God’s arsi [the Throne] mentioned 7 times: 7:54, 10:3, 13:2, 20:5, 25:59, 32: 4 . [ This expression is connected with a declaration of His having created the universe ]
7. Surah al-Araf
The Quranic Text & Ali’s Version:
إِنَّ
رَبَّكُمُ
اللّهُ
الَّذِي
خَلَقَ
السَّمَاوَاتِ
وَالأَرْضَ
فِي
سِتَّةِ
أَيَّامٍ
...
7: 54. Your Guardian-Lord is Allah, Who created the heavens and the earth in six days,
C1031. A sublime verse, comparable to the Throne Verse 2:255.
The Creation in six Days is of course metaphorical. In 45:14, "the Days of Allah" refer not so much to time as to the growth in us of a spiritual sense, a sense of sin and a sense of Allah's Mercy.
In 22:47, we are told that a Day in the sight of Allah is like a thousand years of our reckoning, and in 70:4, the comparison is with 50,000 of our years.
In the history of our material earth, we may reckon six great epochs of evolution.
The significance of the figure six will be discussed in connection with 41:9:12, where the ,matter is referred to in more detail.
... ثُمَّ اسْتَوَى عَلَى الْعَرْشِ...
and is firmly established on the throne (of authority):
C1032. Here, we are told of the creation of the heavens and the earth in six days. But lest we should be obsessed with the Jewish idea that Allah rested on the seventh day, we are told that the Creation was but a prelude to Allah's work: for His authority is exercised constantly by the laws which He establishes and enforces in all parts of His Creation.
The beautiful imagery of night and day seeking out each other in rapid succession is still further enforced in the Arabic by the double accusative of the verb yugshi, showing the mutual interactions of the day and the night, each covering the other in turn. The heavenly bodies show an order which is evidence of His constant care and government.
Not only that, but it is only He Who creates, maintains, and governs, and no one else. (R).
...يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا...
He draweth the night as a veil O'er the day, each seeking the other in rapid succession:
...وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ...
He created the sun, the moon, and the stars, (all) governed by laws under His command.
...أَلاَ لَهُ الْخَلْقُ وَالأَمْرُ تَبَارَكَ اللّهُ رَبُّ الْعَالَمِينَ ﴿٥٤﴾
Is it not His to create and to govern?
Blessed be Allah, the cherisher and sustainer of the worlds!
7: 54
Asad Verily, your Susteainer is God, who has created the heavens and the earth in six aeons, and is established on the throne of His Almightiness.
Pickthall Lo! your Lord is Allah Who created the heavens and the earth in six Days, then mounted He the Throne. He covereth the night with the day, which is in haste to follow it, and hath made the sun and the moon and the stars subservient by His command. His verily is all creation and commandment Blessed be Allah, the Lord of the Worlds!
Transliteration Inna rabbakumul lazi khalaqas sama_wa_ti wal arda fi sittati ayya_min summastawa_ 'alal 'arsy(i), yugsyil lailan naha_ra yatlubuhu_ hasisa_(w), wasy syamsa wal qamara wan nuju_ma musakhkhara_tim bi amrih(i), ala_ lahul khalqu wal amr(u), taba_rakalla_hu rabbul 'a_lamin(a).
[asad note 43 : The conjuctive particle ‘thumma’ which precedes this clause does not always denote order in time [then or thereupon]………..this expression
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10. Surah Yunus
The Quranic Text & Ali’s Version:
إِنَّ رَبَّكُمُ
اللّهُ الَّذِي
خَلَقَ السَّمَاوَاتِ
وَالأَرْضَ
فِي سِتَّةِ
أَيَّامٍ...
10: 3. Verily your Lord is Allah, Who created the heavens and the earth in six Days,
C1385. See n. 1031 to 7:54.
...ثُمَّ اسْتَوَى عَلَى الْعَرْشِ ...
then He established Himself on the Throne (of authority),
C1386. Istawa, with the preposition ila after it, means He turned to or He directed Himself by His will to as in 2:29.
With the preposition 'ala after it, as here and in 7:54 and elsewhere, the meaning seems to be "to mount or ascend," and to be firmly established, to sit firm and unshaken, beyond question.
The Throne represents many ideas: e.g.,
1. that God is high above all His Creation;
2. that He regulates and governs it, as a king does, whose authority is unquestionably recognised;
3. that He is not, therefore, like the gods of Greece, and paganism, who were imagined to be in a world apart, careless of mankind, or jealous of mankind, but on the contrary.
4. He disposes of their affairs and all affairs continuously and with justice;
5. that the authority of His prophets, ministers, and messengers is derived from Him, and such intercession as they can make is by His will and permission. (R).
... يُدَبِّرُ الأَمْرَ...
regulating and governing all things.
...مَا مِن شَفِيعٍ إِلاَّ مِن بَعْدِ إِذْنِهِ...
No intercessor (can plead with Him) except after His leave (hath been obtained).
...ذَلِكُمُ اللّهُ رَبُّكُمْ فَاعْبُدُوهُ...
This is Allah your Lord; Him therefore serve ye:
...أَفَلاَ تَذَكَّرُونَ ﴿٣﴾
will ye not receive admonition ?
