الۡاِنۡسٰنَ
Appears 26 times in Quran
Occurrences in Quran
Found 26 verses containing "الۡاِنۡسٰنَ".
وَوَصَّیۡنَا الۡاِنۡسٰنَ بِوٰلِدَیۡہِ حُسۡنًا ۖ وَّاِنۡ جٰہَدَاکَ لِتُشۡرِکَ بِیۡ مَا لَیۡسَ لَکَ بِہٖ عِلۡمٌ فَلَا تُطِعۡہُمَاۤ ۚ اِلَیَّ مَرۡجِعُکُمۡ فَاُنَبِّئُکُمۡ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ
2:84; 4:37; 6:152; 17:24; 31:15; 46:16.
مطلب یہ نہیں کہ ان کی فرمانبرداری لازم نہیں رہی‘ بلکہ یہ ہے کہ اس خاص حکم میں فرمانبرداری نہ کر۔
2:84; 4:37; 6:152; 17:24; 31:15; 46:16.
The alpha and omega of all religious teachings is God’s Unity. Man’s loyalty, first and last, is to his Creator. All other loyalties proceed from, and are subject to, it. Even man’s loyalty to his parents is not allowed to clash with it.
2:84; 4:37; 6:152; 17:24; 19:15; 31:15; 46:16.
Commentary:
The alpha and omega of all religious teachings is God’s Unity. Man’s loyalty, first and last is to his Creator. All other loyalties proceed from, and are subject to, this supermost of all loyalties. Even man’s loyalty to his parents is not allowed to clash with it. No other Divine Scripture has laid so much emphasis on God’s Oneness as the Quran.
The immediate cause of the revelation of this verse is reported to have been that when Sa‘d bin Waqqas accepted Islam, his mother threatened to starve herself to death if he did not renounce the new Faith. There was a clash of loyalties, and Sa‘d, a firm believer as he was, refused to succumb to his mother’s entreaties and threats.
b
2:84; 4:37; 6:152; 17:24; 31:15; 46:16.
2
مطلب یہ نہیں کہ ان کی فرمانبرداری لازم نہیں رہی‘ بلکہ یہ ہے کہ اس خاص حکم میں فرمانبرداری نہ کر۔
b
2:84; 4:37; 6:152; 17:24; 19:15; 31:15; 46:16.
2946
Commentary:
The alpha and omega of all religious teachings is God’s Unity. Man’s loyalty, first and last is to his Creator. All other loyalties proceed from, and are subject to, this supermost of all loyalties. Even man’s loyalty to his parents is not allowed to clash with it. No other Divine Scripture has laid so much emphasis on God’s Oneness as the Quran.
The immediate cause of the revelation of this verse is reported to have been that when Sa‘d bin Waqqas accepted Islam, his mother threatened to starve herself to death if he did not renounce the new Faith. There was a clash of loyalties, and Sa‘d, a firm believer as he was, refused to succumb to his mother’s entreaties and threats.
c
2:84; 4:37; 6:152; 17:24; 31:15; 46:16.
2240
The alpha and omega of all religious teachings is God’s Unity. Man’s loyalty, first and last, is to his Creator. All other loyalties proceed from, and are subject to, it. Even man’s loyalty to his parents is not allowed to clash with it.
وَوَصَّیۡنَا الۡاِنۡسٰنَ بِوٰلِدَیۡہِ حَمَلَتۡہُ اُمُّہٗ وَہۡنًا عَلٰی وَہۡنٍ وَّفِصٰلُہٗ فِیۡ عَامَیۡنِ اَنِ اشۡکُرۡ لِیۡ وَلِوٰلِدَیۡکَ اِلَیَّ الۡمَصِیۡرُ
6:152; 29:9; 46:16.
سورۂ احقاف میں کہا گیا ہے کہ حَمْلُہٗ وَفِصَالُہٗ ثَـلَا ثُوْنَ شَھْرًا (آیت۱۶) یعنی بچے کا پیٹ میں رہنا اور دودھ چھڑانا تیس مہینے کی مدت میں ختم ہوتا ہے لیکن یہاں دو سال کہا ہے۔ اس کا جواب یہ ہے کہ بعض بچے جلد پیدا ہو جاتے ہیں اور کمزور ہوتے ہیں۔ بعض زیادہ دن میں پیدا ہوتے ہیں اور مضبوط ہوتے ہیں۔ دوسری آیت میں بتایا ہے کہ جب بچہ کمزور ہو اور جلد پیدا ہو جائے تو اس کے دودھ پلانے کا عرصہ لمبا کر دیا جائے تاکہ وہ مضبوط ہو جائے۔
6:152; 29:9; 46:16.
This and the next verse form a parenthetical clause and refer to the second most important duty of man after his duty to God—his obligations to his fellow-beings which begin with his obligations to his parents.
The apparent contradiction between this and 46:16 seems to be that some children are born earlier than others and, therefore, being weaker in constitution, take longer time to be weaned.
6:152; 19:33; 29:9; 46:16.
Commentary:
This and the next verse form a parenthetical clause and refer to the second most important duty of man, after his duty to God—his obligations to mankind, which begin with his obligations to his parents. He is told that he must be good and kind to his parents. Luqman only referred to man’s duty to God, but God Himself supplements his exhortation by adding man’s duty to his parents and also gives the reason for doing so, viz. that parents undergo all sorts of sacrifice for their children, particularly the mother. She has, therefore, secured a special mention here.
a
6:152; 29:9; 46:16.
1
سورۂ احقاف میں کہا گیا ہے کہ حَمْلُہٗ وَفِصَالُہٗ ثَـلَا ثُوْنَ شَھْرًا (آیت۱۶) یعنی بچے کا پیٹ میں رہنا اور دودھ چھڑانا تیس مہینے کی مدت میں ختم ہوتا ہے لیکن یہاں دو سال کہا ہے۔ اس کا جواب یہ ہے کہ بعض بچے جلد پیدا ہو جاتے ہیں اور کمزور ہوتے ہیں۔ بعض زیادہ دن میں پیدا ہوتے ہیں اور مضبوط ہوتے ہیں۔ دوسری آیت میں بتایا ہے کہ جب بچہ کمزور ہو اور جلد پیدا ہو جائے تو اس کے دودھ پلانے کا عرصہ لمبا کر دیا جائے تاکہ وہ مضبوط ہو جائے۔
a
6:152; 19:33; 29:9; 46:16.
3041
Commentary:
This and the next verse form a parenthetical clause and refer to the second most important duty of man, after his duty to God—his obligations to mankind, which begin with his obligations to his parents. He is told that he must be good and kind to his parents. Luqman only referred to man’s duty to God, but God Himself supplements his exhortation by adding man’s duty to his parents and also gives the reason for doing so, viz. that parents undergo all sorts of sacrifice for their children, particularly the mother. She has, therefore, secured a special mention here.
a
6:152; 29:9; 46:16.
2306
This and the next verse form a parenthetical clause and refer to the second most important duty of man after his duty to God—his obligations to his fellow-beings which begin with his obligations to his parents.
2306A
The apparent contradiction between this and 46:16 seems to be that some children are born earlier than others and, therefore, being weaker in constitution, take longer time to be weaned.
فَاِذَا مَسَّ الۡاِنۡسٰنَ ضُرٌّ دَعَانَا ثُمَّ اِذَا خَوَّلۡنٰہُ نِعۡمَۃً مِّنَّا قَالَ اِنَّمَاۤ اُوۡتِیۡتُہٗ عَلٰی عِلۡمٍۭ ۚ بَلۡ ہِیَ فِتۡنَۃٌ وَّلٰکِنَّ اَکۡثَرَہُمۡ لَا یَعۡلَمُوۡنَ
11:10, 11; 17:68; 30:34; 39:9.
It is human nature that when man is involved in trouble he prays to God, but when he is in affluent circumstances he consigns him to oblivion and attributes all his success in life to his own ability and knowledge.
See 39:9.
Commentary:
It is human nature that when man is involved in trouble he prays to God, but when he is in affluent circumstances he consigns Him to oblivion and attributes all his success in life to his own ability and knowledge. This attitude of conceit and arrogance has always proved a stumbling block in the way of disbelievers to appreciate and accept truth.
c
11:10, 11; 17:68; 30:34; 39:9.
1142
人类的天性是, 当他们被陷入在麻烦或不幸中时, 他们向安拉祈祷; 但是他们在富裕的时候却使安拉湮没无闻而把他们的一切成功归于自己的能力和知识。
c
See 39:9.
3472
Commentary:
It is human nature that when man is involved in trouble he prays to God, but when he is in affluent circumstances he consigns Him to oblivion and attributes all his success in life to his own ability and knowledge. This attitude of conceit and arrogance has always proved a stumbling block in the way of disbelievers to appreciate and accept truth.
b
11:10, 11; 17:68; 30:34; 39:9.
2583
It is human nature that when man is involved in trouble he prays to God, but when he is in affluent circumstances he consigns him to oblivion and attributes all his success in life to his own ability and knowledge.
وَاِذَا مَسَّ الۡاِنۡسٰنَ الضُّرُّ دَعَانَا لِجَنۡۢبِہٖۤ اَوۡ قَاعِدًا اَوۡ قَآئِمًا فَلَمَّا کَشَفۡنَا عَنۡہُ ضُرَّہٗ مَرَّ کَاَنۡ لَّمۡ یَدۡعُنَاۤ اِلٰی ضُرٍّ مَّسَّہٗ ۚ کَذٰلِکَ زُیِّنَ لِلۡمُسۡرِفِیۡنَ مَا کَانُوۡا یَعۡمَلُوۡنَ
30:34; 39:9, 50.
30:34; 39:9, 50.
30:34; 39:9, 50.
Important Words:
مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).
Commentary:
This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.
The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.
The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.
e
30:34; 39:9, 50.
a
30:34; 39:9, 50.
1288
Important Words:
مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).
Commentary:
This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.
The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.
The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.
a
30:34; 39:9, 50.
وَلَئِنۡ اَذَقۡنَا الۡاِنۡسٰنَ مِنَّا رَحۡمَۃً ثُمَّ نَزَعۡنٰہَا مِنۡہُ اِنَّہٗ لَیَـُٔوۡسٌ کَفُوۡرٌ
41:52.
41:52.
a
41:52.
a
41:52.
1391
Commentary:
See the next verse.
b
41:52.
وَجَعَلُوۡا لَہٗ مِنۡ عِبَادِہٖ جُزۡءًا ۚ اِنَّ الۡاِنۡسٰنَ لَکَفُوۡرٌ مُّبِیۡنٌ
这里是指把伊撒 (耶稣) 认为是 “上帝之子” 的基督教教旨。
The reference is to the Christian doctrine of Jesus being God’s son.
