Topic: Created From Clay
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إِنَّ مَثَلَ عِيسَىٰ عِندَ ٱللَّهِ كَمَثَلِ ءَادَمَ ۖ خَلَقَهُۥ مِن تُرَابٍ ثُمَّ قَالَ لَهُۥ كُن فَيَكُونُ
阿丹原来要代表人类,即阿丹的子孙。因而说伊撒像其他从泥土中创造出来的凡人 (40:68), 所以他不可能是上帝 (安拉)。然而, 如果 “阿丹” 这字用来指人类的祖先, 那么, 此节经文就能用来说明伊撒和阿丹之间的相似之处: 他们没有父亲就可降生。既然是这样, 伊撒有个母亲这一事实不会影响如上所述的这种相似性, 它不需要在各方面都完全相似。
«古兰经» 中另外一处说人是从泥土中生出来的 (6:3)。“尘土” 和 “泥土” 两词所表示的不同概念是: 用 “尘土” 这词时, 不含有启示 (精神的水) 的意思; 而用 “泥土” 这词时, 同时也表示有启示的概念。
معلوم ہوا کہ باقی وجودوں کی طرح قرآن کریم کے رو سے عیسٰیؑ بھی مٹی سے پیدا ہوئے تھے اور ان کو کوئی غیر معمولی اہمیت حاصل نہ تھی۔ کیونکہ جتنے لوگ ماں باپ سے پیدا ہوتے ہیں قرآن کریم کے محاورہ میں وہ بھی مٹی سے پیدا ہوتے ہیں۔
شیطان کے ذکر میں اور کئی دوسری آیات میں آدم کی پیدائش طِیْن سے بتائی گئی ہے یعنی ایسی مٹی جس میں الہام کا پانی ملا ہوا تھا۔ لیکن ان آیات میں آدمؑ اور عیسٰیؑ دونوں کی پیدائش تُرَاب سے بتائی گئی ہے یعنی ایسی مٹی جس میں الہام کی آمیزش نہ تھی۔ ان دونوں بیانات میں کوئی اختلاف نہیں کیونکہ آدم سے مراد یہاں آدم نہیں اور عیسیٰ سے مراد صرف عیسیٰ نہیں بلکہ آدم اور ابنائے آدم اور عیسیٰ اور اَتباعِ عیسیٰ مراد ہیں اور ان لوگوں میں سے ایک جماعت الہام کو نظر انداز کرنے والی تھی۔ پس بحیثیت جماعت دونوں کی پیدائش تُرَاب سے قرار دی گئی۔
Adam primarily stands for man, i.e. the sons of Adam generally. Jesus is thus declared to be like other mortals who have all been created from dust (40:68), and so there can be no Divinity about him. If, however, the word "Adam" be taken to refer to the progenitor of the human race, then the verse would be taken to point to the resemblance between Jesus and Adam in being born without the agency of a male parent. In this case, the fact that Jesus had a mother would not affect the likeness which, as stated above, need not be complete in all respects.
Elsewhere, man is stated to have been born out of clay (6:3). The difference sought to be indicated by the use of 'dust' and 'clay' is that when the word 'dust' is used, the idea of revelation (heavenly water) is not implied, but where 'clay' is used the idea of revelation is also indicated.
Commentary:
The word مثل (case) is used to express resemblance, which may be of different kind and different degrees. Sometimes, the thing likened is equal to that to which it is likened, sometimes the former is superior to the latter, and sometimes the latter is superior to the former. So it is not necessary that the thing likened to another should be equal, or ever similar, to the latter in all respects. The likeness between Adam and Jesus referred to in this verse, may, therefore, not be stretched too far.
In the verse the word 'Adam' primarily stands for man, i.e. the sons of Adam generally. Jesus is thus declared to be like other mortals who have all been created from dust (40:68), and so there can be no divinity about him. If, however, the word 'Adam' be taken to refer to the progenitor of the human race, then the verse would be taken to point to the resemblance between Jesus and Adam in being born without the agency of a male parent. In this case, the fact that Jesus had a mother would not affect the likeness which, as stated above, need not be complete in all respects.