C1387. Cf. 6:80.
Pickthall’s Version:
10: 3
Pickthall Lo! your Lord is Allah Who created the heavens and the earth in six days, then He established Himself upon the Throne, directing all things. There is no intercessor (with Him) save after His permission. That is Allah, your Lord, so worship Him. Oh, will ye not remind?
Transliteration Inna rabbakumulla_hul lazi khalaqas sama_wa_ti wal arda fi sittati ayya_min summa-stawa_ 'alal 'arsyi yudabbirul amr(a), ma_ min syafi'in illa_ mim ba'di iznih(i), za_likumulla_hu rabbukum fa'budu_h(u), afala_ tazakkaru_n(a).
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11. Sura [Hud, Mecca 52]
The Quranic Text & Ali’s Version:
وَهُوَ
الَّذِي خَلَق
السَّمَاوَاتِ
وَالأَرْضَ
فِي سِتَّةِ
أَيَّامٍ...
11: 7. He it is Who created the heavens and the earth in six Days --
C1501. See n. 1031 to 7:54.
...وَكَانَ عَرْشُهُ عَلَى الْمَاء ...
and His Throne was over the Waters --
C1502. It is scientifically correct to say that all life was evolved out of the waters, and this statement also occurs in the Quran, 21:30.
Some such meaning, I think, also attaches to the Gen. 1:2.
The past tense "was" refers to the time before life developed in solid forms, on land and in air. (R).
... لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً...
that He might try you, which of you is best in conduct.
C1503. The Creation we see around us is not idle sport or play (in Hindi, Lila) or whim on the part of Allah. It is the medium through which our spiritual life is to develop, with such free-will as we have.
This life is our testing time.
...وَلَئِن قُلْتَ إِنَّكُم مَّبْعُوثُونَ مِن بَعْدِ الْمَوْتِ...
But if thou wert to say to them, "Ye shall indeed be raised up after death,"
...لَيَقُولَنَّ الَّذِينَ كَفَرُواْ إِنْ هَـذَا إِلاَّ سِحْرٌ مُّبِينٌ ﴿٧﴾
the Unbelievers would be sure to say, "This is nothing but obvious sorcery!"
C1504. The Unbelievers, who do not believe in a Future life, think all talk of it is like a sorcerer's talk, empty of reality. But in this they show their ignorance, and they are begging the question.
Other Versions:
11: 7
Asad And He it is who has created the heavens and the earth in six aeons; and [every since He has willed to create life,] the throne of His almightiness has rested upon water [note 10].
[God reminds you of your dependence on Him] in order to test you [and thus to make manifest] which of you is best in conduct. For thus it is; if [note 11] you say [unto men], “Behold, you shall be raised again after death!” – they who are bent on denying the truth are sure to answer, “This is clearly nothing but an enchanting delusion!” [note12]
Pickthall And He it is Who created the heavens and the earth in six Days and His Throne was upon the water that He might try you, which of you is best in conduct. Yet if thou (O Muhammad) sayest: Lo! ye will be raised again after death! those who disbelieve will surely say: This is naught but mere magic.
Yuksel He is the One who created the heavens and earth in six days, and His dominion was upon the water, and to test who from amongst you works the best. When you say, "You will be resurrected after death." those who rejected will say, "This is but clear magic!"*
Transliteration Wa huwal lazi khalaqas sama_wa_ti wal arda fi sittati ayya_miw wa ka_na 'arsyuhu_ 'alal ma_'i liyabluwakum ayyukum ahsanu 'amala_(n), wa la'in qulta innakum mabu'u_su_na mim ba'dil mauti layaqu_lannal lazina kafaru_ in ha_za_ illa_ sihrum mubin(un).
[[Asad’s note 10 – As regards my rendering of ‘ayyam’ (lit., “days”) as “aeons” and “arch as the “throne of [God’s] almightiness, see surah 7, note 43. The symbolic reference to “the throne of His almightiness resting upon water” would seem to point to the God-willed evolution of all life out of water – a fact clearly brought out by the Quran (see 21:30 and the corresponding note 39) and in modern times confirmed by biological research. …..My interpolation….of the phrase “ever since He has willed to create life” is in accordance with the views advanced by Rashid Rida in his lengthy commentary on this verse (Manar Xll, 16 ff).
note 11- The expression ‘la’in’ (lit., “indeed, if…”) appearing here as well as in each of the next three verses is meant to stress the typical – i.e.e, recurrent – character of the situation to which it refers. …..
Note 12 – The term ‘sihr’, which is often used in the sense of “sorcery” or “magic”, denotes, primarily, “the turning of something from its proper [i.e., natural] condition of being into another condition”…….]]
