رَبَّکُمُ

4:2, 37; 5:73, 118; 16:37; 22:78; 51:57.

Important Words:

رب (Lord). For the meaning of this word see note on 1:2. In the present verse God Himself explains the meaning of the word رب by saying ربكم الذی خلقكم i.e. your Rabb is He Who has created you. This meaning, though absolutely correct, is not found in the ordinary lexicons, which interpret it simply as Lord and Sustainer. The full meaning of the word thus turns out to be "Lord, Creator and Sustainer".

لعل (so that) is generally used to denote expectation, or doubt combined with expectation. That is why Christian translators have generally rendered it as, haply or peradventure or perhaps. But this rendering is clearly wrong in the present context; for, as explained by Lane, the word when used by God generally signifies not doubt but certainty. In fact, God’s announcements are in the nature of royal proclamations in which such words are used not to express doubt resulting from ignorance but to express hope born of certainty. The word has therefore been rightly rendered here as, that or so that. Sometimes it may be rendered as, may be.

Commentary:

As we have seen, the Quran began with the claim that the best Book of guidance can only come from a Being Who is All-Knowing and that such a being is Allah, the Creator and Sustainer of the world, Who has sent down the Quran for the guidance and perfection of mankind. This Book is (1) a perfect treasure-house of all that is good and valuable, (2) is free from all defects, and (3) does not stop short at any stage of spiritual progress but carries men and women of all grades of righteousness to higher and still higher stages, and so on to unlimited progress. Having made this claim, the Quran proceeds to give a brief description of the three classes: believers, disbelievers and hypocrites.

Attention is then drawn to the fact that as the Quran enables the righteous to make greater and greater spiritual progress, everybody should try to become one of the righteous and earn the spiritual benefits of the Quran. Says the Quran: O ye men! worship your Lord (i.e. enter into His service)…that you may become righteous.

Worship demands complete subjection, and the sense of subjection is generated in its perfection only when one and one’s forefathers are all under obligation. History tells us that lives have been sacrificed for the sake of cruel kings simply because the ancestors of those kings had done some good to the ancestors of the people making the sacrifice. The feeling of obligation becomes stronger as generation after generation is laid under obligation. Therefore, it is a perfectly natural appeal which is made in the verse in the words: O ye men, worship your Lord Who created you and those who were before you.

The verse then proceeds to make it clear that the object of worship is not merely recognising and acknowledging God. If it were so, the worship of idols, however unjust, would not be so injurious. God is worshipped for the sake of attaining righteousness and spiritual perfection. How can false gods make man perfect spiritually, when they have not created him and have no knowledge of his powers or limitations?

The words لعلكم تتقون (that you may become righteous) clearly point out that the command to worship is not for the benefit of God. It is for the benefit of man himself. Those who regard the Law as a curse look upon it only as a mere show of authority on the part of God. But the Quran clearly states that God’s commands are for the guidance of man. They help to nurture all his latent powers. Such a teaching cannot be a curse. He who warns a blind person of a pit lying in front of him does not curse him. A doctor who prescribes for a suffering patient does no wrong to him.

There is another point to be remembered. The word رب means, He Who creates and then develops by degrees. At the birth of man, the foundation is laid for his perfect future development. If worship, on his part, does not lead to the perfection of his latent powers, it is no worship at all. It is a mere facade or a lifeless form.

The clause لعلكم تتقون (that you may become righteous) teaches us to avoid not only those things which impair man’s relation with God but also those which impair the relation between man and man. He who regards God as his Creator and Sustainer will look to Him for his needs and will not cast greedy looks at the wealth of others. He can never be untrue to his fellow men, and will remain always at peace with them. The Companions of the Holy Prophet lived for God and looked up only to Him. The peace which the world witnessed in their time remains unparalleled. Indeed there can be no peace, unless we are devoted to God. If Europe had been so devoted, she would not have been suffering from the mortal disease now eating into her vitals—the hunger for land and wealth.

This verse contains the first command of God given in the Quran. As the words, O ye men, indicate, this command to worship God is addressed to all mankind and not to Arabs only, which shows that Islam, from the very beginning, claimed to be universal. It abolished the idea of national religion and conceived mankind as one brotherhood.

The question "Who is to be worshipped" is answered by the word رب (Creator) in order to disavow false gods who have created nothing and are themselves created.

Men are actuated either by love or fear. In this verse appeal is made to both motives. Love either springs from حسن i.e. beauty of the beloved, or from a feeling of احسان i.e. favour received from same one. God is beauty and the source of all beauty. One aspect of His beauty is that He creates man in a very low condition and then by degrees develops and raises him to the highest mark of perfection. The feeling of obligation is appealed to by saying "Your Lord is He Who created you and your fathers".

It is curious that when Jesus was asked, "Which is the great commandment in the law?" he said, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. This is the great and first commandment" (Matt. 22:36, 37). But this commandment which Jesus calls the great commandment in the Law is not presented in the beginning of the New Testament. It comes much later and then only when people asked Jesus about it, although as regards importance it should have been given the first place. In the Old Testament also this commandment occurs in later chapters. So is the case with other Scriptures. None gives it the first place. Only the Quran does so.

