اَسۡمَآءِ
Appears 1 times in Quran
Derived Words (1)
Words derived from the stem "اَسۡمَآءِ".
- the names
Occurrences in Quran
Found 1 verses containing "اَسۡمَآءِ".
وَعَلَّمَ اٰدَمَ الۡاَسۡمَآءَ کُلَّہَا ثُمَّ عَرَضَہُمۡ عَلَی الۡمَلٰٓئِکَۃِ فَقَالَ اَنۡۢبِـُٔوۡنِیۡ بِاَسۡمَآءِ ہٰٓؤُلَآءِ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
7:181; 17:111; 20:9; 59:24-25.
“一切” 这词在这里并不是指绝对的总数。它只是指 “所必需的一切”。«古兰经» 也在别的地方按此意义使用这词 (6:45; 27:17, 24; 28:58)。
اَسْمَاء (Asma’) 是 اِسْم (Ism) 的复数, 意思是名称或属性; 一种事物的标记或迹象 (Lane和مُفْرَدَات)。注释者们关于 اَسْمَاء (名称) 这词在这里的意义有不同的看法, 有的认为安拉教了阿丹不同事物的名称, 即他教了阿丹语言的原则。毫无疑问, 人类为了文明, 需要语言, 而安拉一定已经教了阿丹语言的原则, 但是 «古兰经» 指出, 有一些 اَسْمَاء (名称或常德) 是人类为了在他道德上的完美所必须学习的, 这在 (7:181) 中提到了。这表明如果缺乏对安拉常德的正确概念和理解, 人就不能知道安拉, 而这只能由安拉来教导。因而有必要在最初时, 安拉就把他的常德知识传授给阿丹 (人), 以便他知道并辨认他 (安拉), 从而取得与他相接近而不致远离他。按照 «古兰经» 所述, 人与天使的不同在于前者可以培养安拉所有的完美常德, 而后者只是体现出其中一部分。天使没有他们自己的意愿, 而只是被动地执行安拉分配给他们的职责 (66:7)。另一方面, 被赋予意志和自由选择的人与天使不同的地方还在于他具有能力使他完美地表现所有安拉常德。简言之, 本节经文表明了安拉最先灌输给阿丹以自由意愿及理解各种安拉的常德所必需的智能, 然后给予他那些常德的知识。
代名词هُمْ (hum, 他们) 指示这里所提到的对象不是无生命的东西。因为阿文中这类代名词仅用于有理性的生命。所以这一词句的意义是, 安拉赐予了天使阿丹子孙中显著的敬畏人士将来表现安拉常德的一个精神境界, 继而他们被问到他们能否表现像那些人们所表现的安拉常德。在这方面, 他们表示他们是无能力的。这就是本节中这句话 “就把他们的名称告诉我吧!” 的意义。
عَلَّمَ اٰدَمَ الۡاَسۡمَآءَ : اِسم کے معنے اِسمِ ذات یعنی نام کے بھی ہوتے ہیں اور صفت کے بھی۔ اس آیت میں اسماء سے مراد صفاتِ الٰہیہ ہیں‘ جن کا صحیح علم خداتعالیٰ کے سکھانے سے ہی آسکتا ہے۔ آدمؑ چونکہ مذہب کے قیام اور اللہ تعالیٰ سے اس کی مخلوق کے وصال کی غرض سے مبعوث ہوئے تھے اس لئے ضروری تھا کہ انہیں اسماء الٰہیہ سکھائے جاتے تاکہ ان کی امت ان ناموں کے ذریعہ سے خداتعالیٰ کو شناخت کرتی اور اس سے تعلق پیدا کرتی۔ اگر یہ نام نہ سکھائے جاتے تو ان کی امت کے ملحد اور بے دین ہونے کا خطرہ تھا۔ اس کے ایک اور معنے یہ بھی ہو سکتے ہیں کہ چونکہ انسانوں کو متمدن ہونے کی صورت می
’’اگر تم درست بات کہہ رہے ہو‘‘یہ ترجمہ اِنْ کُنْتُمْ صٰدِقِیْنَ کا ہے۔ عربی زبان میں کہتے ہیں صَدَقَنِیْ فُلاَ نٌ اَیْ قَالَ لِیَ الصِّدْقَ۔ یعنی اس نے جو بات کہی درست تھی (تاج) اسی طرح حدیث میں آتا ہے کہ ایک دفعہ جبرائیل علیہ السلام نے آنحضرت صلی اللہ علیہ وسلم سے ایک سوال کیا اور آپ کے جواب پر اس نے کہا صَدَقْتَ یعنی آپ نے درست کہا ہے اس کے یہ معنے نہیں تھے کہ آپ نے سچ بولا ہے۔
اَنۡۢبِـُٔوۡنِیۡ بِاَسۡمَآءِ ہٰۤؤُلَآءِ : چونکہ ملائکہ کو آدم کے خلیفہ بنائے جانے پر اس لئے تعجب تھا کہ اس کے سبب سے خون ریزی اور فساد ہوگا۔اس لئے اللہ تعالیٰ نے ملائکہ کو آئندہ پیدا ہونے والے کاملین کشفی طور پر دکھائے خواہ وہ تقویٰ کے لحاظ سے کامل بننے والے تھے یا کفر کے لحاظ سے۔ اور پوچھا کہ اگر تمہاری بات درست ہے تو پھر ان کے نام بتاؤ‘ یعنی اللہ تعالیٰ کے رحم یا غضب کی صفات جس طرح ان لوگوں کے ذریعہ ظاہر ہونے والی ہیں کیا تم ان کی تفصیل دوسرں کو بتا سکتے ہو۔ دوسرے معنے اس آیت کے یہ بھی ہو سکتے ہیں کہ آدمؑ کی اولاد میں جو لوگ نیکی میں کامل ہونے والے تھے ان کے
