Topic: Al-Khaliq (The Creator)
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ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ ۖ لَآ إِلَٰهَ إِلَّا هُوَ ۖ خَٰلِقُ كُلِّ شَىْءٍ فَٱعْبُدُوهُ ۚ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ وَكِيلٌ
40:63.
13:17; 39:63.
Commentary:
God, being the Creator of all things and being Guardian over them, can alone be the true Deity. If there is anything which He has not created or of which He is not the guardian, then He cannot be perfect.
a
40:63.
b
13:17; 39:63.
a
40:63.
b
13:17; 39:63.
845
Commentary:
God, being the Creator of all things and being Guardian over them, can alone be the true Deity. If there is anything which He has not created or of which He is not the guardian, then He cannot be perfect.
a
40:63.
b
13:17; 39:63.
قُلْ مَن رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ قُلِ ٱللَّهُ ۚ قُلْ أَفَٱتَّخَذْتُم مِّن دُونِهِۦٓ أَوْلِيَآءَ لَا يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًا وَلَا ضَرًّا ۚ قُلْ هَلْ يَسْتَوِى ٱلْأَعْمَىٰ وَٱلْبَصِيرُ أَمْ هَلْ تَسْتَوِى ٱلظُّلُمَٰتُ وَٱلنُّورُ ۗ أَمْ جَعَلُوا۟ لِلَّهِ شُرَكَآءَ خَلَقُوا۟ كَخَلْقِهِۦ فَتَشَٰبَهَ ٱلْخَلْقُ عَلَيْهِمْ ۚ قُلِ ٱللَّهُ خَٰلِقُ كُلِّ شَىْءٍ وَهُوَ ٱلْوَٰحِدُ ٱلْقَهَّٰرُ
23:87.
25:4.
11:25; 35:20.
«古兰经» 用两个不同的单词, اَحَدْ (Ahad) 和 وَاحِدْ (Wahid) 来表示安拉的独一性。前一个单词指安拉的绝对独一, 他与任何其他人没有关系; 后者仅仅意为 ‘第一个’ 或 ‘始点’, 因而需要有第二、第三个紧随其后。安拉的特性--------独一 (وَاحِدْ, Wahid), 表明安拉是一切创造源泉的真正 ‘源泉’ 。就象第二或第三个事物必然指向第一个事物那样, 一切事物都仰向安拉。有些人被错误地给予安拉的儿子的身份。«古兰经» 在驳斥这一教条时, 使用 اَحَدْ (Ahad) 这词。也就是说, 安拉是, 而且一直是独一的, 他从未有过子女。(112:2)
23:87.
25:4.
11:25; 35:20.
The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2).
23:87.
25:4.
11:25; 35:20.
Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.
c
23:87.
d
25:4.
e
11:25; 35:20.
638
«古兰经» 用两个不同的单词, اَحَدْ (Ahad) 和 وَاحِدْ (Wahid) 来表示安拉的独一性。前一个单词指安拉的绝对独一, 他与任何其他人没有关系; 后者仅仅意为 ‘第一个’ 或 ‘始点’, 因而需要有第二、第三个紧随其后。安拉的特性--------独一 (وَاحِدْ, Wahid), 表明安拉是一切创造源泉的真正 ‘源泉’ 。就象第二或第三个事物必然指向第一个事物那样, 一切事物都仰向安拉。有些人被错误地给予安拉的儿子的身份。«古兰经» 在驳斥这一教条时, 使用 اَحَدْ (Ahad) 这词。也就是说, 安拉是, 而且一直是独一的, 他从未有过子女。(112:2)
a
23:87.
b
25:4.
c
11:25; 35:20.
1628
Commentary:
The words, who have no power for good or harm even for themselves, spoken about false deities point to a strange coincidence. Generally, the lives of all those persons who later came to be worshipped as deities were full of hardship and privation. Jesus, Imam Husain, Rama, etc., all led very hard lives. This fact seems to entail a strong warning to their misguided worshippers that they could expect no benefit or help from those who could not even protect themselves from harm or danger.
In the words, Can the blind and the seeing be equal?, disbelievers are told that they, being spiritually and morally blind, should not be deceived by their power and their numbers against the Holy Prophet, as even an army of blind men is powerless against one person who has eyes. The Prophet and his followers possess sight, while disbelievers are blind.
