Topic: Taught Prayer, Names
View Aspects
وَعَلَّمَ ءَادَمَ ٱلْأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى ٱلْمَلَٰٓئِكَةِ فَقَالَ أَنۢبِـُٔونِى بِأَسْمَآءِ هَٰٓؤُلَآءِ إِن كُنتُمْ صَٰدِقِينَ
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.
قَالُوا۟ سُبْحَٰنَكَ لَا عِلْمَ لَنَآ إِلَّا مَا عَلَّمْتَنَآ ۖ إِنَّكَ أَنتَ ٱلْعَلِيمُ ٱلْحَكِيمُ
As the angels were conscious of their natural limitations, they frankly confessed that they were unable to reflect all God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had granted them the power to reflect.
Important Words:
سبحانك (Holy art Thou). The word سبحان is the infinitive of سبح for which see 2:31. The infinitive form is used to intensify the meaning.
Commentary:
As the angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the best of constitutions (95:5).
39
Important Words:
سبحانك (Holy art Thou). The word سبحان is the infinitive of سبح for which see 2:31. The infinitive form is used to intensify the meaning.
Commentary:
As the angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the best of constitutions (95:5).
63
As the angels were conscious of their natural limitations, they frankly confessed that they were unable to reflect all God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had granted them the power to reflect.
قَالَ يَٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ ۖ فَلَمَّآ أَنۢبَأَهُم بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ غَيْبَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ
当天使们承认没有能力在他们本身显示阿丹能显示的所有安拉的常德时, 后者顺从安拉的旨意, 显示了渗透在自己身上的自然界的各种能力, 并对天使们揭示了他们广泛的特性。因而阿丹证明了创造人类的必要性, 人类可从安拉那里获得判断力, 即意志力, 可藉此力量志愿选择从善或作恶的道路, 进而显示安拉的光辉和伟大。
یعنی جب آدم ؑ نے جو چیزیں اس کے سامنے پیش کی گئی تھیں ان کی صفات ِگنا دیں‘ تو خداتعالیٰ نے فرشتوں سے کہا کہ میں نے تمہیں پہلے نہیں کہا تھا کہ میں ان باتوں کو بھی جانتا ہوں جو تمہارے دل میں ہیں اور ان باتوں کو بھی جانتا ہوں جن کو تم ظاہر کرتے ہو۔ تم یہ سمجھتے تھے کہ آدمؑ مخلوقات پر کس طرح حکومت کر سکے گا۔ جبکہ اس کو مخلوق کی خاصیات کا علم نہیں۔ لیکن اب تمہیں پتہ لگ گیا ہے کہ میں نے اس کے اندر خاصیاتِ عالم کے جاننے کا مادہ رکھا ہے۔ چنانچہ اس نے چیزوں کی خاصیات بیان کر دی ہیں جن سے ثابت ہو گیا ہے کہ میرا علم صحیح تھا اور تمہارا غلط تھا۔
When the angels confessed their inability to manifest in themselves all the Divine attributes that Adam could manifest, the latter, in obedience to the Divine Will, manifested the different natural capabilities ingrained in him and revealed to the angels their extensive character. Thus Adam proved the necessity of the creation of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily choose the way of goodness (or, of evil) and might thereby reveal the glory and greatness of God.
Important Words:
تکتمون (you conceal) is derived from کتم meaning, he concealed. They say کتم الشیء i.e. he concealed or suppressed the thing. The Arabs use the expression; کتم الربوة (he suppressed his breath) of a horse who, after running some distance, begins to pant, but having small nostrils, his breath remains, as it were, suppressed or concealed within him (Lane under کتم and عور). So کتمان (the act of concealing or suppressing) need not be deliberate or the result of a desire or attempt to conceal. It may merely be the result of circumstances or only the outcome of nature without an attempt or desire to that effect.
Commentary:
When the angels confessed their inability to manifest in themselves all the attributes that Adam could manifest, the latter, in obedience to the Divine will, manifested the different capabilities ingrained in him and showed to the angels the extensiveness of his natural capacities. Thus man proved the necessity of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily take to righteousness, (or, for that matter, to sinning) and might thereby reveal to the world the glory and the greatness of God.
