سَمٰوٰتٍ
Appears 4 times in Quran
Derived Words (1)
Words derived from the stem "سَمٰوٰتٍ".
- heavens
Occurrences in Quran
Found 4 verses containing "سَمٰوٰتٍ".
ہُوَ الَّذِیۡ خَلَقَ لَکُمۡ مَّا فِی الۡاَرۡضِ جَمِیۡعًا ثُمَّ اسۡتَوٰۤی اِلَی السَّمَآءِ فَسَوّٰٮہُنَّ سَبۡعَ سَمٰوٰتٍ ۚ وَہُوَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
السَّمَآءِ اسم جنس ہے ایک کے لئے بھی بولا جاتا ہے اور زیادہ کے لئے بھی‘ چونکہ اس کے بعد اس کی طرف جمع کی ضمیر استعمال کی گئی ہے معلوم ہوا کہ یہاں السَّمَآءِ سے جمع مراد ہے۔
سَوّٰی کے معنے کسی چیز کو اس طرح بنانے کے ہوتے ہیں کہ اس میں سب ضرورتوں کا لحاظ رکھا گیا ہو۔ کہتے ہیں سَوّٰیہُ اور اس کے معنے یہ ہوتے ہیں کہ صَنَعَہٗ مُسْتَوِیًا یعنی اس کو ایسا بنایا کہ اس کی ضرورتوں کا لحاظ کر لیا گیا (اقرب)
شَیْئٌ کا ترجمہ اس جگہ بجائے’’چیز‘‘کے ’’بات‘‘کیا گیا ہے۔ کیونکہ اردو میں ’’چیز‘‘ کا لفظ اس موقعہ پر پورا مفہوم ادا نہیں کرتا‘ لیکن ’’بات‘‘ کا لفظ اس مفہوم کو ادا کرتا ہے۔ بات کے معنے اس جگہ قول کے نہیں بلکہ امر اور حقیقت کے ہیں۔
22:66; 31:21; 45:14.
7:55; 10:4; 41:10-13.
Istawa means, he became firm or firmly settled. Istawa ilash-shai’ means, he turned to a thing or he directed his attention to it (Lane).
Sawwa-hu means, he made it uniform or even, congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements of its case; he perfected it; or he put it into a right or good state (Lane).
In Arabic "seven" is generally used as a symbol of perfection and the word along with "seventy" or "seven hundred" signifies a large number. All these three words have been used in this sense in the Qur’an (9:80; 15:45). Elsewhere, the words "seven heavens" have been substituted by "seven stages" (23:18).
The sun, the moon and other heavenly bodies are of immense benefit to man. Modern science has made many discoveries in this connection—and many more may yet be made—all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
22:66; 31:21; 45:14.
7:55; 10:4; 41:10-13.
Important Words:
استوی (he turned) is derived from سوی meaning, it became straight and even and rightly set. استوی gives the same meaning as سوی. It also means, he became firm or was firmly settled. استوی علی ظھر دابة means, he became firmly seated on the horse or the like. استوی علی العرش means, he (the king) was or became firmly established on the throne. استوی الی الشیء means, he turned to a thing, or he directed his attention to it (Aqrab). استوی gives different meanings when used with regard to two or more things as opposed to when used with regard to one thing only. When used about more than one thing, it means, to be or to become equal; and when used about one thing only it means, to become straight and firm (Mufradat).
سواھن (perfected them) is derived from سوی (Sawwa) which is the transitive form of سوی (sawiya) for which see above. سویmeans, he made it uniform or even; he made it congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements, of its case; he perfected it; he made it in a right or good manner; or he put it into a right or good state (Aqrab & Lane).
Commentary:
Whatever is on the earth is created by God for the benefit of man. Elsewhere we read, And He has subjected to you whatsoever is in the heavens and whatsoever is in the earth, all from Himself. In that surely are signs for a people who reflect (45:14). The sun, the moon, and other heavenly bodies are of immense benefit to mankind. Modern science has made many discoveries in this connection and more may yet be made, all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more the properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
Again, of all creatures man alone has the knowledge to profit by the things of the world. When so many things have been created to promote the comfort of man and to extend the field of his activities, and when such unlimited provision has been made for his material advance, it cannot be said that there is no purpose in the creation of man or no provision for his spiritual advance.
