2. [al-Baqarah, Medina 189 ]
The Quranic Text & Ali’s Version:
يَسْأَلُونَكَ
عَنِ الأهِلَّةِ...
2: 189. They ask thee concerning the new moons.
C202. There were many superstitions connected with the New Moon, as there are to the present day. We are told to disregard such superstitions.
As a measure of time, where the lunar calendar is used, the New Moon is one great sign, for which people watch with eagerness. Muslim festivals, including the Pilgrimage, are fixed by the appearance of the New Moon.
The Arabs, among other superstitions, had one which made them enter their houses by the back door during or after the Pilgrimage. This is disapproved, for there is no virtue in any such artificial restrictions. All virtue proceeds from the love and fear of Allah.
... قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ...
Say: they are but signs to mark fixed periods of time in (the affairs of) men, and for pilgrimage.
... وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوْاْ الْبُيُوتَ مِن ظُهُورِهَا وَلَـكِنَّ الْبِرَّ مَنِ اتَّقَى ...
It is no virtue if ye enter your houses from the back; it is virtue if ye fear Allah.
... وَأْتُواْ الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ ﴿١٨٩﴾
Enter houses through the proper doors, and fear Allah, that ye may prosper.
C203. This is a Muslim proverb now, and much might be written about its manifold meanings. A few may be noted here.
- If you enter a society, respect its manners and customs.
- If you want to achieve an object honorably, go about it openly and not "by a backdoor".
- Do not beat about the bush. If you wish success in an undertaking, provide all the necessary instruments for it.
The subject of the New Moon provides a good transition between the Ramadan fast, which begins and ends with the New Moon, the Pilgrimage, whose ten days commence with the New Moon, and the War which Islam had to wage in self-defence against the Pagans, who wanted to exclude them from the Pilgrimage after they had driven them out of the house and home.
2: 189
Asad They will ask thee about the new moon. Say: “They indicate the periods for [various doings of] mankind, including the pilgrimage.” [note 165]. However, piety does not consist in your entering houses from the rear, [ all it were,] but truly pious is he who is conscious of God [note 166]. Hence, enter houses through their doors, and remain conscious of God, so that you might attain to a happy state.
Pickthall They ask thee, (O Muhammad), of new moons. Say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who ward off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful
Transliteration Yas'alu_naka 'anil ahillah(ti), qul hiya mawa_qitu linna_si wal hajj(i), wa laisal birru bi anta'tul buyu_ta min zuhu_riha_ wa la_kinnal birra manit taqa_, wa'tul buyu_ta min abwa_biha_, wattaqulla_ha la'allakum tuflihu_n(a).
[Ruby’s notes – 1. Lunar phases are given as a measure of period for human activities and sacred duties.
2. Here again the Quran is placing the intent or purpose of an action as the quintessence of faith. Rituals have no meaning if the right purpose is not achieved. Rigorous rites and rituals should be taken only in light of their purpose, if due to a circumstance or a mindset change of a people or culture at different time, if a particular ritual fails to achieve its objective, it should be discarded or adjusted. This is what the Quran is qualifying again and again regarding performance of a ritual with this kind of injunctions. A believer then must be aware about the final responsibility of serving the purpose at all times in all circumstances. And that is the most important message here. ]
[Asad’s note 165 – The reference, at this stage, to lunar months arises from the fact the observance of several of the religious obligations instituted by Islam – like the fast of Ramadan, or the pilgrimage to Mecca (which is dealt with in verses 196-203) – is based on the lunar calendar, in which the months rotate through the seasons of the solar year. This fixation on the lunar calendar results in a continuous variation of the seasonal circumstances in which those religious observances are performed ……………periodical increase and the decrease of the hardship involved. In addition………by lunar months has a bearing on the tide and ebb of the oceans, as well as on human physiology (e.g., a woman’s courses – a subject dealt with later on this surah).]
