Topic: Abode On Earth
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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.
وَلَقَدْ مَكَّنَّٰكُمْ فِى ٱلْأَرْضِ وَجَعَلْنَا لَكُمْ فِيهَا مَعَٰيِشَ ۗ قَلِيلًا مَّا تَشْكُرُونَ
15:21; 46:27.
15:21; 46:27.
15:21; 46:27.
Commentary:
The verse purports to tell the people that in spite of the fact that God has given them all necessary things, yet they are not grateful to Him. This is intended to warn men to be prepared to reap the fruits of their evil actions.
e
15:21; 46:27.
b
15:21; 46:27.
915
Commentary:
The verse purports to tell the people that in spite of the fact that God has given them all necessary things, yet they are not grateful to Him. This is intended to warn men to be prepared to reap the fruits of their evil actions.
a
15:21; 46:27.
قَالَ ٱهْبِطُوا۟ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِى ٱلْأَرْضِ مُسْتَقَرٌّ وَمَتَٰعٌ إِلَىٰ حِينٍ
اس آیت سے معلوم ہوتا ہے کہ پہلے جن شیطانوں کا ذکر ہے وہ انسان ہی تھے کیونکہ اس آیت سے ثابت ہے کہ انسانوں اور شیطانوں کو اکٹھے نکلنے کا حکم تھا اور یہ خبر دی گئی تھی کہ وہ ایک دوسرے کی دشمنی کرتے رہیں گے۔ ہم دیکھتے ہیں کہ اس دنیا میں انسان ہی نظر آتے ہیں شیطان تو ہم کو نظر نہیں آتے۔ پھر اس دنیا میں انسان ہی انسانوں سے دشمنیاں کر رہے ہیں‘ شیطانوں کا کوئی الگ گروہ نظر نہیں آتا جو انسانوں سے دشمنیاں کرتا ہو۔
یہ آیت بھی بتاتی ہے کہ یہاں انسانوں ہی کا ذکر ہے اور ابلیس اور اس کے اتباع سے مراد بھی بعض قسم کے انسان ہیں کیونکہ فرماتا ہے کہ انسان ابلیس اور اس کے اتباع اسی دنیا میں رہیں گے اور اسی دنیا میں کام کریں گے اور اس دنیا میں رہنے والے اور کام کرنے والے آدمی ہی آدمی نظر آتے ہیں۔
2:37, 39; 20:124.
The verse shows that Adam was commanded to emigrate from the land of his birth because enmity and hatred had sprung up between different members of his community. This constitutes a further evidence of the fact that the "Garden" which Adam was commanded to leave was not Paradise. It appears that Adam emigrated from Mesopotamia, the land of his birth, to a neighbouring land. The emigration was perhaps a temporary one and he may have returned to his native land not long after. Indeed, the words, a provision for a time, contain a veiled hint at the emigration being a temporary one. Adam is warned in this verse to be careful in future; for it was in his native land that he was now to live forever.
2:37, 39; 20:124.
Commentary:
The verse shows that Adam was commanded to migrate from the land of his birth because enmity and hatred had sprung up between different members of his community. This constitutes a further evidence of the fact that "the garden" which Adam was bidden to leave was not the Heaven or Paradise of the Quran, because, as the Quran itself tells us, Paradise is a place from which nobody is ever turned out (15:49), nor can Satan deceive or even approach anyone there. It appears that Adam migrated from Mesopotamia, the land of his birth, to a neighbouring land. The migration was perhaps a temporary one, and Adam may have returned to his native land not long after. Indeed, the words, a provision for a time, contain a veiled hint at the migration being a temporary one.
d
2:37, 39; 20:124.