The words, then He said to him, "Be" and he was, show that the command refers not to the birth of Jesus (for the fact of his creation has already been mentioned in the words خلقه i.e. He created him, occurring in the preceding part of the verse), but to his death. The use of the word کن (Be) in relation to death should not sound odd, for, according to the teaching of Islam, death is not the end of life but simply a change, the beginning of a new life. The meaning in this case would be that after having created Jesus and having allowed him the prescribed lease of life in this world, God caused him to die and took his soul away to the next world. The expression, "Be" and he was, may also refer to the creation or birth of Jesus in the sense that, after giving him the human form in the womb of his mother, God said to him "Be", i.e. become quickened with life, whereupon he became alive. Again, the reference may also be to the spiritual life, i.e. after creating Jesus in the form of a man, God called upon him to become a Prophet, which was the ultimate end of his creation, and consequently he became a Prophet. Whatever the interpretation, the verse constitutes a clear refutation of the Christian belief in the divinity of Jesus on the plea of his unusual birth.
As for the creation of man from تراب (dust), we shall give a suitable note when we come to the verses directly dealing with the subject.
251
阿丹原来要代表人类,即阿丹的子孙。因而说伊撒像其他从泥土中创造出来的凡人 (40:68), 所以他不可能是上帝 (安拉)。然而, 如果 “阿丹” 这字用来指人类的祖先, 那么, 此节经文就能用来说明伊撒和阿丹之间的相似之处: 他们没有父亲就可降生。既然是这样, 伊撒有个母亲这一事实不会影响如上所述的这种相似性, 它不需要在各方面都完全相似。
252
«古兰经» 中另外一处说人是从泥土中生出来的 (6:3)。“尘土” 和 “泥土” 两词所表示的不同概念是: 用 “尘土” 这词时, 不含有启示 (精神的水) 的意思; 而用 “泥土” 这词时, 同时也表示有启示的概念。
1
معلوم ہوا کہ باقی وجودوں کی طرح قرآن کریم کے رو سے عیسٰیؑ بھی مٹی سے پیدا ہوئے تھے اور ان کو کوئی غیر معمولی اہمیت حاصل نہ تھی۔ کیونکہ جتنے لوگ ماں باپ سے پیدا ہوتے ہیں قرآن کریم کے محاورہ میں وہ بھی مٹی سے پیدا ہوتے ہیں۔
2
شیطان کے ذکر میں اور کئی دوسری آیات میں آدم کی پیدائش طِیْن سے بتائی گئی ہے یعنی ایسی مٹی جس میں الہام کا پانی ملا ہوا تھا۔ لیکن ان آیات میں آدمؑ اور عیسٰیؑ دونوں کی پیدائش تُرَاب سے بتائی گئی ہے یعنی ایسی مٹی جس میں الہام کی آمیزش نہ تھی۔ ان دونوں بیانات میں کوئی اختلاف نہیں کیونکہ آدم سے مراد یہاں آدم نہیں اور عیسیٰ سے مراد صرف عیسیٰ نہیں بلکہ آدم اور ابنائے آدم اور عیسیٰ اور اَتباعِ عیسیٰ مراد ہیں اور ان لوگوں میں سے ایک جماعت الہام کو نظر انداز کرنے والی تھی۔ پس بحیثیت جماعت دونوں کی پیدائش تُرَاب سے قرار دی گئی۔
348
Commentary:
The word مثل (case) is used to express resemblance, which may be of different kind and different degrees. Sometimes, the thing likened is equal to that to which it is likened, sometimes the former is superior to the latter, and sometimes the latter is superior to the former. So it is not necessary that the thing likened to another should be equal, or ever similar, to the latter in all respects. The likeness between Adam and Jesus referred to in this verse, may, therefore, not be stretched too far.
