Topic: Creation Of

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.

6:102.

3:48; 6:74; 16:41; 36:83; 40:69.

Important Words:

بدیع (Originator) is derived from بدع which means, he originated a thing or brought it into existence newly (i.e. for the first time, the thing not having existed before) and not after the similitude of anything pre-existing (Lane). The word ابداع(which is the infinitive form of بدیع), when used about God, means, originating a thing without any tool or instrument or pattern and without matter (Mufradat). Thus the word combines the idea of originating and creating.

Commentary:

This verse not only contains a contradiction of the Christian dogma of the Godhead of Jesus but also effectively repudiates the Hindu theory that the soul and matter are primeval and eternal. God has been declared here to be: (1) the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody, in creating the universe; (2) the Originator of the Universe, i.e., He created all things out of nothing, without a pre-existing model and without pre-existing matter; (3) All-Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. It may be noted here that the verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should be, it comes into being at once. The verse only means that God’s will is all-powerful, so when He decrees a thing, nothing can thwart His decree. The verse does not thus refer to the factor of time, which may be short or long as God wills it.

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.

4:104; 10:13; 39:10; 62:11.

38:28.

Important Words:

باطلا (in vain) is derived from بطل meaning, it was or became false or vain, or void or futile or devoid of virtue or of no account. They say ذھب دمه باطلا meaning his blood went for nothing, i.e. went unretaliated. بطل فی حدیثه means, he jested or was not serious in his discourse. باطل therefore, means: false, spurious, vain, useless, void and of no account (Lane).

Commentary:

Such a grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The phenomenon of day and night referred to in the preceding verse affords an illustration of how this purpose is served. With the rising of the sun the whole world is illuminated, and men begin to work. Then night falls and the light of the sun is hidden from our view and men go to sleep, but even then some heavenly bodies are busy doing their allotted task. Thus both during day and night heavenly bodies perform their appointed functions and loyally serve man. The whole universe having been created to serve man, the creation of man must also have a great purpose. Of men, some are bright in themselves like the sun, and there are others who possess no intrinsic light of their own but borrow it from others. Such men as place themselves in right relation to the Sun of the spiritual realm become enlightened, while those that keep away from it are left in the dark.

When man ponders over the spiritual implication of the physical phenomenon of the creation of heavens and earth, the alteration of day, and night and the consummate order that pervades the universe, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this in vain. Then apprehension takes hold of him lest he should become deprived of the light of the spiritual Sun and he cries out: Save us from the punishment of Fire, which is nothing but being overtaken by spiritual darkness and moral degradation.

6:151; 27:61.

Important Words:

جعل (brought into being) is sometimes used synonymously with خلق i.e. he created, but whereas خلق gives the sense of creating a thing after measuring and designing it, جعل signifies the making of a thing in a particular state or condition, or constituting or appointing it for a definite purpose (Lane).

Commentary:

The practice of attributing co-partners to God is based on two different theories. One class of people hold that God has delegated His powers to certain beings. Among the people of this class the most prominent are the Hindus. Another class of men who ascribe co-partners to God think that evil cannot proceed from God and, therefore, there must be some other source of evil. So they seek a separate god whom they look upon as a source of evil or of darkness. This class of people is represented by Zoroastrians, who believe in a spirit of evil or darkness called Ahriman, a deity regarded as the equal of the creator Ormuzd, the spirit of good or light. The verse refutes both these doctrines.

By saying, All praise belongs to Allah Who created the heavens and the earth, the Quran refutes the first-mentioned class of men. When God has created all things and when He Himself can do everything and to Him belongs all praise, what need is there for Him to entrust part of His work to other beings? One entrusts one’s work to others when one cannot do it single-handed or when one desires to pass one’s time in idleness, which is an act of dispraise. But God, being above all this, has no need of transferring His powers to other beings. These words also refute the Christian doctrine of Trinity; for if each of the three persons of Trinity is equally omnipotent and worthy of perfect praise, what need is there for the other two? On the contrary, if only all the three combined can do the work and none can do it singly, God cannot be considered to be worthy of all praise.

