Topic: Of Creation

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.

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.

16:17.

Commentary:

The argument embodied in this verse runs like this: "When God has made stars for guidance during the hours of night in the physical world, would He make no stars for the guidance of man in the spiritual world? The spiritual welfare of man is much more important than his physical welfare; so when God has created means of guidance for the temporal welfare of man, does it not stand to reason that He should have also provided means for the spiritual guidance of erring humanity?"

14:33; 16:11; 22:64; 35:28.

6:142; 13:5.

Important Words:

متراکبا (clustered) is derived from رکب. They say رکبه i.e. he rode it or mounted it; it got upon it or it became superincumbent upon it. تراکب means, it lay one part upon another; it was or became heaped or piled up. So متراکب means, piled or clustered together one above another (Aqrab).

طلع (sheaths) is from the verb طلع (tala‘a), i.e., he or it rose or appeared or came forth. طلع is what comes forth from the palm tree and becomes dates; the spathe or flowers of the palm tree (Lane).

قنوان (bunches) is the plural of قنو which is derived from قنا . They say قنا المال i.e. he acquired and amassed property for himself. قنو means, a bunch of dates (Aqrab).

ینعه (the ripening thereof). ینع is from the verb ینع (yana‘a). They say ینع الثمر i.e. the fruit became ripened and fit for gathering; it (fruit, etc.) became red. یانع means, the ripe fruit. ینع is both the noun-infinitive from the verb ینع (yana‘a) in which case it means the ripening of a fruit, and the plural of یانع in which case it means the ripe fruits (Aqrab).

Commentary:

In this verse revelation is likened to rainwater and the verse answers the question why there is discord and strife at the advent of Prophets, if revelation is indeed a blessing. The verse says that just as by rainwater all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly at the advent of Divine revelation, men, so far remaining mixed up, become divided into good and bad. The good ones accept the Messenger of God, help him and become pious and holy, like trees which bear good fruit or like shrubs which bring forth beautiful flowers or like herbs which give out a sweet odour; but there are others—the bad ones—who oppose the Prophet, persecute his followers and act corruptly in the earth. These are like trees which bear bitter fruit or like flowerless and thorny bushes or like plants and herbs which give out a bad smell.

The words مشتبھا و غیر متشابه (similar and dissimilar) imply that whereas some fruits resemble each other, some differ from others. This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those who believe in the Prophets and follow Divine guidance. Although they bear great resemblance to one another, yet there are differences between them, some being morally and spiritually more advanced than others. Again, some are advanced in one phase of spiritual growth, while others are advanced in another. Among the Companions of the Holy Prophet, too, we see that one became an Abu Bakr, another an ‘Umar, and another an ‘Uthman and yet another an ‘Aliand so on. They attained to different stages of spirituality and developed different phases, according to their respective natural capacities and dispositions.

The words, the ripening thereof, refer to an implied objection that might be raised by the deniers of revelation––namely, that even those who accept Divine revelation do not all become pure and holy. The above-quoted words answer this objection by pointing to the analogy of the ripening of fruit. The people are asked first to note the condition of fruits when they are yet unripe and then see how sweet and delicious they become after becoming ripe. Just as it is unfair to judge a fruit by an unripe specimen, similarly, it is unfair to find fault with the fruits of revelation on the basis of such individuals as are yet in the process of development and have not attained to perfection. The verse points out that in the beginning there are bound to be weaknesses and shortcomings even in believers, just as there is bound to be sourness in the taste of an unripe or undeveloped fruit. So it is not just to deny the usefulness of revelation on the basis of weaknesses that are to be met with in believers whose spiritual condition is not yet fully developed.

The verse most beautifully draws attention to three important points that can be deduced from the analogy of the various kinds of vegetation that grow as a result of rain: (1) that rain brings forth both good and bad vegetation (believers and disbelievers); (2) that even in good fruits (believers) some variety is to be found, i.e. points of similarity and dissimilarity; and (3) that in the early stage of development even good fruits are not sweet and may even be sour.

Commentary:

Rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) the good level land which, when watered by rain, absorbs the rain water and yields good vegetation and brings forth abundant fruit; (b) the land which, being low-lying and rocky, only collects the water of rain but does not absorb it and so brings forth no vegetation but provides drinking water for man and beast; (c) the high stony ground which neither collects the water of rain nor absorbs it, being useless both for the purpose of vegetation and as a storage for rainwater. Similarly, men are of three kinds: (1) Those who not only accept but also profit by Divine revelation. They are like the good level land which receives rain and yields good produce. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. They are like that piece of land which yields no produce, but from which men and beasts benefit by the water collected during the rain. (3) Those who neither derive any benefit from the Divine revelation themselves nor keep it stored for the use of others. They are like that piece of land which neither yields any produce nor hoards up water so that men and beasts may drink from it.

