Topic: Man Created Without
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فَدَلَّىٰهُمَا بِغُرُورٍ ۚ فَلَمَّا ذَاقَا ٱلشَّجَرَةَ بَدَتْ لَهُمَا سَوْءَٰتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّةِ ۖ وَنَادَىٰهُمَا رَبُّهُمَآ أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا ٱلشَّجَرَةِ وَأَقُل لَّكُمَآ إِنَّ ٱلشَّيْطَٰنَ لَكُمَا عَدُوٌّ مُّبِينٌ
2:37; 20:122.
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
سَوْءَة (Sau’ah) 这一单词的意思是, 一个人想把它遮掩起来的任何邪恶、卑鄙、不体面或讨厌的话、习惯或行为; 赤身裸体 (Lane)。这里, 这一单词的意思是 “隐私之物” 或 “弱点”, 因为没有人不知道自己的赤身裸体的状态。阿丹确实不知道他的某些弱点。当他的敌人引诱他离开安全位置的时候, 他开始认识到他的弱点。每个人都有某些弱点, 连他自己也不知道, 只有在严峻考验的时候, 或他在受诱惑和考验的时候, 这些弱点才会暴露出来。因此, 阿丹正是在恶魔引诱和欺骗他时, 他才感觉到他的某些天性上的弱点。«古兰经» 并没有说其它人开始知道阿丹和他妻子的弱点, 而是说他们自己觉悟到自己的弱点。
یعنی جب انسان بدی کا ارتکاب کر چکتا ہے تو اس کی ضمیر اس کو بتاتی ہے کہ دیکھ تو کتنا کمزور تھا اس کام نے تجھے کوئی فائدہ نہیں پہنچایا۔ اور اگر تو یہ کام نہ کرتا‘ تو تیرا کوئی خاص نقصان نہیں تھا۔ تب انسان کو ہوش آتی ہے اور جنت کی زینت کے سامانوں یعنی ان اعمال سے جن کی وجہ سے انسان جنت میں جاتا ہے وہ اپنی بدیوں کو ڈھانپنے کی کوشش کرتا ہے اور توبہ سے اپنے گناہوں کو دھوتا ہے۔ قرآن کریم میں وَرَقِ الْجَنَّۃ کے لفظ ہیں جس کے معنے مفسرین نے غلطی سے پتہ کے کیے ہیں حالانکہ اس کے معنے زینت کے بھی ہیں اور یہی ہم نے کیے ہیں۔ مطلب یہ کہ جن کاموں سے جنت میں زینت ملتی ہے۔ وہ کام آد
یہ مرادنہیں کہ بدی کرنے والے لوگوں کو واقعہ میں کوئی لفظی الہام ہوتا ہے۔ بلکہ مراد یہ ہے کہ جب انسان کے دل میں شرم اور ندامت پیدا ہوتی ہے تو اس کی فطرت صحیحہ اس کو بتاتی ہے کہ جو کچھ خداتعالیٰ نے کہا تھا وہ سچ تھا۔ اور جو کچھ اس نے کیا ہے وہ غلط تھا۔ تب وہ دعاؤں اور استغفار میں لگ جاتا ہے اور خدا کا فضل حاصل کر لیتا ہے۔
2:37; 20:122.
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
The word Sayyi’ah which means, any evil, foul, unseemly or abominable saying or habit or action which one would like to hide; shame; nakedness (Lane), is used here in the sense of "object of shame" or "weakness," because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Every person has certain weaknesses which are hidden even from himself, but which become exposed at time of strain and stress, or when he is tempted and tried. So it was when Adam was tempted and deceived by Satan that he became aware of some of his natural weaknesses. The Qur’an does not say that the weaknesses of Adam and his wife became known to other people, but that they only themselves became conscious of them.
Waraq, meaning, the prime and freshness of a thing; the young lads of a community (Lisan) signifies that when Satan succeeded in causing a split in Adam’s community and some of its weaker members had gone out of its fold, he gathered together the Auraq (leaves) of the Garden, i.e. the youth of the community, and began to reunite and reorganize his people with their help. It is generally the youth who, being mostly free from preconceived ideas and prejudices, follow and help the Prophets of God (10:84). The being whom the Qur’an has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Qur’an. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but also to those human beings who, on account of t
2:37; 20:122.
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
Important Words:
دلھما (caused them to fall into disobedience) is derived from دلی or دلا. They say دلاالدلو i.e. he pulled or drew the bucket (of water) out of the well. دلاحاجته means, he sought or demanded the object of his want. ادلی الدلو means, he let down the bucket into the well to draw out water with it. دلی الشیء means, he let down the thing or he let it fall or he made it hang down. It also means, he brought or drew the thing near to another. دلاه بغرور means, he caused him to fall into disobedience by deceit; or he excited his cupidity with deceit and guile; or he caused him to fall into that which he desired without his knowledge and so exposed him to loss or injury (Lane). The expression, as used in this verse, shows that Satan deceived Adam and drew him and his wife to himself or to the forbidden tree by deceitful talk and thus caused them to fall into disobedience, while they knew not.
