ROOT ر س و

16:78; 54:51.

33:64; 78:2; 79:43.

31:35; 43:86.

Important Words:

ایان مرساھا (when will it come to pass?) مرسی is derived from رسا. They say رساالجبل i.e. the mountain was firmly based or fixed upon the ground. رست السفینة means, the ship cast anchor and became stationary. مرسی is the noun-infinitive or a noun of time or a noun of place, meaning, the act of anchoring or the time or place of anchorage; or the time and place of becoming stationary; or of coming to pass. The expression ایان مرساھا means, when will it come to pass, or what is the time of its taking place; or when will it occur or happen? (Lane & Aqrab).

حفی (well acquainted) is derived from حفی which means, he walked barefooted; or his feet became chafed by walking much. حفی به means, he showed him much honour and kindness and affection; or he behaved towards him with solicitude and manifested joy and pleasure. حفی عنه means, he asked or inquired much respecting him; he exceeded the usual bounds in making much inquiry respecting him. So حفی means, showing much honour and solicitude and manifesting joy or pleasure at meeting another; asking or inquiring much respecting another’s state or condition; going to the utmost in asking or inquiring; or knowing in the utmost degree (Lane & Aqrab).

Commentary:

The reference in the opening sentence of the verse is to 7:186. When the opponents of Islam were told that their hour had already drawn near, they inquired of the Prophet the exact time when the promised hour would come. The awarding of punishment is as painful to God as the receiving of it is to men, and this is the meaning of the words, It lies heavy on the heavens and the earth. The word "heavens" here represents God and angels, while the word "earth" represents human beings.

The word حفی signifies (1) importunate in inquiring; or (2) well acquainted. The sentence would thus mean: (1) They ask thee concerning the exact time when the hour of their punishment will come to pass, as if thou wert repeatedly inquiring of God as to its time of occurrence; or (2) they ask thee about the time of the "Hour", as if thou wert well acquainted with it. In both these cases the clause would imply that the Holy Prophet neither knew when the "Hour" would come to pass nor was he very solicitous about it.

15:20; 16:16; 21:32.

36:37; 51:50.

7:55; 39:6.

Commentary:

This verse points to the law of nature that heaven and earth work in unison and this harmonious co-operation of the celestial and terrestrial bodies is responsible for the successful working of the universe. For instance, when rain falls from heaven the earth brings forth its vegetation which is thus the common result of both heaven and earth. The same law works in the spiritual universe, for just as there is a heaven and an earth in the material world there is also a spiritual heaven and a spiritual earth. Rain and light come down from the spiritual heaven, and the spiritual earth becomes enligh-tened and revived into a new life. Just as good soil cannot fail to yield its treasures after the descent of rain, similarly, unsullied human nature cannot withhold its treasures after the descent of heavenly water which is Divinerevelation. God’s Prophets attract men as a magnet attracts iron. There was therefore, no cause for wonder if Islam spread quickly. The wonder would have been if it had not spread so fast, because then one would have been entitled to ask why the soil did not bring forth its verdure and herbage when rain had fallen at the proper time.

The verse refers to another important natural law, viz. God has made in the earth mountains which keep water stored up in the form of snow which, on melting, feeds rivers and springs. If the store of snow on the tops of mountains were exhausted, rivers and springs would be dried up and the land would lie dry and desolate. An analogous law operates in the spiritual world. In the spiritual realm certain individuals are like mountains and serve as reser-voirs, storing up the Word of God, while certain other individuals are like rivers and springs which water the world but cannot keep the water stored up. Prophets are the mountains of the spiritual world, while savants and ulema, learned in religious lore, are its rivers and springs, and the common people provide the soil which these rivers and springs, being themselves fed by the melted snow of the mountains, water and make fertile. Should these mountains disappear, there would be no springs and no rivers and the earth would dry up and be ruined.

Though the present verse refers only to fruits, elsewhere the Quran speaks of God having made pairs—male and female—of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Quran was the first to propound. It is true that even in pre-Islamic days the Arabs had discovered that the date trees were male and female, but they could go no further. It was the Quran that made known to the world the great truth that all fruit-trees, in fact, everything, had male and female. The people could not at first understand it. But now, after a lapse of 1350 years, scientific research has confirmed the Quranic announcement and scientists have begun to discover pairs even in inorganic matter.

The verse draws our attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of Divinerevelation and human reason. So it is impossible to have true knowledge of God independently of the revelation sent to the Holy Prophet. Similarly, human reason cannot fail to accept the Word of God revealed to the Holy Prophet if it is presented to it in a proper manner.