Commentary:
The Surah had opened with the subject of revelation, of which the basic purpose is the establishment of Divine Unity. This and the following few verses repudiate the idolatrous doctrine of assigning sons and daughters to God.
1222
这里是指把伊撒 (耶稣) 认为是 “上帝之子” 的基督教教旨。
3652
Commentary:
The Surah had opened with the subject of revelation, of which the basic purpose is the establishment of Divine Unity. This and the following few verses repudiate the idolatrous doctrine of assigning sons and daughters to God.
2672A
The reference is to the Christian doctrine of Jesus being God’s son.
۞ وَاِذَا مَسَّ الۡاِنۡسٰنَ ضُرٌّ دَعَا رَبَّہٗ مُنِیۡبًا اِلَیۡہِ ثُمَّ اِذَا خَوَّلَہٗ نِعۡمَۃً مِّنۡہُ نَسِیَ مَا کَانَ یَدۡعُوۡۤا اِلَیۡہِ مِنۡ قَبۡلُ وَجَعَلَ لِلّٰہِ اَنۡدَادًا لِّیُضِلَّ عَنۡ سَبِیۡلِہٖ ۚ قُلۡ تَمَتَّعۡ بِکُفۡرِکَ قَلِیۡلًا ۖ اِنَّکَ مِنۡ اَصۡحٰبِ النَّارِ
17:68; 30:34; 39:50.
17:68; 30:34; 39:50.
11:10-11; 17:68; 30:34; 39:50.
b
17:68; 30:34; 39:50.
b
11:10-11; 17:68; 30:34; 39:50.
b
17:68; 30:34; 39:50.
وَاٰتٰٮکُمۡ مِّنۡ کُلِّ مَا سَاَلۡتُمُوۡہُ ۚ وَاِنۡ تَعُدُّوۡا نِعۡمَتَ اللّٰہِ لَا تُحۡصُوۡہَاۤ ۗ اِنَّ الۡاِنۡسٰنَ لَظَلُوۡمٌ کَفَّارٌ
16:19.
The words, 'You ask of Him,' refer to the demands of human nature which have all been fully met. God has made full provision for the satisfaction of all the cravings and demands of human nature.
16:19.
Important Words:
لاتحصوھا (you will not be able to number them). تحصوا is derived from احصا which again is derived from حصا or حصی. They say حصی الرجل i.e. he cast a pebble or small stone at the man. احصا means, he numbered or counted it, or he collected it into an aggregate, or he reckoned or computed it; or he reached the last number of it by means of حصی (pebbles or small stones), because the Arabs used pebbles for counting; he registered or recorded its number; he comprehended it, or knew it altogether. احصی کل شیء بعلمه means, God has comprehended everything by His knowledge, nothing thereof escaping Him, small or great (Lane & Aqrab). The expression therefore signifies comprehending or, as it were, encircling a thing and knowing its full number. As against this تعدوا (you try to count) signifies simply counting a thing, whether you comprehend the whole number or not.
Commentary:
The words, you wanted of Him, refer to the demands of human nature which have all been freely met. God has made definite provision for the satisfaction of all the cravings and demands of human nature. For instance, if He has made eyes to see, He has provided for them light and beautiful sights; similarly, if He has made ears to hear, He has provided for them air and sweet, melodious voices.
The verb آتاکم (He gave you) may also be taken in the sense of "He will give you," for in Arabic the past tense is not unoften used for the future when it is meant to give the assurance that the promise made or thing stated is as good as fulfilled. In this sense the verse means to say that God would give Muslims all that they want—land, wealth and dominion, not to speak of spiritual favours. They will be given all sorts of facilities to propagate their Faith. Even the day and night, the sun and the moon (v. 34) will be made subservient to them. Then will God see whether they have made proper use of His favours and have glorified His name and preached His Message to the ends of the earth as they ought to do.
The verse does not mean that man cannot count all the favours of God, for this fact is too evident to need mention. What the verse refers to is the great favours which God was to bestow upon Muslims in future and which were to be too multifarious and multitudinous to be foreseen and counted now. All these favours were actually bestowed on Muslims. But, when they became (1) lax in Prayer and (2) lax in spending their wealth according to God’s commandment, the divine favours were withdrawn. The "good tree" (v. 25) has, however, again borne fruit through Ahmad, the Promised Messiah, and blessed are they who accept him, for theirs shall be the kingdom of Heaven and of earth.
i
16:19.
649
“你们向他要求” 这几个词指示: 人性要求已经完全得到满足。安拉为满足人性的一切恳请和要求业已作了充分的准备。
a
16:19.
1689
Important Words:
لاتحصوھا (you will not be able to number them). تحصوا is derived from احصا which again is derived from حصا or حصی. They say حصی الرجل i.e. he cast a pebble or small stone at the man. احصا means, he numbered or counted it, or he collected it into an aggregate, or he reckoned or computed it; or he reached the last number of it by means of حصی (pebbles or small stones), because the Arabs used pebbles for counting; he registered or recorded its number; he comprehended it, or knew it altogether. احصی کل شیء بعلمه means, God has comprehended everything by His knowledge, nothing thereof escaping Him, small or great (Lane & Aqrab). The expression therefore signifies comprehending or, as it were, encircling a thing and knowing its full number. As against this تعدوا (you try to count) signifies simply counting a thing, whether you comprehend the whole number or not.
Commentary:
The words, you wanted of Him, refer to the demands of human nature which have all been freely met. God has made definite provision for the satisfaction of all the cravings and demands of human nature. For instance, if He has made eyes to see, He has provided for them light and beautiful sights; similarly, if He has made ears to hear, He has provided for them air and sweet, melodious voices.
The verb آتاکم (He gave you) may also be taken in the sense of "He will give you," for in Arabic the past tense is not unoften used for the future when it is meant to give the assurance that the promise made or thing stated is as good as fulfilled. In this sense the verse means to say that God would give Muslims all that they want—land, wealth and dominion, not to speak of spiritual favours. They will be given all sorts of facilities to propagate their Faith. Even the day and night, the sun and the moon (v. 34) will be made subservient to them. Then will God see whether they have made proper use of His favours and have glorified His name and preached His Message to the ends of the earth as they ought to do.
The verse does not mean that man cannot count all the favours of God, for this fact is too evident to need mention. What the verse refers to is the great favours which God was to bestow upon Muslims in future and which were to be too multifarious and multitudinous to be foreseen and counted now. All these favours were actually bestowed on Muslims. But, when they became (1) lax in Prayer and (2) lax in spending their wealth according to God’s commandment, the divine favours were withdrawn. The "good tree" (v. 25) has, however, again borne fruit through Ahmad, the Promised Messiah, and blessed are they who accept him, for theirs shall be the kingdom of Heaven and of earth.
b
16:19.
1467
The words, 'You ask of Him,' refer to the demands of human nature which have all been fully met. God has made full provision for the satisfaction of all the cravings and demands of human nature.
وَلَقَدۡ خَلَقۡنَا الۡاِنۡسٰنَ مِنۡ صَلۡصٰلٍ مِّنۡ حَمَاٍ مَّسۡنُوۡنٍ
6:3; 15:29, 34; 55:15.
用 صَلْصَال (Salsal, 有声干土) 创造了人, 意味着: 人是从潜存着说话能力和特质的物质中创造出来的。这表明人赋有响应安拉意愿的能力。但是由于 “有声干土” 只在与某种外来的东西相击时, 才发出声来, 所以这一单词意指人的响应能力是受安拉号召的支配的。这一能力确定人超越一切创造物。حَمَا (Hama’) 这一单词的意思是: 人是用 “黑色泥浆”, 即泥土和水创造的; 泥土用来造身体、水用作灵魂的泉源。在 «古兰经» 的另一处, 单独地说到创造人的 “泥土” 和 “水” (3:60; 21:31)。将 Salsal (有声干土) 这一单词与 حَمَا (黑色泥浆) 这一单词联结在一起, «古兰经» 意欲指出: 其他别的生物仅仅是由 “黑色泥浆” 创造的, 即泥土和水。因为它们也有某种不发达的灵魂。而人是由黑色泥浆加上“有声干土”创造的, 具有说话的特质。他也是 مَسْنُوْن (Masnun), 即形成完美的形状 (95:5)。此节经文的意思并非指: 安拉将生命吹入泥土便立即形成个人。«古兰经» 反复地说明创造宇宙的过程是逐渐进行的。此节经文只述及创造人的第一阶段。在30:21; 35:12; 22:6; 23:15以及40:68中, 提到创造人的其他阶段。«古兰经» 说人是由泥土创造的 (附带说一句, 这意指创造人的漫长过程是以它开始的) 从以下事实中可以得到证实: 即使现在, 人的食物一部分是直接, 而另一部分是间接地来自泥土的。这说明泥土中所含的物质是人的起源。如果情况不是这样, 人就不能从中得到营养。因为只有创造人的那个物质, 才能为人提供营养。其他异样的元素不能补充消耗。参见本节经文的大版本注释。
6:3; 15:29, 34; 55:15.
The creation of man from Salsal (dry ringing clay) signifies that he has been created from a matter in which the faculty and attribute of speech lay latent. This shows that man has been endowed with the power to respond to the heavenly voice. But as Salsal (dry ringing clay) emits a sound only when struck with something extraneous, the word is intended to hint that man’s power to respond is subject to his receiving the Divine Call. This faculty establishes his superiority over the whole creation. The word Hama’ signifies that man has been created from black mud, i.e. earth and water; earth being the source of the body and water of the soul. Elsewhere, the Qur’an speaks of 'earth' and 'water' separately as things of which man has been created (3:60; 21:31). By joining the word Salsal (dry ringing clay) to the word Hama’ (black mud), the Qur’an means to point out that while other living creatures are created of Hama’ (black mud) only, viz. of earth and wa
6:3; 15:29, 34; 55:15.
Important Words:
صلصال (dry ringing clay) is derived from صل or صلصل which both mean, it sounded; or it produced or emitted a sound; or it made a clashing, ringing or tinkling sound; or it made a long or repeated sound. صلصل الجرس means, the bell made a prolonged ringing or tinkling sound. صلصل فلانا means, he frightened, threatened or terrified such a one. تصلصل means, it (dry clay) made a crackling sound when trodden upon. تصلصل الغدیر means, the black mud of the pool became dry, because such dry mud makes a crackling sound when trodden upon. صلصال means a noisy ass; an ass or a horse sharp and shrill in voice; clay not made into pottery so-called because of its making a sound; or clay mixed with sand which, when it becomes dry makes a sound and which when baked is فخار; or dry clay that makes a sound by reason of its dryness (Lane & Aqrab).
