Topic: Perfection In
View Aspects
فَإِذَا سَوَّيْتُهُۥ وَنَفَخْتُ فِيهِ مِن رُّوحِى فَقَعُوا۟ لَهُۥ سَٰجِدِينَ
32:10; 38:73.
2:35; 7:12; 17:62; 18:51; 20:117.
‘天使’ 这一单词的意思是指全部创造。因为天使们是全部创造的第一个环节。因而给予他们的命令也适用一切创造。有意义的是: «古兰经» 在别处讲到安拉命令天使们服从 “阿丹”。而在本节以及下面几节经文中, 所用的单词却是 “人”。因此在 «古兰经» 中, 这两个单词是作为同义词使用的。给予天使们有关阿丹的命令适用每个人。安拉把精神输入每个人中, 并且命令天使们为他效劳。人是安拉在世上的代理者, 并且在他身上反映出安拉的常德。
اس آیت میں سَجَدَ کا صِلہ لام آیا ہے۔ جس کے معنے کبھی ’’اس کو‘‘ کے ہوتے ہیں اور کبھی ’’ساتھ‘‘ کے۔ مفسروں نے اس کا ترجمہ یہ کیا ہے کہ اس کو یعنی آدم کو سجدہ کرنا۔ مگر یہ قرآنی تعلیم کے خلاف ہے پس ہم نے دوسرے معنے لیے ہیں اور یہ ترجمہ کیا ہے کہ آدم کے ساتھ سجدہ میں گر جانا۔ یعنی جس طرح آدم صرف خدا کی پرستش کرے گا تم بھی صرف خدا کی پرستش کرنا۔
32:10; 38:73.
2:35; 7:12; 17:62; 18:51; 20:117.
By the word "angels" is meant the whole of creation, because angels constitute the first link of all creation and, as such, a command given to them really applies to the whole of creation. It is significant that whereas elsewhere the Qur’an speaks of the command of God to the angels to submit to "Adam", in the present and the following verses the word used is "man". Thus both these words have been used synonymously in the Qur’an. The command given to angels with regard to Adam applies to every man. Into every man God breathes His Spirit and angels are commanded to serve him. Man is God’s vicegerent on earth and in his person he reflects Divine attributes.
32:10; 38:73.
2:35; 7:12; 17:62; 18:51; 20:117.
Commentary:
In the present verse the example of the man who, in the beginning of human civilized life, achieved moral and spiritual perfection has been cited, and we are told that he was vouchsafed Divine revelation and angels were pressed into his service and were made to carry out his programme and plans. The mention of man or Adam here implies that the descending of the Word of God upon man and its preservation and protection have gone on from the beginning of creation.
The pronoun "him" in the expression سویته (I have fashioned him) refers not only to Adam but to every human being; for it is into every man that God breathes His spirit and angels are also appointed to serve him. When a peasant, for instance, ploughs his land and casts his seed in it, the angels are bidden to help him and produce the results of his labour. Thus the injunction, fall ye down in submission to him, given to the angels holds good for every human being. It appears from the Quran that whereas all things are subject to the control of angels, all things have been created for the service of man (45:14). This shows that angels are employed in the service of mankind.
a
32:10; 38:73.
b
2:35; 7:12; 17:62; 18:51; 20:117.