484
这节经文表明, 阿丹受命迁离他出生的地方, 因为他的社团不同成员之间产生了敌意和仇恨。这就进一步证明阿丹受命离开的那个 “天园” 不是天堂。看来阿丹迁离了他的出生地, 美索不达米亚, 移居邻国。他的移居他处可能是暂时的, 可能不久以后回到故土来。真的, “一个时期的供应品” 暗示这一移居是暂时的。这节经文中说阿丹得到警告, 要他以后当心些; 因为现在他将永远居住的正是他的故乡。
3
اس آیت سے معلوم ہوتا ہے کہ پہلے جن شیطانوں کا ذکر ہے وہ انسان ہی تھے کیونکہ اس آیت سے ثابت ہے کہ انسانوں اور شیطانوں کو اکٹھے نکلنے کا حکم تھا اور یہ خبر دی گئی تھی کہ وہ ایک دوسرے کی دشمنی کرتے رہیں گے۔ ہم دیکھتے ہیں کہ اس دنیا میں انسان ہی نظر آتے ہیں شیطان تو ہم کو نظر نہیں آتے۔ پھر اس دنیا میں انسان ہی انسانوں سے دشمنیاں کر رہے ہیں‘ شیطانوں کا کوئی الگ گروہ نظر نہیں آتا جو انسانوں سے دشمنیاں کرتا ہو۔
4
یہ آیت بھی بتاتی ہے کہ یہاں انسانوں ہی کا ذکر ہے اور ابلیس اور اس کے اتباع سے مراد بھی بعض قسم کے انسان ہیں کیونکہ فرماتا ہے کہ انسان ابلیس اور اس کے اتباع اسی دنیا میں رہیں گے اور اسی دنیا میں کام کریں گے اور اس دنیا میں رہنے والے اور کام کرنے والے آدمی ہی آدمی نظر آتے ہیں۔
b
2:37, 39; 20:124.
926
Commentary:
The verse shows that Adam was commanded to migrate from the land of his birth because enmity and hatred had sprung up between different members of his community. This constitutes a further evidence of the fact that "the garden" which Adam was bidden to leave was not the Heaven or Paradise of the Quran, because, as the Quran itself tells us, Paradise is a place from which nobody is ever turned out (15:49), nor can Satan deceive or even approach anyone there. It appears that Adam migrated from Mesopotamia, the land of his birth, to a neighbouring land. The migration was perhaps a temporary one, and Adam may have returned to his native land not long after. Indeed, the words, a provision for a time, contain a veiled hint at the migration being a temporary one.
c
2:37, 39; 20:124.
961
The verse shows that Adam was commanded to emigrate from the land of his birth because enmity and hatred had sprung up between different members of his community. This constitutes a further evidence of the fact that the "Garden" which Adam was commanded to leave was not Paradise. It appears that Adam emigrated from Mesopotamia, the land of his birth, to a neighbouring land. The emigration was perhaps a temporary one and he may have returned to his native land not long after. Indeed, the words, a provision for a time, contain a veiled hint at the emigration being a temporary one. Adam is warned in this verse to be careful in future; for it was in his native land that he was now to live forever.
قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ
اس آیت سے ثابت ہوتا ہے کہ کوئی انسان اس زمین سے باہر نہیں جا سکتا اور نہ آسمان پر جا سکتا ہے۔ جیسا کہ غلطی سے لوگ حضرت عیسیٰ علیہ السلام اور حضرت ادریس علیہ السلام کے متعلق یہ عقیدہ رکھتے ہیں کہ وہ آسمان پر چلے گئے۔ اگر وہ دونوں آسمان پر بیٹھے ہیں تو یا تو یہ آیت غلط ہے کہ تم اسی زمین میں زندہ رہو گے یا پھر عیسیٰ اور ادریس انسان نہیں تھے۔ اس آیت سے یہ بھی ثابت ہے کہ عیسیٰ اور ادریس اور تمام ایسے انسان جن کے متعلق کہا جاتا ہے کہ وہ آسمان پر ہیں‘ اسی زمین میں زندگی بسر کریں گے اسی میں دفن ہوں گے اور اس میں سے پھر زندہ ہو کر اٹھیں گے۔
20:56; 71:18-19.
