Topic: Created For Man
View Aspects
وَهُوَ ٱلَّذِى مَدَّ ٱلْأَرْضَ وَجَعَلَ فِيهَا رَوَٰسِىَ وَأَنْهَٰرًا ۖ وَمِن كُلِّ ٱلثَّمَرَٰتِ جَعَلَ فِيهَا زَوْجَيْنِ ٱثْنَيْنِ ۖ يُغْشِى ٱلَّيْلَ ٱلنَّهَارَ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
15:20; 16:16; 21:32.
36:37; 51:50.
7:55; 39:6.
Though the present verse refers only to fruits, elsewhere the Qur’an speaks of God having made pairs––male and female––of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Qur’an was the first to propound. Scientists have begun to discover pairs even in inorganic matter. The verse draws attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of both Divine revelation and human reason.
15:20; 16:16; 21:32.
36:37; 51:50.
7:55; 39:6.
Commentary:
This verse points to the law of nature that heaven and earth work in unison and this harmonious co-operation of the celestial and terrestrial bodies is responsible for the successful working of the universe. For instance, when rain falls from heaven the earth brings forth its vegetation which is thus the common result of both heaven and earth. The same law works in the spiritual universe, for just as there is a heaven and an earth in the material world there is also a spiritual heaven and a spiritual earth. Rain and light come down from the spiritual heaven, and the spiritual earth becomes enligh-tened and revived into a new life. Just as good soil cannot fail to yield its treasures after the descent of rain, similarly, unsullied human nature cannot withhold its treasures after the descent of heavenly water which is Divinerevelation. God’s Prophets attract men as a magnet attracts iron. There was therefore, no cause for wonder if Islam spread quickly. The wonder would have been if it had not spread so fast, because then one would have been entitled to ask why the soil did not bring forth its verdure and herbage when rain had fallen at the proper time.
The verse refers to another important natural law, viz. God has made in the earth mountains which keep water stored up in the form of snow which, on melting, feeds rivers and springs. If the store of snow on the tops of mountains were exhausted, rivers and springs would be dried up and the land would lie dry and desolate. An analogous law operates in the spiritual world. In the spiritual realm certain individuals are like mountains and serve as reser-voirs, storing up the Word of God, while certain other individuals are like rivers and springs which water the world but cannot keep the water stored up. Prophets are the mountains of the spiritual world, while savants and ulema, learned in religious lore, are its rivers and springs, and the common people provide the soil which these rivers and springs, being themselves fed by the melted snow of the mountains, water and make fertile. Should these mountains disappear, there would be no springs and no rivers and the earth would dry up and be ruined.
Though the present verse refers only to fruits, elsewhere the Quran speaks of God having made pairs—male and female—of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Quran was the first to propound. It is true that even in pre-Islamic days the Arabs had discovered that the date trees were male and female, but they could go no further. It was the Quran that made known to the world the great truth that all fruit-trees, in fact, everything, had male and female. The people could not at first understand it. But now, after a lapse of 1350 years, scientific research has confirmed the Quranic announcement and scientists have begun to discover pairs even in inorganic matter.
The verse draws our attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of Divinerevelation and human reason. So it is impossible to have true knowledge of God independently of the revelation sent to the Holy Prophet. Similarly, human reason cannot fail to accept the Word of God revealed to the Holy Prophet if it is presented to it in a proper manner.
The words, He causes the night to cover the day, point to yet another fundamental law of nature that the night serves as a covering for the day, and by pointing to this law the Quran dispels the popular misconception that the light of the Quran could not spread amidst the prevailing im-penetrable veil of darkness. Just as the darkness of night is removed to give place to the light of the day, similarly, the present darkness of sin and iniquity will be followed by the spiritual light of truth and righteousness. Darkness, in fact, possesses no independent existence and a single ray of the sun dispels and dissipates it. The Sun of Islam will now dispel the darkness of unbelief and infidelity.
g
15:20; 16:16; 21:32.
h
36:37; 51:50.
i
7:55; 39:6.
a
15:20; 16:16; 21:32.
b
36:37; 51:50.
c
7:55; 39:6.
1615
Commentary:
This verse points to the law of nature that heaven and earth work in unison and this harmonious co-operation of the celestial and terrestrial bodies is responsible for the successful working of the universe. For instance, when rain falls from heaven the earth brings forth its vegetation which is thus the common result of both heaven and earth. The same law works in the spiritual universe, for just as there is a heaven and an earth in the material world there is also a spiritual heaven and a spiritual earth. Rain and light come down from the spiritual heaven, and the spiritual earth becomes enligh-tened and revived into a new life. Just as good soil cannot fail to yield its treasures after the descent of rain, similarly, unsullied human nature cannot withhold its treasures after the descent of heavenly water which is Divinerevelation. God’s Prophets attract men as a magnet attracts iron. There was therefore, no cause for wonder if Islam spread quickly. The wonder would have been if it had not spread so fast, because then one would have been entitled to ask why the soil did not bring forth its verdure and herbage when rain had fallen at the proper time.
The verse refers to another important natural law, viz. God has made in the earth mountains which keep water stored up in the form of snow which, on melting, feeds rivers and springs. If the store of snow on the tops of mountains were exhausted, rivers and springs would be dried up and the land would lie dry and desolate. An analogous law operates in the spiritual world. In the spiritual realm certain individuals are like mountains and serve as reser-voirs, storing up the Word of God, while certain other individuals are like rivers and springs which water the world but cannot keep the water stored up. Prophets are the mountains of the spiritual world, while savants and ulema, learned in religious lore, are its rivers and springs, and the common people provide the soil which these rivers and springs, being themselves fed by the melted snow of the mountains, water and make fertile. Should these mountains disappear, there would be no springs and no rivers and the earth would dry up and be ruined.
Though the present verse refers only to fruits, elsewhere the Quran speaks of God having made pairs—male and female—of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Quran was the first to propound. It is true that even in pre-Islamic days the Arabs had discovered that the date trees were male and female, but they could go no further. It was the Quran that made known to the world the great truth that all fruit-trees, in fact, everything, had male and female. The people could not at first understand it. But now, after a lapse of 1350 years, scientific research has confirmed the Quranic announcement and scientists have begun to discover pairs even in inorganic matter.
The verse draws our attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of Divinerevelation and human reason. So it is impossible to have true knowledge of God independently of the revelation sent to the Holy Prophet. Similarly, human reason cannot fail to accept the Word of God revealed to the Holy Prophet if it is presented to it in a proper manner.
The words, He causes the night to cover the day, point to yet another fundamental law of nature that the night serves as a covering for the day, and by pointing to this law the Quran dispels the popular misconception that the light of the Quran could not spread amidst the prevailing im-penetrable veil of darkness. Just as the darkness of night is removed to give place to the light of the day, similarly, the present darkness of sin and iniquity will be followed by the spiritual light of truth and righteousness. Darkness, in fact, possesses no independent existence and a single ray of the sun dispels and dissipates it. The Sun of Islam will now dispel the darkness of unbelief and infidelity.
b
15:20; 16:16; 21:32.
c
36:37; 51:50.
d
7:55; 39:6.
1421
Though the present verse refers only to fruits, elsewhere the Qur’an speaks of God having made pairs––male and female––of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Qur’an was the first to propound. Scientists have begun to discover pairs even in inorganic matter. The verse draws attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of both Divine revelation and human reason.
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.
وَأَلْقَىٰ فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِكُمْ وَأَنْهَٰرًا وَسُبُلًا لَّعَلَّكُمْ تَهْتَدُونَ
13:4; 21:32.
Geology has established the fact that mountains have, to a great extent, made secure the earth against earthquakes.
The word Subul (routes) here does not mean the artificial roads constructed by human hands but natural pathways formed by mountain-passes, rivers and valleys which have served as highways throughout the ages.
13:4; 21:32.
