التين
At-Tin
The Fig • makkah • 8 Verses
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بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
4776
Commentary:
See 1:1.
a
1:1.
وَٱلتِّينِ وَٱلزَّيْتُونِ
“无花果”、“橄榄果”、“西奈山” 和 “这座安全的城市” 等都用来作为证据, 表示支持和加强这章经文中提出的主张: 穆圣的使命将取得成就。“无花果” 和 “橄榄果” 象征伊撒; “西奈山” 象征穆撒; “这座安全的城市” 象征穆圣。这三节经文一起, 是指 «圣经» 中有名的一段 (申命记 33:2)。然而根据有些 «古兰经» 注释家的看法, “无花果” 代表佛教, “橄榄果” 代表基督教, “西奈山” 代表犹太教, “安全的城市” 代表伊斯兰教的穆圣。但是用在这几节经文中的象征意义的最恰当的解释也许是这样的解释, 那就是, 这四个词代表人类道德发展史上的四个时期, “无花果” 代表阿丹 (亚当) 时代, “橄榄果” 代表努哈 (诺亚) 时代, “西奈山” 代表穆撒 (摩西) 时代, “安全的城市” 象征伊斯兰教时代。这个解释可以在 «圣经» 和 «古兰经» 中找到充份的证据。当阿丹和哈娲 (夏娃) 吃到禁果并发现自己赤身裸体之后, 他们把无花果树叶缝在一起, 为自己做了围裙 («创世记»3:7)。关于努哈我们读到: “到了晚上, 鸽子回到他那里, 嘴里叼着一片新的橄榄叶, 诺亚就知道地上的水都干了。” («创世记»8:11)。这是大家接受的事实: 穆撒在西奈山接受命谕, 而伊斯兰教的诞生地麦加自古以来就被认为并被证明是 “安全的城市”。这四个时期代表了人类为达到他完全发展的阶段所经过的四个循环。在阿丹的循环时代中, 人类文明的基础奠定了。努哈是宗教法律 (شَرِيْعَة, Shari‘ah) 的创始者。在穆撒时代的循环中, 宗教法律的细节得到了启示, 而随着穆圣的降临, 宗教法律在各方面都趋于完善, 毫无缺陷, 人类在智力上、社会上、道德上和精神上都达到了完全的发展。“无花果” 也可以象征穆撒的教规, “橄榄果” 象征伊斯兰的教规。这个明喻用 “西奈山” 和 “这个安全的城市” 这样的词以更具体的形式得到了进一步的表达。
انجیر کے لفظ سے حضرت آدم علیہ السلام کی طرف اشارہ ہے۔ جو یہ ہے کہ انسانی فطرت کو اعلیٰ درجہ کا پیدا کیا گیا ہے۔ کیونکہ آدمؑ کے متعلق بائیبل میں لکھا ہے کہ خدا نے اس کو اپنی صورت پر پیدا کیا (پیدائش باب۱) اور قرآن مجید میں لکھا ہے کہ خداتعالیٰ نے اس کو اپنا خلیفہ بنایا (بقرہ: ۳۱) پس دونوں کتابوں کے اتفاق سے معلوم ہوتا ہے کہ آدمؑ کی اولاد آدم کی صفات کو لے کر نیک پیدا ہوگی اور اس کی پیدائش میں بدی کی جڑ نہیں آئے گی بلکہ نیکی کی جڑ آئے گی۔ اسی کی طرف اشارہ کرنے کے لئے اس جگہ انجیر کو شہادت کے طور پر پیش کیا گیا ہے۔ بائبل میں لکھا ہے کہ جب آدمؑ اور حَوَّا کو یہ احساس ہوا کہ ہم
زیتون کا ذکر اس لئے کیا گیا ہے کہ زیتون کی شاخ حضرت نوحؑ کے واقعہ کو یاد دلاتی ہے اور وہ بھی رحم اور امن کے واقعہ کو۔ چنانچہ بائیبل میں لکھا ہے کہ حضرت نوحؑ کی کشتی جب جودی یعنی اَرَارَاط پر پہنچی تو حضرت نوحؑ نے مختلف پرندوں کو چھوڑا تا کہ وہ پتہ لیکر آئیں کہ کہیں زمین بھی نظر آتی ہے یا نہیں۔ آخر میں انہوں نے کبوتری چھوڑی جب وہ واپس آئی تو زیتون کی ایک تازہ پتی اس کے منہ میں تھی۔ جس سے حضرت نوحؑ نے سمجھ لیا کہ اب خدا کی طرف سے فضل نازل ہو گیا ہے اور زمین نظر آنے لگ گئی ہے۔ چنانچہ وہ اپنے قافلہ سمیت وہاں اتر گئے۔ قرآن مجید میں جہاں کشتی ٹھہری تھی اس کا نام جُوْدِی</