ورق (leaves) is both singular and plural and is noun from the verb ورق. They say ورق الشجر i.e. the tree put forth its leaves. اورق الرجل means, the man became rich; his wealth and money increased. ورق, therefore, means, leaves, foliage, parchment; sheet of paper; thin plate of metal; minted silver coins; the prime and freshness of a thing; the young lads of a community; any animal having life (Aqrab, Lane & Lisan).
Commentary:
Every person has certain weaknesses which are hidden even from himself but which become exposed at a time of strain and stress or when he is tempted and tried. For instance, some men are cowardly, but they are not generally conscious of their cowardice. When however, they encounter a danger, and their heart fails them, they realize their weakness. So it was when Adam was tempted and deceived by Satan that he became aware of his natural weaknesses. The Quran does not say that the weaknesses of Adam and his wife became known to other people, but that they became known to themselves.
The word سوأة (treated under 7:21 above) is not used here in the sense of "nakedness" but rather of "objects of shame" or "weakness", because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Before this he did his work, aided and helped by Divine grace which kept covered his failings and weaknesses; but when he allied himself with the family against which he had been warned, he was exposed and he realized, to his sorrow, how weak he was.
As Satan had succeeded in causing a split in the community and some of the weaker members had gone out of its fold, Adam gathered together the اوراق (leaves) of the garden, i.e. the youth of the community and began to reunite and reorganize his people with their help. It is generally the young men who, being mostly free from bias and regardless of dangers, follow and help the Prophets of God. Speaking of Moses, the Quran says: And none obeyed Moses, save some youths from among his people, because of the fear of Pharaoh and their chiefs (10:84).
It must be noted here that the being whom the Quran has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Quran. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but to certain human beings also who, on account of their evil nature and wicked deeds, become, as it were, fiends incarnate. Just as a man can advance in virtue and piety so as to become like an angel, similarly he may become morally so depraved and degenerate as to be called a devil. Thus the Shaitan, who tempted Adam and caused him to slip, was not an invisible evil spirit but a wicked man of flesh and blood, a devil from among human beings, a manifestation of Satan, and an agent of Iblis. He was a member of the family which Adam had been bidden to avoid. The Holy Prophet tells us that his name was Harith, literally meaning a farmer, (Tirmidhi, ch. on Tafsir) which is further evidence of his being a human being and not an evil spirit. See also 2:15 & 2:37.
Adam’s error lay in taking this man-devil for a well-wisher, although God had warned him against having anything to do with him.
a
2:37; 20:122.
b
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
483
سَوْءَة (Sau’ah) 这一单词的意思是, 一个人想把它遮掩起来的任何邪恶、卑鄙、不体面或讨厌的话、习惯或行为; 赤身裸体 (Lane)。这里, 这一单词的意思是 “隐私之物” 或 “弱点”, 因为没有人不知道自己的赤身裸体的状态。阿丹确实不知道他的某些弱点。当他的敌人引诱他离开安全位置的时候, 他开始认识到他的弱点。每个人都有某些弱点, 连他自己也不知道, 只有在严峻考验的时候, 或他在受诱惑和考验的时候, 这些弱点才会暴露出来。因此, 阿丹正是在恶魔引诱和欺骗他时, 他才感觉到他的某些天性上的弱点。«古兰经» 并没有说其它人开始知道阿丹和他妻子的弱点, 而是说他们自己觉悟到自己的弱点。
1
یعنی جب انسان بدی کا ارتکاب کر چکتا ہے تو اس کی ضمیر اس کو بتاتی ہے کہ دیکھ تو کتنا کمزور تھا اس کام نے تجھے کوئی فائدہ نہیں پہنچایا۔ اور اگر تو یہ کام نہ کرتا‘ تو تیرا کوئی خاص نقصان نہیں تھا۔ تب انسان کو ہوش آتی ہے اور جنت کی زینت کے سامانوں یعنی ان اعمال سے جن کی وجہ سے انسان جنت میں جاتا ہے وہ اپنی بدیوں کو ڈھانپنے کی کوشش کرتا ہے اور توبہ سے اپنے گناہوں کو دھوتا ہے۔ قرآن کریم میں وَرَقِ الْجَنَّۃ کے لفظ ہیں جس کے معنے مفسرین نے غلطی سے پتہ کے کیے ہیں حالانکہ اس کے معنے زینت کے بھی ہیں اور یہی ہم نے کیے ہیں۔ مطلب یہ کہ جن کاموں سے جنت میں زینت ملتی ہے۔ وہ کام آد
2
یہ مرادنہیں کہ بدی کرنے والے لوگوں کو واقعہ میں کوئی لفظی الہام ہوتا ہے۔ بلکہ مراد یہ ہے کہ جب انسان کے دل میں شرم اور ندامت پیدا ہوتی ہے تو اس کی فطرت صحیحہ اس کو بتاتی ہے کہ جو کچھ خداتعالیٰ نے کہا تھا وہ سچ تھا۔ اور جو کچھ اس نے کیا ہے وہ غلط تھا۔ تب وہ دعاؤں اور استغفار میں لگ جاتا ہے اور خدا کا فضل حاصل کر لیتا ہے۔
a
2:37; 20:122.