Important Words:
رواسی (firm mountains) is the plural of راسیة which is derived from رسا. The expression رسا الجبل means, the mountain was firmly based, or was firm in its base upon the ground. رست السفینة means, the ship cast anchor, lay at anchor, or rested or became stationary upon the anchor. They say رسوت بین القوم i.e. I effected a reconciliation between the people. راس means, stationary, at rest, fixed, fast, firm, steady, steadfast or stable. جبال راسیة means, firm or steadfast mountains. رواسی means, firm mountains (Lane & Aqrab). See also 7:188.
تمید بکم (quake with you). تمید is derived from ماد which means, (1) it (a thing) was or became in a state of violent motion or commotion; was or became violently agitated; (2) it turned or twisted about or became contorted and convulsed; (3) it (the mirage) was in a state of commotion; it quivered or trembled; (4) he (a man) was or became confounded, perplexed or amazed; (5) he became affected with a heaving of the stomach or a tendency to vomit and a giddiness in the head by reason of intoxication. or of voyaging upon the sea; (6) he inclined from side to side in walking; (7) he walked with an elegant and a proud and self-conceited gait with an affected inclination of his body from side to side; (8) he conferred or bestowed a benefit or benefits, favour or favours; (9) he trafficked as a merchant; and (10) it increased or grew. They say مادت به الارض i.e. the ground went round with him. ماد به البحر means, the sea affected him with a heaving of the stomach. The Quranic expression ان تمید بکم means, lest it should quake with you, be convulsed with you and go round with you and move you about violently (Lane & Aqrab).
Commentary:
By using the expression القی (lit. he has cast) the present verse points to a great geographical truth. The verse purports to say that God has, as it were, scattered all over the earth, rivers, mountains and natural pathways which means that all these things are to be found in all parts of the earth and men derive great benefits from them. Recent geographical researches have substantiated the fact that mountains, rivers and natural pathways are to be found in every region of the earth. That the Quran should have proclaimed this truth at a time when large parts of the earth such as America and South and Central Africa, Australia and many other islands were yet unknown is a strong proof of its Divine source. Elsewhere the Quran has used the expression جعل (He made) for each of the three things namely, mountains (77:28) rivers (27:62) and routes (21:32). This shows that the Quran does not mean that these things have been planted on the earth from outside, as might be suggested by the expression القی (He has placed) but that they form part and parcel of it.
By the word سبل (routes) is here meant not the artificial roads constructed by human hands but natural pathways formed by mountain-passes, rivers and valleys which have served men as highways throughout the ages. It was due to these natural highways that contact between different regions of the earth became possible in the past and this is perhaps one reason why the three things have been mentioned together in this verse.
Mountains, rivers and natural highways have been mentioned in the verse under comment separately from other Divine blessings mentioned in the preceding verses because these natural objects are repositories of other Divineblessings. The mountains are natural reservoirs of water and vegetable wealth; the rivers constitute natural conduits for water without which it would not be available for the use of man throughout the year, and natural pathways make it possible for him to have access to these vast stores of Divine blessings.
The relation of this verse with the preceding verses is that it enumerates some more of the material blessings of God and thus reverts to the theme that God Who bestowed these material blessings upon man could not possibly have neglected to provide for his spiritual needs. Another implication of the verse is that by his efforts man can provide only for his temporary and local needs but for his general and permanent needs God alone can make adequate provision. It purports to say that just as the natural routes of travel are the means of contact and communication between different nations and countries, similarly in the spiritual realm there is need for teachings which should satisfy the spiritual needs of man not only for a specified time or a particular group of men but for different times and for men of diverse natures and temperaments to help them to rise from one stage to another in their spiritual development. These stages constitute landmarks in man’s spiritual development and are marked by the appearance of Prophets. Man can hardly foresee what mental changes the human race is likely to develop in the course of the next few centuries, much less is it possible for him to devise a code which should serve him as a safe guide when these changes occur. Such a code of laws can be provided by God alone. This is why we observe in the history of human philosophy and science the phenomenon of alternate progression and retrogression. But the history of religion reveals the important fact that spiritual teachings know no retrogression but only undergo a continuous process of progressive evolution.
The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. Earthquakes were very frequent before mountains were created. To this great scientific truth the words ان تمید بکم (lest it quake with you) refer. Taking these words in the sense 'that it may go round with you', the verse would mean that God has made on the earth firm mountains, that it may go round with you. This shows that mountains are a help to the earth in moving steadily on its axis. The expression 'going round' also denotes continuation and permanence, and according to this meaning the sentence 'that it may go round with you' would mean that men will continue to live so long as the earth continues to move. The Quran spoke of the earth as 'moving round' long before it was discovered that it was not stationary. Similarly, the truth that mountains formed a great safeguard against earthquakes was first revealed to the world by the Quran at a time when it was unknown even to great scientists.
The verse also points to another geographical truth. Streams and rivers were followed by great pathways in the past, for the latter have much to do with the former. A study of the means of communications in the past shows that originally people settled along the banks of rivers, where they could easily get their necessaries of life. Thus rivers and streams were followed by tracks and ways which men used for their journeys. Moreover, rivers, streams and canals are themselves "ways", for they form the easiest and cheapest way of transporting commodities from one place to another.
c
13:4; 21:32.
673
地质学已证实, 山岳在很大程度上使大地免遭地震的巨大破坏。
a
13:4; 21:32.
1817
Important Words:
رواسی (firm mountains) is the plural of راسیة which is derived from رسا. The expression رسا الجبل means, the mountain was firmly based, or was firm in its base upon the ground. رست السفینة means, the ship cast anchor, lay at anchor, or rested or became stationary upon the anchor. They say رسوت بین القوم i.e. I effected a reconciliation between the people. راس means, stationary, at rest, fixed, fast, firm, steady, steadfast or stable. جبال راسیة means, firm or steadfast mountains. رواسی means, firm mountains (Lane & Aqrab). See also 7:188.
تمید بکم (quake with you). تمید is derived from ماد which means, (1) it (a thing) was or became in a state of violent motion or commotion; was or became violently agitated; (2) it turned or twisted about or became contorted and convulsed; (3) it (the mirage) was in a state of commotion; it quivered or trembled; (4) he (a man) was or became confounded, perplexed or amazed; (5) he became affected with a heaving of the stomach or a tendency to vomit and a giddiness in the head by reason of intoxication. or of voyaging upon the sea; (6) he inclined from side to side in walking; (7) he walked with an elegant and a proud and self-conceited gait with an affected inclination of his body from side to side; (8) he conferred or bestowed a benefit or benefits, favour or favours; (9) he trafficked as a merchant; and (10) it increased or grew. They say مادت به الارض i.e. the ground went round with him. ماد به البحر means, the sea affected him with a heaving of the stomach. The Quranic expression ان تمید بکم means, lest it should quake with you, be convulsed with you and go round with you and move you about violently (Lane & Aqrab).
Commentary:
By using the expression القی (lit. he has cast) the present verse points to a great geographical truth. The verse purports to say that God has, as it were, scattered all over the earth, rivers, mountains and natural pathways which means that all these things are to be found in all parts of the earth and men derive great benefits from them. Recent geographical researches have substantiated the fact that mountains, rivers and natural pathways are to be found in every region of the earth. That the Quran should have proclaimed this truth at a time when large parts of the earth such as America and South and Central Africa, Australia and many other islands were yet unknown is a strong proof of its Divine source. Elsewhere the Quran has used the expression جعل (He made) for each of the three things namely, mountains (77:28) rivers (27:62) and routes (21:32). This shows that the Quran does not mean that these things have been planted on the earth from outside, as might be suggested by the expression القی (He has placed) but that they form part and parcel of it.
By the word سبل (routes) is here meant not the artificial roads constructed by human hands but natural pathways formed by mountain-passes, rivers and valleys which have served men as highways throughout the ages. It was due to these natural highways that contact between different regions of the earth became possible in the past and this is perhaps one reason why the three things have been mentioned together in this verse.
