Topic: Diversity In Nature
View Aspects
وَمَا ذَرَأَ لَكُمْ فِى ٱلْأَرْضِ مُخْتَلِفًا أَلْوَٰنُهُۥٓ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّقَوْمٍ يَذَّكَّرُونَ
13:5; 39:22.
13:5; 39:22.
One of the most wonderful features of God’s creation is that no two things or persons are exactly alike. But for this diversity there would have been indescribable confusion and chaos in the world. It would have been difficult to distinguish one thing from another or one person from another person. Similarly, there is such diversity in the dispositions and temperaments of men that it is beyond human power to devise a teaching which may equally suit all natures. No man has full knowledge of the diversity that exists in nature. God alone knows these differences and diversities and, therefore, He alone can give a Teaching which can equally suit and benefit all.
Each of the three words, viz. Yatafakkarun, Ya‘qilun and Yadhdhakkarun which have been placed at the end of vv. 12th, 13th and 14th respectively may be understood not only as especially appropriate to the theme of the particular verse in which it is used, but also as applicable to the general theme dealt with collectively in the three verses, their use in their particular places being determined by the degree of their importance. The word "reflection" has been used first because it constitutes the first means for, and of all moral qualities it is the first to be awakened in, the process of the moral reformation of man. From the habit of reflection grows understanding or 'making use of reason.' At this second stage man accomplishes his moral reformation. After this comes the third stage when temptations have been completely overcome and moral struggle ceases and man 'takes heed' and is self-admonished and the doing of good works becomes a part of his nature.
13:5; 39:22.
Commentary:
One of the most wonderful features of God’s creation is that no two things or persons are exactly alike. But for this diversity there would have been indescribable confusion and chaos in the world. It would have been difficult to distinguish one thing from another or one person from another person. Similarly, there is such diversity in the dispositions and temperaments of men that it is beyond human power to devise a teaching that may equally suit all natures. No man has full knowledge of the diversity that exists in nature. God alone knows these differences and therefore He alone can give a teaching which can suit and benefit all men.
After animals, vegetables and the inorganic creation have been mentioned separately in the preceding two verses, the verse under comment proceeds to mention something common to all creation. A new topic about the difference in various colours is introduced in this verse. Colours, too, cast their influence upon man and work for his benefit. The effect of colour upon the human body and mind is only a recent discovery of science. It is a marvel of the Quran that it made clear reference to this effect more than thirteen centuries before its discovery by scientists. The verse points out that not only different objects in nature but also their distinctive hues and colours serve man’s physical needs. It is no wonder then that God should have made similar or even greater and better provision for his spiritual needs.
The verse also suggests that just as the colours and properties of things are too many and too diverse to be enumerated, so are men’s natures, dispositions and temperaments. It is beyond human understanding to comprehend this diversity of dispositions and natures which knows no limit or bound, much less to provide for the peculiar needs and requirements of each and every man. This applies more particularly to the moral and spiritual needs of man and points to the necessity of guidance from God Who alone has full knowledge of this diversity and knows also how the requirements of every individual can be adequately met.
The verse fittingly closes with the expression لقوم یذکرون (for a people who take heed) because the problem of the diversity of men’s natures and temperaments and the satisfaction of each man’s peculiar needs is so complex that it calls for deep and categorical consideration. Each of the three expressions viz. یتفکرون and یعقلون and یذکرون which have been placed at the end of vv. 12th, 13th, and 14th respectively may be understood not only as especially appropriate to the theme of the particular verse in which it is used, but also as applicable to the general theme dealt with collectively in the three verses, their use in their particular places being determined by the degree of their importance. The word reflection has been used first because it constitutes the first means, and of all moral qualities it is the first to be awakened in the process of the moral reformation of man. From the habit of reflection grows understanding or making the use of reasonat which stage man accomplishes his moral reformation. After this comes the third stage when temptations have been completely overcome and moral struggle ceases and man takes heed and is self-admonished and the doing of good works becomes a part of his nature.
a
13:5; 39:22.
a
13:5; 39:22.