662
‘天使’ 这一单词的意思是指全部创造。因为天使们是全部创造的第一个环节。因而给予他们的命令也适用一切创造。有意义的是: «古兰经» 在别处讲到安拉命令天使们服从 “阿丹”。而在本节以及下面几节经文中, 所用的单词却是 “人”。因此在 «古兰经» 中, 这两个单词是作为同义词使用的。给予天使们有关阿丹的命令适用每个人。安拉把精神输入每个人中, 并且命令天使们为他效劳。人是安拉在世上的代理者, 并且在他身上反映出安拉的常德。
3
اس آیت میں سَجَدَ کا صِلہ لام آیا ہے۔ جس کے معنے کبھی ’’اس کو‘‘ کے ہوتے ہیں اور کبھی ’’ساتھ‘‘ کے۔ مفسروں نے اس کا ترجمہ یہ کیا ہے کہ اس کو یعنی آدم کو سجدہ کرنا۔ مگر یہ قرآنی تعلیم کے خلاف ہے پس ہم نے دوسرے معنے لیے ہیں اور یہ ترجمہ کیا ہے کہ آدم کے ساتھ سجدہ میں گر جانا۔ یعنی جس طرح آدم صرف خدا کی پرستش کرے گا تم بھی صرف خدا کی پرستش کرنا۔
b
32:10; 38:73.
c
2:35; 7:12; 17:62; 18:51; 20:117.
1736
Commentary:
In the present verse the example of the man who, in the beginning of human civilized life, achieved moral and spiritual perfection has been cited, and we are told that he was vouchsafed Divine revelation and angels were pressed into his service and were made to carry out his programme and plans. The mention of man or Adam here implies that the descending of the Word of God upon man and its preservation and protection have gone on from the beginning of creation.
The pronoun "him" in the expression سویته (I have fashioned him) refers not only to Adam but to every human being; for it is into every man that God breathes His spirit and angels are also appointed to serve him. When a peasant, for instance, ploughs his land and casts his seed in it, the angels are bidden to help him and produce the results of his labour. Thus the injunction, fall ye down in submission to him, given to the angels holds good for every human being. It appears from the Quran that whereas all things are subject to the control of angels, all things have been created for the service of man (45:14). This shows that angels are employed in the service of mankind.
c
32:10; 38:73.
d
2:35; 7:12; 17:62; 18:51; 20:117.
1495
By the word "angels" is meant the whole of creation, because angels constitute the first link of all creation and, as such, a command given to them really applies to the whole of creation. It is significant that whereas elsewhere the Qur’an speaks of the command of God to the angels to submit to "Adam", in the present and the following verses the word used is "man". Thus both these words have been used synonymously in the Qur’an. The command given to angels with regard to Adam applies to every man. Into every man God breathes His Spirit and angels are commanded to serve him. Man is God’s vicegerent on earth and in his person he reflects Divine attributes.
ثُمَّ سَوَّىٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِۦ ۖ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۚ قَلِيلًا مَّا تَشْكُرُونَ
یعنی تکمیل جسم کے بعد جسمانی روح ڈالی اور تکمیل روحانیت کے بعد کلام الٰہی اس پر نازل کیا۔
15:30; 38:73.
Ruh meaning, human soul and Divine revelation (Lane), the verse signifies that after the physical development of the embryo becomes complete in the womb, it develops a soul; or the meaning may be that after the spiritual development of man becomes complete he receives Divine revelation.
15:30; 38:73.
Important Words:
روحه (His spirit). روح is derived from راح, which means, he was brisk, lively, active; it became cool and pleasant. روحmeans, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation, and of voluntary motion; the breath of life; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane). See also 4:172 & 16:3.
Commentary:
روح or spirit in the verse may signify the divine soul, or spirit, or that subtle and incomprehensible thing in man which distinguishes him from, and establishes his superiority over, the animal kingdom and invests him, so to say, with Divine attributes. The word, as given under "Important Words," may here also signify Divine revelation, particularly the Quran. The verse signifies that after the physical development of the embryo becomes complete in the womb, it receives a soul; or the meaning may be that, after the spiritual development of a man becomes complete, he receives Divine revelation.
d
15:30; 38:73.
1017
رُوْح (Ruh) 的意思是: 人类的灵魂和安拉的启示 (Lane)。这节经文指示: 胚胎在母腹中发育完全后, 他发展成为一个人; 或者意义可以是: 人类的精神发展得完全后, 他们就接受安拉的启示。
3
یعنی تکمیل جسم کے بعد جسمانی روح ڈالی اور تکمیل روحانیت کے بعد کلام الٰہی اس پر نازل کیا۔
d
15:30; 38:73.
