Topic: Of Man
View Aspects
۞ وَلَقَدْ كَرَّمْنَا بَنِىٓ ءَادَمَ وَحَمَلْنَٰهُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ وَرَزَقْنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ وَفَضَّلْنَٰهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا
یعنی انسانوں کو۔
God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. The verse demolishes all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open equally for all men and these avenues lie as much in travel by land as by sea.
The laying of stress on travel by sea in the Qur’an seems to be rather strange. The fact, that a Book revealed to an Arab, and of all Arabs the Holy Prophet, who throughout his life never experienced a sea-voyage, should have so much emphasized the importance of sea-voyaging, does indeed show that the Qur’an could not have been his composition. He did not and could not know the great benefits of sea-voyaging.
As a class man, being God’s vicegerent on earth, is superior to all other creation.
Commentary:
The verse means to say that God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. It seeks to demolish all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open, equally for all men and these avenues lie as much in travel by land as by sea. The laying of stress on travel by sea in the Quran seems strange. The fact that an Arab, and of all Arabs the Holy Prophet, who throughout his whole life never experienced a sea voyage, should have so much emphasized the importance of sea-voyaging does indeed show that the Quran could not be his composition. He did not and could not know the great benefits of sea-voyaging.
The words, and exalted them far above many, may seem to suggest that man is superior only to certain species of creation and not all creation. But a little deeper reflection over the expression makes such an inference appear quite unwarranted. The verse speaks of all mankind and it is true that all men are not superior to all other creatures. There are men morally so degraded as to be worse than animals and beasts. There are others who are superior even to the angels. There are others still who are so righteous as to occupy a higher spiritual position than even the most exalted angels. In short, all men are not superior to all other creatures, but some men do top the whole creation and man as such is superior to most of the creation, for the sun, the moon, the stars, and animals have been created for him and are engaged in his service. Hence, mankind as a class is superior to most of God’s creatures, while man in his perfect spiritual state is certainly superior to the whole creation.
1
یعنی انسانوں کو۔
2000
Commentary:
The verse means to say that God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. It seeks to demolish all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open, equally for all men and these avenues lie as much in travel by land as by sea. The laying of stress on travel by sea in the Quran seems strange. The fact that an Arab, and of all Arabs the Holy Prophet, who throughout his whole life never experienced a sea voyage, should have so much emphasized the importance of sea-voyaging does indeed show that the Quran could not be his composition. He did not and could not know the great benefits of sea-voyaging.
The words, and exalted them far above many, may seem to suggest that man is superior only to certain species of creation and not all creation. But a little deeper reflection over the expression makes such an inference appear quite unwarranted. The verse speaks of all mankind and it is true that all men are not superior to all other creatures. There are men morally so degraded as to be worse than animals and beasts. There are others who are superior even to the angels. There are others still who are so righteous as to occupy a higher spiritual position than even the most exalted angels. In short, all men are not superior to all other creatures, but some men do top the whole creation and man as such is superior to most of the creation, for the sun, the moon, the stars, and animals have been created for him and are engaged in his service. Hence, mankind as a class is superior to most of God’s creatures, while man in his perfect spiritual state is certainly superior to the whole creation.
1635
God has equally honoured all the children of Adam and has not favoured any particular nation or tribe. The verse demolishes all foolish notions of superiority based on colour, creed, race or nationality. It further says that all avenues of progress and prosperity have been kept open equally for all men and these avenues lie as much in travel by land as by sea.
1635A
The laying of stress on travel by sea in the Qur’an seems to be rather strange. The fact, that a Book revealed to an Arab, and of all Arabs the Holy Prophet, who throughout his life never experienced a sea-voyage, should have so much emphasized the importance of sea-voyaging, does indeed show that the Qur’an could not have been his composition. He did not and could not know the great benefits of sea-voyaging.
1635B
As a class man, being God’s vicegerent on earth, is superior to all other creation.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَسْجُدُ لَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَمَن فِى ٱلْأَرْضِ وَٱلشَّمْسُ وَٱلْقَمَرُ وَٱلنُّجُومُ وَٱلْجِبَالُ وَٱلشَّجَرُ وَٱلدَّوَآبُّ وَكَثِيرٌ مِّنَ ٱلنَّاسِ ۖ وَكَثِيرٌ حَقَّ عَلَيْهِ ٱلْعَذَابُ ۗ وَمَن يُهِنِ ٱللَّهُ فَمَا لَهُۥ مِن مُّكْرِمٍ ۚ إِنَّ ٱللَّهَ يَفْعَلُ مَا يَشَآءُ ۩
13:16; 16:49, 50; 55:7.
安拉已确定了一种规律--------一切被创造的事物, 生物或非生物都得服从的自然规律。服从这些规律是绝对的, 然而还存在某些其他规律--------宗教规律。安拉已赐示指引人们的规律。人们服从或不服从, 乃至反抗这些规律, 都要承受自己违抗所造成的后果。这节经文使除了安拉以外, 以自然界物体作为崇拜对象的多神教徒更清楚地认识到自己是多么愚蠢与无益。这节经文说明世上万物存在都取决于安拉。万物都得服从安拉所制定的规律, 生活中无时无刻都不能没有安拉。因此, 敬慕与崇拜那些本身就该服从安拉所制定规律的事物与生灵, 是十分愚蠢的。
13:16; 16:49, 50; 55:7.
