إِنسَٰنُ
Appears 26 times in Quran
Derived Words (1)
Words derived from the stem "إِنسَٰنُ".
- man
- Man is
Occurrences in Quran
Found 26 verses containing "إِنسَٰنُ".
يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمْ ۚ وَخُلِقَ ٱلْإِنسَٰنُ ضَعِيفًا
安拉启示经典的原因是, 人的天性是懦弱的, 而且自己找不到精神提高的途径。安拉取走了人的这一负担。这节经文驳斥了基督教的赎罪教义, 这个教义以人性的弱点为根据, 拒绝经律 شَرِيْعَةْ (Shari‘ah)。伊斯兰教实际上声称, 人性的弱点就是启示经律的理由, 以便有助于人类完成崇高的天命。因此, 经典不是灾祸, 而是帮助, 是幸福。
The reason why God has revealed the Law is that man is by nature weak and cannot himself find out the ways of spiritual advancement. God has taken away this burden from him. The verse also constitutes a refutation of the Christian doctrine of Atonement which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law, therefore, is not a curse but a help and a blessing.
Commentary:
The reason why the Law is revealed is that man is by nature weak and cannot himself find out the ways of spiritual advancement. So God has taken this burden from him. It was far from God to entrust man with a work which he could not discharge.
The verse also constitutes refutation of the Christian doctrine of Atone-ment which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law is not, therefore, a curse but a help and a blessing.
325
安拉启示经典的原因是, 人的天性是懦弱的, 而且自己找不到精神提高的途径。安拉取走了人的这一负担。这节经文驳斥了基督教的赎罪教义, 这个教义以人性的弱点为根据, 拒绝经律 شَرِيْعَةْ (Shari‘ah)。伊斯兰教实际上声称, 人性的弱点就是启示经律的理由, 以便有助于人类完成崇高的天命。因此, 经典不是灾祸, 而是帮助, 是幸福。
507
Commentary:
The reason why the Law is revealed is that man is by nature weak and cannot himself find out the ways of spiritual advancement. So God has taken this burden from him. It was far from God to entrust man with a work which he could not discharge.
The verse also constitutes refutation of the Christian doctrine of Atone-ment which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law is not, therefore, a curse but a help and a blessing.
593
The reason why God has revealed the Law is that man is by nature weak and cannot himself find out the ways of spiritual advancement. God has taken away this burden from him. The verse also constitutes a refutation of the Christian doctrine of Atonement which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law, therefore, is not a curse but a help and a blessing.
لَّا يَسْـَٔمُ ٱلْإِنسَٰنُ مِن دُعَآءِ ٱلْخَيْرِ وَإِن مَّسَّهُ ٱلشَّرُّ فَيَـُٔوسٌ قَنُوطٌ
11:10, 11; 17:84.
11:10, 11; 17:84.
11:10-11; 17:84.
d
11:10, 11; 17:84.
b
11:10-11; 17:84.
c
11:10, 11; 17:84.
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
وَيَدْعُ ٱلْإِنسَٰنُ بِٱلشَّرِّ دُعَآءَهُۥ بِٱلْخَيْرِ ۖ وَكَانَ ٱلْإِنسَٰنُ عَجُولًا
10:12.
ترجمہ میں ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے تاکہ آیت کا مفہوم واضح ہو جائے۔
10:12.
The Arabic expression means that such is the condition of man that while by words of his mouth he prays to God to grant him good, by his actual evil deeds he invites the displeasure and punishment of God. Thus his actions belie his words. The expression may also be taken to mean that 'man calls for evil as he should have called for good.' According to both the renderings the verse signifies that when nations or individuals attain material wealth and rise to power and influence, they tend to neglect their duties and responsibilities and thus in the very hour of their power and glory they lay the foundations of their later decay and death. The verse may also mean that man invites evil to himself with the same zeal and vehemence as God invites him to good. In this case the act of inviting to good will be taken as referring to God.
10:12.
Commentary:
This verse corroborates and explains the interpretation put upon the previous verse. It makes no mention of the Day of Judgement. The verses that follow also continue the same theme.
