Topic: Can Attain Greatness
View Aspects
إِنَّا عَرَضْنَا ٱلْأَمَانَةَ عَلَى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱلْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا ٱلْإِنسَٰنُ ۖ إِنَّهُۥ كَانَ ظَلُومًا جَهُولًا
حَمَلَ الْاَمَانَةَ (Hamalal-Amanata) 意指他自己担负起或接受这一信托;他辜负了它。ظَلُوْم (Zalum) 是 ظَالِمْ (Zalim) 的加强形式, 而 Zalim 是来自 ظَلَمَ (Zalama) 的主动语态分词, 它的意思是他把东西放错了地方;而 ظَلَمَهٗ (Zalama-hu) 则意指他迫使自己担负起他的权力或能力所不及的责任。 جَهُوْل (Jahul) 是 جَاهِل (Jahil) 的加强形式, 意指, 疏忽的;鲁莽的;掉以轻心的 (Lane)。
人类被赋予极大的天然能力与力量, 在他们身上能吸收和显示出安拉的常德而成为他们的创造主的映像 (2:31)。这确实是一项重大的信托, 因为在整个宇宙中, 只有人类被发现有能力来履行这项重大的信托; 其他一些生命物与存在物--------天使、诸天、地球和山岳都不能履行这项信托。似乎可以说, 他们拒绝承担这一信托。人类接受了这个责任, 因为只有人类能够履行这项任务。他们是能 ظَلُوْم (Zalum, 对自己不公平) 和 جَهُوْل (Jahul, 忽视自己) 的。他们是能够对自己不公平的意思是, 为了他们的创造主他们能够承受任何困苦和忍受任何牺牲。他们是能够忽视或不注意自己的, 意思是, 在履行他们重大和神圣的信托时, 是能够忘记自己的利益以及对舒适和安逸的生活的愿望的。(2) 如果把 اَلْاَمَانَة (al-Amanat) (信托) 的意思理解为 «古兰经» 的律令而把 اَلْاِنْسَان (al-Insan) 理解为完美无缺的人, 即穆圣的话, 那么, 这节经文的意思将会是, 在天上和地上所有的居住者中间, 只有穆圣能受托来启示这部最完美和最后的经典--------«古兰经», 因为没有其他人或其他存在物具有这样的必不可少的伟大品质来充分而恰当地履行这一重大职责。(3) 如果把 حَمَلَ (Hamala) 的意思理解为辜负或虚伪对待一项信托的话, 那么, 这节经文的意思将会是, 安拉把经典信托给人类及地上、天上的其他存在物。除了人类以外, 其余的都不辜负这一信托, 也就是说, 他们充分、忠诚地执行着要求他们服从的一切律令, 整个自然界都忠实于他的律令, 天使们也忠诚、切实地履行他们的职责 (16:50, 51)。只有被赋予自由意志和决定能力的人类, 由于他们是不义的, 却蔑视并违背安拉的律令, 玩忽他们的职责。这节经文的这一意义, 由 41:12 所证实。
علماء نے لکھا ہے اور یہی درست ہے کہ ظلم کرنے والے سے مراد اپنی جان پر ظلم کرنے والا ہے۔ یعنی اپنے نفس کو حرام چیزوں سے جبراً روک سکتا ہے۔
Hamalal-Amanata means, he took upon himself or accepted the trust; he betrayed it. Zalum is the intensive form of Zalim which is active participle from Zalama, which means, he put the thing in a wrong place; and Zalama-hu means, he imposed upon himself a burden which it was beyond his power or ability to bear. Jahul is the intensive form of Jahil which means, neglectful; foolish; heedless (Lane).