Commentary:
Adam is warned in this verse to be careful in future; for it was in his native land that he was now to live forever.
Taken in the general sense, the verse also hints that no human being can ascend into the heavens with his physical body. Man must live and die on the earth.
a
20:56; 71:18-19.
485
以一般意思来理解, 这节经文意示没有人能够带着肉体升天。人类一定得生活并死在这地球上。
1
اس آیت سے ثابت ہوتا ہے کہ کوئی انسان اس زمین سے باہر نہیں جا سکتا اور نہ آسمان پر جا سکتا ہے۔ جیسا کہ غلطی سے لوگ حضرت عیسیٰ علیہ السلام اور حضرت ادریس علیہ السلام کے متعلق یہ عقیدہ رکھتے ہیں کہ وہ آسمان پر چلے گئے۔ اگر وہ دونوں آسمان پر بیٹھے ہیں تو یا تو یہ آیت غلط ہے کہ تم اسی زمین میں زندہ رہو گے یا پھر عیسیٰ اور ادریس انسان نہیں تھے۔ اس آیت سے یہ بھی ثابت ہے کہ عیسیٰ اور ادریس اور تمام ایسے انسان جن کے متعلق کہا جاتا ہے کہ وہ آسمان پر ہیں‘ اسی زمین میں زندگی بسر کریں گے اسی میں دفن ہوں گے اور اس میں سے پھر زندہ ہو کر اٹھیں گے۔
c
20:56; 71:18-19.
927
Commentary:
Adam is warned in this verse to be careful in future; for it was in his native land that he was now to live forever.
Taken in the general sense, the verse also hints that no human being can ascend into the heavens with his physical body. Man must live and die on the earth.
d
20:56; 71:18-19.
962
Taken in a general sense the verse hints that no human being can ascend to the heavens with his physical body. Man must live and die on this earth.
وَٱلْأَرْضَ مَدَدْنَٰهَا وَأَلْقَيْنَا فِيهَا رَوَٰسِىَ وَأَنۢبَتْنَا فِيهَا مِن كُلِّ شَىْءٍ مَّوْزُونٍ
13:4.
16:16; 21:32.
The words, Wal Arda Madadna-ha, mean, 'We have spread out the earth' or, 'We have enriched it.' Both meanings are applicable here. The verse signifies that God has made the earth so large that in spite of its being round, man feels no discomfort on account of its roundness; or it means that God has enriched the earth with fertilizers. Astronomical researches have disclosed the fact that the earth continues to acquire new strength and fertility from the stars from which particles of matter fall on it in the form of meteors or meteoric dust, which serves to increase its fertility.
The earth needs a good supply of water to grow food. For this purpose God has created mountains which serve as reservoirs of water, storing it in the form of snow and distributing it over the earth by means of rivers.
13:4.
16:16; 21:32.
Important Words:
مددناھا (have We spread out) is derived from مد. They say مدالشیء i.e. he spread out the thing. مدالارض means, he added extraneous soil or fertilizer to the earth in order to enrich it. مدالرجل means, he helped the man (Aqrab).
Commentary:
The words, والارض مددناھا mean, "We have spread out the earth" or, "We have enriched it." Both meanings are applicable here. The verse signifies that God has made the earth so large that in spite of its being round, man feels no discomfort on account of its roundness; or it means that God has enriched the earth with fertilizers. It is a well-known fact that the earth continues to acquire new strength and fertility from the stars. Astronomical researches have disclosed the important fact that particles of matter have ever continued to fall on the earth from the stars in the form of meteors or meteoric dust which serves to increase the fertility of the earth. Next to such food the earth needs a good supply of water. For this purpose God has created mountains, which serve as reservoirs of water, storing it in the form of snow and distributing it over the earth by means of rivers.
Similarly, both the meanings of the word انبت viz. "to grow" and "to increase" apply here. God has made all things required for the needs of man to grow in the earth and to increase. The verse means that all the requirements of man have been determined by God in a proper proportion and as the process of consumption is also going on, the things needed by man have been suitably made to grow and increase in the earth.