"The Fig," "the Olive," "Mount Sinai" and "this Town of Security" have been invoked as witnesses to support and substantiate the claim made in the Surah that the Holy Prophet shall succeed in his mission. "The Fig" and "the Olive" are symbolic of Jesus; "Mount Sinai" of Moses; and "this Town of Security" of the Holy Prophet. These three verses together point to the well- known biblical reference, 'The Lord came from Sinai, and rose up from Seir with them; and He shined forth from Mount Paran' (Deut. 33:2). According to some Commentators, however, "the Fig" stands for Buddhism, "the Olive" for Christianity, "Mount Sinai" for Judaism and "the City of Security" for the Holy Prophet of Islam. But perhaps the best explanation of the symbolism used in these verses is the one according to which the four words represent four periods in the history of human moral evolution, "the Fig" representing the era of Adam, "the Olive" that of Noah, "Mount Sinai" that of Moses and "this Town of Security" symbolising th
1732
“无花果”、“橄榄果”、“西奈山” 和 “这座安全的城市” 等都用来作为证据, 表示支持和加强这章经文中提出的主张: 穆圣的使命将取得成就。“无花果” 和 “橄榄果” 象征伊撒; “西奈山” 象征穆撒; “这座安全的城市” 象征穆圣。这三节经文一起, 是指 «圣经» 中有名的一段 (申命记 33:2)。然而根据有些 «古兰经» 注释家的看法, “无花果” 代表佛教, “橄榄果” 代表基督教, “西奈山” 代表犹太教, “安全的城市” 代表伊斯兰教的穆圣。但是用在这几节经文中的象征意义的最恰当的解释也许是这样的解释, 那就是, 这四个词代表人类道德发展史上的四个时期, “无花果” 代表阿丹 (亚当) 时代, “橄榄果” 代表努哈 (诺亚) 时代, “西奈山” 代表穆撒 (摩西) 时代, “安全的城市” 象征伊斯兰教时代。这个解释可以在 «圣经» 和 «古兰经» 中找到充份的证据。当阿丹和哈娲 (夏娃) 吃到禁果并发现自己赤身裸体之后, 他们把无花果树叶缝在一起, 为自己做了围裙 («创世记»3:7)。关于努哈我们读到: “到了晚上, 鸽子回到他那里, 嘴里叼着一片新的橄榄叶, 诺亚就知道地上的水都干了。” («创世记»8:11)。这是大家接受的事实: 穆撒在西奈山接受命谕, 而伊斯兰教的诞生地麦加自古以来就被认为并被证明是 “安全的城市”。这四个时期代表了人类为达到他完全发展的阶段所经过的四个循环。在阿丹的循环时代中, 人类文明的基础奠定了。努哈是宗教法律 (شَرِيْعَة, Shari‘ah) 的创始者。在穆撒时代的循环中, 宗教法律的细节得到了启示, 而随着穆圣的降临, 宗教法律在各方面都趋于完善, 毫无缺陷, 人类在智力上、社会上、道德上和精神上都达到了完全的发展。“无花果” 也可以象征穆撒的教规, “橄榄果” 象征伊斯兰的教规。这个明喻用 “西奈山” 和 “这个安全的城市” 这样的词以更具体的形式得到了进一步的表达。
1
انجیر کے لفظ سے حضرت آدم علیہ السلام کی طرف اشارہ ہے۔ جو یہ ہے کہ انسانی فطرت کو اعلیٰ درجہ کا پیدا کیا گیا ہے۔ کیونکہ آدمؑ کے متعلق بائیبل میں لکھا ہے کہ خدا نے اس کو اپنی صورت پر پیدا کیا (پیدائش باب۱) اور قرآن مجید میں لکھا ہے کہ خداتعالیٰ نے اس کو اپنا خلیفہ بنایا (بقرہ: ۳۱) پس دونوں کتابوں کے اتفاق سے معلوم ہوتا ہے کہ آدمؑ کی اولاد آدم کی صفات کو لے کر نیک پیدا ہوگی اور اس کی پیدائش میں بدی کی جڑ نہیں آئے گی بلکہ نیکی کی جڑ آئے گی۔ اسی کی طرف اشارہ کرنے کے لئے اس جگہ انجیر کو شہادت کے طور پر پیش کیا گیا ہے۔ بائبل میں لکھا ہے کہ جب آدمؑ اور حَوَّا کو یہ احساس ہوا کہ ہم