Mountains, rivers and natural highways have been mentioned in the verse under comment separately from other Divine blessings mentioned in the preceding verses because these natural objects are repositories of other Divineblessings. The mountains are natural reservoirs of water and vegetable wealth; the rivers constitute natural conduits for water without which it would not be available for the use of man throughout the year, and natural pathways make it possible for him to have access to these vast stores of Divine blessings.
The relation of this verse with the preceding verses is that it enumerates some more of the material blessings of God and thus reverts to the theme that God Who bestowed these material blessings upon man could not possibly have neglected to provide for his spiritual needs. Another implication of the verse is that by his efforts man can provide only for his temporary and local needs but for his general and permanent needs God alone can make adequate provision. It purports to say that just as the natural routes of travel are the means of contact and communication between different nations and countries, similarly in the spiritual realm there is need for teachings which should satisfy the spiritual needs of man not only for a specified time or a particular group of men but for different times and for men of diverse natures and temperaments to help them to rise from one stage to another in their spiritual development. These stages constitute landmarks in man’s spiritual development and are marked by the appearance of Prophets. Man can hardly foresee what mental changes the human race is likely to develop in the course of the next few centuries, much less is it possible for him to devise a code which should serve him as a safe guide when these changes occur. Such a code of laws can be provided by God alone. This is why we observe in the history of human philosophy and science the phenomenon of alternate progression and retrogression. But the history of religion reveals the important fact that spiritual teachings know no retrogression but only undergo a continuous process of progressive evolution.
The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. Earthquakes were very frequent before mountains were created. To this great scientific truth the words ان تمید بکم (lest it quake with you) refer. Taking these words in the sense 'that it may go round with you', the verse would mean that God has made on the earth firm mountains, that it may go round with you. This shows that mountains are a help to the earth in moving steadily on its axis. The expression 'going round' also denotes continuation and permanence, and according to this meaning the sentence 'that it may go round with you' would mean that men will continue to live so long as the earth continues to move. The Quran spoke of the earth as 'moving round' long before it was discovered that it was not stationary. Similarly, the truth that mountains formed a great safeguard against earthquakes was first revealed to the world by the Quran at a time when it was unknown even to great scientists.
The verse also points to another geographical truth. Streams and rivers were followed by great pathways in the past, for the latter have much to do with the former. A study of the means of communications in the past shows that originally people settled along the banks of rivers, where they could easily get their necessaries of life. Thus rivers and streams were followed by tracks and ways which men used for their journeys. Moreover, rivers, streams and canals are themselves "ways", for they form the easiest and cheapest way of transporting commodities from one place to another.
a
13:4; 21:32.
1537
Geology has established the fact that mountains have, to a great extent, made secure the earth against earthquakes.
1538
The word Subul (routes) here does not mean the artificial roads constructed by human hands but natural pathways formed by mountain-passes, rivers and valleys which have served as highways throughout the ages.
وَجَعَلْنَا فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَّعَلَّهُمْ يَهْتَدُونَ
13:4; 15:20; 16:16; 31:11; 77:28.
اَنْ تَمِيْدَبِهِمْ (an Tamida Bihim) 这一用语的意思是:免得它震动而使他们不得安宁; 成为他们利益的来源; 和他们一起四处走动; مَادَ (Mada) 也意味着, 他给予好处 (اَقْرَبْ, Aqrab)。这节经文还清楚地说明另一科学真理。地质学证实山脉在很大程度上保护大地免受地震。地球在开始时内部是非常热的。当炽热的气体在地球的腹部形成后就要向外挤压出来, 这样就形成火山的震动和喷发, 冷却后就形成山脉, (“Marvels & Mysteries of Science” by Allison Hox; & Enc. Brit. under “Geology”) 这节经文也可以意指, 山脉对地球的稳定自转有极大的好处。«古兰经»说地球在被发现以前早已在 ‘转动’, 它不是静止不动, 而是环绕着太阳自转地移动着的。
13:4; 15:20; 16:16; 31:11; 77:28.
The expression, an Tamida Bihim, means, lest it should quake with them; go round with them; be a source of benefit to them; Mada also meaning, he bestowed a benefit (Aqrab). The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. In the beginning the earth was very hot from inside. When as the result of the intense heat gases were formed in the bowels of the earth, they forced a way out, thus causing violent agitations and eruptions in the form of volcanoes, which having cooled down took the shape of mountains ("Marvels & Mysteries of Science" by Allison Hox; & Enc. Brit. under "Geology"). The verse may also signify that the mountains are a great help to the earth in moving steadily on its axis. The Qur’an spoke of the earth as 'moving round' long before it was discovered that it was not stationary and moved on its axis and round the sun.
13:4; 15:20; 16:16; 31:11; 77:28.
Important Words:
ان تمید بھم (lest it should quake with them). تمید is derived from ماد which means, it (a thing)was or became in a state of violent motion or commotion; it was or became violently agitated; it turned about or became contorted and convulsed; it quivered or trembled; he bestowed a benefit or favour. مادت به الارض means, the earth went round with him. The expression ان تمید بھم means, lest it should quake with them, be convulsed with them and go round with them and move about violently (Lane & Aqrab). See also 16:16.
فجاجاً (wide pathways) is the plural of فج which is noun-infinitive from فج (fajja) which means, he opened or separated his two legs while walking. فجت الناقة means, the she-camel opened out her hinder legs for being milked. فج means, a wide and open pathway between two mountains (Aqrab).
Commentary:
The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. Earth-quakes were very common before mountains were created. In the beginning the earth was very hot from inside. When as the result of the intense heat gases were formed in the bowels of the earth, they tried to force a way out, thus causing violent agitations and eruptions in the form of volcanoes which having cooled down took the shape of mountains. ("Marvels and Mysteries of Science" by Allison Hox & Enc. Brit. under "Geology"). To this great scientific truth the words ان تمید بھم (lest it should quake with them) refer. Spiritually speaking the heat of sin and iniquity in the world throws out lava from its volcanoes and brings about moral destruction and then God cools down this fire by the spiritual water of Divine revelation and by means of "mountains" which spiritually speaking are Prophets and Divine Reformers.
Taking these words in the sense 'that it may go round with them,' the verse would signify that the mountains are a great help to the earth in moving steadily on its axis. The Quran spoke of the earth as "moving round" long before it was discovered that it was not stationary and moved on its axis and round the sun.
Again mountains, rivers and natural highways are among great Divine blessings. The mountains are natural reservoirs of water and vegetable and mineral wealth; the rivers constitute natural conduits for water, and natural highways make it possible for man to have access to these vast stores of Divine blessings. Spiritually speaking, 'mountains' are the Divine Prophets who are the great reservoirs of heavenly water and divine knowledge and 'highways' (which in the earth are the channels of rivers) represent righteous ulema (learned men) and divines who receive guidance from the prophets and convey it to common men. Just as rivers and streams become dried up when it does not rain on mountains, similarly pious and righteous men disappear from the world when no fresh revelation descends from heaven for a long time. Indeed revelation is as essential for spiritual life as is water for physical life.
a
13:4; 15:20; 16:16; 31:11; 77:28.
834
اَنْ تَمِيْدَبِهِمْ (an Tamida Bihim) 这一用语的意思是:免得它震动而使他们不得安宁; 成为他们利益的来源; 和他们一起四处走动; مَادَ (Mada) 也意味着, 他给予好处 (اَقْرَبْ, Aqrab)。这节经文还清楚地说明另一科学真理。地质学证实山脉在很大程度上保护大地免受地震。地球在开始时内部是非常热的。当炽热的气体在地球的腹部形成后就要向外挤压出来, 这样就形成火山的震动和喷发, 冷却后就形成山脉, (“Marvels & Mysteries of Science” by Allison Hox; & Enc. Brit. under “Geology”) 这节经文也可以意指, 山脉对地球的稳定自转有极大的好处。«古兰经»说地球在被发现以前早已在 ‘转动’, 它不是静止不动, 而是环绕着太阳自转地移动着的。
a
13:4; 15:20; 16:16; 31:11; 77:28.