The verse also hints that the world is the common inheritance of mankind. It should not become the property of one man or one nation. By ignoring this great truth, Europe is now going to rack and ruin.
If the teachings of the Quran are acted upon, envy and malice between individuals and nations will disappear. The ordinances of Islam regarding charity and Zakah are also based upon this conception of the world being the common inheritance of all men. Islam does not disallow the right of private ownership but this is not to be exercised so as to deprive others of their right to the common inheritance.
It should also be noted that, according to most religions, this world is not a desirable place for man. Salvation, according to them, lies in killing desire or escaping from evil and suffering. The Jews, on the other hand, make this world the sole end of life. It is Islam alone that teaches man to use rightly the gifts and opportunities which this world affords and to make them a means of attaining success and salvation in the next.
The words, He it is Who created for you all that is in the earth; then He turned towards the heaven, do not refer to the creation of the earth or the heavens. The verse only purports to say that whatever has been created in the earth is for the benefit of man. Then it goes on to say that those who make good use of the gifts of God will advance to higher and still higher stages of spiritual progress. The words "seven heavens" signify seven stages of spiritual progress, the figure seven, according to Arabic idiom, standing for perfection and completeness. So God has not omitted to provide a place of everlasting spiritual progress, viz. Paradise of the next world.
With this verse concludes the present discussion about the necessity of revelation. The way God has created the universe points to the necessity of revelation. If man is not destined for unlimited spiritual progress for which revelation is the only effective means, there was no need to create the heaven and the earth and whatever is in them for his benefit, nor were the powers and capabilities, with which he has been equipped, necessary for him. All this is to enable him to make endless progress.
a
22:66; 31:21; 45:14.
b
7:55; 10:4; 41:10-13.
31A
اِسْتَوٰی (Istawa) 的意思是他成为坚定的或他坚强地决定了。اِسْتَوٰی اِلَی الشَّیْء (Istawa ilash-shai’) 意谓:他转向一件东西或他注意它 (Lane)
1
السَّمَآءِ اسم جنس ہے ایک کے لئے بھی بولا جاتا ہے اور زیادہ کے لئے بھی‘ چونکہ اس کے بعد اس کی طرف جمع کی ضمیر استعمال کی گئی ہے معلوم ہوا کہ یہاں السَّمَآءِ سے جمع مراد ہے۔
2
سَوّٰی کے معنے کسی چیز کو اس طرح بنانے کے ہوتے ہیں کہ اس میں سب ضرورتوں کا لحاظ رکھا گیا ہو۔ کہتے ہیں سَوّٰیہُ اور اس کے معنے یہ ہوتے ہیں کہ صَنَعَہٗ مُسْتَوِیًا یعنی اس کو ایسا بنایا کہ اس کی ضرورتوں کا لحاظ کر لیا گیا (اقرب)
3
شَیْئٌ کا ترجمہ اس جگہ بجائے’’چیز‘‘کے ’’بات‘‘کیا گیا ہے۔ کیونکہ اردو میں ’’چیز‘‘ کا لفظ اس موقعہ پر پورا مفہوم ادا نہیں کرتا‘ لیکن ’’بات‘‘ کا لفظ اس مفہوم کو ادا کرتا ہے۔ بات کے معنے اس جگہ قول کے نہیں بلکہ امر اور حقیقت کے ہیں۔
a
22:66; 31:21; 45:14.
b
7:55; 10:4; 41:10-13.
36
Important Words:
استوی (he turned) is derived from سوی meaning, it became straight and even and rightly set. استوی gives the same meaning as سوی. It also means, he became firm or was firmly settled. استوی علی ظھر دابة means, he became firmly seated on the horse or the like. استوی علی العرش means, he (the king) was or became firmly established on the throne. استوی الی الشیء means, he turned to a thing, or he directed his attention to it (Aqrab). استوی gives different meanings when used with regard to two or more things as opposed to when used with regard to one thing only. When used about more than one thing, it means, to be or to become equal; and when used about one thing only it means, to become straight and firm (Mufradat).
