Topic: Made For You Mates
View Aspects
يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَآءً ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلْأَرْحَامَ ۚ إِنَّ ٱللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
33:71; 59:19.
7:190; 16:73; 30:22; 39:7.
“一个人” 可以指: (1) 阿丹; (2) 视为一体的男女, 因两件事物联合了起着一个作用时, 可以称之为一个整体; (3) 视为分开的男女, 因为可以说人类是从 “一个人” 中创造出来的, 那是因为, 每个人都是从男人即 “单人” 的精子中被创造出来的, 也是由女人即也是 “单人” 生出来的。
这字句意思并非说妇女是从男子的身体里创造出来的, 而是说妇女和男子同属一类, 具有和男子同样的才智和脾性。哈娲 (夏娃) 是由阿丹 (亚当) 的肋骨创造出来的这一想法似乎是穆圣的一句话引起的, 即 “妇女是由肋骨创造出来的, 肋骨的最弯曲部分也必定是最高的部分。你使劲将它拉直, 它最易断裂” (بُخَارِی كِتَابُ النِّكَاحْ, Bukhari Kitabun-Nikah)。这句话只是反对而不是赞成上述观点。因为这话并未提到哈娲, 而只是谈到所有的妇女。因此很清楚, 每个妇女都不是由肋骨创造出来的。上面穆圣的这句话中所用的肋骨这个词意味着某种不直接显露的行为举止。该词本身含义是弯曲{بِحَارْ (Bihar) 和 مُحِيْط (Muhit)}。事实上, 该词指妇女的某种特点--------佯装生气和做作撒娇。在这句话中把 “不直接显露” 说成是妇女性格中最主要而合适的特征。有些人把妇女佯装生气当作真的生气, 因而态度生硬地对待她们。实际上,他们毁掉了妇女个性中最吸引人、最得人欢心的方面。
یعنی تم اس اللہ کے نام کا واسطہ دے کر اپنی ضروریات پورا کرنے کی خواہش کا اظہار کرتے ہو۔
33:71; 59:19.
7:190; 16:73; 30:22; 39:7.
"Single soul" may signify: (1) Adam; (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one; (3) man and woman taken separately, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
The words do not mean that woman was created out of the body of man but that she belonged to the same species as man, possessing identical aptitudes and propensities. The idea that Eve had been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet, viz. "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This saying, if anything, constitutes an argument against the above view rather than being in its favour, for it makes no mention of Eve, but only speaks of all women, and it is clear that every woman has not been created from a rib. The word Dil‘ used in the above saying of the Prophet signifies a certain crookedness of manners, the word itself meaning crookedness (Bihar & Muhit). In fact, it refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken
The verse places "the fear of God", side by side with "respect for the ties of kinship", thus emphasizing the importance of good treatment of relatives, on which the Qur’an has laid so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind both the parties of their duties to each other.
33:71; 59:19.
7:190; 16:73; 30:22; 39:7.
Important Words:
رقیبا (Watcher) is derived from رقب. They say رقبه i.e. he watched him; or guarded him; or waited for him; or he kept or preserved it. رقیبis one of God’s attributes meaning, Watcher, Guardian, Keeper; One from Whom nothing is hidden.رقیب also means, an observer; a spy (Lane & Aqrab).
Commentary:
The words نفس واحدة (single soul) may signify: (1) Adam; or (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one. For instance, 2:62 speaks of one food, while it consisted of manna and quails; or (3) man and woman taken individually, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
The expression, and created therefrom its mate, does not mean that woman was created out of the body of man but that she belonged to the same kind and species as man, having the same nature and the same propensities. The meaning of this expression becomes clear when elsewhere we read in the Quran: And Allah has made for you mates from among yourselves (16:73); and He has made for you pairs of your own selves, and of the cattle also pairs (42:12). This means that, like other human beings, a wife was provided for Adam from his own species. And just as other men’s wives are not created from their ribs, so was the wife of Adam not created out of his ribs; and just as our wives have been made from ourselves in the sense that they are of the same kind as ourselves, so was the wife of Adam created from his rib in the sense that she belonged to the same race as Adam did. The preposition من (from) which has given rise to this misconception has been used in the Quran not only about Adam but about other men as well (e.g. 4:60; 9:128; 10:3; 62:3, 4), and in both cases it should mean the same thing, i.e. belonging to the same kind or species. The Quran lends no support whatever to the view that Eve was actually created from the rib of Adam, as is clear from the following verses: We have created you in pairs (78:9); And of everything have We created pairs (51:50), which means that, just as God created a mate for every living thing, so did He make one for Adam. He did not need to depart from this law in respect of Adam and to create a female for him out of his own body.
The idea of Eve having been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet to the effect "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This hadith is, however, an argument against the above view rather than in favour of it, for it makes no mention of Eve, and speaks of all women, and it is clear that every woman has not been created from a rib.