7:181; 17:111; 20:9; 59:24-25.
The word "all" used here does not imply absolute totality. It simply means all that was necessary. The Qur’an uses this word in this sense elsewhere also (6:45; 27:17, 24; 28:58).
Asma’ is plural of Ism which means, name or attribute; a mark or a sign of a thing (Lane & Mufradat). Commentators differ as to what is here meant by the word Asma’ (names). Some think that God taught Adam the names of different things and objects, i.e. He taught him the principles of language. There is no doubt that man needed language in order to become civilized and God must have taught Adam its principles, but the Qur’an indicates that there are Asma’ (names or attributes) which man must learn for the perfection of his morals. They are referred to in 7:181. This shows that man cannot attain to Divine knowledge without a correct conception and comprehension of God’s attributes and that they can be taught only by God. So it was necessary that God should have, in the very beginning, given Adam (man) knowledge of His attributes so that he should know and recognize Him and attain His nearness and should not drift away from Him. According to the Qur’an, man differs
The pronoun hum (these) shows that the objects referred to here are not inanimate things; for in Arabic this form of pronoun is used only for rational beings. The meaning of the expression, therefore, would be that God granted to the angels a vision of the outstandingly righteous persons from among the progeny of Adam who were to become the manifestation of Divine attributes in the future, and were then asked whether they themselves could manifest the Divine attributes like them, to which they signified their inability. This is what is meant by the words, Tell Me the names of these, occurring in the present verse.
7:181; 17:111; 20:9; 59:24, 25.
Important Words:
اسماء (names) is the plural of اسم for which see note on 1:1. اسم means, (1) the name of a thing, i.e. a word fixed for a thing or attribute for the purpose of distinction; (2) a mark or sign of a thing (Aqrab); (3) fame or reputation of a person or thing (Lane); (4) a word, its meanings and combinations (Mufradat).
صادقین (right) is the plural of صادق which is derived from صدق. They say صدق فی ظنه i.e. he was or is correct in his opinion (Lane). صدق فی الحدیث means, he spoke the truth. صدقه means, he was sincere to him or he was his well-wisher (Aqrab). صدقتmeans: (1) you are speaking the truth, not a lie (2) what you say is right, not wrong. It is in the latter sense that the word has been used in the present verse.