سواھن (perfected them) is derived from سوی (Sawwa) which is the transitive form of سوی (sawiya) for which see above. سویmeans, he made it uniform or even; he made it congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements, of its case; he perfected it; he made it in a right or good manner; or he put it into a right or good state (Aqrab & Lane).
Commentary:
Whatever is on the earth is created by God for the benefit of man. Elsewhere we read, And He has subjected to you whatsoever is in the heavens and whatsoever is in the earth, all from Himself. In that surely are signs for a people who reflect (45:14). The sun, the moon, and other heavenly bodies are of immense benefit to mankind. Modern science has made many discoveries in this connection and more may yet be made, all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more the properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
Again, of all creatures man alone has the knowledge to profit by the things of the world. When so many things have been created to promote the comfort of man and to extend the field of his activities, and when such unlimited provision has been made for his material advance, it cannot be said that there is no purpose in the creation of man or no provision for his spiritual advance.
The verse also hints that the world is the common inheritance of mankind. It should not become the property of one man or one nation. By ignoring this great truth, Europe is now going to rack and ruin.
If the teachings of the Quran are acted upon, envy and malice between individuals and nations will disappear. The ordinances of Islam regarding charity and Zakah are also based upon this conception of the world being the common inheritance of all men. Islam does not disallow the right of private ownership but this is not to be exercised so as to deprive others of their right to the common inheritance.
It should also be noted that, according to most religions, this world is not a desirable place for man. Salvation, according to them, lies in killing desire or escaping from evil and suffering. The Jews, on the other hand, make this world the sole end of life. It is Islam alone that teaches man to use rightly the gifts and opportunities which this world affords and to make them a means of attaining success and salvation in the next.
The words, He it is Who created for you all that is in the earth; then He turned towards the heaven, do not refer to the creation of the earth or the heavens. The verse only purports to say that whatever has been created in the earth is for the benefit of man. Then it goes on to say that those who make good use of the gifts of God will advance to higher and still higher stages of spiritual progress. The words "seven heavens" signify seven stages of spiritual progress, the figure seven, according to Arabic idiom, standing for perfection and completeness. So God has not omitted to provide a place of everlasting spiritual progress, viz. Paradise of the next world.
With this verse concludes the present discussion about the necessity of revelation. The way God has created the universe points to the necessity of revelation. If man is not destined for unlimited spiritual progress for which revelation is the only effective means, there was no need to create the heaven and the earth and whatever is in them for his benefit, nor were the powers and capabilities, with which he has been equipped, necessary for him. All this is to enable him to make endless progress.
b
22:66; 31:21; 45:14.
c
7:55; 10:4; 41:10-13.
54
Istawa means, he became firm or firmly settled. Istawa ilash-shai’ means, he turned to a thing or he directed his attention to it (Lane).
55
Sawwa-hu means, he made it uniform or even, congruous or consistent in its several parts; he fashioned it in a suitable manner; he made it adapted to the exigencies, or requirements of its case; he perfected it; or he put it into a right or good state (Lane).
56
In Arabic "seven" is generally used as a symbol of perfection and the word along with "seventy" or "seven hundred" signifies a large number. All these three words have been used in this sense in the Qur’an (9:80; 15:45). Elsewhere, the words "seven heavens" have been substituted by "seven stages" (23:18).
56A
The sun, the moon and other heavenly bodies are of immense benefit to man. Modern science has made many discoveries in this connection—and many more may yet be made—all of which testify to the truth and comprehensiveness of the Quranic teaching. Science also continues to find more and more properties of things of this earth; many things which were formerly thought to be useless are now known to be highly serviceable to man.
اَلَمۡ تَرَوۡا کَیۡفَ خَلَقَ اللّٰہُ سَبۡعَ سَمٰوٰتٍ طِبَاقًا
65:13; 67:4.
یعنی تمام نظام شمسی ایک خدا کے وجود پر شاہد ہے۔
65:13; 67:4.
65:13; 67:4.
c
65:13; 67:4.
1
یعنی تمام نظام شمسی ایک خدا کے وجود پر شاہد ہے۔
b
65:13; 67:4.
a
65:13; 67:4.