The powerlessness of the disbelievers is further brought home to them in the simile of light and darkness referred to in the words, can darkness be equal to light? Disbelievers are told that as darkness possesses no independent existence, being only the negation of light, it must flee before light. So disbelievers cannot stand against the Holy Prophet. In the last part of the verse disbelievers are challenged to produce anything which they think has been created by their false deities.
The Quran has used two different words to express the Unity of God, viz. (1) احد and (2) واحد. Whereas the former denotes the absolute Unity of God without relation to any other being, the latter means only "the first" or "the starting point" and requires a second and a third to follow it. The Divine attribute of واحد (One) is thus intended to show that God is the real "source" from which all creation springs. Although none of His creatures is similar to Him in perfection and He is Independent of all, yet everything does point to Him, just as a second or a third thing necessarily points to the first. The attribute واحد (One) has therefore been used here as an evidence of the truth of the previous statement, viz. Allah alone is the Creator of all things. As against this, where the Quran seeks to refute the doctrine of the son-ship of those who have been falsely given that status, it uses the word احد i.e. He Who has ever been One and alone and has begotten no child (112:2).
The addition of the attribute of "Most Supreme" to "One" signifies that God does not need the help or assistance of any being for the control and governance of the universe He has brought into existence, because He is not only the source of all things but is also Supreme and Powerful over them. Hence it is useless and absurd for disbelievers to worship their false deities.
b
23:87.
c
25:4.
d
11:25; 35:20.
1432
The Qur’an has used two different words to express Divine Unity: (1) Ahad and (2) Wahid. Whereas the former word denotes the absolute Unity of God without relation to any other being, the latter means only 'the first' or 'the starting point,' and requires a second and a third to follow it. The Divine attribute, Wahid (One), shows that God is the real 'source' from which all creation springs, and everything points to Him just as a second or a third thing necessarily points to the first. But where the Qur’an seeks to refute the doctrine of the sonship of those who have been falsely given that status, it uses the word Ahad, i.e. He Who is and has ever been One and Alone and Who has begotten no child (112:2).
إِنَّ رَبَّكَ هُوَ ٱلْخَلَّٰقُ ٱلْعَلِيمُ
Commentary:
The preceding verse spoke of the imminent destruction of disbelievers and the present verse says that God never hesitates to destroy the wicked because, being the Great Creator, He can easily bring into existence a better people after the destruction of their predecessors. This is the implication of the Divine attribute خلاق (the Great Creator) used in the intensified form.
The attribute علیم (All-Knowing) points to the fact that God is well aware of the new order which will shortly replace the old. It will be a much better order and at its advent no one will regret the old order. It may be noted how in this one brief word علیم (All-Knowing), the Quran has condensed so much meaning. The word hints at the excellence of the new social and political order to be introduced by Islam.
It may further be noted that among the first few verses of this Surah the Holy Prophet was told to leave the disbelievers alone, victims to vain hopes, to eat and enjoy themselves for a while (v. 4). The verse under comment says that the time of their promised respite had now come to an end.
The Divine attributes "Great Creator" and "All-Knowing" also furnish an answer to those who wondered whence were to arise the circumstances and conditions which would ensure final victory for Islam. The answer is that God, being the Great Creator and All-Knowing, will not fail to bring about circumstances and conditions necessary for such a victory when the proper time for it arrived.
1790
Commentary:
The preceding verse spoke of the imminent destruction of disbelievers and the present verse says that God never hesitates to destroy the wicked because, being the Great Creator, He can easily bring into existence a better people after the destruction of their predecessors. This is the implication of the Divine attribute خلاق (the Great Creator) used in the intensified form.
The attribute علیم (All-Knowing) points to the fact that God is well aware of the new order which will shortly replace the old. It will be a much better order and at its advent no one will regret the old order. It may be noted how in this one brief word علیم (All-Knowing), the Quran has condensed so much meaning. The word hints at the excellence of the new social and political order to be introduced by Islam.
It may further be noted that among the first few verses of this Surah the Holy Prophet was told to leave the disbelievers alone, victims to vain hopes, to eat and enjoy themselves for a while (v. 4). The verse under comment says that the time of their promised respite had now come to an end.
The Divine attributes "Great Creator" and "All-Knowing" also furnish an answer to those who wondered whence were to arise the circumstances and conditions which would ensure final victory for Islam. The answer is that God, being the Great Creator and All-Knowing, will not fail to bring about circumstances and conditions necessary for such a victory when the proper time for it arrived.
