Topic: Nature Of, (Fitrah)
View Aspects
يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمْ ۚ وَخُلِقَ ٱلْإِنسَٰنُ ضَعِيفًا
安拉启示经典的原因是, 人的天性是懦弱的, 而且自己找不到精神提高的途径。安拉取走了人的这一负担。这节经文驳斥了基督教的赎罪教义, 这个教义以人性的弱点为根据, 拒绝经律 شَرِيْعَةْ (Shari‘ah)。伊斯兰教实际上声称, 人性的弱点就是启示经律的理由, 以便有助于人类完成崇高的天命。因此, 经典不是灾祸, 而是帮助, 是幸福。
The reason why God has revealed the Law is that man is by nature weak and cannot himself find out the ways of spiritual advancement. God has taken away this burden from him. The verse also constitutes a refutation of the Christian doctrine of Atonement which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law, therefore, is not a curse but a help and a blessing.
Commentary:
The reason why the Law is revealed is that man is by nature weak and cannot himself find out the ways of spiritual advancement. So God has taken this burden from him. It was far from God to entrust man with a work which he could not discharge.
The verse also constitutes refutation of the Christian doctrine of Atone-ment which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law is not, therefore, a curse but a help and a blessing.
325
安拉启示经典的原因是, 人的天性是懦弱的, 而且自己找不到精神提高的途径。安拉取走了人的这一负担。这节经文驳斥了基督教的赎罪教义, 这个教义以人性的弱点为根据, 拒绝经律 شَرِيْعَةْ (Shari‘ah)。伊斯兰教实际上声称, 人性的弱点就是启示经律的理由, 以便有助于人类完成崇高的天命。因此, 经典不是灾祸, 而是帮助, 是幸福。
507
Commentary:
The reason why the Law is revealed is that man is by nature weak and cannot himself find out the ways of spiritual advancement. So God has taken this burden from him. It was far from God to entrust man with a work which he could not discharge.
The verse also constitutes refutation of the Christian doctrine of Atone-ment which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law is not, therefore, a curse but a help and a blessing.
593
The reason why God has revealed the Law is that man is by nature weak and cannot himself find out the ways of spiritual advancement. God has taken away this burden from him. The verse also constitutes a refutation of the Christian doctrine of Atonement which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law, therefore, is not a curse but a help and a blessing.
وَإِذَا مَسَّ ٱلْإِنسَٰنَ ٱلضُّرُّ دَعَانَا لِجَنۢبِهِۦٓ أَوْ قَاعِدًا أَوْ قَآئِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُۥ مَرَّ كَأَن لَّمْ يَدْعُنَآ إِلَىٰ ضُرٍّ مَّسَّهُۥ ۚ كَذَٰلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا۟ يَعْمَلُونَ
30:34; 39:9, 50.
30:34; 39:9, 50.
30:34; 39:9, 50.
Important Words:
مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).
Commentary:
This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.
The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.
The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.
e
30:34; 39:9, 50.
a
30:34; 39:9, 50.
1288
Important Words:
مسرفین (the extravagant) is the plural of مسرف which is the active participle from اسرف which again is derived from سرفmeaning, he was ignorant; or he was unmindful or heedless. سرف الطعام means, the wheat or food became cankered or eaten away. اسرف means, he exceeded or transgressed the just or right limit or measure; he acted extravagantly or immoderately. They say فلان اسرف فی ماله meaning, such a one was hasty in respect of his property i.e. he expended his property extravagantly without keeping within proper bounds. اسرف فی القتل means, he exceeded the due bounds or just limits in slaying. اسراف, which is the noun-infinitive from اسرف, also signifies the committing of many faults, offences, or crimes and sins. مسرف means, one exceeding or transgressing the right limit or measure; one acting extravagantly; one unmindful, negligent or heedless; one denying or disacknowledging the favours or benefits or the Unity or the Prophets or the Law of God; a disbeliever or an unbeliever (Lane & Aqrab).
Commentary:
This verse describes the different attitudes which a man assumes when he is stricken with distress. Sometimes the blow is so hard that he falls to the ground. This state is described in the words, lying on his side. Again, sometimes distress renders a man restless and uneasy. This state is described in the words, sitting or standing, because the constant changing of posture is a sure sign of restlessness.
The verse means that, although disbelievers continue to demand that if the Prophet of Islam is really sent by God, they should be visited with punishment for their rejection of him, yet when Divine punishment actually overtakes them, they are seized with despair. It thus embodies two important lessons. The first is that we should not be hasty in attacking the motives of other people, because the verse clearly says that the disbelievers do not commit evil deeds deliberately, knowing them to be so, but only do what appears good in their eyes, i.e. their evil deeds are the result of faulty reasoning and defective vision. It may be asked here, why then will disbelievers be punished for doing what appears good in their eyes. The answer to that question is that the verse does not say that the evil deeds of each and every individual appear good in his sight but that it is only to the extravagant that they so appear. The offence of the disbelievers lies in the fact that they become extravagant, and so they justly deserve to suffer the consequences of an extravagant life.
The second important lesson contained in this verse is that the plea of good motives is not always acceptable and therefore it cannot always save a person from the consequences of his actions. It is only when the motives themselves become vitiated on account of corrupt living or when it is in our power to rectify our motives but we fail to do so, that we become deserving of punishment. In the law of nature, as against the law of Shari‘ah, motives count for nothing, the consequences being invariably determined by the nature of one’s actions. He who takes a fatal dose of poison must die, no matter what his motives are and no matter what kind of life he leads. But in the law of Shari‘ah due allowance is made for the circumstances in which a certain deed is done and for the motives that prompt it.
a
30:34; 39:9, 50.
وَلَئِنْ أَذَقْنَا ٱلْإِنسَٰنَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَٰهَا مِنْهُ إِنَّهُۥ لَيَـُٔوسٌ كَفُورٌ
41:52.
41:52.
a
41:52.
a
41:52.