b
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
924
Important Words:
دلھما (caused them to fall into disobedience) is derived from دلی or دلا. They say دلاالدلو i.e. he pulled or drew the bucket (of water) out of the well. دلاحاجته means, he sought or demanded the object of his want. ادلی الدلو means, he let down the bucket into the well to draw out water with it. دلی الشیء means, he let down the thing or he let it fall or he made it hang down. It also means, he brought or drew the thing near to another. دلاه بغرور means, he caused him to fall into disobedience by deceit; or he excited his cupidity with deceit and guile; or he caused him to fall into that which he desired without his knowledge and so exposed him to loss or injury (Lane). The expression, as used in this verse, shows that Satan deceived Adam and drew him and his wife to himself or to the forbidden tree by deceitful talk and thus caused them to fall into disobedience, while they knew not.
ورق (leaves) is both singular and plural and is noun from the verb ورق. They say ورق الشجر i.e. the tree put forth its leaves. اورق الرجل means, the man became rich; his wealth and money increased. ورق, therefore, means, leaves, foliage, parchment; sheet of paper; thin plate of metal; minted silver coins; the prime and freshness of a thing; the young lads of a community; any animal having life (Aqrab, Lane & Lisan).
Commentary:
Every person has certain weaknesses which are hidden even from himself but which become exposed at a time of strain and stress or when he is tempted and tried. For instance, some men are cowardly, but they are not generally conscious of their cowardice. When however, they encounter a danger, and their heart fails them, they realize their weakness. So it was when Adam was tempted and deceived by Satan that he became aware of his natural weaknesses. The Quran does not say that the weaknesses of Adam and his wife became known to other people, but that they became known to themselves.
The word سوأة (treated under 7:21 above) is not used here in the sense of "nakedness" but rather of "objects of shame" or "weakness", because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Before this he did his work, aided and helped by Divine grace which kept covered his failings and weaknesses; but when he allied himself with the family against which he had been warned, he was exposed and he realized, to his sorrow, how weak he was.
As Satan had succeeded in causing a split in the community and some of the weaker members had gone out of its fold, Adam gathered together the اوراق (leaves) of the garden, i.e. the youth of the community and began to reunite and reorganize his people with their help. It is generally the young men who, being mostly free from bias and regardless of dangers, follow and help the Prophets of God. Speaking of Moses, the Quran says: And none obeyed Moses, save some youths from among his people, because of the fear of Pharaoh and their chiefs (10:84).
It must be noted here that the being whom the Quran has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Quran. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but to certain human beings also who, on account of their evil nature and wicked deeds, become, as it were, fiends incarnate. Just as a man can advance in virtue and piety so as to become like an angel, similarly he may become morally so depraved and degenerate as to be called a devil. Thus the Shaitan, who tempted Adam and caused him to slip, was not an invisible evil spirit but a wicked man of flesh and blood, a devil from among human beings, a manifestation of Satan, and an agent of Iblis. He was a member of the family which Adam had been bidden to avoid. The Holy Prophet tells us that his name was Harith, literally meaning a farmer, (Tirmidhi, ch. on Tafsir) which is further evidence of his being a human being and not an evil spirit. See also 2:15 & 2:37.
Adam’s error lay in taking this man-devil for a well-wisher, although God had warned him against having anything to do with him.
a
2:37; 20:122.
b
2:169, 209; 6:143; 12:6; 20:118; 28:16; 35:7; 36:61.
958
The word Sayyi’ah which means, any evil, foul, unseemly or abominable saying or habit or action which one would like to hide; shame; nakedness (Lane), is used here in the sense of "object of shame" or "weakness," because no man’s nakedness is hidden from him. Some of Adam’s weaknesses were indeed hidden from him and he came to realize them when his enemy lured him away from his position of security. Every person has certain weaknesses which are hidden even from himself, but which become exposed at time of strain and stress, or when he is tempted and tried. So it was when Adam was tempted and deceived by Satan that he became aware of some of his natural weaknesses. The Qur’an does not say that the weaknesses of Adam and his wife became known to other people, but that they only themselves became conscious of them.