The expression ویدع الانسان بالشر دعاءہ بالخیر (And man asks for evil as he should ask for good), does not mean that there lives a man so foolish as to pray to God to send him evil. It only means that such is the condition of man that while by his words of mouth he prays to God to grant him good, by his actual bad deeds he invites the displeasure and punishment of God. Thus his actions belie his words.
The expression may also be interpreted as, "And man calls for evil as he should call for good." According to both renderings the verse signifies that when nations or individuals attain material wealth and rise to power and influence, they tend to neglect their duties and responsibilities and thus in the very hour of their power and glory they lay the foundations of their decay and death. At a time when they should have established peace and justice on earth by the help of the great resources placed at their disposal, they give themselves up to enjoyment and self-aggrandizement. The time of their power and glory is their testing time when they should particularly be on their guard. But such is the tragedy of human affairs that power and prosperity make man arrogant, defiant and heedless. The verse may also mean that man invites evil to himself with the same zeal and vehemence as God invites him to good. That is to say while God wishes man to inherit His blessings by doing good, he earns His displeasure by doing evil and thus invites his own ruin and destruction. In this case the action of دعاء (inviting to good) will be taken as referring to God.
The words, and man is hasty, signify that if man were to pause and consider before embarking upon any venture he would be spared many a fall. In fact, haste is at the root of most of man’s failures.
c
10:12.
1
ترجمہ میں ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے تاکہ آیت کا مفہوم واضح ہو جائے۔
b
10:12.
1941
Commentary:
This verse corroborates and explains the interpretation put upon the previous verse. It makes no mention of the Day of Judgement. The verses that follow also continue the same theme.
The expression ویدع الانسان بالشر دعاءہ بالخیر (And man asks for evil as he should ask for good), does not mean that there lives a man so foolish as to pray to God to send him evil. It only means that such is the condition of man that while by his words of mouth he prays to God to grant him good, by his actual bad deeds he invites the displeasure and punishment of God. Thus his actions belie his words.
The expression may also be interpreted as, "And man calls for evil as he should call for good." According to both renderings the verse signifies that when nations or individuals attain material wealth and rise to power and influence, they tend to neglect their duties and responsibilities and thus in the very hour of their power and glory they lay the foundations of their decay and death. At a time when they should have established peace and justice on earth by the help of the great resources placed at their disposal, they give themselves up to enjoyment and self-aggrandizement. The time of their power and glory is their testing time when they should particularly be on their guard. But such is the tragedy of human affairs that power and prosperity make man arrogant, defiant and heedless. The verse may also mean that man invites evil to himself with the same zeal and vehemence as God invites him to good. That is to say while God wishes man to inherit His blessings by doing good, he earns His displeasure by doing evil and thus invites his own ruin and destruction. In this case the action of دعاء (inviting to good) will be taken as referring to God.
The words, and man is hasty, signify that if man were to pause and consider before embarking upon any venture he would be spared many a fall. In fact, haste is at the root of most of man’s failures.
a
10:12.
1597
The Arabic expression means that such is the condition of man that while by words of his mouth he prays to God to grant him good, by his actual evil deeds he invites the displeasure and punishment of God. Thus his actions belie his words. The expression may also be taken to mean that 'man calls for evil as he should have called for good.' According to both the renderings the verse signifies that when nations or individuals attain material wealth and rise to power and influence, they tend to neglect their duties and responsibilities and thus in the very hour of their power and glory they lay the foundations of their later decay and death. The verse may also mean that man invites evil to himself with the same zeal and vehemence as God invites him to good. In this case the act of inviting to good will be taken as referring to God.
وَلَقَدْ صَرَّفْنَا فِى هَٰذَا ٱلْقُرْءَانِ لِلنَّاسِ مِن كُلِّ مَثَلٍ ۚ وَكَانَ ٱلْإِنسَٰنُ أَكْثَرَ شَىْءٍ جَدَلًا
17:42, 90.
16:5; 36:78.
The verse may mean: (a) Of all God’s creation man has been endowed with reason and intellectual faculties but regrettably he employs them to reject truth and for other evil purposes (b) or, it may mean that he is a victim of chronic misgivings and doubts, which seldom find satisfaction, and being a confirmed sceptic seeks to discover loopholes even in the most convincing arguments.
17:42, 90.