2
زیتون کا ذکر اس لئے کیا گیا ہے کہ زیتون کی شاخ حضرت نوحؑ کے واقعہ کو یاد دلاتی ہے اور وہ بھی رحم اور امن کے واقعہ کو۔ چنانچہ بائیبل میں لکھا ہے کہ حضرت نوحؑ کی کشتی جب جودی یعنی اَرَارَاط پر پہنچی تو حضرت نوحؑ نے مختلف پرندوں کو چھوڑا تا کہ وہ پتہ لیکر آئیں کہ کہیں زمین بھی نظر آتی ہے یا نہیں۔ آخر میں انہوں نے کبوتری چھوڑی جب وہ واپس آئی تو زیتون کی ایک تازہ پتی اس کے منہ میں تھی۔ جس سے حضرت نوحؑ نے سمجھ لیا کہ اب خدا کی طرف سے فضل نازل ہو گیا ہے اور زمین نظر آنے لگ گئی ہے۔ چنانچہ وہ اپنے قافلہ سمیت وہاں اتر گئے۔ قرآن مجید میں جہاں کشتی ٹھہری تھی اس کا نام جُوْدِی</
3383
"The Fig," "the Olive," "Mount Sinai" and "this Town of Security" have been invoked as witnesses to support and substantiate the claim made in the Surah that the Holy Prophet shall succeed in his mission. "The Fig" and "the Olive" are symbolic of Jesus; "Mount Sinai" of Moses; and "this Town of Security" of the Holy Prophet. These three verses together point to the well- known biblical reference, 'The Lord came from Sinai, and rose up from Seir with them; and He shined forth from Mount Paran' (Deut. 33:2). According to some Commentators, however, "the Fig" stands for Buddhism, "the Olive" for Christianity, "Mount Sinai" for Judaism and "the City of Security" for the Holy Prophet of Islam. But perhaps the best explanation of the symbolism used in these verses is the one according to which the four words represent four periods in the history of human moral evolution, "the Fig" representing the era of Adam, "the Olive" that of Noah, "Mount Sinai" that of Moses and "this Town of Security" symbolising th
وَطُورِ سِينِينَ
سَیْنَاء تو مفرد ے مگر اس جگہ جمع استعمال ہوا ہے اس کی وجہ یہ ہے کہ سینا پہاڑوں کے ایک لمبے سلسلہ کا نام ہے اور یہودی تاریخ سب پہاڑوں کو سینا قرار دیتی ہے۔ قرآن مجیدنے ان کے متعدد ہونے کی وجہ سے سینا کو سینین کہا ہے اور موجودہ تاریخ اور جغرافیہ میں کثرت سے اس کی تائید میں شواہد پائے جاتے ہیں۔
b
52:2.
1733
سِيْنِيْن (Sinin) 是复数, 说明在那个地区有几座山都用这个名称。安拉在其中的一座山上向穆撒显示他自己的光辉。
1
سَیْنَاء تو مفرد ے مگر اس جگہ جمع استعمال ہوا ہے اس کی وجہ یہ ہے کہ سینا پہاڑوں کے ایک لمبے سلسلہ کا نام ہے اور یہودی تاریخ سب پہاڑوں کو سینا قرار دیتی ہے۔ قرآن مجیدنے ان کے متعدد ہونے کی وجہ سے سینا کو سینین کہا ہے اور موجودہ تاریخ اور جغرافیہ میں کثرت سے اس کی تائید میں شواہد پائے جاتے ہیں۔
b
52:2.