The words, and I know what you reveal and what you conceal, mean that God knew which divine attributes the angels manifested in themselves and which they were incapable of manifesting.
The words, what you conceal, do not mean that the angels had a desire for, or that they made an attempt at concealment; for, as explained under Important Words, the word کتمان (concealing) is also used to denote a state of affairs without there being any attempt or desire on one’s part to conceal or suppress anything. The words, what you conceal, therefore, refer to such attributes of God as the angels are unable to reflect in their own being on account of their natural inaptitude. It is a gross error to take the words, what you reveal and what you conceal, as signifying that the angels were not telling the whole truth before God.
As already pointed out under 2:31, the conversation between God and angels and Adam, as mentioned in the verse, need not necessarily be taken in a literal sense. Sometimes the word قال (he said) is used to describe the practical upshot of events without there being any actual speech or dialogue, the purpose of such narration being only to show the existing condition of things in a vivid and graphic form and nothing more. A poet says: قالت له العینان سمعاً وطاعة i.e. "Both of his eyes said, 'We will listen and obey'," whereas the eyes have no speech. Thus, the conversation embodying the story of Adam may also be nothing more than a portrayal in words.
38
当天使们承认没有能力在他们本身显示阿丹能显示的所有安拉的常德时, 后者顺从安拉的旨意, 显示了渗透在自己身上的自然界的各种能力, 并对天使们揭示了他们广泛的特性。因而阿丹证明了创造人类的必要性, 人类可从安拉那里获得判断力, 即意志力, 可藉此力量志愿选择从善或作恶的道路, 进而显示安拉的光辉和伟大。
1
یعنی جب آدم ؑ نے جو چیزیں اس کے سامنے پیش کی گئی تھیں ان کی صفات ِگنا دیں‘ تو خداتعالیٰ نے فرشتوں سے کہا کہ میں نے تمہیں پہلے نہیں کہا تھا کہ میں ان باتوں کو بھی جانتا ہوں جو تمہارے دل میں ہیں اور ان باتوں کو بھی جانتا ہوں جن کو تم ظاہر کرتے ہو۔ تم یہ سمجھتے تھے کہ آدمؑ مخلوقات پر کس طرح حکومت کر سکے گا۔ جبکہ اس کو مخلوق کی خاصیات کا علم نہیں۔ لیکن اب تمہیں پتہ لگ گیا ہے کہ میں نے اس کے اندر خاصیاتِ عالم کے جاننے کا مادہ رکھا ہے۔ چنانچہ اس نے چیزوں کی خاصیات بیان کر دی ہیں جن سے ثابت ہو گیا ہے کہ میرا علم صحیح تھا اور تمہارا غلط تھا۔
40
Important Words:
تکتمون (you conceal) is derived from کتم meaning, he concealed. They say کتم الشیء i.e. he concealed or suppressed the thing. The Arabs use the expression; کتم الربوة (he suppressed his breath) of a horse who, after running some distance, begins to pant, but having small nostrils, his breath remains, as it were, suppressed or concealed within him (Lane under کتم and عور). So کتمان (the act of concealing or suppressing) need not be deliberate or the result of a desire or attempt to conceal. It may merely be the result of circumstances or only the outcome of nature without an attempt or desire to that effect.
Commentary:
When the angels confessed their inability to manifest in themselves all the attributes that Adam could manifest, the latter, in obedience to the Divine will, manifested the different capabilities ingrained in him and showed to the angels the extensiveness of his natural capacities. Thus man proved the necessity of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily take to righteousness, (or, for that matter, to sinning) and might thereby reveal to the world the glory and the greatness of God.
The words, and I know what you reveal and what you conceal, mean that God knew which divine attributes the angels manifested in themselves and which they were incapable of manifesting.
