Topic: Perfection In ’S Creation
View Aspects
هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍ ۚ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
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.
رَفَعَ سَمْكَهَا فَسَوَّىٰهَا
c
21:33.
1593
سَمْك (Samk) 的意思是屋顶; 或屋子的天花板;或一物的高度、深度和宽度。(Lane)
a
21:33; 31:11.
4565
Commentary:
The verse points to the fact that it is due to the sun, the moon and other heavenly bodies that life exists on earth.
a
21:33.
3245A
Samk means, the roof; the ceiling of a house; height, depth and thickness of a thing (Lane).
ٱلَّذِى خَلَقَكَ فَسَوَّىٰكَ فَعَدَلَكَ
87:3; 91:8.
Commentary:
The verse contains a refutation of Atonement. It purports to say that man is not born sinful and he does not stand in need of the vicarious sacrifice of anybody for His redemption. Instead of being born sinful, he has been endowed with great natural powers and faculties in order that he may rise to the highest peaks of spiritual eminence. The verse may also signify that God revealed His guidance in every age in the form best suited to man’s needs.
a
87:3; 91:8.
1632
安拉使人赋有巨大的才能和力量, 目的是使人进升到最高的精神境界。
a
87:3; 91:8.
4620
Commentary:
The verse contains a refutation of Atonement. It purports to say that man is not born sinful and he does not stand in need of the vicarious sacrifice of anybody for His redemption. Instead of being born sinful, he has been endowed with great natural powers and faculties in order that he may rise to the highest peaks of spiritual eminence. The verse may also signify that God revealed His guidance in every age in the form best suited to man’s needs.
a
87:3; 91:8.
3286
God has endowed man with great natural powers and faculties in order that he may rise to the highest peaks of spiritual eminence.
ٱلَّذِى خَلَقَ فَسَوَّىٰ
یعنی انسان کے وجود میں روحانی ترقی کا بے انتہا مادہ رکھا گیا ہے۔ اسی طرح علمی ترقی کا بھی بے انتہا مادہ رکھا گیا ہے۔ فرماتا ہے یہ اس بات کاثبوت ہے کہ اس انسان کو پیدا کرنے والا بے عیب ہے اگر وہ خود بے عیب نہ ہوتا اور ساری خوبیوں کا جامع نہ ہوتا تو ایسا انسان کس طرح پیدا کرتا۔
82:8; 91:8.
Important Words:
قدر means, he measured; determined; decreed; designed (Lane & Aqrab).
سوی (perfected). سواه means, he made it equal, uniform, right; (2) he made it symmetrical; made it congruous or consistent in its several parts; (3) he made it to be adapted to the requirements of wisdom; (4) he made it complete, or perfected its make; he adjusted it; (5) God made his constitution symmetrical or made him complete and perfect (Lane & Aqrab).
Commentary:
The verse shows that a high destiny awaits man and that for the fulfilment of it God has endowed him with the highest natural faculties and capacities. He can attain the highest spiritual stature; can reflect in his person Divine attributes so as to become the mirror of his Creator. This implies that the Creator Himself is perfect and is completely free from all conceivable defects and weaknesses.
c
82:8; 91:8.
1667
高贵的命运等待着人类。人能够达到精神的最高境界, 并能在自身反映出真主的常德, 从而成为他创造者的镜子。
1
یعنی انسان کے وجود میں روحانی ترقی کا بے انتہا مادہ رکھا گیا ہے۔ اسی طرح علمی ترقی کا بھی بے انتہا مادہ رکھا گیا ہے۔ فرماتا ہے یہ اس بات کاثبوت ہے کہ اس انسان کو پیدا کرنے والا بے عیب ہے اگر وہ خود بے عیب نہ ہوتا اور ساری خوبیوں کا جامع نہ ہوتا تو ایسا انسان کس طرح پیدا کرتا۔
c
82:8; 91:8.
4682
Important Words:
قدر means, he measured; determined; decreed; designed (Lane & Aqrab).
سوی (perfected). سواه means, he made it equal, uniform, right; (2) he made it symmetrical; made it congruous or consistent in its several parts; (3) he made it to be adapted to the requirements of wisdom; (4) he made it complete, or perfected its make; he adjusted it; (5) God made his constitution symmetrical or made him complete and perfect (Lane & Aqrab).
Commentary:
The verse shows that a high destiny awaits man and that for the fulfilment of it God has endowed him with the highest natural faculties and capacities. He can attain the highest spiritual stature; can reflect in his person Divine attributes so as to become the mirror of his Creator. This implies that the Creator Himself is perfect and is completely free from all conceivable defects and weaknesses.
c
82:8; 91:8.
3321
A high destiny awaits man. He can attain the highest spiritual stature and can reflect in his person Divine attributes so as to become the mirror of his Creator.