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.

2:165; 3:191; 23:81.

Commentary:

In the present verse the words, for a God-fearing people, have been substituted for the expression, for a people who have knowledge, occurring in the previous verse. This has been done because though the natural phenomenon of the alternation of day and night is known even to the most ignorant person, it is only the God-fearing that derive real spiritual benefit from a reverent study of it. Similarly, the ordaining of various stages for the moon and the sun, of which the previous verse spoke, was not so easy a thing as to be perceived and understood by each and every person and therefore only those endowed with knowledge could benefit from it. Hence it is that where the Quran speaks of the alternation of day and night, it uses the words "God-fearing people"; and where it refers to the stages of the moon and the sun it uses the words "a people who have knowledge".

The phenomenon of the alternation of day and night continues without interruption. Day is followed by night and night by day. This phenomenon resembles the rise and fall of nations. The days of their glory and prosperity are followed by the nights of their decline and degradation. No nation has ever enjoyed perpetual glory, nor has any people forever floundered and groped in the darkness of degradation and decline. But the analogy must not be too far stretched, for the verse does not speak of the "length" of days and nights but only of their "alternation". A people may make their day of prosperity long and shorten their night of decline. So let no people delude themselves with the idea that, because periods of light and darkness or, for that matter, of prosperity and decline, must follow one another, therefore, if they are overtaken by spiritual night it is only inevitable and that soon the day will dawn. For the night may become long or even too long. Similarly, it is in the power of man to postpone the coming of the night. Indeed, although nations are subject to the law of growth and decay, this does not mean that they should make no effort to check and arrest the process of decay and retrieve their lost prosperity. By implication the Meccans are told in this verse that God has caused the day of glory to dawn upon them through the Holy Prophet and it is now for them to work out their destiny and carve a bright future for themselves while it is yet day and before the darkness of night again overtakes them.

17:13; 27:87; 28:74; 30:24.

Commentary:

The words "night" and "day" have been used here metaphorically, the night being the time of rest and the day that of work. Just as night affords the fatigued and jaded physical faculties of man an opportunity for recuperation, and fits him for the ensuing day’s work, so do the intervals of sleep and stagnation in the lives of nations serve as time of rest and recuperation for them and prepare them for their time of day and work with refreshed spirit and renewed vigour.

In this way the people to whom the Holy Prophet gave his Message are reminded that, now that the Spiritual Sun has risen, they should avail themselves of its light and work hard to bring about a change in their condition. It is to point to this great lesson that the verse first speaks of the night and then of the day.

It seems strange that while the verse makes a reference to "the day full of light," it concludes with the seemingly incompatible words "therein are signs for a people who listen." The word "listen" in preference to the more appropriate word "see" has been used to remind the people that when they had derived no benefit from the light of the Spiritual Sun that had shone on them and had refused to use their eyes, they should at least make use of their ears so that they might receive a new life by benefiting from the experience of others.

31:11.

7:55; 16:13; 29:62; 31:30; 35:14; 39:6.

32:6.

Commentary:

The Arabic expression رفع السموات بغیر عمد ترونھا rendered as, Who raised up the heavens without any pillars that you can see, means: (1) you see that the heavens stand without pillars; or (2) the heavens do not stand on any pillars which you may see, i.e. they have supports but you cannot see them. Both these meanings are correct and agree with the sense of the text. If the word عمد (pillars) be taken in its ordinary sense, i.e. in the sense of material columns which bear the weight of other things, then the verse would mean that the heavens stand without the support of pillars. But if the word be taken in the figurative sense, i.e. in the sense of anything that helps to keep another thing in place, then the verse would mean that the heavens or, for that matter, the heavenly bodies do stand on supports but these supports are not visible to the human eye, e.g. the force of gravity, or magnetic power or the special movements of planets or other means which men of science have discovered so far or which may be discovered in future.

The verse seeks to disabuse the minds of disbelievers of the notion that because the Holy Prophet possessed no material support or means which are considered essential for success, therefore he could not succeed in his mission. The verse says that it is not necessary that all things should have material supports or that these supports should be visible to the human eye. It is, indeed, true that everything must have some sort of prop to support it; but all things need not have the same kind of support. Material things which are the result of man’s handiwork need material supports, for even a small roof cannot stand without walls or pillars. But such is God’s handiwork that heavy stars stand in their places without visible support or without any support which may be called "a pillar" in the ordinary sense of the word. Although long ages have passed since this system came into being, yet nothing has gone wrong with it. There lies a world of difference between the way in which God works and the working of man. Man cannot do without support but God can, and this is why He has caused millions of stars to stand in their places without support or at least without visible support. The same divine law operates in the spiritual realm. When God desires to make a man succeed, He needs no material or visible means for it. He works in subtle ways that remain hidden from human gaze till the end is reached; and that which man in his ignorance regards as impossible becomes possible.