Commentary:
Commentators differ as to what is here meant by the word اسماء (names). Some think that God taught Adam the names of different things and objects, i.e. He taught him language. Others hold that God taught him the names of his offspring.
There is no doubt that man needed language in order to become civilized and God must have taught Adam a language, but the Quran indicates that there are اسماء (names or attributes) which man must learn for the perfection of his religion and morals. They are referred to in the verse: And to Allah alone belong all perfect attributes; so call on Him by these and leave alone those who deviate from the right way with respect to His attributes. They shall be requited with what they do (7:181). This verse shows that man cannot attain to divine knowledge without a correct conception of God’s اسماء or attributes and that this can be taught only by God. So it was necessary that God should have, in the very beginning, given Adam knowledge of His attributes so that man should know and recognize Him and attain His nearness, and should not drift away from Him.
The verse quoted above (7:181) shows that the word اسماء (names) is used to signify the attributes of God and that a Muslim must be familiar with those attributes, so that he may pray to Him, invoking attributes most suited to the nature of the prayer. For example, if one prays for forgiveness and mercy, one should invoke the attributes of forgiveness and mercy; and if the prayer be for the attainment of righteousness, God should be invoked by names which pertain to that quality. The above verse also indicates that man must not of himself devise the attributes of God, because it is only God who can describe His attributes; man, being himself the creation of God, cannot do so. In fact, those who try to devise God’s attributes have been threatened with divine punishment.
In short, we learn from this verse that a Muslim must know God’s اسماء (names) which can be taught by Him alone, and which man has no right to devise out of his own fancy. There is strong evidence that God gave Adam a knowledge of His attributes. The view gains further strength when we take into consideration the difference between man and angel. According to the Quran, man differs from angels in that, whereas the former can be an image or reflex of الاسماءالحسنی i.e. all the divine attributes, the latter represent only a few of them. The Quran says: They (the angels) do what they are bidden to do (66:7) which implies that the angels cannot act of their own free will. They have no will of their own, but passively perform the functions allotted to them by Providence. On the other hand, man, endowed with volition and free choice, differs from angels in that he has capabilities which make him a perfect manifestation of all divine attributes. A saying of the Holy Prophet—"the best morals in man are those which are in conformity with the great attributes of God" (‘Ummal, ii. 2)—also points to this. As God is Merciful, we should also show mercy to men; as He is Forgiving, so we must also be ready to forgive our fellow beings; as He connives at faults, so we must try to imitate Him in this particular; and as He protects the weak, so we must be ready to protect the weak, and so on. This injunction of the Holy Prophet justifies the inference that man has the capability to manifest in himself all the attributes of God. Thus, both the Quran and the Holy Prophet’s sayings are agreed that man and angel differ in the manifestation of divine attributes, and the "names" in the clause, He taught Adam all the names, refer to the attributes of God.
The verse means that God first implanted in Adam free will and the needful capacity for the comprehension of the various divine attributes, and then gave him the knowledge of those attributes, which was impossible without the power of assimilation. The verse that follows corroborates this meaning; for therein it is stated that the اسماء (attributes) were such as were not wholly known to the angels and it is evident that such اسماء are only the divine attributes. The word اسماء may also mean the qualities of different things in nature. As man was to make use of the forces of nature, God gave Adam the capacity of knowing their qualities and properties. The word كل (all) used here does not imply absolute totality. It simply means all that was necessary. The Quran uses this word in this sense elsewhere also (see 6:45; 27:7, 24; 28:58). The pronoun in the words عرضھم (He put the objects of these names) shows that the objects referred to here are not inanimate things; for in Arabic this form of pronoun is used only for rational beings. The meaning of the expression, therefore, would be that God showed Adam in a kashf (vision) certain human beings from among his progeny who were to be the manifestations of divine attributes in the future. Such beings were the Prophets or other holy persons who were to enjoy such nearness to God as to become His image and through whom God was to reform mankind. The angels were then asked whether they could manifest the divine attributes like them. This is what is meant by the words, Tell Me the names of these, occurring in the present verse.
a
7:181; 17:111; 20:9; 59:24-25.