ثُمَّ خَلَقْنَا ٱلنُّطْفَةَ عَلَقَةً فَخَلَقْنَا ٱلْعَلَقَةَ مُضْغَةً فَخَلَقْنَا ٱلْمُضْغَةَ عِظَٰمًا فَكَسَوْنَا ٱلْعِظَٰمَ لَحْمًا ثُمَّ أَنشَأْنَٰهُ خَلْقًا ءَاخَرَ ۚ فَتَبَارَكَ ٱللَّهُ أَحْسَنُ ٱلْخَٰلِقِينَ
یعنی انسانی وجود مکمل کر دیا۔
The words, then We developed it into another creation, show that the soul is not imported into the human body from outside but grows in the body as it develops in the womb. At first it has no separate existence from the body but the processes through which the body passes during its development in the womb distil from the body a delicate essence, which is called the soul. As soon as the relationship between the soul and the body becomes completely adjusted, the heart begins to function. The soul then has a distinct existence of its own independent of body which henceforth serves it as a shell. See also "The Larger Edition of the Commentary," pp. 1787-1790.
Important Words:
For علقة، نطفة and مضغة see 22:6.
Commentary:
نطفة i.e. the impregnated ovum on its arrival in the cavity of the womb chooses by mutual attraction a place for its abode in the inner wall of the womb, and there it becomes attached to it and does not flow out with discharges. After that it makes erosion into this spot, and produces bleeding, thus making its way into the layers of the decidua. Then it becomes increasingly covered up with maternal blood, forming within the ovum a connection with it. At this stage it looks like a mass of congealed blood and therefore the Quran calls it علقة which not only means congealed blood but also signifies an attachment or connection with something else. Thus a brief single word describes this stage of the ovum, i.e. its attractions, connections and the formation of the blood-vessels in it. In the next stage the ovum becomes a blastoderm, which is called مضغة in the Quran. This blastoderm has three layers from which all the organs of the foetus are developed. The Quran then describes the transformation of the layers of the blastoderm by the words, Then We fashioned bones out of this shapeless lump, which means that out of the مضغة (lump) God creates bones. After this God covers the bones with flesh and skin and other organs and then He perfects its creation internally. At this stage the body in the womb develops a soul from within itself. The Quran has described this remarkable change in the words, Then We developed it into another creation. These words show that the soul is not imported into the human body from outside, but grows in the body as it develops in the womb. It is an essence which is distilled from the body in the course of a long process, as beer is distilled from barley. It has at first no separate existence from the body but the processes through which the body passes during its development in the womb distils from the body a delicate essence which is called the soul. As soon as the relationship between the soul and the body becomes completely adjusted, the heart begins to function. The soul then has a distinct existence of its own apart from the body which henceforth serves it as a shell.
As referred to above there exists a remarkable parallelism between the spiritual development of man as described in the first ten verses of the Surah and the physical development of the embryo mentioned in this and the preceding verse.
The initial stage of spiritual advancement of man is described in the words, "who humble themselves in their Prayers" (v. 3 above), i.e. who assume an attitude of humility and submission while offering their prayers and supplications to God. The stage of physical development corresponding to this initial stage of spiritual progress is the stage of نطفة, or the impregnated ovum which is a seed that combines in itself, in a miniature form, all the different faculties, properties, external and internal organs, and all other features that become prominent in the later stages of physical development. The نطفة however, remains much more exposed to danger than the embryo in its later advanced stages. It is only like a seed which has just been cast into the ground and which has as yet formed no connection with its environments. The attraction of the womb has not yet given it a proper place of development. It is therefore liable to flow out and become destroyed in the passages of the organs of generation like a seed that falls on rocky ground.
What is true of نطفة which forms the first stage in the physical development of man is equally true of man in the first stage of his spiritual progress. This first stage is that condition of humility in which the believer prays to God. It is like a mere seed which is cast in the soul of man, and comprises in an undeveloped form all the faculties and features which reveal themselves in a most attractive form in the last stages of his spiritual advancement. But just as the نطفة continues to remain in a precarious state until it forms a connection with the womb, similarly humility in Prayers is exposed to constant risk until man forms some spiritual connection with his Creator. Without this connection humility in Prayers is but a slippery stage where the spiritual wayfarer is at every step liable to fall.