The expression "created from a rib" is evidently figurative and must not be taken literally. What it means is only that, like unto a rib, there is a sort of crookedness in the nature of woman and that this very crookedness lends charm to her. An analogous Quranic expression, viz.: خلق الانسان من عجل i.e. "man is made of (lit. from) haste" (21:38) helps to illustrate the point. These words clearly do not mean that man has been created out of a substance called عجل or haste. They mean only that man is hasty by nature. The above view has been supported by Majma‘ul Bihar, Bahrul-Muhit and Sirajul-Wahhaj, which all agree that in the above hadith the Arabic word ضلع means a certain crookedness of manners, the word itself meaning crookedness.
In fact, this hadith refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken of in the hadith as the highest or the best trait in her character, and those, who take affectation of anger on her part as an expression of her real anger and begin to deal harshly with her for that reason, in fact destroy woman’s most attractive and winning feature.
The verse places "the fear of God", side by side with "respect for the ties of relationship", thus emphasizing the importance of good treatment of relatives, on which the Quran lays so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind the parties of their duties to one another.
a
33:71; 59:19.
b
7:190; 16:73; 30:22; 39:7.
308
“一个人” 可以指: (1) 阿丹; (2) 视为一体的男女, 因两件事物联合了起着一个作用时, 可以称之为一个整体; (3) 视为分开的男女, 因为可以说人类是从 “一个人” 中创造出来的, 那是因为, 每个人都是从男人即 “单人” 的精子中被创造出来的, 也是由女人即也是 “单人” 生出来的。
309
这字句意思并非说妇女是从男子的身体里创造出来的, 而是说妇女和男子同属一类, 具有和男子同样的才智和脾性。哈娲 (夏娃) 是由阿丹 (亚当) 的肋骨创造出来的这一想法似乎是穆圣的一句话引起的, 即 “妇女是由肋骨创造出来的, 肋骨的最弯曲部分也必定是最高的部分。你使劲将它拉直, 它最易断裂” (بُخَارِی كِتَابُ النِّكَاحْ, Bukhari Kitabun-Nikah)。这句话只是反对而不是赞成上述观点。因为这话并未提到哈娲, 而只是谈到所有的妇女。因此很清楚, 每个妇女都不是由肋骨创造出来的。上面穆圣的这句话中所用的肋骨这个词意味着某种不直接显露的行为举止。该词本身含义是弯曲{بِحَارْ (Bihar) 和 مُحِيْط (Muhit)}。事实上, 该词指妇女的某种特点--------佯装生气和做作撒娇。在这句话中把 “不直接显露” 说成是妇女性格中最主要而合适的特征。有些人把妇女佯装生气当作真的生气, 因而态度生硬地对待她们。实际上,他们毁掉了妇女个性中最吸引人、最得人欢心的方面。
1
یعنی تم اس اللہ کے نام کا واسطہ دے کر اپنی ضروریات پورا کرنے کی خواہش کا اظہار کرتے ہو۔
b
33:71; 59:19.
c
7:190; 16:73; 30:22; 39:7.
484
Important Words:
رقیبا (Watcher) is derived from رقب. They say رقبه i.e. he watched him; or guarded him; or waited for him; or he kept or preserved it. رقیبis one of God’s attributes meaning, Watcher, Guardian, Keeper; One from Whom nothing is hidden.رقیب also means, an observer; a spy (Lane & Aqrab).
Commentary:
The words نفس واحدة (single soul) may signify: (1) Adam; or (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one. For instance, 2:62 speaks of one food, while it consisted of manna and quails; or (3) man and woman taken individually, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
The expression, and created therefrom its mate, does not mean that woman was created out of the body of man but that she belonged to the same kind and species as man, having the same nature and the same propensities. The meaning of this expression becomes clear when elsewhere we read in the Quran: And Allah has made for you mates from among yourselves (16:73); and He has made for you pairs of your own selves, and of the cattle also pairs (42:12). This means that, like other human beings, a wife was provided for Adam from his own species. And just as other men’s wives are not created from their ribs, so was the wife of Adam not created out of his ribs; and just as our wives have been made from ourselves in the sense that they are of the same kind as ourselves, so was the wife of Adam created from his rib in the sense that she belonged to the same race as Adam did. The preposition من (from) which has given rise to this misconception has been used in the Quran not only about Adam but about other men as well (e.g. 4:60; 9:128; 10:3; 62:3, 4), and in both cases it should mean the same thing, i.e. belonging to the same kind or species. The Quran lends no support whatever to the view that Eve was actually created from the rib of Adam, as is clear from the following verses: We have created you in pairs (78:9); And of everything have We created pairs (51:50), which means that, just as God created a mate for every living thing, so did He make one for Adam. He did not need to depart from this law in respect of Adam and to create a female for him out of his own body.
The idea of Eve having been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet to the effect "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This hadith is, however, an argument against the above view rather than in favour of it, for it makes no mention of Eve, and speaks of all women, and it is clear that every woman has not been created from a rib.
