Topic: Science

20:54; 27:62; 43:11; 51:49; 71:20; 78:7.

51:48; 78:13; 79:28, 29.

Important Words:

فراش (a bed) is derived from فرش. They say فرش الشیء i.e. he spread out the thing; he expanded it. فراش means, a thing that is spread upon the ground: a thing that is spread for one to sit or lie upon: a bed on which one sleeps; a wide or spacious plain or tract of land (Lane).

بناء (a roof) is derived from بنی meaning, he built; he constructed. So بناء means, a building; a structure; a thing that is built or constructed; also the roof or ceiling of a house or of a chamber or the like (Lane).

الثمرات (fruits) is the plural of ثمرة meaning, a fruit. The word is derived from the verb ثمر which means, the fruit became ripe. اثمر means, the tree, etc. produced fruit. The word ثمرة is also used figuratively, meaning, son or offspring; or profit of a thing (Taj).

انداد (equals) is the plural of ند which means, the like of a person or thing; or the like of a thing by participation of substance. It is a more specialised term than مثل which signifies alike by participation of anything. The word ند also means, a thing which does or may supply the place of another thing; or a like that is contrary or opposed to another thing; a thing taken as an object of worship instead of the true God (Lane). ند is to be distinguished from شریك; for whereas ند is the like of a thing, being contrary or opposed to it, شریك is simply a participant that shares the attributes or work of a thing (Aqrab under شریك and ند)

Commentary:

The subject matter of the last verse has been completed in this. It was said in that verse that رب should be worshipped because He is the Creator and He alone can foster man’s powers. In the present verse it is said that not only man but the heavens and the earth also have been created by God. It is evident that human actions depend upon environment. Trade, agriculture, industry, travel, etc. are made possible ultimately by the nature and influence of the heavens and the earth. So human actions can be guided aright only by a Being Who has made the heavens and the earth. It is only He Who can harness them for the use of man. None else has such knowledge, power or authority. So man should worship God alone.

The expression, and Who made the heaven a roof, suggests that just as a building or a roof is a source of protection for those living in or under it, similarly the remoter parts of the universe are a protection for our planet; and those who have studied the science of the stars, the clouds and other atmospheric phenomena know how the other heavenly bodies, running their courses through the boundless expanse rising high above the earth on all sides, make for its safety and stability.

In the clause, caused water to come down from the clouds, the word سماء has been used in the sense of "cloud", whereas in the preceding clause, and Who made the heaven a roof, it signifies "heaven". Had it meant the same thing in the two places, it would have been replaced in the second place by a pronoun. The repetition of the word is intended to convey a difference of meaning in the second place.

After making it clear that everything in this world is the creation of God, attention is drawn to the fact that God has no equal. There is nothing in the whole universe which can show any part of it to have been created by anyone other than God. Why, then, should man worship anyone else?

In this verse it is also hinted that the perfection of the material world depends upon a co-ordination of earthly and heavenly forces. When water is made corrupt by men on earth, fresh and pure water is supplied from heaven. Breathing makes the air foul but it is purified by nature. The eye is useful, but of what avail is it without the rays of the sun? In short, if the earth is a bed for man, the heaven is a roof. So is the case with the spiritual world. Man is gifted with reason but, like the eye, reason cannot function properly without the help of divine revelation. Human instincts are pure but they become polluted by greed, malice, etc. They can only be cleansed by the water of revelation. Hence man cannot attain to spiritual success without attaching himself to God. By showing material life to be dependent upon both earth and heaven, God points to a parallel in the spiritual world, and teaches that in spiritual matters also man should not trust earthly means alone. The intellect is not enough. Like the material world, the spiritual world also requires heavenly help. Just as there is a heaven above the earth, there is a heaven above the heart and brain of man. This is God’s guidance received through revelation.