33:71; 59:19.

7:190; 16:73; 30:22; 39:7.

Important Words:

رقیبا (Watcher) is derived from رقب. They say رقبه i.e. he watched him; or guarded him; or waited for him; or he kept or preserved it. رقیبis one of God’s attributes meaning, Watcher, Guardian, Keeper; One from Whom nothing is hidden.رقیب also means, an observer; a spy (Lane & Aqrab).

Commentary:

The words نفس واحدة (single soul) may signify: (1) Adam; or (2) man and woman taken together, because when two things jointly perform one function, they may be spoken of as one. For instance, 2:62 speaks of one food, while it consisted of manna and quails; or (3) man and woman taken individually, because mankind may be said to have been created from one "single soul" in the sense that each and every individual is created from the seed of man who is "one soul" and is also born of woman who is likewise "one soul".

The expression, and created therefrom its mate, does not mean that woman was created out of the body of man but that she belonged to the same kind and species as man, having the same nature and the same propensities. The meaning of this expression becomes clear when elsewhere we read in the Quran: And Allah has made for you mates from among yourselves (16:73); and He has made for you pairs of your own selves, and of the cattle also pairs (42:12). This means that, like other human beings, a wife was provided for Adam from his own species. And just as other men’s wives are not created from their ribs, so was the wife of Adam not created out of his ribs; and just as our wives have been made from ourselves in the sense that they are of the same kind as ourselves, so was the wife of Adam created from his rib in the sense that she belonged to the same race as Adam did. The preposition من (from) which has given rise to this misconception has been used in the Quran not only about Adam but about other men as well (e.g. 4:60; 9:128; 10:3; 62:3, 4), and in both cases it should mean the same thing, i.e. belonging to the same kind or species. The Quran lends no support whatever to the view that Eve was actually created from the rib of Adam, as is clear from the following verses: We have created you in pairs (78:9); And of everything have We created pairs (51:50), which means that, just as God created a mate for every living thing, so did He make one for Adam. He did not need to depart from this law in respect of Adam and to create a female for him out of his own body.

The idea of Eve having been created out of the rib of Adam seems to have arisen from a saying of the Holy Prophet to the effect "Women have been created from a rib, and surely, the most crooked part of a rib is the highest part thereof. If you set yourself to straighten it, you will break it" (Bukhari, ch. on Nikah). This hadith is, however, an argument against the above view rather than in favour of it, for it makes no mention of Eve, and speaks of all women, and it is clear that every woman has not been created from a rib.

The expression "created from a rib" is evidently figurative and must not be taken literally. What it means is only that, like unto a rib, there is a sort of crookedness in the nature of woman and that this very crookedness lends charm to her. An analogous Quranic expression, viz.: خلق الانسان من عجل i.e. "man is made of (lit. from) haste" (21:38) helps to illustrate the point. These words clearly do not mean that man has been created out of a substance called عجل or haste. They mean only that man is hasty by nature. The above view has been supported by Majma‘ul Bihar, Bahrul-Muhit and Sirajul-Wahhaj, which all agree that in the above hadith the Arabic word ضلع means a certain crookedness of manners, the word itself meaning crookedness.

In fact, this hadith refers to a certain peculiarity of woman, viz. her affectation of displeasure and coquetry. This "crookedness" has been spoken of in the hadith as the highest or the best trait in her character, and those, who take affectation of anger on her part as an expression of her real anger and begin to deal harshly with her for that reason, in fact destroy woman’s most attractive and winning feature.

The verse places "the fear of God", side by side with "respect for the ties of relationship", thus emphasizing the importance of good treatment of relatives, on which the Quran lays so much stress. The Holy Prophet used to recite this verse when delivering a marriage sermon in order to remind the parties of their duties to one another.

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.

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.

Commentary:

The Quran here contradicts the Bible and clears Aaron of the charge of having made a molten calf for the Israelites to worship (Exod. 32:4). It says that not only did Aaron not fashion the calf for them but on the other hand prohibited them from worshipping the one which the Samiri had made for them. It offends against reason and common sense even to think that a Prophet of God who had heard His voice and had had communion with Him should have stooped so low as to worship a calf. The charge is patently so foolish that it has been dismissed as unfounded by Christian writers themselves (Enc. Brit. under "the Golden Calf" and under "Moses.")

As usual, in this case also the Bible has contradicted itself. Far from deserving condemnation on account of being involved in cow-worship, Aaron at God’s command was to be dressed with holy garments, be anointed and sanctified by Moses (Exod. 40:13).

The words "you have been tried by means of it" show that in the offer of calf-worship by the Samiri lay the greatest trial of the Israelites because this worship was calculated to destroy their national unity. The trials and tribulations which the Israelites had suffered at the hands of Pharaoh were nothing compared with the spiritual trial to which they had become exposed through the wicked designs of the Samiri. While the former had helped to cement their national unity, the latter had almost destroyed it. It had caused dissensions among the Israelites; and internecine discord and dissensions are more destructive of national unity than external dangers.