The next stage in the physical development of man is that of نطفة (a clot) when the sperm forms blood connection with the womb. It assumes the form of congealed blood and becomes safe from being destroyed.
Corresponding to this stage of علقة i.e. a clot, which is the second stage in the development of the foetus is that spiritual condition which has been described in the words, who shun all that which is vain. At this second stage the connection which man establishes with God is like the connection which the ovum establishes with the uterus on reaching the second stage. Just as it is not possible completely to get rid of vain desires and useless pursuits until one reaches the second stage of spiritual advancement,––mere humility and lowliness being liable to fail; similarly the ovum may come to nought before it becomes علقة.
But the connection which a person has formed with God in the second stage and which enables him to give up vain things and fruitless pursuits is at best a temporary and weak one, for his mind is not yet completely free from the love of material comforts and desires of the flesh. This stage is thus compared to which is still tainted with the impurity of blood.
The third stage in the physical development of man is described in the words, Then We fashioned the clot into a lump of flesh. At this stage the physical frame of man is very much freed from the taint of impurity and becomes purer and firmer in substance. Similarly, in the third stage of his spiritual advancement which is referred to in the words, And who are active in paying the Zakah, a true believer not only shuns vain things but in order to cleanse himself of the impurity of miserliness, spends a part of his property in the way of God. The stage of physical development that corresponds to this spiritual stage has been called مضغة (blastoderm) in the Quran.
The مضغة stage, like its corresponding spiritual stage is superior to the earlier two stages of نطفة and علقة because it is more advanced and is more strongly attached to the uterus and is marked by greater density and solidity. The third spiritual stage described in v. 5 is marked by three characteristics which correspond to the three characteristics of the مضغة stage. At this stage, a believer voluntarily spends a portion of his property in the way of God and gives to others what he has earned with the sweat of his brow and thus spiritually he is more advanced than one who merely keeps aloof from fruitless pursuits. Moreover, his connection with God becomes more firm inasmuch as it involves a greater sacrifice to part with his hard earned money than merely to abandon vain things. Lastly, a greater sacrifice is followed by greater firmness and solidity in faith.
The words, then We fashioned bones out of this shapeless lump, refer to the fourth stage of embryonic development. At this stage there is greater solidity in the bones than in the مضغة which is like a lump of flesh. The bones also become firmer and stronger. This fourth stage of physical growth of man corresponds to the fourth stage of spiritual advancement referred to in v.6 above. Just as the bone is the hardest and most lasting part of the body, similarly the faith which gives a believer the power to hold his own against the violent storm of carnal passions must be exceptionally strong and enduring.
The words, Then We clothed the bones with flesh, refer to the fifth stage in the embryonic development which corresponds to the fifth stage of spiritual advancement referred to in v. 9. Just as righteousness adds to the spiritual beauty of a person, similarly the covering of the bones with flesh makes the skeleton of bones look beautiful. There is a peculiar resemblance between these two stages. God speaks of righteousness as لباس (garment). Similarly the expression used in describing the corresponding stage of embryonic development is کسونا (We clothed). Thus the flesh which covers the bones is described as and serves the purpose of, a garment just as righteousness or piety is like a garment adding to the spiritual beauty of a person. But even this fifth stage of physical development is far from perfect because the body has not yet been endowed with the soul and a soulless or lifeless body is but a useless thing. Similarly, in the fifth stage of spiritual advancement, though the spiritual wayfarer has traversed a long distance towards his celestial goal he is yet far away from it. He tries faithfully to discharge his duties and obligations to God, yet he lacks something without which his spiritual development remains incomplete.
The sixth and last stage in the physical development of man in the womb is described in the words, then We developed it into another creation. At this stage the body is endowed with the soul. The words, "another creation" imply that this new creation is beyond human comprehension. Man has so far been quite at a loss to understand what soul is. According to the Quran the body itself is the mother of the soul. As mentioned above the soul does not come from anywhere outside the body but is a light that lies hidden in the seed itself and grows with the growth of the body. This last stage of embryonic development corresponds to the sixth and highest stage of spiritual development referred to in v.10 above. At this stage a heavenly light descends upon the heart of a believer and Divine love consumes his whole being, illuminating and animating it. At this stage prayer and remembrance of God becomes, as it were, part and parcel of his being without which he cannot live. He receives a new spiritual life and becomes wholly lost in God.