حمأ (black mud) is the noun from حمأ (hama’a). They say حمئت البئر i.e. the well had in it black (fetid) mud in abundance. حمأالبئر means, he cleansed the well of its black (fetid) mud. حمأ الماء means, the water was or became mixed with black fetid mud, and so was rendered turbid and altered in odour. احمأ البئر means, he threw black fetid mud into the well. حمئی علیه means, he was angry with him. حمأ means, black mud; or black fetid mud (Lane & Aqrab).
مسنون (wrought into shape) is the passive participle from سن. They say سنه i.e. he bit him with his اسنان or teeth; or he formed or fashioned or shaped it; or he sharpened or whetted it. سننت لکم سنة means, I have instituted for you a custom or practice to be followed. They say سن الله سنة i.e. God manifested or made known for the people a right way of acting; سن الطینmeans, he plastered pottery with the clay; or he made the clay into pottery. سن (in the passive voice) means, it became altered for the worse or stinking. مسنون means, bitten with the teeth; sharpened or whetted or polished; made smooth; formed, fashioned or shaped; poured forth into moulds to become hardened and formed into a certain shape; or (mud) altered, for the worse in odour; made long and beautiful (Lane & Aqrab).
Commentary:
The creation of Adam has been mentioned at several places in the Quran and it is worthy of special note that wherever the Quran speaks of the creation of Adam, it prefaces the account with a reference to Resurrection, as may be seen from the following passages:
Reference to the creation of Adam. | Reference to Resurrection.
2:31. | 2:29.
7:12. | 7:9-10.
18:51. | 18:48-50.
20:117. | 20:102-105.
38:72. | 38:50-65.
A careful study of these passages leads one to the conclusion that this juxtaposition is not accidental. The Quran does not refer to Resurrection or facts relating to it when it speaks of other Prophets such as Moses or Abraham; but whenever it speaks of the creation of Adam, it invariably precedes this account with a reference to Resurrection. Evidently, there must be some deep connection between the two events which accounts for their simultaneous mention. The same is true of several other subjects mentioned in the Quran; thus indicating that they have been put together with a definite purpose. For instance, we find that whenever the Quran speaks of the universal spread of Islam, it couples this subject with a reference to the account of Jesus, thus indicating that it was through the Promised Messiah who was to appear in the latter days as the counterpart of Jesus that the complete propagation and the universal spread of Islam was to be brought about. See also vv. 9:30-33, 48:29, 30 & 61:7-10.
As for the reason why reference to the creation of Adam is always preceded by a reference to post-mortal Resurrection, it may be noted (1) that the creation of Adam or man being subject to the Law or Shari‘ah demands that there should be a general Resurrection and final Judgement for adjudging the goodness or badness of human actions and for awarding rewards and punishments; while, on the other hand, Resurrection and Judgement of mankind demands that there should be a Law or Shari‘ah, because without such a Law the awarding of rewards and punishments becomes meaningless; (2) that the creation of man constitutes a strong proof of Resurrection.
The following arguments may be given in support of this contention:
(a) Man is the crown and acme of all creation. His creation became complete after a long process of gradual development and evolution. This proves that there is indeed a Day of Reckoning, because if man had been given his present form at the very outset, it could legitimately be said that his creation in his present form was an accident and that, like other things which took their respective shapes as the result of natural changes, he too, received his present form. But the creation of man in his present perfect form, after a long process of gradual change and evolution, and then the stopping of its further development after his having attained his present form, shows that man’s creation was not an accident but the result of a predetermined plan and that he was meant to be the crown and object of the whole creation.
(b) The fact that there exist in nature two powers—one of good and the other of evil and that man possesses the power to do both good or bad deeds, and that these powers are subject to his volition and control, proves that he has been created to rule and dominate creation. The reward and recompense of his works should, therefore, be something more than the direct result of his actions. This presupposes post-mortal existence and a time of reckoning i.e. Resurrection and Judgement.
(c) All material progress of man depends upon the observance and obedience of the laws of nature and not upon moral and spiritual laws. In man’s life, however, moral and spiritual considerations play a much more important part. It, therefore, follows that material progress is not the end of human life and that there must be some other life where he should receive the full reward of his moral and spiritual endeavours.
Man having been created from صلصال (dry ringing clay) signifies that he has been created from matter in which the faculty and attribute of speech lay latent. This shows that he has been endowed with the power to respond to the voice of God. But as صلصال (dry ringing clay) emits a sound only when struck with something extraneous, the word is intended to hint that man’s power to respond is subject to his receiving the Divine Call. This faculty establishes his superiority over the whole creation.
The Quranic words that man has been created from حمأ مسنون (black mud wrought into shape) have been used to draw attention to the fact that man has been created from حمأ (black mud) i.e. earth and water; earth being the source of the body and water of the soul. Elsewhere, the Quran speaks of "earth" and "water" separately as the things of which man has been created (3:60, 21:31). By joining the word صلصال (dry ringing clay) with the word حمأ (black mud), the Quran means to point out that while other living things are created of حمأ (black mud) only, viz. of earth and water, for they too possess a certain kind of undeveloped soul, man is created of حمأ combined with صلصال i.e. the attribute of speech. He is also مسنون i.e. wrought into perfect shape. See also 95:5.
It should be remembered that the verse does not mean that clay became at once moulded into a living man by God having breathed life into it. The Quran repeatedly emphasizes the fact that the creation of the universe was gradual. The verse speaks here of only the first stage of man’s creation. Other stages of creation have been mentioned in other verses of the Quran e.g. 30:21, 35:12, 40:68, 22:6 and 23:15. These should be read in the order in which they are given here in order to understand how the different stages of development and evolution of man, omitted in one verse, are supplied in the others.
The statement of the Quran that man was created out of "earth" (which, incidentally, means that the long process of his creation started with it) also finds corroboration from the fact that even now man’s food is derived from the earth, certain parts being derived directly and others indirectly. This clearly shows that the matter contained in the earth forms the origin of man; for if such had not been the case, he could not have derived his nutrition from it, because only that thing of which a being is made can supply it with nutrition, a foreign element being unable to replenish wastage.
The verse also implies an effective answer to those who disbelieve and wonder at the possibility of God’s speaking to human beings. The verse points out that it is not the phenomenon of revelation that is to be wondered at. On the contrary, it would be a matter for wonder if there had been no such phenomenon, because even from the very beginning of his creation man had been endowed with the power and capacity to receive Divine revelation and respond to it.
b
6:3; 15:29, 34; 55:15.
660
用 صَلْصَال (Salsal, 有声干土) 创造了人, 意味着: 人是从潜存着说话能力和特质的物质中创造出来的。这表明人赋有响应安拉意愿的能力。但是由于 “有声干土” 只在与某种外来的东西相击时, 才发出声来, 所以这一单词意指人的响应能力是受安拉号召的支配的。这一能力确定人超越一切创造物。حَمَا (Hama’) 这一单词的意思是: 人是用 “黑色泥浆”, 即泥土和水创造的; 泥土用来造身体、水用作灵魂的泉源。在 «古兰经» 的另一处, 单独地说到创造人的 “泥土” 和 “水” (3:60; 21:31)。将 Salsal (有声干土) 这一单词与 حَمَا (黑色泥浆) 这一单词联结在一起, «古兰经» 意欲指出: 其他别的生物仅仅是由 “黑色泥浆” 创造的, 即泥土和水。因为它们也有某种不发达的灵魂。而人是由黑色泥浆加上“有声干土”创造的, 具有说话的特质。他也是 مَسْنُوْن (Masnun), 即形成完美的形状 (95:5)。此节经文的意思并非指: 安拉将生命吹入泥土便立即形成个人。«古兰经» 反复地说明创造宇宙的过程是逐渐进行的。此节经文只述及创造人的第一阶段。在30:21; 35:12; 22:6; 23:15以及40:68中, 提到创造人的其他阶段。«古兰经» 说人是由泥土创造的 (附带说一句, 这意指创造人的漫长过程是以它开始的) 从以下事实中可以得到证实: 即使现在, 人的食物一部分是直接, 而另一部分是间接地来自泥土的。这说明泥土中所含的物质是人的起源。如果情况不是这样, 人就不能从中得到营养。因为只有创造人的那个物质, 才能为人提供营养。其他异样的元素不能补充消耗。参见本节经文的大版本注释。
a
6:3; 15:29, 34; 55:15.
1733
Important Words:
صلصال (dry ringing clay) is derived from صل or صلصل which both mean, it sounded; or it produced or emitted a sound; or it made a clashing, ringing or tinkling sound; or it made a long or repeated sound. صلصل الجرس means, the bell made a prolonged ringing or tinkling sound. صلصل فلانا means, he frightened, threatened or terrified such a one. تصلصل means, it (dry clay) made a crackling sound when trodden upon. تصلصل الغدیر means, the black mud of the pool became dry, because such dry mud makes a crackling sound when trodden upon. صلصال means a noisy ass; an ass or a horse sharp and shrill in voice; clay not made into pottery so-called because of its making a sound; or clay mixed with sand which, when it becomes dry makes a sound and which when baked is فخار; or dry clay that makes a sound by reason of its dryness (Lane & Aqrab).
حمأ (black mud) is the noun from حمأ (hama’a). They say حمئت البئر i.e. the well had in it black (fetid) mud in abundance. حمأالبئر means, he cleansed the well of its black (fetid) mud. حمأ الماء means, the water was or became mixed with black fetid mud, and so was rendered turbid and altered in odour. احمأ البئر means, he threw black fetid mud into the well. حمئی علیه means, he was angry with him. حمأ means, black mud; or black fetid mud (Lane & Aqrab).
مسنون (wrought into shape) is the passive participle from سن. They say سنه i.e. he bit him with his اسنان or teeth; or he formed or fashioned or shaped it; or he sharpened or whetted it. سننت لکم سنة means, I have instituted for you a custom or practice to be followed. They say سن الله سنة i.e. God manifested or made known for the people a right way of acting; سن الطینmeans, he plastered pottery with the clay; or he made the clay into pottery. سن (in the passive voice) means, it became altered for the worse or stinking. مسنون means, bitten with the teeth; sharpened or whetted or polished; made smooth; formed, fashioned or shaped; poured forth into moulds to become hardened and formed into a certain shape; or (mud) altered, for the worse in odour; made long and beautiful (Lane & Aqrab).
Commentary:
The creation of Adam has been mentioned at several places in the Quran and it is worthy of special note that wherever the Quran speaks of the creation of Adam, it prefaces the account with a reference to Resurrection, as may be seen from the following passages:
Reference to the creation of Adam. | Reference to Resurrection.
