لَہُمَا
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "لَہُمَا".
فَوَسۡوَسَ لَہُمَا الشَّیۡطٰنُ لِیُبۡدِیَ لَہُمَا مَا وٗرِیَ عَنۡہُمَا مِنۡ سَوۡءٰتِہِمَا وَقَالَ مَا نَہٰٮکُمَا رَبُّکُمَا عَنۡ ہٰذِہِ الشَّجَرَۃِ اِلَّاۤ اَنۡ تَکُوۡنَا مَلَکَیۡنِ اَوۡ تَکُوۡنَا مِنَ الۡخٰلِدِیۡنَ
بُرے خیالات جہاں انسان کو تباہی میں ڈالتے ہیں وہاں ان کے ذریعہ سے اس پر اس کی کمزوریاں بھی کھلتی ہیں۔
بُرے وساوس انسان کو یہ بتاتے ہیں کہ جن چیزوں سے خداتعالیٰ نے انسان کو روکا ہے اسی میں اس کی ترقی ہے اور ہمیشگی ہے۔ چور چوری کرتا ہے تو یہی سمجھتا ہے کہ بغیر دوسرے کا مال لینے کے میں آرام سے نہیں رہ سکتا۔ رشوت لینے والا رشوت لیتا ہے تو یہی سمجھتا ہے کہ بغیر رشوت لینے کے مجھے ترقی نصیب نہیں ہو سکتی اور میں بڑا نہیں بن سکتا۔ اور لوگوں کا مال کھانے سے ہی مجھے دیر تک دنیا میں رہنے کا موقعہ ملے گا۔
2:37; 20:121.
While evil thoughts ultimately lead a person to his ruin, they also make manifest to him his weaknesses.
As the place where Adam was made to reside has been metaphorically described in the Qur’an as a "Garden", therefore in the description that follows the metaphor is continued and Adam is represented as having been forbidden to approach a certain 'tree' which was not a tree in its literal and physical sense, but a certain family or tribe from which he was bidden to keep aloof, because the members of that family were his enemies and they would have spared no pains to do him harm.
2:37; 20:121.
Important Words:
وسوس (whispered evil suggestions) literally means, he spoke in a low voice; he whispered. They say وسوس له الشیطان i.e. Satan spoke to him something evil in which there is no good. وسوس الرجل means, the man’s reason was affected and he spoke in a disorderly manner. وسواس (wiswas) means, the act of whispering; evil suggestion. وسواس (waswas) with different vowel point means melancholia; Satan (Aqrab).
سوآتھما (their shame). سوآت is the plural of سوءة which is derived from ساء which means, it was or became evil, foul or abominable. سوءة means, any evil, foul, unseemly or abominable saying or action or habit or practice; any saying or action of which one is ashamed when it appears, and which one would like to hide; any disgracing action or thing; the external portion of the organs of generation of a man or of a woman; the anus; corpse or dead body; nakedness (Lane & Aqrab). The word is also sometimes figuratively applied to such weaknesses of a man as lie concealed within him.
Commentary:
As the place where Adam was made to reside has been metaphorically described in the Quran as a garden, therefore in the description that follows the metaphor is continued and Adam is represented as forbidden to approach a certain 'tree', which was not a tree in its literal sense but a certain family or tribe from which he was bidden to keep aloof, because the members of that family were his enemies and they would have spared no pains to do him harm. For the meaning of the word شجرة (tree) see 2:36.
Another reading of the word ملکین (malakain), i.e. two angels, is (malikain) ملکین i.e. two kings or rulers. This reading is corroborated by 20:121, i.e. Shall I lead thee to the tree of eternity, and to a kingdom which shall never become decayed.
The wicked man who is here represented as Satan worked his mischievous plan as follows: He came to Adam and said that the reason why God had forbidden him to have anything to do with the family referred to was none other than this that its members were inimically disposed to him and that they would have conspired to bring about his downfall, if he had then contracted intimate relations with them. But as the family had subsequently become friendly towards him, the danger no longer existed; nay, the family would now even prove a source of strength for him, God’s prohibition, he pleaded, was not meant for all time, and the condition attached to it having come to an end, the prohibition also ceased to operate. In this way, this Satan succeeded in deceiving Adam and he assured him on oath that he was his well-wisher (7:22). Adam wavered and was led into thinking that as the reasons for the prohibition had indeed ceased to exist, the prohibition itself was no longer operative. That was an error of judgement on Adam’s part. He did not wilfully disobey God’s commandment. Elsewhere the Quran says, He (Adam) forgot to observe Our commandment and We found in him no determination to do evil (20:116).
d
2:37; 20:121.
