Topic: Interplanetary Creations
View Aspects
لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ ٱلثَّرَىٰ
2:285; 3:130; 5:19.
2:285; 3:130; 5:19.
2:285; 3:130; 5:19.
Important Words:
الثری (moist sub-soil) is derived from ثری (thariya). They say ثریت الارض i.e. the earth or land became moist and soft after drought or dryness. ثری means moisture; humidity of the earth; moist earth. The Arabs say یبس الثری بینھم i.e. the fresh, vigorous friendship between them withered—they became enemies after they were friends. The word also means, good or anything good. They say فلان قریب الثری i.e. such a one is a person from whom good is easy of attainment. تحت الثری means, what is beneath the earth (Lane & Aqrab).
Commentary:
The verse means to say that as the Quran has been revealed by God Whose dominion and control extend to all that is in the heavens and the earth, so all the celestial and terrestrial forces will be pressed into service to further the cause of Islam.
a
2:285; 3:130; 5:19.
b
2:285; 3:130; 5:19.
2243
Important Words:
الثری (moist sub-soil) is derived from ثری (thariya). They say ثریت الارض i.e. the earth or land became moist and soft after drought or dryness. ثری means moisture; humidity of the earth; moist earth. The Arabs say یبس الثری بینھم i.e. the fresh, vigorous friendship between them withered—they became enemies after they were friends. The word also means, good or anything good. They say فلان قریب الثری i.e. such a one is a person from whom good is easy of attainment. تحت الثری means, what is beneath the earth (Lane & Aqrab).
Commentary:
The verse means to say that as the Quran has been revealed by God Whose dominion and control extend to all that is in the heavens and the earth, so all the celestial and terrestrial forces will be pressed into service to further the cause of Islam.
a
2:285; 3:130; 5:19.
ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۚ ٱلرَّحْمَٰنُ فَسْـَٔلْ بِهِۦ خَبِيرًا
7:55; 11:8; 32:5; 57:5.
خَبِیْر سے مراد محمد رسول اللہ صلی اللہ علیہ وسلم ہیں جن کو خداتعالیٰ نے اپنی صفات کا وحی سے علم دیا۔
7:55; 11:8; 32:5; 57:5.
Commentary:
For a detailed discussion about عرش see 10:4 & 20:6 and about ستة ایام see 10:4.
The expression فاسأل به خبیرا may mean; (1) "enquire then about it from One Who knows, i.e. God." or (2) "enquire then from Him Who knows it" or (3) "enquire concerning Him, i.e. God, from one who knows i.e. the Holy Prophet."
In view of these meanings the expression فاسأل به خبیرا would signify: (1) That if by reflecting on the great and vast universe that lies spread before your eyes and the wonderful and absolutely flawless order and arrangement that pervades and permeates it, you are not convinced of the existence of a Designer and Creator Who must have created a parallel spiritual universe and must have made adequate provision for man’s spiritual needs in it, as He has made proper provision for his physical needs in the physical universe, then by prayer and supplication invoke His help that He, the Gracious God (الرحمن) may guide you to the right path and may disclose to you the truth of the Holy Prophet. (2) That because nobody has full knowledge about the creation of the heavens and the earth and about the nature and significance of "God’s settling himself on the Throne," therefore seek His assistance for true understanding of this baffling enigma. (3) That as God’s grace (رحمانیة) has found its fullest expression in the Holy Prophet, therefore, in order fully to understand its nature make a deep study of his life.
g
7:55; 11:8; 32:5; 57:5.
2
خَبِیْر سے مراد محمد رسول اللہ صلی اللہ علیہ وسلم ہیں جن کو خداتعالیٰ نے اپنی صفات کا وحی سے علم دیا۔
b
7:55; 11:8; 32:5; 57:5.
2689
Commentary:
For a detailed discussion about عرش see 10:4 & 20:6 and about ستة ایام see 10:4.
The expression فاسأل به خبیرا may mean; (1) "enquire then about it from One Who knows, i.e. God." or (2) "enquire then from Him Who knows it" or (3) "enquire concerning Him, i.e. God, from one who knows i.e. the Holy Prophet."
In view of these meanings the expression فاسأل به خبیرا would signify: (1) That if by reflecting on the great and vast universe that lies spread before your eyes and the wonderful and absolutely flawless order and arrangement that pervades and permeates it, you are not convinced of the existence of a Designer and Creator Who must have created a parallel spiritual universe and must have made adequate provision for man’s spiritual needs in it, as He has made proper provision for his physical needs in the physical universe, then by prayer and supplication invoke His help that He, the Gracious God (الرحمن) may guide you to the right path and may disclose to you the truth of the Holy Prophet. (2) That because nobody has full knowledge about the creation of the heavens and the earth and about the nature and significance of "God’s settling himself on the Throne," therefore seek His assistance for true understanding of this baffling enigma. (3) That as God’s grace (رحمانیة) has found its fullest expression in the Holy Prophet, therefore, in order fully to understand its nature make a deep study of his life.
c
7:55; 11:8; 32:5; 57:5.
2087
(1) God; (2) The Holy Prophet.
ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۖ مَا لَكُم مِّن دُونِهِۦ مِن وَلِىٍّ وَلَا شَفِيعٍ ۚ أَفَلَا تَتَذَكَّرُونَ
یعنی چھ زمانوں میں یا چھ عظیم الشان تغیرات سے اس دنیا کی پیدائش ہوئی۔ یہ نہیں بتایا کہ ہر زمانہ کتنا لمبا تھا۔ یوم کے معنے عربی زبان میں زمانہ کے بھی ہوتے ہیں۔ لوگوں نے غلطی سے یوم کے معنی سورج نکلنے سے سورج غروب ہونے تک کا وقت سمجھ لیا ہے۔ حالانکہ لغت میں لکھا ہے یوم کے معنی ہیں اَلْوَقْتُ مُطْلَقًا یعنی زمانہ خواہ وہ کروڑ سال کا ہو یا ارب سال کا ہو یا اس سے بھی زیادہ ہو یَـوْمٌ کہلاتا ہے۔
آیت کا مطلب یہ ہے کہ چھ دوروں میں خواہ ہر دور کتنا ہی لمبا ہو زمین اور آسمان کی پیدائش کی گئی۔ اور ساتواں دور تکمیل پیدائش کا آیا۔ جب اللہ تعالیٰ نے عرش پر سے اپنے قانو
7:55; 11:8; 25:60.
Commentary:
The present Surah is the last of the الم group. The central theme of these four Surahs (29-32), as shown above, is the regeneration of a people who had sunk deep in the morass of moral turpitude and who were now to be raised to the apex of spiritual glory through the Holy Prophet Muhammad. This awakening to new life of a morally dead people has been adduced as an argument in support of Resurrection and the Hereafter. In all these Surahs this subject has been introduced with reference to the creation of the universe.
The words ستة ایام (six periods) point to a divine law which works with equal force in both the physical and spiritual worlds, viz. that in order to find their fullest development all things have to pass through six stages of evolution and it is at the seventh stage that they attain perfection and completion. Likewise, Islam would also pass through six stages of expansion and would see its completion in the seventh stage. (For a fuller discussion of this subject 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, which means that all the affairs of the universe began to be conducted through fixed laws of nature, similarly after the establishment of Islam on earth, all spiritual progress will be attainable only through that faith.
The word عرش (Throne) represents the transcendent attributes of God, i.e. such attributes as are God’s exclusive prerogatives and are not found in any other being. These attributes are eternal and unchangeable and are manifested through God’s attributes of similitude. The principal attributes of similitude are رب العالمین (Lord of the worlds); الرحمن (the Gracious); الرحیم (the Merciful) and مالک یوم الدین (Lord of the Day of Judgement). See also 7:55; 10:4 & 23:17.
e
7:55; 11:8; 25:60.
1014
见注释497。
1015
见注释31A。
1
یعنی چھ زمانوں میں یا چھ عظیم الشان تغیرات سے اس دنیا کی پیدائش ہوئی۔ یہ نہیں بتایا کہ ہر زمانہ کتنا لمبا تھا۔ یوم کے معنے عربی زبان میں زمانہ کے بھی ہوتے ہیں۔ لوگوں نے غلطی سے یوم کے معنی سورج نکلنے سے سورج غروب ہونے تک کا وقت سمجھ لیا ہے۔ حالانکہ لغت میں لکھا ہے یوم کے معنی ہیں اَلْوَقْتُ مُطْلَقًا یعنی زمانہ خواہ وہ کروڑ سال کا ہو یا ارب سال کا ہو یا اس سے بھی زیادہ ہو یَـوْمٌ کہلاتا ہے۔
آیت کا مطلب یہ ہے کہ چھ دوروں میں خواہ ہر دور کتنا ہی لمبا ہو زمین اور آسمان کی پیدائش کی گئی۔ اور ساتواں دور تکمیل پیدائش کا آیا۔ جب اللہ تعالیٰ نے عرش پر سے اپنے قانو
a
7:55; 11:8; 25:60.
3061
Commentary:
The present Surah is the last of the الم group. The central theme of these four Surahs (29-32), as shown above, is the regeneration of a people who had sunk deep in the morass of moral turpitude and who were now to be raised to the apex of spiritual glory through the Holy Prophet Muhammad. This awakening to new life of a morally dead people has been adduced as an argument in support of Resurrection and the Hereafter. In all these Surahs this subject has been introduced with reference to the creation of the universe.
The words ستة ایام (six periods) point to a divine law which works with equal force in both the physical and spiritual worlds, viz. that in order to find their fullest development all things have to pass through six stages of evolution and it is at the seventh stage that they attain perfection and completion. Likewise, Islam would also pass through six stages of expansion and would see its completion in the seventh stage. (For a fuller discussion of this subject 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, which means that all the affairs of the universe began to be conducted through fixed laws of nature, similarly after the establishment of Islam on earth, all spiritual progress will be attainable only through that faith.