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah which God has revealed for the guidance of man. Man may obey or disobey and defy these laws and may suffer the consequences of his defiance. The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship beside Allah. It says that all these things depend upon Him for their very existence. They submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws.
13:16; 16:49-50; 55:7.
Commentary:
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah—which God has made for the guidance of man. These laws man may obey or disobey and defy and thus may suffer the consequences of his defiance.
The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship besides Allah. It says that all these things depend upon Him for their very existence. They all submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws. The expression یسجد له کثیر من الناس و کثیر حق علیه العذاب besides the meaning given in the text, may also mean that many from among men submit to Allah and many others incur His displeasure and punishment because they do not submit to laws made by Him.
a
13:16; 16:49, 50; 55:7.
856
安拉已确定了一种规律--------一切被创造的事物, 生物或非生物都得服从的自然规律。服从这些规律是绝对的, 然而还存在某些其他规律--------宗教规律。安拉已赐示指引人们的规律。人们服从或不服从, 乃至反抗这些规律, 都要承受自己违抗所造成的后果。这节经文使除了安拉以外, 以自然界物体作为崇拜对象的多神教徒更清楚地认识到自己是多么愚蠢与无益。这节经文说明世上万物存在都取决于安拉。万物都得服从安拉所制定的规律, 生活中无时无刻都不能没有安拉。因此, 敬慕与崇拜那些本身就该服从安拉所制定规律的事物与生灵, 是十分愚蠢的。
a
13:16; 16:49-50; 55:7.
2451
Commentary:
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah—which God has made for the guidance of man. These laws man may obey or disobey and defy and thus may suffer the consequences of his defiance.
The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship besides Allah. It says that all these things depend upon Him for their very existence. They all submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws. The expression یسجد له کثیر من الناس و کثیر حق علیه العذاب besides the meaning given in the text, may also mean that many from among men submit to Allah and many others incur His displeasure and punishment because they do not submit to laws made by Him.
a
13:16; 16:49, 50; 55:7.
1940
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah which God has revealed for the guidance of man. Man may obey or disobey and defy these laws and may suffer the consequences of his defiance. The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship beside Allah. It says that all these things depend upon Him for their very existence. They submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws.
ٱدْخُلُوا۟ ٱلْجَنَّةَ أَنتُمْ وَأَزْوَٰجُكُمْ تُحْبَرُونَ
30:16.
30:16.
30:16.
Important Words:
تحبرون (you will be honoured and made happy) is derived from حبر. They say حبر الشیء i.e. he made the thing beautiful or adorned it or embellished it and made it plain. حبرہ and أحبرہ means, he or it made him happy; he made him to enjoy a state of ease and plenty; he treated him with honour or with extraordinary honour. أحبرت الارض means, the herbage of the earth grew large or plentiful (Lane & Aqrab).
d
30:16.
d
30:16.
3687
Important Words:
تحبرون (you will be honoured and made happy) is derived from حبر. They say حبر الشیء i.e. he made the thing beautiful or adorned it or embellished it and made it plain. حبرہ and أحبرہ means, he or it made him happy; he made him to enjoy a state of ease and plenty; he treated him with honour or with extraordinary honour. أحبرت الارض means, the herbage of the earth grew large or plentiful (Lane & Aqrab).
e
30:16.
ذُقْ إِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْكَرِيمُ
یہ طنزیہ کلام ہے اور مراد یہ ہے کہ تو اپنے آپ کو ایسا سمجھتا تھا۔
The words have been spoken in irony.
Commentary:
False pride and foolish self-conceit are at the root of the disbelievers’ denial of God’s Prophets. To this fact reference has been made again and again in the Quran (43:32, 52, 53, etc.). The first recorded denial of a Prophet of God (Adam) was due to pride and arrogance on the part of Iblis (2:35). The verse under comment means to say that disbelievers will be given zaqqum (زقوم) to eat and thus their pride will be humbled, as it was their arrogance and pride that stood in the way of their accepting the truth. The word زقوم has been considered by some to be an abbreviation, standing for the meaning and content of the verse. The words of the verse have been spoken in irony and disdain.
2
یہ طنزیہ کلام ہے اور مراد یہ ہے کہ تو اپنے آپ کو ایسا سمجھتا تھا۔
3724
Commentary:
False pride and foolish self-conceit are at the root of the disbelievers’ denial of God’s Prophets. To this fact reference has been made again and again in the Quran (43:32, 52, 53, etc.). The first recorded denial of a Prophet of God (Adam) was due to pride and arrogance on the part of Iblis (2:35). The verse under comment means to say that disbelievers will be given zaqqum (زقوم) to eat and thus their pride will be humbled, as it was their arrogance and pride that stood in the way of their accepting the truth. The word زقوم has been considered by some to be an abbreviation, standing for the meaning and content of the verse. The words of the verse have been spoken in irony and disdain.
2703
The words have been spoken in irony.