The expression "created from a rib" is evidently figurative and must not be taken literally. What it means is only that, like unto a rib, there is a sort of crookedness in the nature of woman and that this very crookedness lends charm to her. An analogous Quranic expression, viz.: خلق الانسان من عجل i.e. "man is made of (lit. from) haste" (21:38) helps to illustrate the point. These words clearly do not mean that man has been created out of a substance called عجل or haste. They mean only that man is hasty by nature. The above view has been supported by Majma‘ul Bihar, Bahrul-Muhit and Sirajul-Wahhaj, which all agree that in the above hadith the Arabic word ضلع means a certain crookedness of manners, the word itself meaning crookedness.
In fact, this hadith refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken of in the hadith as the highest or the best trait in her character, and those, who take affectation of anger on her part as an expression of her real anger and begin to deal harshly with her for that reason, in fact destroy woman’s most attractive and winning feature.
The verse places "the fear of God", side by side with "respect for the ties of relationship", thus emphasizing the importance of good treatment of relatives, on which the Quran lays so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind the parties of their duties to one another.
b
33:71; 59:19.
c
7:190; 16:73; 30:22; 39:7.
556
"Single soul" may signify: (1) Adam; (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one; (3) man and woman taken separately, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".
557
The words do not mean that woman was created out of the body of man but that she belonged to the same species as man, possessing identical aptitudes and propensities. The idea that Eve had been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet, viz. "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This saying, if anything, constitutes an argument against the above view rather than being in its favour, for it makes no mention of Eve, but only speaks of all women, and it is clear that every woman has not been created from a rib. The word Dil‘ used in the above saying of the Prophet signifies a certain crookedness of manners, the word itself meaning crookedness (Bihar & Muhit). In fact, it refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken
558
The verse places "the fear of God", side by side with "respect for the ties of kinship", thus emphasizing the importance of good treatment of relatives, on which the Qur’an has laid so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind both the parties of their duties to each other.
۞ هُوَ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا ۖ فَلَمَّا تَغَشَّىٰهَا حَمَلَتْ حَمْلًا خَفِيفًا فَمَرَّتْ بِهِۦ ۖ فَلَمَّآ أَثْقَلَت دَّعَوَا ٱللَّهَ رَبَّهُمَا لَئِنْ ءَاتَيْتَنَا صَٰلِحًا لَّنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ
4:2; 16:73; 39:7.
30:22.
One of the primary objects of marriage is that man and woman should be a source of comfort and solace to each other. Man is social by nature and it is his natural craving for a close companion which is supplied by marriage.
4:2; 16:73; 39:7.
30:22.
Commentary:
By the words, a single soul, is here meant the father. The verse does not refer to Adam or for that matter to any particular man but speaks of men generally. See also 4:2.
The verse describes one of the objects of marriage, which is that man and woman may be a source of comfort and solace to each other. Man is highly social by nature, and it is his natural craving for a close companion that is supplied by marriage. Without the institution of marriage man, in most cases, would have vainly spent his whole life in search of a true and loyal companion.
a
4:2; 16:73; 39:7.
b
30:22.
c
4:2; 16:73; 39:7.
d
30:22.
1076
Commentary:
By the words, a single soul, is here meant the father. The verse does not refer to Adam or for that matter to any particular man but speaks of men generally. See also 4:2.
The verse describes one of the objects of marriage, which is that man and woman may be a source of comfort and solace to each other. Man is highly social by nature, and it is his natural craving for a close companion that is supplied by marriage. Without the institution of marriage man, in most cases, would have vainly spent his whole life in search of a true and loyal companion.
d
4:2; 16:73; 39:7.
e
30:22.
1084
One of the primary objects of marriage is that man and woman should be a source of comfort and solace to each other. Man is social by nature and it is his natural craving for a close companion which is supplied by marriage.
وَٱللَّهُ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا وَجَعَلَ لَكُم مِّنْ أَزْوَٰجِكُم بَنِينَ وَحَفَدَةً وَرَزَقَكُم مِّنَ ٱلطَّيِّبَٰتِ ۚ أَفَبِٱلْبَٰطِلِ يُؤْمِنُونَ وَبِنِعْمَتِ ٱللَّهِ هُمْ يَكْفُرُونَ
قرآن کریم میں ہے مِنْ اَنْفُسِکُمْ اور اقرب الموارد اور شرح مِائَۃُ عَامِل میں لکھا ہے کہ مِنْ کے معنے بعض کے بھی ہوتے ہیں۔ اس کی رو سے اس آیت کے یہ معنے بنیں گے کہ تمہاری بیویاں ان ماں باپ کی بیٹیاں ہیں جو تمہاری طرح کے ہیں۔ اس لئے ان کے جذبات بھی وہی ہیں جو تمہارے ہیں۔
4:2; 7:190; 30:22; 39:7.
29:68.
The verse refers to the instinct of private possession as an argument in support of the Unity of God.
4:2; 7:190; 30:22; 39:7.
29:68.
Important Words:
حفدة (grandsons) is derived from حفد which means, he was quick or went quickly; was continuous in his course or pace. حفد فی العمل means, he was quick and active, agile or prompt, in work. حفدہ means, he served him. حفدة means, assistants, helpers, or auxiliaries and servants; a man’s grandchildren or sons’ children or a son’s children; children or daughters who serve their parents in the house or a man’s children or grandchildren who serve him (Lane & Aqrab).