وَنَفْسٍ وَمَا سَوَّىٰهَا
这节经文的意思是, 像日月等这样巨大的天体用来为安拉的创造物服务的所有特性证明了人高度地也赋有极其相似的性质; 这在十节经文中都含蓄地提到了。事实上, 人就是一个小型宇宙, 在他身上反映出存在于外在宇宙的一切。他像太阳散布他的光辉到世界上去, 并用智慧和知识之光教导世人。他像月亮向在黑暗中的人们传播从伟大的本源假借来的精神景象、灵感和启示之光。他明亮如白昼, 指示了真理和美德的道路。他像黑夜, 遮盖了别人的过失和罪行, 减轻了他们的负担, 让疲倦劳累的人们休息。他像天空, 将每一个不幸的人置于他的庇护之下, 用有益健康的雨水复苏死气沉沉的大地。他像大地, 谦恭卑下地听凭人家踩在脚下作为对他们的考验, 从他那圣洁的灵魂中各种各样的知识和真理之树大为成长, 在它们的荫影中, 他以花、果款待世界。这就是伟大的圣贤和安拉的复兴者, 而其中最伟大最完善的就是至圣先知穆罕默德 (愿安拉永远赐他平安和幸福)。
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ فطرت انسانی کو اللہ تعالیٰ نے پاک بنایا ہے اس لئے ناممکن ہے کہ ساری دنیا یا کچھ حصہ دنیا کا دائمی طور پر ہدایت سے محروم ہو جائے۔ کچھ عرصہ کے لئے ساری دنیا ہدایت پائے گی۔ اور کچھ حصہ انسانوں کا ہمیشہ کے لئے ہدایت پائے گا۔ جیسے محمد رسول اللہ صلی اللہ علیہ وسلم اور ان کے خاص اَتباع۔
The verse means that all the properties which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which an implied reference has been made in verse 10, bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in him is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth with salubrious rain. Like the earth he s
Commentary:
The verse means that all the properties and forces which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which reference has been made in the following verses bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in his soul is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day, and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth, with salubrious rain. Like the earth he submits in all humility and lowliness to be trampled under the feet by others as a trial for them, and from his purified soul various sorts of trees of knowledge and truth grow up in abundance, and with their shade, flowers and fruits, he spiritually regales the world. Such are the great divines and Heavenly Reformers, of whom the greatest and the most perfect was the Holy Prophet.
1705
这节经文的意思是, 像日月等这样巨大的天体用来为安拉的创造物服务的所有特性证明了人高度地也赋有极其相似的性质; 这在十节经文中都含蓄地提到了。事实上, 人就是一个小型宇宙, 在他身上反映出存在于外在宇宙的一切。他像太阳散布他的光辉到世界上去, 并用智慧和知识之光教导世人。他像月亮向在黑暗中的人们传播从伟大的本源假借来的精神景象、灵感和启示之光。他明亮如白昼, 指示了真理和美德的道路。他像黑夜, 遮盖了别人的过失和罪行, 减轻了他们的负担, 让疲倦劳累的人们休息。他像天空, 将每一个不幸的人置于他的庇护之下, 用有益健康的雨水复苏死气沉沉的大地。他像大地, 谦恭卑下地听凭人家踩在脚下作为对他们的考验, 从他那圣洁的灵魂中各种各样的知识和真理之树大为成长, 在它们的荫影中, 他以花、果款待世界。这就是伟大的圣贤和安拉的复兴者, 而其中最伟大最完善的就是至圣先知穆罕默德 (愿安拉永远赐他平安和幸福)。
1
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ فطرت انسانی کو اللہ تعالیٰ نے پاک بنایا ہے اس لئے ناممکن ہے کہ ساری دنیا یا کچھ حصہ دنیا کا دائمی طور پر ہدایت سے محروم ہو جائے۔ کچھ عرصہ کے لئے ساری دنیا ہدایت پائے گی۔ اور کچھ حصہ انسانوں کا ہمیشہ کے لئے ہدایت پائے گا۔ جیسے محمد رسول اللہ صلی اللہ علیہ وسلم اور ان کے خاص اَتباع۔
4742
Commentary:
The verse means that all the properties and forces which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which reference has been made in the following verses bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in his soul is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day, and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth, with salubrious rain. Like the earth he submits in all humility and lowliness to be trampled under the feet by others as a trial for them, and from his purified soul various sorts of trees of knowledge and truth grow up in abundance, and with their shade, flowers and fruits, he spiritually regales the world. Such are the great divines and Heavenly Reformers, of whom the greatest and the most perfect was the Holy Prophet.
3359A
The verse means that all the properties which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which an implied reference has been made in verse 10, bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in him is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth with salubrious rain. Like the earth he s