In the verse the word 'Adam' primarily stands for man, i.e. the sons of Adam generally. Jesus is thus declared to be like other mortals who have all been created from dust (40:68), and so there can be no divinity about him. If, however, the word 'Adam' be taken to refer to the progenitor of the human race, then the verse would be taken to point to the resemblance between Jesus and Adam in being born without the agency of a male parent. In this case, the fact that Jesus had a mother would not affect the likeness which, as stated above, need not be complete in all respects.
The words, then He said to him, "Be" and he was, show that the command refers not to the birth of Jesus (for the fact of his creation has already been mentioned in the words خلقه i.e. He created him, occurring in the preceding part of the verse), but to his death. The use of the word کن (Be) in relation to death should not sound odd, for, according to the teaching of Islam, death is not the end of life but simply a change, the beginning of a new life. The meaning in this case would be that after having created Jesus and having allowed him the prescribed lease of life in this world, God caused him to die and took his soul away to the next world. The expression, "Be" and he was, may also refer to the creation or birth of Jesus in the sense that, after giving him the human form in the womb of his mother, God said to him "Be", i.e. become quickened with life, whereupon he became alive. Again, the reference may also be to the spiritual life, i.e. after creating Jesus in the form of a man, God called upon him to become a Prophet, which was the ultimate end of his creation, and consequently he became a Prophet. Whatever the interpretation, the verse constitutes a clear refutation of the Christian belief in the divinity of Jesus on the plea of his unusual birth.
As for the creation of man from تراب (dust), we shall give a suitable note when we come to the verses directly dealing with the subject.
425
Adam primarily stands for man, i.e. the sons of Adam generally. Jesus is thus declared to be like other mortals who have all been created from dust (40:68), and so there can be no Divinity about him. If, however, the word "Adam" be taken to refer to the progenitor of the human race, then the verse would be taken to point to the resemblance between Jesus and Adam in being born without the agency of a male parent. In this case, the fact that Jesus had a mother would not affect the likeness which, as stated above, need not be complete in all respects.
425A
Elsewhere, man is stated to have been born out of clay (6:3). The difference sought to be indicated by the use of 'dust' and 'clay' is that when the word 'dust' is used, the idea of revelation (heavenly water) is not implied, but where 'clay' is used the idea of revelation is also indicated.
وَإِذْ قَالَ رَبُّكَ لِلْمَلَٰٓئِكَةِ إِنِّى خَٰلِقٌۢ بَشَرًا مِّن صَلْصَٰلٍ مِّنْ حَمَإٍ مَّسْنُونٍ
7:13; 38:77; 55:15.
اس کا مفہوم اسی طرز پر ہے جو آیت۲۸ میں اوپر بیان ہو چکا ہے۔
7:13; 38:77; 55:15.
7:13; 38:77; 55:15.
Commentary:
In this verse by the word "angels" is meant the whole of creation, because angels constitute the first link of all creation and, as such, a command given to them really applies to the whole of creation. The verse purports to say that man has been given a sort of sovereignty or power over creation as a whole which has been made subservient to him; and angels have been bidden to bring about the results of human actions according as they are good or evil. In this respect the command is general. But when the command pertains to the time of a particular Prophet of God when a special Divine decree comes into operation, angels are bidden to help the Prophet of the day who, as it were, becomes the spiritual Adam of his time. Angels then help the Prophet against his opponents and render null all their schemes and machinations against him. In this connection it is significant that, whereas elsewhere the Quran speaks of the command of God to the angels to submit to "Adam," in the present and the following verses the word used is "man." For an explanation of the words, from dry ringing clay, from black mud wrought into shape, see v. 27.
d
7:13; 38:77; 55:15.
2
اس کا مفہوم اسی طرز پر ہے جو آیت۲۸ میں اوپر بیان ہو چکا ہے۔
a
7:13; 38:77; 55:15.