Man is gifted with great natural capacities and powers to assimilate and manifest in his person Divine attributes and to become the image of his Creator (2:31). This is, indeed, a great trust which man, alone of all the universe, was found capable of discharging; other beings and things—the angels, the heavens, the earth and the mountains being quite unequal to it. They refused, as it were, to bear it. Man accepted this responsibility because he alone could discharge it. He is capable of being Zalum (unjust to himself) and Jahul (neglectful of
Important Words:
حملھا (bore it). حمله means, he bore or carried it, or carried it off or away; he gave him a beast upon which to ride. حمل بدینmeans, he bore or took upon himself the responsibility for the payment of debt. حمل الامانة means, he took upon himself or accepted the trust, or he betrayed the trust, he proved false to it (Lane & Aqrab). See also 7:177.
ظلوما (unjust) is the intensive form of ظالم which is active participle from ظلم which means, he did wrong or acted unjustly, wrongfully or tyrannically; he put the thing in a wrong place or in a place not its own. ظلمه means, he imposed upon him a thing that was beyond his power or ability (Lane & Aqrab). See also 2:36 & 17:60.
جھولا (neglectful) is the intensive form of جاھل which is active participle from جھل (jahila) which means, he was ignorant. جھل علیه means, he acted towards him in a silly and foolish manner and wrongly. جھل الحق means, he neglected or ignored the truth. جاھل means, ignorant, neglectful; foolish or silly and wrong in conduct (Lane & Aqrab).
Commentary:
This verse has presented commentators of the Quran with some difficulty. In view of different significations of the words used, the verse seems to be susceptible of the following interpretations:
(1) Taking the word حمل as meaning to accept, and امانة as signifying the trust of man’s love of God, the verse would mean that a great spiritual destiny awaited man. He was made God’s vicegerent on earth (2:31). He was gifted with the great capacities and powers to assimilate and manifest in his person Divine attributes and to become the image of his Creator. This was indeed a great trust which man, alone of all the universe, was found capable of discharging, other beings and things—the angels, the heavens, the earth and the mountains—being quite unequal to the task. They refused, as it were, to bear it. Man accepted this responsibility because he alone could discharge it, as he had been endowed with great natural qualities. He was capable of being ظلوم (unjust to himself) and جھول (neglectful of himself) i.e. he could be unjust to himself in the sense that he could bear any hardship and undergo any sacrifice for the sake of his Creator, and he was capable of being neglectful in the sense that in the discharge of his great and sacred trust he could be neglectful of his own interest and desire for a life of ease and comfort.
(2) Taking امانة (trust), however, in the sense of the Law of the Quran and الانسان signifying the perfect man, i.e. the Holy Prophet, the verse would mean that of all the denizens of the heavens, and earth, and of all great men, and leaders of thought, the Holy Prophet alone was found to be capable of being entrusted with the revelation of the most perfect and final Law—the Quran, because no other man, or being was endowed with those great qualities which were indispensable for the full and adequate discharge of this great responsibility.
(3) Taking حمل in the sense of betraying or proving false to a trust, the verse would mean that the trust of the divine law was imposed upon man and other terrestrial and celestial beings. All of them with the exception of man refused to betray this trust, i.e. they carried out fully and faithfully all the laws to which they were made subject. The whole nature was true to its laws and the angels also carried out their duties loyally and faithfully (16:51). It is man alone who having been endowed with discretion and volition defies and violates Divine commandments because he is unjust and neglects and ignores his duties and responsibilities. This meaning of the verse is supported by 41:12 wherein it is stated that the heavens and earth were commanded to carry out the laws that were imposed on them and they gave their willing and unconditional obedience to them.