Such is the beautiful parallelism described by the Quran which exists between the physical and spiritual development of man. When one comes to have a complete comprehension and realization of it he spontaneously exclaims, "Blessed be Allah, the Best of creators." Thus God created man and perfected him in six stages and six stages also has He ordained for his spiritual development. For a fuller and more exhaustive treatment of this subject see Barahin-e-Ahmadiyyah vol. 5, by Ahmad, the Promised Messiah, Holy Founder of the Ahmadiyya Movement.
1
یعنی انسانی وجود مکمل کر دیا۔
2520
Important Words:
For علقة، نطفة and مضغة see 22:6.
Commentary:
نطفة i.e. the impregnated ovum on its arrival in the cavity of the womb chooses by mutual attraction a place for its abode in the inner wall of the womb, and there it becomes attached to it and does not flow out with discharges. After that it makes erosion into this spot, and produces bleeding, thus making its way into the layers of the decidua. Then it becomes increasingly covered up with maternal blood, forming within the ovum a connection with it. At this stage it looks like a mass of congealed blood and therefore the Quran calls it علقة which not only means congealed blood but also signifies an attachment or connection with something else. Thus a brief single word describes this stage of the ovum, i.e. its attractions, connections and the formation of the blood-vessels in it. In the next stage the ovum becomes a blastoderm, which is called مضغة in the Quran. This blastoderm has three layers from which all the organs of the foetus are developed. The Quran then describes the transformation of the layers of the blastoderm by the words, Then We fashioned bones out of this shapeless lump, which means that out of the مضغة (lump) God creates bones. After this God covers the bones with flesh and skin and other organs and then He perfects its creation internally. At this stage the body in the womb develops a soul from within itself. The Quran has described this remarkable change in the words, Then We developed it into another creation. These words show that the soul is not imported into the human body from outside, but grows in the body as it develops in the womb. It is an essence which is distilled from the body in the course of a long process, as beer is distilled from barley. It has at first no separate existence from the body but the processes through which the body passes during its development in the womb distils from the body a delicate essence which is called the soul. As soon as the relationship between the soul and the body becomes completely adjusted, the heart begins to function. The soul then has a distinct existence of its own apart from the body which henceforth serves it as a shell.
As referred to above there exists a remarkable parallelism between the spiritual development of man as described in the first ten verses of the Surah and the physical development of the embryo mentioned in this and the preceding verse.
The initial stage of spiritual advancement of man is described in the words, "who humble themselves in their Prayers" (v. 3 above), i.e. who assume an attitude of humility and submission while offering their prayers and supplications to God. The stage of physical development corresponding to this initial stage of spiritual progress is the stage of نطفة, or the impregnated ovum which is a seed that combines in itself, in a miniature form, all the different faculties, properties, external and internal organs, and all other features that become prominent in the later stages of physical development. The نطفة however, remains much more exposed to danger than the embryo in its later advanced stages. It is only like a seed which has just been cast into the ground and which has as yet formed no connection with its environments. The attraction of the womb has not yet given it a proper place of development. It is therefore liable to flow out and become destroyed in the passages of the organs of generation like a seed that falls on rocky ground.
What is true of نطفة which forms the first stage in the physical development of man is equally true of man in the first stage of his spiritual progress. This first stage is that condition of humility in which the believer prays to God. It is like a mere seed which is cast in the soul of man, and comprises in an undeveloped form all the faculties and features which reveal themselves in a most attractive form in the last stages of his spiritual advancement. But just as the نطفة continues to remain in a precarious state until it forms a connection with the womb, similarly humility in Prayers is exposed to constant risk until man forms some spiritual connection with his Creator. Without this connection humility in Prayers is but a slippery stage where the spiritual wayfarer is at every step liable to fall.
The next stage in the physical development of man is that of نطفة (a clot) when the sperm forms blood connection with the womb. It assumes the form of congealed blood and becomes safe from being destroyed.
Corresponding to this stage of علقة i.e. a clot, which is the second stage in the development of the foetus is that spiritual condition which has been described in the words, who shun all that which is vain. At this second stage the connection which man establishes with God is like the connection which the ovum establishes with the uterus on reaching the second stage. Just as it is not possible completely to get rid of vain desires and useless pursuits until one reaches the second stage of spiritual advancement,––mere humility and lowliness being liable to fail; similarly the ovum may come to nought before it becomes علقة.
