الۡمَآءِ

Important Words:

افیضوا (pour) is derived from افاض which again is derived from فاض which means, it (water, etc.) overflowed, or poured forth from fullness. افاض means, he filled (a vessel) so that it overflowed; he made it (water, etc.) to flow or run; he poured out water, etc. (Lane).

Commentary:

The use of the words افیضواعلینا (pour on us) by the inmates of Hell implies that they would in a way flatter the inmates of Heaven by saying to them that they had enjoyed God’s blessings (which were virtually overflowing) to their heart’s content, and would then beg of them to give them a little of the abundant good that God had bestowed upon them. This condition of the inmates of Hell is well illustrated by the parable of Abraham and Lazarus in Luke 16:23-24.

7:55; 10:4; 25:60.

5:49; 6:166; 67:3.

Commentary:

This verse reminds us how God has created things by a gradual process of evolution to bring man into existence and to make provision for his progress. This gradual process of evolution has culminated in the creation of man. This shows that the real object of the creation of the whole universe was that man should come into being. Man is the real object of the creation of the universe because he has been endowed with an unlimited capacity for spiritual progress. It is, therefore, inconceivable that God, having endowed man with unlimited powers, should have neglected to provide means for his unending spiritual growth and development. For an explanation of the expression ستة ایام (six periods) see 7:55 and 10:4.

As water has been repeatedly described in the Quran as the source of all life (see 21:31; 25:55; 77:21 and 86:7) the words, His Throne rests on water, signify that all the great attributes of God have found their manifestation through "life" (i.e. living creatures) and above all through man, who is the culminating point of all life. The words that follow, viz. that He might prove you to know which of you is best in conduct, also corroborate the above explanation; otherwise, how can the works of man be tested by the resting of the Throne of God on material water? Indeed the passage can bear no other interpretation than this that it is through living creatures that God’s attributes are manifested and that God desires to see who benefits most by His attributes.

The words, His Throne rests on water, may also mean that the attributes of God are dependent for their manifestation on His word, which has been compared at several places in the Quran to water. Water stands, therefore, here for "the Word of God" and the verse means that God has bound up the manifestation of His attributes with His Word, which indeed is the source of all spiritual life. This subject is further explained in 58:22 where it is laid down that God’s Messengers on whom His word descends and their followers who benefit by the Divine Word are granted power and dominion over their enemies.

The verse may also be said to embody what may be called the Islamic theory of evolution. In this case، the word کان(is) will be rendered as "was" (for which see 2:35) and the verse would mean that God placed His Throne on water, viz. on the manifestation of life in this universe, so that the capacities of various animals might be compared and it might eventually become evident which of them deserved to be the aim and end of the whole of creation. In fact, the real and ultimate object of God in creating life was to bring into existence a being who might prove to be the best and highest manifestation of life fit to receive the impress of his Maker. This shows that the creation of man who was to prove the best of all creation, took place in the last cycle of life. Thus, although Islam does not accept the theory of evolution as commonly understood—that man is a development of a lower animal––yet it does teach that the creation of man formed the culminating point in the creation of life which began with the lower form of life and ended with the higher one, finding its consummation in man, and that this system of creation was from the very beginning intended to lead finally to the creation of man.

It is pointed out in the words, You shall surely be raised after death, that this system of creation itself shows that man should have a second life after death, for the creation of such a vast universe in which a being with a volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary place of tests and trials like the examination hall, over which hangs a veil of mystery and doubts, so much so that even the existence of God is sometimes denied. All this goes to prove beyond reasonable doubt that after this temporary abode of tests and trials man must pass on to his permanent or eternal abode of recompense. Hence (the verse says) how strange it is that, when people are told that creation has passed through a gradual process of development they readily admit it (even atheists accept the evolution theory) but when they are told what is but the natural sequence of this process, viz. that the life of man cannot come to a stop in this world, but must continue into another and higher life after death, they deny it.

Important Words:

ساوی (I shall betake myself). آوی is derived from اوی. They say اوی الیه i.e. he betook himself to or repaired or resorted to it; he betook himself to it or repaired to it for lodging, covert or refuge. اوی الی البیت means, he took up his abode in the house; he lodged or dwelt in it. The Quranic expression, اذ اوی الفتیة الی الکھف means, when the young men betook themselves to the cave for refuge. ماوی means, a place to which one repairs for lodging, covert or refuge (Lane).

Commentary:

The verse shows that the place where Noah lived was surrounded by mountains. This is why his son said that he would take shelter in a mountain. The word جبل (a mountain) used as a common noun points to the fact that there was a chain of mountains on one of which Noah’s son wished to take shelter. In fact, the place appears to have been a valley with mountains rising on all sides. That such a place should become quickly flooded with heavy rain is not extraordinary.

The words, which will shelter me from the water, show how bigoted men shut their eyes to stark realities to the last. The flood is rising, but Noah’s son still entertains doubt about the truth of his father’s Message.

The expression, And the wave came in between the two, is intended to hint that God spared Noah the pain of seeing his son being drowned before his eyes. He was drowned behind the screen of a high wave.

35:14; 40:21.

40:51.

Commentary:

The Quranic expression له دعوة الحق rendered in the text as, Unto Him is the true prayer, may be translated in several ways (1) God alone is worthy of worship; (2) it is praying to God alone that can be useful or beneficial for man; (3) the voice of God alone rises in support of truth i.e. the teaching which is really true and useful for man and is free from defects and untruths can come from God alone; (4) the Voice of God alone must prevail i.e. no one can frustrate God’s purpose and stand in His way; for the word حق (true) also means, that which prevails and becomes established.