2:31. | 2:29.
7:12. | 7:9-10.
18:51. | 18:48-50.
20:117. | 20:102-105.
38:72. | 38:50-65.
A careful study of these passages leads one to the conclusion that this juxtaposition is not accidental. The Quran does not refer to Resurrection or facts relating to it when it speaks of other Prophets such as Moses or Abraham; but whenever it speaks of the creation of Adam, it invariably precedes this account with a reference to Resurrection. Evidently, there must be some deep connection between the two events which accounts for their simultaneous mention. The same is true of several other subjects mentioned in the Quran; thus indicating that they have been put together with a definite purpose. For instance, we find that whenever the Quran speaks of the universal spread of Islam, it couples this subject with a reference to the account of Jesus, thus indicating that it was through the Promised Messiah who was to appear in the latter days as the counterpart of Jesus that the complete propagation and the universal spread of Islam was to be brought about. See also vv. 9:30-33, 48:29, 30 & 61:7-10.
As for the reason why reference to the creation of Adam is always preceded by a reference to post-mortal Resurrection, it may be noted (1) that the creation of Adam or man being subject to the Law or Shari‘ah demands that there should be a general Resurrection and final Judgement for adjudging the goodness or badness of human actions and for awarding rewards and punishments; while, on the other hand, Resurrection and Judgement of mankind demands that there should be a Law or Shari‘ah, because without such a Law the awarding of rewards and punishments becomes meaningless; (2) that the creation of man constitutes a strong proof of Resurrection.
The following arguments may be given in support of this contention:
(a) Man is the crown and acme of all creation. His creation became complete after a long process of gradual development and evolution. This proves that there is indeed a Day of Reckoning, because if man had been given his present form at the very outset, it could legitimately be said that his creation in his present form was an accident and that, like other things which took their respective shapes as the result of natural changes, he too, received his present form. But the creation of man in his present perfect form, after a long process of gradual change and evolution, and then the stopping of its further development after his having attained his present form, shows that man’s creation was not an accident but the result of a predetermined plan and that he was meant to be the crown and object of the whole creation.
(b) The fact that there exist in nature two powers—one of good and the other of evil and that man possesses the power to do both good or bad deeds, and that these powers are subject to his volition and control, proves that he has been created to rule and dominate creation. The reward and recompense of his works should, therefore, be something more than the direct result of his actions. This presupposes post-mortal existence and a time of reckoning i.e. Resurrection and Judgement.
(c) All material progress of man depends upon the observance and obedience of the laws of nature and not upon moral and spiritual laws. In man’s life, however, moral and spiritual considerations play a much more important part. It, therefore, follows that material progress is not the end of human life and that there must be some other life where he should receive the full reward of his moral and spiritual endeavours.
Man having been created from صلصال (dry ringing clay) signifies that he has been created from matter in which the faculty and attribute of speech lay latent. This shows that he has been endowed with the power to respond to the voice of God. But as صلصال (dry ringing clay) emits a sound only when struck with something extraneous, the word is intended to hint that man’s power to respond is subject to his receiving the Divine Call. This faculty establishes his superiority over the whole creation.
The Quranic words that man has been created from حمأ مسنون (black mud wrought into shape) have been used to draw attention to the fact that man has been created from حمأ (black mud) i.e. earth and water; earth being the source of the body and water of the soul. Elsewhere, the Quran speaks of "earth" and "water" separately as the things of which man has been created (3:60, 21:31). By joining the word صلصال (dry ringing clay) with the word حمأ (black mud), the Quran means to point out that while other living things are created of حمأ (black mud) only, viz. of earth and water, for they too possess a certain kind of undeveloped soul, man is created of حمأ combined with صلصال i.e. the attribute of speech. He is also مسنون i.e. wrought into perfect shape. See also 95:5.
It should be remembered that the verse does not mean that clay became at once moulded into a living man by God having breathed life into it. The Quran repeatedly emphasizes the fact that the creation of the universe was gradual. The verse speaks here of only the first stage of man’s creation. Other stages of creation have been mentioned in other verses of the Quran e.g. 30:21, 35:12, 40:68, 22:6 and 23:15. These should be read in the order in which they are given here in order to understand how the different stages of development and evolution of man, omitted in one verse, are supplied in the others.
The statement of the Quran that man was created out of "earth" (which, incidentally, means that the long process of his creation started with it) also finds corroboration from the fact that even now man’s food is derived from the earth, certain parts being derived directly and others indirectly. This clearly shows that the matter contained in the earth forms the origin of man; for if such had not been the case, he could not have derived his nutrition from it, because only that thing of which a being is made can supply it with nutrition, a foreign element being unable to replenish wastage.
The verse also implies an effective answer to those who disbelieve and wonder at the possibility of God’s speaking to human beings. The verse points out that it is not the phenomenon of revelation that is to be wondered at. On the contrary, it would be a matter for wonder if there had been no such phenomenon, because even from the very beginning of his creation man had been endowed with the power and capacity to receive Divine revelation and respond to it.
e
6:3; 15:29, 34; 55:15.
1493
The creation of man from Salsal (dry ringing clay) signifies that he has been created from a matter in which the faculty and attribute of speech lay latent. This shows that man has been endowed with the power to respond to the heavenly voice. But as Salsal (dry ringing clay) emits a sound only when struck with something extraneous, the word is intended to hint that man’s power to respond is subject to his receiving the Divine Call. This faculty establishes his superiority over the whole creation. The word Hama’ signifies that man has been created from black mud, i.e. earth and water; earth being the source of the body and water of the soul. Elsewhere, the Qur’an speaks of 'earth' and 'water' separately as things of which man has been created (3:60; 21:31). By joining the word Salsal (dry ringing clay) to the word Hama’ (black mud), the Qur’an means to point out that while other living creatures are created of Hama’ (black mud) only, viz. of earth and wa
خَلَقَ الۡاِنۡسٰنَ مِنۡ نُّطۡفَۃٍ فَاِذَا ہُوَ خَصِیۡمٌ مُّبِیۡنٌ
18:38; 22:6; 23:13, 14; 35:12; 36:78; 40:68.
18:38; 22:6; 23:13, 14; 35:12; 36:78; 40:68.
After God had created the heavens and the earth according to a definite system of laws, He created man and sent down His revelation for his guidance. But notwithstanding the fact that after having created man from an apparently contemptible seed God endowed him with the highest faculties, he, instead of acting upon the guidance vouchsafed to him by God, starts questioning His powers and prerogatives.
18:38; 22:6; 23:13-14; 35:12; 36:78; 40:68.
Important Words:
نطفة (drop of fluid) is noun-infinitive from نطف. نطف الماء means, the water flowed little by little. نطفة means, the sperm of a man or [ovum of] a woman; clear water whether much or little; (Lane & Aqrab).
Commentary:
The verse means to say that after God had created the heavens and the earth according to a definite system of laws, He created man and sent down His revelation for his guidance. But notwithstanding the fact that after having created man from an apparently contemptible seed, God endowed him with highest faculties, yet he, instead of acting upon the guidance vouchsafed to him by God, begins to question His powers and prerogatives. Some men are so presumptuous as to say that God could not bring the universe into existence from non-existence and that it had come into existence by itself. Others say that God did not create matter, but has only arbitrarily subjected it to His control. Yet others object that God has no right to impose a law upon man and that man is a free agent and can frame a law for his own use. In this way these people begin to deny the favours of God and declare themselves independent of Him. The verse supplies an answer to all these objections.
The verse also implies the beautiful hint that while on the one hand man, in spite of being created from an apparently contemptible substance, begins to arrogate to himself such greatness as even to presume to dispute God’s authority; on the other he refuses to admit that God Who created him from a mere sperm and endowed him with such noble qualities has the power to raise an apparently lowly and humble man to the rank of a Prophet.
The verse may also suggest that it certainly could not be the object of the creation of the universe that only a disobedient and sinful man should have come into being. God’s purpose in creating the universe must have been quite different and much higher and nobler. If such is the case, then why should men wonder when there appears in the world a noble personage who fulfils the real object and purpose of God’s creation?
The verse also implies a reply to an objection raised by the opponents of the Prophets. They look down upon them and regard them as contemptible persons unworthy of such distinction. The opponents of the Holy Prophet held similar views with regard to him, as is apparent from 43:32. The verse draws the attention of disbelievers to man’s humble and lowly beginning to point the moral that when from such humble beginnings men can rise to great eminence and glory, why is it impossible that God should raise to spiritual eminence a man who appears contemptible and humble in their eyes?
d
18:38; 22:6; 23:13, 14; 35:12; 36:78; 40:68.
a
18:38; 22:6; 23:13-14; 35:12; 36:78; 40:68.
1806
Important Words:
نطفة (drop of fluid) is noun-infinitive from نطف. نطف الماء means, the water flowed little by little. نطفة means, the sperm of a man or [ovum of] a woman; clear water whether much or little; (Lane & Aqrab).
Commentary:
The verse means to say that after God had created the heavens and the earth according to a definite system of laws, He created man and sent down His revelation for his guidance. But notwithstanding the fact that after having created man from an apparently contemptible seed, God endowed him with highest faculties, yet he, instead of acting upon the guidance vouchsafed to him by God, begins to question His powers and prerogatives. Some men are so presumptuous as to say that God could not bring the universe into existence from non-existence and that it had come into existence by itself. Others say that God did not create matter, but has only arbitrarily subjected it to His control. Yet others object that God has no right to impose a law upon man and that man is a free agent and can frame a law for his own use. In this way these people begin to deny the favours of God and declare themselves independent of Him. The verse supplies an answer to all these objections.
The verse also implies the beautiful hint that while on the one hand man, in spite of being created from an apparently contemptible substance, begins to arrogate to himself such greatness as even to presume to dispute God’s authority; on the other he refuses to admit that God Who created him from a mere sperm and endowed him with such noble qualities has the power to raise an apparently lowly and humble man to the rank of a Prophet.
The verse may also suggest that it certainly could not be the object of the creation of the universe that only a disobedient and sinful man should have come into being. God’s purpose in creating the universe must have been quite different and much higher and nobler. If such is the case, then why should men wonder when there appears in the world a noble personage who fulfils the real object and purpose of God’s creation?
The verse also implies a reply to an objection raised by the opponents of the Prophets. They look down upon them and regard them as contemptible persons unworthy of such distinction. The opponents of the Holy Prophet held similar views with regard to him, as is apparent from 43:32. The verse draws the attention of disbelievers to man’s humble and lowly beginning to point the moral that when from such humble beginnings men can rise to great eminence and glory, why is it impossible that God should raise to spiritual eminence a man who appears contemptible and humble in their eyes?
a
18:38; 22:6; 23:13, 14; 35:12; 36:78; 40:68.