959
Waraq, meaning, the prime and freshness of a thing; the young lads of a community (Lisan) signifies that when Satan succeeded in causing a split in Adam’s community and some of its weaker members had gone out of its fold, he gathered together the Auraq (leaves) of the Garden, i.e. the youth of the community, and began to reunite and reorganize his people with their help. It is generally the youth who, being mostly free from preconceived ideas and prejudices, follow and help the Prophets of God (10:84). The being whom the Qur’an has represented as having refused to submit to Adam is called Iblis, while the person who tempted him is called Satan. This distinction is observed not only in the verse under comment, but in all the relevant verses throughout the Qur’an. This shows that, so far as this narrative is concerned, Satan and Iblis were two different persons. In fact, the word Shaitan (Satan) is applied not only to evil spirits but also to those human beings who, on account of t
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَنَّةِ ۖ هُمْ فِيهَا خَٰلِدُونَ
2:234, 287; 6:153; 7:43; 23:63.
The parenthetical clause, We charge not any soul beyond its capacity, contradicts the Christian dogma that sin being ingrained in human nature, it is beyond the power of man to get rid of it.
2:234,287; 6:153; 7:43; 23:63.
Commentary:
The parenthetical clause, We task not any soul beyond its capacity, contradicts the Christian dogma that sin being ingrained in human nature, it is beyond the power of man to get rid of it, and that this natural disability of man is remedied only by belief in the atonement of Jesus. The word 'task' shows that by 'good works' are meant such good works as are in the power of man to do.
b
2:234, 287; 6:153; 7:43; 23:63.
492
“我不令人负担超过其能力的担子” 这一插入句, 是与 “罪恶是人类天性固有的, 是人类能力无法去除的这一基督教教义相反的。”
b
2:234,287; 6:153; 7:43; 23:63.
942
Commentary:
The parenthetical clause, We task not any soul beyond its capacity, contradicts the Christian dogma that sin being ingrained in human nature, it is beyond the power of man to get rid of it, and that this natural disability of man is remedied only by belief in the atonement of Jesus. The word 'task' shows that by 'good works' are meant such good works as are in the power of man to do.
b
2:234, 287; 6:153; 7:43; 23:63.
975
The parenthetical clause, We charge not any soul beyond its capacity, contradicts the Christian dogma that sin being ingrained in human nature, it is beyond the power of man to get rid of it.
وَٱعْلَمُوٓا۟ أَنَّ فِيكُمْ رَسُولَ ٱللَّهِ ۚ لَوْ يُطِيعُكُمْ فِى كَثِيرٍ مِّنَ ٱلْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ ٱللَّهَ حَبَّبَ إِلَيْكُمُ ٱلْإِيمَٰنَ وَزَيَّنَهُۥ فِى قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ ٱلْكُفْرَ وَٱلْفُسُوقَ وَٱلْعِصْيَانَ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلرَّٰشِدُونَ
在这里告诉穆斯林, 穆圣可能与他们协商关于他们的事情, 但不要希望他必定听从人家的意见, 因为他是从安拉接受指导, 而且他是负起最后责任的。
Muslims are here told that the Holy Prophet might seek counsel in matters concerning them, but he should not be expected necessarily to follow their advice as he receives guidance from on High and because also his is the final responsibility.
6:109.
Commentary:
The verse continues the general theme of the Surah, the immediately preceding verse constituting a necessary parenthesis. In the earlier verses the Muslims were enjoined to give unquestioning obedience to the Holy Prophet and to show respect to him which befitted his station as God’s great Prophet. In this verse they are told that the Prophet would seek their counsel in matters concerning them but he should not be expected to follow their advice as he received guidance from on high and because also his was the final responsibility, and their judgement, at best, might be defective. It was enough for them that God, through His Grace, "has endeared faith to you."
1276
在这里告诉穆斯林, 穆圣可能与他们协商关于他们的事情, 但不要希望他必定听从人家的意见, 因为他是从安拉接受指导, 而且他是负起最后责任的。
a
6:109.
3846
Commentary:
The verse continues the general theme of the Surah, the immediately preceding verse constituting a necessary parenthesis. In the earlier verses the Muslims were enjoined to give unquestioning obedience to the Holy Prophet and to show respect to him which befitted his station as God’s great Prophet. In this verse they are told that the Prophet would seek their counsel in matters concerning them but he should not be expected to follow their advice as he received guidance from on high and because also his was the final responsibility, and their judgement, at best, might be defective. It was enough for them that God, through His Grace, "has endeared faith to you."
2792
Muslims are here told that the Holy Prophet might seek counsel in matters concerning them, but he should not be expected necessarily to follow their advice as he receives guidance from on High and because also his is the final responsibility.
وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ
«古兰经» 提到了人的心灵的三个发展阶段。第一阶段叫做控制不了的心灵 (الَنَّفْسُ الْاَمَّارَة, Annafsul-Ammarah), 这时人的兽性占优势。第二阶段是自责的心灵(الَنَّفْسُ اللَّوَّامَة, Annafsul-Lawwamah) 阶段, 这时人的觉醒的良心责备他所干的恶行, 抑制他的感情和欲望。在这一阶段人性占统治地位。这是他的道德复生的开端, 因此在这里作为最后复生的引证。如果人不负责任, 不对他后世的行为负责, 那么, 为什么要为作恶而受良心责备? 然后人的心灵的第三个也是最高发展阶段, 就是安宁的心灵 (اَلنَّفْسُ الْمُطْمَئِنَّة, Annafsul-Mutma’innah) 阶段。人的心灵到了这个阶段实际上就可以免于失败, 不再犹豫, 并和造物主和平相处。
The Qur’an has mentioned three stages of development of the human soul. The first stage is called Nafs-e-Ammarah (the uncontrollable spirit), when the animal in man is predominant. The second stage is that of Nafs-e-Lawwamah (the self-accusing spirit), when man’s awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. At this stage the human in man gets the upper hand. It is the beginning of his moral resurrection and therefore has been cited here in evidence of the Final Resurrection. If man has no responsibility, and if he is not to account for his actions in an afterlife, then why this pricking of conscience at the doing of an evil deed? The third and the highest stage of development of the human soul, however, is that of Nafs-e-Mutma’innah (the soul at rest). At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
Commentary:
The Quran has mentioned three stages of development of the human soul. The first stage is called النفس الامارة i.e. the uncontrollable spirit or the spirit prone to evil, when the animal in man is predominant.
The second stage is that of النفس اللوامة i.e. the self-accusing spirit, when man begins to be conscious of evil, that is, when his awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. In moments of weakness of the flesh, in this stage, he may falter or fall, but will not perish, every failure bringing with it a fresh reproach and repentance. The human in man gets the upper hand in him. It is the beginning of his spiritual resurrection. النفس اللوامةhas been cited here in evidence of the Final Resurrection. If man has no responsibility, if he has not to account for his deeds in an afterlife, why this pricking of conscience at the doing of an evil deed?
The highest stage of development of the human soul, however, is that of النفس المطمئنة i.e. the spirit at rest. At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
1534
«古兰经» 提到了人的心灵的三个发展阶段。第一阶段叫做控制不了的心灵 (الَنَّفْسُ الْاَمَّارَة, Annafsul-Ammarah), 这时人的兽性占优势。第二阶段是自责的心灵(الَنَّفْسُ اللَّوَّامَة, Annafsul-Lawwamah) 阶段, 这时人的觉醒的良心责备他所干的恶行, 抑制他的感情和欲望。在这一阶段人性占统治地位。这是他的道德复生的开端, 因此在这里作为最后复生的引证。如果人不负责任, 不对他后世的行为负责, 那么, 为什么要为作恶而受良心责备? 然后人的心灵的第三个也是最高发展阶段, 就是安宁的心灵 (اَلنَّفْسُ الْمُطْمَئِنَّة, Annafsul-Mutma’innah) 阶段。人的心灵到了这个阶段实际上就可以免于失败, 不再犹豫, 并和造物主和平相处。
4458
Commentary:
The Quran has mentioned three stages of development of the human soul. The first stage is called النفس الامارة i.e. the uncontrollable spirit or the spirit prone to evil, when the animal in man is predominant.
The second stage is that of النفس اللوامة i.e. the self-accusing spirit, when man begins to be conscious of evil, that is, when his awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. In moments of weakness of the flesh, in this stage, he may falter or fall, but will not perish, every failure bringing with it a fresh reproach and repentance. The human in man gets the upper hand in him. It is the beginning of his spiritual resurrection. النفس اللوامةhas been cited here in evidence of the Final Resurrection. If man has no responsibility, if he has not to account for his deeds in an afterlife, why this pricking of conscience at the doing of an evil deed?
The highest stage of development of the human soul, however, is that of النفس المطمئنة i.e. the spirit at rest. At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
3177
The Qur’an has mentioned three stages of development of the human soul. The first stage is called Nafs-e-Ammarah (the uncontrollable spirit), when the animal in man is predominant. The second stage is that of Nafs-e-Lawwamah (the self-accusing spirit), when man’s awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. At this stage the human in man gets the upper hand. It is the beginning of his moral resurrection and therefore has been cited here in evidence of the Final Resurrection. If man has no responsibility, and if he is not to account for his actions in an afterlife, then why this pricking of conscience at the doing of an evil deed? The third and the highest stage of development of the human soul, however, is that of Nafs-e-Mutma’innah (the soul at rest). At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
إِنَّا خَلَقْنَا ٱلْإِنسَٰنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَٰهُ سَمِيعًۢا بَصِيرًا
18:38; 35:12; 36:78; 40:68; 80:20.
18:38; 35:12; 36:78; 40:68; 80:20.
Man is created from a sperm-drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes which are meant for his moral and spiritual advance. This process points only to a general rule of man’s creation; not that in no case could it be otherwise.
18:38; 35:12; 36:78; 40:68; 80:20.