By saying, and brought into being darkness and light, the Quran refutes the second class of men. The words, All praise belongs to Allah, must be read with this part of the verse also, thus hinting that even "darkness," i.e. things which are generally looked upon as evil, such as death, disease, misery and affliction, are also things for which praise is due to God. In fact, every kind of "darkness" has its uses. Directly or indirectly, it is meant for the good of man and for his general advancement. Now when even apparently evil things are meant for the ultimate good of man, the natural conclusion would be that half of the things meant for the good of men are created by one god and the other half by another, which is simply absurd.

As for the good underlying apparently evil things, it may be hinted that the difficulties and troubles which beset man serve as a means of turning him to virtue, and of his attaining divine favours and bounties. Take death for instance. If a man should not die but should remain alive forever, he could not achieve the blessings of Heaven, which embody the most perfect favours of God. On the other hand, these favours cannot be given to man in this life; for, if they were given to him here, they would become apparent to all; in that case there would remain no veil and no secrecy and consequently there would remain no merit in faith. A person deserves credit for his faith only when there is some secrecy about the thing in which he is called upon to believe.

14:20; 16:4; 29:45.

27:88; 39:69.

9:94; 13:10; 23:93; 39:47; 59:23.

Commentary:

The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.

The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.

The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.

10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.

13:4; 36:38.

Important Words:

عرش (Throne) is substantive from the verb عرش which means, he constructed or built a shed or a building, etc. عرش البیتmeans, he built or constructed the house. عرش بالمکان means, he put up, or lodged, in the house. The saying من العرش الی الفرشmeans, from the highest sphere to the lowness of the earth. عرش means, a shed or building constructed for shade; a house in an absolute sense; a dwelling or a place of abode; the wood upon which one stands when drawing water; the roof of a house or the like; the throne or the seat of a king; the means of support of a thing or an affair; might or power; regal power; sovereignty; dominion. The expression استوی علی العرش means, He (God) reigned as King; He settled Himself on the Throne; He was or became established on the Throne of Power and Majesty (Lane & Aqrab). See also 2:30 & 6:142.

Commentary:

The word یوم (day) also means "time" absolutely (1:4); and it is in this sense that the word has been used in the present verse. It is difficult to say how long these six periods of time were in which, according to this verse, the heavens and the earth were created. They may have extended over hundreds of thousands of years. The word ایام (days) evidently is not used here in the sense of ordinary days of 24 hours, because such days are determined by the rising and setting of the sun and the sun itself, being a part of this universe, came into existence simultaneously with it.

The word ثم (then) shows that after completing the creation of the heavens and the earth in six "days" or six "periods", God settled Himself on the Throne on the seventh day. As the Arabic word سبع (seven) is generally used as a symbol of perfection, the expression would signify that on the seventh day when God became established on the Throne of His Power and Majesty, the universe became in perfect working order.

The "night and day" mentioned in the clause, He makes the night cover the day, have been mentioned here as symbolizing sin and virtue. In fact, the phenomenon of sin in a perfectly ordered universe is explainable only by the phenomenon of night. Just as that part of the earth which is hidden from the sun is covered by darkness; similarly, when a man turns away from God, he becomes involved in the darkness of sin; but when he turns his face towards God, the day dawns for him and he basks in the light of truth and righteousness.

The words, He makes the night cover the day which pursues it swiftly, are explained in 2:165 by the expression "the alternation of night and day." The clause may also imply that it is God’s سنة or practice that after a period of darkness He brings a period of light so that mankind may not suffer.

By using the word مسخرات (all made subservient) with respect to the sun, the moon and the stars, the verse reminds us that it was not in the power of man to make all these planets serve him and that it is God alone Who has placed them at his service. Therefore, if, in spite of these great favours, he would not listen to God’s voice, he would be marked as a transgressor and consequently merit His punishment.

The distinction between خلق (the creation) and امر (the command) is that while the former generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command "Be". The clause, His is the creation and the command, may also mean that God has not only created the universe but also exercises authority and command over it.