1735
Commentary:
In this verse by the word "angels" is meant the whole of creation, because angels constitute the first link of all creation and, as such, a command given to them really applies to the whole of creation. The verse purports to say that man has been given a sort of sovereignty or power over creation as a whole which has been made subservient to him; and angels have been bidden to bring about the results of human actions according as they are good or evil. In this respect the command is general. But when the command pertains to the time of a particular Prophet of God when a special Divine decree comes into operation, angels are bidden to help the Prophet of the day who, as it were, becomes the spiritual Adam of his time. Angels then help the Prophet against his opponents and render null all their schemes and machinations against him. In this connection it is significant that, whereas elsewhere the Quran speaks of the command of God to the angels to submit to "Adam," in the present and the following verses the word used is "man." For an explanation of the words, from dry ringing clay, from black mud wrought into shape, see v. 27.
b
7:13; 38:77; 55:15.
قَالَ لَمْ أَكُن لِّأَسْجُدَ لِبَشَرٍ خَلَقْتَهُۥ مِن صَلْصَٰلٍ مِّنْ حَمَإٍ مَّسْنُونٍ
7:13; 17:62; 18:51.
7:13; 17:62; 18:51.
7:13; 17:62; 18:51.
Commentary:
The verse may be understood to mean that the arch-enemy of truth who opposed Adam spoke of the latter as if saying: "Here is a poor and humble fellow who justifies, and indeed glories in, the submission of all others to him. He and his comrades are a party of mental slaves who take pride in imitating others. But my nature rests high on the firm rock of freedom and independence. How then can I, his superior, bring myself so low as to obey his orders and carry out his wishes?" This dialogue, however, is no real talk between God and Iblis but only an allegory, the sense being that the new order which was to be inaugurated by Adam was regarded by his chief opponent and those of his way of thinking as contrary to their sense of pride and their conception of freedom and, consequently, a source of humiliation for them. Satan, therefore, refused to give it his allegiance considering the old order to be better than that introduced by Adam. It is this sense of the comparative values of the two orders that is meant to be expressed in the terms طین (clay) and نار (fire) expressed in 38:77. For an explanation of dry ringing clay, from black mud wrought into shape, see under v. 27.
f
7:13; 17:62; 18:51.
b
7:13; 17:62; 18:51.
1738
Commentary:
The verse may be understood to mean that the arch-enemy of truth who opposed Adam spoke of the latter as if saying: "Here is a poor and humble fellow who justifies, and indeed glories in, the submission of all others to him. He and his comrades are a party of mental slaves who take pride in imitating others. But my nature rests high on the firm rock of freedom and independence. How then can I, his superior, bring myself so low as to obey his orders and carry out his wishes?" This dialogue, however, is no real talk between God and Iblis but only an allegory, the sense being that the new order which was to be inaugurated by Adam was regarded by his chief opponent and those of his way of thinking as contrary to their sense of pride and their conception of freedom and, consequently, a source of humiliation for them. Satan, therefore, refused to give it his allegiance considering the old order to be better than that introduced by Adam. It is this sense of the comparative values of the two orders that is meant to be expressed in the terms طین (clay) and نار (fire) expressed in 38:77. For an explanation of dry ringing clay, from black mud wrought into shape, see under v. 27.
d
7:13; 17:62; 18:51.
قَالَ لَهُۥ صَاحِبُهُۥ وَهُوَ يُحَاوِرُهُۥٓ أَكَفَرْتَ بِٱلَّذِى خَلَقَكَ مِن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ سَوَّىٰكَ رَجُلًا
22:6; 23:13; 35:12; 36:78; 40:68.
22:6; 23:13; 35:12; 36:78; 40:68.
22:6; 23:13; 35:12; 36:78; 40:68.
