少的伟大品质来充分而恰当地履行这一重大职责。(3) 如果把 حَمَلَ (Hamala) 的意思理解为辜负或虚伪对待一项信托的话, 那么, 这节经文的意思将会是, 安拉把经典信托给人类及地上、天上的其他存在物。除了人类以外, 其余的都不辜负这一信托, 也就是说, 他们充分、忠诚地执行着要求他们服从的一切律令, 整个自然界都忠实于他的律令, 天使们也忠诚、切实地履行他们的职责 (16:50, 51)。只有被赋予自由意志和决定能力的人类, 由于他们是不义的, 却蔑视并违背安拉的律令, 玩忽他们的职责。这节经文的这一意义, 由 41:12 所证实。
1
علماء نے لکھا ہے اور یہی درست ہے کہ ظلم کرنے والے سے مراد اپنی جان پر ظلم کرنے والا ہے۔ یعنی اپنے نفس کو حرام چیزوں سے جبراً روک سکتا ہے۔
3128
Important Words:
حملھا (bore it). حمله means, he bore or carried it, or carried it off or away; he gave him a beast upon which to ride. حمل بدینmeans, he bore or took upon himself the responsibility for the payment of debt. حمل الامانة means, he took upon himself or accepted the trust, or he betrayed the trust, he proved false to it (Lane & Aqrab). See also 7:177.
ظلوما (unjust) is the intensive form of ظالم which is active participle from ظلم which means, he did wrong or acted unjustly, wrongfully or tyrannically; he put the thing in a wrong place or in a place not its own. ظلمه means, he imposed upon him a thing that was beyond his power or ability (Lane & Aqrab). See also 2:36 & 17:60.
جھولا (neglectful) is the intensive form of جاھل which is active participle from جھل (jahila) which means, he was ignorant. جھل علیه means, he acted towards him in a silly and foolish manner and wrongly. جھل الحق means, he neglected or ignored the truth. جاھل means, ignorant, neglectful; foolish or silly and wrong in conduct (Lane & Aqrab).
Commentary:
This verse has presented commentators of the Quran with some difficulty. In view of different significations of the words used, the verse seems to be susceptible of the following interpretations:
(1) Taking the word حمل as meaning to accept, and امانة as signifying the trust of man’s love of God, the verse would mean that a great spiritual destiny awaited man. He was made God’s vicegerent on earth (2:31). He was gifted with the great capacities and powers to assimilate and manifest in his person Divine attributes and to become the image of his Creator. This was indeed a great trust which man, alone of all the universe, was found capable of discharging, other beings and things—the angels, the heavens, the earth and the mountains—being quite unequal to the task. They refused, as it were, to bear it. Man accepted this responsibility because he alone could discharge it, as he had been endowed with great natural qualities. He was capable of being ظلوم (unjust to himself) and جھول (neglectful of himself) i.e. he could be unjust to himself in the sense that he could bear any hardship and undergo any sacrifice for the sake of his Creator, and he was capable of being neglectful in the sense that in the discharge of his great and sacred trust he could be neglectful of his own interest and desire for a life of ease and comfort.
(2) Taking امانة (trust), however, in the sense of the Law of the Quran and الانسان signifying the perfect man, i.e. the Holy Prophet, the verse would mean that of all the denizens of the heavens, and earth, and of all great men, and leaders of thought, the Holy Prophet alone was found to be capable of being entrusted with the revelation of the most perfect and final Law—the Quran, because no other man, or being was endowed with those great qualities which were indispensable for the full and adequate discharge of this great responsibility.
(3) Taking حمل in the sense of betraying or proving false to a trust, the verse would mean that the trust of the divine law was imposed upon man and other terrestrial and celestial beings. All of them with the exception of man refused to betray this trust, i.e. they carried out fully and faithfully all the laws to which they were made subject. The whole nature was true to its laws and the angels also carried out their duties loyally and faithfully (16:51). It is man alone who having been endowed with discretion and volition defies and violates Divine commandments because he is unjust and neglects and ignores his duties and responsibilities. This meaning of the verse is supported by 41:12 wherein it is stated that the heavens and earth were commanded to carry out the laws that were imposed on them and they gave their willing and unconditional obedience to them.