For the words, He settled Himself on the Throne, see under 10:4 where the expressions "Divine Throne", and "God’s settling on it" have been fully dealt with.

Important Words:

کتاب (ordinance) is derived from کتب i.e. (1) he wrote; (2) he prescribed or ordained. کتاب means, a book or a writing; Divine prescript or ordinance or decree (Lane). See also 2:54 & 2:130.

Commentary:

The words فی کتاب اللّٰه (by Allah’s ordinance) mean that God so ordained on the day when He created the heavens and the earth that the number of months should be twelve, i.e. the law of nature determines that number, which holds true both in the solar and the lunar system.

The four sacred months are Dhul-Qa‘dah, Dhul-Hijjah, Muharram, and Rajab. These months have been held sacred by the Arabs, who are mostly descended from Abraham, from time immemorial and Islam confirmed their sacredness. It is considered unlawful to wage war or, for that matter, to continue a state of war in these four months unless, as the Quran points out, the enemy is the first to violate their sanctity. See also note on 2:218.

7:55; 11:8; 25:60; 32:5.

13:3; 20:6.

32:6.

2:256.

Important Words:

عرش (Throne). See under 7:55.

یدبر (He governs) is derived from دبر (dabbara) which again is derived from دبر (dabara). They say دبرہ i.e. he followed behind his back or he simply followed him with respect to time, place or rank. دبر الامر (dabbara) means, (1) he considered the issues or results of the affair or the case; (2) he performed or executed the affair with thought or consideration; (3) he devised or planned the affair; (4) he governed, managed, conducted or regulated the affair (Lane, Taj & Aqrab).

Commentary:

In the verse under comment, the word ایام (periods), of which the singular is یوم, does not refer to the period which is determined by the rising and setting of the sun, for the obvious reason that the verse speaks of a time when the sun had not yet come into existence. The word is used here in the sense of time absolutely (see 1:4). Many eminent authorities (e.g. Mujahid, Ahmad bin Hanbal and Ibn ‘Abbas) have held that here یوم (period) stands for a thousand years (see Kathir & Ma‘ani, under 7:55). They have drawn this inference from 22:48 where a day is spoken of as equal to a thousand years. They are certainly right in holding that the word یوم in this verse does not denote the period of time determined by the rotation of the earth, but they are not right in holding that it stands here for a thousand years, for according to the Quran there is also a یوم (period) which is equal to fifty thousand years (70:5). If we compute the period of six days by this standard, it will mean that the creation of the heavens and the earth was completed in 300,000 years. But we cannot presume that God has disclosed to us the extent of all His days. If some of God’s days extend over a thousand years, and others over fifty thousand years, there may be still others which extend over millions or billions of years. Science has discovered the fact that it took the heavens and the earth millions of years to be evolved into their present shape. A vision of the eminent Muslim scholar Muhy-ud-Din Ibn ‘Arabi also leads to a similar conclusion (see under 2:31). Hence, the truth is that we cannot determine with certainty the length of the "six days" during which the creation of the heavens and the earth was completed. All that we can say is that God brings about different changes in different periods, some taking a thousand years, others fifty thousand years, and yet others even longer periods, but that, taken all together, the creation of heavens and earth was completed in six periods. See also 7:55.