Commentary:
This verse constitutes the reply of the poor and depressed Muslim to his boastful Christian companion. He admonishes the latter not to deny God in his conceit. He seeks to rouse him from his state of self-complacency by drawing his attention to his very insignificant beginning and by implication to the transitoriness of the things of this world.
a
22:6; 23:13; 35:12; 36:78; 40:68.
a
22:6; 23:13; 35:12; 36:78; 40:68.
2078
Commentary:
This verse constitutes the reply of the poor and depressed Muslim to his boastful Christian companion. He admonishes the latter not to deny God in his conceit. He seeks to rouse him from his state of self-complacency by drawing his attention to his very insignificant beginning and by implication to the transitoriness of the things of this world.
a
22:6; 23:13; 35:12; 36:78; 40:68.
يَٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى رَيْبٍ مِّنَ ٱلْبَعْثِ فَإِنَّا خَلَقْنَٰكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِى ٱلْأَرْحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوٓا۟ أَشُدَّكُمْ ۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَيْلَا يَعْلَمَ مِنۢ بَعْدِ عِلْمٍ شَيْـًٔا ۚ وَتَرَى ٱلْأَرْضَ هَامِدَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ وَرَبَتْ وَأَنۢبَتَتْ مِن كُلِّ زَوْجٍۭ بَهِيجٍ
13:9; 35:12; 41:48.
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
人类的创造与身体的成长, 形成了有死后生命的强有力的依据。人类的创造是一种演化过程, 是逐步形成的, 是阶段性逐步发展的。它从无生命物质发展成种子, 受精卵, 胎儿的发育, 直到完美形体的人出生为止。然而, 演化过程并不随着人类的产生而停止。演化过程不断继续。从无生命物质发展成为一个完善的人。人类身体的奇妙成长是一个无可辩驳的证据。它证明了人类的创造主和使人类具有这些演化阶段的创造者具有在人们死后仍能给他们新生命的权能。这一论断也说明精神世界的发展也同人类的创造与身体的成长一样, 是逐步演化、发展而成的。另一依据来自自然界, 当雨水落到地上时, 荒芜、凄凉、死气沉沉的大地由于新的生命开始而苏醒过来。这里可得出同样的结论: 安拉, 他具有使死寂与荒芜的大地由于新生命的出现而复苏的权能, 也具有在人们死后再给他们新生命的权能。
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
13:9; 35:12; 41:48.
Man’s creation and physical development constitutes a strong argument in favour of Life after death. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilised ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. This process of evolution, however, does not stop with man’s birth. It continues. The wonderful physical growth of man from lifeless matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of his development possesses the power to give him a new life after he is dead. The inference also seems to be that just as the creation and physical development of man is a process of evolution and gradual growth, so is his spiritual development. Another argument is taken from nature, viz. that the barren, bleak or dead earth vibrates with new life when rain falls upon it. This phenomenon also lea
13:9; 35:12; 41:48.
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
Important Words:
تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).
علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).
مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).
مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).
ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).
اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.
ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.
بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).
Commentary:
The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.
The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.
After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15.
a
13:9; 35:12; 41:48.
b
16:71; 36:69.
c
16:66; 27:61; 30:49-51; 35:28; 45:6.
853
人类的创造与身体的成长, 形成了有死后生命的强有力的依据。人类的创造是一种演化过程, 是逐步形成的, 是阶段性逐步发展的。它从无生命物质发展成种子, 受精卵, 胎儿的发育, 直到完美形体的人出生为止。然而, 演化过程并不随着人类的产生而停止。演化过程不断继续。从无生命物质发展成为一个完善的人。人类身体的奇妙成长是一个无可辩驳的证据。它证明了人类的创造主和使人类具有这些演化阶段的创造者具有在人们死后仍能给他们新生命的权能。这一论断也说明精神世界的发展也同人类的创造与身体的成长一样, 是逐步演化、发展而成的。另一依据来自自然界, 当雨水落到地上时, 荒芜、凄凉、死气沉沉的大地由于新的生命开始而苏醒过来。这里可得出同样的结论: 安拉, 他具有使死寂与荒芜的大地由于新生命的出现而复苏的权能, 也具有在人们死后再给他们新生命的权能。
a
13:9; 35:12; 41:48.
b
16:71; 36:69.
c
16:66; 27:61; 30:49-51; 35:28; 45:6.