16:5; 36:78.
Commentary:
The expression کان الانسان اکثر شیء جدلا (of all things man is most contentious) may have two explanations: (1) Of all God’s creation man has been endowed with reason and great intellectual faculties so that by making proper use of them he may develop and advance morally and spiritually and may know and realize his Creator. But he employs these faculties to reject truth and for other evil purposes and instead of making spiritual progress he descends to a yet lower state of morality. (2) Man is a victim of chronic misgivings and doubts which seldom find satisfaction. He is a confirmed sceptic and seeks to discover loopholes even in most convincing arguments.
The word الناس in the verse refers to mankind in general while الانسان refers to such men as have been mentioned in the foregoing verses. The verse means to say that the Quran has explained in different forms fully and completely all those matters which concern man’s moral and spiritual development but the people to whom reference has been made in the preceding verses refuse to benefit by these teachings.
b
17:42, 90.
c
16:5; 36:78.
771
这节经文的意思可以是: (a) 在安拉所有的创造物中, 人被赐予理智和智力方面的种种才能, 但是遗憾的是他们把这些才能用于拒绝真理以及其他邪恶的目的; (b) 或者, 它可以意指他们是一贯疑虑和疑惑的受害者, 这很少能使人们觉得有满意的时候, 而且是根深蒂固的怀疑者, 即使对最可信服的论据也力图从中发现漏洞。
a
17:42, 90.
b
16:5; 36:78.
2095
Commentary:
The expression کان الانسان اکثر شیء جدلا (of all things man is most contentious) may have two explanations: (1) Of all God’s creation man has been endowed with reason and great intellectual faculties so that by making proper use of them he may develop and advance morally and spiritually and may know and realize his Creator. But he employs these faculties to reject truth and for other evil purposes and instead of making spiritual progress he descends to a yet lower state of morality. (2) Man is a victim of chronic misgivings and doubts which seldom find satisfaction. He is a confirmed sceptic and seeks to discover loopholes even in most convincing arguments.
The word الناس in the verse refers to mankind in general while الانسان refers to such men as have been mentioned in the foregoing verses. The verse means to say that the Quran has explained in different forms fully and completely all those matters which concern man’s moral and spiritual development but the people to whom reference has been made in the preceding verses refuse to benefit by these teachings.
b
17:42, 90.
c
16:5; 36:78.
1702
The verse may mean: (a) Of all God’s creation man has been endowed with reason and intellectual faculties but regrettably he employs them to reject truth and for other evil purposes (b) or, it may mean that he is a victim of chronic misgivings and doubts, which seldom find satisfaction, and being a confirmed sceptic seeks to discover loopholes even in the most convincing arguments.
وَإِذَا مَسَّكُمُ ٱلضُّرُّ فِى ٱلْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّآ إِيَّاهُ ۖ فَلَمَّا نَجَّىٰكُمْ إِلَى ٱلْبَرِّ أَعْرَضْتُمْ ۚ وَكَانَ ٱلْإِنسَٰنُ كَفُورًا
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
Such is the nature of man that when he is in distress he becomes humble and prays to God and promises and vows to lead a virtuous life. But once he is out of danger he is as arrogant and boastful as ever.
10:13; 11:10-11; 23:65; 30:34; 39:9; 41:50-52; 70:21-22.
Commentary:
Such is the nature of man that when he is in distress, he becomes humble and prays to God and promises and vows to lead a virtuous life if he were to regain his lost peace of mind. But when the danger is over, he is as arrogant and boastful as ever. The verse, in fact, embodies a warning for Muslims that they should not forget God in their days of prosperity so that He may not forget them in their time of adversity.
b
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
a
10:13; 11:10-11; 23:65; 30:34; 39:9; 41:50-52; 70:21-22.
1997
Commentary:
Such is the nature of man that when he is in distress, he becomes humble and prays to God and promises and vows to lead a virtuous life if he were to regain his lost peace of mind. But when the danger is over, he is as arrogant and boastful as ever. The verse, in fact, embodies a warning for Muslims that they should not forget God in their days of prosperity so that He may not forget them in their time of adversity.
d
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
1634
Such is the nature of man that when he is in distress he becomes humble and prays to God and promises and vows to lead a virtuous life. But once he is out of danger he is as arrogant and boastful as ever.