An interesting question arises here. According to a widespread modern belief, the idea of God has evolved out of a primitive belief in spirits, ghosts and fairies. It is also said that in primitive times man worshipped beasts and poisonous insects and then gradually advanced to the idea of God. Modern critics appear to be in agreement that the idea of many gods has always preceded the idea of one God. The history of man’s beliefs is cited as evidence.

Some of those who hold such a view seem anxious to reconcile it with religion. They claim that their view does not go against religion. They say that God revealed the laws of nature by degrees; therefore there is nothing surprising if He should have revealed Himself also by degrees. Now, all religions base themselves upon revelation. And if the basis of religion is revelation, then the belief—that God revealed Himself by degrees and that He first guided the world to other gods, and then to Himself—at once falls to the ground. It is against all reason that God should first guide man to spirits, stones, rivers and snakes and then reveal Himself. What was there to hinder Him from guiding man to Himself from the very beginning? The living religions of the world have ever believed in revelation. Hinduism, Judaism, Christianity, Zoroastrianism and Islam, all teach that revelation began with the creation of man. This being the case, there can have been no gradual evolution of the idea of God. Evolutionary accounts, therefore, conflict with religion. Those who hold them must deny revelation, the basis of religion.

The denial of revelation is, of course, very common in the Christian West. Christendom has failed for a long time to provide any examples of persons with revelation experience. Little wonder that those speculators, who have had no such experience themselves and who have not been made aware of such experience in others, should deny revelation outright. According to the Quran, however, God has spoken to man in all ages. The Quran itself is a record of revelation and, according to the Quran, the followers of Islam must continue to receive revelation. The recipient in our age is the Holy Founder of the Ahmadiyya Movement. Nobody who knows all this can be impressed by denials of revelation. He can only treat them as mere ignorant conjectures.

Evolutionary accounts have little foundation in fact. It is said that the idea of God found amongst uncivilised peoples of the world today is polytheistic, therefore the idea of one God must have originated in polytheism. But it is not realized that the uncivilized peoples of today are not samples of the earliest human beings. Civilization has known many ages. Greece, Iran, Iraq, Egypt, India and China were centres of civilization and culture in their own days, but now they seem engulfed in darkness and ignorance. If ignorance can grow out of civilization, why not polytheism out of monotheism? In India, Krishna preached the doctrine of the Unity of God, but after his time a wave of idolatry swept over the country; and when Muslims came here, they found idol-worship rampant throughout the land. In Judaism false gods have taken the place of Jehovah. Jesus preached a simple faith in One God, but Christendom now believes in Trinity. A lower conception can easily supplant a higher one. Islam is an historical religion. Even its enemies admit that it teaches belief in the pure Unity of God. But today even Muslims have degenerated to the worship of things other than God. These examples refute the doctrine that monotheism has necessarily grown out of polytheism.

Moreover, a study of primitive religion itself shows that among the primitive people the idea of a perfect Deity exists side by side with their worship of many deities. Only, God is known by different names among different peoples. There also exists among the primitives the idea of revelation; they hold it to be the medium through which they came to have a knowledge of God.

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.

3:191; 10:7; 30:23; 45:6.

Important Words:

اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).

الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).

دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).

المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).

Commentary:

This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.

The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.

Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.

Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.

Important Words:

تحی الموتی (Thou givest life to the dead). For the meaning of حیاة (life) and موت (death) and میت (dead person) see 2:20; 2:29; 2:57 and 2:74.

یطمئن (be at rest) is derived from طمئن. They say طمئن ظھرہ i.e. he bent his back low. طمئن الشیء means, he made the thing calm and set it at rest. اطمأن means, it or he was at rest; it or he became calm after being agitated; it or he became docile and submissive. المطمئن means, (1) one who is calm and tranquil or in a state of rest or ease; that which is motionless and stationary; (2) if used in connection with some piece of land, it means a low-lying, soft piece of land (Aqrab).