Commentary:
In this and the adjoining verses the two themes of the need of a revealed Law and the Unity of Godhead have been dealt with from various points of view, not at random, but in support of each other, and it has been made clear that while on the one hand man is apt to fall a victim to polytheistic beliefs and practices without a revealed Law, on the other the Unity of God requires that God should make provision for man’s guidance. As there is no other god except Him, He Himself must provide for the guidance of His creatures. The Oneness of God implies His perfection and that perfection demands that the creation of man must have a purpose, for a purposeless creation suggests a defective Creator. Again, if man were considered to have been created with a purpose, the fulfilment of that purpose would necessarily require an afterlife, for evidently such a purpose is incapable of being fulfilled in the brief span of man’s terrestrial existence. Now the purpose which requires limitless and infinite life for its fulfilment must be highly noble and sublime and so the Law which is intended to accomplish it must also proceed from God Himself. Thus the subjects of the Unity of God and the need of revealed guidance have been mentioned in support of each other in different forms in these verses and just as in the physical world we see that things receive support from one another, similarly in the spiritual realm various parts of the spiritual edifice support one another in order to establish the one supreme truth of the Oneness of God and the Unity and uniformity of creation.
The verse adduces another argument in support of the Unity of Godhead, viz. the human instinct of private possession. It was pointed out in the previous verse that the exclusive possession of wealth and power by certain individuals makes it necessary that there should be a revealed Law to maintain equality and justice between different classes. In this verse it is stated that the instinct of private possession prompts man to transmit his property to his natural heirs and not to strangers. How then can he, in fairness to God, dare set up 'partners' who should share Godhead with Him and thus set the seal on his ingratitude to Him? The way in which man displays his ingratitude to God is dealt with in the next verse.
a
4:2; 7:190; 30:22; 39:7.
b
29:68.
1
قرآن کریم میں ہے مِنْ اَنْفُسِکُمْ اور اقرب الموارد اور شرح مِائَۃُ عَامِل میں لکھا ہے کہ مِنْ کے معنے بعض کے بھی ہوتے ہیں۔ اس کی رو سے اس آیت کے یہ معنے بنیں گے کہ تمہاری بیویاں ان ماں باپ کی بیٹیاں ہیں جو تمہاری طرح کے ہیں۔ اس لئے ان کے جذبات بھی وہی ہیں جو تمہارے ہیں۔
a
4:2; 7:190; 30:22; 39:7.
b
29:68.
1873
Important Words:
حفدة (grandsons) is derived from حفد which means, he was quick or went quickly; was continuous in his course or pace. حفد فی العمل means, he was quick and active, agile or prompt, in work. حفدہ means, he served him. حفدة means, assistants, helpers, or auxiliaries and servants; a man’s grandchildren or sons’ children or a son’s children; children or daughters who serve their parents in the house or a man’s children or grandchildren who serve him (Lane & Aqrab).
Commentary:
In this and the adjoining verses the two themes of the need of a revealed Law and the Unity of Godhead have been dealt with from various points of view, not at random, but in support of each other, and it has been made clear that while on the one hand man is apt to fall a victim to polytheistic beliefs and practices without a revealed Law, on the other the Unity of God requires that God should make provision for man’s guidance. As there is no other god except Him, He Himself must provide for the guidance of His creatures. The Oneness of God implies His perfection and that perfection demands that the creation of man must have a purpose, for a purposeless creation suggests a defective Creator. Again, if man were considered to have been created with a purpose, the fulfilment of that purpose would necessarily require an afterlife, for evidently such a purpose is incapable of being fulfilled in the brief span of man’s terrestrial existence. Now the purpose which requires limitless and infinite life for its fulfilment must be highly noble and sublime and so the Law which is intended to accomplish it must also proceed from God Himself. Thus the subjects of the Unity of God and the need of revealed guidance have been mentioned in support of each other in different forms in these verses and just as in the physical world we see that things receive support from one another, similarly in the spiritual realm various parts of the spiritual edifice support one another in order to establish the one supreme truth of the Oneness of God and the Unity and uniformity of creation.
The verse adduces another argument in support of the Unity of Godhead, viz. the human instinct of private possession. It was pointed out in the previous verse that the exclusive possession of wealth and power by certain individuals makes it necessary that there should be a revealed Law to maintain equality and justice between different classes. In this verse it is stated that the instinct of private possession prompts man to transmit his property to his natural heirs and not to strangers. How then can he, in fairness to God, dare set up 'partners' who should share Godhead with Him and thus set the seal on his ingratitude to Him? The way in which man displays his ingratitude to God is dealt with in the next verse.
a
4:2; 7:190; 30:22; 39:7.
b
29:68.
1560
The verse refers to the instinct of private possession as an argument in support of the Unity of God.
وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا لِّتَسْكُنُوٓا۟ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
4:2; 7:190; 16:73; 39:7.
4:2; 7:190; 16:73; 39:7.
Love between man and woman leads to procreation and continuity of human life on earth. This shows a design and a purpose behind it and the existence of a designer and also of a better and fuller life after the life on this earth.