1391
Commentary:
See the next verse.
b
41:52.
وَلَئِنْ أَذَقْنَٰهُ نَعْمَآءَ بَعْدَ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ ٱلسَّيِّـَٔاتُ عَنِّىٓ ۚ إِنَّهُۥ لَفَرِحٌ فَخُورٌ
41:51.
41:51.
Commentary:
Both attitudes of foolish elation and of abject despair described in this and the previous verses are assumed by those who give themselves up to disbelief and turn their backs on Divine revelation. They are carried away by the smallest change in their fortunes, whether for good or ill. If some distress happens to afflict them, they give way to despair, while they become foolishly elated with pride if some success or happiness comes their way. This is due to their lack of proper understanding of the law of God, which is to the effect that this life is subject to change and that sorrows and periods of good fortune come upon man to try his mettle and make him improve his moral and spiritual condition. But a disbeliever who fails to understand the purpose of God, instead of benefiting by his state of prosperity or affliction, often lets it overwhelm him.
b
41:51.
c
41:9; 84:26; 95:7.
b
41:51.
1392
Commentary:
Both attitudes of foolish elation and of abject despair described in this and the previous verses are assumed by those who give themselves up to disbelief and turn their backs on Divine revelation. They are carried away by the smallest change in their fortunes, whether for good or ill. If some distress happens to afflict them, they give way to despair, while they become foolishly elated with pride if some success or happiness comes their way. This is due to their lack of proper understanding of the law of God, which is to the effect that this life is subject to change and that sorrows and periods of good fortune come upon man to try his mettle and make him improve his moral and spiritual condition. But a disbeliever who fails to understand the purpose of God, instead of benefiting by his state of prosperity or affliction, often lets it overwhelm him.
c
41:51.
وَءَاتَىٰكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِن تَعُدُّوا۟ نِعْمَتَ ٱللَّهِ لَا تُحْصُوهَآ ۗ إِنَّ ٱلْإِنسَٰنَ لَظَلُومٌ كَفَّارٌ
16:19.
The words, 'You ask of Him,' refer to the demands of human nature which have all been fully met. God has made full provision for the satisfaction of all the cravings and demands of human nature.
16:19.
Important Words:
لاتحصوھا (you will not be able to number them). تحصوا is derived from احصا which again is derived from حصا or حصی. They say حصی الرجل i.e. he cast a pebble or small stone at the man. احصا means, he numbered or counted it, or he collected it into an aggregate, or he reckoned or computed it; or he reached the last number of it by means of حصی (pebbles or small stones), because the Arabs used pebbles for counting; he registered or recorded its number; he comprehended it, or knew it altogether. احصی کل شیء بعلمه means, God has comprehended everything by His knowledge, nothing thereof escaping Him, small or great (Lane & Aqrab). The expression therefore signifies comprehending or, as it were, encircling a thing and knowing its full number. As against this تعدوا (you try to count) signifies simply counting a thing, whether you comprehend the whole number or not.
Commentary:
The words, you wanted of Him, refer to the demands of human nature which have all been freely met. God has made definite provision for the satisfaction of all the cravings and demands of human nature. For instance, if He has made eyes to see, He has provided for them light and beautiful sights; similarly, if He has made ears to hear, He has provided for them air and sweet, melodious voices.
The verb آتاکم (He gave you) may also be taken in the sense of "He will give you," for in Arabic the past tense is not unoften used for the future when it is meant to give the assurance that the promise made or thing stated is as good as fulfilled. In this sense the verse means to say that God would give Muslims all that they want—land, wealth and dominion, not to speak of spiritual favours. They will be given all sorts of facilities to propagate their Faith. Even the day and night, the sun and the moon (v. 34) will be made subservient to them. Then will God see whether they have made proper use of His favours and have glorified His name and preached His Message to the ends of the earth as they ought to do.
The verse does not mean that man cannot count all the favours of God, for this fact is too evident to need mention. What the verse refers to is the great favours which God was to bestow upon Muslims in future and which were to be too multifarious and multitudinous to be foreseen and counted now. All these favours were actually bestowed on Muslims. But, when they became (1) lax in Prayer and (2) lax in spending their wealth according to God’s commandment, the divine favours were withdrawn. The "good tree" (v. 25) has, however, again borne fruit through Ahmad, the Promised Messiah, and blessed are they who accept him, for theirs shall be the kingdom of Heaven and of earth.
i
16:19.
649
“你们向他要求” 这几个词指示: 人性要求已经完全得到满足。安拉为满足人性的一切恳请和要求业已作了充分的准备。
a
16:19.
1689
Important Words:
لاتحصوھا (you will not be able to number them). تحصوا is derived from احصا which again is derived from حصا or حصی. They say حصی الرجل i.e. he cast a pebble or small stone at the man. احصا means, he numbered or counted it, or he collected it into an aggregate, or he reckoned or computed it; or he reached the last number of it by means of حصی (pebbles or small stones), because the Arabs used pebbles for counting; he registered or recorded its number; he comprehended it, or knew it altogether. احصی کل شیء بعلمه means, God has comprehended everything by His knowledge, nothing thereof escaping Him, small or great (Lane & Aqrab). The expression therefore signifies comprehending or, as it were, encircling a thing and knowing its full number. As against this تعدوا (you try to count) signifies simply counting a thing, whether you comprehend the whole number or not.
Commentary:
The words, you wanted of Him, refer to the demands of human nature which have all been freely met. God has made definite provision for the satisfaction of all the cravings and demands of human nature. For instance, if He has made eyes to see, He has provided for them light and beautiful sights; similarly, if He has made ears to hear, He has provided for them air and sweet, melodious voices.
The verb آتاکم (He gave you) may also be taken in the sense of "He will give you," for in Arabic the past tense is not unoften used for the future when it is meant to give the assurance that the promise made or thing stated is as good as fulfilled. In this sense the verse means to say that God would give Muslims all that they want—land, wealth and dominion, not to speak of spiritual favours. They will be given all sorts of facilities to propagate their Faith. Even the day and night, the sun and the moon (v. 34) will be made subservient to them. Then will God see whether they have made proper use of His favours and have glorified His name and preached His Message to the ends of the earth as they ought to do.