2372
Important Words:
ان تمید بھم (lest it should quake with them). تمید is derived from ماد which means, it (a thing)was or became in a state of violent motion or commotion; it was or became violently agitated; it turned about or became contorted and convulsed; it quivered or trembled; he bestowed a benefit or favour. مادت به الارض means, the earth went round with him. The expression ان تمید بھم means, lest it should quake with them, be convulsed with them and go round with them and move about violently (Lane & Aqrab). See also 16:16.
فجاجاً (wide pathways) is the plural of فج which is noun-infinitive from فج (fajja) which means, he opened or separated his two legs while walking. فجت الناقة means, the she-camel opened out her hinder legs for being milked. فج means, a wide and open pathway between two mountains (Aqrab).
Commentary:
The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. Earth-quakes were very common before mountains were created. In the beginning the earth was very hot from inside. When as the result of the intense heat gases were formed in the bowels of the earth, they tried to force a way out, thus causing violent agitations and eruptions in the form of volcanoes which having cooled down took the shape of mountains. ("Marvels and Mysteries of Science" by Allison Hox & Enc. Brit. under "Geology"). To this great scientific truth the words ان تمید بھم (lest it should quake with them) refer. Spiritually speaking the heat of sin and iniquity in the world throws out lava from its volcanoes and brings about moral destruction and then God cools down this fire by the spiritual water of Divine revelation and by means of "mountains" which spiritually speaking are Prophets and Divine Reformers.
Taking these words in the sense 'that it may go round with them,' the verse would signify that the mountains are a great help to the earth in moving steadily on its axis. The Quran spoke of the earth as "moving round" long before it was discovered that it was not stationary and moved on its axis and round the sun.
Again mountains, rivers and natural highways are among great Divine blessings. The mountains are natural reservoirs of water and vegetable and mineral wealth; the rivers constitute natural conduits for water, and natural highways make it possible for man to have access to these vast stores of Divine blessings. Spiritually speaking, 'mountains' are the Divine Prophets who are the great reservoirs of heavenly water and divine knowledge and 'highways' (which in the earth are the channels of rivers) represent righteous ulema (learned men) and divines who receive guidance from the prophets and convey it to common men. Just as rivers and streams become dried up when it does not rain on mountains, similarly pious and righteous men disappear from the world when no fresh revelation descends from heaven for a long time. Indeed revelation is as essential for spiritual life as is water for physical life.
a
13:4; 15:20; 16:16; 31:11; 77:28.
1885
The expression, an Tamida Bihim, means, lest it should quake with them; go round with them; be a source of benefit to them; Mada also meaning, he bestowed a benefit (Aqrab). The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. In the beginning the earth was very hot from inside. When as the result of the intense heat gases were formed in the bowels of the earth, they forced a way out, thus causing violent agitations and eruptions in the form of volcanoes, which having cooled down took the shape of mountains ("Marvels & Mysteries of Science" by Allison Hox; & Enc. Brit. under "Geology"). The verse may also signify that the mountains are a great help to the earth in moving steadily on its axis. The Qur’an spoke of the earth as 'moving round' long before it was discovered that it was not stationary and moved on its axis and round the sun.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَسْجُدُ لَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَمَن فِى ٱلْأَرْضِ وَٱلشَّمْسُ وَٱلْقَمَرُ وَٱلنُّجُومُ وَٱلْجِبَالُ وَٱلشَّجَرُ وَٱلدَّوَآبُّ وَكَثِيرٌ مِّنَ ٱلنَّاسِ ۖ وَكَثِيرٌ حَقَّ عَلَيْهِ ٱلْعَذَابُ ۗ وَمَن يُهِنِ ٱللَّهُ فَمَا لَهُۥ مِن مُّكْرِمٍ ۚ إِنَّ ٱللَّهَ يَفْعَلُ مَا يَشَآءُ ۩
13:16; 16:49, 50; 55:7.
安拉已确定了一种规律--------一切被创造的事物, 生物或非生物都得服从的自然规律。服从这些规律是绝对的, 然而还存在某些其他规律--------宗教规律。安拉已赐示指引人们的规律。人们服从或不服从, 乃至反抗这些规律, 都要承受自己违抗所造成的后果。这节经文使除了安拉以外, 以自然界物体作为崇拜对象的多神教徒更清楚地认识到自己是多么愚蠢与无益。这节经文说明世上万物存在都取决于安拉。万物都得服从安拉所制定的规律, 生活中无时无刻都不能没有安拉。因此, 敬慕与崇拜那些本身就该服从安拉所制定规律的事物与生灵, 是十分愚蠢的。
13:16; 16:49, 50; 55:7.
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah which God has revealed for the guidance of man. Man may obey or disobey and defy these laws and may suffer the consequences of his defiance. The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship beside Allah. It says that all these things depend upon Him for their very existence. They submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws.
13:16; 16:49-50; 55:7.
Commentary:
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah—which God has made for the guidance of man. These laws man may obey or disobey and defy and thus may suffer the consequences of his defiance.
The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship besides Allah. It says that all these things depend upon Him for their very existence. They all submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws. The expression یسجد له کثیر من الناس و کثیر حق علیه العذاب besides the meaning given in the text, may also mean that many from among men submit to Allah and many others incur His displeasure and punishment because they do not submit to laws made by Him.
a
13:16; 16:49, 50; 55:7.
856
安拉已确定了一种规律--------一切被创造的事物, 生物或非生物都得服从的自然规律。服从这些规律是绝对的, 然而还存在某些其他规律--------宗教规律。安拉已赐示指引人们的规律。人们服从或不服从, 乃至反抗这些规律, 都要承受自己违抗所造成的后果。这节经文使除了安拉以外, 以自然界物体作为崇拜对象的多神教徒更清楚地认识到自己是多么愚蠢与无益。这节经文说明世上万物存在都取决于安拉。万物都得服从安拉所制定的规律, 生活中无时无刻都不能没有安拉。因此, 敬慕与崇拜那些本身就该服从安拉所制定规律的事物与生灵, 是十分愚蠢的。
a
13:16; 16:49-50; 55:7.
2451
Commentary:
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah—which God has made for the guidance of man. These laws man may obey or disobey and defy and thus may suffer the consequences of his defiance.
The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship besides Allah. It says that all these things depend upon Him for their very existence. They all submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws. The expression یسجد له کثیر من الناس و کثیر حق علیه العذاب besides the meaning given in the text, may also mean that many from among men submit to Allah and many others incur His displeasure and punishment because they do not submit to laws made by Him.
a
13:16; 16:49, 50; 55:7.
1940
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah which God has revealed for the guidance of man. Man may obey or disobey and defy these laws and may suffer the consequences of his defiance. The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship beside Allah. It says that all these things depend upon Him for their very existence. They submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يُزْجِى سَحَابًا ثُمَّ يُؤَلِّفُ بَيْنَهُۥ ثُمَّ يَجْعَلُهُۥ رُكَامًا فَتَرَى ٱلْوَدْقَ يَخْرُجُ مِنْ خِلَٰلِهِۦ وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مِن جِبَالٍ فِيهَا مِنۢ بَرَدٍ فَيُصِيبُ بِهِۦ مَن يَشَآءُ وَيَصْرِفُهُۥ عَن مَّن يَشَآءُ ۖ يَكَادُ سَنَا بَرْقِهِۦ يَذْهَبُ بِٱلْأَبْصَٰرِ
30:49.
13:14.
The verse may signify that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
30:49.
13:14.
Important Words:
رکاماً (piles up) is derived from رکم. They say رکم الشیء i.e. he heaped up, piled up or accumulated the thing; he collected together the thing and put one part of it upon another. رکام means, clouds or sand collected together and piled up (Lane & Aqrab).
ودق (rain) is derived from the root ودق (wadaqa). They say ودق الیه i.e. he became near to him. ودق السماء means, it rained. ودق السیف means, the sword became sharp. الودق means, rain, violent or gentle (Lane & Aqrab).