صرھن الیك (make them attached to thyself). صرھن is derived from صار with واو as the central root letter. They say صار الشیء الی نفسه i.e. he inclined the thing to himself. صار وجھه الی means, he inclined his face towards me. صرت الغصن لاجتنی الثمر means, I inclined the branch towards myself in order to pluck the fruit. صار with ی as the central root letter, means, he cut a thing, etc. into pieces (Aqrab). The Quran uses here صار with واو as the central root letter as the dammah in صرھن indicates. Moreover, the preposition الی (to) determines the significance of the word in the sense of inclining or attaching and not cutting.

جزء (each) is derived from جزاء. They say جزأ الشیء i.e. he divided the thing into parts. So جزء means, part or portion or division of a thing (Lane). Thus, if a thing consists of, and comprises, a group, the word part or division would signify each member of it.

Commentary:

This verse provides yet another illustration of the process of life and death arranged by God in this world. In other words, the rise of a fallen nation is further discussed. Abraham asked God to show him how He caused a people to come to life after they had become fallen and degraded.

The difference between إیمان (belief) and اطمینان (heart being at rest) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring a dead people to life, but what he desired was the personal satisfaction of knowing that He would do so in the case of his own posterity as well; hence the words, so that my heart may be at rest.

The verse proceeds to describe a vision of Abraham. By asking him to take four birds, God hinted that his posterity would rise and fall four times. This rise and fall was witnessed twice among the Israelites, and the same phenomenon was to be repeated among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (the Quran, 17:5-8; the Bible, II Kings ch. 25 and Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by the acceptance of Christianity by the Roman Emperors. As to the power of Islam, it was first rudely shaken when Baghdad fell to the arms of the Tartars, after which it again revived owing to the conquerors being won over to Islam. The second fall came later when there was a general and wholesale decline of Muslims both in the spiritual and the political field. The final rise is being arranged by God through the Ahmadiyya Movement founded by Ahmad, the Promised Messiah.

Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining شك than Abraham" (Muslim). Here شك does not mean "doubt" but an intense hidden desire anxiously awaiting fulfilment, for the Holy Prophet never entertained any doubt. This shows that Abraham also never doubted and his question was not prompted by doubt but simply by an anxious desire. He had firm faith in the power of God and fully believed that He could restore a fallen people to prosperity; what he wanted was simply the satisfaction of his hidden desire, i.e. an assurance that God would do so in the case of his people also. The word شك therefore here only means the feeling of anxiety in the mind, or the state of commotion or disturbance of the heart and mind (Lane).

The double fall and subsequent rise of the Israelites and of the posterity of Ishmael making the total number of such phenomena four may be interpreted in another way also. The Israelites were a fallen people before Moses and God raised them through him. They fell again before the time of Jesus and were again given new life through him. Similarly, the Ishmaelites were a fallen people before the advent of the Holy Prophet who gave them new life, and they are again a fallen people now when they are being given a new life by Ahmad, the Promised Messiah.

Many commentators have translated the word صرھن as, "cut them into pieces and mince them", but this is clearly wrong; for as explained under Important Words above صار یصور (with واو as the central root letter) means "inclining" and not "cutting", particularly when it is used with the preposition الی. So the expression صرھن would mean "make them inclined towards thyself", so that they may become attached to thee. In this case the placing of a جزء of the four birds each on a hill would mean, putting each separate bird on a separate hill, and not placing portions of the minced meat thereon. The commandment to place the four birds separately on separate hills is to point to the fact that the rise and fall of the progeny of Abraham would take place at four distinct and separate times. The word جزء has been used in this sense elsewhere also (15:45).

2:165; 3:28; 45:6.

Commentary:

The lesson implied in the creation of the heavens and the earth and in the alternation of night and day is that man has been created both for spiritual and temporal progress, and that if he acts righteously, his period of darkness and affliction must be followed by one of sunshine and happiness. For further explanation of this verse see next verse.

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

38:28.

Important Words:

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

Commentary:

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

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

11:7, 57.

16:90.