The relation of this verse to the preceding one is that in the latter mention was made of the revelation of the Quran and of the special provision made for its protection and this was illustrated by comparison with certain celestial phenomena. In the present verse, however, another illustration of such protection has been furnished by a terrestrial phenomenon. The verse states that God has made special arrangements for fertilizing the earth and for replenishing and making good its losses. Some of these arrangements are external and some internal e.g. (1) matter falling to the earth from the stellar spaces; (2) the mountains; (3) the inherent powers of the earth. The same is the case with Divine Scriptures. The external arrangement made for their protection is the help which they get from heaven in the form of divine teachers who appear in the fullness of time to safeguard the spirit of these Scriptures; and the internal arrangements are their intrinsic beauties and excellences which attract the hearts of all good men.
a
13:4.
b
16:16; 21:32.
a
13:4.
b
16:16; 21:32.
1726
Important Words:
مددناھا (have We spread out) is derived from مد. They say مدالشیء i.e. he spread out the thing. مدالارض means, he added extraneous soil or fertilizer to the earth in order to enrich it. مدالرجل means, he helped the man (Aqrab).
Commentary:
The words, والارض مددناھا mean, "We have spread out the earth" or, "We have enriched it." Both meanings are applicable here. The verse signifies that God has made the earth so large that in spite of its being round, man feels no discomfort on account of its roundness; or it means that God has enriched the earth with fertilizers. It is a well-known fact that the earth continues to acquire new strength and fertility from the stars. Astronomical researches have disclosed the important fact that particles of matter have ever continued to fall on the earth from the stars in the form of meteors or meteoric dust which serves to increase the fertility of the earth. Next to such food the earth needs a good supply of water. For this purpose God has created mountains, which serve as reservoirs of water, storing it in the form of snow and distributing it over the earth by means of rivers.
Similarly, both the meanings of the word انبت viz. "to grow" and "to increase" apply here. God has made all things required for the needs of man to grow in the earth and to increase. The verse means that all the requirements of man have been determined by God in a proper proportion and as the process of consumption is also going on, the things needed by man have been suitably made to grow and increase in the earth.
The relation of this verse to the preceding one is that in the latter mention was made of the revelation of the Quran and of the special provision made for its protection and this was illustrated by comparison with certain celestial phenomena. In the present verse, however, another illustration of such protection has been furnished by a terrestrial phenomenon. The verse states that God has made special arrangements for fertilizing the earth and for replenishing and making good its losses. Some of these arrangements are external and some internal e.g. (1) matter falling to the earth from the stellar spaces; (2) the mountains; (3) the inherent powers of the earth. The same is the case with Divine Scriptures. The external arrangement made for their protection is the help which they get from heaven in the form of divine teachers who appear in the fullness of time to safeguard the spirit of these Scriptures; and the internal arrangements are their intrinsic beauties and excellences which attract the hearts of all good men.
a
13:4.
b
16:16; 21:32.
1489
The words, Wal Arda Madadna-ha, mean, 'We have spread out the earth' or, 'We have enriched it.' Both meanings are applicable here. The verse signifies that God has made the earth so large that in spite of its being round, man feels no discomfort on account of its roundness; or it means that God has enriched the earth with fertilizers. Astronomical researches have disclosed the fact that the earth continues to acquire new strength and fertility from the stars from which particles of matter fall on it in the form of meteors or meteoric dust, which serves to increase its fertility.
1489A
The earth needs a good supply of water to grow food. For this purpose God has created mountains which serve as reservoirs of water, storing it in the form of snow and distributing it over the earth by means of rivers.
وَجَعَلْنَا لَكُمْ فِيهَا مَعَٰيِشَ وَمَن لَّسْتُمْ لَهُۥ بِرَٰزِقِينَ
7:11.
7:11.
7:11.