The words, He causes the night to cover the day, point to yet another fundamental law of nature that the night serves as a covering for the day, and by pointing to this law the Quran dispels the popular misconception that the light of the Quran could not spread amidst the prevailing im-penetrable veil of darkness. Just as the darkness of night is removed to give place to the light of the day, similarly, the present darkness of sin and iniquity will be followed by the spiritual light of truth and righteousness. Darkness, in fact, possesses no independent existence and a single ray of the sun dispels and dissipates it. The Sun of Islam will now dispel the darkness of unbelief and infidelity.

13:4.

16:16; 21:32.

Important Words:

مددناھا (have We spread out) is derived from مد. They say مدالشیء i.e. he spread out the thing. مدالارض means, he added extraneous soil or fertilizer to the earth in order to enrich it. مدالرجل means, he helped the man (Aqrab).

Commentary:

The words, والارض مددناھا mean, "We have spread out the earth" or, "We have enriched it." Both meanings are applicable here. The verse signifies that God has made the earth so large that in spite of its being round, man feels no discomfort on account of its roundness; or it means that God has enriched the earth with fertilizers. It is a well-known fact that the earth continues to acquire new strength and fertility from the stars. Astronomical researches have disclosed the important fact that particles of matter have ever continued to fall on the earth from the stars in the form of meteors or meteoric dust which serves to increase the fertility of the earth. Next to such food the earth needs a good supply of water. For this purpose God has created mountains, which serve as reservoirs of water, storing it in the form of snow and distributing it over the earth by means of rivers.

Similarly, both the meanings of the word انبت viz. "to grow" and "to increase" apply here. God has made all things required for the needs of man to grow in the earth and to increase. The verse means that all the requirements of man have been determined by God in a proper proportion and as the process of consumption is also going on, the things needed by man have been suitably made to grow and increase in the earth.

The relation of this verse to the preceding one is that in the latter mention was made of the revelation of the Quran and of the special provision made for its protection and this was illustrated by comparison with certain celestial phenomena. In the present verse, however, another illustration of such protection has been furnished by a terrestrial phenomenon. The verse states that God has made special arrangements for fertilizing the earth and for replenishing and making good its losses. Some of these arrangements are external and some internal e.g. (1) matter falling to the earth from the stellar spaces; (2) the mountains; (3) the inherent powers of the earth. The same is the case with Divine Scriptures. The external arrangement made for their protection is the help which they get from heaven in the form of divine teachers who appear in the fullness of time to safeguard the spirit of these Scriptures; and the internal arrangements are their intrinsic beauties and excellences which attract the hearts of all good men.

13:4; 21:32.

Important Words:

رواسی (firm mountains) is the plural of راسیة which is derived from رسا. The expression رسا الجبل means, the mountain was firmly based, or was firm in its base upon the ground. رست السفینة means, the ship cast anchor, lay at anchor, or rested or became stationary upon the anchor. They say رسوت بین القوم i.e. I effected a reconciliation between the people. راس means, stationary, at rest, fixed, fast, firm, steady, steadfast or stable. جبال راسیة means, firm or steadfast mountains. رواسی means, firm mountains (Lane & Aqrab). See also 7:188.

تمید بکم (quake with you). تمید is derived from ماد which means, (1) it (a thing) was or became in a state of violent motion or commotion; was or became violently agitated; (2) it turned or twisted about or became contorted and convulsed; (3) it (the mirage) was in a state of commotion; it quivered or trembled; (4) he (a man) was or became confounded, perplexed or amazed; (5) he became affected with a heaving of the stomach or a tendency to vomit and a giddiness in the head by reason of intoxication. or of voyaging upon the sea; (6) he inclined from side to side in walking; (7) he walked with an elegant and a proud and self-conceited gait with an affected inclination of his body from side to side; (8) he conferred or bestowed a benefit or benefits, favour or favours; (9) he trafficked as a merchant; and (10) it increased or grew. They say مادت به الارض i.e. the ground went round with him. ماد به البحر means, the sea affected him with a heaving of the stomach. The Quranic expression ان تمید بکم means, lest it should quake with you, be convulsed with you and go round with you and move you about violently (Lane & Aqrab).

Commentary:

By using the expression القی (lit. he has cast) the present verse points to a great geographical truth. The verse purports to say that God has, as it were, scattered all over the earth, rivers, mountains and natural pathways which means that all these things are to be found in all parts of the earth and men derive great benefits from them. Recent geographical researches have substantiated the fact that mountains, rivers and natural pathways are to be found in every region of the earth. That the Quran should have proclaimed this truth at a time when large parts of the earth such as America and South and Central Africa, Australia and many other islands were yet unknown is a strong proof of its Divine source. Elsewhere the Quran has used the expression جعل (He made) for each of the three things namely, mountains (77:28) rivers (27:62) and routes (21:32). This shows that the Quran does not mean that these things have been planted on the earth from outside, as might be suggested by the expression القی (He has placed) but that they form part and parcel of it.