482
当邪恶的念头最终把一个人引向毁灭时, 这些念头也向他显示了他的弱点。
3
بُرے خیالات جہاں انسان کو تباہی میں ڈالتے ہیں وہاں ان کے ذریعہ سے اس پر اس کی کمزوریاں بھی کھلتی ہیں۔
4
بُرے وساوس انسان کو یہ بتاتے ہیں کہ جن چیزوں سے خداتعالیٰ نے انسان کو روکا ہے اسی میں اس کی ترقی ہے اور ہمیشگی ہے۔ چور چوری کرتا ہے تو یہی سمجھتا ہے کہ بغیر دوسرے کا مال لینے کے میں آرام سے نہیں رہ سکتا۔ رشوت لینے والا رشوت لیتا ہے تو یہی سمجھتا ہے کہ بغیر رشوت لینے کے مجھے ترقی نصیب نہیں ہو سکتی اور میں بڑا نہیں بن سکتا۔ اور لوگوں کا مال کھانے سے ہی مجھے دیر تک دنیا میں رہنے کا موقعہ ملے گا۔
c
2:37; 20:121.
923
Important Words:
وسوس (whispered evil suggestions) literally means, he spoke in a low voice; he whispered. They say وسوس له الشیطان i.e. Satan spoke to him something evil in which there is no good. وسوس الرجل means, the man’s reason was affected and he spoke in a disorderly manner. وسواس (wiswas) means, the act of whispering; evil suggestion. وسواس (waswas) with different vowel point means melancholia; Satan (Aqrab).
سوآتھما (their shame). سوآت is the plural of سوءة which is derived from ساء which means, it was or became evil, foul or abominable. سوءة means, any evil, foul, unseemly or abominable saying or action or habit or practice; any saying or action of which one is ashamed when it appears, and which one would like to hide; any disgracing action or thing; the external portion of the organs of generation of a man or of a woman; the anus; corpse or dead body; nakedness (Lane & Aqrab). The word is also sometimes figuratively applied to such weaknesses of a man as lie concealed within him.
Commentary:
As the place where Adam was made to reside has been metaphorically described in the Quran as a garden, therefore in the description that follows the metaphor is continued and Adam is represented as forbidden to approach a certain 'tree', which was not a tree in its literal sense but a certain family or tribe from which he was bidden to keep aloof, because the members of that family were his enemies and they would have spared no pains to do him harm. For the meaning of the word شجرة (tree) see 2:36.
Another reading of the word ملکین (malakain), i.e. two angels, is (malikain) ملکین i.e. two kings or rulers. This reading is corroborated by 20:121, i.e. Shall I lead thee to the tree of eternity, and to a kingdom which shall never become decayed.
The wicked man who is here represented as Satan worked his mischievous plan as follows: He came to Adam and said that the reason why God had forbidden him to have anything to do with the family referred to was none other than this that its members were inimically disposed to him and that they would have conspired to bring about his downfall, if he had then contracted intimate relations with them. But as the family had subsequently become friendly towards him, the danger no longer existed; nay, the family would now even prove a source of strength for him, God’s prohibition, he pleaded, was not meant for all time, and the condition attached to it having come to an end, the prohibition also ceased to operate. In this way, this Satan succeeded in deceiving Adam and he assured him on oath that he was his well-wisher (7:22). Adam wavered and was led into thinking that as the reasons for the prohibition had indeed ceased to exist, the prohibition itself was no longer operative. That was an error of judgement on Adam’s part. He did not wilfully disobey God’s commandment. Elsewhere the Quran says, He (Adam) forgot to observe Our commandment and We found in him no determination to do evil (20:116).
c
2:37; 20:121.
957A
While evil thoughts ultimately lead a person to his ruin, they also make manifest to him his weaknesses.
As the place where Adam was made to reside has been metaphorically described in the Qur’an as a "Garden", therefore in the description that follows the metaphor is continued and Adam is represented as having been forbidden to approach a certain 'tree' which was not a tree in its literal and physical sense, but a certain family or tribe from which he was bidden to keep aloof, because the members of that family were his enemies and they would have spared no pains to do him harm.