Commentary:
The verse points out that though man claims superiority over other animals, yet he can make no provision for their sustenance. That provision is made by God alone and constitutes a great proof of His existence.
In the figurative sense the relation of this verse to the previous ones is that like physical sustenance, man is also in need of spiritual sustenance in every age. The people of one generation cannot provide spiritual sustenance for another generation. This is because not only human knowledge and learning but also man’s conditions and circumstances vary from age to age. This change in the conditions and circumstances of man requires a most comprehensive Divinerevelation containing teaching for his material, moral and spiritual development in all ages. For, if it were left to man himself to provide for the needs and requirements of future generations, he could never do it. The knowledge of the present generation cannot meet and satisfy the problems and needs of future generations. Ordinarily, even the Word of God revealed in one generation becomes ineffectual in another generation. But this is not so with the Quran, which is meant to be the universal and the final Law. In the Quran, therefore, God has made full provision for all the needs and requirements of man. Just as God has made provision for the sustenance of animals, for which man cannot make any provision, even so has He placed in the Quran for all future generations of man an inexhaustible store of spiritual food, which they will find in ample measure as and when the need for it arises.
The Quran, in fact, resembles the material universe in the inexhaustibility of its resources. Just as the physical needs of man have been fully met in the past and will continue to be met in future by the material resources of the earth, similarly, his moral and spiritual needs have been met in the past and will continue to be met by the Quran, which constitutes the spiritual universe. See also the succeeding verse.
c
7:11.
a
7:11.
1727
Commentary:
The verse points out that though man claims superiority over other animals, yet he can make no provision for their sustenance. That provision is made by God alone and constitutes a great proof of His existence.
In the figurative sense the relation of this verse to the previous ones is that like physical sustenance, man is also in need of spiritual sustenance in every age. The people of one generation cannot provide spiritual sustenance for another generation. This is because not only human knowledge and learning but also man’s conditions and circumstances vary from age to age. This change in the conditions and circumstances of man requires a most comprehensive Divinerevelation containing teaching for his material, moral and spiritual development in all ages. For, if it were left to man himself to provide for the needs and requirements of future generations, he could never do it. The knowledge of the present generation cannot meet and satisfy the problems and needs of future generations. Ordinarily, even the Word of God revealed in one generation becomes ineffectual in another generation. But this is not so with the Quran, which is meant to be the universal and the final Law. In the Quran, therefore, God has made full provision for all the needs and requirements of man. Just as God has made provision for the sustenance of animals, for which man cannot make any provision, even so has He placed in the Quran for all future generations of man an inexhaustible store of spiritual food, which they will find in ample measure as and when the need for it arises.
The Quran, in fact, resembles the material universe in the inexhaustibility of its resources. Just as the physical needs of man have been fully met in the past and will continue to be met in future by the material resources of the earth, similarly, his moral and spiritual needs have been met in the past and will continue to be met by the Quran, which constitutes the spiritual universe. See also the succeeding verse.
c
7:11.
۞ مِنْهَا خَلَقْنَٰكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ
7:26; 71:18, 19.
7:26; 71:18, 19.
7:26; 71:18-19.
Commentary:
The words, into it shall We cause you to return, give rise to a natural question, viz. where does human soul go after man dies and his body decays and is completely dissolved? The answer to this question as given by the Quran is that the human soul acquires a new body after its departure from its physical habitat and also an abode according to the nature of the deeds which man may have done during his life on earth. Man’s real sepulchre is the place to which God consigns his soul after death according to his works in this life. It is not the pit in which his dead body is placed. It is an abode of happiness or misery according to his spiritual condition.
The sentence, And from this earth shall We bring you forth once more, points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it, and after having created it He would not have made it subject to death unless there had been an afterlife. So if death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years but, on the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.
The verse also embodies a refutation of the religious beliefs of Pharaoh’s people who worshipped the stars.
a
7:26; 71:18, 19.
b
7:26; 71:18-19.