4:2; 7:190; 16:73; 39:7.
Commentary:
The verse gives another argument to prove the existence of God and of life beyond the grave, viz. that God has created a pair—man and woman—and has engendered love between them. This leads to procreation and continuity of human life on earth. This continuity of life shows a design and a purpose behind it and thus it proves the existence of a Designer and a better and fuller life after the life on this earth.
f
4:2; 7:190; 16:73; 39:7.
a
4:2; 7:190; 16:73; 39:7.
3003
Commentary:
The verse gives another argument to prove the existence of God and of life beyond the grave, viz. that God has created a pair—man and woman—and has engendered love between them. This leads to procreation and continuity of human life on earth. This continuity of life shows a design and a purpose behind it and thus it proves the existence of a Designer and a better and fuller life after the life on this earth.
b
4:2; 7:190; 16:73; 39:7.
2278
Love between man and woman leads to procreation and continuity of human life on earth. This shows a design and a purpose behind it and the existence of a designer and also of a better and fuller life after the life on this earth.
وَٱللَّهُ خَلَقَكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْوَٰجًا ۚ وَمَا تَحْمِلُ مِنْ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِۦ ۚ وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلَا يُنقَصُ مِنْ عُمُرِهِۦٓ إِلَّا فِى كِتَٰبٍ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
18:38; 22:6; 23:13, 14; 36:78; 40:68.
The verse implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community. Reference to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will decrease and that of Muslims increase. The words in the text translated as, 'it is all recorded in a Book,' may also mean, 'it is in accordance with Divine law.'
18:38; 22:6; 23:14; 36:78; 40:68.
Commentary:
By referring to the very humble and insignificant origin of man the verse draws attention to the lowly beginnings of Islam and the extremely poor condition of the early Muslims and implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community.
The latter part of the verse is related to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will one day become devoted followers of Islam.
b
18:38; 22:6; 23:13, 14; 36:78; 40:68.
1054
这节经文意示一个预言: 正如一滴微不足道的精液能发展成一个发育完全和体格均称的人那样, 地位低而贫穷的穆斯林总有一天会发展成为一个强大的社团。至于对妇女怀孕、生育、人的寿命的增减等说法, 意指另一个预言: 反对穆圣的人的子孙将会减少, 而穆斯林却会增多。经文中译成 “都记录在书册中” 那句话, 也可意示为 “是依照安拉的律令的”。
a
18:38; 22:6; 23:14; 36:78; 40:68.
3185
Commentary:
By referring to the very humble and insignificant origin of man the verse draws attention to the lowly beginnings of Islam and the extremely poor condition of the early Muslims and implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community.
The latter part of the verse is related to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will one day become devoted followers of Islam.
a
18:38; 22:6; 23:13, 14; 36:78; 40:68.
2411
The verse implies a prophecy that just as out of an insignificant sperm-drop there grows a well-proportioned and fully-developed human being, similarly the lowly and poor Muslims will one day grow into a mighty community. Reference to what a female conceives and what she gives birth to, and to the lengthening and diminishing of a man’s life implies another prophecy that the progeny of opponents of the Holy Prophet will decrease and that of Muslims increase. The words in the text translated as, 'it is all recorded in a Book,' may also mean, 'it is in accordance with Divine law.'
سُبْحَٰنَ ٱلَّذِى خَلَقَ ٱلْأَزْوَٰجَ كُلَّهَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ
13:4; 51:50.
13:4; 51:50.
Science has discovered the fact that pairs exist in all things—in vegetable kingdom, and even in inorganic matter. Even the so-called elements do not exist by themselves. They also depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
13:4; 51:50.
Commentary:
The verse reveals a scientific truth, viz. that God has created all things in pairs, which was simply inconceivable at the time the Quran was revealed and among the people to whom it was revealed.
Science now has discovered the truth that pairs exist in all things; in the vegetable kingdom and even in inorganic matter. It has yet to unfold this truth in all its various details. Even the so-called elements do not exist by themselves. They depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends, man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
a
13:4; 51:50.
b
13:4; 51:50.
3237
Commentary:
The verse reveals a scientific truth, viz. that God has created all things in pairs, which was simply inconceivable at the time the Quran was revealed and among the people to whom it was revealed.
Science now has discovered the truth that pairs exist in all things; in the vegetable kingdom and even in inorganic matter. It has yet to unfold this truth in all its various details. Even the so-called elements do not exist by themselves. They depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends, man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
c
13:4; 51:50.
2445
Science has discovered the fact that pairs exist in all things—in vegetable kingdom, and even in inorganic matter. Even the so-called elements do not exist by themselves. They also depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنزَلَ لَكُم مِّنَ ٱلْأَنْعَٰمِ ثَمَٰنِيَةَ أَزْوَٰجٍ ۚ يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَٰتِكُمْ خَلْقًا مِّنۢ بَعْدِ خَلْقٍ فِى ظُلُمَٰتٍ ثَلَٰثٍ ۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ لَهُ ٱلْمُلْكُ ۖ لَآ إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُصْرَفُونَ
4:2; 7:190; 16:73.
