۞ هُوَ ٱلَّذِي خَلَقَكُم مِّن نَّفۡسٖ وَٰحِدَةٖ وَجَعَلَ مِنۡهَا زَوۡجَهَا لِيَسۡكُنَ إِلَيۡهَاۖ فَلَمَّا تَغَشَّىٰهَا حَمَلَتۡ حَمۡلًا خَفِيفٗا فَمَرَّتۡ بِهِۦۖ فَلَمَّآ أَثۡقَلَت دَّعَوَا ٱللَّهَ رَبَّهُمَا لَئِنۡ ءَاتَيۡتَنَا صَٰلِحٗا لَّنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ
(189) He is the One Who created you from a single soul and from it He made its mate[1843] so that he may find assuagement[1844] in her. When he pulled himself over her[1845], she became lightly pregnant, and she ˹carefreely˺ spent it ˹her pregnancy˺; when it became heavy, they both prayed to Allah, their Lord: “Should You grant us a well one[1846], we shall surely be among the grateful”.
[1843] Adam, the single soul, and Eve its mate (q) (cf. 4:1, 39:6; al-Ṭabarī, Ibn Kathīr, al-Saʿdī). That all humans are the offspring of a single pair of people calls for considering the very likely prospect of resurrection; as much as creation from sheer nothingness was possible, re-creation is a more likely probability (cf. Abū Ḥayyān). Thus people are reminded to be Mindful of God Almighty: “O people, be Mindful of your Lord, Who created you from a single soul and from it He created its mate, and from both of them He dispersed scores of men and women…” (4: 1).
[1844] “And of His Signs is that He created for you from yourselves mates that you may find assuagement in them; and He placed between you affection and mercy. Indeed in that are signs for a people who reflect” (30: 21).
[1845] Exegetes hold two standpoints on who these two individuals actually were. The first, which is that of al-Ṭabarī, al-Wāḥidī, al-Samʿānī and Ibn al-Jawzī, hold them to be Adam and Eve themselves who could not conceive children at an early stage in their nuptial life so Satan whispered to them to dedicate their child to another besides God. However, Ibn Kathīr debunks this view on the basis that it draws on apocryphal Biblical sources (known as isrā’īliyyāt), thus he along with a host of other exegetes, al-Zamakhsharī, al-Rāzī, al-Qurṭubī, Ibn al-Qayyim, hold that these two are generic for many human couples thereafter. Since there is no traditional evidence in support of this view either, some tried to find textual evidence from the aya and those that follow in this passage. However, no matter who the exact referents of the pronouns in this episode were, it highlights how ungrateful humans can be to their Lord Who created them from a single soul, blessed him with a soul-mate, made the wife bear children and her pregnancy uncumbersome in its early stages, and dispersed a well-portioned posterity thereof.
[1846] Ṣāliḥan means good, well, healthy and righteous. Many exegetes, for example, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, take that the parents, as would normally be the case, prayed that their child would be birthed free from deformation. Yet al-Ṭabarī sees no point in limiting it to one meaning in particular as such would lack proper evidence.
[1844] “And of His Signs is that He created for you from yourselves mates that you may find assuagement in them; and He placed between you affection and mercy. Indeed in that are signs for a people who reflect” (30: 21).
[1845] Exegetes hold two standpoints on who these two individuals actually were. The first, which is that of al-Ṭabarī, al-Wāḥidī, al-Samʿānī and Ibn al-Jawzī, hold them to be Adam and Eve themselves who could not conceive children at an early stage in their nuptial life so Satan whispered to them to dedicate their child to another besides God. However, Ibn Kathīr debunks this view on the basis that it draws on apocryphal Biblical sources (known as isrā’īliyyāt), thus he along with a host of other exegetes, al-Zamakhsharī, al-Rāzī, al-Qurṭubī, Ibn al-Qayyim, hold that these two are generic for many human couples thereafter. Since there is no traditional evidence in support of this view either, some tried to find textual evidence from the aya and those that follow in this passage. However, no matter who the exact referents of the pronouns in this episode were, it highlights how ungrateful humans can be to their Lord Who created them from a single soul, blessed him with a soul-mate, made the wife bear children and her pregnancy uncumbersome in its early stages, and dispersed a well-portioned posterity thereof.
[1846] Ṣāliḥan means good, well, healthy and righteous. Many exegetes, for example, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, take that the parents, as would normally be the case, prayed that their child would be birthed free from deformation. Yet al-Ṭabarī sees no point in limiting it to one meaning in particular as such would lack proper evidence.
阿拉伯语经注:
含义的翻译
段: (189) 章: 艾尔拉夫
《古兰经》译解 - 英文翻译-瓦利德·比利哈什·欧麦尔博士 - 译解目录
古兰经英文译解 - 正在翻译，瓦利德·比里哈什·阿米尔博士翻译