The words, except as he is answered who stretches forth his two hands toward water that it may reach his mouth, but it reaches it not, embody a great principle. Just as he who ascribes lower status to a higher thing remains deprived of its higher benefits, similarly, he who ascribes higher status to a lower thing deprives himself of its true benefits. The man who looks upon a spurious coin as a genuine one will practically suffer as much as he who unwittingly treats a genuine coin as a spurious one. Idolaters think that their gods will answer their prayers and come to their help, but they can never do so.

In like manner, those who ascribe divine powers to things created by God deprive themselves of even their limited uses. How can those who look upon fire and water as gods think of bringing them under their control? And how can those who look upon Prophets as gods derive from them the real good which they could derive from them by following them as heavenly Messengers?

The verse thus says that the right way to succeed in life is to put all things in their proper places, to give God the status which is His due and to stars, rivers and mountains the position which they rightly possess. Whereas we should worship God, pray to Him and seek His blessings, we should subject created things to our service and derive those benefits from them which the Wise God has placed in them. That alone is the way of success and true happiness.

The words, the prayer of the disbelievers is but a thing wasted, mean that all prayers of disbelievers addressed to false deities will prove fruitless.

Important Words:

رتقا (a closed-up mass) is inf. noun from رتق (rataqa). They say رتق الثوب i.e. he repaired or sewed up the cloth. رتق الشیء means, he repaired or closed up the thing. رتق is the contrary of فتق. The expression فتق المسک means, he took out the musk from the bladder of deer.فتق الثواب means, he slit, rent or opened up the cloth. They say رتق فتقھم i.e. he closed up the breach that was between them; he reconciled them. The Arabs say: ھو الراتق والفاتق i.e. he is the reformer of the affair. The word رتقhere means, ذواتی رتق i.e. things closed up, or better a closed-up mass, and فتق refers to the splitting of the amorphous mass or to the throwing off of the planets of the solar system.

Commentary:

The verse, by pointing to a great scientific truth, draws attention to a spiritual phenomenon of equally great importance. It refers to the pre-material stage of the universe and purports to say that the heavens and the earth or the whole universe or particularly the solar system has developed out of an amorphous or nebular mass. God, in accordance with the laws which He had set in motion, split the mass of matter, and its scattered bits became the units of the solar system ("The Universe Surveyed" by Harold Richards, and "The Nature of the Universe" by Fred Hoyle). God then created all life out of water. The verse seems to imply that like the material universe a spiritual universe also develops out of an amorphous mass of confused ideas and foolish beliefs. Just as God in His infallible wisdom and in pursuance of a great design split the mass of matter and its scattered bits became the units of the solar system, in the same way He brings about a new spiritual order in a world weltering in the morass of confused ideas. When mankind sinks into an impenetrable gloom of moral turpitude and spiritual atmosphere becomes dense and oppressive, God causes a light to appear in the form of a Heavenly Messenger who shakes up the overspreading spiritual gloom, and out of this confused and lifeless mass of moral depravity and spiritual degeneration a spiritual universe is born which begins to reach out from its centre and eventually embraces the whole earth, receiving life and direction from the impetus behind it. Just as all physical life is created from water, so does spiritual universe receive life from heavenly water which is Divine revelation. See also General Introduction.

The words "the heavens and the earth were a closed-up mass," in a physical sense may signify that there is no rain from heaven, and the earth becomes parched and dried up and grows no vegetation, and life tends to become extinct. Spiritually speaking they may mean that there is a cessation of Divine revelation and the hearts and brains of men become corrupt and spiritual darkness enshrouds the entire face of the earth. Thus the whole verse may refer both to the general physical phenomenon and to the cessation of Divine revelation. The words "then We opened them out," may refer to the throwing off of the planets of the solar system. Physically speaking they would mean that God sends down rain from heaven, and spiritually speaking they may signify that Divine revelation descends i.e. a Prophet is raised to whom God reveals Himself and to whom He vouchsafes His Word.

Again spiritually speaking the words "And We made from water everything living" signify that when the period of the cessation of revelation which has been called فترة in the Quran (5:20) ends, God sends a Messenger, who by means of Divine revelation, brings about complete moral revolution among his people and gives, as it were, new life to a spiritually dead people. Alluding to the physical phenomenon the words would mean that when on account of a long period of drought the earth becomes parched and dry, God sends down fresh rain from heaven and the earth begins to bloom and blossom and vibrate with a new life. Thus briefly the verse signifies that as no physical life can exist without water, similarly no spiritual life is possible without the water of Divine revelation.

24:46; 32:9.

Important Words:

نسباً (kindred by descent). They say نسبه i.e. he mentioned his (i.e. another person’s) relationship (lineage or genealogy); he traced up his (i.e. another person’s) lineage to his greatest ancestor; he asked him to tell him his lineage or genealogy. نسبه الی فلان means, he referred or attributed his lineage or origin to such a one. نسب means, origin, genealogy, pedigree, parentage with respect to father and mother or with respect to father only (Lane).

صھر (kindred by marriage) is derived from صھر (sahara). They say صھر الشیء i.e. he brought or drew the thing to him. صھر القوم او بالقوم او صھر فیھم اوالیھم means, he took to himself a wife from among the people. أصھر الیھم or أصھر بھم means, he connected himself with them; and became or made himself, an object of inviolable respect, by a covenant of mutual protection or by relationship or by marriage. صھر means, relationship; nearness with respect to kindred; a kinsman or kinswoman of a man’s wife; and of a woman’s husband or the father or brother or other kinsman of a woman’s husband and the father or brother or other kinsman of a man’s wife; the sacred tie of relationship by marriage (Lane & Aqrab).