خَلَقۡنٰکُمۡ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "خَلَقۡنٰکُمۡ".
وَلَقَدۡ جِئۡتُمُوۡنَا فُرٰدٰی کَمَا خَلَقۡنٰکُمۡ اَوَّلَ مَرَّۃٍ وَّتَرَکۡتُمۡ مَّا خَوَّلۡنٰکُمۡ وَرَآءَ ظُہُوۡرِکُمۡ ۖ وَمَا نَرٰی مَعَکُمۡ شُفَعَآءَکُمُ الَّذِیۡنَ زَعَمۡتُمۡ اَنَّہُمۡ فِیۡکُمۡ شُرَکٰٓؤُا ۚ لَقَد تَّقَطَّعَ بَیۡنَکُمۡ وَضَلَّ عَنۡکُمۡ مَّا کُنۡتُمۡ تَزۡعُمُوۡنَ
18:49.
18:49.
The words mean, "We gave you certain things so that you might thereby improve your spiritual condition, but you have left them behind your backs, i.e. you made no use of them, and now the time for their use has passed away."
18:49.
Important Words:
خولناکم (bestowed on you) is derived from خال which means, he became possessed of servants, slaves and other dependents as well as gifts, after having been without them. خوله الله مالا means, God conferred upon him property as a favour. The noun الخول means, slaves, servants and other dependents, or cattle, camels, etc. given to one by God; a gift or gifts (Lane). The word signifies the bestowal of things meant for the betterment and progress of the person receiving them (Mufradat).
Commentary:
As shown under Important Words, خول (bestowal) implies the giving of a thing for the purpose of setting things right or bettering the condition of the recipient. Thus, the sentence, you have left behind you that which We bestowed upon you, means, "We gave you certain things so that you might thereby improve your spiritual conditions, but you have left them behind, i.e. you made no use of them, and now the time for their use has passed away."
The words, We see not with you your intercessors, imply that your hope lay in your mediators, whom you supposed to be co-partners with God and who, you imagined, would help you; but your connection with them is now completely cut off and they are not here with you to render you any help; they have failed you and become entirely lost to you.
c
18:49.
a
18:49.
837
Important Words:
خولناکم (bestowed on you) is derived from خال which means, he became possessed of servants, slaves and other dependents as well as gifts, after having been without them. خوله الله مالا means, God conferred upon him property as a favour. The noun الخول means, slaves, servants and other dependents, or cattle, camels, etc. given to one by God; a gift or gifts (Lane). The word signifies the bestowal of things meant for the betterment and progress of the person receiving them (Mufradat).
Commentary:
As shown under Important Words, خول (bestowal) implies the giving of a thing for the purpose of setting things right or bettering the condition of the recipient. Thus, the sentence, you have left behind you that which We bestowed upon you, means, "We gave you certain things so that you might thereby improve your spiritual conditions, but you have left them behind, i.e. you made no use of them, and now the time for their use has passed away."
The words, We see not with you your intercessors, imply that your hope lay in your mediators, whom you supposed to be co-partners with God and who, you imagined, would help you; but your connection with them is now completely cut off and they are not here with you to render you any help; they have failed you and become entirely lost to you.
b
18:49.
878
The words mean, "We gave you certain things so that you might thereby improve your spiritual condition, but you have left them behind your backs, i.e. you made no use of them, and now the time for their use has passed away."
وَلَقَدۡ خَلَقۡنٰکُمۡ ثُمَّ صَوَّرۡنٰکُمۡ ثُمَّ قُلۡنَا لِلۡمَلٰٓئِکَۃِ اسۡجُدُوۡا لِاٰدَمَ فَسَجَدُوۡۤا اِلَّاۤ اِبۡلِیۡسَ لَمۡ یَکُنۡ مِّنَ السّٰجِدِیۡنَ
23:15; 39:7; 40:65.
2:35; 15:30-31; 17:62; 18:51; 20:117; 38:73-75.
人类能够塑造他们的道德形象, 成为各种形状, 正如粘土可以被塑造的那样。
اِبْلِيْس (Iblis, 伊布利司) 不是天使。(18:51) 他是邪恶的精神物实在的头目, 犹如 جِبْرِيْل (Gabriel, 吉布里尔) 是天使首领。这里所谈到的事情并不和人类第一个祖先 (可称为第一个阿丹) 有关。现在述及的事情只是和后一个阿丹 (即大约住在这个地球上六千年以前的那个阿丹, 从他那里直接传下努哈和伊布拉欣以及他们的后代) 有关。
23:15; 39:7; 40:65.
2:35; 15:30-31; 17:62; 18:51; 20:117; 38:73-75.