1815
Commentary:
One of the most wonderful features of God’s creation is that no two things or persons are exactly alike. But for this diversity there would have been indescribable confusion and chaos in the world. It would have been difficult to distinguish one thing from another or one person from another person. Similarly, there is such diversity in the dispositions and temperaments of men that it is beyond human power to devise a teaching that may equally suit all natures. No man has full knowledge of the diversity that exists in nature. God alone knows these differences and therefore He alone can give a teaching which can suit and benefit all men.
After animals, vegetables and the inorganic creation have been mentioned separately in the preceding two verses, the verse under comment proceeds to mention something common to all creation. A new topic about the difference in various colours is introduced in this verse. Colours, too, cast their influence upon man and work for his benefit. The effect of colour upon the human body and mind is only a recent discovery of science. It is a marvel of the Quran that it made clear reference to this effect more than thirteen centuries before its discovery by scientists. The verse points out that not only different objects in nature but also their distinctive hues and colours serve man’s physical needs. It is no wonder then that God should have made similar or even greater and better provision for his spiritual needs.
The verse also suggests that just as the colours and properties of things are too many and too diverse to be enumerated, so are men’s natures, dispositions and temperaments. It is beyond human understanding to comprehend this diversity of dispositions and natures which knows no limit or bound, much less to provide for the peculiar needs and requirements of each and every man. This applies more particularly to the moral and spiritual needs of man and points to the necessity of guidance from God Who alone has full knowledge of this diversity and knows also how the requirements of every individual can be adequately met.
The verse fittingly closes with the expression لقوم یذکرون (for a people who take heed) because the problem of the diversity of men’s natures and temperaments and the satisfaction of each man’s peculiar needs is so complex that it calls for deep and categorical consideration. Each of the three expressions viz. یتفکرون and یعقلون and یذکرون which have been placed at the end of vv. 12th, 13th, and 14th respectively may be understood not only as especially appropriate to the theme of the particular verse in which it is used, but also as applicable to the general theme dealt with collectively in the three verses, their use in their particular places being determined by the degree of their importance. The word reflection has been used first because it constitutes the first means, and of all moral qualities it is the first to be awakened in the process of the moral reformation of man. From the habit of reflection grows understanding or making the use of reasonat which stage man accomplishes his moral reformation. After this comes the third stage when temptations have been completely overcome and moral struggle ceases and man takes heed and is self-admonished and the doing of good works becomes a part of his nature.
a
13:5; 39:22.
1534
One of the most wonderful features of God’s creation is that no two things or persons are exactly alike. But for this diversity there would have been indescribable confusion and chaos in the world. It would have been difficult to distinguish one thing from another or one person from another person. Similarly, there is such diversity in the dispositions and temperaments of men that it is beyond human power to devise a teaching which may equally suit all natures. No man has full knowledge of the diversity that exists in nature. God alone knows these differences and diversities and, therefore, He alone can give a Teaching which can equally suit and benefit all.
1535
Each of the three words, viz. Yatafakkarun, Ya‘qilun and Yadhdhakkarun which have been placed at the end of vv. 12th, 13th and 14th respectively may be understood not only as especially appropriate to the theme of the particular verse in which it is used, but also as applicable to the general theme dealt with collectively in the three verses, their use in their particular places being determined by the degree of their importance. The word "reflection" has been used first because it constitutes the first means for, and of all moral qualities it is the first to be awakened in, the process of the moral reformation of man. From the habit of reflection grows understanding or 'making use of reason.' At this second stage man accomplishes his moral reformation. After this comes the third stage when temptations have been completely overcome and moral struggle ceases and man 'takes heed' and is self-admonished and the doing of good works becomes a part of his nature.
وَهُوَ ٱلَّذِى سَخَّرَ ٱلْبَحْرَ لِتَأْكُلُوا۟ مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا۟ مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى ٱلْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
35:13; 45:13.
35:13; 45:13.
The sea is a most important source of material benefits to man. It is the great repository of water from which the sun supplies us with rain. It is also a great highway for travel and commerce and an important source of food for man.
35:13; 45:13.