2441
Important Words:
تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).
علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).
مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).
مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).
ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).
اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.
ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.
بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).
Commentary:
The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.
The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.
After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15.
a
16:71; 36:69.
b
16:66; 27:61; 30:49-51; 35:28; 45:6.
c
13:9; 35:12; 41:48.
1932
Man’s creation and physical development constitutes a strong argument in favour of Life after death. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilised ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. This process of evolution, however, does not stop with man’s birth. It continues. The wonderful physical growth of man from lifeless matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of his development possesses the power to give him a new life after he is dead. The inference also seems to be that just as the creation and physical development of man is a process of evolution and gradual growth, so is his spiritual development. Another argument is taken from nature, viz. that the barren, bleak or dead earth vibrates with new life when rain falls upon it. This phenomenon also lea
وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُم بَشَرٌ تَنتَشِرُونَ
Whereas in the present verse we have, 'He created you from dust' (Turab), elsewhere man is stated to have been created from Tin, i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). Man’s creation from dust or dry earth refers to that stage of his creation which preceded his formation from clay—to man’s food which is derived from earth and from which human body derives its sustenance. The verse gives three arguments to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it. (b) He has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to make progress and has bestowed upon him aptitude and capabilities to achieve the object of his desire. (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers for the achievement of this great object.
Important Words:
بشر (men) is derived from بشر (bashara). They say بشر الجراد الارض i.e. the locusts ate altogether what was upon the surface of the earth so as to lay bare its surface. بشرہ (bashshara-hu) means, he announced to him a news which produced a change in his complexion or revealed his emotions. Man is called بشر because he is possessed of strong emotions and because of all living things his body is most exposed to outer influences (Lane & Aqrab).
Commentary:
The raising of the dead to life in the next life or of a morally and spiritually dead people to a new life in this world, as is stated above, forms the central theme of the Surah under comment. Some aspects of this very important subject have been dealt with in the foregoing verses. The present and the next six verses deal with some more aspects. They refer to some unmistakable signs which prove and establish God’s existence and point to His great power and control over life and death. These signs fall under two categories: (a) signs that appear from God and lead men to God and (b) all those natural phenomena which establish man’s faith in God or which prove God’s existence and Almightiness.
In the present verse we have, "He created you from dust" (تراب), while elsewhere man is stated to have been created from طین i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). In fact man’s creation from dust or dry earth in this verse refers to a stage of man’s creation which preceded his formation from clay, or it refers to man’s food which is derived from earth and from which human body derives its sustenance. Three arguments have been given in this verse to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it: (b) He has not only created man but has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to advance and make progress and has bestowed upon him the aptitudes and capabilities to achieve the object of his desire; and (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers and attributes for the achievement of this great object. All these facts lead to the irresistible conclusion that there is an Almighty Creator and that He has created man for the achievement of a sublime purpose. Man would not have been endowed with such marvellous capabilities and powers if his life had been confined to the limited and uncertain existence on this planet.
3002
Important Words:
بشر (men) is derived from بشر (bashara). They say بشر الجراد الارض i.e. the locusts ate altogether what was upon the surface of the earth so as to lay bare its surface. بشرہ (bashshara-hu) means, he announced to him a news which produced a change in his complexion or revealed his emotions. Man is called بشر because he is possessed of strong emotions and because of all living things his body is most exposed to outer influences (Lane & Aqrab).