1531
After God had created the heavens and the earth according to a definite system of laws, He created man and sent down His revelation for his guidance. But notwithstanding the fact that after having created man from an apparently contemptible seed God endowed him with the highest faculties, he, instead of acting upon the guidance vouchsafed to him by God, starts questioning His powers and prerogatives.
وَہُوَ الَّذِیۡۤ اَحۡیَاکُمۡ ثُمَّ یُمِیۡتُکُمۡ ثُمَّ یُحۡیِیۡکُمۡ ۗ اِنَّ الۡاِنۡسٰنَ لَکَفُوۡرٌ
2:29; 16:71; 30:41, 40:69.
2:29; 16:71; 30:41, 40:69.
The phenomenon of life and death operates simultaneously. Every death is followed by, and brings the hope of, a new life. A few Muslims killed on the battlefields of Badr, Uhud, etc. brought about the spiritual resurrection of the whole of Arabia.
2:29; 16:71; 30:41; 40:69.
Commentary:
The verse speaks of another Divine favour. God gave us life, then He will cause us to die and then will He give us a new life again. Death has been mentioned here as a Divine boon because it is the door through which man passes to a fuller life, which is eternal and is of growing and unending progress. That life which knows no end is described here by the words ثم یحییکم i.e. then will He give you life again. In yet another sense death is a great Divine blessing. If there had been no death, human life would have become intolerable and there would have been disorder, confusion and chaos on earth.
The words, "then He will cause you to die; then will He give you life," further signify that the process of life and death continues simultaneously. Every death is followed by and brings the message of a new life. A few Muslims killed at the battlefields of Badr, Uhud, etc., brought about the spiritual resurrection of the whole of Arabia.
c
2:29; 16:71; 30:41, 40:69.
a
2:29; 16:71; 30:41; 40:69.
2496
Commentary:
The verse speaks of another Divine favour. God gave us life, then He will cause us to die and then will He give us a new life again. Death has been mentioned here as a Divine boon because it is the door through which man passes to a fuller life, which is eternal and is of growing and unending progress. That life which knows no end is described here by the words ثم یحییکم i.e. then will He give you life again. In yet another sense death is a great Divine blessing. If there had been no death, human life would have become intolerable and there would have been disorder, confusion and chaos on earth.
The words, "then He will cause you to die; then will He give you life," further signify that the process of life and death continues simultaneously. Every death is followed by and brings the message of a new life. A few Muslims killed at the battlefields of Badr, Uhud, etc., brought about the spiritual resurrection of the whole of Arabia.
c
2:29; 16:71; 30:41, 40:69.
1971
The phenomenon of life and death operates simultaneously. Every death is followed by, and brings the hope of, a new life. A few Muslims killed on the battlefields of Badr, Uhud, etc. brought about the spiritual resurrection of the whole of Arabia.
وَلَقَدۡ خَلَقۡنَا الۡاِنۡسٰنَ مِنۡ سُلٰلَۃٍ مِّنۡ طِیۡنٍ
32:8, 9.
在本章前十节经文中提到人类精神发展的不同阶段之后, 本节及以下几节将继续叙述人类身体发展的不同阶段。这样就证实人类身体和精神的诞生和成长之间有着显著的相似之处。本节经文略去生物学术语, 用清楚易懂的语言作了叙述。生物学甚至没有发现任何与 «古兰经» 的论述有细微矛盾的地方。“我用泥土的精华创造了人” 这句话, 提到创造人类过程的最初阶段。在那阶段人类以尘土形式处于休眠状态, 泥土中的无机成份通过微妙的变化变成了人类食用的食物, 而转化成为生命细胞。在这阶段--------随后, 我使肌肉附着骨骼上 (23:15), 完成胚胎的自然成长。
32:8, 9.
After having mentioned in the first ten verses of the Surah the different stages of spiritual evolution of man, the Qur’an proceeds to describe in this and the next few verses the different stages of his physical development and thus establishes a remarkable parallelism between his physical and spiritual birth and growth. Leaving out biological technicalities, the Surah gives the description in a clear and easily understandable language. Biology has not discovered anything which even remotely contradicts the Quranic description. The words, We created man from an extract of clay, mention the process of man’s creation from the earliest stage when he lies dormant in the form of dust, and the inorganic constituents of the earth through a subtle process of change become converted into the life-germ by way of food which a human being eats. At the stage, then We clothed the bones with flesh (23:15), the physical growth of the embryo becomes complete.
32:8-9.
Important Words:
سلالة (extract) is derived from سل (salla). They say سل الشیء i.e. he drew out the thing or he drew it out from another thing gently. سلالة means, what is or becomes drawn forth from a thing. سلالة الشیء means, an extract of a thing; the clear or pure part or the choice, the best or most excellent part of a thing; the sperma genitalis of a man; the water that is drawn from the back; progeny (Lane & Aqrab).
طین (clay) is derived from طان. They say طانه i.e. he plastered it with clay or mud. طانه اللّٰه علی الخیر means, God created him with a good natural disposition. طین means, clay, mud, earth, mould, soil (Lane & Aqrab).
Commentary:
With this verse begins a description of the process of creation of the noblest handiwork of God—man, from the earliest stage when he lies dormant in the form of dust. The inorganic constituents of the earth through a subtle process of change become converted into the germ of life by way of food which a human being eats.
e
32:8, 9.
886
在本章前十节经文中提到人类精神发展的不同阶段之后, 本节及以下几节将继续叙述人类身体发展的不同阶段。这样就证实人类身体和精神的诞生和成长之间有着显著的相似之处。本节经文略去生物学术语, 用清楚易懂的语言作了叙述。生物学甚至没有发现任何与 «古兰经» 的论述有细微矛盾的地方。“我用泥土的精华创造了人” 这句话, 提到创造人类过程的最初阶段。在那阶段人类以尘土形式处于休眠状态, 泥土中的无机成份通过微妙的变化变成了人类食用的食物, 而转化成为生命细胞。在这阶段--------随后, 我使肌肉附着骨骼上 (23:15), 完成胚胎的自然成长。
b
32:8-9.
2518
Important Words:
سلالة (extract) is derived from سل (salla). They say سل الشیء i.e. he drew out the thing or he drew it out from another thing gently. سلالة means, what is or becomes drawn forth from a thing. سلالة الشیء means, an extract of a thing; the clear or pure part or the choice, the best or most excellent part of a thing; the sperma genitalis of a man; the water that is drawn from the back; progeny (Lane & Aqrab).
طین (clay) is derived from طان. They say طانه i.e. he plastered it with clay or mud. طانه اللّٰه علی الخیر means, God created him with a good natural disposition. طین means, clay, mud, earth, mould, soil (Lane & Aqrab).
Commentary:
With this verse begins a description of the process of creation of the noblest handiwork of God—man, from the earliest stage when he lies dormant in the form of dust. The inorganic constituents of the earth through a subtle process of change become converted into the germ of life by way of food which a human being eats.
f
32:8, 9.
1984
After having mentioned in the first ten verses of the Surah the different stages of spiritual evolution of man, the Qur’an proceeds to describe in this and the next few verses the different stages of his physical development and thus establishes a remarkable parallelism between his physical and spiritual birth and growth. Leaving out biological technicalities, the Surah gives the description in a clear and easily understandable language. Biology has not discovered anything which even remotely contradicts the Quranic description. The words, We created man from an extract of clay, mention the process of man’s creation from the earliest stage when he lies dormant in the form of dust, and the inorganic constituents of the earth through a subtle process of change become converted into the life-germ by way of food which a human being eats. At the stage, then We clothed the bones with flesh (23:15), the physical growth of the embryo becomes complete.
فَاِنۡ اَعۡرَضُوۡا فَمَاۤ اَرۡسَلۡنٰکَ عَلَیۡہِمۡ حَفِیۡظًا ۖ اِنۡ عَلَیۡکَ اِلَّا الۡبَلٰغُ ۗ وَاِنَّاۤ اِذَاۤ اَذَقۡنَا الۡاِنۡسٰنَ مِنَّا رَحۡمَۃً فَرِحَ بِہَا ۖ وَاِنۡ تُصِبۡہُمۡ سَیِّئَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ فَاِنَّ الۡاِنۡسٰنَ کَفُوۡرٌ
11:11.
11:11.
17:84; 30:34; 39:9.
a
11:11.
b
17:84; 30:34; 39:9.
a
11:11.
وَوَصَّیۡنَا الۡاِنۡسٰنَ بِوٰلِدَیۡہِ اِحۡسٰنًا ۖ حَمَلَتۡہُ اُمُّہٗ کُرۡہًا وَّوَضَعَتۡہُ کُرۡہًا ۖ وَّحَمۡلُہٗ وَفِصٰلُہٗ ثَلٰثُوۡنَ شَہۡرًا ۚ حَتّٰۤی اِذَا بَلَغَ اَشُدَّہٗ وَبَلَغَ اَرۡبَعِیۡنَ سَنَۃً قَالَ رَبِّ اَوۡزِعۡنِیۡۤ اَنۡ اَشۡکُرَ نِعۡمَتَکَ الَّتِیۡۤ اَنۡعَمۡتَ عَلَیَّ وَعَلٰی وٰلِدَیَّ وَاَنۡ اَعۡمَلَ صٰلِحًا تَرۡضٰٮہُ وَاَصۡلِحۡ لِیۡ فِیۡ ذُرِّیَّتِیۡۤ ۖ اِنِّیۡ تُبۡتُ اِلَیۡکَ وَاِنِّیۡ مِنَ الۡمُسۡلِمِیۡنَ
دیکھئے نوٹ سورۃ لقمان آیت۱۵۔
27:20.
6:152; 17:24; 29:9.
In 31:15, it was stated that the weaning of a child takes two years, but in this verse the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation; and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time from which she begins to have such a feeling.
The word Ashudd seems to have been used in the sense of spiritual maturity here and in 12:23, and in the sense of intellectual and physical maturity in 6:153 and 18:83.
6:152; 19:33; 29:9.
27:20.
Important Words:
أشد (full maturity) is derived from شد. They say شد الشیء i.e. he made the thing hard, firm, compact, strong, or he bound it fast. أشد (ashudd) means, physical and intellectual and also spiritual maturity as gives evidence of rectitude of conduct or course of life; firmness or soundness of judgement produced by experience. (Lane).