It will be invariably seen that when a certain verse of the Quran is found liable to objection, the very next verse or passage provides an answer to that objection. Often the question is not mentioned and only the answer is given. These answers serve as a link between what passes in the mind of the reader and the contents of the Quran. Thus the reader finds that as soon as a question arises in his mind, he is given the answer there and then. Those who are not acquainted with this psychological trait of the Quran are inclined to say that there exists no order or arrangement in the Quranic verses, while the fault is all their own, for they do not care to ponder over the Quranic verses. The verse under comment answers a question that arises from the previous verse. That question is, how can Muslims prosper when there are no outward signs of their prosperity? In fact, the previous verse had given promise of lasting success to Muslims—and that at a time when they enjoyed no peace even in their own homes and were surrounded on all sides by powerful enemies. The objection was bound to arise, how could Muslims prosper in such adverse circumstances, and disbelievers naturally thought that promises about the future prosperity of Muslims were nothing but a delusion and a mirage. This implied objection has been answered in the present verse, in which it is pointed out that signs of future developments need not be visible at the outset, and that in this respect the spiritual system resembles the physical system. So attention is drawn to the creation of the heavens and the earth in six periods, and it is hinted that, if it were necessary for the Divine Word to be fulfilled all at once, then the heavens and the earth should also have come into existence all at once. But the fact is that their creation took six long cycles to become perfect and complete. If the creation of the heavens and the earth out of invisible atoms in a period extending over millions of years does not belie that God is their architect, how can the fact that means for the full expansion of Islam did not come into existence with the very announcement of his mission by the Holy Prophet, show that its triumph is doubtful, or that its foundations have not been laid by God? Divine works are brought about through a perfectly planned system and often have their bases hidden from the human eye.

It appears from this and other verses of the Quran that it is a law of God, working both in the physical and the spiritual world, that all things find their completion and consummation at the seventh stage. They pass through six stages of development and then become perfect and complete at the seventh stage. The movement set on foot by the Holy Prophet was likewise to pass through six stages of development and was to see its completion in the seventh stage and so it actually came to pass (for details and fuller discussion see Tafsir-e-Kabir by Hadrat Khalifatul Masih II, under 10:4).

The words, then He settled Himself on the Throne, point to the fact that, just as after the creation of the physical universe, God settled Himself on the Throne and all its affairs began to be conducted through the set laws of nature, so, after the establishment of Islam on earth, all spiritual progress will be attainable only through Islam.

The words, He governs everything, have been added to show how God governs the universe and conducts its affairs. Elsewhere the Quran says, When He decrees a thing He does only say to it, 'Be' and it is (2:118). These words do not mean that after God ordains a certain thing, it at once comes into being in its full-fledged form and that there is no intervening period between God’s decree and the coming into being of the decreed thing in its fully developed form. It only means that when God decrees a thing, nothing can stop its fulfilment. Indeed, God’s decree is often fulfilled in subtle ways. The words, He governs everything, thus point to the working of the universe and to the means which God uses to fulfil His decree and will. For, as explained under Important Words, تدبیر (governing) gives a number of meanings including consideration or, performance of a thing with a well thought-out and planned regulation.

The word عرش (Throne), for which see 7:55, needs some explanation. On careful consideration of all relevant verses and facts it becomes clear that this word represents the transcendent attributes of God, i.e. such attributes as are not found in any other being and are technically known as صفات تنزیھیة. These attributes are eternal and unchangeable and are manifested through God’s other attributes known as صفات تشبیھیة i.e. such attributes as are found more or less in other beings also. The former attributes are said to be the bearers of the عرش (Throne). In 69:18, we read that eight (attributes) shall bear the Throne of the Lord above them on that day. The number "eight" in this verse refers to the eight attributes through which God will manifest Himself on the Day of Judgement, just as He is manifesting Himself through His four attributes (mentioned in 1:2-4) in the present world. These four attributes, which belong to the group of صفات تشبیھیة are رب العالمین (Lord of all the worlds), الرحمان (Gracious), الرحیم (Merciful) and مالك یوم الدین (Lord of the Day of Judgement). On the Day of Judgement the four corresponding transcendent attributes, i.e. صفات تنزیھیة will also come into operation. The صفات تشبیھیة may be called attributes of similitude, because these attributes are similar to the attributes manifested by human beings. For instance, as kings display their majesty by seating themselves on their thrones, similarly the glory of God lies in His being the "Lord of the Throne." But on the Day of Judgement, this attribute will manifest its transcendent phase and no other being will bear to God the slightest resemblance in that respect.