اَللّٰہُ الَّذِیۡ خَلَقَ سَبۡعَ سَمٰوٰتٍ وَّمِنَ الۡاَرۡضِ مِثۡلَہُنَّ یَتَنَزَّلُ الۡاَمۡرُ بَیۡنَہُنَّ لِتَعۡلَمُوۡۤا اَنَّ اللّٰہَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ وَّاَنَّ اللّٰہَ قَدۡ اَحَاطَ بِکُلِّ شَیۡءٍ عِلۡمًۢا
اس جگہ اَرْض اسمِ جنس کے طور پر استعمال ہوا ہے جو مفرد اور جمع دونوں معنے دیتا ہے۔ اس لئے ہم نے زمینیں ترجمہ کیا ہے ’’زمین‘‘ ترجمہ نہیں کیا۔
خواہ تم گمراہی میں کتنا بھی بڑھ جاؤ۔ پھر بھی وہ اپنی ہدایت بھیج کر تم کو واپس لا سکتا ہے۔
یعنی جب خدائی تعلیم آتی ہے تو ہر انسان کی اندرونی قابلیت کے مطابق آتی ہے۔ جس سے پتہ لگتا ہے کہ اللہ تعالیٰ نے انسان کی تمام قوتوں کا اپنے علم کے ذریعہ سے احاطہ کیا ہوا ہے۔
67:4; 71:16.
'Seven earths' may be the seven major planets of the solar system and seven heavens their orbits or ways as elsewhere so called in the Qur’an (23:18). Or, spiritually speaking 'seven heavens' may signify seven stages of the spiritual development of man and 'seven earths' those of his physical growth.
Commentary:
The verse purports to say that God’s decree works in heavens and earth to the effect that His Messengers and their righteous followers are blessed with a divine light which guides them in their affairs and leads them to success and prosperity, while disbelievers suffer the evil consequences of their rejection of the Divine Message. In the preceding two verses a pointed reference is made to this subject.
"Seven earths" may be the seven major planets of the solar system and seven heavens their orbits or ways as elsewhere so called in the Quran (23:18). Or spiritually speaking "seven heavens" may signify seven stages of the spiritual development of man and "seven earths" those of his physical growth. For a detailed discussion of this subject, see 23:1-18.
c
67:4; 71:16.
1443
“七个地球” 可以指太阳系的七个主要行星, 而七个天指行星轨道或道路, «古兰经» (23:18) 也这么指称。或者从精神上说, “七个天” 可以代表人的精神发展的七个阶段, 而 “七个地球” 指人体增长的阶段。
1
اس جگہ اَرْض اسمِ جنس کے طور پر استعمال ہوا ہے جو مفرد اور جمع دونوں معنے دیتا ہے۔ اس لئے ہم نے زمینیں ترجمہ کیا ہے ’’زمین‘‘ ترجمہ نہیں کیا۔
2
خواہ تم گمراہی میں کتنا بھی بڑھ جاؤ۔ پھر بھی وہ اپنی ہدایت بھیج کر تم کو واپس لا سکتا ہے۔
3
یعنی جب خدائی تعلیم آتی ہے تو ہر انسان کی اندرونی قابلیت کے مطابق آتی ہے۔ جس سے پتہ لگتا ہے کہ اللہ تعالیٰ نے انسان کی تمام قوتوں کا اپنے علم کے ذریعہ سے احاطہ کیا ہوا ہے۔
4276
Commentary:
The verse purports to say that God’s decree works in heavens and earth to the effect that His Messengers and their righteous followers are blessed with a divine light which guides them in their affairs and leads them to success and prosperity, while disbelievers suffer the evil consequences of their rejection of the Divine Message. In the preceding two verses a pointed reference is made to this subject.
"Seven earths" may be the seven major planets of the solar system and seven heavens their orbits or ways as elsewhere so called in the Quran (23:18). Or spiritually speaking "seven heavens" may signify seven stages of the spiritual development of man and "seven earths" those of his physical growth. For a detailed discussion of this subject, see 23:1-18.
c
67:4; 71:16.
3070A
'Seven earths' may be the seven major planets of the solar system and seven heavens their orbits or ways as elsewhere so called in the Qur’an (23:18). Or, spiritually speaking 'seven heavens' may signify seven stages of the spiritual development of man and 'seven earths' those of his physical growth.