Important Words:
طریا (fresh) is active participle from طری or طرو. They say طری اللحم او طرو i.e. the flesh-meat was or became fresh, juicy or moist. طری also means, it became new; was newly made or done; was renewed. طراہ (tarra-hu) means, he rendered it fresh or juicy. طری الطیب means, he rendered perfume fragrant by admixtures. طری البناء means, he plastered or coated the building with clay or mud. طری therefore means fresh, juicy or moist; (Lane & Aqrab).
مواخر (ploughing) is the plural of ماخرة which is active participle from مخر. They say مخر السابح i.e. the swimmer clave the water with his arms in swimming. مخرت السفینةmeans, the ship clave the water with its stem and ran; clave the water with a noise; ran cleaving the water with a noise; faced the wind in her course; advanced and retired. The primary signification of مخر is the act of cleaving; and it also signifies the making of a noise or sound. ماخرة means, ships cleaving the water with their stems; or thrusting the water with their stems; or the sound of the running whereof, by means of the wind, is heard; or running; or advancing and retiring by means of the wind (Lane & Aqrab).
Commentary:
In the preceding verses mention was made of those things which grew on land or of which man could enjoy the benefit on land. In this verse, however, mention is made of water and things that grow therein. It may be noted that while speaking of the sea the same expression سخر (He has pressed into service) has been used in this verse as in the case of the night and day and heavenly bodies in v. 13, the expression بامرہ (by His command) which occurs in that verse has been dropped in the present verse. This is because heavenly bodies and the alternation of night and day are beyond man’s control and the benefits man derives from them are gratuitous and independent of any labour or effort on his part; therefore when mentioning them the expression, (by His command) has been used. But because for the benefits that man derives from the sea he has to make some effort in the making of boats, etc., this expression has been left out.
The sea is a most important source of material benefits to man. It is the great repository of water from which the sun supplies us with rain. It is also the highway for travel and commerce and an important source of food for man. It is quite obvious that God Who has made such vast provision for the physical needs of man could not have failed to make similar provision for his moral and spiritual needs.
The verse also suggests that although water is so essential for man and is present in such abundance in the sea it is unfit either for drinking or for irrigation purposes unless it is distilled by process of evaporation and is made usable. In the same way the mere existence of moral and spiritual truths in the world can be of no avail to man unless they are purified of all dross and are so assorted and presented as to suit his needs.
The subject of the uses and benefits of water for man began with 11th verse and is continued in the following verses. The theme is developed in all these verses that it is on water that men and animals have to depend for their food and that the sun, the moon, and the stars too have some sort of connection with water. The sun causes the water of the sea to evaporate, and then the same returns to us purified in the form of rainwater. This theme of the various uses of water leads us to a much nobler spiritual theme. It is that although we have water in the sea yet we cannot turn it into clouds. Similarly, though we possess reason and intellect, yet unless the water of revelation comes down from heaven our reasoning faculties alone can be of no avail to us to frame a perfect Law that may conduce to our moral and spiritual well-being.
b
35:13; 45:13.
a
35:13; 45:13.
1816
Important Words:
طریا (fresh) is active participle from طری or طرو. They say طری اللحم او طرو i.e. the flesh-meat was or became fresh, juicy or moist. طری also means, it became new; was newly made or done; was renewed. طراہ (tarra-hu) means, he rendered it fresh or juicy. طری الطیب means, he rendered perfume fragrant by admixtures. طری البناء means, he plastered or coated the building with clay or mud. طری therefore means fresh, juicy or moist; (Lane & Aqrab).
مواخر (ploughing) is the plural of ماخرة which is active participle from مخر. They say مخر السابح i.e. the swimmer clave the water with his arms in swimming. مخرت السفینةmeans, the ship clave the water with its stem and ran; clave the water with a noise; ran cleaving the water with a noise; faced the wind in her course; advanced and retired. The primary signification of مخر is the act of cleaving; and it also signifies the making of a noise or sound. ماخرة means, ships cleaving the water with their stems; or thrusting the water with their stems; or the sound of the running whereof, by means of the wind, is heard; or running; or advancing and retiring by means of the wind (Lane & Aqrab).