Commentary:
The word seems to have been used in the sense of spiritual maturity in the present verse and in 12:23; and in the sense of intellectual and physical maturity in 6:153 and 18:83. Generally, Divine Messengers are invested with their divine mission at the age of forty. The belief that Jesus was made a Prophet at the age of 33 seems to be an historical anachronism, as recent research into Christian history has proved his birth to have taken place about six years earlier than generally understood (Enc. Brit. under "Chronicle").
أوزعنی (grant me the power) is derived from وزع. They say وزع فلاناً او بفلان i.e. he hindered or led or drove forth such a one and restrained him; he urged or incited such a one. أوزع اللّٰه فلانا means, God inspired or granted such a one the power to do a thing. See also 27:18.
In verse 13 above a brief reference has been made to محسنین (doers of good). The present verse enjoins a believer to do good (احسان) to all his fellow beings, irrespective of caste, colour or clime, starting, however, with his parents, the mother having secured a special mention, as also in 31:15 because "she bears him with pain, and brings him forth with pain".
In 31:15, it was stated that the weaning of a child takes two years, but in the verse under comment the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation, and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time when she begins to have such a feeling.
a
27:20.
f
6:152; 17:24; 29:9.
1254
第31章15节经文中说婴儿断奶要两年, 但在这一节中母亲怀孕和婴儿哺乳一起的时间是30个月, 其中10个月是怀孕期; 看来这是孕妇感觉到身孕负担的时期, 第4个月是开始有这种感觉的时期。
1
دیکھئے نوٹ سورۃ لقمان آیت۱۵۔
b
6:152; 19:33; 29:9.
c
27:20.
3770
Important Words:
أشد (full maturity) is derived from شد. They say شد الشیء i.e. he made the thing hard, firm, compact, strong, or he bound it fast. أشد (ashudd) means, physical and intellectual and also spiritual maturity as gives evidence of rectitude of conduct or course of life; firmness or soundness of judgement produced by experience. (Lane).
Commentary:
The word seems to have been used in the sense of spiritual maturity in the present verse and in 12:23; and in the sense of intellectual and physical maturity in 6:153 and 18:83. Generally, Divine Messengers are invested with their divine mission at the age of forty. The belief that Jesus was made a Prophet at the age of 33 seems to be an historical anachronism, as recent research into Christian history has proved his birth to have taken place about six years earlier than generally understood (Enc. Brit. under "Chronicle").
أوزعنی (grant me the power) is derived from وزع. They say وزع فلاناً او بفلان i.e. he hindered or led or drove forth such a one and restrained him; he urged or incited such a one. أوزع اللّٰه فلانا means, God inspired or granted such a one the power to do a thing. See also 27:18.
In verse 13 above a brief reference has been made to محسنین (doers of good). The present verse enjoins a believer to do good (احسان) to all his fellow beings, irrespective of caste, colour or clime, starting, however, with his parents, the mother having secured a special mention, as also in 31:15 because "she bears him with pain, and brings him forth with pain".
In 31:15, it was stated that the weaning of a child takes two years, but in the verse under comment the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation, and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time when she begins to have such a feeling.
a
27:20.
d
6:152; 17:24; 29:9.
2725
In 31:15, it was stated that the weaning of a child takes two years, but in this verse the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation; and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time from which she begins to have such a feeling.
2726
The word Ashudd seems to have been used in the sense of spiritual maturity here and in 12:23, and in the sense of intellectual and physical maturity in 6:153 and 18:83.
وَلَقَدۡ خَلَقۡنَا الۡاِنۡسٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِہٖ نَفۡسُہٗ ۖ وَنَحۡنُ اَقۡرَبُ اِلَیۡہِ مِنۡ حَبۡلِ الۡوَرِیۡدِ
86:5.
Commentary:
Wonderful is God’s creation of the universe, but much more wonderful is the creation of man. The fact that man is master of his conduct and is responsible for his decisions is here put forward as another argument to support the inevitability of the Resurrection. In fact man’s life on Earth is "the seedbed of an eternal future".
b
86:5.
3869
Commentary:
Wonderful is God’s creation of the universe, but much more wonderful is the creation of man. The fact that man is master of his conduct and is responsible for his decisions is here put forward as another argument to support the inevitability of the Resurrection. In fact man’s life on Earth is "the seedbed of an eternal future".
خَلَقَ الۡاِنۡسٰنَ
96:3.
96:3.
The word, 'man,' besides its general connotation, may here signify 'the perfect man,' i.e. the Holy Prophet, in whom Divine attributes found their most perfect and complete manifestation. The verse thus signifies that, out of beneficence, God created man in order that he may rise to the highest peaks of spiritual development and may reflect in his person Divine attributes.
96:3.
Commentary:
The word الانسان (man), besides its general connotation, may also signify here "the Perfect Man," i.e. the Holy Prophet, in whom Divine attributes found their most perfect and complete manifestation. The verse thus signifies that out of beneficence God created man in order that he may rise to the highest peaks of spiritual development and may reflect in his person Divine attributes.
b
96:3.
b
96:3.
4045
Commentary:
The word الانسان (man), besides its general connotation, may also signify here "the Perfect Man," i.e. the Holy Prophet, in whom Divine attributes found their most perfect and complete manifestation. The verse thus signifies that out of beneficence God created man in order that he may rise to the highest peaks of spiritual development and may reflect in his person Divine attributes.
b
96:3.
2919
The word, 'man,' besides its general connotation, may here signify 'the perfect man,' i.e. the Holy Prophet, in whom Divine attributes found their most perfect and complete manifestation. The verse thus signifies that, out of beneficence, God created man in order that he may rise to the highest peaks of spiritual development and may reflect in his person Divine attributes.
خَلَقَ الۡاِنۡسٰنَ مِنۡ صَلۡصٰلٍ کَالۡفَخَّارِ
15:27, 29.
这里提到太空的创造以及其中日月的安置, 接着又提到大地的铺设, 并在上面栽种菜蔬, 这节经文接着提到人类的出现。从响亮作声的干土中创造人, 也许是指人是由具有潜在机能和语言属性的物质中创造出来的。只有碰到外来的东西 صَلْصَال (Salsal) 才会发出声音, 这里就用这个字来暗示人的反应能力受制于他接受安拉的召唤的能力。«古兰经» 里用了三句话来表达人类的创造和精神发展的不同阶段。表达第一阶段的话是 “安拉从尘土中创造人 (3:60)”。描写第二个阶段的话是 “他从粘土中创造了你” (6:3), 这意思是, 人听了真主的一点言语就有辨别能力来区别是非。第三阶段称为 “烧硬的陶器” 阶段, 人在这阶段受到测试、考验, 还不得不通过多灾多难的火狱。一个人要成功通过种种考验之后, 并达到精神上的成熟, 才能被引见真主。
15:27, 29.
After having mentioned the creation of the celestial firmament and the placing in it of the sun and the moon, followed by a mention of the spreading of the earth and of the vegetables that grow on it, the Surah, in this verse, refers to the coming into existence of man. Man’s creation from dry ringing clay may signify that man has been created from matter in which the faculty and attribute of speech lies latent. As Salsal emits a sound only when struck with something extraneous, the word is used here to hint that man’s power to respond is subject to his being able to receive the Divine Call. Three words have been used in the Qur’an to express the different stages of the creation and spiritual development of man. The first stage is expressed by the words, 'God created him out of dust' (3:60). The second stage is described by the expression, 'He created you from clay' (6:3), which means that after having received a sprinklings of Divine Word man attained the power of discrimination by whi
6:3; 15:27, 29.
Important Words:
صلصال (ringing clay) is derived from صلصل which means, it sounded or made a clashing, ringing, tinkling or repeated sound. صلصال means, clay not made into pottery, so called because of its making a sound; or clay mixed with sand which, when it becomes dry, makes a sound and when baked is فخار or dry clay that makes a sound by reason of its dryness (Lane & Aqrab). See also 15:29.
الفخار (baked pottery) is derived from فخر i.e. he boasted or recounted his glorious deeds or qualities, or he arrogated to himself greatness and nobility; he magnified himself by boasting. فخر (fakhira) means, he disdained or scorned. فخار means, baked pottery or baked vessels of clay, applied specially to empty vessels (Lane & Aqrab).
Commentary:
After having mentioned the creation of the celestial firmament and of the placing in it of the sun and the moon and of their regular and punctual movements, followed by a mention of the vegetables spreading of the earth and of all the that grow on it, the Surah, in the present verse proceeds to refer to the coming into existence of man, the climax, of all creation.
The creation of man from dry, ringing (صلصال) may signify that he has been created from matter in which the faculty and attribute of speech lay latent. As صلصال emits a sound only when struck with something extraneous, its use here is intended to hint that man’s power to respond is subject to his being able to receive the Divine Call.
Three words have been used in the Quran to express the different stages of the creation, and of the spiritual development of man. The first stage is expressed by the words خلقه من تراب i.e. God created him out of dust (3:60). The second stage is described by the expression خلقکم من طین i.e. He created you from clay (6:3), which means that after having received a sprinkling of Divine Word man attained the power of discrimination by which he could distinguish between right and wrong. At the third stage which is called the stage of فخار (baked pottery) man is tested and tried and is made to pass through the fire of trials and tribulations. So it is after he has successfully passed the tests and has attained spiritual maturity that he is received into Divine Presence.
a
15:27, 29.
1346
这里提到太空的创造以及其中日月的安置, 接着又提到大地的铺设, 并在上面栽种菜蔬, 这节经文接着提到人类的出现。从响亮作声的干土中创造人, 也许是指人是由具有潜在机能和语言属性的物质中创造出来的。只有碰到外来的东西 صَلْصَال (Salsal) 才会发出声音, 这里就用这个字来暗示人的反应能力受制于他接受安拉的召唤的能力。«古兰经» 里用了三句话来表达人类的创造和精神发展的不同阶段。表达第一阶段的话是 “安拉从尘土中创造人 (3:60)”。描写第二个阶段的话是 “他从粘土中创造了你” (6:3), 这意思是, 人听了真主的一点言语就有辨别能力来区别是非。第三阶段称为 “烧硬的陶器” 阶段, 人在这阶段受到测试、考验, 还不得不通过多灾多难的火狱。一个人要成功通过种种考验之后, 并达到精神上的成熟, 才能被引见真主。
a
6:3; 15:27, 29.
4056
Important Words:
صلصال (ringing clay) is derived from صلصل which means, it sounded or made a clashing, ringing, tinkling or repeated sound. صلصال means, clay not made into pottery, so called because of its making a sound; or clay mixed with sand which, when it becomes dry, makes a sound and when baked is فخار or dry clay that makes a sound by reason of its dryness (Lane & Aqrab). See also 15:29.