[[ Ali’s notes -
1501 See n. 1031 to vii. 54. (11.7)
1502 It is scientifically correct to say that all life was evolved out of the waters, and this statement also occurs in the Qur-an, xxi. 30. Some such meaning, I think, also attaches to the Gen. i. 2. The past tense "was" refers to the time before life developed in solid forms, on land and in air. (11.7)
1503 The Creation we see around us is not idle sport or play (in Hindi, Lila) or whim on the part of Allah. It is the medium through which our spiritual life is to develop, with such free-will as we have. This life is our testing time. (11.7)
1504 The Unbelievers, who do not believe in a Future life, think all talk of it is like a sorcerer's talk, empty of reality. But in this they show their ignorance, and they are begging the question. (11.7) ]]
* [[ Yuksel’s note - 011:007 The expression "six days" provide comparison. For instance, we learn that though the creation of galaxies took two days, the creation of earth to be habitable for life took four days
(41:10-12). In other words, the creation of earth started 13.7 billion x 4/6 years ago. As for time, the Quran informs us that it is relative (32:5 and 70:4). The earth was initially covered with water; lands emerged later.]]
41:10 He placed in it stabilizers from above it, and He blessed it and established its provisions in four equal days, to satisfy those who ask.
41:11 Then He settled to the heaven, while it was still gas, and He said to it, and to the earth: "Come willingly or unwillingly." They said, "We come willingly."*
41:12 Thus, He then made them into seven heavens in two days, and He inspired to every universe its affair. We adorned the lowest universe with lamps, and for protection. Such is the design of the Noble, the Knowledgeable.
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13. Surah Ar Ra'd
The Quranic Text & Ali’s Version:
اللّهُ
الَّذِي رَفَعَ
السَّمَاوَاتِ
بِغَيْرِ عَمَدٍ
تَرَوْنَهَا...
13: 2. Allah is He Who raised the heavens without any pillars that ye can see;
C1800. Should we construe the clause "that ye can see" to refer to "pillars" or "to the heavens"?
Either is admissible, but I prefer the former.
The heavens are supported on no pillars that we can see. What we see is the blue vault of heaven, but there are invisible forces or conditions created by Allah, which should impress us with His power and glory.
...ثُمَّ اسْتَوَى عَلَى الْعَرْشِ ...
is firmly established on the Throne (of Authority);
C1801. Cf. 10:3 , and n. 1386.
We must not think that anything came into being by itself or carries out its functions by itself. Allah is the Creator from Whom everything has its life and being and through Whom everything is maintained and supported, even though fixed laws are established for its regulation and government.
... وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ...
He has subjected the sun and the moon (to His law)!
...كُلٌّ يَجْرِي لأَجَلٍ مُّسَمًّى...
each one runs (its course) for a term appointed.
The "term appointed" limits the duration of their functioning: its ultimate return is to Allah, as its beginning proceeded from Allah.
...يُدَبِّرُ الأَمْرَ ...
He doth regulate affairs,
Where the laws of nature are fixed, and everything runs according to its appointed course, the government and regulation behind it is still that of Allah.
Where there is limited free will as in man, yet the ultimate source of man's faculties is Allah.
Allah cares for His creatures. He does not, as in the idea of polytheistic Greece, sit apart on Olympus, careless of His creatures.
... يُفَصِّلُ الآيَاتِ لَعَلَّكُم بِلِقَاء رَبِّكُمْ تُوقِنُونَ ﴿٢﴾
explaining the Signs in detail, that ye may believe with certainty in the meeting with your Lord.
C1803. One manifestation of His caring for His creatures, even where a limited amount of free-will is granted for their development, is that He is careful to explain His Signs both in nature and in express and detailed revelation through His Messengers, lest man should have any doubts whether he has to return ultimately to his Lord and account for all his actions during the "term appointed," when he was given some initiative by way of trial and preparation.
If man attends carefully to the Signs, he should have no doubt whatever.
Other Versions:
13:2
Asad It is God who has raised the heavens without any supports tht you can see and is established on the throne of His almightiness;
Pickthall Allah it is who raised up the heavens without visible supports, then mounted the Throne, and compelled the sun and the moon to be of service, each runneth unto an appointed term; He ordereth the course; He detaileth the revelations, that haply ye may be certain of the meeting with your Lord.
Transliteration Alla_hul lazi rafa'as sama_wa_ti bi gairi 'amadin taraunaha_ summa-stawa_ 'alal 'arsyi wa sakhkharasy syamsa wal qamar(a), kulluy yajri li ajalim musamma_(n), yudabbirul amra yufassilul a_ya_ti la'allakum biliqa_'i rabbikum tu_qinu_n(a).
Syamsa – sun, qamar - moon
Bi –gairi - without
Amadin – means pillars or structure which supports.
See Asad note
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20. Sura Taha
The Quranic Text & Ali’s Version:
الرَّحْمَنُ
عَلَى الْعَرْشِ
اسْتَوَى ﴿٥﴾
20: 5. (Allah) Most Gracious is firmly established on the throne (of authority).
If things seem to be wrong in our imperfect vision on this earth, we must remember Allah, Who encompasses all Creation and sits on the throne of Grace and Mercy, is in command, and our Faith tells us that all must be right.
Allah's authority is not like an authority on earth, which may be questioned, or which may not last. His authority is "firmly established".
Pickthall’s Version:
20: 5
Pickthall The Beneficent One, Who is established on the Throne
Transliteration Ar rahma_nu 'alal arsyis tawa_