فَدَلّٰٮہُمَا بِغُرُوۡرٍ ۚ فَلَمَّا ذَاقَا الشَّجَرَۃَ بَدَتۡ لَہُمَا سَوۡءٰتُہُمَا وَطَفِقَا یَخۡصِفَانِ عَلَیۡہِمَا مِنۡ وَّرَقِ الۡجَنَّۃِ ۖ وَنَادٰٮہُمَا رَبُّہُمَاۤ اَلَمۡ اَنۡہَکُمَا عَنۡ تِلۡکُمَا الشَّجَرَۃِ وَاَقُل لَّکُمَاۤ اِنَّ الشَّیۡطٰنَ لَکُمَا عَدُوٌّ مُّبِیۡنٌ
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
وَاخۡفِضۡ لَہُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحۡمَۃِ وَقُل رَّبِّ ارۡحَمۡہُمَا کَمَا رَبَّیَانِیۡ صَغِیۡرًا
14:42; 46:16; 71:29.
By a beautiful simile the verse inculcates kindness to parents. As parental love is incapable of being adequately repaid, the deficiency in this respect is enjoined to be made up by prayer for them. The prayer shows that in old age parents need to be tended as carefully and affectionately as little children are looked after in their childhood by their parents.
14:42; 46:16; 71:29.
Important Words:
جناح الذل (wing of humility). جناح is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائرi.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جنح اللیلmeans, the night came on. جناح means wing; hand; upper arm or arm from the shoulder to the elbow; edge; side; wing of an army; protection; a part or portion of a thing. The Arabs say ھو مقصوص الجناح i.e. he has his wings clipped, meaning, he lacks strength or power or ability. One would say انا فی جناح فلان i.e. I am under the protection of such a one. خفض له جناحه means, he lowered to him his wing. The Quranic expression واخفض لھما جناح الذل means, And make soft to them thy submissive side i.e. treat them with gentleness and submissiveness or lower to them the wing of submissiveness, meaning, be submissive to them (Lane & Aqrab).
ذل (dhull) is derived from ذل (dhalla) which means, he or it was or became low, abject, despicable, humble and weak; he or it (an animal) was or became easy, tractable, submissive or manageable; it (a road) was or became beaten or trodden so as to be rendered easy to walk or ride upon; it (a tank) was or became broken. ذل (dhull) is synonymous with ذل (dhill) and means, lowness; paltriness, abasement, and weakness; easiness, tractableness; submissiveness; also gentleness; and mercy. According to Imam Raghib ذل (dhull) is a consequence of subjection and ذل (dhill) is what is after refractoriness (Lane, Aqrab & Mufradat).
Commentary:
The verse uses a beautiful simile to teach the Faithful to be always kind to their parents. It purports to say that as ordinarily a person can never fully repay the love and affection his parents gave him when he was yet a child, he should make up the deficiency by praying for them. The words of the prayer imply that in old age parents need to be tended as carefully and affectionately as little children are looked after in their childhood.
a
14:42; 46:16; 71:29.
712
这节经文用一种优美的直喻谆谆教诲要和善对待双亲。由于父母对子女的爱是报答不尽的, 这方面的欠缺只能被告诫为他俩祈祷来弥补。这一祈祷表明, 父母到了老年需要小心和热情地侍候, 正像孩子在幼小时需要双亲的照顾一样。
a
14:42; 46:16; 71:29.
1954
Important Words:
جناح الذل (wing of humility). جناح is derived from جنح which means, he or it inclined, leaned or propended. They say جنح الطائرi.e. the bird contracted its wings to descend and approached like one falling and repairing to a place of refuge. جنح اللیلmeans, the night came on. جناح means wing; hand; upper arm or arm from the shoulder to the elbow; edge; side; wing of an army; protection; a part or portion of a thing. The Arabs say ھو مقصوص الجناح i.e. he has his wings clipped, meaning, he lacks strength or power or ability. One would say انا فی جناح فلان i.e. I am under the protection of such a one. خفض له جناحه means, he lowered to him his wing. The Quranic expression واخفض لھما جناح الذل means, And make soft to them thy submissive side i.e. treat them with gentleness and submissiveness or lower to them the wing of submissiveness, meaning, be submissive to them (Lane & Aqrab).
ذل (dhull) is derived from ذل (dhalla) which means, he or it was or became low, abject, despicable, humble and weak; he or it (an animal) was or became easy, tractable, submissive or manageable; it (a road) was or became beaten or trodden so as to be rendered easy to walk or ride upon; it (a tank) was or became broken. ذل (dhull) is synonymous with ذل (dhill) and means, lowness; paltriness, abasement, and weakness; easiness, tractableness; submissiveness; also gentleness; and mercy. According to Imam Raghib ذل (dhull) is a consequence of subjection and ذل (dhill) is what is after refractoriness (Lane, Aqrab & Mufradat).