4777
Commentary:
See next verse. The word سینین being in the plural shows that there are several mountains of this name in that region. On one of these God manifested Himself to Moses.
b
52:2.
3383A
The word sinin being in the plural shows that there are several mountains of this name in that region. On one of them God manifested Himself to Moses.
وَهَٰذَا ٱلْبَلَدِ ٱلْأَمِينِ
90:2.
یعنی مکّہ کو حضرت ابراہیمؑ اور حضرت اسماعیلؑ نے امن والا قرار دیا تھا۔ جس پر ہزاروں سال گذر گئے تھے لیکن باوجود اس کے عرب لوگ اب تک اس کی حرمت کا خیال رکھتے تھے۔ یہ ثبوت ہے اس بات کا کہ مکّہ سے تعلق رکھنے والا مذہب سچا ہے۔ چنانچہ آخر مکّہ مسلمانوں کے قبضہ میں آگیا اور اسلام ہی مکہ کا مذہب کہلایا۔ اور پھر مسلمانوں کے تعلق کی وجہ سے مکّہ کو ایک اور نیا امن ملا۔ جو آج تک چلا جاتا ہے۔ بلکہ وہ امن ایسا ہے کہ اس سے پہلے بھی اسے نصیب نہ تھا کیونکہ پہلے زمانہ میں نَسِییٔ وغیرہ کے ذریعہ سے اس کے امن کو آگے پیچھے کر لیا جاتا تھا۔ مگر اب اسلام نے ایسے بارہ مہینے مقرر کر دئیے ہ
90:2.
90:2.
Commentary.
The Fig, the Olive, Mount Sinai and "this City of Security" have been invoked as witnesses to support and substantiate the claim made in the Surah that the Holy Prophet will succeed in his mission. Various views have been expressed as to what is meant by these things and how they support the above-mentioned claim. Here are some of these views:
1. "The Fig" and "the Olive" are symbolic of Jesus, "Mount Sinai" of Moses; and "this City of Security" of the Holy Prophet. These three verses together point to the well-known Biblical reference, viz. "The Lord came from Sinai, and rose up from Seir with them; and He shined forth from Mount Paran, and He came with ten thousands of saints: from His right hand went a fiery law for them. (Deut. 33:2).
2. "The Fig" is symbolic of the Mosaic Dispensation and "the Olive" of the Islamic Dispensation. In the Bible good people and the bad among the Israelites have been likened to two baskets of good and bad figs (Jer. chap. 24:1-5); and in the Quran Islamic teaching has been likened to "the oil of a blessed olive tree which is neither of the East nor of the West" (24:36). This simile has been further expressed in more concrete form by the words "Mount Sinai" and "this City of Security." The simile is very apt, since "the Fig" and "the Olive" are both used as medicines and as articles of food, with this difference that the former tastes sweet but rots very soon while the latter is used as fruit, its oil is in general use and when mixed with condiments it preserves and protects pickled articles from rotting and decaying.
3. According to some commentators "the Fig" stands for Buddhism, "the Olive" for Christianity, "Mount Sinai" for Judaism and "this City of Security" for the Holy Prophet of Islam.
4. But perhaps the best explanation of the symbolism used in these verses is the one according to which the four words represent four periods in the history of human evolution, "the Fig" representing the era of Adam, "the Olive" that of Noah, "Mount Sinai" that of Moses and "this City of Security" the Islamic epoch. This explanation finds ample support from the Bible and the Quran. When Adam and Eve ate the forbidden fruit and found themselves naked, they sewed fig leaves together, and made themselves aprons (Gen. 3:7). About Noah we read: "And the dove came in to him in the evening; and lo! in her mouth was an olive leaf plucked off; so Noah knew that the waters were abated from off the earth" (Gen. 8:11) And it is an accepted fact that Moses received the Divine Law on Mount Sinai and that Mecca, the birthplace of Islam was, from time immemorial, regarded as, and proved to be, the "City of Security." These four periods represent the four cycles through which man had to pass to reach the stage of complete development. In the cycle of Adam the foundations of human civilization were laid. Noah was the founder of the Shari‘ah. In the cycle of Moses the details of the Shari‘ah were revealed, while with the advent of the Holy Prophet the Divine Law became complete and perfect in all its manifold aspects, and man attained his complete intellectual, social, moral and spiritual development.