Man can mould his moral being into various shapes, as clay can be moulded.
Whereas the command to submit to Adam was addressed to the angels, it applied to all creation, as angels are Divine agents to give effect to God’s commands.
Iblis was not an angel (18:51). He is the chief of the evil spirits as Gabriel is the chief of angels. The incident mentioned here is in no way connected with the first progenitor of the human race, who may be called the first Adam. It is only with the latter Adam (who dwelt in this earth about six thousand years ago and from whom Noah and Abraham and their posterity were directly descended) that the present account deals.
23:15; 39:7; 40:65.
2:35; 15:30-31; 17:62; 18:51; 20:117; 38:73-75.
Commentary:
The story of Adam has already been partly related in 2:3-40. Another part of the same story with some additional details is given here with a different purpose. In the former Surah, the narration was meant to show that God had been sending down revelation from the beginning of the world and so the revelation sent to the Holy Prophet of Islam was not an innovation. Here it is given to show that there have always been enemies of the Prophets of God and so the hostility of the people towards the Holy Prophet was, in fact, a sign of his truth. The story of Adam is incapable of being fully understood without our first being acquainted with the scene of its occurrence. Was Adam first placed in Paradise and was it in Paradise that the scene described in this and the following few verses was enacted? All doubts on this score are set at rest by the plain words of the Quran, I am about to place a vicegerent in the earth (2:31). It was indeed in this very earth that the creation of Adam and all that followed it took place. The Bible as well as Zoroastrian and Hindu religious writings also lend support to this view. The Holy Prophet is reported to have described the Nile and the Euphrates as the two rivers of جنة (the garden); referring to the place where Adam lived (Muslim, ch. on Jannat); and the Hadith, too, places Adam in Mesopotamia which is watered by the waters of the Tigris and the Euphrates. It was, therefore, here that the garden of Adam was situated and all the different incidents mentioned about him in the Quran also took place here; and if there be any incident which cannot be proved to have literally occurred on this earth, then that incident will have to be taken in a figurative sense.
Another fact worth remembering is that 2:31, according to which Adam was created on this earth, also tells us that he was not the first man to live on this planet, and that other men lived even before he was brought into existence. In 2:31 Adam has been called Khalifah which word, meaning a successor, shows that he had predecessors whom he succeeded. The verse under comment also clearly points to the same conclusion. Addressing the people, it says, And We did create you and then We gave you shape; then said We to the angles, Submit to Adam. The plural pronoun "you" in the clause, We did create you, having preceded the words containing the command to angels to submit to Adam, which is preceded by the conjunction "then" shows that it was after the creation of men, and not only Adam, that God ordered angels to submit to Adam and that, therefore, human beings were already living on this earth when angels received this command. It is, thus, wrong to conclude that the human race began with Adam, that its whole life is only a little more than 6,000 years and that the different races now living on this earth are all necessarily descended from Adam.
The aborigines of Australia or the Red Indians of America or the Negroes of Africa may not be the descendants of the Adam about whom the Quran speaks in the verse under comment. See also 2:31.
As already pointed out, events which cannot be literally shown to have occurred on this earth must be regarded as having taken place in a figurative sense. That figurative language has actually been used in this narrative is clear from the following facts:
1. The angels were bidden to perform سجدة (falling prostrate before Adam) which is not permissible for any being other than God. So God could not command the angels to fall prostrate before Adam in the literal sense of the words. These words must, therefore, be taken only in the figurative sense, i.e. that of submitting and rendering every kind of help. This is why the Arabic expression اسجدوا has here been translated as "submit to", which is a perfectly correct rendering according to the figurative idiom of the Arabic language.
2. The command to fall prostrate before Adam was given to the angels only; but Iblis who is not an angel, is also apparently included in it; which proves this inclusion also to be a figurative one.
3. Iblis is represented in the Quran as having been created from fire (7:13), and he is also described as being one of the جن (jinn), which signifies an invisible creation (18:51). So he must have been invisible to Adam who was in all respects like other human beings. But he is here represented as having appeared to Adam in a visible form and having talked to him face to face. This shows that the word شیطان (Satan) has been used in the following verses in a figurative sense, and that it does not refer to the Evil One which tempts men.
4. It is said that when Adam and his wife tasted of the forbidden tree, their nakedness became manifest to them. But we know of no tree on this earth the tasting of which has the property of making a person realize his nakedness. So we will have to take 'the tree' and 'the nakedness' also in a figurative sense.
5. We are told in 20:119 that when God placed Adam in the garden, He told him that he would not become naked therein. But in 7:23 we are told that he did, in fact, become naked. So one of the two statements will have to be taken figuratively.
