Topic: Created In Pairs
View Aspects
ثَمَٰنِيَةَ أَزْوَٰجٍ ۖ مِّنَ ٱلضَّأْنِ ٱثْنَيْنِ وَمِنَ ٱلْمَعْزِ ٱثْنَيْنِ ۗ قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ ٱلْأُنثَيَيْنِ أَمَّا ٱشْتَمَلَتْ عَلَيْهِ أَرْحَامُ ٱلْأُنثَيَيْنِ ۖ نَبِّـُٔونِى بِعِلْمٍ إِن كُنتُمْ صَٰدِقِينَ
39:7.
39:7.
Important Words:
ازواج (mates) is the plural of زوج (a mate). The word is used to signify, one of the pair, whether male or female and whether among human beings or among animals, or whether among plants or among any class of things.
الضأن (sheep is the plural of الضائن (one sheep). The word is applied to all animals of the class of غنم (which cover both sheep and goats) having wool (Aqrab & Lane).
المعز (goats) is he generic plural of الماعز (one goat). The word is applied to all animals of the class of غنم (for which see above) having hair (not wool) and small tails (Aqrab & Lane).
Commentary:
See note under the following verse.
c
39:7.
a
39:7.883
Important Words:
ازواج (mates) is the plural of زوج (a mate). The word is used to signify, one of the pair, whether male or female and whether among human beings or among animals, or whether among plants or among any class of things.
الضأن (sheep is the plural of الضائن (one sheep). The word is applied to all animals of the class of غنم (which cover both sheep and goats) having wool (Aqrab & Lane).
المعز (goats) is he generic plural of الماعز (one goat). The word is applied to all animals of the class of غنم (for which see above) having hair (not wool) and small tails (Aqrab & Lane).
Commentary:
See note under the following verse.
b
39:7.
وَمِنَ ٱلْإِبِلِ ٱثْنَيْنِ وَمِنَ ٱلْبَقَرِ ٱثْنَيْنِ ۗ قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ ٱلْأُنثَيَيْنِ أَمَّا ٱشْتَمَلَتْ عَلَيْهِ أَرْحَامُ ٱلْأُنثَيَيْنِ ۖ أَمْ كُنتُمْ شُهَدَآءَ إِذْ وَصَّىٰكُمُ ٱللَّهُ بِهَٰذَا ۚ فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا لِّيُضِلَّ ٱلنَّاسَ بِغَيْرِ عِلْمٍ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
6:22; 7:38; 11:19.
6:22; 7:38; 11:19.
The idolaters are asked whether they were present when Allah forbade the eating of oxen and camels. They are called upon to produce a Divine authority showing that the cow and the camel were really forbidden. This is so because eating of the flesh of cows and the camel is regarded as forbidden by some people on Scriptural authority—the cow by the Hindus and the camel by some Jews.
6:22; 7:38; 11:19.
Commentary:
Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.
While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.
This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).
The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.
d
6:22; 7:38; 11:19.
b
6:22; 7:38; 11:19.
884
Commentary:
Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.
While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.
This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).
The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.
a
6:22; 7:38; 11:19.
923
The idolaters are asked whether they were present when Allah forbade the eating of oxen and camels. They are called upon to produce a Divine authority showing that the cow and the camel were really forbidden. This is so because eating of the flesh of cows and the camel is regarded as forbidden by some people on Scriptural authority—the cow by the Hindus and the camel by some Jews.
سُبْحَٰنَ ٱلَّذِى خَلَقَ ٱلْأَزْوَٰجَ كُلَّهَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ
13:4; 51:50.
13:4; 51:50.
Science has discovered the fact that pairs exist in all things—in vegetable kingdom, and even in inorganic matter. Even the so-called elements do not exist by themselves. They also depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
13:4; 51:50.
Commentary:
The verse reveals a scientific truth, viz. that God has created all things in pairs, which was simply inconceivable at the time the Quran was revealed and among the people to whom it was revealed.
Science now has discovered the truth that pairs exist in all things; in the vegetable kingdom and even in inorganic matter. It has yet to unfold this truth in all its various details. Even the so-called elements do not exist by themselves. They depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends, man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
a
13:4; 51:50.
b
13:4; 51:50.
3237
Commentary:
The verse reveals a scientific truth, viz. that God has created all things in pairs, which was simply inconceivable at the time the Quran was revealed and among the people to whom it was revealed.