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّىٓ إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ ٱلْإِنفَاقِ ۚ وَكَانَ ٱلْإِنسَٰنُ قَتُورًا
Commentary:
This verse reverts to the subject of the human soul dealt with in v. 86 and purports to say that the treasures of Divine knowledge which lie hidden in the word of God know no end or limit while the knowledge that is acquired by so-called spiritualists by their occult practices is very limited. This is why the Elect of God diffuse Divine knowledge freely while so-called spiritualists are very parsimonious in acquainting even their closest disciples with the knowledge they claim to acquire by their unnatural practices. The truth is that the powers of God are limitless and so are the great treasures of Divine knowledge which He vouchsafes to His Elect. They diffuse and expend it freely without fear of its becoming exhausted so that God’s creatures may become acquainted with all the innumerable stages of His nearness and that they may realize Him and become at one with Him.
2029
Commentary:
This verse reverts to the subject of the human soul dealt with in v. 86 and purports to say that the treasures of Divine knowledge which lie hidden in the word of God know no end or limit while the knowledge that is acquired by so-called spiritualists by their occult practices is very limited. This is why the Elect of God diffuse Divine knowledge freely while so-called spiritualists are very parsimonious in acquainting even their closest disciples with the knowledge they claim to acquire by their unnatural practices. The truth is that the powers of God are limitless and so are the great treasures of Divine knowledge which He vouchsafes to His Elect. They diffuse and expend it freely without fear of its becoming exhausted so that God’s creatures may become acquainted with all the innumerable stages of His nearness and that they may realize Him and become at one with Him.
وَيَقُولُ ٱلْإِنسَٰنُ أَءِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا
23:38; 36:79.
23:38; 36:79.
Al-Insan (man) does not here mean man in general but a particular class of men, viz. those unfortunate disbelievers who doubt the existence of the Life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits—that they express their doubt or denial of the Life beyond the grave.
23:38; 36:79.
Commentary:
الانسان (man) does not here mean man in general but a particular class of men, viz. those who doubt the existence of the life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by their words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits, that they express their doubt or denial of the life beyond the grave. The interrogative form of the words used in the verse shows that such people suffer merely from a lack of certainty with regard to life after death and not that they totally deny it. As the Surah deals with Christian dogmas and doctrines, so the present and the following several verses deal also with the doubts of Christians about life after death.
b
23:38; 36:79.
b
23:38; 36:79.
2207
Commentary:
الانسان (man) does not here mean man in general but a particular class of men, viz. those who doubt the existence of the life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by their words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits, that they express their doubt or denial of the life beyond the grave. The interrogative form of the words used in the verse shows that such people suffer merely from a lack of certainty with regard to life after death and not that they totally deny it. As the Surah deals with Christian dogmas and doctrines, so the present and the following several verses deal also with the doubts of Christians about life after death.
a
23:38; 36:79.
1788
Al-Insan (man) does not here mean man in general but a particular class of men, viz. those unfortunate disbelievers who doubt the existence of the Life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits—that they express their doubt or denial of the Life beyond the grave.
أَوَلَا يَذْكُرُ ٱلْإِنسَٰنُ أَنَّا خَلَقْنَٰهُ مِن قَبْلُ وَلَمْ يَكُ شَيْـًٔا
19:10; 76:2.
c
19:10; 76:2.
a
19:10; 76:2.
2208
Commentary:
The word شیئاً here signifies شیئاً مذکوراً i.e. anything worth mentioning or having any significance or importance. This meaning is supported by 76:2.
b
19:10; 76:2.
1789
Anything worth mentioning or having any significance or importance. This meaning is supported by 76:2.