2275
Commentary:
The words, into it shall We cause you to return, give rise to a natural question, viz. where does human soul go after man dies and his body decays and is completely dissolved? The answer to this question as given by the Quran is that the human soul acquires a new body after its departure from its physical habitat and also an abode according to the nature of the deeds which man may have done during his life on earth. Man’s real sepulchre is the place to which God consigns his soul after death according to his works in this life. It is not the pit in which his dead body is placed. It is an abode of happiness or misery according to his spiritual condition.
The sentence, And from this earth shall We bring you forth once more, points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it, and after having created it He would not have made it subject to death unless there had been an afterlife. So if death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years but, on the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.
The verse also embodies a refutation of the religious beliefs of Pharaoh’s people who worshipped the stars.
d
7:26; 71:18, 19.
يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًا
وَيُمْدِدْكُم بِأَمْوَٰلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّٰتٍ وَيَجْعَل لَّكُمْ أَنْهَٰرًا
وَٱللَّهُ أَنۢبَتَكُم مِّنَ ٱلْأَرْضِ نَبَاتًا
7:26; 20:56.
7:26; 20:56.
7:26; 20:56.
Commentary:
The verse refers to the process of man’s creation from the earliest stage when he lies dormant in the form of dust. The inorganic constituents of the earth, through a subtle process of change, become converted into the life-germ through the agency of food which man eats.
e
7:26; 20:56.
d
7:26; 20:56.
4393
Commentary:
The verse refers to the process of man’s creation from the earliest stage when he lies dormant in the form of dust. The inorganic constituents of the earth, through a subtle process of change, become converted into the life-germ through the agency of food which man eats.
c
7:26; 20:56.
ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا
7:26; 20:56.
7:26; 20:56.
7:26; 20:56.
Commentary:
The reference in the verse is to the Resurrection. Man will get a new life in the Hereafter in which his works and actions done in this life will assume the form of rewards and punishments of Heaven and Hell.
a
7:26; 20:56.
a
7:26; 20:56.
4394
Commentary:
The reference in the verse is to the Resurrection. Man will get a new life in the Hereafter in which his works and actions done in this life will assume the form of rewards and punishments of Heaven and Hell.
d
7:26; 20:56.
أَلَمْ نَجْعَلِ ٱلْأَرْضَ مِهَٰدًا
2:23; 20:54; 51:49.
2:23; 20:54; 51:49.
2:23; 20:54; 27:62; 51:49.
c
2:23; 20:54; 51:49.
a
2:23; 20:54; 27:62; 51:49.
c
2:23; 20:54; 51:49.
وَٱلْجِبَالَ أَوْتَادًا
وَخَلَقْنَٰكُمْ أَزْوَٰجًا
36:37; 51:50; 75:40; 92:4.
36:37; 51:50; 75:40; 92:4
36:37; 51:50; 75:40; 92:4.
Commentary:
In these verses (vv. 7-9) we are told that God has created the earth and in it all physical needs of man have been provided, and that He has created the mountains which constitute a storehouse of mineral wealth and serve as great reservoirs of water, and that God has created for man his mate in order that his progeny may continue. This shows that man’s life for whose sake all this machinery has been made is not without a definite purpose and that death is not the end of man; it is followed by a better and fuller life where human soul will make everlasting progress.
d
36:37; 51:50; 75:40; 92:4.
b
36:37; 51:50; 75:40; 92:4.
4528
Commentary:
In these verses (vv. 7-9) we are told that God has created the earth and in it all physical needs of man have been provided, and that He has created the mountains which constitute a storehouse of mineral wealth and serve as great reservoirs of water, and that God has created for man his mate in order that his progeny may continue. This shows that man’s life for whose sake all this machinery has been made is not without a definite purpose and that death is not the end of man; it is followed by a better and fuller life where human soul will make everlasting progress.
d
36:37; 51:50; 75:40; 92:4
وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا
Important Words:
سبات (rest) is derived from سبت which means, he rested; he abstained from work. سبات signifies rest and hence sleep, or light or heavy sleep. It also means, a period; a long period, being syn. with دھر (Lane & Aqrab).