سنا (flash) is infinitive noun from سنا (sana). They say سنت النار i.e. the fire became high in its light. سنا البرق means, the lightning shone, shone brightly or gleamed or shot up. سنا means, light, or the light of lightning; or light shining or diffusing itself and rising, a high light; shining of weapons (Lane).
Commentary:
The verse gives another simile about the spiritual development of man and about the changes and processes which it undergoes to reach its perfection. The knowledge of such changes and processes is essential to the spiritual pilgrim because without such knowledge he may not know what turnings and crossroads he may have to meet on the way and consequently may despair of success. The verse purports to say that man’s spiritual development is like the formation of clouds from vapours. It begins in this way. The sun of God’s love and grace shines upon that inexhaustible store of man’s capacity to receive and assimilate the Divine Word with which he has been endowed and then it raises vapours which are moved about by the winds of Divine mercy. Just as in the earlier stages the vapours are not visible, so does the change wrought in the pilgrim’s mind by the Sun of Divine love and grace remain unfelt in the earlier stages of his spiritual development with the result that the impatient spiritual wayfarer sometimes loses patience and gives up the endeavour in despair. The simile points out that like invisible vapours which assume a visible form, the change in man’s moral and spiritual progress under Divine mercy assumes a palpable form and begins to be dimly perceptible. But the character and nature of the change is still in a formative stage, where it has not yet attained fixity and strength enough to be helpful to others. The progress, however, continues till like vapours that condense and take the form of showers of rain and sometimes of hail, the God-intoxicated spiritual wayfarer, who has donned the mantle of a Divine Messenger, becomes بشیر i.e. the Bearer of good news for the believers and نذیر i.e. Warner for those who reject the heavenly messages. Even among the believers his influence is not uniform; some benefit by his precept and practice more than the others according to their natural aptitudes, as are the different parts of earth benefited by rain according to the nature of the soil.
Or the significance of the verse may be that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
d
30:49.
e
13:14.
911
这节经文可能意指, 对有些人说来, 启示的经典可以成为及时雨, 他们从中得到极大益处;而对另一些人说来, 启示的经典是冰雹, 带给他们的后果是毁灭。
a
30:49.
b
13:14.
2624
Important Words:
رکاماً (piles up) is derived from رکم. They say رکم الشیء i.e. he heaped up, piled up or accumulated the thing; he collected together the thing and put one part of it upon another. رکام means, clouds or sand collected together and piled up (Lane & Aqrab).
ودق (rain) is derived from the root ودق (wadaqa). They say ودق الیه i.e. he became near to him. ودق السماء means, it rained. ودق السیف means, the sword became sharp. الودق means, rain, violent or gentle (Lane & Aqrab).
سنا (flash) is infinitive noun from سنا (sana). They say سنت النار i.e. the fire became high in its light. سنا البرق means, the lightning shone, shone brightly or gleamed or shot up. سنا means, light, or the light of lightning; or light shining or diffusing itself and rising, a high light; shining of weapons (Lane).
Commentary:
The verse gives another simile about the spiritual development of man and about the changes and processes which it undergoes to reach its perfection. The knowledge of such changes and processes is essential to the spiritual pilgrim because without such knowledge he may not know what turnings and crossroads he may have to meet on the way and consequently may despair of success. The verse purports to say that man’s spiritual development is like the formation of clouds from vapours. It begins in this way. The sun of God’s love and grace shines upon that inexhaustible store of man’s capacity to receive and assimilate the Divine Word with which he has been endowed and then it raises vapours which are moved about by the winds of Divine mercy. Just as in the earlier stages the vapours are not visible, so does the change wrought in the pilgrim’s mind by the Sun of Divine love and grace remain unfelt in the earlier stages of his spiritual development with the result that the impatient spiritual wayfarer sometimes loses patience and gives up the endeavour in despair. The simile points out that like invisible vapours which assume a visible form, the change in man’s moral and spiritual progress under Divine mercy assumes a palpable form and begins to be dimly perceptible. But the character and nature of the change is still in a formative stage, where it has not yet attained fixity and strength enough to be helpful to others. The progress, however, continues till like vapours that condense and take the form of showers of rain and sometimes of hail, the God-intoxicated spiritual wayfarer, who has donned the mantle of a Divine Messenger, becomes بشیر i.e. the Bearer of good news for the believers and نذیر i.e. Warner for those who reject the heavenly messages. Even among the believers his influence is not uniform; some benefit by his precept and practice more than the others according to their natural aptitudes, as are the different parts of earth benefited by rain according to the nature of the soil.
Or the significance of the verse may be that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
b
30:49.
c
13:14.
2052
The verse may signify that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
أَمَّن جَعَلَ ٱلْأَرْضَ قَرَارًا وَجَعَلَ خِلَٰلَهَآ أَنْهَٰرًا وَجَعَلَ لَهَا رَوَٰسِىَ وَجَعَلَ بَيْنَ ٱلْبَحْرَيْنِ حَاجِزًا ۗ أَءِلَٰهٌ مَّعَ ٱللَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
تفصیل کے لئے دیکھئے نوٹ سورہ ٔ فرقان آیت۵۴۔
20:54; 78:7.
25:54; 55:20, 21.
The argument, begun in the preceding verse, is here further developed and expanded.
20:54; 78:7.
25:54; 55:20-21.
Commentary:
The argument begun in the preceding verse is here further developed and expanded. For an explanation of the expression "and put a barrier between the two waters" see 25:54.
d
20:54; 78:7.
e
25:54; 55:20, 21.
1
تفصیل کے لئے دیکھئے نوٹ سورہ ٔ فرقان آیت۵۴۔
d
20:54; 78:7.
e
25:54; 55:20-21.
2855
Commentary:
The argument begun in the preceding verse is here further developed and expanded. For an explanation of the expression "and put a barrier between the two waters" see 25:54.
d
20:54; 78:7.
e
25:54; 55:20, 21.
2183
The argument, begun in the preceding verse, is here further developed and expanded.
خَلَقَ ٱلسَّمَٰوَٰتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ۖ وَأَلْقَىٰ فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِكُمْ وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ ۚ وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءً فَأَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ
قرآن مجیدنے مصدری مثبت جملہ استعمال کیا ہے۔ ہم نے ترجمہ میں مصدری منفی جملہ استعمال کیا ہے اور یہ عربی قاعدہ کے مطابق ہے۔ جس میں اَنْ کے بعد ’’نہ‘‘ کا نکالنا نحوی لوگ جائز قرار دیتے ہیں۔
قرآن کریم میں لفظ اَ نْـبَتْـنَا ہے جس کے معنے اُگانے کے بھی ہیں اور بڑھانے کے بھی ہیں چونکہ آگے جوڑے کا ذکر آتا ہے اور قرآنی اصطلاح میں جوڑا جانوروں کے لئے بھی بولا جاتا ہے اور نباتات کے لئے بھی اس لئے ہم نے یہ ترجمہ کیا ہے کہ اس میں ہر قسم کے جوڑے پیدا کیے۔
13:3.
13:4; 15:20; 16:16; 77:28.
27:61; 50:8.
Elsewhere (13:4) the Qur’an has used the word Ja‘ala (He has made) to express the sense of Alqa (He has placed) which shows that mountains formed a part of the earth and were not placed on it from outside.
13:3.
13:4; 15:20; 16:16; 77:28.
27:61; 50:8.
Commentary:
It should not be understood from the word ألقی which literally means, "He has cast" or "He has placed" that the mountains were placed on the earth from somewhere outside, after it had been created. Elsewhere the Quran has used the word جعل(He made) to express the same sense which shows that the mountains formed a part and parcel of the earth and were not placed on it from outside.
Incidentally, the verse points to a truth which science has only recently discovered but which the Quran revealed about 1400 years ago, viz. that mountains instead of being a cause of earthquakes, exert a stabilizing influence, rendering earth tremors a very infrequent occurrence.