“八只成对的家畜” 这些字特指一对山羊、绵羊、骆驼和牛而言 (在6:144-145中谈及此事), 也许是因为它们是人类每天要用的家畜。
“三重黑暗” 这一用语可能指的是胚胎发育的三个阶段: نُطْفَة (Nutfah, 一点精液)、عَلَقَة (‘Alaqah, 凝块) 和 مُضْغَة (Mudghah, 一团肉), 或者是 86:7-8; 3:7和16:79 中所谈到的怀孕的三个重要时期: (a) 怀孕的第二到第三个月; (b) 第三到第五个月以及 (c) 第八个月的初期。怀孕期间在这三个阶段有流产的危险。
اس کے یہ معنے ہیں کہ جب بچہ ماں کے پیٹ میں ہوتا ہے تو تین وقت اس پر خطرہ کے آتے ہیں‘ جب ڈر ہوتا ہے کہ ذرا سی بے احتیاطی سے اسقاط ہو جائے گا۔ یعنی دوسرے سے تیسرے مہینے تک۔ پھر تیسرے سے پانچویں مہینے تک اور پھر آٹھویں مہینے کے شروع میں۔ چنانچہ طبّی طور پر اس کا تجربہ کیا گیا ہے کہ یہ تین وقت ہی زیادہ تر اسقاط کے ہوتے ہیں۔
4:2; 7:190; 16:73.
The word, Anzala, when used in connection with the Word of God, means Auha, i.e. He revealed; and when used about things of constant daily use, it means A‘ta, i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words 'eight pairs of cattle' is to the pairs of goat, sheep, camel and the ox, mentioned in 6:144, 145, perhaps because they are animals of daily use for man.
The expression, 'three stages of darkness,' may refer to the three stages of development of the embryo, Nutfah (sperm drop), ‘Alaqah (clot) and Mudghah (lump of flesh) or to the three forms mentioned in 86:7, 8; 3:7 and 16:79, or to the three critical periods of pregnancy: (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month. During pregnancy there is danger of miscarriage at these three stages.
4:2; 7:190; 16:73; 30:22.
Commentary:
The word أنزل (has sent down) which is transitive from نزل has different significations when used with regard to different things. When used in connection with the Word of God, it means أوحی i.e. He revealed. And when used about things of constant daily use, it means أعطی i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words "eight pairs of cattle" is to the pairs of goat, sheep, camel and the ox mentioned in 6:144-145, perhaps because they are animals of daily use for man. The expression "the threefold darkness," may refer to the three stages of development of the human child, viz. نطفة (sperm drop), علقة (clot) and مضغة (lump of flesh) or to the other three forms which are described in the following three verses:
(1) He is created from a gushing fluid which issues forth from between the loins and the breast-bones (86:7-8).
(2) He it is Who fashions you in the wombs as He wills (3:7).
(3) Verily, God has brought you forth from the inside of your mothers (16:79).
Or the words, "the threefold darkness" may refer to the three critical periods of pregnancy, when a little carelessness may cause miscarriage, i.e. (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month.
c
4:2; 7:190; 16:73.
1126
“八只成对的家畜” 这些字特指一对山羊、绵羊、骆驼和牛而言 (在6:144-145中谈及此事), 也许是因为它们是人类每天要用的家畜。
1127
“三重黑暗” 这一用语可能指的是胚胎发育的三个阶段: نُطْفَة (Nutfah, 一点精液)、عَلَقَة (‘Alaqah, 凝块) 和 مُضْغَة (Mudghah, 一团肉), 或者是 86:7-8; 3:7和16:79 中所谈到的怀孕的三个重要时期: (a) 怀孕的第二到第三个月; (b) 第三到第五个月以及 (c) 第八个月的初期。怀孕期间在这三个阶段有流产的危险。
1
اس کے یہ معنے ہیں کہ جب بچہ ماں کے پیٹ میں ہوتا ہے تو تین وقت اس پر خطرہ کے آتے ہیں‘ جب ڈر ہوتا ہے کہ ذرا سی بے احتیاطی سے اسقاط ہو جائے گا۔ یعنی دوسرے سے تیسرے مہینے تک۔ پھر تیسرے سے پانچویں مہینے تک اور پھر آٹھویں مہینے کے شروع میں۔ چنانچہ طبّی طور پر اس کا تجربہ کیا گیا ہے کہ یہ تین وقت ہی زیادہ تر اسقاط کے ہوتے ہیں۔
d
4:2; 7:190; 16:73; 30:22.
3442
Commentary:
The word أنزل (has sent down) which is transitive from نزل has different significations when used with regard to different things. When used in connection with the Word of God, it means أوحی i.e. He revealed. And when used about things of constant daily use, it means أعطی i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words "eight pairs of cattle" is to the pairs of goat, sheep, camel and the ox mentioned in 6:144-145, perhaps because they are animals of daily use for man. The expression "the threefold darkness," may refer to the three stages of development of the human child, viz. نطفة (sperm drop), علقة (clot) and مضغة (lump of flesh) or to the other three forms which are described in the following three verses:
(1) He is created from a gushing fluid which issues forth from between the loins and the breast-bones (86:7-8).