The verse does not mean that man cannot count all the favours of God, for this fact is too evident to need mention. What the verse refers to is the great favours which God was to bestow upon Muslims in future and which were to be too multifarious and multitudinous to be foreseen and counted now. All these favours were actually bestowed on Muslims. But, when they became (1) lax in Prayer and (2) lax in spending their wealth according to God’s commandment, the divine favours were withdrawn. The "good tree" (v. 25) has, however, again borne fruit through Ahmad, the Promised Messiah, and blessed are they who accept him, for theirs shall be the kingdom of Heaven and of earth.
b
16:19.
1467
The words, 'You ask of Him,' refer to the demands of human nature which have all been fully met. God has made full provision for the satisfaction of all the cravings and demands of human nature.
خَلَقَ ٱلْإِنسَٰنَ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ
18:38; 22:6; 23:13, 14; 35:12; 36:78; 40:68.
18:38; 22:6; 23:13, 14; 35:12; 36:78; 40:68.
After God had created the heavens and the earth according to a definite system of laws, He created man and sent down His revelation for his guidance. But notwithstanding the fact that after having created man from an apparently contemptible seed God endowed him with the highest faculties, he, instead of acting upon the guidance vouchsafed to him by God, starts questioning His powers and prerogatives.
18:38; 22:6; 23:13-14; 35:12; 36:78; 40:68.
Important Words:
نطفة (drop of fluid) is noun-infinitive from نطف. نطف الماء means, the water flowed little by little. نطفة means, the sperm of a man or [ovum of] a woman; clear water whether much or little; (Lane & Aqrab).
Commentary:
The verse means to say that after God had created the heavens and the earth according to a definite system of laws, He created man and sent down His revelation for his guidance. But notwithstanding the fact that after having created man from an apparently contemptible seed, God endowed him with highest faculties, yet he, instead of acting upon the guidance vouchsafed to him by God, begins to question His powers and prerogatives. Some men are so presumptuous as to say that God could not bring the universe into existence from non-existence and that it had come into existence by itself. Others say that God did not create matter, but has only arbitrarily subjected it to His control. Yet others object that God has no right to impose a law upon man and that man is a free agent and can frame a law for his own use. In this way these people begin to deny the favours of God and declare themselves independent of Him. The verse supplies an answer to all these objections.
The verse also implies the beautiful hint that while on the one hand man, in spite of being created from an apparently contemptible substance, begins to arrogate to himself such greatness as even to presume to dispute God’s authority; on the other he refuses to admit that God Who created him from a mere sperm and endowed him with such noble qualities has the power to raise an apparently lowly and humble man to the rank of a Prophet.
The verse may also suggest that it certainly could not be the object of the creation of the universe that only a disobedient and sinful man should have come into being. God’s purpose in creating the universe must have been quite different and much higher and nobler. If such is the case, then why should men wonder when there appears in the world a noble personage who fulfils the real object and purpose of God’s creation?
The verse also implies a reply to an objection raised by the opponents of the Prophets. They look down upon them and regard them as contemptible persons unworthy of such distinction. The opponents of the Holy Prophet held similar views with regard to him, as is apparent from 43:32. The verse draws the attention of disbelievers to man’s humble and lowly beginning to point the moral that when from such humble beginnings men can rise to great eminence and glory, why is it impossible that God should raise to spiritual eminence a man who appears contemptible and humble in their eyes?
d
18:38; 22:6; 23:13, 14; 35:12; 36:78; 40:68.
a
18:38; 22:6; 23:13-14; 35:12; 36:78; 40:68.
1806
Important Words:
نطفة (drop of fluid) is noun-infinitive from نطف. نطف الماء means, the water flowed little by little. نطفة means, the sperm of a man or [ovum of] a woman; clear water whether much or little; (Lane & Aqrab).
Commentary:
The verse means to say that after God had created the heavens and the earth according to a definite system of laws, He created man and sent down His revelation for his guidance. But notwithstanding the fact that after having created man from an apparently contemptible seed, God endowed him with highest faculties, yet he, instead of acting upon the guidance vouchsafed to him by God, begins to question His powers and prerogatives. Some men are so presumptuous as to say that God could not bring the universe into existence from non-existence and that it had come into existence by itself. Others say that God did not create matter, but has only arbitrarily subjected it to His control. Yet others object that God has no right to impose a law upon man and that man is a free agent and can frame a law for his own use. In this way these people begin to deny the favours of God and declare themselves independent of Him. The verse supplies an answer to all these objections.
The verse also implies the beautiful hint that while on the one hand man, in spite of being created from an apparently contemptible substance, begins to arrogate to himself such greatness as even to presume to dispute God’s authority; on the other he refuses to admit that God Who created him from a mere sperm and endowed him with such noble qualities has the power to raise an apparently lowly and humble man to the rank of a Prophet.
The verse may also suggest that it certainly could not be the object of the creation of the universe that only a disobedient and sinful man should have come into being. God’s purpose in creating the universe must have been quite different and much higher and nobler. If such is the case, then why should men wonder when there appears in the world a noble personage who fulfils the real object and purpose of God’s creation?
The verse also implies a reply to an objection raised by the opponents of the Prophets. They look down upon them and regard them as contemptible persons unworthy of such distinction. The opponents of the Holy Prophet held similar views with regard to him, as is apparent from 43:32. The verse draws the attention of disbelievers to man’s humble and lowly beginning to point the moral that when from such humble beginnings men can rise to great eminence and glory, why is it impossible that God should raise to spiritual eminence a man who appears contemptible and humble in their eyes?
a
18:38; 22:6; 23:13, 14; 35:12; 36:78; 40:68.