The verse signifies that the circumstances of the Holy Prophet resemble those of Adam, Noah and Moses. Like them he will suffer hardships in the beginning and like them will succeed in the end.
c
90:2.
2
یعنی مکّہ کو حضرت ابراہیمؑ اور حضرت اسماعیلؑ نے امن والا قرار دیا تھا۔ جس پر ہزاروں سال گذر گئے تھے لیکن باوجود اس کے عرب لوگ اب تک اس کی حرمت کا خیال رکھتے تھے۔ یہ ثبوت ہے اس بات کا کہ مکّہ سے تعلق رکھنے والا مذہب سچا ہے۔ چنانچہ آخر مکّہ مسلمانوں کے قبضہ میں آگیا اور اسلام ہی مکہ کا مذہب کہلایا۔ اور پھر مسلمانوں کے تعلق کی وجہ سے مکّہ کو ایک اور نیا امن ملا۔ جو آج تک چلا جاتا ہے۔ بلکہ وہ امن ایسا ہے کہ اس سے پہلے بھی اسے نصیب نہ تھا کیونکہ پہلے زمانہ میں نَسِییٔ وغیرہ کے ذریعہ سے اس کے امن کو آگے پیچھے کر لیا جاتا تھا۔ مگر اب اسلام نے ایسے بارہ مہینے مقرر کر دئیے ہ
c
90:2.
4778
Commentary.
The Fig, the Olive, Mount Sinai and "this City of Security" have been invoked as witnesses to support and substantiate the claim made in the Surah that the Holy Prophet will succeed in his mission. Various views have been expressed as to what is meant by these things and how they support the above-mentioned claim. Here are some of these views:
1. "The Fig" and "the Olive" are symbolic of Jesus, "Mount Sinai" of Moses; and "this City of Security" of the Holy Prophet. These three verses together point to the well-known Biblical reference, viz. "The Lord came from Sinai, and rose up from Seir with them; and He shined forth from Mount Paran, and He came with ten thousands of saints: from His right hand went a fiery law for them. (Deut. 33:2).
2. "The Fig" is symbolic of the Mosaic Dispensation and "the Olive" of the Islamic Dispensation. In the Bible good people and the bad among the Israelites have been likened to two baskets of good and bad figs (Jer. chap. 24:1-5); and in the Quran Islamic teaching has been likened to "the oil of a blessed olive tree which is neither of the East nor of the West" (24:36). This simile has been further expressed in more concrete form by the words "Mount Sinai" and "this City of Security." The simile is very apt, since "the Fig" and "the Olive" are both used as medicines and as articles of food, with this difference that the former tastes sweet but rots very soon while the latter is used as fruit, its oil is in general use and when mixed with condiments it preserves and protects pickled articles from rotting and decaying.
3. According to some commentators "the Fig" stands for Buddhism, "the Olive" for Christianity, "Mount Sinai" for Judaism and "this City of Security" for the Holy Prophet of Islam.
4. But perhaps the best explanation of the symbolism used in these verses is the one according to which the four words represent four periods in the history of human evolution, "the Fig" representing the era of Adam, "the Olive" that of Noah, "Mount Sinai" that of Moses and "this City of Security" the Islamic epoch. This explanation finds ample support from the Bible and the Quran. When Adam and Eve ate the forbidden fruit and found themselves naked, they sewed fig leaves together, and made themselves aprons (Gen. 3:7). About Noah we read: "And the dove came in to him in the evening; and lo! in her mouth was an olive leaf plucked off; so Noah knew that the waters were abated from off the earth" (Gen. 8:11) And it is an accepted fact that Moses received the Divine Law on Mount Sinai and that Mecca, the birthplace of Islam was, from time immemorial, regarded as, and proved to be, the "City of Security." These four periods represent the four cycles through which man had to pass to reach the stage of complete development. In the cycle of Adam the foundations of human civilization were laid. Noah was the founder of the Shari‘ah. In the cycle of Moses the details of the Shari‘ah were revealed, while with the advent of the Holy Prophet the Divine Law became complete and perfect in all its manifold aspects, and man attained his complete intellectual, social, moral and spiritual development.