(2) He it is Who fashions you in the wombs as He wills (3:7).
(3) Verily, God has brought you forth from the inside of your mothers (16:79).
Or the words, "the threefold darkness" may refer to the three critical periods of pregnancy, when a little carelessness may cause miscarriage, i.e. (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month.
c
4:2; 7:190; 16:73.
2563
The word, Anzala, when used in connection with the Word of God, means Auha, i.e. He revealed; and when used about things of constant daily use, it means A‘ta, i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
2564
Special reference in the words 'eight pairs of cattle' is to the pairs of goat, sheep, camel and the ox, mentioned in 6:144, 145, perhaps because they are animals of daily use for man.
2565
The expression, 'three stages of darkness,' may refer to the three stages of development of the embryo, Nutfah (sperm drop), ‘Alaqah (clot) and Mudghah (lump of flesh) or to the three forms mentioned in 86:7, 8; 3:7 and 16:79, or to the three critical periods of pregnancy: (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month. During pregnancy there is danger of miscarriage at these three stages.
فَاطِرُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا وَمِنَ ٱلْأَنْعَٰمِ أَزْوَٰجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِۦ شَىْءٌ ۖ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ
یعنی نسل کو بڑھا بڑھا کر زمین کو آباد کرتا جاتا ہے۔
6:15; 14:11; 35:2.
God multiplies mankind by the relationship that exists between husband and wife.
The words, 'There is nothing whatever like unto Him,' remove a possible misunderstanding to which the sentence, 'God has made a pair of everything,' might have given rise, viz. that God also needs a consort to make a pair. The words signify that it is impossible to conceive of anything like God. He is far above human perception and comprehension. It is, therefore, foolish to try to find likeness between Divine and human attributes, though the two may possess some remote and incomplete resemblance.
6:15; 14:11; 35:2.
Commentary:
The pronoun ہ in فیه (therein) being taken as referring to the relationship subsisting between man and wife, the expression "He multiplies you therein" would mean that God multiplies mankind by the relationship that exists between husband and wife.
The words, is nothing whatever like unto Him, are meant to remove a possible misunderstanding to which the sentence, "God has made a pair of everything", might have given rise, viz. that God also needs a consort to make a pair. The words signify that it is impossible to conceive of anything like God. He is far above human perception and comprehension. It is, therefore, foolish to try to find a likeness between Divine and human attributes though the two possess some very remote and incomplete resemblance.
a
6:15; 14:11; 35:2.
1200
“什么也不能与他类比” 一句消除了 “安拉为一切创造配偶” 这句可能引起的误解, 即安拉也需要一个伴侣来配对。这意思是说, 不可能想象会有与安拉类似的存在。安拉远远不能为人感觉、领悟。因此想要找出安拉的常德和人性特点之间的相似之处是愚蠢的, 尽管这两者之间会具有某种微乎其微而不完全的相似。
1
یعنی نسل کو بڑھا بڑھا کر زمین کو آباد کرتا جاتا ہے۔
b
6:15; 14:11; 35:2.
3610
Commentary:
The pronoun ہ in فیه (therein) being taken as referring to the relationship subsisting between man and wife, the expression "He multiplies you therein" would mean that God multiplies mankind by the relationship that exists between husband and wife.
The words, is nothing whatever like unto Him, are meant to remove a possible misunderstanding to which the sentence, "God has made a pair of everything", might have given rise, viz. that God also needs a consort to make a pair. The words signify that it is impossible to conceive of anything like God. He is far above human perception and comprehension. It is, therefore, foolish to try to find a likeness between Divine and human attributes though the two possess some very remote and incomplete resemblance.
a
6:15; 14:11; 35:2.
2646
God multiplies mankind by the relationship that exists between husband and wife.
2647
The words, 'There is nothing whatever like unto Him,' remove a possible misunderstanding to which the sentence, 'God has made a pair of everything,' might have given rise, viz. that God also needs a consort to make a pair. The words signify that it is impossible to conceive of anything like God. He is far above human perception and comprehension. It is, therefore, foolish to try to find likeness between Divine and human attributes, though the two may possess some remote and incomplete resemblance.
وَٱلَّذِى خَلَقَ ٱلْأَزْوَٰجَ كُلَّهَا وَجَعَلَ لَكُم مِّنَ ٱلْفُلْكِ وَٱلْأَنْعَٰمِ مَا تَرْكَبُونَ
وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ
13:4; 36:37.
Commentary:
The verse implies a subtle allusion to the object of man’s creation, one of the main themes of the Surah. The verse, like several other Quranic verses states that God has created all things in pairs. There are pairs not only in animal life, but also in vegetables, and even in inanimate things. There are pairs also in spiritual things. Even heaven and earth make a pair. Unless water comes from heaven and the sun gives warmth and light to the earth there can be no vegetation. Similarly, the human soul, which has been compared to earth in the foregoing verses, can find no scope for the manifestation of its latent and inherent powers and attributes unless the light of revelation descends upon it.
f
13:4; 36:37.