Commentary:
Nations and communities, after undergoing heavy sacrifices are disposed to take rest. Consequently there comes upon them a period of forgetfulness. This period is sometimes very long. Then a Divine Reformer appears and they are required again to make sacrifices for the cause of truth. Thus the circle continues. In fact, سبات (rest) is a great Divine gift. After a day’s hard work, sleep gives rest to man’s jaded nerves and tired limbs, and thus he is refreshed and replenished for the next day’s work.
4529
Important Words:
سبات (rest) is derived from سبت which means, he rested; he abstained from work. سبات signifies rest and hence sleep, or light or heavy sleep. It also means, a period; a long period, being syn. with دھر (Lane & Aqrab).
Commentary:
Nations and communities, after undergoing heavy sacrifices are disposed to take rest. Consequently there comes upon them a period of forgetfulness. This period is sometimes very long. Then a Divine Reformer appears and they are required again to make sacrifices for the cause of truth. Thus the circle continues. In fact, سبات (rest) is a great Divine gift. After a day’s hard work, sleep gives rest to man’s jaded nerves and tired limbs, and thus he is refreshed and replenished for the next day’s work.
وَجَعَلْنَا ٱلَّيْلَ لِبَاسًا
6:97; 25:48; 28:74.
6:97; 25:48; 28:74.
6:97; 25:48; 28:74.
Commentary:
As it is difficult to distinguish between different things in the darkness of night, similarly, in the period of spiritual darkness, before the advent of a Divine Reformer, good and bad people remain mixed up, and it is after a Reformer’s appearance that the good people are separated from the bad people.
e
6:97; 25:48; 28:74.
c
6:97; 25:48; 28:74.
4529A
Commentary:
As it is difficult to distinguish between different things in the darkness of night, similarly, in the period of spiritual darkness, before the advent of a Divine Reformer, good and bad people remain mixed up, and it is after a Reformer’s appearance that the good people are separated from the bad people.
e
6:97; 25:48; 28:74.
وَجَعَلْنَا ٱلنَّهَارَ مَعَاشًا
17:13; 28:74.
17:13; 28:74.
17:13; 28:74.
Commentary:
Just as man’s body regains new vigour and strength after restful sleep at night, similarly, after a long period of sloth and inertia in relation to spiritual matters a people become invigorated to make new sacrifices when a Divine Reformer appears among them.
a
17:13; 28:74.
a
17:13; 28:74.
4530
Commentary:
Just as man’s body regains new vigour and strength after restful sleep at night, similarly, after a long period of sloth and inertia in relation to spiritual matters a people become invigorated to make new sacrifices when a Divine Reformer appears among them.
f
17:13; 28:74.
وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا
23:18.
Commentary:
The reference in the verse seemingly being to the seven major planets of the solar system, of which the sun is the centre, the verse means that the fact that God has created such a vast, complex and flawless system for the service of man inevitably leads to the conclusion that man has been placed on the earth to serve a specific, albeit a very noble and sublime purpose. Seven heavens may also refer to seven stages of spiritual development of man mentioned in Surah Al-Mu’minun.
b
23:18.
1573
太阳系的七个主要行星, 太阳是其中心, 或者说, 也就是 «众信者» 章中所提到的人的七个精神发展阶段。
b
23:18.
4531
Commentary:
The reference in the verse seemingly being to the seven major planets of the solar system, of which the sun is the centre, the verse means that the fact that God has created such a vast, complex and flawless system for the service of man inevitably leads to the conclusion that man has been placed on the earth to serve a specific, albeit a very noble and sublime purpose. Seven heavens may also refer to seven stages of spiritual development of man mentioned in Surah Al-Mu’minun.
g
23:18.
3225
Seven major planets of the solar system of which the sun is the centre, or seven stages of spiritual development of man mentioned in Surah Al- Mu’minun.