The straight and simple meaning of the verse is only this: the angels are bidden to submit to Adam and to help him in his work. This commandment was given to the angels when Adam was made a Prophet. As one of the functions of the angels is to exhort men to do virtuous deeds, they were commanded to help Adam by instilling good ideas into the minds of men and exhorting them to accept Adam as a Messenger of God. The chief angel is Gabriel. Similarly, there are evil spirits whose chief is Iblis. The evil spirits make evil suggestions to men and incite them to disobey God. So, while the angels in obedience to God’s command submitted to Adam, Iblis, chief of the evil spirits, refused to submit to him and to help him in his work.
It should be remembered that the incident mentioned here is in no way connected with the first progenitor of the human race, who may be called the first Adam. It is only with the later Adam (who lived on this earth about 6,000 years ago and from whom Noah and Abraham and their posterity were directly descended) that the present story is connected. See also notes on 2:31 & 2:35.
a
23:15; 39:7; 40:65.
b
2:35; 15:30-31; 17:62; 18:51; 20:117; 38:73-75.
476
人类能够塑造他们的道德形象, 成为各种形状, 正如粘土可以被塑造的那样。
477
اِبْلِيْس (Iblis, 伊布利司) 不是天使。(18:51) 他是邪恶的精神物实在的头目, 犹如 جِبْرِيْل (Gabriel, 吉布里尔) 是天使首领。这里所谈到的事情并不和人类第一个祖先 (可称为第一个阿丹) 有关。现在述及的事情只是和后一个阿丹 (即大约住在这个地球上六千年以前的那个阿丹, 从他那里直接传下努哈和伊布拉欣以及他们的后代) 有关。
c
23:15; 39:7; 40:65.
d
2:35; 15:30-31; 17:62; 18:51; 20:117; 38:73-75.
916
Commentary:
The story of Adam has already been partly related in 2:3-40. Another part of the same story with some additional details is given here with a different purpose. In the former Surah, the narration was meant to show that God had been sending down revelation from the beginning of the world and so the revelation sent to the Holy Prophet of Islam was not an innovation. Here it is given to show that there have always been enemies of the Prophets of God and so the hostility of the people towards the Holy Prophet was, in fact, a sign of his truth. The story of Adam is incapable of being fully understood without our first being acquainted with the scene of its occurrence. Was Adam first placed in Paradise and was it in Paradise that the scene described in this and the following few verses was enacted? All doubts on this score are set at rest by the plain words of the Quran, I am about to place a vicegerent in the earth (2:31). It was indeed in this very earth that the creation of Adam and all that followed it took place. The Bible as well as Zoroastrian and Hindu religious writings also lend support to this view. The Holy Prophet is reported to have described the Nile and the Euphrates as the two rivers of جنة (the garden); referring to the place where Adam lived (Muslim, ch. on Jannat); and the Hadith, too, places Adam in Mesopotamia which is watered by the waters of the Tigris and the Euphrates. It was, therefore, here that the garden of Adam was situated and all the different incidents mentioned about him in the Quran also took place here; and if there be any incident which cannot be proved to have literally occurred on this earth, then that incident will have to be taken in a figurative sense.
Another fact worth remembering is that 2:31, according to which Adam was created on this earth, also tells us that he was not the first man to live on this planet, and that other men lived even before he was brought into existence. In 2:31 Adam has been called Khalifah which word, meaning a successor, shows that he had predecessors whom he succeeded. The verse under comment also clearly points to the same conclusion. Addressing the people, it says, And We did create you and then We gave you shape; then said We to the angles, Submit to Adam. The plural pronoun "you" in the clause, We did create you, having preceded the words containing the command to angels to submit to Adam, which is preceded by the conjunction "then" shows that it was after the creation of men, and not only Adam, that God ordered angels to submit to Adam and that, therefore, human beings were already living on this earth when angels received this command. It is, thus, wrong to conclude that the human race began with Adam, that its whole life is only a little more than 6,000 years and that the different races now living on this earth are all necessarily descended from Adam.
The aborigines of Australia or the Red Indians of America or the Negroes of Africa may not be the descendants of the Adam about whom the Quran speaks in the verse under comment. See also 2:31.
As already pointed out, events which cannot be literally shown to have occurred on this earth must be regarded as having taken place in a figurative sense. That figurative language has actually been used in this narrative is clear from the following facts:
1. The angels were bidden to perform سجدة (falling prostrate before Adam) which is not permissible for any being other than God. So God could not command the angels to fall prostrate before Adam in the literal sense of the words. These words must, therefore, be taken only in the figurative sense, i.e. that of submitting and rendering every kind of help. This is why the Arabic expression اسجدوا has here been translated as "submit to", which is a perfectly correct rendering according to the figurative idiom of the Arabic language.