Science now has discovered the truth that pairs exist in all things; in the vegetable kingdom and even in inorganic matter. It has yet to unfold this truth in all its various details. Even the so-called elements do not exist by themselves. They depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends, man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
c
13:4; 51:50.
2445
Science has discovered the fact that pairs exist in all things—in vegetable kingdom, and even in inorganic matter. Even the so-called elements do not exist by themselves. They also depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنزَلَ لَكُم مِّنَ ٱلْأَنْعَٰمِ ثَمَٰنِيَةَ أَزْوَٰجٍ ۚ يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَٰتِكُمْ خَلْقًا مِّنۢ بَعْدِ خَلْقٍ فِى ظُلُمَٰتٍ ثَلَٰثٍ ۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ لَهُ ٱلْمُلْكُ ۖ لَآ إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُصْرَفُونَ
4:2; 7:190; 16:73.
“八只成对的家畜” 这些字特指一对山羊、绵羊、骆驼和牛而言 (在6:144-145中谈及此事), 也许是因为它们是人类每天要用的家畜。
“三重黑暗” 这一用语可能指的是胚胎发育的三个阶段: نُطْفَة (Nutfah, 一点精液)、عَلَقَة (‘Alaqah, 凝块) 和 مُضْغَة (Mudghah, 一团肉), 或者是 86:7-8; 3:7和16:79 中所谈到的怀孕的三个重要时期: (a) 怀孕的第二到第三个月; (b) 第三到第五个月以及 (c) 第八个月的初期。怀孕期间在这三个阶段有流产的危险。
اس کے یہ معنے ہیں کہ جب بچہ ماں کے پیٹ میں ہوتا ہے تو تین وقت اس پر خطرہ کے آتے ہیں‘ جب ڈر ہوتا ہے کہ ذرا سی بے احتیاطی سے اسقاط ہو جائے گا۔ یعنی دوسرے سے تیسرے مہینے تک۔ پھر تیسرے سے پانچویں مہینے تک اور پھر آٹھویں مہینے کے شروع میں۔ چنانچہ طبّی طور پر اس کا تجربہ کیا گیا ہے کہ یہ تین وقت ہی زیادہ تر اسقاط کے ہوتے ہیں۔
4:2; 7:190; 16:73.
The word, Anzala, when used in connection with the Word of God, means Auha, i.e. He revealed; and when used about things of constant daily use, it means A‘ta, i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words 'eight pairs of cattle' is to the pairs of goat, sheep, camel and the ox, mentioned in 6:144, 145, perhaps because they are animals of daily use for man.
The expression, 'three stages of darkness,' may refer to the three stages of development of the embryo, Nutfah (sperm drop), ‘Alaqah (clot) and Mudghah (lump of flesh) or to the three forms mentioned in 86:7, 8; 3:7 and 16:79, or to the three critical periods of pregnancy: (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month. During pregnancy there is danger of miscarriage at these three stages.
4:2; 7:190; 16:73; 30:22.
Commentary:
The word أنزل (has sent down) which is transitive from نزل has different significations when used with regard to different things. When used in connection with the Word of God, it means أوحی i.e. He revealed. And when used about things of constant daily use, it means أعطی i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words "eight pairs of cattle" is to the pairs of goat, sheep, camel and the ox mentioned in 6:144-145, perhaps because they are animals of daily use for man. The expression "the threefold darkness," may refer to the three stages of development of the human child, viz. نطفة (sperm drop), علقة (clot) and مضغة (lump of flesh) or to the other three forms which are described in the following three verses:
(1) He is created from a gushing fluid which issues forth from between the loins and the breast-bones (86:7-8).
(2) He it is Who fashions you in the wombs as He wills (3:7).
(3) Verily, God has brought you forth from the inside of your mothers (16:79).
Or the words, "the threefold darkness" may refer to the three critical periods of pregnancy, when a little carelessness may cause miscarriage, i.e. (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month.
c
4:2; 7:190; 16:73.