Commentary:
أمشاج is the plural of مشیج which means, a mixture. Man is created from a sperm drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes meant for his moral and spiritual advance. This process of the creation of man points only to a general rule of creation; not that in no case could it be otherwise. The fact that man is gifted with insight and understanding signifies that he is a free agent, enjoying discretion and volition; therefore he is responsible for his actions. The belief in man’s freedom of action and responsibility leads inevitably to the belief in the Hereafter.
c
18:38; 35:12; 36:78; 40:68; 80:20.
c
18:38; 35:12; 36:78; 40:68; 80:20.
4480
Commentary:
أمشاج is the plural of مشیج which means, a mixture. Man is created from a sperm drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes meant for his moral and spiritual advance. This process of the creation of man points only to a general rule of creation; not that in no case could it be otherwise. The fact that man is gifted with insight and understanding signifies that he is a free agent, enjoying discretion and volition; therefore he is responsible for his actions. The belief in man’s freedom of action and responsibility leads inevitably to the belief in the Hereafter.
c
18:38; 35:12; 36:78; 40:68; 80:20.
3190
Man is created from a sperm-drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes which are meant for his moral and spiritual advance. This process points only to a general rule of man’s creation; not that in no case could it be otherwise.
إِنَّا هَدَيْنَٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا
90:11.
90:11.
90:11.
Commentary:
God has given man reason and understanding. He has made him responsible for his actions, and through His Messengers and Prophets has shown him the way that leads to God-realization. But it is for man to make right use of God-given faculties and opportunities (this being the meaning of شکر), and by submitting to Divine laws to achieve the object of his creation or by flouting them to bring about his spiritual death.
d
90:11.
a
90:11.
4481
Commentary:
God has given man reason and understanding. He has made him responsible for his actions, and through His Messengers and Prophets has shown him the way that leads to God-realization. But it is for man to make right use of God-given faculties and opportunities (this being the meaning of شکر), and by submitting to Divine laws to achieve the object of his creation or by flouting them to bring about his spiritual death.
d
90:11.
أَلَمْ نَجْعَل لَّهُۥ عَيْنَيْنِ
یعنی دل کی آنکھیں۔ جن سے وہ سچائی کو سمجھ سکتا ہے۔
5
یعنی دل کی آنکھیں۔ جن سے وہ سچائی کو سمجھ سکتا ہے۔
وَلِسَانًا وَشَفَتَيْنِ
یعنی زبان اور ہونٹوں سے وہ اپنے شکوک کا اظہار کرے اور اس طرح اپنے دل کو پاک کرے۔
6
یعنی زبان اور ہونٹوں سے وہ اپنے شکوک کا اظہار کرے اور اس طرح اپنے دل کو پاک کرے۔
وَهَدَيْنَٰهُ ٱلنَّجْدَيْنِ
یعنی قرآن کریم نے واضح کر دیا ہے کہ ہدایت کیا ہے اور گمراہی کیا ہے اس کے بعد بھی اگر وہ گمراہی کی طرف جائے تو اس کا اپنا قصور ہے کیونکہ اس کو خداتعالیٰ نے اندرونی آنکھیں بھی دی ہوئی ہیں۔ اور اگر آنکھ سے کوئی چیز نظر نہ آئے تو زبان اور ہونٹوں سے پوچھ کر وہ اپنے شُبہات کو دور کر سکتا ہے اور اس طرح ان کے تمام عُذر توڑ دیئے ہیں اور کلام الٰہی نازل کرکے ان پر واضح کر دیا ہے کہ ہدایت اور گمراہی کیا ہے۔ روحانی آنکھیں دے کر ان کو اس بات کی توفیق دے دی ہے کہ وہ کلام الٰہی کی خوبیوں کو پہچان سکیں اور زبان اور ہدایت دے کر اس قابل بنا دیا ہے کہ اگر کلام الٰہی کا کوئی حصہ سمجھ نہ آئے
76:4.
An-Najdain means the two highways of good and evil, of truth and falsehood, of spiritual and material progress. God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes by which he can distinguish good from evil and has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
76:4.
Important Words:
النجدین (two highways). نجد is inf. noun from نجد (najada). نجدہ means, he helped him. أنجد البناء means, the building rose high. نجد (najdun) means, high and elevated land; an elevated or conspicuous road; a road in a mountain; a plain or evident affair; a skilful guide (Lane & Aqrab). النجدین signifies, the two high or conspicuous ways of good and evil, of truth and falsehood, of spiritual and material progress (Aqrab).
Commentary:
God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes that he may distinguish good from evil. He has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
b
76:4.