The word عرش (Throne) represents the transcendent attributes of God, i.e. such attributes as are God’s exclusive prerogatives and are not found in any other being. These attributes are eternal and unchangeable and are manifested through God’s attributes of similitude. The principal attributes of similitude are رب العالمین (Lord of the worlds); الرحمن (the Gracious); الرحیم (the Merciful) and مالک یوم الدین (Lord of the Day of Judgement). See also 7:55; 10:4 & 23:17.
e
7:55; 11:8; 25:60.
2321
See {894}.
2322
See {54}.
وَلَقَدْ خَلَقْنَا ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ
بائیبل میں ہے کہ خداتعالیٰ نے دنیا پیدا کی اور تھک گیا اور ساتویں دن اُس نے آرام کیا۔ قرآنی تعلیم کتنی شاندار اور خداتعالیٰ کی شان کے مطابق ہے جبکہ بائیبل کی تعلیم خداتعالیٰ کی شان کو مدِّنظر رکھتے ہوئے گھناؤنی اور قابلِ ترک نظر آتی ہے۔
7:55; 10:4; 11:8; 25:60.
50:16.
See {984} and 41:10-13.
It is characteristic of the Qur’an that not only does it exonerate God’s noble Prophets from all the vices and immoralities imputed to them in the Bible but also clears the Divine Being of the flaws and defects which are inconsistent with His Majesty and Holiness. The Bible depicts God as 'having rested on the seventh day from all His work which He had made' (Gen. 2:2), but according to the Qur’an no weariness can touch Him.
7:55; 10:4; 11:8; 25:60.
50:16.
Important Words:
أیام (periods) is the plural of یوم which properly means, time absolutely (1:4) or indefinite period or stage in the development of a thing. It does not always denote the day as determined by the rising and setting of the sun. In the Quran یوم has been spoken of as equal to one or even fifty thousand years (22:48; 70:5). Elsewhere in the Quran the division of these six days has been described in this wise; the making of the earth took two days; it took two more days for mountains, rivers, etc., to be placed upon it, and another two days for the growth of vegetable and animal life on it. See also 10:4; 41:10-13.
لغوب (weariness) is infinitive noun from لغب which means, he was fatigued, tired or wearied to the utmost; he was languid in consequence of fatigue; he was wearied in spirit or mind (Lane & Aqrab).
Commentary:
It is a characteristic of the Quran that not only does it exonerate God’s noble Prophets from all the vices and immoralities imputed to them in the Bible, but it also clears the Divine Being of the flaws and defects that are inconsistent with His Majesty and Holiness. The Bible depicts God as "having rested on the seventh day from all His work which He had made" (Gen. 2:2) but according to the Quran no weariness can touch Him.
d
7:55; 10:4; 11:8; 25:60.
e
50:16.
1292
见注释497和 41:10-13。
1293
这是 «古兰经» 的特色, «古兰经» 不仅使高贵的众先知摆脱了 «圣经» 中归咎于他们的一切罪恶和不道德, 而且还清除了与安拉的威严和神圣不相容的错误和弱点。«圣经» 上把安拉描写成 “完成一切工作之后在第七天休息” (《创世记》2:2), 但根据 «古兰经», 安拉永不疲倦。
2
بائیبل میں ہے کہ خداتعالیٰ نے دنیا پیدا کی اور تھک گیا اور ساتویں دن اُس نے آرام کیا۔ قرآنی تعلیم کتنی شاندار اور خداتعالیٰ کی شان کے مطابق ہے جبکہ بائیبل کی تعلیم خداتعالیٰ کی شان کو مدِّنظر رکھتے ہوئے گھناؤنی اور قابلِ ترک نظر آتی ہے۔
a
7:55; 10:4; 11:8; 25:60.
b
50:16.
3885
Important Words:
أیام (periods) is the plural of یوم which properly means, time absolutely (1:4) or indefinite period or stage in the development of a thing. It does not always denote the day as determined by the rising and setting of the sun. In the Quran یوم has been spoken of as equal to one or even fifty thousand years (22:48; 70:5). Elsewhere in the Quran the division of these six days has been described in this wise; the making of the earth took two days; it took two more days for mountains, rivers, etc., to be placed upon it, and another two days for the growth of vegetable and animal life on it. See also 10:4; 41:10-13.
لغوب (weariness) is infinitive noun from لغب which means, he was fatigued, tired or wearied to the utmost; he was languid in consequence of fatigue; he was wearied in spirit or mind (Lane & Aqrab).
Commentary:
It is a characteristic of the Quran that not only does it exonerate God’s noble Prophets from all the vices and immoralities imputed to them in the Bible, but it also clears the Divine Being of the flaws and defects that are inconsistent with His Majesty and Holiness. The Bible depicts God as "having rested on the seventh day from all His work which He had made" (Gen. 2:2) but according to the Quran no weariness can touch Him.
a
7:55; 10:4; 11:8; 25:60.
b
50:16.
2817
See {984} and 41:10-13.
2818
It is characteristic of the Qur’an that not only does it exonerate God’s noble Prophets from all the vices and immoralities imputed to them in the Bible but also clears the Divine Being of the flaws and defects which are inconsistent with His Majesty and Holiness. The Bible depicts God as 'having rested on the seventh day from all His work which He had made' (Gen. 2:2), but according to the Qur’an no weariness can touch Him.