1531
After God had created the heavens and the earth according to a definite system of laws, He created man and sent down His revelation for his guidance. But notwithstanding the fact that after having created man from an apparently contemptible seed God endowed him with the highest faculties, he, instead of acting upon the guidance vouchsafed to him by God, starts questioning His powers and prerogatives.
وَيَدْعُ ٱلْإِنسَٰنُ بِٱلشَّرِّ دُعَآءَهُۥ بِٱلْخَيْرِ ۖ وَكَانَ ٱلْإِنسَٰنُ عَجُولًا
10:12.
ترجمہ میں ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے تاکہ آیت کا مفہوم واضح ہو جائے۔
10:12.
The Arabic expression means that such is the condition of man that while by words of his mouth he prays to God to grant him good, by his actual evil deeds he invites the displeasure and punishment of God. Thus his actions belie his words. The expression may also be taken to mean that 'man calls for evil as he should have called for good.' According to both the renderings the verse signifies that when nations or individuals attain material wealth and rise to power and influence, they tend to neglect their duties and responsibilities and thus in the very hour of their power and glory they lay the foundations of their later decay and death. The verse may also mean that man invites evil to himself with the same zeal and vehemence as God invites him to good. In this case the act of inviting to good will be taken as referring to God.
10:12.
Commentary:
This verse corroborates and explains the interpretation put upon the previous verse. It makes no mention of the Day of Judgement. The verses that follow also continue the same theme.
The expression ویدع الانسان بالشر دعاءہ بالخیر (And man asks for evil as he should ask for good), does not mean that there lives a man so foolish as to pray to God to send him evil. It only means that such is the condition of man that while by his words of mouth he prays to God to grant him good, by his actual bad deeds he invites the displeasure and punishment of God. Thus his actions belie his words.
The expression may also be interpreted as, "And man calls for evil as he should call for good." According to both renderings the verse signifies that when nations or individuals attain material wealth and rise to power and influence, they tend to neglect their duties and responsibilities and thus in the very hour of their power and glory they lay the foundations of their decay and death. At a time when they should have established peace and justice on earth by the help of the great resources placed at their disposal, they give themselves up to enjoyment and self-aggrandizement. The time of their power and glory is their testing time when they should particularly be on their guard. But such is the tragedy of human affairs that power and prosperity make man arrogant, defiant and heedless. The verse may also mean that man invites evil to himself with the same zeal and vehemence as God invites him to good. That is to say while God wishes man to inherit His blessings by doing good, he earns His displeasure by doing evil and thus invites his own ruin and destruction. In this case the action of دعاء (inviting to good) will be taken as referring to God.
The words, and man is hasty, signify that if man were to pause and consider before embarking upon any venture he would be spared many a fall. In fact, haste is at the root of most of man’s failures.
c
10:12.
1
ترجمہ میں ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے تاکہ آیت کا مفہوم واضح ہو جائے۔
b
10:12.
1941
Commentary:
This verse corroborates and explains the interpretation put upon the previous verse. It makes no mention of the Day of Judgement. The verses that follow also continue the same theme.
The expression ویدع الانسان بالشر دعاءہ بالخیر (And man asks for evil as he should ask for good), does not mean that there lives a man so foolish as to pray to God to send him evil. It only means that such is the condition of man that while by his words of mouth he prays to God to grant him good, by his actual bad deeds he invites the displeasure and punishment of God. Thus his actions belie his words.
The expression may also be interpreted as, "And man calls for evil as he should call for good." According to both renderings the verse signifies that when nations or individuals attain material wealth and rise to power and influence, they tend to neglect their duties and responsibilities and thus in the very hour of their power and glory they lay the foundations of their decay and death. At a time when they should have established peace and justice on earth by the help of the great resources placed at their disposal, they give themselves up to enjoyment and self-aggrandizement. The time of their power and glory is their testing time when they should particularly be on their guard. But such is the tragedy of human affairs that power and prosperity make man arrogant, defiant and heedless. The verse may also mean that man invites evil to himself with the same zeal and vehemence as God invites him to good. That is to say while God wishes man to inherit His blessings by doing good, he earns His displeasure by doing evil and thus invites his own ruin and destruction. In this case the action of دعاء (inviting to good) will be taken as referring to God.
The words, and man is hasty, signify that if man were to pause and consider before embarking upon any venture he would be spared many a fall. In fact, haste is at the root of most of man’s failures.
a
10:12.
1597
The Arabic expression means that such is the condition of man that while by words of his mouth he prays to God to grant him good, by his actual evil deeds he invites the displeasure and punishment of God. Thus his actions belie his words. The expression may also be taken to mean that 'man calls for evil as he should have called for good.' According to both the renderings the verse signifies that when nations or individuals attain material wealth and rise to power and influence, they tend to neglect their duties and responsibilities and thus in the very hour of their power and glory they lay the foundations of their later decay and death. The verse may also mean that man invites evil to himself with the same zeal and vehemence as God invites him to good. In this case the act of inviting to good will be taken as referring to God.
وَإِذَا مَسَّكُمُ ٱلضُّرُّ فِى ٱلْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّآ إِيَّاهُ ۖ فَلَمَّا نَجَّىٰكُمْ إِلَى ٱلْبَرِّ أَعْرَضْتُمْ ۚ وَكَانَ ٱلْإِنسَٰنُ كَفُورًا
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
Such is the nature of man that when he is in distress he becomes humble and prays to God and promises and vows to lead a virtuous life. But once he is out of danger he is as arrogant and boastful as ever.
10:13; 11:10-11; 23:65; 30:34; 39:9; 41:50-52; 70:21-22.
Commentary:
Such is the nature of man that when he is in distress, he becomes humble and prays to God and promises and vows to lead a virtuous life if he were to regain his lost peace of mind. But when the danger is over, he is as arrogant and boastful as ever. The verse, in fact, embodies a warning for Muslims that they should not forget God in their days of prosperity so that He may not forget them in their time of adversity.
b
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
a
10:13; 11:10-11; 23:65; 30:34; 39:9; 41:50-52; 70:21-22.