اَلَّذِیۡ خَلَقَ سَبۡعَ سَمٰوٰتٍ طِبَاقًا ۖ مَّا تَرٰی فِیۡ خَلۡقِ الرَّحۡمٰنِ مِنۡ تَفٰوُتٍ ۖ فَارۡجِعِ الۡبَصَرَ ہَلۡ تَرٰی مِنۡ فُطُوۡرٍ
65:13; 67:4; 71:16.
Tibaq is synonymous with Tabaq and with its plural, Atbaq. They say such a thing is the Tabaq or Tibaq of that, i.e. this thing is the match of that or the like of that in measure, size or quality, etc. Tibaq also means, a stage (Lane).
65:13; 67:4; 71:16.
Important Words:
طباقاً (in grades) is derived from طبق. They say أطبق الثوب i.e. he folded together the piece of cloth. طبق means, a thing that is the equal of another thing in its measure so that it covers the whole extent of the latter like the lid; a layer of the earth; a fold; a generation; any of the stages of heaven. السماوات طباق means, the heavens are composed of stages, one above another (Lane & Aqrab).
تفاوت (incongruity) is derived from فات . They say تفاوت الشیئان i.e. the two things were distinct or were different. تفاوت means, defect, fault, or imperfection; incongruity or discordance (Lane & Aqrab).
فطور (flaw) is derived from فطر. They say فطرہ i.e. God created it or brought it into existence for the first time, it not having existed before. انفطر means, it became split, rent or cleft. فطور means, cleft; flaw; disorder (Lane & Aqrab).
Commentary:
Wonderful indeed is God’s creation. The solar system of which our earth is but a small member is vast, varied and orderly and yet this system is but one of hundreds of millions of systems, some of which are incalculably larger than it, yet the countless millions of suns and stars are so arranged and distributed in relation to one another as to produce everywhere harmony and beauty. The order that covers and pervades the universe is obvious to the ordinary naked eye, and is spread far beyond the range of disciplined vision, assisted by all the instruments and appliances which science and art have been able to invent (Flint).
d
65:13; 67:4; 71:16.
1447
طِبَاق (Tibaq) 是 طَبَق (Tabaq) 及其复数 اَطْبَاق (Atbaq) 的同义词。他们说 طَبَق (Tabaq) 或 طِبَاق (Tibaq) 就是这样一种东西, 即这种东西是某种东西的配对物, 即在分量、尺寸或性质等方面相类似的东西。Tibāq 还有 “阶段” 的意思 (Lane)。
a
65:13; 67:4; 71:16.
4290
Important Words:
طباقاً (in grades) is derived from طبق. They say أطبق الثوب i.e. he folded together the piece of cloth. طبق means, a thing that is the equal of another thing in its measure so that it covers the whole extent of the latter like the lid; a layer of the earth; a fold; a generation; any of the stages of heaven. السماوات طباق means, the heavens are composed of stages, one above another (Lane & Aqrab).
تفاوت (incongruity) is derived from فات . They say تفاوت الشیئان i.e. the two things were distinct or were different. تفاوت means, defect, fault, or imperfection; incongruity or discordance (Lane & Aqrab).
فطور (flaw) is derived from فطر. They say فطرہ i.e. God created it or brought it into existence for the first time, it not having existed before. انفطر means, it became split, rent or cleft. فطور means, cleft; flaw; disorder (Lane & Aqrab).
Commentary:
Wonderful indeed is God’s creation. The solar system of which our earth is but a small member is vast, varied and orderly and yet this system is but one of hundreds of millions of systems, some of which are incalculably larger than it, yet the countless millions of suns and stars are so arranged and distributed in relation to one another as to produce everywhere harmony and beauty. The order that covers and pervades the universe is obvious to the ordinary naked eye, and is spread far beyond the range of disciplined vision, assisted by all the instruments and appliances which science and art have been able to invent (Flint).
d
65:13; 67:4; 71:16.
3079A
Tibaq is synonymous with Tabaq and with its plural, Atbaq. They say such a thing is the Tabaq or Tibaq of that, i.e. this thing is the match of that or the like of that in measure, size or quality, etc. Tibaq also means, a stage (Lane).