Commentary:
The verse uses a beautiful simile to teach the Faithful to be always kind to their parents. It purports to say that as ordinarily a person can never fully repay the love and affection his parents gave him when he was yet a child, he should make up the deficiency by praying for them. The words of the prayer imply that in old age parents need to be tended as carefully and affectionately as little children are looked after in their childhood.
a
14:42; 46:16; 71:29.
1609
By a beautiful simile the verse inculcates kindness to parents. As parental love is incapable of being adequately repaid, the deficiency in this respect is enjoined to be made up by prayer for them. The prayer shows that in old age parents need to be tended as carefully and affectionately as little children are looked after in their childhood by their parents.
فَاَکَلَا مِنۡہَا فَبَدَتۡ لَہُمَا سَوۡءٰتُہُمَا وَطَفِقَا یَخۡصِفَانِ عَلَیۡہِمَا مِنۡ وَّرَقِ الۡجَنَّۃِ ۚ وَعَصٰۤی اٰدَمُ رَبَّہٗ فَغَوٰی
دیکھئے سورۃ اعراف آیت۲۳ نوٹ نمبر۱
7.23; 20:122.
As a result of acceptance by Adam of Satan’s suggestions a split occurred among his people which caused him much distress and mental anguish. Adam and Eve discovered that by acting upon the evil suggestions of Satan, they had made a grievous mistake and had involved themselves in great trouble. The verse does not mean that their weakness became known to other people but that only Adam and Eve themselves became conscious of it.
Waraq also meaning young lads of a community (Lane), the verse purports to say that as Satan had succeeded in causing a split in Adam’s community and some of the morally weak members had gone out of its fold, Adam gathered together the youth and other righteous and good members of the community and with their help began to reorganize his people. According to the Bible, Adam used fig leaves (Gen. 3: 6, 7), which in the language of visions signify young righteous and pious people.
7:23; 20:122.
Important Words:
سوآت (shame) is the plural of سوءة which is derived from ساء which means, it was or became evil, foul or abominable. سوءة means, any evil, foul or abominable saying or action or habit or practice; any saying or action of which one is ashamed when it appears and which one would like to hide; any disgracing action or thing; the external portion of organs of generation of a man or of a woman; corpse or dead body; nakedness (Lane & Aqrab). See also 7:21.
ورق (leaves) is both singular and plural and is substantive noun from the verb ورق (waraqa). They say ورق الشجر i.e. the tree put forth leaves. أورق الرجل means, the man became rich. انت طیب الورق means, thou hast a good and righteous progeny. ورق means, leaves, foliage; sheet of paper; the prime and freshness of a thing; the young lads of a community. It also signifies the beauty of the things of this world and their resplendence (Lane & Aqrab). See also 7:23.
غوی (his life became miserable) means, he erred; he deviated from the right way; he acted ignorantly; he failed in his object and was disappointed; he was lost; his life became unpleasant (Aqrab, Lane & Mufradat).
Commentary:
As a result of acceptance by Adam of Satan’s suggestion a split occurred among his people which caused him much distress and mental anguish.
The words, their shame became manifest, mean that the evil consequences of their lapse began to appear and they realized their weaknesses. They discovered that by acting upon the evil suggestions of Satan, they had made a grievous mistake and had involved themselves in great trouble. The verse does not mean that their weakness became known to other people but that only Adam and Eve became conscious of it.
As ورق also means young lads of a community(see under "Important Words" above) the verse purports to say that as Satan had succeeded in causing a split in Adam’s community and some of the spiritually weaker members had gone out of its fold, Adam gathered together the youth and other righteous and good members of the community and with their help began to reorganize his people. It is generally the youth of a community who first accept the teachings of a Divine Messenger because they have no preconceived ideas, prejudices and inhibitions to shed. Their minds are like a clean slate and they find no difficulty in accepting a teaching which appeals to their reason and conscience. See also 7:23.
The Bible describes Adam’s lapse in the words: "And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons" (Gen. 3:6-7). Thus whereas, according to the Quran, Adam hid his nakedness with 'the leaves of the garden', which means the young lads or pious and righteous members of the community, according to the Bible he used the fig leaves which in the language of visions also signify righteous and pious people. So there is no contradiction or incongruity between the Quranic and the Biblical statements in this respect.