The expression, Then He settled Himself on the Throne, means that just as God first created the celestial bodies without any visible support and then began to manifest His attributes in a perfect manner, similarly in the spiritual world He has brought to perfection the spiritual firmament through the Holy Prophet; and now through the perfect teaching given to him, God’s attributes are going to find their complete manifestation. The word عرش or Throne, for which see 7:55, is used in the Quran to express the bringing to perfection of spiritual or physical laws. The expression is analogous to the ways of worldly monarchs. The rulers and monarchs of this world make their important proclamations "from the throne." To keep up the metaphor the clause, He settled Himself on the Throne, is intended to express the perfect manifestation of Divine attributes, meaning thereby that when a new spiritual heaven and a new earth have come into being, Divine attributes will necessarily find their requisite manifestation. See also 10:4.

The words, pressed the sun and the moon into service, mean that God has not only caused the heavenly bodies to stand without the support of pillars, but has also subjected them to the service of man. Man’s paid servants may, and indeed sometimes do, shirk their duty, but these heavenly bodies, in obedience to divine laws, serve us with perfect regularity and faithful-ness. What wonder then if God should have enforced the same inexorable law in favour of the Holy Prophet and should have subjected everything to his service?

The expression, He regulates all affairs, is also intended to signify that God will make all things serve the cause of the Prophet. The whole universe will, as it were, become his servant.

6:100; 16:12.

16:14; 39:22.

Important Words:

متجاورات (adjoining one another) is derived from تجاور which is derived from جاور which again is derived from جار which means, he or it declined or deviated. جاورہ means, he became his neighbour or he lived near him; he confined himself in a mosque, etc., occupying himself in prayer and religious meditation. تجاوروا means, they became mutual neighbours or they lived near together (Lane).

صنوان (growing together from one root) is the plural of صنو. They say اصنی النخل i.e. the palm-trees had pairs or triplets or more growing together from single roots. صنو means, one of a pair or of three or of more palm-trees or of any trees growing from one root; each being called the صنو of the other. The word also means, a brother by the same father or the same mother. The Holy Prophet is reported to have said, عم الرجل صنو ابیه i.e. the paternal uncle of the man is the صنو of his father (Takmilah fis-Sihah) meaning that the stock of both is one. The Quranic words صنوان و غیر صنوان mean, palm-trees having one root and others having separate roots (Lane).

الاکل (fruit) is derived from اکل (akala). They say اکله i.e. he ate it. اکل (akl) which is the noun-infinitive means, the act of eating. اکل (ukul) means, what is eaten; any eatable; food; fruit; means of subsistence or ample means of subsistence; worldly good fortune; intelligence; judgement; firmness of intellect (Lane).

Commentary:

Disbelievers are told here that they should not think that, because the Holy Prophet is one of them and belongs to the same stock as they, he enjoyed no superiority over them. Do they not see, the verse says, that adjoining tracts of the same land possess different capacities and properties and produce different kinds of produce? A certain tract of land, for instance, grows one thing while the piece adjacent to it cannot grow it. Similarly, trees of one stock or one species growing in the same garden, not unoften, grow fruits of different quality. Why cannot the same thing happen among human beings?

The expression, they are watered with the same water, signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished in the elixir of Divine revelation and his opponents are brought up under the inspiration of Satan? The words also point to the fact that the same means employed by persons of different capabilities often produce different results. A sword in the hands of a person who does not know its use will be quite a different weapon in the hands of a seasoned and skilful warrior. So the superiority of the Holy Prophet over his opponents lies not only in his superior capacities but also in the way he makes use of the means at his disposal. AbuBakr and ‘Umar were ordinary citizens of Mecca who would have ended their days in oblivion but the magic touch of the Holy Prophet lifted them to the highest pinnacles of usefulness and glory.

43:11.

Commentary:

The word ازواجاً (in pairs) points to a profound scientific truth which has only recently been discovered, viz. that there are pairs in the vegetable world as there are pairs in the animal world. Long before this scientific truth was discovered the Quran had stated it. It has further stated that all objects have been created in pairs (51:50). Science seems to be moving in the direction pointed by the Quran. Its discoveries in organic and inorganic matter have been increasingly supporting and substantiating the truth enunciated by the Quran centuries ago.