1997
Commentary:
Such is the nature of man that when he is in distress, he becomes humble and prays to God and promises and vows to lead a virtuous life if he were to regain his lost peace of mind. But when the danger is over, he is as arrogant and boastful as ever. The verse, in fact, embodies a warning for Muslims that they should not forget God in their days of prosperity so that He may not forget them in their time of adversity.
d
10:13; 11:10, 11; 23:65; 30:34; 39:9; 41:50-52; 70:21, 22.
1634
Such is the nature of man that when he is in distress he becomes humble and prays to God and promises and vows to lead a virtuous life. But once he is out of danger he is as arrogant and boastful as ever.
أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ ٱلْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لَا تَجِدُوا۟ لَكُمْ وَكِيلًا
67:17, 18.
67:17, 18.
67:17-18.
Important Words:
حاصبا (violent sandstorm) is derived from حصب and حصبه means, he pelted him or pelted him with pebbles. They say حصبت الریح بالحصباء i.e. the wind cast or drove along small pebbles. حصب النار means, he kindled the fire. حصب (hasabun) means, a stone that is thrown; firewood. حاصبا means, a thrower or pelter of stones; a punishment from God; dust containing pebbles; pebbles cast about by the wind; small particles of snow and hail scattered about; a large number of men on foot. ریح حاصب means, a violent wind that raises, drives along or casts down pebbles from the sky; clouds or clouds casting down snow and hail (Lane & Aqrab).
Commentary:
The verse implies a prophetic allusion to the Battle of Badr which was yet to be fought. The Arabs, being an inland people, were very much afraid of the sea. It purports to warn the Meccan disbelievers that they were afraid of the sea but God could destroy them on land also. This happened on the battlefield of Badr where their power got a severe shaking.
The verse also seems to suggest to Muslims the benefits of sea-going, hinting that, since dangers at sea are no greater than those on land, why should they remain contented with life on land and not improve their commercial relations with other nations which is possible mainly through constant sea-voyaging?
c
67:17, 18.
b
67:17-18.
1998
Important Words:
حاصبا (violent sandstorm) is derived from حصب and حصبه means, he pelted him or pelted him with pebbles. They say حصبت الریح بالحصباء i.e. the wind cast or drove along small pebbles. حصب النار means, he kindled the fire. حصب (hasabun) means, a stone that is thrown; firewood. حاصبا means, a thrower or pelter of stones; a punishment from God; dust containing pebbles; pebbles cast about by the wind; small particles of snow and hail scattered about; a large number of men on foot. ریح حاصب means, a violent wind that raises, drives along or casts down pebbles from the sky; clouds or clouds casting down snow and hail (Lane & Aqrab).
Commentary:
The verse implies a prophetic allusion to the Battle of Badr which was yet to be fought. The Arabs, being an inland people, were very much afraid of the sea. It purports to warn the Meccan disbelievers that they were afraid of the sea but God could destroy them on land also. This happened on the battlefield of Badr where their power got a severe shaking.
The verse also seems to suggest to Muslims the benefits of sea-going, hinting that, since dangers at sea are no greater than those on land, why should they remain contented with life on land and not improve their commercial relations with other nations which is possible mainly through constant sea-voyaging?
e
67:17, 18.
أَمْ أَمِنتُمْ أَن يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَىٰ فَيُرْسِلَ عَلَيْكُمْ قَاصِفًا مِّنَ ٱلرِّيحِ فَيُغْرِقَكُم بِمَا كَفَرْتُمْ ۙ ثُمَّ لَا تَجِدُوا۟ لَكُمْ عَلَيْنَا بِهِۦ تَبِيعًا
67:18.
67:18.
67:18.
Important Words:
قاصفا (storm-blast) is active participle from قصف. They say قصف الشیء i.e. he broke the thing. قصف البعیرmeans, the camel roared violently. قصف الرعد means, it thundered violently. ریح قاصف means, strong wind and رعد قاصف means, violent thunder (Aqrab).
Commentary:
It is strange that in fulfilment of the warning contained in this verse, some of the disbelievers were actually drowned in the Red Sea when they fled from Mecca after its conquest by the Holy Prophet.
d
67:18.
a
67:18.
1999
Important Words:
قاصفا (storm-blast) is active participle from قصف. They say قصف الشیء i.e. he broke the thing. قصف البعیرmeans, the camel roared violently. قصف الرعد means, it thundered violently. ریح قاصف means, strong wind and رعد قاصف means, violent thunder (Aqrab).
Commentary:
It is strange that in fulfilment of the warning contained in this verse, some of the disbelievers were actually drowned in the Red Sea when they fled from Mecca after its conquest by the Holy Prophet.
a
67:18.
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّىٓ إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ ٱلْإِنفَاقِ ۚ وَكَانَ ٱلْإِنسَٰنُ قَتُورًا
Commentary:
This verse reverts to the subject of the human soul dealt with in v. 86 and purports to say that the treasures of Divine knowledge which lie hidden in the word of God know no end or limit while the knowledge that is acquired by so-called spiritualists by their occult practices is very limited. This is why the Elect of God diffuse Divine knowledge freely while so-called spiritualists are very parsimonious in acquainting even their closest disciples with the knowledge they claim to acquire by their unnatural practices. The truth is that the powers of God are limitless and so are the great treasures of Divine knowledge which He vouchsafes to His Elect. They diffuse and expend it freely without fear of its becoming exhausted so that God’s creatures may become acquainted with all the innumerable stages of His nearness and that they may realize Him and become at one with Him.