2. The command to fall prostrate before Adam was given to the angels only; but Iblis who is not an angel, is also apparently included in it; which proves this inclusion also to be a figurative one.
3. Iblis is represented in the Quran as having been created from fire (7:13), and he is also described as being one of the جن (jinn), which signifies an invisible creation (18:51). So he must have been invisible to Adam who was in all respects like other human beings. But he is here represented as having appeared to Adam in a visible form and having talked to him face to face. This shows that the word شیطان (Satan) has been used in the following verses in a figurative sense, and that it does not refer to the Evil One which tempts men.
4. It is said that when Adam and his wife tasted of the forbidden tree, their nakedness became manifest to them. But we know of no tree on this earth the tasting of which has the property of making a person realize his nakedness. So we will have to take 'the tree' and 'the nakedness' also in a figurative sense.
5. We are told in 20:119 that when God placed Adam in the garden, He told him that he would not become naked therein. But in 7:23 we are told that he did, in fact, become naked. So one of the two statements will have to be taken figuratively.
The straight and simple meaning of the verse is only this: the angels are bidden to submit to Adam and to help him in his work. This commandment was given to the angels when Adam was made a Prophet. As one of the functions of the angels is to exhort men to do virtuous deeds, they were commanded to help Adam by instilling good ideas into the minds of men and exhorting them to accept Adam as a Messenger of God. The chief angel is Gabriel. Similarly, there are evil spirits whose chief is Iblis. The evil spirits make evil suggestions to men and incite them to disobey God. So, while the angels in obedience to God’s command submitted to Adam, Iblis, chief of the evil spirits, refused to submit to him and to help him in his work.
It should be remembered that the incident mentioned here is in no way connected with the first progenitor of the human race, who may be called the first Adam. It is only with the later Adam (who lived on this earth about 6,000 years ago and from whom Noah and Abraham and their posterity were directly descended) that the present story is connected. See also notes on 2:31 & 2:35.
b
23:15; 39:7; 40:65.
c
2:35; 15:30-31; 17:62; 18:51; 20:117; 38:73-75.
949
Man can mould his moral being into various shapes, as clay can be moulded.
950
Whereas the command to submit to Adam was addressed to the angels, it applied to all creation, as angels are Divine agents to give effect to God’s commands.
951
Iblis was not an angel (18:51). He is the chief of the evil spirits as Gabriel is the chief of angels. The incident mentioned here is in no way connected with the first progenitor of the human race, who may be called the first Adam. It is only with the latter Adam (who dwelt in this earth about six thousand years ago and from whom Noah and Abraham and their posterity were directly descended) that the present account deals.
وَعُرِضُوۡا عَلٰی رَبِّکَ صَفًّا لَّقَدۡ جِئۡتُمُوۡنَا کَمَا خَلَقۡنٰکُمۡ اَوَّلَ مَرَّۃٍۭ ۚ بَلۡ زَعَمۡتُمۡ اَلَّنۡ نَّجۡعَلَ لَکُمۡ مَّوۡعِدًا
78:39.
6:95.
The words signify that they will become divested of all power and authority and will be reduced to a state of subjection and disgrace as before.
78:39.
6:95.
Commentary:
The words, And they will be presented to thy Lord standing in rows, mean that the decree of God about their final destruction will certainly come into force.
The clause, Now have you come to Us as We created you at first, signifies that they will become divested of all power and authority and will be reduced to a state of subjection and disgrace as before.
The expression, But you thought that We would fix no time for the fulfilment of Our promise, means that they had laboured under the misconception that We had lost all control over them and had fixed no time of reckoning for their iniquities and transgressions. The verse constitutes an amplification of v. 36 above where an analogous expression viz. I do not think that this will ever perish, occurs.
d
78:39.
e
6:95.
768
这些话意示他们将被剥夺一切权力和权威, 被削弱到以前那种从属和受辱的状态。
a
78:39.
b
6:95.
2089
Commentary:
The words, And they will be presented to thy Lord standing in rows, mean that the decree of God about their final destruction will certainly come into force.
The clause, Now have you come to Us as We created you at first, signifies that they will become divested of all power and authority and will be reduced to a state of subjection and disgrace as before.
The expression, But you thought that We would fix no time for the fulfilment of Our promise, means that they had laboured under the misconception that We had lost all control over them and had fixed no time of reckoning for their iniquities and transgressions. The verse constitutes an amplification of v. 36 above where an analogous expression viz. I do not think that this will ever perish, occurs.
b
78:39.
c
6:95.