This verse gives three arguments to prove the Oneness and Almightiness of God: (a) He is the Creator of heavens and the whole solar system; (b) He has created the earth and regulates, controls and guides all life on it; (c) He sends down water from heaven and gives a new life to the earth after it has become parched and dry. This means that God is the Creator of the universe, its Controller and the Giver of life. These are essential attributes of a Supreme Being Who demands and commands our adoration and worship. See also 16:16.
a
13:3.
b
13:4; 15:20; 16:16; 77:28.
c
27:61; 50:8.
1004
«古兰经» 其他经文 (13:4) 中使用 جَعَلَ (Ja‘ala, 造出了) 这一单词来表达 اَلْقَى (Alqa, 他安置了) 的意义, 这说明山岳是大地的一个组成部分而不是从外面放在大地上的。
2
قرآن مجیدنے مصدری مثبت جملہ استعمال کیا ہے۔ ہم نے ترجمہ میں مصدری منفی جملہ استعمال کیا ہے اور یہ عربی قاعدہ کے مطابق ہے۔ جس میں اَنْ کے بعد ’’نہ‘‘ کا نکالنا نحوی لوگ جائز قرار دیتے ہیں۔
3
قرآن کریم میں لفظ اَ نْـبَتْـنَا ہے جس کے معنے اُگانے کے بھی ہیں اور بڑھانے کے بھی ہیں چونکہ آگے جوڑے کا ذکر آتا ہے اور قرآنی اصطلاح میں جوڑا جانوروں کے لئے بھی بولا جاتا ہے اور نباتات کے لئے بھی اس لئے ہم نے یہ ترجمہ کیا ہے کہ اس میں ہر قسم کے جوڑے پیدا کیے۔
a
13:3.
b
13:4; 15:20; 16:16; 77:28.
c
27:61; 50:8.
3038
Commentary:
It should not be understood from the word ألقی which literally means, "He has cast" or "He has placed" that the mountains were placed on the earth from somewhere outside, after it had been created. Elsewhere the Quran has used the word جعل(He made) to express the same sense which shows that the mountains formed a part and parcel of the earth and were not placed on it from outside.
Incidentally, the verse points to a truth which science has only recently discovered but which the Quran revealed about 1400 years ago, viz. that mountains instead of being a cause of earthquakes, exert a stabilizing influence, rendering earth tremors a very infrequent occurrence.
This verse gives three arguments to prove the Oneness and Almightiness of God: (a) He is the Creator of heavens and the whole solar system; (b) He has created the earth and regulates, controls and guides all life on it; (c) He sends down water from heaven and gives a new life to the earth after it has become parched and dry. This means that God is the Creator of the universe, its Controller and the Giver of life. These are essential attributes of a Supreme Being Who demands and commands our adoration and worship. See also 16:16.
a
13:3.
b
13:4; 15:20; 16:16; 77:28.
c
27:61; 50:8.
2303
Elsewhere (13:4) the Qur’an has used the word Ja‘ala (He has made) to express the sense of Alqa (He has placed) which shows that mountains formed a part of the earth and were not placed on it from outside.
أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦ ثَمَرَٰتٍ مُّخْتَلِفًا أَلْوَٰنُهَا ۚ وَمِنَ ٱلْجِبَالِ جُدَدٌۢ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَٰنُهَا وَغَرَابِيبُ سُودٌ
14:33; 22:6; 45:6.
14:33; 22:6; 45:6.
The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rain-water is the same but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Qur’an has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and to the way in which they receive it.
14:33; 22:6; 30:51; 45:6.
Important Words:
الوانھا (their colours) is the plural of لون which is substantive noun from لون (lawwana). They say لون الشیء i.e. he coloured the thing. لون الشیب فیه means, old age appeared in his hair. تلون الرجل means, the man became fickle minded. لون means, colour, exterior; form, shape; kind, sort, species (Aqrab & Lane).
جدد (streaks) is the plural of جدة which is derived from جد which means, it (a garment) was or became new; جدة (juddatun) means, a beaten way or road; a road leading to water; a main road; a sign; the bank or side of a river; the stripe or streak that is in the back of an ass differing from his general colour, a streak in anything as in a mountain, differing in colour from the rest of the mountain (Lane & Aqrab).
غرابیب سود (raven black). غرابیب is the plural of غربیب which is derived from غرب (ghariba) which means, he or it was or became black; or it was or became black on account of very hot wind. غربیب means, intensely black; of which the colour resembles the colour of a crow; when applied to an old man it means one whose hair is intensely black or whose hair does not become white or who blackens his white hair with dye. أسود غربیب means, intensely black. But if you say غرابیب سود you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede, nor can the corroborative of any word; one of the most excellent kinds of grapes; a variety of grapes growing at At-Ta’if; intensely black; of the most excellent and most delicate and blackest of grapes. غرابیب سود relating to mountains, may mean streaks having black rocks.
Commentary:
The present and the next verse invite attention to the study of a wonderful phenomenon of nature which bears striking resemblance to a similar phenomenon in the spiritual realm. The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rainwater is the same, but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Quran has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and the way in which they receive it. The same revelation which produced such paragons of righteousness and piety as Abu Bakr and ‘Umar, served only to increase Abu Jahl, ‘Utbah or Shaibah in wickedness and opposition to truth. The verse also signifies that the Faithful and the disbelievers are variously graded in goodness and evil. All believers were not like Abu Bakr and ‘Umar in righteousness, nor all disbelievers as wicked as Abu Jahl, ‘Utbah or Shaibah. The verse further says that the vast variety of colour and kind is not to be found only in plants but also in mountains and rocks as well. All of these wonderful phenomena point to an Intelligent and Powerful mind behind it.
a
14:33; 22:6; 45:6.
a
14:33; 22:6; 30:51; 45:6.
3197
Important Words:
الوانھا (their colours) is the plural of لون which is substantive noun from لون (lawwana). They say لون الشیء i.e. he coloured the thing. لون الشیب فیه means, old age appeared in his hair. تلون الرجل means, the man became fickle minded. لون means, colour, exterior; form, shape; kind, sort, species (Aqrab & Lane).
جدد (streaks) is the plural of جدة which is derived from جد which means, it (a garment) was or became new; جدة (juddatun) means, a beaten way or road; a road leading to water; a main road; a sign; the bank or side of a river; the stripe or streak that is in the back of an ass differing from his general colour, a streak in anything as in a mountain, differing in colour from the rest of the mountain (Lane & Aqrab).
غرابیب سود (raven black). غرابیب is the plural of غربیب which is derived from غرب (ghariba) which means, he or it was or became black; or it was or became black on account of very hot wind. غربیب means, intensely black; of which the colour resembles the colour of a crow; when applied to an old man it means one whose hair is intensely black or whose hair does not become white or who blackens his white hair with dye. أسود غربیب means, intensely black. But if you say غرابیب سود you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede, nor can the corroborative of any word; one of the most excellent kinds of grapes; a variety of grapes growing at At-Ta’if; intensely black; of the most excellent and most delicate and blackest of grapes. غرابیب سود relating to mountains, may mean streaks having black rocks.
Commentary:
The present and the next verse invite attention to the study of a wonderful phenomenon of nature which bears striking resemblance to a similar phenomenon in the spiritual realm. The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rainwater is the same, but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Quran has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and the way in which they receive it. The same revelation which produced such paragons of righteousness and piety as Abu Bakr and ‘Umar, served only to increase Abu Jahl, ‘Utbah or Shaibah in wickedness and opposition to truth. The verse also signifies that the Faithful and the disbelievers are variously graded in goodness and evil. All believers were not like Abu Bakr and ‘Umar in righteousness, nor all disbelievers as wicked as Abu Jahl, ‘Utbah or Shaibah. The verse further says that the vast variety of colour and kind is not to be found only in plants but also in mountains and rocks as well. All of these wonderful phenomena point to an Intelligent and Powerful mind behind it.
f
14:33; 22:6; 45:6.
2418
The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rain-water is the same but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Qur’an has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and to the way in which they receive it.