Important Words:

امم (communities), which is derived from ام i.e. he betook himself to or aimed at or sought, is the plural of امة which means, a way, course or manner of acting or of conduct or of life; religion, which is a course that men follow; the followers of a religion; or a people to whom a Prophet is sent, whether unbelievers or believers; a generation; a nation, a people, a race, a tribe or a family; a collective body of men or of other living beings; a kind, genus or generical class; creatures of God. It also means, a righteous man who is an object of imitation, being a model for others; or one who follows the true religion; or a learned man who has no equal in his time (Lane).

امثال (like) is the plural مثل (mathal) and مثل (mithl), both being derived from the verb مثل for which see 2:107. مثل (mathal) means, description, condition, state or case; a description by way of comparison; similitude; argument or sign, etc. The word is also used in the sense of مثل (mithl) which means, a like; one similar to; the thing itself, i.e. the same as (Aqrab Lane).

Commentary:

The Quran draws the attention of disbelievers to the animals that move on the earth and to the birds that fly in the air. Even animals and birds can understand by means of signs that a change has taken place in the season, but disbelievers are worse than these; for they do not see the signs which indicate that Islam is triumphing while disbelief is beating a retreat. Even a dog can see whether its master is angry or pleased; but disbelievers cannot see whether their Lord is displeased with them. Thus, both the birds that fly in the air and the animals that move on the earth are, in this respect, better than disbelievers.

Incidentally, the verse also hints that even birds and animals will be resurrected and requited for their actions like men. The resemblance between the requital of men and animals may not be perfect, but it is still there. Some of the sayings of the Holy Prophet also lend support to this conclusion; for it is said in a hadith that the horned goat shall be made to pay penalty to the goat without horns which it kills or injures (Muslim, ch. on Tahrimuz-Zulm).

The last words of the verse, i.e. We have left out nothing in the Book. Then to their Lord shall they be gathered together, may also refer to disbelievers. In that case, this part of the verse would mean that all the works of disbelievers will be preserved and nothing will be left out, and that they will finally be requited for their actions on the Day of Resurrection.

3:28; 10:32; 30:20.

Commentary:

The Quran now proceeds to give arguments from nature to prove the need of revelation and Divine guidance. Firstly, the attention of man is drawn to the seeds and stones from which trees sprout. How insignificant is the seed, but how it grows and develops into a big tree. Similarly, you look upon man as a contemptible thing and say, Allah has not revealed anything to any man (6:92). But man also, whom you imagine to be so despicable, is like a seed and is capable of growing into something great.

The words, He brings forth the living from the dead, signify that not unoften noble and great men are born of low and ill-bred parents. Why then do you wonder and think it impossible that a righteous man should rise spiritually and become recipient of divine favours? Your God has made man after the manner of a seed. He has endowed him with many faculties and has made him capable of great progress. Why do you not then understand and see the truth?

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

13:4; 36:38.

Important Words:

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

Commentary:

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

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

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

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

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

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

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

15:23; 24:44; 25:49; 27:64; 30:47; 35:10.

Important Words:

اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).

Commentary:

The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.

The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.

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

13:3; 20:6.

32:6.

2:256.

Important Words:

عرش (Throne). See under 7:55.

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

Commentary:

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

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

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

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

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

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

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

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

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

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

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

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

25:62; 71:17.

17:13

Important Words:

ضیاء (brilliant light) is the substantive noun from ضاء i.e. it became bright. اضاءت النار means, the fire burned brightly or, transitively, the fire lit up (the surroundings, etc.). ضیاء means, light; bright or brilliant light. It is synonymous with نورthough, according to some, it has a more intensive signification than نور. Some lexicologists consider ضوء or ضیاء as signifying the rays that are diffused by what is termed نور. According to others these two words are synonymous in their original application but ضوء or ضیاء is more forcible according to usage. According to yet others ضوء or ضیاء signifies that light which subsists by itself, as that of the sun or fire, and نور that which subsists by some other thing as does the light of the moon i.e. reflected light (Lane & Aqrab). The truth appears to be that whereas ضیاء or ضوء signifies strong light, نور is a more general term denoting light as opposed to darkness. This is why نور is one of the names of God. نور is also more extensive and more penetrating as well as more lasting in its significance (Muhit).