الفخار (baked pottery) is derived from فخر i.e. he boasted or recounted his glorious deeds or qualities, or he arrogated to himself greatness and nobility; he magnified himself by boasting. فخر (fakhira) means, he disdained or scorned. فخار means, baked pottery or baked vessels of clay, applied specially to empty vessels (Lane & Aqrab).
Commentary:
After having mentioned the creation of the celestial firmament and of the placing in it of the sun and the moon and of their regular and punctual movements, followed by a mention of the vegetables spreading of the earth and of all the that grow on it, the Surah, in the present verse proceeds to refer to the coming into existence of man, the climax, of all creation.
The creation of man from dry, ringing (صلصال) may signify that he has been created from matter in which the faculty and attribute of speech lay latent. As صلصال emits a sound only when struck with something extraneous, its use here is intended to hint that man’s power to respond is subject to his being able to receive the Divine Call.
Three words have been used in the Quran to express the different stages of the creation, and of the spiritual development of man. The first stage is expressed by the words خلقه من تراب i.e. God created him out of dust (3:60). The second stage is described by the expression خلقکم من طین i.e. He created you from clay (6:3), which means that after having received a sprinkling of Divine Word man attained the power of discrimination by which he could distinguish between right and wrong. At the third stage which is called the stage of فخار (baked pottery) man is tested and tried and is made to pass through the fire of trials and tribulations. So it is after he has successfully passed the tests and has attained spiritual maturity that he is received into Divine Presence.
c
15:27, 29.
2924
After having mentioned the creation of the celestial firmament and the placing in it of the sun and the moon, followed by a mention of the spreading of the earth and of the vegetables that grow on it, the Surah, in this verse, refers to the coming into existence of man. Man’s creation from dry ringing clay may signify that man has been created from matter in which the faculty and attribute of speech lies latent. As Salsal emits a sound only when struck with something extraneous, the word is used here to hint that man’s power to respond is subject to his being able to receive the Divine Call. Three words have been used in the Qur’an to express the different stages of the creation and spiritual development of man. The first stage is expressed by the words, 'God created him out of dust' (3:60). The second stage is described by the expression, 'He created you from clay' (6:3), which means that after having received a sprinklings of Divine Word man attained the power of discrimination by whi
۞ اِنَّ الۡاِنۡسٰنَ خُلِقَ ہَلُوۡعًا
人是生来就急躁、吝啬的。 خُلِقَ (Khuliqa) 的意义见 21:38; 30:55。
Man, by nature, is impatient and miserly. For this meaning of Khuliqa see 21:38; 30:55.
Important Words:
ھلوعًا (impatient & miserly) is derived from ھلع which means, he was or became agitated, restless, seized with abject discouragement; he became hungry. ھلوع means, one who becomes restless and easily agitated and discouraged when in difficulty; one who is greedy about wealth and miserly in spending it; one who is much grieved and loses patience when in trouble (Aqrab).
Commentary:
The words, "man is born impatient and miserly," mean that man by nature is impatient and miserly. For this meaning of خلقsee 21:38 & 30:55.
1486
人是生来就急躁、吝啬的。 خُلِقَ (Khuliqa) 的意义见 21:38; 30:55。
4375
Important Words:
ھلوعًا (impatient & miserly) is derived from ھلع which means, he was or became agitated, restless, seized with abject discouragement; he became hungry. ھلوع means, one who becomes restless and easily agitated and discouraged when in difficulty; one who is greedy about wealth and miserly in spending it; one who is much grieved and loses patience when in trouble (Aqrab).
Commentary:
The words, "man is born impatient and miserly," mean that man by nature is impatient and miserly. For this meaning of خلقsee 21:38 & 30:55.
3123
Man, by nature, is impatient and miserly. For this meaning of Khuliqa see 21:38; 30:55.
اِنَّا خَلَقۡنَا الۡاِنۡسٰنَ مِنۡ نُّطۡفَۃٍ اَمۡشَاجٍ نَّبۡتَلِیۡہِ فَجَعَلۡنٰہُ سَمِیۡعًۢا بَصِیۡرًا
18:38; 35:12; 36:78; 40:68; 80:20.
18:38; 35:12; 36:78; 40:68; 80:20.
Man is created from a sperm-drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes which are meant for his moral and spiritual advance. This process points only to a general rule of man’s creation; not that in no case could it be otherwise.
18:38; 35:12; 36:78; 40:68; 80:20.
Commentary:
أمشاج is the plural of مشیج which means, a mixture. Man is created from a sperm drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes meant for his moral and spiritual advance. This process of the creation of man points only to a general rule of creation; not that in no case could it be otherwise. The fact that man is gifted with insight and understanding signifies that he is a free agent, enjoying discretion and volition; therefore he is responsible for his actions. The belief in man’s freedom of action and responsibility leads inevitably to the belief in the Hereafter.
c
18:38; 35:12; 36:78; 40:68; 80:20.
c
18:38; 35:12; 36:78; 40:68; 80:20.
4480
Commentary:
أمشاج is the plural of مشیج which means, a mixture. Man is created from a sperm drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes meant for his moral and spiritual advance. This process of the creation of man points only to a general rule of creation; not that in no case could it be otherwise. The fact that man is gifted with insight and understanding signifies that he is a free agent, enjoying discretion and volition; therefore he is responsible for his actions. The belief in man’s freedom of action and responsibility leads inevitably to the belief in the Hereafter.
c
18:38; 35:12; 36:78; 40:68; 80:20.
3190
Man is created from a sperm-drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes which are meant for his moral and spiritual advance. This process points only to a general rule of man’s creation; not that in no case could it be otherwise.
خَلَقَ الۡاِنۡسٰنَ مِنۡ عَلَقٍ
23:15; 40:68; 75:39.
The verse signifies that love of God is ingrained in the nature of man, and that it was natural that there should have been someone in whom this instinctive impulse should have found its complete manifestation. He was the Holy Prophet who loved his Creator with all his mind, heart and soul, Insan in the verse besides the meaning given in the text signifies the perfect man—the Holy Prophet.
Important Words:
علق (clot of blood) is inf. noun from علق (‘aliqa). They say علق به i.e. it hung to it, clung, clave or stuck fast to it; it concerned him or it. علقھا او علق بھا means, he loved her. علق means, a clot of blood; love (Lane & Aqrab). خلق من علق is an Arabic phrase meaning, love forms a part of his nature; it is ingrained in his nature. See also 21:38 & 30:55.
Commentary:
The verse signifies that love of God is ingrained in the nature of man, and that it was natural that there should have been someone in whom this instinctive impulse should find its completest manifestation. This was the Holy Prophet who loved his Creator with all his mind, heart and soul. The verse also signifies that as man’s physical development is gradual, so is his spiritual development, and this gradual development culminated in the Holy Prophet.
b
23:15; 40:68; 75:39.
1737
这节经文的含义是: 爱戴安拉, 在人的天性中是根深蒂固的; 很自然, 应该有一个这种本能欲望可以在自身得到完全显示的人。这个人就是穆圣, 他一心一意爱戴他的创造者。这节经文中的 اِنْسَان (Insan) 还有一个意思, 那就是指完人--------穆圣。
4783
Important Words:
علق (clot of blood) is inf. noun from علق (‘aliqa). They say علق به i.e. it hung to it, clung, clave or stuck fast to it; it concerned him or it. علقھا او علق بھا means, he loved her. علق means, a clot of blood; love (Lane & Aqrab). خلق من علق is an Arabic phrase meaning, love forms a part of his nature; it is ingrained in his nature. See also 21:38 & 30:55.
Commentary:
The verse signifies that love of God is ingrained in the nature of man, and that it was natural that there should have been someone in whom this instinctive impulse should find its completest manifestation. This was the Holy Prophet who loved his Creator with all his mind, heart and soul. The verse also signifies that as man’s physical development is gradual, so is his spiritual development, and this gradual development culminated in the Holy Prophet.
b
23:15; 40:68; 75:39.
3387
The verse signifies that love of God is ingrained in the nature of man, and that it was natural that there should have been someone in whom this instinctive impulse should have found its complete manifestation. He was the Holy Prophet who loved his Creator with all his mind, heart and soul, Insan in the verse besides the meaning given in the text signifies the perfect man—the Holy Prophet.
عَلَّمَ الۡاِنۡسٰنَ مَا لَمۡ یَعۡلَمۡ
4:114; 55:5.
4:114; 55:5.
c
4:114; 55:5.
a
4:114; 55:5.
4786
Commentary:
Not even one hundredth part of what the Quran has taught about Divine Unity, Revelation, Angels, life after death, Ethics, and other kindred subjects is to be found in any other revealed Scripture.
a
4:114; 55:5.
کَلَّاۤ اِنَّ الۡاِنۡسٰنَ لَیَطۡغٰۤی
37:31.
Commentary:
The particle کلا is sometimes used to impart emphasis and is expressive of certainty. Or it is used in the sense of 'nay' or 'never'. The verse means that though man has been endowed with great natural powers and has been created in the best make, he errs grievously if he thinks that he can ignore God’s help and guidance. He constantly stands in need of Divine assistance because his capacities and capabilities are at best limited.
b
37:31.
4787
Commentary:
The particle کلا is sometimes used to impart emphasis and is expressive of certainty. Or it is used in the sense of 'nay' or 'never'. The verse means that though man has been endowed with great natural powers and has been created in the best make, he errs grievously if he thinks that he can ignore God’s help and guidance. He constantly stands in need of Divine assistance because his capacities and capabilities are at best limited.
لَقَدۡ خَلَقۡنَا الۡاِنۡسٰنَ فِیۡ کَبَدٍ
یعنی مکّہ آسانی سے فتح نہیں ہوگا بلکہ اس کے لئے بڑی محنتیں کرنی پڑیں گی۔ جنگی یلغاریں بھی اور تبلیغ بھی۔
84:7.
The prophecy, that the Holy Prophet will be expelled from Mecca and will come back to it as a conqueror and Mecca will submit to him and its inhabitants will enter the fold of Islam, will be fulfilled only after he and his followers will have gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
84:7.
Important Words:
کبد (toil). کبده means, he smote his liver or stomach. کبد means, difficulty; distress; affliction; the middle of the sky. فی کبدmeans, in a state in which he has to work hard. It also means, in a right and just state; in just proportion; in an erect state (Aqrab).
Commentary:
The verse purports to say that the prophecy made in the foregoing verses, viz. that the Holy Prophet will be expelled from Mecca but will come back to it as a conqueror and that Mecca will submit to him, and its inhabitants will enter his fold, will be fulfilled only after he and his followers had gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
c
84:7.