وَجَعَلَ فِيهَا رَوَٰسِىَ مِن فَوْقِهَا وَبَٰرَكَ فِيهَا وَقَدَّرَ فِيهَآ أَقْوَٰتَهَا فِىٓ أَرْبَعَةِ أَيَّامٍ سَوَآءً لِّلسَّآئِلِينَ
13:4; 15:20; 77:28.
上一节经文提到大地呈现了现在形状之前必须经过 “两天” 或两个阶段, 这两天或两个阶段包括在这节经文提到的 “四天” 之内, 另外的 “两天” 指大地上安排山岳江河等以及在上面养育动植物的两个阶段。另见第十三节经文。“在那里适当估量了应受供应的许多生活资料,” 这句表示, 大地现在能够而且将来仍旧永远完全能够为生活在上面的所有生物提供食物。
“对于所有追求者都是一样的,” 一语可以表示, 安拉在大地上提供的种种食物, 是所有准备依循自然规律而获得食物的寻求者都可以容易获得的; 它也可以表示, 大地上生产出来的食物可以充分地满足人类一切物质上的需求。因此, 担心某天大地将不能生产足够的粮食来满足迅速增长的世界人口是没有根据的。 “世界能为280亿人即当前世界人口的10倍提供食物、纤维和一切农产品的要求” (牛津大学农业经济研究院主任柯林斯•克拉克)。联合国粮食和农业组织最近还在 «1959年粮食和农业状况» 报告中指出: 世界粮食供应的增长比人口增长快两倍。
اِس آیت سے یہ اشارہ نکلتا ہے کہ ایک زمانہ میں زمین کو پوری غذا پیدا کرنے کے قابل نہیں سمجھا جائے گا۔ مگر اللہ تعالیٰ اس کا رد کرتا ہے اور فرماتا ہے ہم نے زمین میں ایسے سامان پیدا کر دئیے ہیں جن کی وجہ سے وہ حسبِ ضرورت غذا دے گی۔ خواہ زمین سے نکال کر‘ یا نئی غذا کے ایجاد ہونے سے‘ یا آسمانی شعاعوں کی مدد سے۔
مطلب یہ ہے کہ لاکھ آدمی بھی سوال کریں تو ہمارا جواب یہی ہوگا۔ چنانچہ غذا کا مسئلہ دنیا میں کوئی دو سو سال سے مختلف ممالک میں زیر بحث چلا آرہا ہے سب کو اوپر کا جواب پڑھنا چاہیے کہ یہ خداتعالیٰ کا فیصلہ ہے۔ ایک دفعہ مسٹر کپور جو پنجاب یونیورسٹی کے پروفیسر غذا تھے مجھ سے ملنے کے لئے قادیان آئے اور میں نے قرآنی آیات سے ان کو غذا کا معاملہ سمجھایا تو بہت حیران ہوئے اور خواہش کی کہ یہ آیات مجھے لکھ دی جائیں چنانچہ مَیں نے ان کو لکھوا دیں۔
13:4; 15:20; 77:28.
The 'two days' or stages mentioned in the previous verse through which the earth had to pass before it assumed its present form are included among the 'four days' mentioned in the present verse, the additional 'two days' signifying the two stages of the placing on it of mountains, rivers, etc. and the growth on it of vegetable and animal life. See also v. 11. The words, 'provided therein its foods in proper measure,' signify that the earth is and will ever remain to be fully capable of providing food for all the creatures that live on it.
The expression, 'alike for all seekers,' may signify that the foods which God has provided in the earth are equally accessible to all seekers who try to get them according to the laws of nature. It may also mean that all the physical needs and requirements of man have been adequately met in the foods that grow out of earth. So the fear that the earth may not some day be able to grow sufficient food for the fast increasing population of the world is groundless. 'The world can provide food, fibre and all other agricultural requirements for 28 billion people, ten times the world’s present population' (Prof. Cohn Clark, Director of the Agricultural Economics Research Institute of Oxford University). Only recently the United Nations Food and Agricultural Organization pointed out in its report, 'The State of Food and Agriculture, 1959,' that the world’s food supply grows twice as fast as its population.
13:4; 15:20; 16:16; 77:28.
Important Words:
اقواتھا (its foods) is the plural of قوت (qut) which is derived from قات which means, he fed, nourished or sustained or fed with what would sustain the body. أقات علی الشیء means, he had power or ability to do the thing. أقاته means, he guarded or protected him. قوت means, provision, food, sustenance, etc. (Lane & Aqrab).
Commentary:
The "two days" or stages mentioned in the previous verse through which the earth had to pass before it assumed its present form are included in the number "four days" mentioned in the present verse; the additional "two days" signifying the two stages of the placing on it of mountains, rivers, etc. and the growth on it of vegetable and animal life. See also verse 13 below.
The words, "provided its foods in proper measure," signify that the earth is fully capable of providing food for all the creatures that live on it.
The expression "alike for all seekers" may signify that the foods which God has provided in the earth are equally accessible to all seekers who try to get them according to the laws of nature. It may mean also that all the physical needs and requirements of man have been adequately met in the foods that grow out of earth. So the fear that the earth may not someday be able to grow sufficient food for the fast increasing population of the world is groundless. The world can provide food, fibre and all other agricultural requirements for 28 billion people, ten times the world’s present population (Professor Cohn Clark, Director of the Agriculture Economics Research Institute of Oxford University). Only recently the United Nations Food and Agricultural Organisation pointed out in its report, "The State of Food and Agriculture, 1959," that the world’s food supply grows twice as fast as its population.
c
13:4; 15:20; 77:28.
1178
上一节经文提到大地呈现了现在形状之前必须经过 “两天” 或两个阶段, 这两天或两个阶段包括在这节经文提到的 “四天” 之内, 另外的 “两天” 指大地上安排山岳江河等以及在上面养育动植物的两个阶段。另见第十三节经文。“在那里适当估量了应受供应的许多生活资料,” 这句表示, 大地现在能够而且将来仍旧永远完全能够为生活在上面的所有生物提供食物。
1179
“对于所有追求者都是一样的,” 一语可以表示, 安拉在大地上提供的种种食物, 是所有准备依循自然规律而获得食物的寻求者都可以容易获得的; 它也可以表示, 大地上生产出来的食物可以充分地满足人类一切物质上的需求。因此, 担心某天大地将不能生产足够的粮食来满足迅速增长的世界人口是没有根据的。 “世界能为280亿人即当前世界人口的10倍提供食物、纤维和一切农产品的要求” (牛津大学农业经济研究院主任柯林斯•克拉克)。联合国粮食和农业组织最近还在 «1959年粮食和农业状况» 报告中指出: 世界粮食供应的增长比人口增长快两倍。
1
اِس آیت سے یہ اشارہ نکلتا ہے کہ ایک زمانہ میں زمین کو پوری غذا پیدا کرنے کے قابل نہیں سمجھا جائے گا۔ مگر اللہ تعالیٰ اس کا رد کرتا ہے اور فرماتا ہے ہم نے زمین میں ایسے سامان پیدا کر دئیے ہیں جن کی وجہ سے وہ حسبِ ضرورت غذا دے گی۔ خواہ زمین سے نکال کر‘ یا نئی غذا کے ایجاد ہونے سے‘ یا آسمانی شعاعوں کی مدد سے۔
2
مطلب یہ ہے کہ لاکھ آدمی بھی سوال کریں تو ہمارا جواب یہی ہوگا۔ چنانچہ غذا کا مسئلہ دنیا میں کوئی دو سو سال سے مختلف ممالک میں زیر بحث چلا آرہا ہے سب کو اوپر کا جواب پڑھنا چاہیے کہ یہ خداتعالیٰ کا فیصلہ ہے۔ ایک دفعہ مسٹر کپور جو پنجاب یونیورسٹی کے پروفیسر غذا تھے مجھ سے ملنے کے لئے قادیان آئے اور میں نے قرآنی آیات سے ان کو غذا کا معاملہ سمجھایا تو بہت حیران ہوئے اور خواہش کی کہ یہ آیات مجھے لکھ دی جائیں چنانچہ مَیں نے ان کو لکھوا دیں۔
a
13:4; 15:20; 16:16; 77:28.