Commentary:

The verse points to a very wise natural law. We can judge the amount of space traversed by a body only by the change of its position relative to other bodies. So this verse purports to say that God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion of these bodies we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measure of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days. The Arabic words rendered here as, that you might know the number of years and the reckoning of time, may also be translated as "that you might know the number of years and the principles of mathematics." In fact all fundamental principles and basic rules of mathematics are based on and derived from the movements of heavenly bodies like the sun and the moon.

The verse is also pregnant with a deep spiritual import. Just as in the physical world the sun and the moon enable us to prepare our calendars and make a right estimate of our works and their results, similarly through the suns and moons of the spiritual universe, i.e. the Prophets, we can measure the value of our labour and its results. Without the Prophets of God there can be no true awakening and no realization of the spiritual progress made by man, just as without the sun and the moon it would be impossible to form an idea about time or to measure it. The Prophets of God are like the sun and the moon in the spiritual world. They reveal the capacity for spiritual progress that lies latent in human nature and make men understand and realize their inborn faculties and capabilities and the limitless field of spiritual progress that lies before them. Without Prophets, there could be no real spiritual progress in the world.

The words بالحق (in truth) signify that God has not created the heavens and the earth only to satisfy a caprice. He has created them to fulfil an eternal and noble object. The Prophets and Messengers of God are as much needed for the spiritual growth of man as are the sun and moon for that of the physical world.

7:186.

54:6.

Commentary:

The words, Consider what is happening in the heavens and the earth, mean that the factors which are destined to lead to the success and prosperity of the cause of the Holy Prophet are already apparent both in the heavens and the earth and so no compulsion is needed to help a naturally prospering cause. The words, But Signs and Warners avail not a people who will not believe, make the point still clearer, for they establish the fact that when the Quran asks men to consider the happenings of the universe it often means Signs and Warners.

7:55; 10:4; 25:60.

5:49; 6:166; 67:3.

Commentary:

This verse reminds us how God has created things by a gradual process of evolution to bring man into existence and to make provision for his progress. This gradual process of evolution has culminated in the creation of man. This shows that the real object of the creation of the whole universe was that man should come into being. Man is the real object of the creation of the universe because he has been endowed with an unlimited capacity for spiritual progress. It is, therefore, inconceivable that God, having endowed man with unlimited powers, should have neglected to provide means for his unending spiritual growth and development. For an explanation of the expression ستة ایام (six periods) see 7:55 and 10:4.

As water has been repeatedly described in the Quran as the source of all life (see 21:31; 25:55; 77:21 and 86:7) the words, His Throne rests on water, signify that all the great attributes of God have found their manifestation through "life" (i.e. living creatures) and above all through man, who is the culminating point of all life. The words that follow, viz. that He might prove you to know which of you is best in conduct, also corroborate the above explanation; otherwise, how can the works of man be tested by the resting of the Throne of God on material water? Indeed the passage can bear no other interpretation than this that it is through living creatures that God’s attributes are manifested and that God desires to see who benefits most by His attributes.

The words, His Throne rests on water, may also mean that the attributes of God are dependent for their manifestation on His word, which has been compared at several places in the Quran to water. Water stands, therefore, here for "the Word of God" and the verse means that God has bound up the manifestation of His attributes with His Word, which indeed is the source of all spiritual life. This subject is further explained in 58:22 where it is laid down that God’s Messengers on whom His word descends and their followers who benefit by the Divine Word are granted power and dominion over their enemies.