1039
حَمَلَ الْاَمَانَةَ (Hamalal-Amanata) 意指他自己担负起或接受这一信托;他辜负了它。ظَلُوْم (Zalum) 是 ظَالِمْ (Zalim) 的加强形式, 而 Zalim 是来自 ظَلَمَ (Zalama) 的主动语态分词, 它的意思是他把东西放错了地方;而 ظَلَمَهٗ (Zalama-hu) 则意指他迫使自己担负起他的权力或能力所不及的责任。 جَهُوْل (Jahul) 是 جَاهِل (Jahil) 的加强形式, 意指, 疏忽的;鲁莽的;掉以轻心的 (Lane)。
人类被赋予极大的天然能力与力量, 在他们身上能吸收和显示出安拉的常德而成为他们的创造主的映像 (2:31)。这确实是一项重大的信托, 因为在整个宇宙中, 只有人类被发现有能力来履行这项重大的信托; 其他一些生命物与存在物--------天使、诸天、地球和山岳都不能履行这项信托。似乎可以说, 他们拒绝承担这一信托。人类接受了这个责任, 因为只有人类能够履行这项任务。他们是能 ظَلُوْم (Zalum, 对自己不公平) 和 جَهُوْل (Jahul, 忽视自己) 的。他们是能够对自己不公平的意思是, 为了他们的创造主他们能够承受任何困苦和忍受任何牺牲。他们是能够忽视或不注意自己的, 意思是, 在履行他们重大和神圣的信托时, 是能够忘记自己的利益以及对舒适和安逸的生活的愿望的。(2) 如果把 اَلْاَمَانَة (al-Amanat) (信托) 的意思理解为 «古兰经» 的律令而把 اَلْاِنْسَان (al-Insan) 理解为完美无缺的人, 即穆圣的话, 那么, 这节经文的意思将会是, 在天上和地上所有的居住者中间, 只有穆圣能受托来启示这部最完美和最后的经典--------«古兰经», 因为没有其他人或其他存在物具有这样的必不可少的伟大品质来充分而恰当地履行这一重大职责。(3) 如果把 حَمَلَ (Hamala) 的意思理解为辜负或虚伪对待一项信托的话, 那么, 这节经文的意思将会是, 安拉把经典信托给人类及地上、天上的其他存在物。除了人类以外, 其余的都不辜负这一信托, 也就是说, 他们充分、忠诚地执行着要求他们服从的一切律令, 整个自然界都忠实于他的律令, 天使们也忠诚、切实地履行他们的职责 (16:50, 51)。只有被赋予自由意志和决定能力的人类, 由于他们是不义的, 却蔑视并违背安拉的律令, 玩忽他们的职责。这节经文的这一意义, 由 41:12 所证实。
1
علماء نے لکھا ہے اور یہی درست ہے کہ ظلم کرنے والے سے مراد اپنی جان پر ظلم کرنے والا ہے۔ یعنی اپنے نفس کو حرام چیزوں سے جبراً روک سکتا ہے۔
3128
Important Words:
حملھا (bore it). حمله means, he bore or carried it, or carried it off or away; he gave him a beast upon which to ride. حمل بدینmeans, he bore or took upon himself the responsibility for the payment of debt. حمل الامانة means, he took upon himself or accepted the trust, or he betrayed the trust, he proved false to it (Lane & Aqrab). See also 7:177.
ظلوما (unjust) is the intensive form of ظالم which is active participle from ظلم which means, he did wrong or acted unjustly, wrongfully or tyrannically; he put the thing in a wrong place or in a place not its own. ظلمه means, he imposed upon him a thing that was beyond his power or ability (Lane & Aqrab). See also 2:36 & 17:60.
جھولا (neglectful) is the intensive form of جاھل which is active participle from جھل (jahila) which means, he was ignorant. جھل علیه means, he acted towards him in a silly and foolish manner and wrongly. جھل الحق means, he neglected or ignored the truth. جاھل means, ignorant, neglectful; foolish or silly and wrong in conduct (Lane & Aqrab).
Commentary:
This verse has presented commentators of the Quran with some difficulty. In view of different significations of the words used, the verse seems to be susceptible of the following interpretations:
(1) Taking the word حمل as meaning to accept, and امانة as signifying the trust of man’s love of God, the verse would mean that a great spiritual destiny awaited man. He was made God’s vicegerent on earth (2:31). He was gifted with the great capacities and powers to assimilate and manifest in his person Divine attributes and to become the image of his Creator. This was indeed a great trust which man, alone of all the universe, was found capable of discharging, other beings and things—the angels, the heavens, the earth and the mountains—being quite unequal to the task. They refused, as it were, to bear it. Man accepted this responsibility because he alone could discharge it, as he had been endowed with great natural qualities. He was capable of being ظلوم (unjust to himself) and جھول (neglectful of himself) i.e. he could be unjust to himself in the sense that he could bear any hardship and undergo any sacrifice for the sake of his Creator, and he was capable of being neglectful in the sense that in the discharge of his great and sacred trust he could be neglectful of his own interest and desire for a life of ease and comfort.