2029
Commentary:
This verse reverts to the subject of the human soul dealt with in v. 86 and purports to say that the treasures of Divine knowledge which lie hidden in the word of God know no end or limit while the knowledge that is acquired by so-called spiritualists by their occult practices is very limited. This is why the Elect of God diffuse Divine knowledge freely while so-called spiritualists are very parsimonious in acquainting even their closest disciples with the knowledge they claim to acquire by their unnatural practices. The truth is that the powers of God are limitless and so are the great treasures of Divine knowledge which He vouchsafes to His Elect. They diffuse and expend it freely without fear of its becoming exhausted so that God’s creatures may become acquainted with all the innumerable stages of His nearness and that they may realize Him and become at one with Him.
وَلَقَدْ صَرَّفْنَا فِى هَٰذَا ٱلْقُرْءَانِ لِلنَّاسِ مِن كُلِّ مَثَلٍ ۚ وَكَانَ ٱلْإِنسَٰنُ أَكْثَرَ شَىْءٍ جَدَلًا
17:42, 90.
16:5; 36:78.
The verse may mean: (a) Of all God’s creation man has been endowed with reason and intellectual faculties but regrettably he employs them to reject truth and for other evil purposes (b) or, it may mean that he is a victim of chronic misgivings and doubts, which seldom find satisfaction, and being a confirmed sceptic seeks to discover loopholes even in the most convincing arguments.
17:42, 90.
16:5; 36:78.
Commentary:
The expression کان الانسان اکثر شیء جدلا (of all things man is most contentious) may have two explanations: (1) Of all God’s creation man has been endowed with reason and great intellectual faculties so that by making proper use of them he may develop and advance morally and spiritually and may know and realize his Creator. But he employs these faculties to reject truth and for other evil purposes and instead of making spiritual progress he descends to a yet lower state of morality. (2) Man is a victim of chronic misgivings and doubts which seldom find satisfaction. He is a confirmed sceptic and seeks to discover loopholes even in most convincing arguments.
The word الناس in the verse refers to mankind in general while الانسان refers to such men as have been mentioned in the foregoing verses. The verse means to say that the Quran has explained in different forms fully and completely all those matters which concern man’s moral and spiritual development but the people to whom reference has been made in the preceding verses refuse to benefit by these teachings.
b
17:42, 90.
c
16:5; 36:78.
771
这节经文的意思可以是: (a) 在安拉所有的创造物中, 人被赐予理智和智力方面的种种才能, 但是遗憾的是他们把这些才能用于拒绝真理以及其他邪恶的目的; (b) 或者, 它可以意指他们是一贯疑虑和疑惑的受害者, 这很少能使人们觉得有满意的时候, 而且是根深蒂固的怀疑者, 即使对最可信服的论据也力图从中发现漏洞。
a
17:42, 90.
b
16:5; 36:78.
2095
Commentary:
The expression کان الانسان اکثر شیء جدلا (of all things man is most contentious) may have two explanations: (1) Of all God’s creation man has been endowed with reason and great intellectual faculties so that by making proper use of them he may develop and advance morally and spiritually and may know and realize his Creator. But he employs these faculties to reject truth and for other evil purposes and instead of making spiritual progress he descends to a yet lower state of morality. (2) Man is a victim of chronic misgivings and doubts which seldom find satisfaction. He is a confirmed sceptic and seeks to discover loopholes even in most convincing arguments.
The word الناس in the verse refers to mankind in general while الانسان refers to such men as have been mentioned in the foregoing verses. The verse means to say that the Quran has explained in different forms fully and completely all those matters which concern man’s moral and spiritual development but the people to whom reference has been made in the preceding verses refuse to benefit by these teachings.
b
17:42, 90.
c
16:5; 36:78.
1702
The verse may mean: (a) Of all God’s creation man has been endowed with reason and intellectual faculties but regrettably he employs them to reject truth and for other evil purposes (b) or, it may mean that he is a victim of chronic misgivings and doubts, which seldom find satisfaction, and being a confirmed sceptic seeks to discover loopholes even in the most convincing arguments.
خُلِقَ ٱلْإِنسَٰنُ مِنْ عَجَلٍ ۚ سَأُو۟رِيكُمْ ءَايَٰتِى فَلَا تَسْتَعْجِلُونِ
خُلِقَ الْاِنْسَانُ مِنْ عَجَلْ (Khuliqal Insanu min ‘Ajal) 这一用语, 意指 ‘急躁’ 是人的一个构成部分, 它是人类性格中如此显著的一个特点, 以致可以说人类就是从急躁中创造出来的, 就是说他的天性是急急躁躁的。当阿拉伯人必须表达某个人的显著性格时, 他们就说 خُلِقَ مِنْهُ (Khuliqa Minhu), 即他是用这种性格造出来的。同样的用语也使用在 «古兰经» 其他经文中(7:13; 30:55)。
The expression. Khuliqal Insanu min ‘Ajal, signifies that haste forms a part of man’s being, and that it is so prominent a trait of his character that he can be said to have been created, as it were, out of haste, i.e. he is hasty by nature. When the Arabs have to express a prominent natural characteristic of a person they say, Khuliqa Minhu, i.e. he has been created of it. Similar expressions have been used in the Qur’an elsewhere (7:13; 30:55).
Important Words:
The clause خلق الانسان من عجل means that haste forms a part of man’s being and is so prominent a trait of his character and he is so hasty by nature that he can be said to have been created, as it were, out of haste i.e. he has been given a hasty disposition. The words "but ask me not to hasten," support this meaning. At another place in the Quran, we have خلقکم من ضعف (30:55) which also means that man by nature is very weak. Similarly, the verse خلقتنی من نار و خلقته من طین means, that Satan by nature is a fire-eater and man is by nature submissive (7:13). When the Arabs have to express a prominent natural characteristic of a person they say خلق منه i.e. he has been created of it. An Arab would say خلقت من لعب i.e. thou hast been created of sport i.e. "you love and indulge very much in sport" (Lisan).
Commentary:
The verse means to say that disbelievers treat the Holy Prophet with contempt because of the delay that has occurred in the Divine punishment overtaking them. They are warned that this delay should not mislead them into believing that they will go scot-free and that they should not reject the Message of Islam in haste and that the time was fast approaching when the prophecies made by the Prophet about the triumph and victory of Islam will be fulfilled and the punishment of God will descend on them swift and hard.