1694
اَلنَّجْدَيْن (An-Najdain) 的意思是善与恶的两条道路, 真理与谬误的两条道路, 精神进步与物质进步的两条道路。安拉为人类提供了所有这一切方法, 使他能依此找到正道, 能够细审正确与错误, 真理与谬误。他赋有了精神上的慧眼和身体上的肉眼, 使他能够区分善恶, 还有一条舌头和两片嘴唇可以请求指引, 尤其是安拉在他面前安排了一个最高目标, 由他为达到这个目标而奉献他所有的才能和精力。
7
یعنی قرآن کریم نے واضح کر دیا ہے کہ ہدایت کیا ہے اور گمراہی کیا ہے اس کے بعد بھی اگر وہ گمراہی کی طرف جائے تو اس کا اپنا قصور ہے کیونکہ اس کو خداتعالیٰ نے اندرونی آنکھیں بھی دی ہوئی ہیں۔ اور اگر آنکھ سے کوئی چیز نظر نہ آئے تو زبان اور ہونٹوں سے پوچھ کر وہ اپنے شُبہات کو دور کر سکتا ہے اور اس طرح ان کے تمام عُذر توڑ دیئے ہیں اور کلام الٰہی نازل کرکے ان پر واضح کر دیا ہے کہ ہدایت اور گمراہی کیا ہے۔ روحانی آنکھیں دے کر ان کو اس بات کی توفیق دے دی ہے کہ وہ کلام الٰہی کی خوبیوں کو پہچان سکیں اور زبان اور ہدایت دے کر اس قابل بنا دیا ہے کہ اگر کلام الٰہی کا کوئی حصہ سمجھ نہ آئے
b
76:4.
4730
Important Words:
النجدین (two highways). نجد is inf. noun from نجد (najada). نجدہ means, he helped him. أنجد البناء means, the building rose high. نجد (najdun) means, high and elevated land; an elevated or conspicuous road; a road in a mountain; a plain or evident affair; a skilful guide (Lane & Aqrab). النجدین signifies, the two high or conspicuous ways of good and evil, of truth and falsehood, of spiritual and material progress (Aqrab).
Commentary:
God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes that he may distinguish good from evil. He has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
b
76:4.
3349
An-Najdain means the two highways of good and evil, of truth and falsehood, of spiritual and material progress. God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes by which he can distinguish good from evil and has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
وَنَفْسٍ وَمَا سَوَّىٰهَا
这节经文的意思是, 像日月等这样巨大的天体用来为安拉的创造物服务的所有特性证明了人高度地也赋有极其相似的性质; 这在十节经文中都含蓄地提到了。事实上, 人就是一个小型宇宙, 在他身上反映出存在于外在宇宙的一切。他像太阳散布他的光辉到世界上去, 并用智慧和知识之光教导世人。他像月亮向在黑暗中的人们传播从伟大的本源假借来的精神景象、灵感和启示之光。他明亮如白昼, 指示了真理和美德的道路。他像黑夜, 遮盖了别人的过失和罪行, 减轻了他们的负担, 让疲倦劳累的人们休息。他像天空, 将每一个不幸的人置于他的庇护之下, 用有益健康的雨水复苏死气沉沉的大地。他像大地, 谦恭卑下地听凭人家踩在脚下作为对他们的考验, 从他那圣洁的灵魂中各种各样的知识和真理之树大为成长, 在它们的荫影中, 他以花、果款待世界。这就是伟大的圣贤和安拉的复兴者, 而其中最伟大最完善的就是至圣先知穆罕默德 (愿安拉永远赐他平安和幸福)。
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ فطرت انسانی کو اللہ تعالیٰ نے پاک بنایا ہے اس لئے ناممکن ہے کہ ساری دنیا یا کچھ حصہ دنیا کا دائمی طور پر ہدایت سے محروم ہو جائے۔ کچھ عرصہ کے لئے ساری دنیا ہدایت پائے گی۔ اور کچھ حصہ انسانوں کا ہمیشہ کے لئے ہدایت پائے گا۔ جیسے محمد رسول اللہ صلی اللہ علیہ وسلم اور ان کے خاص اَتباع۔
The verse means that all the properties which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which an implied reference has been made in verse 10, bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in him is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth with salubrious rain. Like the earth he s
Commentary:
The verse means that all the properties and forces which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which reference has been made in the following verses bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in his soul is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day, and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth, with salubrious rain. Like the earth he submits in all humility and lowliness to be trampled under the feet by others as a trial for them, and from his purified soul various sorts of trees of knowledge and truth grow up in abundance, and with their shade, flowers and fruits, he spiritually regales the world. Such are the great divines and Heavenly Reformers, of whom the greatest and the most perfect was the Holy Prophet.