1698
The words signify that they will become divested of all power and authority and will be reduced to a state of subjection and disgrace as before.
۞ مِنۡہَا خَلَقۡنٰکُمۡ وَفِیۡہَا نُعِیۡدُکُمۡ وَمِنۡہَا نُخۡرِجُکُمۡ تَارَۃً اُخۡرٰی
7:26; 71:18, 19.
7:26; 71:18, 19.
7:26; 71:18-19.
Commentary:
The words, into it shall We cause you to return, give rise to a natural question, viz. where does human soul go after man dies and his body decays and is completely dissolved? The answer to this question as given by the Quran is that the human soul acquires a new body after its departure from its physical habitat and also an abode according to the nature of the deeds which man may have done during his life on earth. Man’s real sepulchre is the place to which God consigns his soul after death according to his works in this life. It is not the pit in which his dead body is placed. It is an abode of happiness or misery according to his spiritual condition.
The sentence, And from this earth shall We bring you forth once more, points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it, and after having created it He would not have made it subject to death unless there had been an afterlife. So if death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years but, on the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.
The verse also embodies a refutation of the religious beliefs of Pharaoh’s people who worshipped the stars.
a
7:26; 71:18, 19.
b
7:26; 71:18-19.
2275
Commentary:
The words, into it shall We cause you to return, give rise to a natural question, viz. where does human soul go after man dies and his body decays and is completely dissolved? The answer to this question as given by the Quran is that the human soul acquires a new body after its departure from its physical habitat and also an abode according to the nature of the deeds which man may have done during his life on earth. Man’s real sepulchre is the place to which God consigns his soul after death according to his works in this life. It is not the pit in which his dead body is placed. It is an abode of happiness or misery according to his spiritual condition.
The sentence, And from this earth shall We bring you forth once more, points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it, and after having created it He would not have made it subject to death unless there had been an afterlife. So if death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years but, on the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.
The verse also embodies a refutation of the religious beliefs of Pharaoh’s people who worshipped the stars.
d
7:26; 71:18, 19.
یٰۤاَیُّہَا النَّاسُ اِنۡ کُنۡتُمۡ فِیۡ رَیۡبٍ مِّنَ الۡبَعۡثِ فَاِنَّا خَلَقۡنٰکُمۡ مِّنۡ تُرَابٍ ثُمَّ مِنۡ نُّطۡفَۃٍ ثُمَّ مِنۡ عَلَقَۃٍ ثُمَّ مِنۡ مُّضۡغَۃٍ مُّخَلَّقَۃٍ وَّغَیۡرِ مُخَلَّقَۃٍ لِّنُبَیِّنَ لَکُمۡ ۚ وَنُقِرُّ فِی الۡاَرۡحَامِ مَا نَشَآءُ اِلٰۤی اَجَلٍ مُّسَمًّی ثُمَّ نُخۡرِجُکُمۡ طِفۡلًا ثُمَّ لِتَبۡلُغُوۡۤا اَشُدَّکُمۡ ۖ وَمِنۡکُمۡ مَّنۡ یُّتَوَفّٰی وَمِنۡکُمۡ مَّنۡ یُّرَدُّ اِلٰۤی اَرۡذَلِ الۡعُمُرِ لِکَیۡلَا یَعۡلَمَ مِنۡۢ بَعۡدِ عِلۡمٍ شَیۡـًٔا ۚ وَتَرَی الۡاَرۡضَ ہَامِدَۃً فَاِذَاۤ اَنۡزَلۡنَا عَلَیۡہَا الۡمَآءَ اہۡتَزَّتۡ وَرَبَتۡ وَاَنۡۢبَتَتۡ مِنۡ کُلِّ زَوۡجٍۭ بَہِیۡجٍ
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
اَفَحَسِبۡتُمۡ اَنَّمَا خَلَقۡنٰکُمۡ عَبَثًا وَّاَنَّکُمۡ اِلَیۡنَا لَا تُرۡجَعُوۡنَ
人类是受创造以服务于一个伟大的目的—在他们身上要发展和反映出安拉的常德。他具有安拉的品德。在所有创造物中, 或者至少在与我们的宇宙有关的那部分创造物中, 他们明显地居于中心的地位。因为要实现一个伟大目标, 他们的生命不会因离开这个世界而终止。也不会因灵魂离开他们的躯壳而终止。人的灵魂以一种新形式, 在一个新躯体中继续其永不终止的旅程。人的灵魂由于其所依附的躯壳的死亡而死去, 这一观念对安拉创造宇宙的智慧、整个设计和目的会产生不利影响。
Man has been created to serve a great purpose––to develop and reflect in his person Divine attributes. He has been endowed with a Divine personality and is manifestly the central figure in the whole creation or at least that part of the creation which is related to our universe. Having a great purpose to fulfil, his life will not end with his departure from this world and with the soul’s flight from its physical habitat. The human soul will continue its never-ending journey in a new world, in a new form and a new body. The very idea that with the dissolution of its physical tabernacle the human soul suffers death militates against God’s wisdom and His whole design and purpose in creating the universe.