836
خُلِقَ الْاِنْسَانُ مِنْ عَجَلْ (Khuliqal Insanu min ‘Ajal) 这一用语, 意指 ‘急躁’ 是人的一个构成部分, 它是人类性格中如此显著的一个特点, 以致可以说人类就是从急躁中创造出来的, 就是说他的天性是急急躁躁的。当阿拉伯人必须表达某个人的显著性格时, 他们就说 خُلِقَ مِنْهُ (Khuliqa Minhu), 即他是用这种性格造出来的。同样的用语也使用在 «古兰经» 其他经文中(7:13; 30:55)。
1
دیکھئے سورۃ حجر آیت۲۸ نوٹ نمبر۱۔
2
یعنی خداتعالیٰ۔
2378
Important Words:
The clause خلق الانسان من عجل means that haste forms a part of man’s being and is so prominent a trait of his character and he is so hasty by nature that he can be said to have been created, as it were, out of haste i.e. he has been given a hasty disposition. The words "but ask me not to hasten," support this meaning. At another place in the Quran, we have خلقکم من ضعف (30:55) which also means that man by nature is very weak. Similarly, the verse خلقتنی من نار و خلقته من طین means, that Satan by nature is a fire-eater and man is by nature submissive (7:13). When the Arabs have to express a prominent natural characteristic of a person they say خلق منه i.e. he has been created of it. An Arab would say خلقت من لعب i.e. thou hast been created of sport i.e. "you love and indulge very much in sport" (Lisan).
Commentary:
The verse means to say that disbelievers treat the Holy Prophet with contempt because of the delay that has occurred in the Divine punishment overtaking them. They are warned that this delay should not mislead them into believing that they will go scot-free and that they should not reject the Message of Islam in haste and that the time was fast approaching when the prophecies made by the Prophet about the triumph and victory of Islam will be fulfilled and the punishment of God will descend on them swift and hard.
1888
The expression. Khuliqal Insanu min ‘Ajal, signifies that haste forms a part of man’s being, and that it is so prominent a trait of his character that he can be said to have been created, as it were, out of haste, i.e. he is hasty by nature. When the Arabs have to express a prominent natural characteristic of a person they say, Khuliqa Minhu, i.e. he has been created of it. Similar expressions have been used in the Qur’an elsewhere (7:13; 30:55).
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
وَهُوَ ٱلَّذِىٓ أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۗ إِنَّ ٱلْإِنسَٰنَ لَكَفُورٌ
2:29; 16:71; 30:41, 40:69.
2:29; 16:71; 30:41, 40:69.
The phenomenon of life and death operates simultaneously. Every death is followed by, and brings the hope of, a new life. A few Muslims killed on the battlefields of Badr, Uhud, etc. brought about the spiritual resurrection of the whole of Arabia.
2:29; 16:71; 30:41; 40:69.
Commentary:
The verse speaks of another Divine favour. God gave us life, then He will cause us to die and then will He give us a new life again. Death has been mentioned here as a Divine boon because it is the door through which man passes to a fuller life, which is eternal and is of growing and unending progress. That life which knows no end is described here by the words ثم یحییکم i.e. then will He give you life again. In yet another sense death is a great Divine blessing. If there had been no death, human life would have become intolerable and there would have been disorder, confusion and chaos on earth.
The words, "then He will cause you to die; then will He give you life," further signify that the process of life and death continues simultaneously. Every death is followed by and brings the message of a new life. A few Muslims killed at the battlefields of Badr, Uhud, etc., brought about the spiritual resurrection of the whole of Arabia.
c
2:29; 16:71; 30:41, 40:69.
a
2:29; 16:71; 30:41; 40:69.
2496
Commentary:
The verse speaks of another Divine favour. God gave us life, then He will cause us to die and then will He give us a new life again. Death has been mentioned here as a Divine boon because it is the door through which man passes to a fuller life, which is eternal and is of growing and unending progress. That life which knows no end is described here by the words ثم یحییکم i.e. then will He give you life again. In yet another sense death is a great Divine blessing. If there had been no death, human life would have become intolerable and there would have been disorder, confusion and chaos on earth.
The words, "then He will cause you to die; then will He give you life," further signify that the process of life and death continues simultaneously. Every death is followed by and brings the message of a new life. A few Muslims killed at the battlefields of Badr, Uhud, etc., brought about the spiritual resurrection of the whole of Arabia.
c
2:29; 16:71; 30:41, 40:69.
1971
The phenomenon of life and death operates simultaneously. Every death is followed by, and brings the hope of, a new life. A few Muslims killed on the battlefields of Badr, Uhud, etc. brought about the spiritual resurrection of the whole of Arabia.
حَتَّىٰٓ إِذَا فَتَحْنَا عَلَيْهِم بَابًا ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ
6:45.
6:45.
Man is so constituted that when he is in comfort and easy circumstances, he throws all caution to the winds and begins to indulge in unseemly conduct. But when his transgression and wicked pursuits produce evil results, he gives himself up to despair.
6:45.
Important Words:
مبلسون (they are in despair) is active participle from أبلس which means, he despaired or gave up hope of God’s mercy; he became broken-spirited; he was or became silent, returning no reply by reason of grief or despair; he was or became confounded or perplexed and unable to see argument; etc. (Lane & Aqrab). See also 2:35.
Commentary:
One of the objects for which God sends down afflictions and visitations on rejecters of truth is that they should become humble and by repenting of their evil ways and by listening to the Divine Message should draw God’s mercy on themselves. The time of a heavenly Messenger is particularly marked by heavenly visitations. On the other hand, in time of prosperity, people are proud and arrogant and become entirely engrossed in worldly affairs. They pay little heed to the voice of truth. So God afflicts them with miseries and misfortunes in order that their pride might be broken. Elsewhere the Quran says: "And indeed We sent Messengers to peoples before thee, then We afflicted them with poverty and adversity that they might humble themselves" (6:43). But such is the perversity of human nature that in spite of afflictions man persists in his wicked ways and refuses to give ear to the Divine Messenger; respite and reprieve only increase him in transgression. When, however, Divine punishment overtakes him then he is all despair.