1705
这节经文的意思是, 像日月等这样巨大的天体用来为安拉的创造物服务的所有特性证明了人高度地也赋有极其相似的性质; 这在十节经文中都含蓄地提到了。事实上, 人就是一个小型宇宙, 在他身上反映出存在于外在宇宙的一切。他像太阳散布他的光辉到世界上去, 并用智慧和知识之光教导世人。他像月亮向在黑暗中的人们传播从伟大的本源假借来的精神景象、灵感和启示之光。他明亮如白昼, 指示了真理和美德的道路。他像黑夜, 遮盖了别人的过失和罪行, 减轻了他们的负担, 让疲倦劳累的人们休息。他像天空, 将每一个不幸的人置于他的庇护之下, 用有益健康的雨水复苏死气沉沉的大地。他像大地, 谦恭卑下地听凭人家踩在脚下作为对他们的考验, 从他那圣洁的灵魂中各种各样的知识和真理之树大为成长, 在它们的荫影中, 他以花、果款待世界。这就是伟大的圣贤和安拉的复兴者, 而其中最伟大最完善的就是至圣先知穆罕默德 (愿安拉永远赐他平安和幸福)。
1
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ فطرت انسانی کو اللہ تعالیٰ نے پاک بنایا ہے اس لئے ناممکن ہے کہ ساری دنیا یا کچھ حصہ دنیا کا دائمی طور پر ہدایت سے محروم ہو جائے۔ کچھ عرصہ کے لئے ساری دنیا ہدایت پائے گی۔ اور کچھ حصہ انسانوں کا ہمیشہ کے لئے ہدایت پائے گا۔ جیسے محمد رسول اللہ صلی اللہ علیہ وسلم اور ان کے خاص اَتباع۔
4742
Commentary:
The verse means that all the properties and forces which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which reference has been made in the following verses bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in his soul is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day, and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth, with salubrious rain. Like the earth he submits in all humility and lowliness to be trampled under the feet by others as a trial for them, and from his purified soul various sorts of trees of knowledge and truth grow up in abundance, and with their shade, flowers and fruits, he spiritually regales the world. Such are the great divines and Heavenly Reformers, of whom the greatest and the most perfect was the Holy Prophet.
3359A
The verse means that all the properties which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which an implied reference has been made in verse 10, bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in him is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth with salubrious rain. Like the earth he s
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَىٰهَا
安拉在人的天性中根植了一种善恶感, 并向他启示, 要躲避邪恶和错误的而接受正确的和善良的, 他就能达到精神上的完善境界。
God has implanted in man’s nature a feeling or sense of what is good and bad and has revealed to him that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good.
Commentary:
The verse means that after creating the celestial and the terrestrial systems, and bringing into existence man—the acme and apex of the whole creation—and endowing him with great natural potentialities and qualities, God did not leave him alone. He implanted in his nature a feeling or sense of what is good or bad. Or the verse may mean that God reveals to man that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good because it is through Divine revelation that man could achieve it.
1706
安拉在人的天性中根植了一种善恶感, 并向他启示, 要躲避邪恶和错误的而接受正确的和善良的, 他就能达到精神上的完善境界。
4743
Commentary:
The verse means that after creating the celestial and the terrestrial systems, and bringing into existence man—the acme and apex of the whole creation—and endowing him with great natural potentialities and qualities, God did not leave him alone. He implanted in his nature a feeling or sense of what is good or bad. Or the verse may mean that God reveals to man that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good because it is through Divine revelation that man could achieve it.
3360
God has implanted in man’s nature a feeling or sense of what is good and bad and has revealed to him that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good.
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.
ثُمَّ رَدَدْنَٰهُ أَسْفَلَ سَٰفِلِينَ
人生来就有一种纯洁而清白的天性, 一种行善的自然倾向, 但他也有巨大的自由意志和行动, 能随自己的意愿塑造自己。他还具有巨大的天赋才能和创造性, 在道德上取得无限进步, 在精神上提高到成为一面镜子, 反映出安拉的常德。但是如果他滥用安拉赐予的才能和常德, 他就会堕落到禽兽不如的地步。一如下一节所指出的沦为魔鬼的化身。简言之, 他赋有行善作恶的巨大潜力。
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 creative 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 Devil incarnate as the next verse shows. Briefly, he is blessed with great potentialities for doing good and evil.
Commentary:
If "man" is taken to mean the whole mankind the verse signifies that good precedes evil. This is Islam’s main difference with the protagonists of the theory of man’s moral evolution, according to whom evil precedes good. If man is taken as an individual the verse means that God has bestowed upon man great natural faculties and powers and has revealed guidance in order that by making right use of them and following Divinely-revealed guidance he might reach the high destiny intended for him.
1734
人生来就有一种纯洁而清白的天性, 一种行善的自然倾向, 但他也有巨大的自由意志和行动, 能随自己的意愿塑造自己。他还具有巨大的天赋才能和创造性, 在道德上取得无限进步, 在精神上提高到成为一面镜子, 反映出安拉的常德。但是如果他滥用安拉赐予的才能和常德, 他就会堕落到禽兽不如的地步。一如下一节所指出的沦为魔鬼的化身。简言之, 他赋有行善作恶的巨大潜力。
4780
Commentary:
If "man" is taken to mean the whole mankind the verse signifies that good precedes evil. This is Islam’s main difference with the protagonists of the theory of man’s moral evolution, according to whom evil precedes good. If man is taken as an individual the verse means that God has bestowed upon man great natural faculties and powers and has revealed guidance in order that by making right use of them and following Divinely-revealed guidance he might reach the high destiny intended for him.
3384
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 creative 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 Devil incarnate as the next verse shows. Briefly, he is blessed with great potentialities for doing good and evil.