The verse signifies that the circumstances of the Holy Prophet resemble those of Adam, Noah and Moses. Like them he will suffer hardships in the beginning and like them will succeed in the end.
a
90:2.
لَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ فِىٓ أَحْسَنِ تَقْوِيمٍ
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.
ثُمَّ رَدَدْنَٰهُ أَسْفَلَ سَٰفِلِينَ
人生来就有一种纯洁而清白的天性, 一种行善的自然倾向, 但他也有巨大的自由意志和行动, 能随自己的意愿塑造自己。他还具有巨大的天赋才能和创造性, 在道德上取得无限进步, 在精神上提高到成为一面镜子, 反映出安拉的常德。但是如果他滥用安拉赐予的才能和常德, 他就会堕落到禽兽不如的地步。一如下一节所指出的沦为魔鬼的化身。简言之, 他赋有行善作恶的巨大潜力。
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 creative 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 Devil incarnate as the next verse shows. Briefly, he is blessed with great potentialities for doing good and evil.
Commentary:
If "man" is taken to mean the whole mankind the verse signifies that good precedes evil. This is Islam’s main difference with the protagonists of the theory of man’s moral evolution, according to whom evil precedes good. If man is taken as an individual the verse means that God has bestowed upon man great natural faculties and powers and has revealed guidance in order that by making right use of them and following Divinely-revealed guidance he might reach the high destiny intended for him.
1734
人生来就有一种纯洁而清白的天性, 一种行善的自然倾向, 但他也有巨大的自由意志和行动, 能随自己的意愿塑造自己。他还具有巨大的天赋才能和创造性, 在道德上取得无限进步, 在精神上提高到成为一面镜子, 反映出安拉的常德。但是如果他滥用安拉赐予的才能和常德, 他就会堕落到禽兽不如的地步。一如下一节所指出的沦为魔鬼的化身。简言之, 他赋有行善作恶的巨大潜力。
4780
Commentary:
If "man" is taken to mean the whole mankind the verse signifies that good precedes evil. This is Islam’s main difference with the protagonists of the theory of man’s moral evolution, according to whom evil precedes good. If man is taken as an individual the verse means that God has bestowed upon man great natural faculties and powers and has revealed guidance in order that by making right use of them and following Divinely-revealed guidance he might reach the high destiny intended for him.
3384
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 creative 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 Devil incarnate as the next verse shows. Briefly, he is blessed with great potentialities for doing good and evil.
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
11:12; 41:9; 84:26.
11:12; 41:9; 84:26.
11:12; 41:9; 84:26.
b
11:12; 41:9; 84:26.
a
11:12; 41:9; 84:26.
c
11:12; 41:9; 84:26.
فَمَا يُكَذِّبُكَ بَعْدُ بِٱلدِّينِ
人被创造以追寻一个十分崇高的精神命运, 安拉降下了阿丹、努哈、穆撒和穆圣这样的使者帮助他们, 以达到他的伟大目的; 如果他不恰当地利用他的天赋才能而拒绝安拉的启示并反对安拉的使者的话, 他要受到惩罚, 既然如此, 那么, 试问谁能很有理由地否认今生有最后的审判日并且后世也有?又怎么能否认杰出的审判者安拉的命谕遭到蔑视而可以获得免罪, 人的行为将没有报应?
When man has been created to achieve a very high spiritual destiny and God had sent His Messengers such as Adam, Noah, Moses and the Holy Prophet, to help him achieve his great goal, and if he does not make proper use of his natural faculties and rejects the Divine Message and opposes God’s Messengers, he is punished, then, who can, with reason, deny that there is a Day of Judgment in this life and also in the Hereafter and that the commandments of God Who is the Best Judge cannot be defied with impunity and man’s actions will not go unrequited?
Important Words:
دین (judgement) is inf. noun from دان which means, he obeyed. دین means, judgement; religion; compulsion against will; righteousness; argument; plan, etc. (Lane & Aqrab).