That Adam’s disobedience was not deliberate but casual and accidental is evident from v. 116 above.
b
7.23; 20:122.
825
وَرَقْ (Waraq) 也是指一个社团中的年青小伙子 (Lane)。这节经文的大致意思是说, 恶魔已成功地使阿丹的社团出现裂缝, 一些意志薄弱的成员背离了他们的信仰。阿丹把年青的以及其他正直而善良的成员聚集在一起, 并在他们的帮助下重新组织起自己的社团。据圣经所载, 阿丹用过无花果树树叶 («创世纪» 3:6-7), 这在精神境界的语言中是指年青、正直而虔诚的人们。
2
دیکھئے سورۃ اعراف آیت۲۳ نوٹ نمبر۱
a
7:23; 20:122.
2330
Important Words:
سوآت (shame) is the plural of سوءة which is derived from ساء which means, it was or became evil, foul or abominable. سوءة means, any evil, foul or abominable saying or action or habit or practice; any saying or action of which one is ashamed when it appears and which one would like to hide; any disgracing action or thing; the external portion of organs of generation of a man or of a woman; corpse or dead body; nakedness (Lane & Aqrab). See also 7:21.
ورق (leaves) is both singular and plural and is substantive noun from the verb ورق (waraqa). They say ورق الشجر i.e. the tree put forth leaves. أورق الرجل means, the man became rich. انت طیب الورق means, thou hast a good and righteous progeny. ورق means, leaves, foliage; sheet of paper; the prime and freshness of a thing; the young lads of a community. It also signifies the beauty of the things of this world and their resplendence (Lane & Aqrab). See also 7:23.
غوی (his life became miserable) means, he erred; he deviated from the right way; he acted ignorantly; he failed in his object and was disappointed; he was lost; his life became unpleasant (Aqrab, Lane & Mufradat).
Commentary:
As a result of acceptance by Adam of Satan’s suggestion a split occurred among his people which caused him much distress and mental anguish.
The words, their shame became manifest, mean that the evil consequences of their lapse began to appear and they realized their weaknesses. They discovered that by acting upon the evil suggestions of Satan, they had made a grievous mistake and had involved themselves in great trouble. The verse does not mean that their weakness became known to other people but that only Adam and Eve became conscious of it.
As ورق also means young lads of a community(see under "Important Words" above) the verse purports to say that as Satan had succeeded in causing a split in Adam’s community and some of the spiritually weaker members had gone out of its fold, Adam gathered together the youth and other righteous and good members of the community and with their help began to reorganize his people. It is generally the youth of a community who first accept the teachings of a Divine Messenger because they have no preconceived ideas, prejudices and inhibitions to shed. Their minds are like a clean slate and they find no difficulty in accepting a teaching which appeals to their reason and conscience. See also 7:23.
The Bible describes Adam’s lapse in the words: "And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons" (Gen. 3:6-7). Thus whereas, according to the Quran, Adam hid his nakedness with 'the leaves of the garden', which means the young lads or pious and righteous members of the community, according to the Bible he used the fig leaves which in the language of visions also signify righteous and pious people. So there is no contradiction or incongruity between the Quranic and the Biblical statements in this respect.
That Adam’s disobedience was not deliberate but casual and accidental is evident from v. 116 above.
b
7.23; 20:122.
1860
As a result of acceptance by Adam of Satan’s suggestions a split occurred among his people which caused him much distress and mental anguish. Adam and Eve discovered that by acting upon the evil suggestions of Satan, they had made a grievous mistake and had involved themselves in great trouble. The verse does not mean that their weakness became known to other people but that only Adam and Eve themselves became conscious of it.
1861
Waraq also meaning young lads of a community (Lane), the verse purports to say that as Satan had succeeded in causing a split in Adam’s community and some of the morally weak members had gone out of its fold, Adam gathered together the youth and other righteous and good members of the community and with their help began to reorganize his people. According to the Bible, Adam used fig leaves (Gen. 3: 6, 7), which in the language of visions signify young righteous and pious people.
فَسَقٰی لَہُمَا ثُمَّ تَوَلّٰۤی اِلَی الظِّلِّ فَقَالَ رَبِّ اِنِّیۡ لِمَاۤ اَنۡزَلۡتَ اِلَیَّ مِنۡ خَیۡرٍ فَقِیۡرٌ