3065
Important Words:
روحه (His spirit). روح is derived from راح, which means, he was brisk, lively, active; it became cool and pleasant. روحmeans, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation, and of voluntary motion; the breath of life; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane). See also 4:172 & 16:3.
Commentary:
روح or spirit in the verse may signify the divine soul, or spirit, or that subtle and incomprehensible thing in man which distinguishes him from, and establishes his superiority over, the animal kingdom and invests him, so to say, with Divine attributes. The word, as given under "Important Words," may here also signify Divine revelation, particularly the Quran. The verse signifies that after the physical development of the embryo becomes complete in the womb, it receives a soul; or the meaning may be that, after the spiritual development of a man becomes complete, he receives Divine revelation.
d
15:30; 38:73.
2324
Ruh meaning, human soul and Divine revelation (Lane), the verse signifies that after the physical development of the embryo becomes complete in the womb, it develops a soul; or the meaning may be that after the spiritual development of man becomes complete he receives Divine revelation.
فَإِذَا سَوَّيْتُهُۥ وَنَفَخْتُ فِيهِ مِن رُّوحِى فَقَعُوا۟ لَهُۥ سَٰجِدِينَ
15:30; 32:10.
When a Prophet is raised in the world, angels are commanded to assist him in the furtherance of his cause and to render null and void all the schemes and machinations of his enemies.
15:30; 32:10.
Commentary:
This and the next verse mean to say that when a Messenger is entrusted with his great mission, and Divine revelation descends on him, angels begin to help him in his great mission. Or they may mean that men of angelic nature accept his lead and help to spread his Message.
b
15:30; 32:10.
1118
当一位先知在世界上兴起时, 安拉命令天使协助他促成他的事业, 使他敌人的一切阴谋诡计终归无效。
b
15:30; 32:10.
3429
Commentary:
This and the next verse mean to say that when a Messenger is entrusted with his great mission, and Divine revelation descends on him, angels begin to help him in his great mission. Or they may mean that men of angelic nature accept his lead and help to spread his Message.
b
15:30; 32:10.
2553
When a Prophet is raised in the world, angels are commanded to assist him in the furtherance of his cause and to render null and void all the schemes and machinations of his enemies.
خَلَقَ ٱلْإِنسَٰنَ
96:3.
96:3.
The word, 'man,' besides its general connotation, may here signify 'the perfect man,' i.e. the Holy Prophet, in whom Divine attributes found their most perfect and complete manifestation. The verse thus signifies that, out of beneficence, God created man in order that he may rise to the highest peaks of spiritual development and may reflect in his person Divine attributes.
96:3.
Commentary:
The word الانسان (man), besides its general connotation, may also signify here "the Perfect Man," i.e. the Holy Prophet, in whom Divine attributes found their most perfect and complete manifestation. The verse thus signifies that out of beneficence God created man in order that he may rise to the highest peaks of spiritual development and may reflect in his person Divine attributes.
b
96:3.
b
96:3.
4045
Commentary:
The word الانسان (man), besides its general connotation, may also signify here "the Perfect Man," i.e. the Holy Prophet, in whom Divine attributes found their most perfect and complete manifestation. The verse thus signifies that out of beneficence God created man in order that he may rise to the highest peaks of spiritual development and may reflect in his person Divine attributes.
b
96:3.
2919
The word, 'man,' besides its general connotation, may here signify 'the perfect man,' i.e. the Holy Prophet, in whom Divine attributes found their most perfect and complete manifestation. The verse thus signifies that, out of beneficence, God created man in order that he may rise to the highest peaks of spiritual development and may reflect in his person Divine attributes.
لَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ فِىٓ أَحْسَنِ تَقْوِيمٍ
23:12-15.
23:12-15.
23:13-15.