35
“一切” 这词在这里并不是指绝对的总数。它只是指 “所必需的一切”。«古兰经» 也在别的地方按此意义使用这词 (6:45; 27:17, 24; 28:58)。
36
اَسْمَاء (Asma’) 是 اِسْم (Ism) 的复数, 意思是名称或属性; 一种事物的标记或迹象 (Lane和مُفْرَدَات)。注释者们关于 اَسْمَاء (名称) 这词在这里的意义有不同的看法, 有的认为安拉教了阿丹不同事物的名称, 即他教了阿丹语言的原则。毫无疑问, 人类为了文明, 需要语言, 而安拉一定已经教了阿丹语言的原则, 但是 «古兰经» 指出, 有一些 اَسْمَاء (名称或常德) 是人类为了在他道德上的完美所必须学习的, 这在 (7:181) 中提到了。这表明如果缺乏对安拉常德的正确概念和理解, 人就不能知道安拉, 而这只能由安拉来教导。因而有必要在最初时, 安拉就把他的常德知识传授给阿丹 (人), 以便他知道并辨认他 (安拉), 从而取得与他相接近而不致远离他。按照 «古兰经» 所述, 人与天使的不同在于前者可以培养安拉所有的完美常德, 而后者只是体现出其中一部分。天使没有他们自己的意愿, 而只是被动地执行安拉分配给他们的职责 (66:7)。另一方面, 被赋予意志和自由选择的人与天使不同的地方还在于他具有能力使他完美地表现所有安拉常德。简言之, 本节经文表明了安拉最先灌输给阿丹以自由意愿及理解各种安拉的常德所必需的智能, 然后给予他那些常德的知识。
37
代名词هُمْ (hum, 他们) 指示这里所提到的对象不是无生命的东西。因为阿文中这类代名词仅用于有理性的生命。所以这一词句的意义是, 安拉赐予了天使阿丹子孙中显著的敬畏人士将来表现安拉常德的一个精神境界, 继而他们被问到他们能否表现像那些人们所表现的安拉常德。在这方面, 他们表示他们是无能力的。这就是本节中这句话 “就把他们的名称告诉我吧!” 的意义。
2
عَلَّمَ اٰدَمَ الۡاَسۡمَآءَ : اِسم کے معنے اِسمِ ذات یعنی نام کے بھی ہوتے ہیں اور صفت کے بھی۔ اس آیت میں اسماء سے مراد صفاتِ الٰہیہ ہیں‘ جن کا صحیح علم خداتعالیٰ کے سکھانے سے ہی آسکتا ہے۔ آدمؑ چونکہ مذہب کے قیام اور اللہ تعالیٰ سے اس کی مخلوق کے وصال کی غرض سے مبعوث ہوئے تھے اس لئے ضروری تھا کہ انہیں اسماء الٰہیہ سکھائے جاتے تاکہ ان کی امت ان ناموں کے ذریعہ سے خداتعالیٰ کو شناخت کرتی اور اس سے تعلق پیدا کرتی۔ اگر یہ نام نہ سکھائے جاتے تو ان کی امت کے ملحد اور بے دین ہونے کا خطرہ تھا۔ اس کے ایک اور معنے یہ بھی ہو سکتے ہیں کہ چونکہ انسانوں کو متمدن ہونے کی صورت می
3
’’اگر تم درست بات کہہ رہے ہو‘‘یہ ترجمہ اِنْ کُنْتُمْ صٰدِقِیْنَ کا ہے۔ عربی زبان میں کہتے ہیں صَدَقَنِیْ فُلاَ نٌ اَیْ قَالَ لِیَ الصِّدْقَ۔ یعنی اس نے جو بات کہی درست تھی (تاج) اسی طرح حدیث میں آتا ہے کہ ایک دفعہ جبرائیل علیہ السلام نے آنحضرت صلی اللہ علیہ وسلم سے ایک سوال کیا اور آپ کے جواب پر اس نے کہا صَدَقْتَ یعنی آپ نے درست کہا ہے اس کے یہ معنے نہیں تھے کہ آپ نے سچ بولا ہے۔
4
اَنۡۢبِـُٔوۡنِیۡ بِاَسۡمَآءِ ہٰۤؤُلَآءِ : چونکہ ملائکہ کو آدم کے خلیفہ بنائے جانے پر اس لئے تعجب تھا کہ اس کے سبب سے خون ریزی اور فساد ہوگا۔اس لئے اللہ تعالیٰ نے ملائکہ کو آئندہ پیدا ہونے والے کاملین کشفی طور پر دکھائے خواہ وہ تقویٰ کے لحاظ سے کامل بننے والے تھے یا کفر کے لحاظ سے۔ اور پوچھا کہ اگر تمہاری بات درست ہے تو پھر ان کے نام بتاؤ‘ یعنی اللہ تعالیٰ کے رحم یا غضب کی صفات جس طرح ان لوگوں کے ذریعہ ظاہر ہونے والی ہیں کیا تم ان کی تفصیل دوسرں کو بتا سکتے ہو۔ دوسرے معنے اس آیت کے یہ بھی ہو سکتے ہیں کہ آدمؑ کی اولاد میں جو لوگ نیکی میں کامل ہونے والے تھے ان کے
a
7:181; 17:111; 20:9; 59:24, 25.
38
Important Words:
اسماء (names) is the plural of اسم for which see note on 1:1. اسم means, (1) the name of a thing, i.e. a word fixed for a thing or attribute for the purpose of distinction; (2) a mark or sign of a thing (Aqrab); (3) fame or reputation of a person or thing (Lane); (4) a word, its meanings and combinations (Mufradat).
صادقین (right) is the plural of صادق which is derived from صدق. They say صدق فی ظنه i.e. he was or is correct in his opinion (Lane). صدق فی الحدیث means, he spoke the truth. صدقه means, he was sincere to him or he was his well-wisher (Aqrab). صدقتmeans: (1) you are speaking the truth, not a lie (2) what you say is right, not wrong. It is in the latter sense that the word has been used in the present verse.
Commentary:
Commentators differ as to what is here meant by the word اسماء (names). Some think that God taught Adam the names of different things and objects, i.e. He taught him language. Others hold that God taught him the names of his offspring.
There is no doubt that man needed language in order to become civilized and God must have taught Adam a language, but the Quran indicates that there are اسماء (names or attributes) which man must learn for the perfection of his religion and morals. They are referred to in the verse: And to Allah alone belong all perfect attributes; so call on Him by these and leave alone those who deviate from the right way with respect to His attributes. They shall be requited with what they do (7:181). This verse shows that man cannot attain to divine knowledge without a correct conception of God’s اسماء or attributes and that this can be taught only by God. So it was necessary that God should have, in the very beginning, given Adam knowledge of His attributes so that man should know and recognize Him and attain His nearness, and should not drift away from Him.
The verse quoted above (7:181) shows that the word اسماء (names) is used to signify the attributes of God and that a Muslim must be familiar with those attributes, so that he may pray to Him, invoking attributes most suited to the nature of the prayer. For example, if one prays for forgiveness and mercy, one should invoke the attributes of forgiveness and mercy; and if the prayer be for the attainment of righteousness, God should be invoked by names which pertain to that quality. The above verse also indicates that man must not of himself devise the attributes of God, because it is only God who can describe His attributes; man, being himself the creation of God, cannot do so. In fact, those who try to devise God’s attributes have been threatened with divine punishment.