1126
“八只成对的家畜” 这些字特指一对山羊、绵羊、骆驼和牛而言 (在6:144-145中谈及此事), 也许是因为它们是人类每天要用的家畜。
1127
“三重黑暗” 这一用语可能指的是胚胎发育的三个阶段: نُطْفَة (Nutfah, 一点精液)、عَلَقَة (‘Alaqah, 凝块) 和 مُضْغَة (Mudghah, 一团肉), 或者是 86:7-8; 3:7和16:79 中所谈到的怀孕的三个重要时期: (a) 怀孕的第二到第三个月; (b) 第三到第五个月以及 (c) 第八个月的初期。怀孕期间在这三个阶段有流产的危险。
1
اس کے یہ معنے ہیں کہ جب بچہ ماں کے پیٹ میں ہوتا ہے تو تین وقت اس پر خطرہ کے آتے ہیں‘ جب ڈر ہوتا ہے کہ ذرا سی بے احتیاطی سے اسقاط ہو جائے گا۔ یعنی دوسرے سے تیسرے مہینے تک۔ پھر تیسرے سے پانچویں مہینے تک اور پھر آٹھویں مہینے کے شروع میں۔ چنانچہ طبّی طور پر اس کا تجربہ کیا گیا ہے کہ یہ تین وقت ہی زیادہ تر اسقاط کے ہوتے ہیں۔
d
4:2; 7:190; 16:73; 30:22.
3442
Commentary:
The word أنزل (has sent down) which is transitive from نزل has different significations when used with regard to different things. When used in connection with the Word of God, it means أوحی i.e. He revealed. And when used about things of constant daily use, it means أعطی i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words "eight pairs of cattle" is to the pairs of goat, sheep, camel and the ox mentioned in 6:144-145, perhaps because they are animals of daily use for man. The expression "the threefold darkness," may refer to the three stages of development of the human child, viz. نطفة (sperm drop), علقة (clot) and مضغة (lump of flesh) or to the other three forms which are described in the following three verses:
(1) He is created from a gushing fluid which issues forth from between the loins and the breast-bones (86:7-8).
(2) He it is Who fashions you in the wombs as He wills (3:7).
(3) Verily, God has brought you forth from the inside of your mothers (16:79).
Or the words, "the threefold darkness" may refer to the three critical periods of pregnancy, when a little carelessness may cause miscarriage, i.e. (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month.
c
4:2; 7:190; 16:73.
2563
The word, Anzala, when used in connection with the Word of God, means Auha, i.e. He revealed; and when used about things of constant daily use, it means A‘ta, i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
2564
Special reference in the words 'eight pairs of cattle' is to the pairs of goat, sheep, camel and the ox, mentioned in 6:144, 145, perhaps because they are animals of daily use for man.
2565
The expression, 'three stages of darkness,' may refer to the three stages of development of the embryo, Nutfah (sperm drop), ‘Alaqah (clot) and Mudghah (lump of flesh) or to the three forms mentioned in 86:7, 8; 3:7 and 16:79, or to the three critical periods of pregnancy: (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month. During pregnancy there is danger of miscarriage at these three stages.
وَٱلَّذِى خَلَقَ ٱلْأَزْوَٰجَ كُلَّهَا وَجَعَلَ لَكُم مِّنَ ٱلْفُلْكِ وَٱلْأَنْعَٰمِ مَا تَرْكَبُونَ
وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ
13:4; 36:37.
Commentary:
The verse implies a subtle allusion to the object of man’s creation, one of the main themes of the Surah. The verse, like several other Quranic verses states that God has created all things in pairs. There are pairs not only in animal life, but also in vegetables, and even in inanimate things. There are pairs also in spiritual things. Even heaven and earth make a pair. Unless water comes from heaven and the sun gives warmth and light to the earth there can be no vegetation. Similarly, the human soul, which has been compared to earth in the foregoing verses, can find no scope for the manifestation of its latent and inherent powers and attributes unless the light of revelation descends upon it.
f
13:4; 36:37.
1305
安拉成双成对地创造万物。不仅动物成对, 植物成对, 无生命的东西成对, 甚至天地也成对, 而精神界的东西也是成对的。
b
13:4; 36:37.
3922
Commentary:
The verse implies a subtle allusion to the object of man’s creation, one of the main themes of the Surah. The verse, like several other Quranic verses states that God has created all things in pairs. There are pairs not only in animal life, but also in vegetables, and even in inanimate things. There are pairs also in spiritual things. Even heaven and earth make a pair. Unless water comes from heaven and the sun gives warmth and light to the earth there can be no vegetation. Similarly, the human soul, which has been compared to earth in the foregoing verses, can find no scope for the manifestation of its latent and inherent powers and attributes unless the light of revelation descends upon it.
b
13:4; 36:37.
2838
God has created all things in pairs. There are pairs not only in animal life, but also in vegetables, and even in inanimate things. There are pairs also in spiritual things. Even heaven and earth together make a pair.