Commentary:
In the preceding verses mention was made of those things which grew on land or of which man could enjoy the benefit on land. In this verse, however, mention is made of water and things that grow therein. It may be noted that while speaking of the sea the same expression سخر (He has pressed into service) has been used in this verse as in the case of the night and day and heavenly bodies in v. 13, the expression بامرہ (by His command) which occurs in that verse has been dropped in the present verse. This is because heavenly bodies and the alternation of night and day are beyond man’s control and the benefits man derives from them are gratuitous and independent of any labour or effort on his part; therefore when mentioning them the expression, (by His command) has been used. But because for the benefits that man derives from the sea he has to make some effort in the making of boats, etc., this expression has been left out.
The sea is a most important source of material benefits to man. It is the great repository of water from which the sun supplies us with rain. It is also the highway for travel and commerce and an important source of food for man. It is quite obvious that God Who has made such vast provision for the physical needs of man could not have failed to make similar provision for his moral and spiritual needs.
The verse also suggests that although water is so essential for man and is present in such abundance in the sea it is unfit either for drinking or for irrigation purposes unless it is distilled by process of evaporation and is made usable. In the same way the mere existence of moral and spiritual truths in the world can be of no avail to man unless they are purified of all dross and are so assorted and presented as to suit his needs.
The subject of the uses and benefits of water for man began with 11th verse and is continued in the following verses. The theme is developed in all these verses that it is on water that men and animals have to depend for their food and that the sun, the moon, and the stars too have some sort of connection with water. The sun causes the water of the sea to evaporate, and then the same returns to us purified in the form of rainwater. This theme of the various uses of water leads us to a much nobler spiritual theme. It is that although we have water in the sea yet we cannot turn it into clouds. Similarly, though we possess reason and intellect, yet unless the water of revelation comes down from heaven our reasoning faculties alone can be of no avail to us to frame a perfect Law that may conduce to our moral and spiritual well-being.
b
35:13; 45:13.
1536
The sea is a most important source of material benefits to man. It is the great repository of water from which the sun supplies us with rain. It is also a great highway for travel and commerce and an important source of food for man.
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.
وَقَدْ خَلَقَكُمْ أَطْوَارًا
23:13-15.
23:13-15.
God has endowed different men with different natural capacities and capabilities, and on this disparity of aptitudes and physical conditions depend the existence, growth and development of human society. Atwar is plural of Taur which means, a time; state; condition; quality; mode or manner; form or appearance. The verse means, God has created men of different forms and different conditions; of various aspects and dispositions, or He has created them by stages (Lane).
23:13-15; 40:68.
Important Words:
اطوار (forms and conditions) is the plural of طور which, among other things, means, one time; quantity; measure; limit; state and condition; quality; capability; mode or manner. They say الناس اطوار i.e. people are of diverse sorts, of different conditions and forms; of various dispositions; capabilities; in different stages (Lane & Aqrab).
Commentary:
The verse may refer to the different stages and conditions of development through which the foetus passes—from the stage of a drop of sperm to that of a fully developed human being. This development of the foetus is fully described in 23:14-15.
The verse may also signify that God has endowed different persons with different natural capacities and capabilities and that the existence, growth and development of human society depends on this disparity of attitudes and physical conditions.
b
23:13-15.
a
23:13-15; 40:68.
4392
Important Words:
اطوار (forms and conditions) is the plural of طور which, among other things, means, one time; quantity; measure; limit; state and condition; quality; capability; mode or manner. They say الناس اطوار i.e. people are of diverse sorts, of different conditions and forms; of various dispositions; capabilities; in different stages (Lane & Aqrab).
Commentary:
The verse may refer to the different stages and conditions of development through which the foetus passes—from the stage of a drop of sperm to that of a fully developed human being. This development of the foetus is fully described in 23:14-15.
The verse may also signify that God has endowed different persons with different natural capacities and capabilities and that the existence, growth and development of human society depends on this disparity of attitudes and physical conditions.
b
23:13-15.
3133
God has endowed different men with different natural capacities and capabilities, and on this disparity of aptitudes and physical conditions depend the existence, growth and development of human society. Atwar is plural of Taur which means, a time; state; condition; quality; mode or manner; form or appearance. The verse means, God has created men of different forms and different conditions; of various aspects and dispositions, or He has created them by stages (Lane).