By the word سبل (routes) is here meant not the artificial roads constructed by human hands but natural pathways formed by mountain-passes, rivers and valleys which have served men as highways throughout the ages. It was due to these natural highways that contact between different regions of the earth became possible in the past and this is perhaps one reason why the three things have been mentioned together in this verse.

Mountains, rivers and natural highways have been mentioned in the verse under comment separately from other Divine blessings mentioned in the preceding verses because these natural objects are repositories of other Divineblessings. The mountains are natural reservoirs of water and vegetable wealth; the rivers constitute natural conduits for water without which it would not be available for the use of man throughout the year, and natural pathways make it possible for him to have access to these vast stores of Divine blessings.

The relation of this verse with the preceding verses is that it enumerates some more of the material blessings of God and thus reverts to the theme that God Who bestowed these material blessings upon man could not possibly have neglected to provide for his spiritual needs. Another implication of the verse is that by his efforts man can provide only for his temporary and local needs but for his general and permanent needs God alone can make adequate provision. It purports to say that just as the natural routes of travel are the means of contact and communication between different nations and countries, similarly in the spiritual realm there is need for teachings which should satisfy the spiritual needs of man not only for a specified time or a particular group of men but for different times and for men of diverse natures and temperaments to help them to rise from one stage to another in their spiritual development. These stages constitute landmarks in man’s spiritual development and are marked by the appearance of Prophets. Man can hardly foresee what mental changes the human race is likely to develop in the course of the next few centuries, much less is it possible for him to devise a code which should serve him as a safe guide when these changes occur. Such a code of laws can be provided by God alone. This is why we observe in the history of human philosophy and science the phenomenon of alternate progression and retrogression. But the history of religion reveals the important fact that spiritual teachings know no retrogression but only undergo a continuous process of progressive evolution.

The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. Earthquakes were very frequent before mountains were created. To this great scientific truth the words ان تمید بکم (lest it quake with you) refer. Taking these words in the sense 'that it may go round with you', the verse would mean that God has made on the earth firm mountains, that it may go round with you. This shows that mountains are a help to the earth in moving steadily on its axis. The expression 'going round' also denotes continuation and permanence, and according to this meaning the sentence 'that it may go round with you' would mean that men will continue to live so long as the earth continues to move. The Quran spoke of the earth as 'moving round' long before it was discovered that it was not stationary. Similarly, the truth that mountains formed a great safeguard against earthquakes was first revealed to the world by the Quran at a time when it was unknown even to great scientists.

The verse also points to another geographical truth. Streams and rivers were followed by great pathways in the past, for the latter have much to do with the former. A study of the means of communications in the past shows that originally people settled along the banks of rivers, where they could easily get their necessaries of life. Thus rivers and streams were followed by tracks and ways which men used for their journeys. Moreover, rivers, streams and canals are themselves "ways", for they form the easiest and cheapest way of transporting commodities from one place to another.

13:4; 15:20; 16:16; 31:11; 77:28.

Important Words:

ان تمید بھم (lest it should quake with them). تمید is derived from ماد which means, it (a thing)was or became in a state of violent motion or commotion; it was or became violently agitated; it turned about or became contorted and convulsed; it quivered or trembled; he bestowed a benefit or favour. مادت به الارض means, the earth went round with him. The expression ان تمید بھم means, lest it should quake with them, be convulsed with them and go round with them and move about violently (Lane & Aqrab). See also 16:16.

فجاجاً (wide pathways) is the plural of فج which is noun-infinitive from فج (fajja) which means, he opened or separated his two legs while walking. فجت الناقة means, the she-camel opened out her hinder legs for being milked. فج means, a wide and open pathway between two mountains (Aqrab).

Commentary:

The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. Earth-quakes were very common before mountains were created. In the beginning the earth was very hot from inside. When as the result of the intense heat gases were formed in the bowels of the earth, they tried to force a way out, thus causing violent agitations and eruptions in the form of volcanoes which having cooled down took the shape of mountains. ("Marvels and Mysteries of Science" by Allison Hox & Enc. Brit. under "Geology"). To this great scientific truth the words ان تمید بھم (lest it should quake with them) refer. Spiritually speaking the heat of sin and iniquity in the world throws out lava from its volcanoes and brings about moral destruction and then God cools down this fire by the spiritual water of Divine revelation and by means of "mountains" which spiritually speaking are Prophets and Divine Reformers.

Taking these words in the sense 'that it may go round with them,' the verse would signify that the mountains are a great help to the earth in moving steadily on its axis. The Quran spoke of the earth as "moving round" long before it was discovered that it was not stationary and moved on its axis and round the sun.