Some scholars have erroneously inferred from certain verses of the Quran that عرش (Throne) is something created. This inference, among other verses, is drawn from 69:18, in which angels are represented as "bearing" the Throne of God. It is wrongly considered that, having been represented as being "borne" by angels, the عرش must be something material. But the truth is that the word حمل (bearing) is used not merely to denote the bearing of a material thing in the physical sense but also figuratively. Thus in 33:73 man is spoken of as "bearing" the Law which was offered to him by God as a trust; but the Law of God is not a material thing. The expression only means that man accepted and acted upon the Law of God and thereby helped to bear it aloft by revealing its manifold beauties and excellences. Similarly, the bearing of the عرش (Throne) by angels means only that its true reality is disclosed and manifested through them. It is evident that man cannot understand and realize the transcendent attributes of God except through His attributes of similitude, i.e. such as are manifested in relation to His creatures and are shared by them. Thus the attributes of God as are manifested in relation to His creatures are, as it were, the bearers of His transcendent attributes, which means that the former kind of attributes help man to understand and realize the latter kind of attributes.

Another verse giving rise to the idea that the عرش is created is 23:87, in which God is spoken of as "the Lord of the seven heavens and the Lord of the Great Throne." It is argued that as God is the رب (Lord) of the عرش (Throne), therefore He must be its Creator, for the word رب (Lord) also means Creator. But رب (Lord) does not necessarily mean Creator; it also means Owner or Possessor. So رب العرش would mean "the Possessor or Owner of the Throne." God has been spoken of as ذو الرحمة (the Possessor of mercy) in 18:59. But mercy is an attribute of God and has not been created by Him. The description of God as the Possessor of "mercy" or as the Owner of عرش (Throne) does not therefore imply His creation of either of them.

It may be asked, if the word رب (Lord) has been used in the sense of ذو or صاحب (Owner or Possessor), why has not either of the two latter words been used instead of رب (Lord)? The answer is that the use of the word رب fulfils an additional purpose. Some philosophers look upon God only as the First Cause. According to them, the attributes of God are working spontaneously and automatically and are not subject to the will of God. The Quran has, therefore, used the word رب (Lord) in relation to عرش in order to show that the attributes of God do not work involuntarily but according to His will, for the word رب conveys the idea of control coupled with ownership.

Another verse from which it has been erroneously inferred that the عرش is something created is 11:8. It has been argued that as in that verse عرش is spoken of as "being on water", which is a created element, therefore it must itself be something created. But it must be remembered that the word "water" in 11:8 does not mean material water. The عرش(Throne) could not be said to have been resting on water before the creation of the heavens and the earth, for water forms part of the earth and evidently could not have existed before the creation of the latter. Again, for a material throne to be represented as resting on the surface of water after the creation of the heavens and the earth appears to be quite absurd. Moreover, as all words of the Wise God are full of deep wisdom, what possible purpose can be served by the mention of a thing which does not, in any way, concern or interest us? The disclosure that the Throne of God rested on water does not even reveal the glory or majesty of God, because we are kept in the dark as to the nature and reality of this resting of the Throne on water. So neither does "water" here mean material water nor does "Throne" mean a material throne. In fact, "water" in the language of revealed Scriptures often means the word of God. In this sense, the verse would signify that the Throne of God rests on the word of God, which means that it is beyond man fully to comprehend and realize the majesty and glory of God except with the help of His word.

That the عرش really represents the transcendent attributes of God is also clear from 23:117, where we read: There is no God but He, the Lord of the Exalted Throne. These words show that the "Unity of God" and "His Exalted Throne" are intimately connected, for it is the transcendent attributes of God which constitute the real proof of Divine Unity. It requires a good deal of reasoning to convince a person of ordinary intelligence of Divine Unity by means of the other attributes which are shared by man in different degrees.

In the words, There is no intercessor with Him save after His permission, some light is thrown on the subject of intercession which has been dealt with at some length in 2:49 and 2:256. Suffice it here to say that the word شفیع (intercessor) is derived from شفع which means the connecting or the joining together of two like things. In view of this meaning, it would be wrong to say that belief in intercession can in any way encourage a sinner to sink deeper in sin. Nothing is farther from the Islamic conception of شفاعة (intercession) than this baseless notion. According to Islamic teaching only those good people who lack a requisite number of good works to make them heirs to the grace and mercy of God but who, at the same time, have a true spiritual connection with His Prophet can avail themselves of intercession; and not those habitual sinners who deliberately break the commandments of God and have no true connection with His Prophet.