[ Ali’s notes - 202 There were many superstitions connected with the New Moon, as there are to the present day. We are told to disregard such superstitions. As a measure of time, where the lunar calendar is used, the New Moon is one great sign, for which people watch with eagerness. Muslim festivals, including the Pilgrimage, are fixed by the appearance of the New Moon. The Arabs, among other superstitions, had one which made them enter their houses by the back door during or after the Pilgrimage. This is disapproved, for there is no virtue in any such artificial restrictions. All virtue proceeds from the love and fear of God. (2.189)
203 This is a Muslim proverb now, and much might be written about its manifold meanings. A few may be notes here. (1) If you enter a society, respect its manners and customs. (2) If you want to achieve an object honourably, go about it openly and not "by a backdoor". (3) Do not beat about the bush. (4) If you wish success in an undertaking, provide all the necessary instruments for it. (2.189)
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6. [al-Anam, Cattle, Mecca 55]
The Quranic Text & Ali’s Version:
فَالِقُ
الإِصْبَاحِ
وَجَعَلَ
اللَّيْلَ
سَكَنًا
وَالشَّمْسَ
وَالْقَمَرَ
حُسْبَانًا...
6: 96. He it is that cleaveth the daybreak (from the dark):
He makes the night for rest and tranquility, and the sun and moon for the reckoning (of time):
...ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ﴿٩٦﴾
such is the judgment and ordering of (Him), the Exalted in Power, the Omniscient.
C921. The night, the day, the sun, the moon, -the great astronomical universe of Allah. How far, and yet how near to us!
Allah's universe is boundless, and we can barely comprehend even its relations to us. But this last we must try to do if we want to be numbered with "the people who know".
Taqdir: Cf. 6:91 and n. 909, and 4:149 and n. 655.
Other Versions:
6: 96
Asad [He is] the One who causes the dawn to break; and He has made the night to be [a source of] stillness, and the sun and the moon to run their appointed courses [note 81]: [all] this is laid down by the will of the Almighty, the All-knowing.
Pickthall He is the Cleaver of the Daybreak, and He hath appointed the night for stillness, and the sun and the moon for reckoning. That is the measuring of the Mighty, the Wise.
Transliteration Fa_liqul isba_h(i), wa ja'alal laila sakanaw wasy syamsa wal qamara husba_na_(n), za_lika taqdirul 'azizil'alim(i).
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7. Sura 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!
Asad’s Version:
7: 54 Verily, your Sustainer is God, who has created the heavens and the earth in six aeons, and is established on the throne of His almightiness. He covers the day with the night in swift pursuit, with the sun and the moon and the stars subservient to His command: oh, verily, His is all creation and all command. Hallowed is God, the Sustainer of all the worlds!
(also see 10:3, 13:2, 20:5, 25:59, 32:4, and 57:4)
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10. Surah Yunus
The Quranic Text & Ali’s Version:
هُوَ
الَّذِي جَعَلَ
الشَّمْسَ
ضِيَاء وَالْقَمَرَ
نُورًا...
10: 5. It is He Who made the sun to be a shining glory and the moon to be a light (of beauty),
C1391. The fitting epithet for the sun is dhia, "splendour and glory of brightness", and for the moon is "a light" (of beauty), the cool light that illuminates and helps in the darkness of the night.
But the sun and moon also measure time. The simplest observation can keep pace with the true lunar months and lunar years, which are all that is required by a pastoral people.
For agriculture solar years are required, as they indicate the changes of the seasons, but ordinary solar years are never exact; even the solar year of 3651/4 days requires correction by advanced astronomical calculation.
...وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ...
and measured out stages for her: that ye might know the number of years and the count (of time).
...مَا خَلَقَ اللّهُ ذَلِكَ إِلاَّ بِالْحَقِّ...
Nowise did Allah create this but in truth and righteousness.
C1392. Everything in Allah's creation has use and purpose, and fits into a Design. It is true in every sense of the word and it is good and just.
It is not merely a matter of sport or freak (21:16). Though so varied, it proclaims Allah's Unity; though a limited free-will is granted to creatures, the results of evil (which is rebellion) are neutralized and harmony is restored. Cf. 3:191.
...يُفَصِّلُ الآيَاتِ لِقَوْمٍ يَعْلَمُونَ ﴿٥﴾
(Thus) doth He explain his Signs in detail, for those who understand.
C1393. Cf. 9:11.
Asad’s Version:
10: 5 He it is who has made the sun a [source of ] radiant light and the moon a light [reflected], and has determined for it phases so that you might know how to compute the years and to measure. None of this has God created without [an inner] truth.
Pickthall’s Version:
10:5 He it is who appointed the sun a splendor and the moon a light, and measured for her stages, that ye might know the number of the years, and the reckoning. Allah created not (all) that save in truth. He detaileth the revelations for people who have knowledge.