Important Words:
تقویم (make, formation or build) is inf. noun from قوم . They say قوم الأمر i.e. he managed the affair well. قوم الشیء means, he set the thing right or made it straight or even (Aqrab & Lane).
Commentary:
The verse may mean:
1. Man has been endowed with the best natural powers and qualities, by making use of which he can make infinite progress.
2. God has endowed man with a creative power, i.e. he can be a good architect and builder in both the physical and spiritual senses.
The question naturally arises: When man has been endowed with such wonderful natural powers and capacities, why does he sin? Various schools have their own explanations for this baffling question. According to one school man is prone to evil, though he has also been endowed with the power to correct and reform himself. This is the Buddhist conception of evil. (ii) According to Christian belief man is by nature sinful, because Adam faltered and committed a sin, and his progeny inherited the taint of sin from their progenitor. (iii) The third school holds the view that man is not born with a good or bad nature. He comes into the world with some natural inclinations and instinctive impulses and it is the sort of education which he gets or the atmosphere in which he moves that make him good or bad. Some mystics hold the view that man is deprived of all freedom of will or action and is completely denied discretion or volition and that he is a helpless victim of predetermined set of conditions and circumstances which he cannot overcome. (iv) The protagonists of the theory of transmigration of souls are of the view that man is born to suffer for the evil deeds he does in a former existence and goes through various forms of rebirth to cleanse himself of his sins. All these views evidently contravene human reason and offend against his moral sense. According to Islam, however, man is born with a pure and unsullied nature, with a natural tendency to do good, but he has also been given a large measure of freedom of will and action to mould himself as he chooses. He has been endowed with great natural powers and qualities to make unlimited moral progress and to rise spiritually so high as to become the mirror in which Divine attributes are reflected. But if he misuses God-given powers and attributes, he sinks lower than even beasts and brutes and becomes the Devil incarnate as the next verse shows. Briefly, the verse signifies that man is blessed with great potentialities for good or evil.
a
23:12-15.
a
23:13-15.
4779
Important Words:
تقویم (make, formation or build) is inf. noun from قوم . They say قوم الأمر i.e. he managed the affair well. قوم الشیء means, he set the thing right or made it straight or even (Aqrab & Lane).
Commentary:
The verse may mean:
1. Man has been endowed with the best natural powers and qualities, by making use of which he can make infinite progress.
2. God has endowed man with a creative power, i.e. he can be a good architect and builder in both the physical and spiritual senses.
The question naturally arises: When man has been endowed with such wonderful natural powers and capacities, why does he sin? Various schools have their own explanations for this baffling question. According to one school man is prone to evil, though he has also been endowed with the power to correct and reform himself. This is the Buddhist conception of evil. (ii) According to Christian belief man is by nature sinful, because Adam faltered and committed a sin, and his progeny inherited the taint of sin from their progenitor. (iii) The third school holds the view that man is not born with a good or bad nature. He comes into the world with some natural inclinations and instinctive impulses and it is the sort of education which he gets or the atmosphere in which he moves that make him good or bad. Some mystics hold the view that man is deprived of all freedom of will or action and is completely denied discretion or volition and that he is a helpless victim of predetermined set of conditions and circumstances which he cannot overcome. (iv) The protagonists of the theory of transmigration of souls are of the view that man is born to suffer for the evil deeds he does in a former existence and goes through various forms of rebirth to cleanse himself of his sins. All these views evidently contravene human reason and offend against his moral sense. According to Islam, however, man is born with a pure and unsullied nature, with a natural tendency to do good, but he has also been given a large measure of freedom of will and action to mould himself as he chooses. He has been endowed with great natural powers and qualities to make unlimited moral progress and to rise spiritually so high as to become the mirror in which Divine attributes are reflected. But if he misuses God-given powers and attributes, he sinks lower than even beasts and brutes and becomes the Devil incarnate as the next verse shows. Briefly, the verse signifies that man is blessed with great potentialities for good or evil.
b
23:12-15.