Again mountains, rivers and natural highways are among great Divine blessings. The mountains are natural reservoirs of water and vegetable and mineral wealth; the rivers constitute natural conduits for water, and natural highways make it possible for man to have access to these vast stores of Divine blessings. Spiritually speaking, 'mountains' are the Divine Prophets who are the great reservoirs of heavenly water and divine knowledge and 'highways' (which in the earth are the channels of rivers) represent righteous ulema (learned men) and divines who receive guidance from the prophets and convey it to common men. Just as rivers and streams become dried up when it does not rain on mountains, similarly pious and righteous men disappear from the world when no fresh revelation descends from heaven for a long time. Indeed revelation is as essential for spiritual life as is water for physical life.

20:54; 78:7.

25:54; 55:20-21.

Commentary:

The argument begun in the preceding verse is here further developed and expanded. For an explanation of the expression "and put a barrier between the two waters" see 25:54.

13:3.

13:4; 15:20; 16:16; 77:28.

27:61; 50:8.

Commentary:

It should not be understood from the word ألقی which literally means, "He has cast" or "He has placed" that the mountains were placed on the earth from somewhere outside, after it had been created. Elsewhere the Quran has used the word جعل(He made) to express the same sense which shows that the mountains formed a part and parcel of the earth and were not placed on it from outside.

Incidentally, the verse points to a truth which science has only recently discovered but which the Quran revealed about 1400 years ago, viz. that mountains instead of being a cause of earthquakes, exert a stabilizing influence, rendering earth tremors a very infrequent occurrence.

This verse gives three arguments to prove the Oneness and Almightiness of God: (a) He is the Creator of heavens and the whole solar system; (b) He has created the earth and regulates, controls and guides all life on it; (c) He sends down water from heaven and gives a new life to the earth after it has become parched and dry. This means that God is the Creator of the universe, its Controller and the Giver of life. These are essential attributes of a Supreme Being Who demands and commands our adoration and worship. See also 16:16.

21:81.

Important Words:

محاریب (palaces) is the plural of محراب which among other things means, a palace; a mosque (Lane & Aqrab). See also 3:38.

جفان (basins) is the plural of جفنة which is an infinitive noun from جفن. They say جفن الناقة i.e. he slaughtered the she-camel and gave the flesh for food to the people in bowls. جفنة means, a large bowl or receptacle, particularly used for food; a small well; a generous man. جفنة غراء means, a generous man who entertains many guests and feeds many. He is so called because people are fed by him in the جفنة (Lane & Aqrab).

جواب (reservoirs) is the plural of جابیة which is derived from جبا. They say جبا الخراج i.e. he collected the tribute. جبا الماء فی الحوضmeans, he collected the water in the pond. جواب is the plural of جابیة which means, a large watering-trough in which water is collected for camels, a water reservoir; a company of men (Lane & Aqrab).

راسیات (fixed) is the plural of راسیة which is derived from رسا which means, it was or became fixed, firm, stable. قدر راسیةmeans, a cooking pot that will not be removed from its place on account of its large size and heaviness. جبال راسیة means, firm mountains (Lane & Aqrab). See also 16:16.

Commentary:

The verse shows that besides being a highly prosperous, powerful and civilized monarch, Solomon was the prince of builders among Israelite rulers. He had a special taste for architecture which had greatly developed under him. The Temple of Jerusalem bears an eloquent testimony to his fine architectural taste.

13:4; 15:20; 16:16; 77:28.

Important Words:

اقواتھا (its foods) is the plural of قوت (qut) which is derived from قات which means, he fed, nourished or sustained or fed with what would sustain the body. أقات علی الشیء means, he had power or ability to do the thing. أقاته means, he guarded or protected him. قوت means, provision, food, sustenance, etc. (Lane & Aqrab).

Commentary:

The "two days" or stages mentioned in the previous verse through which the earth had to pass before it assumed its present form are included in the number "four days" mentioned in the present verse; the additional "two days" signifying the two stages of the placing on it of mountains, rivers, etc. and the growth on it of vegetable and animal life. See also verse 13 below.

The words, "provided its foods in proper measure," signify that the earth is fully capable of providing food for all the creatures that live on it.

The expression "alike for all seekers" may signify that the foods which God has provided in the earth are equally accessible to all seekers who try to get them according to the laws of nature. It may mean also that all the physical needs and requirements of man have been adequately met in the foods that grow out of earth. So the fear that the earth may not someday be able to grow sufficient food for the fast increasing population of the world is groundless. The world can provide food, fibre and all other agricultural requirements for 28 billion people, ten times the world’s present population (Professor Cohn Clark, Director of the Agriculture Economics Research Institute of Oxford University). Only recently the United Nations Food and Agricultural Organisation pointed out in its report, "The State of Food and Agriculture, 1959," that the world’s food supply grows twice as fast as its population.