The verse under comment continues the argument begun in the previous verse, viz. that just as physical rain gives life to plants and vegetation, similarly water of Divine revelation is indispensable for the spiritual life of man.

10:25; 25:50; 32:28.

Important Words:

النھی (reason) is derived from نھی (naha). They say نھاہ عن کذا i.e. he forbade him to do such a thing. نھی (nuha) is the plural of نھیة (nuhyatun) which means, reason. It is so called because reason restrains a man from doing what is bad and from all that which is contrary to reason and common sense (Aqrab).

Commentary:

The truths narrated in the previous verse constitute "Signs" or proofs of the existence of God. They also prove the need of Divine revelation, because they show that if God has made so much provision for the physical needs of man, He must have made similar provision for his spiritual needs also.

Commentary:

The solar system with its sun, moon, planets and stars is a well-ordered and well-regulated system which has existed for millions of years, never having once suffered from the slightest disorder or deviation in the movements of these bodies. These heavenly bodies exercise a very wholesome influence on the terrestrial globe and its inhabitants. Just as a roof is a means of protection from rain, cold and heat for the residents of a house, similarly the heaven serves as a protection for the earth below and heavenly bodies exert their beneficial influence upon mankind. The spiritual universe also has its heaven with its sun, moon, planets and stars.

These bodies of the spiritual heaven also exert their influence on the spiritual life of men. They illumine their lives and provide for them guidance in the night of spiritual darkness. Spiritually speaking the implication in the words "a roof well-protected" is that astrologers and diviners have no access to divine secrets.

Important Words:

بشر (men) is derived from بشر (bashara). They say بشر الجراد الارض i.e. the locusts ate altogether what was upon the surface of the earth so as to lay bare its surface. بشرہ (bashshara-hu) means, he announced to him a news which produced a change in his complexion or revealed his emotions. Man is called بشر because he is possessed of strong emotions and because of all living things his body is most exposed to outer influences (Lane & Aqrab).

Commentary:

The raising of the dead to life in the next life or of a morally and spiritually dead people to a new life in this world, as is stated above, forms the central theme of the Surah under comment. Some aspects of this very important subject have been dealt with in the foregoing verses. The present and the next six verses deal with some more aspects. They refer to some unmistakable signs which prove and establish God’s existence and point to His great power and control over life and death. These signs fall under two categories: (a) signs that appear from God and lead men to God and (b) all those natural phenomena which establish man’s faith in God or which prove God’s existence and Almightiness.

In the present verse we have, "He created you from dust" (تراب), while elsewhere man is stated to have been created from طین i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). In fact man’s creation from dust or dry earth in this verse refers to a stage of man’s creation which preceded his formation from clay, or it refers to man’s food which is derived from earth and from which human body derives its sustenance. Three arguments have been given in this verse to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it: (b) He has not only created man but has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to advance and make progress and has bestowed upon him the aptitudes and capabilities to achieve the object of his desire; and (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers and attributes for the achievement of this great object. All these facts lead to the irresistible conclusion that there is an Almighty Creator and that He has created man for the achievement of a sublime purpose. Man would not have been endowed with such marvellous capabilities and powers if his life had been confined to the limited and uncertain existence on this planet.

4:2; 7:190; 16:73; 39:7.

Commentary:

The verse gives another argument to prove the existence of God and of life beyond the grave, viz. that God has created a pair—man and woman—and has engendered love between them. This leads to procreation and continuity of human life on earth. This continuity of life shows a design and a purpose behind it and thus it proves the existence of a Designer and a better and fuller life after the life on this earth.

42:30.

Commentary:

Human progress and advancement is closely connected with the diversity of tongues and colours. This diversity again points to a design and a Designer. That Designer is the Creator of heavens and earth.

Underneath the diversity of tongues and colours which has resulted in diversity of civilizations and cultures there lies a unity—the unity of mankind. This oneness of humanity leads to the inevitable conclusion of the Oneness of its Creator.

10:68; 27:87; 28:74.

Commentary:

The alternation of day and night provides one more evidence of the wisdom and intelligence underlying the creation of the universe. Normally man works by day, and needs rest at night to replenish his tired and jaded faculties.

13:13.

40:14; 42:29.

Commentary:

A part from the fact that lightning heralds rain which brings fertility and prosperity in its wake, it kills germs of many different diseases and eliminates worms that destroy crops. So, lightning not only causes fear but is also a source of manifold benefits to man. Every element of nature plays its allotted part in the divine scheme of things, thus bearing testimony to God’s existence, His great wisdom and power.