Topic: Perfect
View Aspects
سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى
56:75; 69:53.
The Divine attribute Rabb (Lord Who makes things grow and develop by stages) disposes of the objection: Why was the perfect Law not revealed in the beginning of creation? The word implies that perfect Law should have been revealed when man’s intellect and reason had attained their fullest development which could and did take place after a long and gradual process of evolution.
56:75; 69:53.
Important Words:
For سبح (glorify) see 61:2.
Commentary:
The verse may be interpreted as: (a) glorify the name of thy Lord, the most High; and (b) glorify the most high name of thy Lord. The words ربک الاعلٰی (the most High Lord) signify that as God has created man for unlimited progress, therefore, He has endowed him with great natural powers and faculties that he may fulfil his high destiny; only his development is to be progressive and in stages. Incidentally, the Divine attribute رب (The Lord Who makes things grow and develop by stages) disposes of the objection, viz. why the perfect Law was not revealed in the beginning of creation? The word implies that perfect Law could only have been revealed after man’s intellect and reason had attained their highest development which happened after a long and gradual process of evolution.
b
56:75; 69:53.
1666
真主的常德 رَبّ (Rabb, 使万物逐渐成长和发展的养主) 排除了这个异议: 完美的天经为什么不在万物初创时启示? 这个字隐示, 人类的智慧与理性势将也确实会在一段漫长及逐步的进化后获得最充份的发展, 到时最完善的天经也获得启示了。
b
56:75; 69:53.
4681
Important Words:
For سبح (glorify) see 61:2.
Commentary:
The verse may be interpreted as: (a) glorify the name of thy Lord, the most High; and (b) glorify the most high name of thy Lord. The words ربک الاعلٰی (the most High Lord) signify that as God has created man for unlimited progress, therefore, He has endowed him with great natural powers and faculties that he may fulfil his high destiny; only his development is to be progressive and in stages. Incidentally, the Divine attribute رب (The Lord Who makes things grow and develop by stages) disposes of the objection, viz. why the perfect Law was not revealed in the beginning of creation? The word implies that perfect Law could only have been revealed after man’s intellect and reason had attained their highest development which happened after a long and gradual process of evolution.
b
56:75; 69:53.
3320
The Divine attribute Rabb (Lord Who makes things grow and develop by stages) disposes of the objection: Why was the perfect Law not revealed in the beginning of creation? The word implies that perfect Law should have been revealed when man’s intellect and reason had attained their fullest development which could and did take place after a long and gradual process of evolution.
وَٱلَّذِىٓ أَخْرَجَ ٱلْمَرْعَىٰ
فَجَعَلَهُۥ غُثَآءً أَحْوَىٰ
18:46; 57:21.
这节经文构成了这个异议的微妙回答: 安拉一开头启示不完全的圣典, 只能满足那经典所受启示的某一民族和某一时代的需要, 而到结束时才以 «古兰经» 的形式启示了最后而最完美无缺的经典, 这究竟是为什么? 回答是, 安拉创造了两类事物: (a) 那些像植物和牧草这种能够满足人类一时需要而有一定的有限生命期的东西。前一部分圣典就像这样, 只满足人的一时需要, 因此是容易腐烂和死亡的。(b) 那些像太阳、月亮、地球等等东西, 是对人类具有永久用途的。这些东西的存在和宇宙一样长久。«古兰经» 像宇宙, 目的是当人类正确的带路者, 直到永远; 因此 «古兰经» 不会变化, 不可代替, 不会受到时间消蚀的影响。
18:46; 57:21.
The verse constitutes a subtle answer to the objection: Why did God first reveal incomplete Laws, suited only to the needs of the peoples and the periods in which they were revealed, and then towards the end revealed the last and most perfect Shari‘ah in the form of the Qur’an? The answer is that God has created two kinds of things: (a) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled only man’s temporary needs and, therefore, were subject to decay and death. (b) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last till the universe lasts. The Qur’an is like the universe and is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.
18:46; 57:21.
Important Words:
غثاء (stubble) means, the rubbish or refuse and scum and rotten leaves mixed with the scum borne upon the surface of a torrent; decayed and broken pieces of herbage that are seen upon a torrent; a perishable thing. They say ماله غثاء وعمله ھباء و سعیه خفاء i.e. his property is as rubbish borne by a torrent and his work is as motes and his labour is unseen. غثاء الناس means, the refuse of mankind (Lane).
Commentary:
The verse constitutes a subtle answer to the objection: Why God first revealed incomplete laws, suited only to the needs of the peoples and the periods in which they were revealed, and then revealed the last and most perfect Shari‘ah in the form of the Quran, which was meant to guide mankind for all time? It purports to say that God has created two kinds of things: (1) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled man’s temporary needs and, therefore, were subject to decay and death. (2) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last with the universe. Like the latter the Quran is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.
e
18:46; 57:21.
1668
这节经文构成了这个异议的微妙回答: 安拉一开头启示不完全的圣典, 只能满足那经典所受启示的某一民族和某一时代的需要, 而到结束时才以 «古兰经» 的形式启示了最后而最完美无缺的经典, 这究竟是为什么? 回答是, 安拉创造了两类事物: (a) 那些像植物和牧草这种能够满足人类一时需要而有一定的有限生命期的东西。前一部分圣典就像这样, 只满足人的一时需要, 因此是容易腐烂和死亡的。(b) 那些像太阳、月亮、地球等等东西, 是对人类具有永久用途的。这些东西的存在和宇宙一样长久。«古兰经» 像宇宙, 目的是当人类正确的带路者, 直到永远; 因此 «古兰经» 不会变化, 不可代替, 不会受到时间消蚀的影响。
b
18:46; 57:21.
4684
Important Words:
غثاء (stubble) means, the rubbish or refuse and scum and rotten leaves mixed with the scum borne upon the surface of a torrent; decayed and broken pieces of herbage that are seen upon a torrent; a perishable thing. They say ماله غثاء وعمله ھباء و سعیه خفاء i.e. his property is as rubbish borne by a torrent and his work is as motes and his labour is unseen. غثاء الناس means, the refuse of mankind (Lane).
Commentary:
The verse constitutes a subtle answer to the objection: Why God first revealed incomplete laws, suited only to the needs of the peoples and the periods in which they were revealed, and then revealed the last and most perfect Shari‘ah in the form of the Quran, which was meant to guide mankind for all time? It purports to say that God has created two kinds of things: (1) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled man’s temporary needs and, therefore, were subject to decay and death. (2) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last with the universe. Like the latter the Quran is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.
e
18:46; 57:21.
3322
The verse constitutes a subtle answer to the objection: Why did God first reveal incomplete Laws, suited only to the needs of the peoples and the periods in which they were revealed, and then towards the end revealed the last and most perfect Shari‘ah in the form of the Qur’an? The answer is that God has created two kinds of things: (a) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled only man’s temporary needs and, therefore, were subject to decay and death. (b) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last till the universe lasts. The Qur’an is like the universe and is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.