3563
Important Words:
اقواتھا (its foods) is the plural of قوت (qut) which is derived from قات which means, he fed, nourished or sustained or fed with what would sustain the body. أقات علی الشیء means, he had power or ability to do the thing. أقاته means, he guarded or protected him. قوت means, provision, food, sustenance, etc. (Lane & Aqrab).
Commentary:
The "two days" or stages mentioned in the previous verse through which the earth had to pass before it assumed its present form are included in the number "four days" mentioned in the present verse; the additional "two days" signifying the two stages of the placing on it of mountains, rivers, etc. and the growth on it of vegetable and animal life. See also verse 13 below.
The words, "provided its foods in proper measure," signify that the earth is fully capable of providing food for all the creatures that live on it.
The expression "alike for all seekers" may signify that the foods which God has provided in the earth are equally accessible to all seekers who try to get them according to the laws of nature. It may mean also that all the physical needs and requirements of man have been adequately met in the foods that grow out of earth. So the fear that the earth may not someday be able to grow sufficient food for the fast increasing population of the world is groundless. The world can provide food, fibre and all other agricultural requirements for 28 billion people, ten times the world’s present population (Professor Cohn Clark, Director of the Agriculture Economics Research Institute of Oxford University). Only recently the United Nations Food and Agricultural Organisation pointed out in its report, "The State of Food and Agriculture, 1959," that the world’s food supply grows twice as fast as its population.
b
13:4; 15:20; 77:28.
2623
The 'two days' or stages mentioned in the previous verse through which the earth had to pass before it assumed its present form are included among the 'four days' mentioned in the present verse, the additional 'two days' signifying the two stages of the placing on it of mountains, rivers, etc. and the growth on it of vegetable and animal life. See also v. 11. The words, 'provided therein its foods in proper measure,' signify that the earth is and will ever remain to be fully capable of providing food for all the creatures that live on it.
2624
The expression, 'alike for all seekers,' may signify that the foods which God has provided in the earth are equally accessible to all seekers who try to get them according to the laws of nature. It may also mean that all the physical needs and requirements of man have been adequately met in the foods that grow out of earth. So the fear that the earth may not some day be able to grow sufficient food for the fast increasing population of the world is groundless. 'The world can provide food, fibre and all other agricultural requirements for 28 billion people, ten times the world’s present population' (Prof. Cohn Clark, Director of the Agricultural Economics Research Institute of Oxford University). Only recently the United Nations Food and Agricultural Organization pointed out in its report, 'The State of Food and Agriculture, 1959,' that the world’s food supply grows twice as fast as its population.
وَٱلْأَرْضَ مَدَدْنَٰهَا وَأَلْقَيْنَا فِيهَا رَوَٰسِىَ وَأَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍۭ بَهِيجٍ
31:11.
31:11.
d
31:11.
b
13:4; 15:20; 31:11; 77:28.
c
27:61; 31:11.
b
31:11.
وَجَعَلْنَا فِيهَا رَوَٰسِىَ شَٰمِخَٰتٍ وَأَسْقَيْنَٰكُم مَّآءً فُرَاتًا
یعنی زمین میں دینی اور دنیوی بڑی بڑی قابلیتوں کے آدمی پیدا کیے جاتے ہیں اور مادی اور روحانی پانی جو نہایت میٹھا ہوتا ہے ان روحانی اور جسمانی سرداروں کے ذریعہ سے لوگوں کو پلایا جاتا ہے یعنی روحانی لوگ الہام سنا سنا کر ان کی روحانی پیاس کو بجھاتے ہیں اور جسمانی لوگ نہریں اور ٹیوب ویل لگا لگا کر ان تک میٹھا پانی پہنچاتے ہیں۔
13:4; 15:20; 21:32; 31:11.
Important Words:
شامخات (high) is derived from شـمخ which means, it was high or lofty.
شـمخ أنفه means, he raised his nose from pride, i.e. he exalted himself, he was proud or behaved proudly. جبل شامخ means, a high or lofty mountain.
نسب شامخ means, a proud or high lineage. (Lane & Aqrab).
رواسی (mountains) is the plural of راسیة and جبال راسیة means, firm mountains (Lane).
Commentary:
The firm and high mountains not only serve as a safeguard against earthquakes but also as natural reservoirs of water on which all life depends for its sustenance.
b
13:4; 15:20; 21:32; 31:11.
1565
山作为巨大的天然水库。
3
یعنی زمین میں دینی اور دنیوی بڑی بڑی قابلیتوں کے آدمی پیدا کیے جاتے ہیں اور مادی اور روحانی پانی جو نہایت میٹھا ہوتا ہے ان روحانی اور جسمانی سرداروں کے ذریعہ سے لوگوں کو پلایا جاتا ہے یعنی روحانی لوگ الہام سنا سنا کر ان کی روحانی پیاس کو بجھاتے ہیں اور جسمانی لوگ نہریں اور ٹیوب ویل لگا لگا کر ان تک میٹھا پانی پہنچاتے ہیں۔
a
13:4; 15:20; 21:32; 31:11.
4515
Important Words:
شامخات (high) is derived from شـمخ which means, it was high or lofty.
شـمخ أنفه means, he raised his nose from pride, i.e. he exalted himself, he was proud or behaved proudly. جبل شامخ means, a high or lofty mountain.
نسب شامخ means, a proud or high lineage. (Lane & Aqrab).
رواسی (mountains) is the plural of راسیة and جبال راسیة means, firm mountains (Lane).
Commentary:
The firm and high mountains not only serve as a safeguard against earthquakes but also as natural reservoirs of water on which all life depends for its sustenance.
b
13:4; 15:20; 21:32; 31:11.
3215
Mountains serve as great natural reservoirs of water.
وَٱلْجِبَالَ أَوْتَادًا
وَٱلْجِبَالَ أَرْسَىٰهَا
50:8.
50:8.
50:8.
c
50:8.
c
50:8.
e
50:8.
وَإِلَى ٱلْجِبَالِ كَيْفَ نُصِبَتْ
50:8.
پہاڑ کے معنے بڑے آدمی کے بھی ہوتے ہیں۔ چونکہ پہلے صحابہؓ کا ذکر ہے اس لئے اس جگہ بھی پہاڑ سے مراد مسلمانوں کے بڑے آدمی لئے جائیں گے اور اس آیت کے یہ معنے ہوں گے کہ کیا وہ صحابہؓ کو نہیں دیکھتے کہ وہ کس طرح گاڑے ہوئے ہیں یعنی باوجود دشمنوں کی خطرناک کوششوں کے اپنی جگہ سے نہیں ہلتے۔
50:8.
50:8.
Commentary:
The verse may signify that like mountains the believers are firm in their faith, or like mountains which secure the earth against earthquakes and violent commotions and render it stable, the righteous servants of God are the cause of the stability of the spiritual world. But for them the violent earthquakes of disbelief and sin should shake the spiritual earth to its foundations and cause great havoc in it.
c
50:8.
2
پہاڑ کے معنے بڑے آدمی کے بھی ہوتے ہیں۔ چونکہ پہلے صحابہؓ کا ذکر ہے اس لئے اس جگہ بھی پہاڑ سے مراد مسلمانوں کے بڑے آدمی لئے جائیں گے اور اس آیت کے یہ معنے ہوں گے کہ کیا وہ صحابہؓ کو نہیں دیکھتے کہ وہ کس طرح گاڑے ہوئے ہیں یعنی باوجود دشمنوں کی خطرناک کوششوں کے اپنی جگہ سے نہیں ہلتے۔
b
50:8.
4702
Commentary:
The verse may signify that like mountains the believers are firm in their faith, or like mountains which secure the earth against earthquakes and violent commotions and render it stable, the righteous servants of God are the cause of the stability of the spiritual world. But for them the violent earthquakes of disbelief and sin should shake the spiritual earth to its foundations and cause great havoc in it.
c
50:8.