Important Words:
عبثاً (for no purpose) is infinitive noun from عبث (‘abitha) which means, he indulged in amusement; he joked and jested. عبث means, to do a thing which has no known good or benefit and has no object or purpose. They say فعل ذالک عبثاً i.e. he did a thing which had no purpose or object in it (Aqrab & Lane).
Commentary:
After bringing home to disbelievers the iniquity of their behaviour and of their persecution of Divine Messengers and joking and jesting with their followers, God reprimands them by reminding them that the manner in which they lead their lives shows that they think that man’s life has no object or purpose and that this great universe of which he is at once the axis and centre and the aim and object, has been created without purpose. The reprimand implies the answer that man has been created to serve a great purpose, a noble object. It is to become God’s Vicegerent on earth and to develop and reflect in his person Divine attributes, particularly the four attributes mentioned in the next verse. He has been endowed with a divine personality and is manifestly the central point of creation or at least that part of creation which is related to our universe and it is to help him to reach the great goal which he is destined to attain that God sends His Messengers. The verse further signifies that man’s life having a great purpose to fulfil will not end with his departure from this world and with the soul’s flight from its physical habitat. The human soul will continue its never-ending journey in a new world, a new form and in a new body. The very idea that with the dissolution of its physical tabernacle the human soul suffers death militates against God’s wisdom and against His whole design and purpose in creating universe.
897
人类是受创造以服务于一个伟大的目的—在他们身上要发展和反映出安拉的常德。他具有安拉的品德。在所有创造物中, 或者至少在与我们的宇宙有关的那部分创造物中, 他们明显地居于中心的地位。因为要实现一个伟大目标, 他们的生命不会因离开这个世界而终止。也不会因灵魂离开他们的躯壳而终止。人的灵魂以一种新形式, 在一个新躯体中继续其永不终止的旅程。人的灵魂由于其所依附的躯壳的死亡而死去, 这一观念对安拉创造宇宙的智慧、整个设计和目的会产生不利影响。
2587
Important Words:
عبثاً (for no purpose) is infinitive noun from عبث (‘abitha) which means, he indulged in amusement; he joked and jested. عبث means, to do a thing which has no known good or benefit and has no object or purpose. They say فعل ذالک عبثاً i.e. he did a thing which had no purpose or object in it (Aqrab & Lane).
Commentary:
After bringing home to disbelievers the iniquity of their behaviour and of their persecution of Divine Messengers and joking and jesting with their followers, God reprimands them by reminding them that the manner in which they lead their lives shows that they think that man’s life has no object or purpose and that this great universe of which he is at once the axis and centre and the aim and object, has been created without purpose. The reprimand implies the answer that man has been created to serve a great purpose, a noble object. It is to become God’s Vicegerent on earth and to develop and reflect in his person Divine attributes, particularly the four attributes mentioned in the next verse. He has been endowed with a divine personality and is manifestly the central point of creation or at least that part of creation which is related to our universe and it is to help him to reach the great goal which he is destined to attain that God sends His Messengers. The verse further signifies that man’s life having a great purpose to fulfil will not end with his departure from this world and with the soul’s flight from its physical habitat. The human soul will continue its never-ending journey in a new world, a new form and in a new body. The very idea that with the dissolution of its physical tabernacle the human soul suffers death militates against God’s wisdom and against His whole design and purpose in creating universe.
2022
Man has been created to serve a great purpose––to develop and reflect in his person Divine attributes. He has been endowed with a Divine personality and is manifestly the central figure in the whole creation or at least that part of the creation which is related to our universe. Having a great purpose to fulfil, his life will not end with his departure from this world and with the soul’s flight from its physical habitat. The human soul will continue its never-ending journey in a new world, in a new form and a new body. The very idea that with the dissolution of its physical tabernacle the human soul suffers death militates against God’s wisdom and His whole design and purpose in creating the universe.