In short, we learn from this verse that a Muslim must know God’s اسماء (names) which can be taught by Him alone, and which man has no right to devise out of his own fancy. There is strong evidence that God gave Adam a knowledge of His attributes. The view gains further strength when we take into consideration the difference between man and angel. According to the Quran, man differs from angels in that, whereas the former can be an image or reflex of الاسماءالحسنی i.e. all the divine attributes, the latter represent only a few of them. The Quran says: They (the angels) do what they are bidden to do (66:7) which implies that the angels cannot act of their own free will. They have no will of their own, but passively perform the functions allotted to them by Providence. On the other hand, man, endowed with volition and free choice, differs from angels in that he has capabilities which make him a perfect manifestation of all divine attributes. A saying of the Holy Prophet—"the best morals in man are those which are in conformity with the great attributes of God" (‘Ummal, ii. 2)—also points to this. As God is Merciful, we should also show mercy to men; as He is Forgiving, so we must also be ready to forgive our fellow beings; as He connives at faults, so we must try to imitate Him in this particular; and as He protects the weak, so we must be ready to protect the weak, and so on. This injunction of the Holy Prophet justifies the inference that man has the capability to manifest in himself all the attributes of God. Thus, both the Quran and the Holy Prophet’s sayings are agreed that man and angel differ in the manifestation of divine attributes, and the "names" in the clause, He taught Adam all the names, refer to the attributes of God.
The verse means that God first implanted in Adam free will and the needful capacity for the comprehension of the various divine attributes, and then gave him the knowledge of those attributes, which was impossible without the power of assimilation. The verse that follows corroborates this meaning; for therein it is stated that the اسماء (attributes) were such as were not wholly known to the angels and it is evident that such اسماء are only the divine attributes. The word اسماء may also mean the qualities of different things in nature. As man was to make use of the forces of nature, God gave Adam the capacity of knowing their qualities and properties. The word كل (all) used here does not imply absolute totality. It simply means all that was necessary. The Quran uses this word in this sense elsewhere also (see 6:45; 27:7, 24; 28:58). The pronoun in the words عرضھم (He put the objects of these names) shows that the objects referred to here are not inanimate things; for in Arabic this form of pronoun is used only for rational beings. The meaning of the expression, therefore, would be that God showed Adam in a kashf (vision) certain human beings from among his progeny who were to be the manifestations of divine attributes in the future. Such beings were the Prophets or other holy persons who were to enjoy such nearness to God as to become His image and through whom God was to reform mankind. The angels were then asked whether they could manifest the divine attributes like them. This is what is meant by the words, Tell Me the names of these, occurring in the present verse.
a
7:181; 17:111; 20:9; 59:24-25.
62
The word "all" used here does not imply absolute totality. It simply means all that was necessary. The Qur’an uses this word in this sense elsewhere also (6:45; 27:17, 24; 28:58).
62A
Asma’ is plural of Ism which means, name or attribute; a mark or a sign of a thing (Lane & Mufradat). Commentators differ as to what is here meant by the word Asma’ (names). Some think that God taught Adam the names of different things and objects, i.e. He taught him the principles of language. There is no doubt that man needed language in order to become civilized and God must have taught Adam its principles, but the Qur’an indicates that there are Asma’ (names or attributes) which man must learn for the perfection of his morals. They are referred to in 7:181. This shows that man cannot attain to Divine knowledge without a correct conception and comprehension of God’s attributes and that they can be taught only by God. So it was necessary that God should have, in the very beginning, given Adam (man) knowledge of His attributes so that he should know and recognize Him and attain His nearness and should not drift away from Him. According to the Qur’an, man differs
62B
The pronoun hum (these) shows that the objects referred to here are not inanimate things; for in Arabic this form of pronoun is used only for rational beings. The meaning of the expression, therefore, would be that God granted to the angels a vision of the outstandingly righteous persons from among the progeny of Adam who were to become the manifestation of Divine attributes in the future, and were then asked whether they themselves could manifest the Divine attributes like them, to which they signified their inability. This is what is meant by the words, Tell Me the names of these, occurring in the present verse.