(2) Taking امانة (trust), however, in the sense of the Law of the Quran and الانسان signifying the perfect man, i.e. the Holy Prophet, the verse would mean that of all the denizens of the heavens, and earth, and of all great men, and leaders of thought, the Holy Prophet alone was found to be capable of being entrusted with the revelation of the most perfect and final Law—the Quran, because no other man, or being was endowed with those great qualities which were indispensable for the full and adequate discharge of this great responsibility.
(3) Taking حمل in the sense of betraying or proving false to a trust, the verse would mean that the trust of the divine law was imposed upon man and other terrestrial and celestial beings. All of them with the exception of man refused to betray this trust, i.e. they carried out fully and faithfully all the laws to which they were made subject. The whole nature was true to its laws and the angels also carried out their duties loyally and faithfully (16:51). It is man alone who having been endowed with discretion and volition defies and violates Divine commandments because he is unjust and neglects and ignores his duties and responsibilities. This meaning of the verse is supported by 41:12 wherein it is stated that the heavens and earth were commanded to carry out the laws that were imposed on them and they gave their willing and unconditional obedience to them.
2374
Hamalal-Amanata means, he took upon himself or accepted the trust; he betrayed it. Zalum is the intensive form of Zalim which is active participle from Zalama, which means, he put the thing in a wrong place; and Zalama-hu means, he imposed upon himself a burden which it was beyond his power or ability to bear. Jahul is the intensive form of Jahil which means, neglectful; foolish; heedless (Lane).
Man is gifted with great natural capacities and powers to assimilate and manifest in his person Divine attributes and to become the image of his Creator (2:31). This is, indeed, a great trust which man, alone of all the universe, was found capable of discharging; other beings and things—the angels, the heavens, the earth and the mountains being quite unequal to it. They refused, as it were, to bear it. Man accepted this responsibility because he alone could discharge it. He is capable of being Zalum (unjust to himself) and Jahul (neglectful of
وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest. The verse also signifies that one should earn one’s livelihood by the sweat of one’s brow.
Commentary:
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest.
3992
Commentary:
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest.
2888
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest. The verse also signifies that one should earn one’s livelihood by the sweat of one’s brow.
هُوَ ٱلَّذِى خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُم مُّؤْمِنٌ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
God has bestowed upon men great natural powers and has provided for them opportunities for their moral and spiritual progress but while some of them, by failing to make proper use of them, practically refuse to acknowledge God’s beneficence, others employ them in the service of their fellow beings and thus win the pleasure of Allah. This is the significance of the words Kafir and Mu’min.
Commentary:
God has provided to all men adequate powers and opportunities for moral and spiritual development but some of them, by their failure to make proper use of those opportunities, practically refuse to acknowledge God’s beneficence and disobey His laws and commandments, while others by employing them in the service of their fellow beings succeed in winning His pleasure.
4255
Commentary:
God has provided to all men adequate powers and opportunities for moral and spiritual development but some of them, by their failure to make proper use of those opportunities, practically refuse to acknowledge God’s beneficence and disobey His laws and commandments, while others by employing them in the service of their fellow beings succeed in winning His pleasure.
3056
God has bestowed upon men great natural powers and has provided for them opportunities for their moral and spiritual progress but while some of them, by failing to make proper use of them, practically refuse to acknowledge God’s beneficence, others employ them in the service of their fellow beings and thus win the pleasure of Allah. This is the significance of the words Kafir and Mu’min.