خُلِقَ ٱلْإِنسَٰنُ مِنْ عَجَلٍ ۚ سَأُو۟رِيكُمْ ءَايَٰتِى فَلَا تَسْتَعْجِلُونِ
خُلِقَ الْاِنْسَانُ مِنْ عَجَلْ (Khuliqal Insanu min ‘Ajal) 这一用语, 意指 ‘急躁’ 是人的一个构成部分, 它是人类性格中如此显著的一个特点, 以致可以说人类就是从急躁中创造出来的, 就是说他的天性是急急躁躁的。当阿拉伯人必须表达某个人的显著性格时, 他们就说 خُلِقَ مِنْهُ (Khuliqa Minhu), 即他是用这种性格造出来的。同样的用语也使用在 «古兰经» 其他经文中(7:13; 30:55)。
The expression. Khuliqal Insanu min ‘Ajal, signifies that haste forms a part of man’s being, and that it is so prominent a trait of his character that he can be said to have been created, as it were, out of haste, i.e. he is hasty by nature. When the Arabs have to express a prominent natural characteristic of a person they say, Khuliqa Minhu, i.e. he has been created of it. Similar expressions have been used in the Qur’an elsewhere (7:13; 30:55).
Important Words:
The clause خلق الانسان من عجل means that haste forms a part of man’s being and is so prominent a trait of his character and he is so hasty by nature that he can be said to have been created, as it were, out of haste i.e. he has been given a hasty disposition. The words "but ask me not to hasten," support this meaning. At another place in the Quran, we have خلقکم من ضعف (30:55) which also means that man by nature is very weak. Similarly, the verse خلقتنی من نار و خلقته من طین means, that Satan by nature is a fire-eater and man is by nature submissive (7:13). When the Arabs have to express a prominent natural characteristic of a person they say خلق منه i.e. he has been created of it. An Arab would say خلقت من لعب i.e. thou hast been created of sport i.e. "you love and indulge very much in sport" (Lisan).
Commentary:
The verse means to say that disbelievers treat the Holy Prophet with contempt because of the delay that has occurred in the Divine punishment overtaking them. They are warned that this delay should not mislead them into believing that they will go scot-free and that they should not reject the Message of Islam in haste and that the time was fast approaching when the prophecies made by the Prophet about the triumph and victory of Islam will be fulfilled and the punishment of God will descend on them swift and hard.
836
خُلِقَ الْاِنْسَانُ مِنْ عَجَلْ (Khuliqal Insanu min ‘Ajal) 这一用语, 意指 ‘急躁’ 是人的一个构成部分, 它是人类性格中如此显著的一个特点, 以致可以说人类就是从急躁中创造出来的, 就是说他的天性是急急躁躁的。当阿拉伯人必须表达某个人的显著性格时, 他们就说 خُلِقَ مِنْهُ (Khuliqa Minhu), 即他是用这种性格造出来的。同样的用语也使用在 «古兰经» 其他经文中(7:13; 30:55)。
1
دیکھئے سورۃ حجر آیت۲۸ نوٹ نمبر۱۔
2
یعنی خداتعالیٰ۔
2378
Important Words:
The clause خلق الانسان من عجل means that haste forms a part of man’s being and is so prominent a trait of his character and he is so hasty by nature that he can be said to have been created, as it were, out of haste i.e. he has been given a hasty disposition. The words "but ask me not to hasten," support this meaning. At another place in the Quran, we have خلقکم من ضعف (30:55) which also means that man by nature is very weak. Similarly, the verse خلقتنی من نار و خلقته من طین means, that Satan by nature is a fire-eater and man is by nature submissive (7:13). When the Arabs have to express a prominent natural characteristic of a person they say خلق منه i.e. he has been created of it. An Arab would say خلقت من لعب i.e. thou hast been created of sport i.e. "you love and indulge very much in sport" (Lisan).
Commentary:
The verse means to say that disbelievers treat the Holy Prophet with contempt because of the delay that has occurred in the Divine punishment overtaking them. They are warned that this delay should not mislead them into believing that they will go scot-free and that they should not reject the Message of Islam in haste and that the time was fast approaching when the prophecies made by the Prophet about the triumph and victory of Islam will be fulfilled and the punishment of God will descend on them swift and hard.
1888
The expression. Khuliqal Insanu min ‘Ajal, signifies that haste forms a part of man’s being, and that it is so prominent a trait of his character that he can be said to have been created, as it were, out of haste, i.e. he is hasty by nature. When the Arabs have to express a prominent natural characteristic of a person they say, Khuliqa Minhu, i.e. he has been created of it. Similar expressions have been used in the Qur’an elsewhere (7:13; 30:55).