Commentary:
The raising of the dead to life in the next life or of a morally and spiritually dead people to a new life in this world, as is stated above, forms the central theme of the Surah under comment. Some aspects of this very important subject have been dealt with in the foregoing verses. The present and the next six verses deal with some more aspects. They refer to some unmistakable signs which prove and establish God’s existence and point to His great power and control over life and death. These signs fall under two categories: (a) signs that appear from God and lead men to God and (b) all those natural phenomena which establish man’s faith in God or which prove God’s existence and Almightiness.
In the present verse we have, "He created you from dust" (تراب), while elsewhere man is stated to have been created from طین i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). In fact man’s creation from dust or dry earth in this verse refers to a stage of man’s creation which preceded his formation from clay, or it refers to man’s food which is derived from earth and from which human body derives its sustenance. Three arguments have been given in this verse to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it: (b) He has not only created man but has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to advance and make progress and has bestowed upon him the aptitudes and capabilities to achieve the object of his desire; and (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers and attributes for the achievement of this great object. All these facts lead to the irresistible conclusion that there is an Almighty Creator and that He has created man for the achievement of a sublime purpose. Man would not have been endowed with such marvellous capabilities and powers if his life had been confined to the limited and uncertain existence on this planet.
2277
Whereas in the present verse we have, 'He created you from dust' (Turab), elsewhere man is stated to have been created from Tin, i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). Man’s creation from dust or dry earth refers to that stage of his creation which preceded his formation from clay—to man’s food which is derived from earth and from which human body derives its sustenance. The verse gives three arguments to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it. (b) He has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to make progress and has bestowed upon him aptitude and capabilities to achieve the object of his desire. (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers for the achievement of this great object.
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.'
إِذْ قَالَ رَبُّكَ لِلْمَلَٰٓئِكَةِ إِنِّى خَٰلِقٌۢ بَشَرًا مِّن طِينٍ
15:29-33; 17:62.
15:29-33; 17:62.
2:35; 7:12-13; 15:29-33; 17:62; 18:51.
Commentary:
The verse refers to God’s intention which He disclosed to "the exalted Assembly" of the select angels and which the angels had been discussing, as mentioned in verse 70 above. Verses 72-86, however, may apply equally to every Prophet, but they have particular application to the Holy Prophet Muhammad. This and the next verse purport to say that when a Prophet is raised in the world, angels are commanded to help him in the furtherance of his cause and to render null and void all the schemes and machinations of his enemies. See also 15:29-45.
a
15:29-33; 17:62.
a
2:35; 7:12-13; 15:29-33; 17:62; 18:51.
3428
Commentary:
The verse refers to God’s intention which He disclosed to "the exalted Assembly" of the select angels and which the angels had been discussing, as mentioned in verse 70 above. Verses 72-86, however, may apply equally to every Prophet, but they have particular application to the Holy Prophet Muhammad. This and the next verse purport to say that when a Prophet is raised in the world, angels are commanded to help him in the furtherance of his cause and to render null and void all the schemes and machinations of his enemies. See also 15:29-45.
a
15:29-33; 17:62.
هُوَ ٱلَّذِى خَلَقَكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوٓا۟ أَشُدَّكُمْ ثُمَّ لِتَكُونُوا۟ شُيُوخًا ۚ وَمِنكُم مَّن يُتَوَفَّىٰ مِن قَبْلُ ۖ وَلِتَبْلُغُوٓا۟ أَجَلًا مُّسَمًّى وَلَعَلَّكُمْ تَعْقِلُونَ
22:6; 23:13-15; 35:12.
See {1932}.
18:38; 22:6; 23:14; 35:12; 36:78.
Commentary:
For a full explanation of this verse see vv. 22:6 and 23:13-16.
b
22:6; 23:13-15; 35:12.
1171
见注释853。
b
18:38; 22:6; 23:14; 35:12; 36:78.
3543
Commentary:
For a full explanation of this verse see vv. 22:6 and 23:13-16.
d
22:6; 23:13-15; 35:12.
2615
See {1932}.