ٱللَّهُ ٱلَّذِى خَلَقَ سَبْعَ سَمَٰوَٰتٍ وَمِنَ ٱلْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ ٱلْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوٓا۟ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ وَأَنَّ ٱللَّهَ قَدْ أَحَاطَ بِكُلِّ شَىْءٍ عِلْمًۢا
اس جگہ اَرْض اسمِ جنس کے طور پر استعمال ہوا ہے جو مفرد اور جمع دونوں معنے دیتا ہے۔ اس لئے ہم نے زمینیں ترجمہ کیا ہے ’’زمین‘‘ ترجمہ نہیں کیا۔
خواہ تم گمراہی میں کتنا بھی بڑھ جاؤ۔ پھر بھی وہ اپنی ہدایت بھیج کر تم کو واپس لا سکتا ہے۔
یعنی جب خدائی تعلیم آتی ہے تو ہر انسان کی اندرونی قابلیت کے مطابق آتی ہے۔ جس سے پتہ لگتا ہے کہ اللہ تعالیٰ نے انسان کی تمام قوتوں کا اپنے علم کے ذریعہ سے احاطہ کیا ہوا ہے۔
67:4; 71:16.
'Seven earths' may be the seven major planets of the solar system and seven heavens their orbits or ways as elsewhere so called in the Qur’an (23:18). Or, spiritually speaking 'seven heavens' may signify seven stages of the spiritual development of man and 'seven earths' those of his physical growth.
Commentary:
The verse purports to say that God’s decree works in heavens and earth to the effect that His Messengers and their righteous followers are blessed with a divine light which guides them in their affairs and leads them to success and prosperity, while disbelievers suffer the evil consequences of their rejection of the Divine Message. In the preceding two verses a pointed reference is made to this subject.
"Seven earths" may be the seven major planets of the solar system and seven heavens their orbits or ways as elsewhere so called in the Quran (23:18). Or spiritually speaking "seven heavens" may signify seven stages of the spiritual development of man and "seven earths" those of his physical growth. For a detailed discussion of this subject, see 23:1-18.
c
67:4; 71:16.
1443
“七个地球” 可以指太阳系的七个主要行星, 而七个天指行星轨道或道路, «古兰经» (23:18) 也这么指称。或者从精神上说, “七个天” 可以代表人的精神发展的七个阶段, 而 “七个地球” 指人体增长的阶段。
1
اس جگہ اَرْض اسمِ جنس کے طور پر استعمال ہوا ہے جو مفرد اور جمع دونوں معنے دیتا ہے۔ اس لئے ہم نے زمینیں ترجمہ کیا ہے ’’زمین‘‘ ترجمہ نہیں کیا۔
2
خواہ تم گمراہی میں کتنا بھی بڑھ جاؤ۔ پھر بھی وہ اپنی ہدایت بھیج کر تم کو واپس لا سکتا ہے۔
3
یعنی جب خدائی تعلیم آتی ہے تو ہر انسان کی اندرونی قابلیت کے مطابق آتی ہے۔ جس سے پتہ لگتا ہے کہ اللہ تعالیٰ نے انسان کی تمام قوتوں کا اپنے علم کے ذریعہ سے احاطہ کیا ہوا ہے۔
4276
Commentary:
The verse purports to say that God’s decree works in heavens and earth to the effect that His Messengers and their righteous followers are blessed with a divine light which guides them in their affairs and leads them to success and prosperity, while disbelievers suffer the evil consequences of their rejection of the Divine Message. In the preceding two verses a pointed reference is made to this subject.
"Seven earths" may be the seven major planets of the solar system and seven heavens their orbits or ways as elsewhere so called in the Quran (23:18). Or spiritually speaking "seven heavens" may signify seven stages of the spiritual development of man and "seven earths" those of his physical growth. For a detailed discussion of this subject, see 23:1-18.
c
67:4; 71:16.
3070A
'Seven earths' may be the seven major planets of the solar system and seven heavens their orbits or ways as elsewhere so called in the Qur’an (23:18). Or, spiritually speaking 'seven heavens' may signify seven stages of the spiritual development of man and 'seven earths' those of his physical growth.