1305
安拉成双成对地创造万物。不仅动物成对, 植物成对, 无生命的东西成对, 甚至天地也成对, 而精神界的东西也是成对的。
b
13:4; 36:37.
3922
Commentary:
The verse implies a subtle allusion to the object of man’s creation, one of the main themes of the Surah. The verse, like several other Quranic verses states that God has created all things in pairs. There are pairs not only in animal life, but also in vegetables, and even in inanimate things. There are pairs also in spiritual things. Even heaven and earth make a pair. Unless water comes from heaven and the sun gives warmth and light to the earth there can be no vegetation. Similarly, the human soul, which has been compared to earth in the foregoing verses, can find no scope for the manifestation of its latent and inherent powers and attributes unless the light of revelation descends upon it.
b
13:4; 36:37.
2838
God has created all things in pairs. There are pairs not only in animal life, but also in vegetables, and even in inanimate things. There are pairs also in spiritual things. Even heaven and earth together make a pair.
وَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ
4:2; 7:190; 30:22.
4:2; 7:190; 30:22.
4:2; 7:190; 30:22.
c
4:2; 7:190; 30:22.
b
4:2; 7:190; 30:22.
c
4:2; 7:190; 30:22.
فَجَعَلَ مِنْهُ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ
92:4.
92:4.
92:4.
a
92:4.
c
92:4.
d
92:4.
وَخَلَقْنَٰكُمْ أَزْوَٰجًا
36:37; 51:50; 75:40; 92:4.
36:37; 51:50; 75:40; 92:4
36:37; 51:50; 75:40; 92:4.
Commentary:
In these verses (vv. 7-9) we are told that God has created the earth and in it all physical needs of man have been provided, and that He has created the mountains which constitute a storehouse of mineral wealth and serve as great reservoirs of water, and that God has created for man his mate in order that his progeny may continue. This shows that man’s life for whose sake all this machinery has been made is not without a definite purpose and that death is not the end of man; it is followed by a better and fuller life where human soul will make everlasting progress.
d
36:37; 51:50; 75:40; 92:4.
b
36:37; 51:50; 75:40; 92:4.
4528
Commentary:
In these verses (vv. 7-9) we are told that God has created the earth and in it all physical needs of man have been provided, and that He has created the mountains which constitute a storehouse of mineral wealth and serve as great reservoirs of water, and that God has created for man his mate in order that his progeny may continue. This shows that man’s life for whose sake all this machinery has been made is not without a definite purpose and that death is not the end of man; it is followed by a better and fuller life where human soul will make everlasting progress.
d
36:37; 51:50; 75:40; 92:4
وَمَا خَلَقَ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ
یعنی انسانوں میں سے بعض لوگ ایسے ہوتے ہیں جو لوگوں کوہدایت دیتے ہیں اور بعض لوگ ایسے ہوتے ہیں جو ان کی تبلیغ سے ہدایت حاصل کرتے ہیں یعنی مادہ کی حیثیت رکھتے ہیں۔
36:37; 51:50; 78:9.
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give and of the other (the female) is to receive. Like the physical world, there are in the spiritual world males—God’s great Prophets and Divine Reformers who teach and guide; and spiritual females—their followers, who receive and benefit by the Divine Teaching. The verse embodies a hint that by the coming together of the perfect Teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
36:37; 51:50; 78:9.
Commentary:
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give, of the other (the female) to receive. Like the physical world there are in the spiritual world males—God’s great Prophets and Divine Reformers—who teach and guide, and there are also spiritual females—their followers—who receive and benefit by the Divine teaching. The verse embodies a hint that by the coming together of the perfect teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
d
36:37; 51:50; 78:9.
1711
人类生儿育女是由于两个不同性别的个体的结合。男性的特点是授予, 女性的特点是收受。就像物质世界一样, 精神世界的男性是安拉的伟大的众先知和复兴者, 他们教导并指引人们; 精神世界的女性是他们的信徒, 他们接受并受益于安拉的教导。这节经文体现了一个暗示: 完美无缺的导师--------穆圣--------和理想的学生--------他的伙伴--------的结合后, 一个新世界即将诞生。
3
یعنی انسانوں میں سے بعض لوگ ایسے ہوتے ہیں جو لوگوں کوہدایت دیتے ہیں اور بعض لوگ ایسے ہوتے ہیں جو ان کی تبلیغ سے ہدایت حاصل کرتے ہیں یعنی مادہ کی حیثیت رکھتے ہیں۔
d
36:37; 51:50; 78:9.
4752
Commentary:
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give, of the other (the female) to receive. Like the physical world there are in the spiritual world males—God’s great Prophets and Divine Reformers—who teach and guide, and there are also spiritual females—their followers—who receive and benefit by the Divine teaching. The verse embodies a hint that by the coming together of the perfect teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
d
36:37; 51:50; 78:9.
3363A
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give and of the other (the female) is to receive. Like the physical world, there are in the spiritual world males—God’s great Prophets and Divine Reformers who teach and guide; and spiritual females—their followers, who receive and benefit by the Divine Teaching. The verse embodies a hint that by the coming together of the perfect Teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.