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.

6:74; 16:4; 29:45; 39:6.

4:134; 6:134; 35:17.

Commentary:

The verse embodies a severe warning for disbelievers to the effect that by opposing the Prophets they are seeking to frustrate God’s great purpose, which the world has been created to serve. Their very existence seems to belie and contradict that supreme object. Hence they cannot be allowed to succeed in their designs. They should not, therefore, delude themselves with the false notion that they are irreplaceable. Not only will they meet with destruction, but God has actually prepared "a new creation" in the form of the followers of His Prophet who will take their place and prove worthy successors of an unworthy generation.

3:192; 16:4; 38:28.

20:16; 40:60.

Important Words:

فاصفح (So turn away) is derived from صفح (safaha). صفح عنه means, he turned away from and left him. This expression also means, he turned away from his sins or faults i.e. he forgave him. صفح الناس means, he watched and looked into the affairs and conditions of the people. صفح (safhun) is the infinitive noun from it, meaning also the side of a thing. (Lane & Aqrab).

Commentary:

The word ساعة (Hour) is used to signify both the post-mortal Day of Judgement and the time fixed in this life for the punishment of the enemies of truth and the triumph of believers. The verse means to say that a careful study of the creation or the universe and its working leads to the conclusion that a great purpose underlies it. It not only proves that there is inevitably going to be a day of ultimate reckoning after death, but that even in this world truth ultimately triumphs and falsehood comes to grief. If human life were really confined to a short and temporary existence on this earth, then the vast organization of the illimitable universe would be much too extravagant a provision. The creation of the universe and the wonderful design and purpose that pervades it surely leads to the one inescapable inference that human life is much more than the limited, temporary and short existence on this earth. It is an insult to human intelligence to think that man has been created just to eat, drink and be merry for a while and then die an eternal death. The wonderful creation of the universe strongly repudiates such an idea. Human existence has a grand purpose to fulfil and the fulfilment of that purpose presupposes that it should extend to a time when man should attain to that high spiritual state for which he is created. Study of the human mechanism shows that machinery of such infinite complexity could not have for its object only the preservation of the finite physical life.

Similarly, a study of the creation of this universe and its mighty and wonderful working leads to the conclusion that in this life truth must ultimately prevail against untruth. The verse points out that just as it is impossible for the earth to subsist for one single day without the physical heavens, similarly, there could be no spiritual life divorced from the heaven of spiritual truths. Just as the earth can discharge its proper functions only so long as it forms a part of the whole universe, even so can man save himself from destruction only by forming a part of the spiritual system around him. The verse, therefore, purports to warn opponents of the Holy Prophet that, as they have cut themselves off from the heaven of spiritual truths, their wealth and possessions would not avail them in the least and the time has now come for their destruction and for the success and prosperity of those who have believed.

It may be noted here that the verse emphatically speaks of the impending destruction of disbelievers. History bears witness to the fact that after the promulgation of this prophecy, the condition of the Meccan idolaters changed quickly from bad to worse until their power was completely broken and Islam reigned supreme in the land.

It may further be noted that the verse under comment lends support to the view that this Surah was revealed towards the close of the Meccan period. At any rate the present verses must have belonged to that period, because they clearly speak of the imminent destruction of the Meccans. The first few verses of the next Surah also deal with the same topic.

The words, So turn away from them in a comely manner, signify that now when the time of the punishment of the Meccans has come, the Holy Prophet should cease to hold religious discussions with them.

3:192; 14:20; 15:86; 29:45; 39:6; 64:4.