2374
Hamalal-Amanata means, he took upon himself or accepted the trust; he betrayed it. Zalum is the intensive form of Zalim which is active participle from Zalama, which means, he put the thing in a wrong place; and Zalama-hu means, he imposed upon himself a burden which it was beyond his power or ability to bear. Jahul is the intensive form of Jahil which means, neglectful; foolish; heedless (Lane).
Man is gifted with great natural capacities and powers to assimilate and manifest in his person Divine attributes and to become the image of his Creator (2:31). This is, indeed, a great trust which man, alone of all the universe, was found capable of discharging; other beings and things—the angels, the heavens, the earth and the mountains being quite unequal to it. They refused, as it were, to bear it. Man accepted this responsibility because he alone could discharge it. He is capable of being Zalum (unjust to himself) and Jahul (neglectful of
ءَأَشْفَقْتُمْ أَن تُقَدِّمُوا۟ بَيْنَ يَدَىْ نَجْوَىٰكُمْ صَدَقَٰتٍ ۚ فَإِذْ لَمْ تَفْعَلُوا۟ وَتَابَ ٱللَّهُ عَلَيْكُمْ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ ۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ
یہ ڈر صدقہ دینے سے نہ تھا بلکہ صدقہ کا لفظ جو غیر محدود تھا۔ اس کے متعلق مسلمانوں کو یہ ڈر ہو سکتا تھا کہ اتنا صدقہ دیا ہے کہ نہیں جتنا خداتعالیٰ کے حکم سے مراد تھا۔ پس اس کا جواب دیا ہے کہ جب تم صدقہ دینے پر تیار ہو صرف یہ وہم ہے کہ اتنا صدقہ ہوا کہ نہیں جس کا حکم تھا تو اس کے معنے یہ ہیں کہ تم نے صرف وہ صدقہ نہیں دیا جس کی تم کو طاقت نہ تھی اور طاقت سے بڑھ کر صدقہ پہلے ہی معاف کیا گیا ہے کیونکہ پہلی آیت میں بتایا گیا ہے کہ اگر تم نہ پاؤ تو معاف ہے اور نہ پانے سے مراد یہی ہے کہ حسب خواہش نہ پاؤ۔ پس دونوں آیتوں میں کوئی اختلاف نہیں۔ یہ آیت ان پانچ آیات میں سے ہے جن کی نسبت شاہ
The commandment about the giving of alms before seeking the Holy Prophet’s consultation is not obligatory but optional, though preferable. The apprehension of the Companions of the Holy Prophet was whether they had given enough in alms to have complied with God’s commandment.
Commentary:
The verse shows that the commandment about the giving of alms before seeking the Holy Prophet’s consultation is not obligatory but optional, though its observance is preferable. The verse further signifies that the apprehension of the Companions of the Holy Prophet was whether they had given enough in alms to have complied with God’s commandment.
2
یہ ڈر صدقہ دینے سے نہ تھا بلکہ صدقہ کا لفظ جو غیر محدود تھا۔ اس کے متعلق مسلمانوں کو یہ ڈر ہو سکتا تھا کہ اتنا صدقہ دیا ہے کہ نہیں جتنا خداتعالیٰ کے حکم سے مراد تھا۔ پس اس کا جواب دیا ہے کہ جب تم صدقہ دینے پر تیار ہو صرف یہ وہم ہے کہ اتنا صدقہ ہوا کہ نہیں جس کا حکم تھا تو اس کے معنے یہ ہیں کہ تم نے صرف وہ صدقہ نہیں دیا جس کی تم کو طاقت نہ تھی اور طاقت سے بڑھ کر صدقہ پہلے ہی معاف کیا گیا ہے کیونکہ پہلی آیت میں بتایا گیا ہے کہ اگر تم نہ پاؤ تو معاف ہے اور نہ پانے سے مراد یہی ہے کہ حسب خواہش نہ پاؤ۔ پس دونوں آیتوں میں کوئی اختلاف نہیں۔ یہ آیت ان پانچ آیات میں سے ہے جن کی نسبت شاہ
4183
Commentary:
The verse shows that the commandment about the giving of alms before seeking the Holy Prophet’s consultation is not obligatory but optional, though its observance is preferable. The verse further signifies that the apprehension of the Companions of the Holy Prophet was whether they had given enough in alms to have complied with God’s commandment.
3010
The commandment about the giving of alms before seeking the Holy Prophet’s consultation is not obligatory but optional, though preferable. The apprehension of the Companions of the Holy Prophet was whether they had given enough in alms to have complied with God’s commandment.