The verse may also be said to embody what may be called the Islamic theory of evolution. In this case، the word کان(is) will be rendered as "was" (for which see 2:35) and the verse would mean that God placed His Throne on water, viz. on the manifestation of life in this universe, so that the capacities of various animals might be compared and it might eventually become evident which of them deserved to be the aim and end of the whole of creation. In fact, the real and ultimate object of God in creating life was to bring into existence a being who might prove to be the best and highest manifestation of life fit to receive the impress of his Maker. This shows that the creation of man who was to prove the best of all creation, took place in the last cycle of life. Thus, although Islam does not accept the theory of evolution as commonly understood—that man is a development of a lower animal––yet it does teach that the creation of man formed the culminating point in the creation of life which began with the lower form of life and ended with the higher one, finding its consummation in man, and that this system of creation was from the very beginning intended to lead finally to the creation of man.

It is pointed out in the words, You shall surely be raised after death, that this system of creation itself shows that man should have a second life after death, for the creation of such a vast universe in which a being with a volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary place of tests and trials like the examination hall, over which hangs a veil of mystery and doubts, so much so that even the existence of God is sometimes denied. All this goes to prove beyond reasonable doubt that after this temporary abode of tests and trials man must pass on to his permanent or eternal abode of recompense. Hence (the verse says) how strange it is that, when people are told that creation has passed through a gradual process of development they readily admit it (even atheists accept the evolution theory) but when they are told what is but the natural sequence of this process, viz. that the life of man cannot come to a stop in this world, but must continue into another and higher life after death, they deny it.

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.

Commentary:

See note on the succeeding verse.

Commentary:

In verse 8 mention was made of the objection of disbelievers that, if the Prophet was not the subject of hallucination, it was impossible to explain that the angels which he said came to him with the Divine Message could not be seen by anyone of them. In answer to this objection it was pointed out, firstly, that angels descended on men according to their natural affinity and that, since disbelievers were the fit objects of punishment, only the angels of punishment could come to them (v. 9); secondly, that when God had afforded protection to the Messages of the previous Prophets, there was no reason why He should not have given His protection to the Message of the present claimant (v. 10); thirdly, that the mockery of disbelievers was nothing to be wondered at, since all disbelievers in their time extended the same treatment to their respective Prophets. In fact, disbelievers indulged in mockery to such an extent that they lost all fear of sin which, became as it were, second nature with them. The opponents of the Holy Prophet would meet with a similar fate (vv. 12, 13).

In the present verse another line of argument has been adopted, for in answer to the objection of disbelievers it is here said that not all men are in a position to understand all things, because understanding requires mental affinity on the part of him who wishes to understand. Disbelievers had become such strangers to spiritual matters that even if they were to undergo some of the spiritual experiences which the Holy Prophet had undergone and were to have some of the visions of the spiritual heights to which he rose, they would not believe and would only end by saying that they were subject to magic or witchcraft. The opening of "a door from heaven," spoken of in the preceding verse, refers to having spiritual experiences and "ascending through heaven" refers to visions of spiritual heights. The words "a door" i.e. not all doors but only one of the doors, are intended to hint that such people could only have passing experience of spiritual matters, which cannot conduce to any real spiritual advancement, the experience being intended only to provide them with proof of the truth of such spiritual matters.

The verse may also be taken to mean that when punishment is about to overtake disbelievers, they get frightened and say that if they were now saved from it, they would believe in the Divine Messenger. In this sense, the clause ولو فتحنا علیھم بابا من السماء (And even if We opened to them a door from heaven) occurring in the preceding verse would be taken to mean, "And if We open the door of Divine mercy and avert their punishment"; and the words فظلوا فیه یعرجون (and they began ascending through it) would mean "they, instead of turning to God, become engaged in the acquisition of material prosperity and comforts." The verse thus rebukes disbelievers that they have become so hard hearted that when they see punishment overtaking them, they repent; but when it is averted from them, they relapse into their old life of sin and engrossment in worldly pursuits.

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.