Commentary:

The expression بالحق (with the requirements of wisdom) may mean that heavens and earth have their allotted tasks in the spiritual regeneration of man so that both jointly produce the desired result. Or it may mean that God has created the heavens and the earth so that they may serve to turn man’s attention to God, and he may see that nothing is perfect by itself except God. The heavens stand in need of the earth for the performance of their work, and likewise the earth is dependent on heavens and both are subject to the will of God. So the purpose of the creation of the heavens and the earth is to demonstrate to man the fact that nothing is perfect in itself except God.

The words, Exalted is He above all that they associate with Him, mean to say that he who does not believe that the heavens and the earth have been created with a definite purpose will necessarily fall a victim to the sin of setting up equals with God. No wise man can say that God has created this universe without purpose. If it has been created by God, it must have a purpose. If it be supposed to have no purpose, it would mean that it has not been created by God but is self-existent, which is tantamount to saying that every atom in this universe is equal to God for it is deemed to be self-existent or co-existent with God.

Another meaning of the expression بالحق is that the matter of which the heavens and the earth were made was created by God and therefore He has the right of control and interference. The reference here is to the view wrongly held in some quarters that God is not the Creator of matter or of soul though He is the author of their combination. Read in this sense the verse would signify that God’s creation of the heavens and the earth was not an arbitrary act of power but something He had every right to perform, being the Creator of the primordial matter of which they were made.

36:82; 46:34; 86:9.

Commentary:

The verse embodies an invincible argument to prove the existence of life after death. It does not straightaway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. It says to them that if it is difficult for them to believe in a life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now look down upon as of no worth and consequence. If this seemingly impossible prophecy about their complete destruction and the rise to power of the poor Muslims turned out to be true, the claim that there is a life after death and that they will be punished for their misdeeds and rejection of truth will also have to be accepted as true. Now history bears eloquent testimony to the fact that within a few years after the above prophecy was made, the powerful Empires of Persia and Rome fell into dust before the irresistible onrush of Islam and the half-starved camel-drivers of Arabia became the leaders and teachers of mankind.

15:86; 38:28; 44:39.

Commentary:

The verse means to say that when the universe has not been created as a mere pastime and sport and a little reflection over its creation reveals the great wisdom underlying it, the creation of man who is its axis and centre must also have been designed to serve a grand and sublime object. At another place the Quran says that man is God’s vicegerent on earth and he has been created to serve as a mirror to reflect the beautiful image of his Creator (2:31).

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.

7:55; 11:8; 32:5; 57:5.

Commentary:

For a detailed discussion about عرش see 10:4 & 20:6 and about ستة ایام see 10:4.

The expression فاسأل به خبیرا may mean; (1) "enquire then about it from One Who knows, i.e. God." or (2) "enquire then from Him Who knows it" or (3) "enquire concerning Him, i.e. God, from one who knows i.e. the Holy Prophet."

In view of these meanings the expression فاسأل به خبیرا would signify: (1) That if by reflecting on the great and vast universe that lies spread before your eyes and the wonderful and absolutely flawless order and arrangement that pervades and permeates it, you are not convinced of the existence of a Designer and Creator Who must have created a parallel spiritual universe and must have made adequate provision for man’s spiritual needs in it, as He has made proper provision for his physical needs in the physical universe, then by prayer and supplication invoke His help that He, the Gracious God (الرحمن) may guide you to the right path and may disclose to you the truth of the Holy Prophet. (2) That because nobody has full knowledge about the creation of the heavens and the earth and about the nature and significance of "God’s settling himself on the Throne," therefore seek His assistance for true understanding of this baffling enigma. (3) That as God’s grace (رحمانیة) has found its fullest expression in the Holy Prophet, therefore, in order fully to understand its nature make a deep study of his life.

6:74; 16:4; 39:6.

Commentary:

The expression بالـحق (in accordance with the requirements of wisdom) signifies that there is clear evidence of an intelligent design and purpose in the creation of the heavens and the earth and that a profound and consummate plan exists in all the celestial and terrestrial bodies. This design and purpose constitutes an invincible testimony to the existence of an All-Knowing and All-Powerful Designer, Creator and Controller of the universe.