1692
有一个预言是, 穆圣将被逐出麦加并将作为征服者归来, 置麦加在他的权力之下, 当地的居民将进入伊斯兰教的羊栏;但这个预言只有在他和他的信徒们历尽了莫大的苦难, 也就是说, 要求他们为达到自己的伟大目的而进行艰巨的不断斗争之后, 才会应验。
1
یعنی مکّہ آسانی سے فتح نہیں ہوگا بلکہ اس کے لئے بڑی محنتیں کرنی پڑیں گی۔ جنگی یلغاریں بھی اور تبلیغ بھی۔
a
84:7.
4726
Important Words:
کبد (toil). کبده means, he smote his liver or stomach. کبد means, difficulty; distress; affliction; the middle of the sky. فی کبدmeans, in a state in which he has to work hard. It also means, in a right and just state; in just proportion; in an erect state (Aqrab).
Commentary:
The verse purports to say that the prophecy made in the foregoing verses, viz. that the Holy Prophet will be expelled from Mecca but will come back to it as a conqueror and that Mecca will submit to him, and its inhabitants will enter his fold, will be fulfilled only after he and his followers had gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
c
84:7.
3346
The prophecy, that the Holy Prophet will be expelled from Mecca and will come back to it as a conqueror and Mecca will submit to him and its inhabitants will enter the fold of Islam, will be fulfilled only after he and his followers will have gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
لَقَدۡ خَلَقۡنَا الۡاِنۡسٰنَ فِیۡۤ اَحۡسَنِ تَقۡوِیۡمٍ
23:12-15.
23:12-15.
23:13-15.
Important Words:
تقویم (make, formation or build) is inf. noun from قوم . They say قوم الأمر i.e. he managed the affair well. قوم الشیء means, he set the thing right or made it straight or even (Aqrab & Lane).
Commentary:
The verse may mean:
1. Man has been endowed with the best natural powers and qualities, by making use of which he can make infinite progress.
2. God has endowed man with a creative power, i.e. he can be a good architect and builder in both the physical and spiritual senses.
The question naturally arises: When man has been endowed with such wonderful natural powers and capacities, why does he sin? Various schools have their own explanations for this baffling question. According to one school man is prone to evil, though he has also been endowed with the power to correct and reform himself. This is the Buddhist conception of evil. (ii) According to Christian belief man is by nature sinful, because Adam faltered and committed a sin, and his progeny inherited the taint of sin from their progenitor. (iii) The third school holds the view that man is not born with a good or bad nature. He comes into the world with some natural inclinations and instinctive impulses and it is the sort of education which he gets or the atmosphere in which he moves that make him good or bad. Some mystics hold the view that man is deprived of all freedom of will or action and is completely denied discretion or volition and that he is a helpless victim of predetermined set of conditions and circumstances which he cannot overcome. (iv) The protagonists of the theory of transmigration of souls are of the view that man is born to suffer for the evil deeds he does in a former existence and goes through various forms of rebirth to cleanse himself of his sins. All these views evidently contravene human reason and offend against his moral sense. According to Islam, however, man is born with a pure and unsullied nature, with a natural tendency to do good, but he has also been given a large measure of freedom of will and action to mould himself as he chooses. He has been endowed with great natural powers and qualities to make unlimited moral progress and to rise spiritually so high as to become the mirror in which Divine attributes are reflected. But if he misuses God-given powers and attributes, he sinks lower than even beasts and brutes and becomes the Devil incarnate as the next verse shows. Briefly, the verse signifies that man is blessed with great potentialities for good or evil.
a
23:12-15.
a
23:13-15.
4779
Important Words:
تقویم (make, formation or build) is inf. noun from قوم . They say قوم الأمر i.e. he managed the affair well. قوم الشیء means, he set the thing right or made it straight or even (Aqrab & Lane).
Commentary:
The verse may mean:
1. Man has been endowed with the best natural powers and qualities, by making use of which he can make infinite progress.
2. God has endowed man with a creative power, i.e. he can be a good architect and builder in both the physical and spiritual senses.
The question naturally arises: When man has been endowed with such wonderful natural powers and capacities, why does he sin? Various schools have their own explanations for this baffling question. According to one school man is prone to evil, though he has also been endowed with the power to correct and reform himself. This is the Buddhist conception of evil. (ii) According to Christian belief man is by nature sinful, because Adam faltered and committed a sin, and his progeny inherited the taint of sin from their progenitor. (iii) The third school holds the view that man is not born with a good or bad nature. He comes into the world with some natural inclinations and instinctive impulses and it is the sort of education which he gets or the atmosphere in which he moves that make him good or bad. Some mystics hold the view that man is deprived of all freedom of will or action and is completely denied discretion or volition and that he is a helpless victim of predetermined set of conditions and circumstances which he cannot overcome. (iv) The protagonists of the theory of transmigration of souls are of the view that man is born to suffer for the evil deeds he does in a former existence and goes through various forms of rebirth to cleanse himself of his sins. All these views evidently contravene human reason and offend against his moral sense. According to Islam, however, man is born with a pure and unsullied nature, with a natural tendency to do good, but he has also been given a large measure of freedom of will and action to mould himself as he chooses. He has been endowed with great natural powers and qualities to make unlimited moral progress and to rise spiritually so high as to become the mirror in which Divine attributes are reflected. But if he misuses God-given powers and attributes, he sinks lower than even beasts and brutes and becomes the Devil incarnate as the next verse shows. Briefly, the verse signifies that man is blessed with great potentialities for good or evil.
b
23:12-15.
اِنَّ الۡاِنۡسٰنَ لِرَبِّہٖ لَکَنُوۡدٌ
اس آیت میں صحابہؓ سے لڑنے والوں کا ذکر کیا گیا ہے کہ وہ نہایت ناشکر گذار ہیں۔ یعنی صحابہؓ جو خدا کا کلام ان کے آگے پیش کرتے ہیں وہ بجائے ان کا اعزاز کرنے کے ان سے جنگ کرتے ہیں اور اپنے قول اور فعل سے اپنی ناشکری کی گواہی دیتے ہیں۔
Important Words:
کنود (ungrateful) is derived from کند. They say کند النعمة i.e. he dis-acknowledged a benefit; he was ungrateful. کند الشیءmeans, he cut the thing. کنود means, ungrateful man or woman; an unbeliever; a blamer of his Lord who remembers misfortunes and forgets favours; rebellious; niggardly; avaricious; who eats alone and beats his slaves. أرض کنود means, land that produces nothing (Lane & Aqrab).
Commentary:
The reference in the verse is to the arrogant, base and miserly disbeliever who is also a coward. He is cruel towards the weak and does not feed the poor.
6
اس آیت میں صحابہؓ سے لڑنے والوں کا ذکر کیا گیا ہے کہ وہ نہایت ناشکر گذار ہیں۔ یعنی صحابہؓ جو خدا کا کلام ان کے آگے پیش کرتے ہیں وہ بجائے ان کا اعزاز کرنے کے ان سے جنگ کرتے ہیں اور اپنے قول اور فعل سے اپنی ناشکری کی گواہی دیتے ہیں۔
4816
Important Words:
کنود (ungrateful) is derived from کند. They say کند النعمة i.e. he dis-acknowledged a benefit; he was ungrateful. کند الشیءmeans, he cut the thing. کنود means, ungrateful man or woman; an unbeliever; a blamer of his Lord who remembers misfortunes and forgets favours; rebellious; niggardly; avaricious; who eats alone and beats his slaves. أرض کنود means, land that produces nothing (Lane & Aqrab).
Commentary:
The reference in the verse is to the arrogant, base and miserly disbeliever who is also a coward. He is cruel towards the weak and does not feed the poor.
اِنَّ الۡاِنۡسٰنَ لَفِیۡ خُسۡرٍ
قرآن مجید میں اَ لْاِنْسَان ہے جس کے معنے ہیں ایسا انسان جس کو قرآن پڑھنے والے جانتے ہیں۔ اسی لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ ’’نبیوں کا مخالف انسان۔‘‘
10:46.
Al-Insan, (man) here signifies man as mentioned in 17:12; 18:55; 36:78; and 70:20, viz. the hasty, the contentious man, or the man who opposes Divine Messengers.
It is History’s infallible testimony that those individuals or nations, who do not make proper use of the opportunities that come to them in life, and who defy the eternal natural laws which determine human destiny, inevitably come to grief. It is such individuals and nations who are the losers in the race against Time and it is to these that the word Al-Insan in the Surah particularly refers. Divine laws cannot be defied with impunity.
10:46; 65:10.
Important Words:
خسر (in a state of loss). خسر (khasira) means, he suffered a loss; he lost his way; he was ruined (Lane).
Commentary:
الانسان (man) here signifies man as mentioned in 17:12; 18:55; 36:78; 70:20, viz. the hasty, the contentious, the quarrelling and the impatient man.
b
10:46.
1779
اَلْاِنْسَان (Al-Insan) 在这里代表人, 这在17:12; 18:55; 36:78; 70:20各节中都提到, 所指的是动辄发怒的人, 好争论的人, 或反对安拉的使者的人。
1780
有些个人和民族不能恰当地利用生存中所获得的机会, 蔑视决定人类命运的永恒的自然律, 这些个人和民族将遭到不幸--------这是历史上一贯正确的证明。与时间赛跑的失败者就是这样的个人和民族, 而这正是这章经文中 Al-Insan (人) 所特指的。谁都不能蔑视天经而不受惩罚。
2
قرآن مجید میں اَ لْاِنْسَان ہے جس کے معنے ہیں ایسا انسان جس کو قرآن پڑھنے والے جانتے ہیں۔ اسی لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ ’’نبیوں کا مخالف انسان۔‘‘
b
10:46; 65:10.
4833
Important Words:
خسر (in a state of loss). خسر (khasira) means, he suffered a loss; he lost his way; he was ruined (Lane).
Commentary:
الانسان (man) here signifies man as mentioned in 17:12; 18:55; 36:78; 70:20, viz. the hasty, the contentious, the quarrelling and the impatient man.
b
10:46.
3428
Al-Insan, (man) here signifies man as mentioned in 17:12; 18:55; 36:78; and 70:20, viz. the hasty, the contentious man, or the man who opposes Divine Messengers.
3429
It is History’s infallible testimony that those individuals or nations, who do not make proper use of the opportunities that come to them in life, and who defy the eternal natural laws which determine human destiny, inevitably come to grief. It is such individuals and nations who are the losers in the race against Time and it is to these that the word Al-Insan in the Surah particularly refers. Divine laws cannot be defied with impunity.