یٰۤاَیُّہَا النَّاسُ اِنَّا خَلَقۡنٰکُمۡ مِّنۡ ذَکَرٍ وَّاُنۡثٰی وَجَعَلۡنٰکُمۡ شُعُوۡبًا وَّقَبَآئِلَ لِتَعَارَفُوۡۤا ۚ اِنَّ اَکۡرَمَکُمۡ عِنۡدَ اللّٰہِ اَتۡقٰٮکُمۡ ۚ اِنَّ اللّٰہَ عَلِیۡمٌ خَبِیۡرٌ
以上两节经文论述了伊斯兰教兄弟关系这题目之后, 这一节奠定了人类综合而广泛的兄弟关系的基础。这里实际上构成了基本宪章 (Magna Carta) 中人类自由平等、博爱的精神。它根除了来自种族傲慢或民族自大的错误及愚蠢的优越感。人类是安拉经由一双男女创造的, 因此, 在安拉面前, 人人平等。人的价值的评定不是根据肤色、所占有的财富、等级、社会地位、血统或出身, 而是根据他道德上的高尚与他对安拉和人类所履行的义务。天下是一家。部落、民族和种族的划分的目的是使他们彼此更了解, 为了能从彼此的民族性格和优良品质中得益。穆圣临终前不久在 “辞别朝觐” 时向广大的穆斯林群众发表讲话: “你们这些人呀! 你们的安拉是一个, 你们的祖先是一个, 阿拉伯人不比非阿拉伯人优越, 非阿拉伯人也不比阿拉伯人优越。白种人在哪方面也不比黑种人优越, 黑种人对白种人来说也是这样, 而优越性只取决于对安拉和人类的履行的职责的大小。由安拉看来, 你们中间最高贵的人是你们中间最守敬畏的人 (بَيْهَقِی, Baihaqi)。” 这种高尚的话概括了伊斯兰教的一个最崇高的理想和最有力的原则。穆圣在一个阶级差别鲜明的社会中讲了一条极为民主的原则。
یعنی قومیں اور نسلیں صرف امتیاز کے لئے ہیں جو ان کو تفاخر اور تکبر کا ذریعہ بناتا ہے وہ اسلام کے خلاف عمل کرتا ہے۔
Shu‘ub is the plural of Sha‘b which means, a great tribe; the parent of the tribes called Qabilah to which they refer their origin and which comprise them; a nation (Lane).
After having dealt with the subject of Islamic brotherhood in the preceding two verses, the present verse lays down the basis of an all- comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It lays the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings all men have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses, or by his rank or social status, descent or pedigree, but by his moral greatness and by the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. On the occasion of the Last P
Important Words:
شعوباً (tribes) is the plural of شعب (sha‘bun) which is inf. noun from شعب (sha‘ba) which means, he collected, brought together or united; or he separated, put asunder; divided or separated. شعب means, a great tribe; the parent of the tribes called قبائل, to which they refer their origin and which comprises them; a nation; a people; a cleft or crack (Lane & Aqrab).
قبائل (subtribes) is the plural of قبیلة which is derived from قبل which means, he accepted; he took or received willingly. قبیلةmeans, a tribe; a subtribe; a family; a body of men from one father or mother (Lane & Aqrab).
Commentary:
From the subject of Islamic brotherhood to which reference has been made in the preceding two verses, the Surahproceeds to lay down, in the verse under comment, the basis of an all-comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It has firmly laid the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses or by his rank or social status, descent or pedigree, but by his moral greatness and the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them a better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. This, according to Islam, is the criterion of a person’s greatness and this is the only true and real criterion. The Holy Prophet explained the beautiful idea of the
brotherhood of man inculcated in this verse in his own inimitable way on the occasion of the Last Pilgrimage at Mecca, a short time before his death. Addressing a vast concourse of Muslims the Prophet said, "O ye men! Your God is One and your ancestor is one. An Arab possesses no superiority over a non-Arab, nor does a non-Arab over an Arab. A white is in no way superior to a red, nor, for that matter, a red to a white, but only to the extent to which he discharges his duty to God and man. The most honoured among you in the sight of God is the one who is most righteous" (Baihaqi). These noble words spoken by the Prophet during his Farewell Pilgrimage which have resounded through the centuries epitomize one of Islam’s loftiest ideals and strongest principles. It goes to the credit of the Holy Prophet that in a society riven with class distinction, he preached a message intensely democratic.
