بَثَّ

3:191; 10:7; 30:23; 45:6.

Important Words:

اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).

الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).

دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).

المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).

Commentary:

This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.

The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.

Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.

Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.

33:71; 59:19.

7:190; 16:73; 30:22; 39:7.

Important Words:

رقیبا (Watcher) is derived from رقب. They say رقبه i.e. he watched him; or guarded him; or waited for him; or he kept or preserved it. رقیبis one of God’s attributes meaning, Watcher, Guardian, Keeper; One from Whom nothing is hidden.رقیب also means, an observer; a spy (Lane & Aqrab).

Commentary:

The words نفس واحدة (single soul) may signify: (1) Adam; or (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one. For instance, 2:62 speaks of one food, while it consisted of manna and quails; or (3) man and woman taken individually, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".

The expression, and created therefrom its mate, does not mean that woman was created out of the body of man but that she belonged to the same kind and species as man, having the same nature and the same propensities. The meaning of this expression becomes clear when elsewhere we read in the Quran: And Allah has made for you mates from among yourselves (16:73); and He has made for you pairs of your own selves, and of the cattle also pairs (42:12). This means that, like other human beings, a wife was provided for Adam from his own species. And just as other men’s wives are not created from their ribs, so was the wife of Adam not created out of his ribs; and just as our wives have been made from ourselves in the sense that they are of the same kind as ourselves, so was the wife of Adam created from his rib in the sense that she belonged to the same race as Adam did. The preposition من (from) which has given rise to this misconception has been used in the Quran not only about Adam but about other men as well (e.g. 4:60; 9:128; 10:3; 62:3, 4), and in both cases it should mean the same thing, i.e. belonging to the same kind or species. The Quran lends no support whatever to the view that Eve was actually created from the rib of Adam, as is clear from the following verses: We have created you in pairs (78:9); And of everything have We created pairs (51:50), which means that, just as God created a mate for every living thing, so did He make one for Adam. He did not need to depart from this law in respect of Adam and to create a female for him out of his own body.

The idea of Eve having been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet to the effect "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This hadith is, however, an argument against the above view rather than in favour of it, for it makes no mention of Eve, and speaks of all women, and it is clear that every woman has not been created from a rib.

The expression "created from a rib" is evidently figurative and must not be taken literally. What it means is only that, like unto a rib, there is a sort of crookedness in the nature of woman and that this very crookedness lends charm to her. An analogous Quranic expression, viz.: خلق الانسان من عجل i.e. "man is made of (lit. from) haste" (21:38) helps to illustrate the point. These words clearly do not mean that man has been created out of a substance called عجل or haste. They mean only that man is hasty by nature. The above view has been supported by Majma‘ul Bihar, Bahrul-Muhit and Sirajul-Wahhaj, which all agree that in the above hadith the Arabic word ضلع means a certain crookedness of manners, the word itself meaning crookedness.

In fact, this hadith refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken of in the hadith as the highest or the best trait in her character, and those, who take affectation of anger on her part as an expression of her real anger and begin to deal harshly with her for that reason, in fact destroy woman’s most attractive and winning feature.

The verse places "the fear of God", side by side with "respect for the ties of relationship", thus emphasizing the importance of good treatment of relatives, on which the Quran lays so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind the parties of their duties to one another.

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.

30:23.

Commentary:

The verse embodies a unique testimony to the Divine origin of the Quran. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years ago, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Quran to disclose this great and marvellous scientific truth as the words of this verse, viz. "Whatever living creatures He has spread forth in both," show. Indeed the creation of the heavens and the earth and what living creatures exist in them and the wonderful order that pervades the whole universe constitute an infallible testimony to the knowledge and power of God the Almighty Who has revealed the Quran and Who would bring together the creatures of the heavens and the earth whenever in His infallible wisdom He would deem fit. The reference in the last sentence of the verse may be to the possibility of the creatures living on earth and in heavenly bodies becoming united at some future time.