ٱلَّذِى خَلَقَ فَسَوَّىٰ
یعنی انسان کے وجود میں روحانی ترقی کا بے انتہا مادہ رکھا گیا ہے۔ اسی طرح علمی ترقی کا بھی بے انتہا مادہ رکھا گیا ہے۔ فرماتا ہے یہ اس بات کاثبوت ہے کہ اس انسان کو پیدا کرنے والا بے عیب ہے اگر وہ خود بے عیب نہ ہوتا اور ساری خوبیوں کا جامع نہ ہوتا تو ایسا انسان کس طرح پیدا کرتا۔
82:8; 91:8.
Important Words:
قدر means, he measured; determined; decreed; designed (Lane & Aqrab).
سوی (perfected). سواه means, he made it equal, uniform, right; (2) he made it symmetrical; made it congruous or consistent in its several parts; (3) he made it to be adapted to the requirements of wisdom; (4) he made it complete, or perfected its make; he adjusted it; (5) God made his constitution symmetrical or made him complete and perfect (Lane & Aqrab).
Commentary:
The verse shows that a high destiny awaits man and that for the fulfilment of it God has endowed him with the highest natural faculties and capacities. He can attain the highest spiritual stature; can reflect in his person Divine attributes so as to become the mirror of his Creator. This implies that the Creator Himself is perfect and is completely free from all conceivable defects and weaknesses.
c
82:8; 91:8.
1667
高贵的命运等待着人类。人能够达到精神的最高境界, 并能在自身反映出真主的常德, 从而成为他创造者的镜子。
1
یعنی انسان کے وجود میں روحانی ترقی کا بے انتہا مادہ رکھا گیا ہے۔ اسی طرح علمی ترقی کا بھی بے انتہا مادہ رکھا گیا ہے۔ فرماتا ہے یہ اس بات کاثبوت ہے کہ اس انسان کو پیدا کرنے والا بے عیب ہے اگر وہ خود بے عیب نہ ہوتا اور ساری خوبیوں کا جامع نہ ہوتا تو ایسا انسان کس طرح پیدا کرتا۔
c
82:8; 91:8.
4682
Important Words:
قدر means, he measured; determined; decreed; designed (Lane & Aqrab).
سوی (perfected). سواه means, he made it equal, uniform, right; (2) he made it symmetrical; made it congruous or consistent in its several parts; (3) he made it to be adapted to the requirements of wisdom; (4) he made it complete, or perfected its make; he adjusted it; (5) God made his constitution symmetrical or made him complete and perfect (Lane & Aqrab).
Commentary:
The verse shows that a high destiny awaits man and that for the fulfilment of it God has endowed him with the highest natural faculties and capacities. He can attain the highest spiritual stature; can reflect in his person Divine attributes so as to become the mirror of his Creator. This implies that the Creator Himself is perfect and is completely free from all conceivable defects and weaknesses.
c
82:8; 91:8.
3321
A high destiny awaits man. He can attain the highest spiritual stature and can reflect in his person Divine attributes so as to become the mirror of his Creator.
وَٱلَّذِى قَدَّرَ فَهَدَىٰ
80:20.
80:20.
80:20.
Commentary:
This and the preceding verse give four reasons for the glorification of God, viz. (1) God brought us into being. (2) He endowed us with all the faculties and capacities that are needed for our spiritual and intellectual development. (3) He determined man’s physical and spiritual needs and (4) for the fulfilment of those needs He revealed guidance that man might attain the object of his creation.
d
80:20.
a
80:20.
4683
Commentary:
This and the preceding verse give four reasons for the glorification of God, viz. (1) God brought us into being. (2) He endowed us with all the faculties and capacities that are needed for our spiritual and intellectual development. (3) He determined man’s physical and spiritual needs and (4) for the fulfilment of those needs He revealed guidance that man might attain the object of his creation.
d
80:20.