But the connection which a person has formed with God in the second stage and which enables him to give up vain things and fruitless pursuits is at best a temporary and weak one, for his mind is not yet completely free from the love of material comforts and desires of the flesh. This stage is thus compared to which is still tainted with the impurity of blood.
The third stage in the physical development of man is described in the words, Then We fashioned the clot into a lump of flesh. At this stage the physical frame of man is very much freed from the taint of impurity and becomes purer and firmer in substance. Similarly, in the third stage of his spiritual advancement which is referred to in the words, And who are active in paying the Zakah, a true believer not only shuns vain things but in order to cleanse himself of the impurity of miserliness, spends a part of his property in the way of God. The stage of physical development that corresponds to this spiritual stage has been called مضغة (blastoderm) in the Quran.
The مضغة stage, like its corresponding spiritual stage is superior to the earlier two stages of نطفة and علقة because it is more advanced and is more strongly attached to the uterus and is marked by greater density and solidity. The third spiritual stage described in v. 5 is marked by three characteristics which correspond to the three characteristics of the مضغة stage. At this stage, a believer voluntarily spends a portion of his property in the way of God and gives to others what he has earned with the sweat of his brow and thus spiritually he is more advanced than one who merely keeps aloof from fruitless pursuits. Moreover, his connection with God becomes more firm inasmuch as it involves a greater sacrifice to part with his hard earned money than merely to abandon vain things. Lastly, a greater sacrifice is followed by greater firmness and solidity in faith.
The words, then We fashioned bones out of this shapeless lump, refer to the fourth stage of embryonic development. At this stage there is greater solidity in the bones than in the مضغة which is like a lump of flesh. The bones also become firmer and stronger. This fourth stage of physical growth of man corresponds to the fourth stage of spiritual advancement referred to in v.6 above. Just as the bone is the hardest and most lasting part of the body, similarly the faith which gives a believer the power to hold his own against the violent storm of carnal passions must be exceptionally strong and enduring.
The words, Then We clothed the bones with flesh, refer to the fifth stage in the embryonic development which corresponds to the fifth stage of spiritual advancement referred to in v. 9. Just as righteousness adds to the spiritual beauty of a person, similarly the covering of the bones with flesh makes the skeleton of bones look beautiful. There is a peculiar resemblance between these two stages. God speaks of righteousness as لباس (garment). Similarly the expression used in describing the corresponding stage of embryonic development is کسونا (We clothed). Thus the flesh which covers the bones is described as and serves the purpose of, a garment just as righteousness or piety is like a garment adding to the spiritual beauty of a person. But even this fifth stage of physical development is far from perfect because the body has not yet been endowed with the soul and a soulless or lifeless body is but a useless thing. Similarly, in the fifth stage of spiritual advancement, though the spiritual wayfarer has traversed a long distance towards his celestial goal he is yet far away from it. He tries faithfully to discharge his duties and obligations to God, yet he lacks something without which his spiritual development remains incomplete.
The sixth and last stage in the physical development of man in the womb is described in the words, then We developed it into another creation. At this stage the body is endowed with the soul. The words, "another creation" imply that this new creation is beyond human comprehension. Man has so far been quite at a loss to understand what soul is. According to the Quran the body itself is the mother of the soul. As mentioned above the soul does not come from anywhere outside the body but is a light that lies hidden in the seed itself and grows with the growth of the body. This last stage of embryonic development corresponds to the sixth and highest stage of spiritual development referred to in v.10 above. At this stage a heavenly light descends upon the heart of a believer and Divine love consumes his whole being, illuminating and animating it. At this stage prayer and remembrance of God becomes, as it were, part and parcel of his being without which he cannot live. He receives a new spiritual life and becomes wholly lost in God.
Such is the beautiful parallelism described by the Quran which exists between the physical and spiritual development of man. When one comes to have a complete comprehension and realization of it he spontaneously exclaims, "Blessed be Allah, the Best of creators." Thus God created man and perfected him in six stages and six stages also has He ordained for his spiritual development. For a fuller and more exhaustive treatment of this subject see Barahin-e-Ahmadiyyah vol. 5, by Ahmad, the Promised Messiah, Holy Founder of the Ahmadiyya Movement.