1280
以上两节经文论述了伊斯兰教兄弟关系这题目之后, 这一节奠定了人类综合而广泛的兄弟关系的基础。这里实际上构成了基本宪章 (Magna Carta) 中人类自由平等、博爱的精神。它根除了来自种族傲慢或民族自大的错误及愚蠢的优越感。人类是安拉经由一双男女创造的, 因此, 在安拉面前, 人人平等。人的价值的评定不是根据肤色、所占有的财富、等级、社会地位、血统或出身, 而是根据他道德上的高尚与他对安拉和人类所履行的义务。天下是一家。部落、民族和种族的划分的目的是使他们彼此更了解, 为了能从彼此的民族性格和优良品质中得益。穆圣临终前不久在 “辞别朝觐” 时向广大的穆斯林群众发表讲话: “你们这些人呀! 你们的安拉是一个, 你们的祖先是一个, 阿拉伯人不比非阿拉伯人优越, 非阿拉伯人也不比阿拉伯人优越。白种人在哪方面也不比黑种人优越, 黑种人对白种人来说也是这样, 而优越性只取决于对安拉和人类的履行的职责的大小。由安拉看来, 你们中间最高贵的人是你们中间最守敬畏的人 (بَيْهَقِی, Baihaqi)。” 这种高尚的话概括了伊斯兰教的一个最崇高的理想和最有力的原则。穆圣在一个阶级差别鲜明的社会中讲了一条极为民主的原则。
2
یعنی قومیں اور نسلیں صرف امتیاز کے لئے ہیں جو ان کو تفاخر اور تکبر کا ذریعہ بناتا ہے وہ اسلام کے خلاف عمل کرتا ہے۔
3851
Important Words:
شعوباً (tribes) is the plural of شعب (sha‘bun) which is inf. noun from شعب (sha‘ba) which means, he collected, brought together or united; or he separated, put asunder; divided or separated. شعب means, a great tribe; the parent of the tribes called قبائل, to which they refer their origin and which comprises them; a nation; a people; a cleft or crack (Lane & Aqrab).
قبائل (subtribes) is the plural of قبیلة which is derived from قبل which means, he accepted; he took or received willingly. قبیلةmeans, a tribe; a subtribe; a family; a body of men from one father or mother (Lane & Aqrab).
Commentary:
From the subject of Islamic brotherhood to which reference has been made in the preceding two verses, the Surahproceeds to lay down, in the verse under comment, the basis of an all-comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It has firmly laid the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses or by his rank or social status, descent or pedigree, but by his moral greatness and the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them a better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. This, according to Islam, is the criterion of a person’s greatness and this is the only true and real criterion. The Holy Prophet explained the beautiful idea of the
brotherhood of man inculcated in this verse in his own inimitable way on the occasion of the Last Pilgrimage at Mecca, a short time before his death. Addressing a vast concourse of Muslims the Prophet said, "O ye men! Your God is One and your ancestor is one. An Arab possesses no superiority over a non-Arab, nor does a non-Arab over an Arab. A white is in no way superior to a red, nor, for that matter, a red to a white, but only to the extent to which he discharges his duty to God and man. The most honoured among you in the sight of God is the one who is most righteous" (Baihaqi). These noble words spoken by the Prophet during his Farewell Pilgrimage which have resounded through the centuries epitomize one of Islam’s loftiest ideals and strongest principles. It goes to the credit of the Holy Prophet that in a society riven with class distinction, he preached a message intensely democratic.
2796
Shu‘ub is the plural of Sha‘b which means, a great tribe; the parent of the tribes called Qabilah to which they refer their origin and which comprise them; a nation (Lane).
2797
After having dealt with the subject of Islamic brotherhood in the preceding two verses, the present verse lays down the basis of an all- comprehensive, all-pervading brotherhood of man. The verse, in fact, constitutes the Magna Carta of human fraternity and equality. It lays the axe at the false and foolish notions of superiority, born of racial arrogance or national conceit. All men having been "created from a male and a female" as human beings all men have been declared equal in the sight of God. The worth of a man is not to be judged by the pigment of his skin, the amount of wealth he possesses, or by his rank or social status, descent or pedigree, but by his moral greatness and by the way in which he discharges his obligations to God and man. The whole human race is but one family. Division into tribes, nations, and races is meant to give them better knowledge of one another, in order that they might benefit from one another’s national characteristics and good qualities. On the occasion of the Last P
نَحۡنُ خَلَقۡنٰکُمۡ فَلَوۡلَا تُصَدِّقُوۡنَ
Commentary:
With this verse begins a series of arguments in support of life after death. The first argument in the present verse is taken from the very subtle and wonderful phenomenon of man’s birth, starting with a drop of semen and developing into a full-fledged human being,—the crown of all creation—having been equipped with all moral and spiritual powers in order that he might assimilate and demonstrate in himself Divine attributes.
4123
Commentary:
With this verse begins a series of arguments in support of life after death. The first argument in the present verse is taken from the very subtle and wonderful phenomenon of man’s birth, starting with a drop of semen and developing into a full-fledged human being,—the crown of all creation—having been equipped with all moral and spiritual powers in order that he might assimilate and demonstrate in himself Divine attributes.