Commentary:
The verse purports to say that when man has been created to achieve a very high spiritual destiny and God sent His Messengers such as Adam, Noah, Moses and the Holy Prophet, to help him achieve his great goal and that if he does not make proper use of his natural faculties and rejects the Divine Message, opposing God’s Messengers he is punished, then, who can, with reason, deny that there is a Day of Judgement in this life and in the Hereafter, and that the commandments of God Who is the Best of Judges cannot be defied with impunity and man’s actions will not go unrequited. This is the simple explanation of this verse. But in view of the different significations of the word دین given under Important Words, the verse may also mean:
(1) How can the pagan Quraish, after having seen the evil end to which opponents of God’s Messengers always come, possibly hope that they will escape God’s judgement and will not be punished and the Holy Prophet will not succeed?
(2) When God has been revealing the Shari‘ah from time immemorial, then why do disbelievers find fault with the Holy Prophet, if he has brought a new Law?
(3) The disbelievers can advance no sane or solid argument against the claim of the Holy Prophet. Any charge or objection they raise against him equally applies to all Divine Messengers.
(4) In view of the innumerable signs shown in favour of the Holy Prophet, no plan or argument can succeed against him or can disprove his claim.
(5) No truly righteous man can reject the Holy Prophet.
(6) After having known the tragic end of the opponents of God’s Messengers who will dare say that he can compel the Holy Prophet to give up his mission?
1735
人被创造以追寻一个十分崇高的精神命运, 安拉降下了阿丹、努哈、穆撒和穆圣这样的使者帮助他们, 以达到他的伟大目的; 如果他不恰当地利用他的天赋才能而拒绝安拉的启示并反对安拉的使者的话, 他要受到惩罚, 既然如此, 那么, 试问谁能很有理由地否认今生有最后的审判日并且后世也有?又怎么能否认杰出的审判者安拉的命谕遭到蔑视而可以获得免罪, 人的行为将没有报应?
4781
Important Words:
دین (judgement) is inf. noun from دان which means, he obeyed. دین means, judgement; religion; compulsion against will; righteousness; argument; plan, etc. (Lane & Aqrab).
Commentary:
The verse purports to say that when man has been created to achieve a very high spiritual destiny and God sent His Messengers such as Adam, Noah, Moses and the Holy Prophet, to help him achieve his great goal and that if he does not make proper use of his natural faculties and rejects the Divine Message, opposing God’s Messengers he is punished, then, who can, with reason, deny that there is a Day of Judgement in this life and in the Hereafter, and that the commandments of God Who is the Best of Judges cannot be defied with impunity and man’s actions will not go unrequited. This is the simple explanation of this verse. But in view of the different significations of the word دین given under Important Words, the verse may also mean:
(1) How can the pagan Quraish, after having seen the evil end to which opponents of God’s Messengers always come, possibly hope that they will escape God’s judgement and will not be punished and the Holy Prophet will not succeed?
(2) When God has been revealing the Shari‘ah from time immemorial, then why do disbelievers find fault with the Holy Prophet, if he has brought a new Law?
(3) The disbelievers can advance no sane or solid argument against the claim of the Holy Prophet. Any charge or objection they raise against him equally applies to all Divine Messengers.
(4) In view of the innumerable signs shown in favour of the Holy Prophet, no plan or argument can succeed against him or can disprove his claim.
(5) No truly righteous man can reject the Holy Prophet.
(6) After having known the tragic end of the opponents of God’s Messengers who will dare say that he can compel the Holy Prophet to give up his mission?
3385
When man has been created to achieve a very high spiritual destiny and God had sent His Messengers such as Adam, Noah, Moses and the Holy Prophet, to help him achieve his great goal, and if he does not make proper use of his natural faculties and rejects the Divine Message and opposes God’s Messengers, he is punished, then, who can, with reason, deny that there is a Day of Judgment in this life and also in the Hereafter and that the commandments of God Who is the Best Judge cannot be defied with impunity and man’s actions will not go unrequited?
أَلَيْسَ ٱللَّهُ بِأَحْكَمِ ٱلْحَٰكِمِينَ