1985
The words, then We developed it into another creation, show that the soul is not imported into the human body from outside but grows in the body as it develops in the womb. At first it has no separate existence from the body but the processes through which the body passes during its development in the womb distil from the body a delicate essence, which is called the soul. As soon as the relationship between the soul and the body becomes completely adjusted, the heart begins to function. The soul then has a distinct existence of its own independent of body which henceforth serves it as a shell. See also "The Larger Edition of the Commentary," pp. 1787-1790.
أَوَلَيْسَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِقَٰدِرٍ عَلَىٰٓ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ ٱلْخَلَّٰقُ ٱلْعَلِيمُ
17:100; 46:34; 86:9.
17:100; 46:34; 86:9.
17:100; 46:34; 86:9.
Important Words:
The personal pronoun ھم in مثلھم refers to those people who doubt Resurrection and not to heavens and earth.
a
17:100; 46:34; 86:9.
d
17:100; 46:34; 86:9.
3267
Important Words:
The personal pronoun ھم in مثلھم refers to those people who doubt Resurrection and not to heavens and earth.
h
17:100; 46:34; 86:9.
أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ ٱلْخَٰلِقِينَ
巴耳伦 (بَعْل, Ba‘l) 是一名偶像的名字, 属于先知伊尔亚斯的民族。这些人崇拜太阳。巴耳伦也代表太阳神, 属于叙利亚现在称为巴耳培克 (بَعْلبَك, B‘al-Bekk) 城市的那些人 (Lane)。
Ba‘l was the name of an idol belonging to the people of the Prophet Elias. These people worshipped the sun. Ba‘l may also stand for the sun-god which belonged to the people of a town in Syria now called Bal-Bekk (Lane).
Important Words:
بعلاً is derived from بعل (ba‘ala) which means, he married or he took a wife; or he became a husband. بعل means, husband; wife (بعل like زوج means both a husband and a wife, more generally a husband); lord, master or owner of a thing; a chief; afamily whose maintenance is incumbent upon a person (Lane & Aqrab).
Commentary:
Ba‘l was the name of an idol belonging to the people of the Prophet Elijah. These people worshipped the sun. Ba‘l may also stand for the sun-god which belonged to the people of a town in Syria now called Baalbek (Lane).
1096
巴耳伦 (بَعْل, Ba‘l) 是一名偶像的名字, 属于先知伊尔亚斯的民族。这些人崇拜太阳。巴耳伦也代表太阳神, 属于叙利亚现在称为巴耳培克 (بَعْلبَك, B‘al-Bekk) 城市的那些人 (Lane)。
3347
Important Words:
بعلاً is derived from بعل (ba‘ala) which means, he married or he took a wife; or he became a husband. بعل means, husband; wife (بعل like زوج means both a husband and a wife, more generally a husband); lord, master or owner of a thing; a chief; afamily whose maintenance is incumbent upon a person (Lane & Aqrab).
Commentary:
Ba‘l was the name of an idol belonging to the people of the Prophet Elijah. These people worshipped the sun. Ba‘l may also stand for the sun-god which belonged to the people of a town in Syria now called Baalbek (Lane).
2502
Ba‘l was the name of an idol belonging to the people of the Prophet Elias. These people worshipped the sun. Ba‘l may also stand for the sun-god which belonged to the people of a town in Syria now called Bal-Bekk (Lane).
ٱللَّهُ خَٰلِقُ كُلِّ شَىْءٍ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ وَكِيلٌ
6:103; 13:17.
6:103; 13:17.
6:103; 13:17.
c
6:103; 13:17.
c
6:103; 13:17.
a
6:103; 13:17.
ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ خَٰلِقُ كُلِّ شَىْءٍ لَّآ إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُؤْفَكُونَ
6:103.
6:103.
6:103.
Commentary:
In continuation of the theme of the preceding verse, the present verse purports to say that when God has created all the things wanted by men to satisfy their physical needs and requirements, He could not have neglected to make similar provision for their spiritual needs. In order to satisfy their spiritual needs, He has sent the Holy Prophet. They should therefore accept him and be not turned away from God.
b
6:103.
a
6:103.
3540
Commentary:
In continuation of the theme of the preceding verse, the present verse purports to say that when God has created all the things wanted by men to satisfy their physical needs and requirements, He could not have neglected to make similar provision for their spiritual needs. In order to satisfy their spiritual needs, He has sent the Holy Prophet. They should therefore accept him and be not turned away from God.
e
6:103.
ءَأَنتُمْ تَخْلُقُونَهُۥٓ أَمْ نَحْنُ ٱلْخَٰلِقُونَ
52:36.
b
52:36.
هُوَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۚ يَعْلَمُ مَا يَلِجُ فِى ٱلْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعْرُجُ فِيهَا ۖ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
دیکھئے سورۃ سبا آیت۳ نوٹ۳۔
7:55; 11:8; 25:60; 32:5.
34:3.
The meaning is that God alone knows when a particular Divine Teaching is needed for a particular people; also when to take it back to heaven, i.e. to abrogate it, when it is corrupted and ceases to fulfil the spiritual needs of the people to whom it is given. And He alone knows when to reveal a new Teaching.
7:55; 11:8; 25:60; 32:5.
34:3
Commentary:
For a detailed note on the first part of this verse see7:55; 10:4 and 41:10-11, and for the latter part see 34:3. The six periods or stages of evolution referred to in the verse may be those of the ether, nebula, electrons, minerals, plants and animals. Very briefly, the verse may signify that after God had created the heavens and the earth in six periods or stages, He began to control and govern the universe through set laws, and that as He made provision for the physical sustenance and development of man, so did He make similar provision for his spiritual evolution. But God alone knew when a particular divine teaching was needed for a particular people; also when to take it back to heaven, i.e. to abrogate it, when it was corrupted and ceased to fulfil the spiritual needs of the people to whom it was given. And He alone knew when to reveal a new teaching. And now that God has revealed the Quran, He will be with the Muslims wheresoever they may be because to them is entrusted the preaching of the last Divine Message.
d
7:55; 11:8; 25:60; 32:5.
e
34:3.
1401
意思是, 只有安拉才知道哪一个民族需要哪一条安拉的教导; 也只有安拉才知道什么时候把他们领进天园, 即当这教导不再满足人们的精神需要时取消它。只有安拉才知道什么时候启示一条新教导。
1
دیکھئے سورۃ سبا آیت۳ نوٹ۳۔
b
7:55; 11:8; 25:60; 32:5.
c
34:3
4149
Commentary:
For a detailed note on the first part of this verse see7:55; 10:4 and 41:10-11, and for the latter part see 34:3. The six periods or stages of evolution referred to in the verse may be those of the ether, nebula, electrons, minerals, plants and animals. Very briefly, the verse may signify that after God had created the heavens and the earth in six periods or stages, He began to control and govern the universe through set laws, and that as He made provision for the physical sustenance and development of man, so did He make similar provision for his spiritual evolution. But God alone knew when a particular divine teaching was needed for a particular people; also when to take it back to heaven, i.e. to abrogate it, when it was corrupted and ceased to fulfil the spiritual needs of the people to whom it was given. And He alone knew when to reveal a new teaching. And now that God has revealed the Quran, He will be with the Muslims wheresoever they may be because to them is entrusted the preaching of the last Divine Message.
a
7:55; 11:8; 25:60; 32:5.
b
34:3.
2987
The meaning is that God alone knows when a particular Divine Teaching is needed for a particular people; also when to take it back to heaven, i.e. to abrogate it, when it is corrupted and ceases to fulfil the spiritual needs of the people to whom it is given. And He alone knows when to reveal a new Teaching.
هُوَ ٱللَّهُ ٱلْخَٰلِقُ ٱلْبَارِئُ ٱلْمُصَوِّرُ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ۚ يُسَبِّحُ لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
17:45; 24:42; 61:2; 62:2; 64:2.
Commentary:
God, as represented by the Quran, is the Maker of bodies, the Creator of souls, the Fashioner i.e. the Giver of final touches to things created by Him. Such is the God of Islam, the Mighty, the Wise. To Him belong all excellent titles that man can imagine. The dwellers of the heavens and the earth declare His sanctity and holiness. He is the Great, and the Powerful.
b
7:181.
c
17:45; 24:42; 61:2; 62:2; 64:2.
a
17:45; 24:42; 61:2; 62:2; 64:2.
4209
Commentary:
God, as represented by the Quran, is the Maker of bodies, the Creator of souls, the Fashioner i.e. the Giver of final touches to things created by Him. Such is the God of Islam, the Mighty, the Wise. To Him belong all excellent titles that man can imagine. The dwellers of the heavens and the earth declare His sanctity and holiness. He is the Great, and the Powerful.
a
7:181.
b
17:45; 24:42; 61:2; 62:2; 64:2.