Besides the present verse the Quran adverts again and again to the subject that persistent rejection of Divine Message never goes unpunished. It has also not omitted to throw adequate light on factors which intimately concern the subject of Divine punishment, viz. (1) while awarding punishment to a wrong-doing person God takes into consideration all the various circumstances and conditions which contributed and led to the commission of the evil deeds (7:9). (2) Everyone has to carry his own cross and no one else but the guilty person himself has to account and suffer for his evil deeds (6:165). (3) The punishment of the evil deed is strictly commensurate with the nature and scope of the crime (42:41). (4) No intercession can benefit the guilty person and no ransom is taken from him (2:49). (5) But God’s mercy always outweighs His wrath (7:157). (6) When good deeds outnumber evil ones, the entire punishment is remitted (7:9)."
e
6:45.
a
6:45.
2563
Important Words:
مبلسون (they are in despair) is active participle from أبلس which means, he despaired or gave up hope of God’s mercy; he became broken-spirited; he was or became silent, returning no reply by reason of grief or despair; he was or became confounded or perplexed and unable to see argument; etc. (Lane & Aqrab). See also 2:35.
Commentary:
One of the objects for which God sends down afflictions and visitations on rejecters of truth is that they should become humble and by repenting of their evil ways and by listening to the Divine Message should draw God’s mercy on themselves. The time of a heavenly Messenger is particularly marked by heavenly visitations. On the other hand, in time of prosperity, people are proud and arrogant and become entirely engrossed in worldly affairs. They pay little heed to the voice of truth. So God afflicts them with miseries and misfortunes in order that their pride might be broken. Elsewhere the Quran says: "And indeed We sent Messengers to peoples before thee, then We afflicted them with poverty and adversity that they might humble themselves" (6:43). But such is the perversity of human nature that in spite of afflictions man persists in his wicked ways and refuses to give ear to the Divine Messenger; respite and reprieve only increase him in transgression. When, however, Divine punishment overtakes him then he is all despair.
Besides the present verse the Quran adverts again and again to the subject that persistent rejection of Divine Message never goes unpunished. It has also not omitted to throw adequate light on factors which intimately concern the subject of Divine punishment, viz. (1) while awarding punishment to a wrong-doing person God takes into consideration all the various circumstances and conditions which contributed and led to the commission of the evil deeds (7:9). (2) Everyone has to carry his own cross and no one else but the guilty person himself has to account and suffer for his evil deeds (6:165). (3) The punishment of the evil deed is strictly commensurate with the nature and scope of the crime (42:41). (4) No intercession can benefit the guilty person and no ransom is taken from him (2:49). (5) But God’s mercy always outweighs His wrath (7:157). (6) When good deeds outnumber evil ones, the entire punishment is remitted (7:9)."
d
6:45.
2010
Man is so constituted that when he is in comfort and easy circumstances, he throws all caution to the winds and begins to indulge in unseemly conduct. But when his transgression and wicked pursuits produce evil results, he gives himself up to despair.
وَهُوَ ٱلَّذِىٓ أَنشَأَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۚ قَلِيلًا مَّا تَشْكُرُونَ
16:79; 67:24.
دیکھیئے سورۃ اعراف آیت۴ نوٹ نمبر۲۔
16:79; 67:24.
One of the meanings of Shukr being to make proper use of a gift (14:8), the verse signifies that God has given us ears, eyes and hearts that we may make proper use of them and benefit thereby materially and spiritually, observe His Signs, listen to the Divine Message and ponder over it.
16:79; 67:24.
Commentary:
One of the several meanings of شکر is to make proper use of a Divine gift (14:8). In view of this meaning of the word the verse would mean that God has given us ears, eyes and hearts that we may make proper use of them and benefit thereby materially and spiritually. He has given us eyes that we may observe His signs; He has given us ears that we may listen to the Divine Message and to the teaching and preaching of His Prophets and He has endowed us with understanding that we may seriously ponder over the arguments which heavenly Messengers give in support of their claims. About those who do not make a proper use of these great gifts the Quran says: "they have hearts but they understand not therewith and they have eyes but they see not therewith, and they have ears but they hear not therewith. They have degraded themselves to the level of beasts, they are more degraded than even cattle" (7:180).
f
16:79; 67:24.
1
دیکھیئے سورۃ اعراف آیت۴ نوٹ نمبر۲۔
a
16:79; 67:24.
2564
Commentary:
One of the several meanings of شکر is to make proper use of a Divine gift (14:8). In view of this meaning of the word the verse would mean that God has given us ears, eyes and hearts that we may make proper use of them and benefit thereby materially and spiritually. He has given us eyes that we may observe His signs; He has given us ears that we may listen to the Divine Message and to the teaching and preaching of His Prophets and He has endowed us with understanding that we may seriously ponder over the arguments which heavenly Messengers give in support of their claims. About those who do not make a proper use of these great gifts the Quran says: "they have hearts but they understand not therewith and they have eyes but they see not therewith, and they have ears but they hear not therewith. They have degraded themselves to the level of beasts, they are more degraded than even cattle" (7:180).
a
16:79; 67:24.
2011
One of the meanings of Shukr being to make proper use of a gift (14:8), the verse signifies that God has given us ears, eyes and hearts that we may make proper use of them and benefit thereby materially and spiritually, observe His Signs, listen to the Divine Message and ponder over it.
وَلَقَدْ صَرَّفْنَٰهُ بَيْنَهُمْ لِيَذَّكَّرُوا۟ فَأَبَىٰٓ أَكْثَرُ ٱلنَّاسِ إِلَّا كُفُورًا