The words, what you conceal, do not mean that the angels had a desire for, or that they made an attempt at concealment; for, as explained under Important Words, the word کتمان (concealing) is also used to denote a state of affairs without there being any attempt or desire on one’s part to conceal or suppress anything. The words, what you conceal, therefore, refer to such attributes of God as the angels are unable to reflect in their own being on account of their natural inaptitude. It is a gross error to take the words, what you reveal and what you conceal, as signifying that the angels were not telling the whole truth before God.
As already pointed out under 2:31, the conversation between God and angels and Adam, as mentioned in the verse, need not necessarily be taken in a literal sense. Sometimes the word قال (he said) is used to describe the practical upshot of events without there being any actual speech or dialogue, the purpose of such narration being only to show the existing condition of things in a vivid and graphic form and nothing more. A poet says: قالت له العینان سمعاً وطاعة i.e. "Both of his eyes said, 'We will listen and obey'," whereas the eyes have no speech. Thus, the conversation embodying the story of Adam may also be nothing more than a portrayal in words.
64
When the angels confessed their inability to manifest in themselves all the Divine attributes that Adam could manifest, the latter, in obedience to the Divine Will, manifested the different natural capabilities ingrained in him and revealed to the angels their extensive character. Thus Adam proved the necessity of the creation of a being who might secure from God the faculty of volition or the power of will by means of which he might voluntarily choose the way of goodness (or, of evil) and might thereby reveal the glory and greatness of God.
فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَٰتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
یعنی اللہ تعالیٰ۔
7:24.
20:123.
Important Words:
تلقی (learnt) is derived from لقی. They say لقی فلانا i.e. he came face to face with him; he met him or he saw him; he found him. لقی الشیء means, he threw or pushed the thing towards him; he made him meet it or he made him experience it. القاهmeans, he threw it or put it or let it fall. القا الیه القول means, he told or communicated to him the word. القا علیه رحمته means, he bestowed his mercy on him. تلقی الشیء means, he came face to face with it; or he met it or saw it. تلقی منه الشیء means, he received the thing from him; or he learnt it from him (Aqrab).
کلمات (words) is, like کلم, the plural of کلمة which is derived from the verb کلم. They say کلمه meaning, he wounded him; کلمه (Kallamahu) means, he wounded him; he spoke to him. کالمه means, he spoke to him; the latter expression being generally used of two or more persons speaking to one another. تکلم means, he spoke, he uttered words. کلام means, saying or speech having some meaning; idea occurring in the mind even if it is not expressed; a writing. کلمة means, word; anything uttered; speech (Aqrab). کلمة also means, a decree; a commandment (Mufradat).
تاب (he turned) and تواب (Oft-Returning) are both derived from the same root. تاب means, he repented. تاب الی الله means, he returned to God with repentance after being disobedient or sinful. تاب الله علیه means, God turned to him with forgiveness and mercy. تائب means, one who repents or turns towards God after being disobedient or sinful. توبة means, repentance; turning towards God for forgiveness with the resolve to be obedient and righteous in future. تواب is intensive adjective from تاب. When applied to man it means, one who is always ready to repent, one who turns to God much for forgiveness and with promise to reform. When applied to God, it means, He Who is ready to accept repentance; He Who turns (much and often) with forgiveness and mercy towards His servants (Aqrab & Lane).
Commentary:
This verse tells us that when 'Satan' deceived Adam, and God informed him of his mistake, he prayed to God for forgiveness in words which he learnt from God Himself. These words have been mentioned by the Quran elsewhere and they run thus: Our Lord, we have wronged ourselves; and if Thou forgive us not and have not mercy on us, we shall surely be of the lost (7:24).
This was the prayer that Adam learnt from God. The prayer was heard and Adam was forgiven. The fact that God Himself taught Adam the words of this prayer shows that he was a chosen one of God and was a recipient of divine revelation. The verse also tells us that on special occasions, God Himself teaches His servants the words in which they should pray to Him, and it is evident that the words of prayer chosen by God are sure to find ready acceptance with Him. It is in fact a way of honouring holy men and expediting their reconciliation with Him that God sometimes teaches them the words in which they should pray to Him. It is, in other words, saying to them, "Come to Me with a request and I will grant it." Strange indeed are the ways of the Lord Whose mercy and forgiveness are, as it were, always eager to descend on man, if he only cares to turn towards Him with repentance. Says the Holy Prophet, "God has spoken to me saying: Whoso does a good deed will have a tenfold reward and even more, and whoso does an evil deed will have a punishment only equal to it or will have his sin forgiven altogether. And whoso approaches Me by half a cubit, I will go to him by one cubit and whoso approaches Me by one cubit, I will go to him by four cubits; and whoso comes to Me walking, I will go to him running" (Muslim).
a
7:24.
b
20:123.
1
یعنی اللہ تعالیٰ۔
a
7:24.
b
20:123.
44
Important Words:
تلقی (learnt) is derived from لقی. They say لقی فلانا i.e. he came face to face with him; he met him or he saw him; he found him. لقی الشیء means, he threw or pushed the thing towards him; he made him meet it or he made him experience it. القاهmeans, he threw it or put it or let it fall. القا الیه القول means, he told or communicated to him the word. القا علیه رحمته means, he bestowed his mercy on him. تلقی الشیء means, he came face to face with it; or he met it or saw it. تلقی منه الشیء means, he received the thing from him; or he learnt it from him (Aqrab).
کلمات (words) is, like کلم, the plural of کلمة which is derived from the verb کلم. They say کلمه meaning, he wounded him; کلمه (Kallamahu) means, he wounded him; he spoke to him. کالمه means, he spoke to him; the latter expression being generally used of two or more persons speaking to one another. تکلم means, he spoke, he uttered words. کلام means, saying or speech having some meaning; idea occurring in the mind even if it is not expressed; a writing. کلمة means, word; anything uttered; speech (Aqrab). کلمة also means, a decree; a commandment (Mufradat).
تاب (he turned) and تواب (Oft-Returning) are both derived from the same root. تاب means, he repented. تاب الی الله means, he returned to God with repentance after being disobedient or sinful. تاب الله علیه means, God turned to him with forgiveness and mercy. تائب means, one who repents or turns towards God after being disobedient or sinful. توبة means, repentance; turning towards God for forgiveness with the resolve to be obedient and righteous in future. تواب is intensive adjective from تاب. When applied to man it means, one who is always ready to repent, one who turns to God much for forgiveness and with promise to reform. When applied to God, it means, He Who is ready to accept repentance; He Who turns (much and often) with forgiveness and mercy towards His servants (Aqrab & Lane).
Commentary:
This verse tells us that when 'Satan' deceived Adam, and God informed him of his mistake, he prayed to God for forgiveness in words which he learnt from God Himself. These words have been mentioned by the Quran elsewhere and they run thus: Our Lord, we have wronged ourselves; and if Thou forgive us not and have not mercy on us, we shall surely be of the lost (7:24).
This was the prayer that Adam learnt from God. The prayer was heard and Adam was forgiven. The fact that God Himself taught Adam the words of this prayer shows that he was a chosen one of God and was a recipient of divine revelation. The verse also tells us that on special occasions, God Himself teaches His servants the words in which they should pray to Him, and it is evident that the words of prayer chosen by God are sure to find ready acceptance with Him. It is in fact a way of honouring holy men and expediting their reconciliation with Him that God sometimes teaches them the words in which they should pray to Him. It is, in other words, saying to them, "Come to Me with a request and I will grant it." Strange indeed are the ways of the Lord Whose mercy and forgiveness are, as it were, always eager to descend on man, if he only cares to turn towards Him with repentance. Says the Holy Prophet, "God has spoken to me saying: Whoso does a good deed will have a tenfold reward and even more, and whoso does an evil deed will have a punishment only equal to it or will have his sin forgiven altogether. And whoso approaches Me by half a cubit, I will go to him by one cubit and whoso approaches Me by one cubit, I will go to him by four cubits; and whoso comes to Me walking, I will go to him running" (Muslim).
a
7:24.
b
20:123.