Transliteration Huwal lazi ja'alasy syamsa diya_'aw wal qamara nu_raw wa qaddarahu_ mana_zila lita'lamu_ 'adadas sinina wal hisa_b(a), ma_ khalaqalla_hu za_lika illa_ bil haqq(i), yufassilul a_ya_ti li qaumiy ya'lamu_n(a).
[[[……That the verb yuiduhu (He brings him forth a new) refers here to the individual resurrection of human beings obvious form the sequence. The noun Khalq primarily denotes “creation” (i.e., the bringing into being of something that did not exist before);
subsequently, it denotes the result or object of creation, i.e., a “created beings”; finally, it is used in the sense of “man” in the generic connotation of this word, i.e, “mankind”.]
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16. Sura al-Nahl
The Quranic Text & Ali’s Version:
وَسَخَّرَ
لَكُمُ اللَّيْلَ
وَالْنَّهَارَ
وَالشَّمْسَ
وَالْقَمَرَ...
16: 12. He has made subject to you the Night and the Day;
the Sun and the Moon;
C2031. The Night and the Day are caused by astronomical rotations.
What is important for man to note is how Allah has given intelligence to man to make use of this alternation for work and rest;
how man can, as soon as he rises from the primitive stage, get over their inequalities by artificial illuminants, such as vegetable or mineral oils, coal, gas, or electricity, which ultimately are derived from the stored-up energy of the sun;
how the sun's heat can be tempered by various artificial means and can be stored up for use by man as required, how man can be independent of the tides caused by the moon and the sun, which formerly controlled navigation, but which no longer stand in man's way, with his artificial harbours and great sea-going ships, how navigation was formerly subject to direct observation of the Polar Star and other stars, but how the magnetic needle and charts have now completely altered the position, and man can calculate and to a certain extent control magnetic variations, etc.
In such ways the sun, the moon, and the stars themselves become useful servants to him, all by Allah's gift and His Command, without which there would have been no laws governing them and no intelligence to make use of them.
... وَالْنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ...
and the Stars are in subjection by His Command:
... إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ ﴿١٢﴾
verily in this are Signs for men who are wise.
Other Versions:
16: 12
Asad And He has made the night and the day and the sun and the moon subservient to you; and all the stars are subservient to His command: in this, behold, there are messages indeed for people who use their reason!
Pickthall And he hath constrained the night and the day and the sun and the moon to be of service unto you, and the stars are made subservient by His command. Lo! herein indeed are portents for people who have sense.
Transliteration Wa sakhkhara lakummul laila wan naha_r(a), wasy syamsa wal qamar(a), wan nuju_mu musakhkhara_tum bi amrih(i), inna fi za_lika la a_ya_til liqaumiy ya'qilu_n(a),
[Asad note 9: see 14:33…]
[Ruby’s note: It is extremely important to note how the two ideas are dealt here: the first is regarding the day-night-sun-moon are subservient to human. Because they are related to the Solar System where human live. However when God is talking about stars, He is simply saying that these are under His command, and not particularly subservient to or created to serve human existence. ]
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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.
وَهُوَ
الَّذِي مَدَّ
الأَرْضَ وَجَعَلَ
فِيهَا رَوَاسِيَ
وَأَنْهَارًا...
13: 3. And it is He Who spread out the earth, and set thereon mountains standing firm, and (flowing) rivers:
...وَمِن كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ...
and fruit of every kind He made in pairs, two and two:
C1804. I think that this refers to sex in plants, and I see M Pickthalls has translated accordingly.
Plants like animals have their reproductive apparatus, -male stamens and female pistils. In most cases the same flower combines both stamens and pistils, but in some cases these organs are specialized in separate flowers, and in some cases, even in separate trees. The date-palm of Arabia and the Papaya of India, are instances of fruit trees which are unisexual.
...يُغْشِي اللَّيْلَ النَّهَارَ...
He draweth the Night as a veil o'er the Day.
C1805. Cf. 7:54 and n. 1032. The whole passage there may be compared with the whole passage here.
Both their similarity and their variation show how closely reasoned each argument is, with expressions exactly appropriate to each occasion.
...إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ ﴿٣﴾
Behold, verily in these things there are Signs for those who consider!
Other Versions:
13: 2
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.
Yuksel God, Who raised the skies without any pillars that you can see, then He established the authority, and He commissioned the sun and the moon; each running to a fixed destiny. He manages all affairs, and He details the signs so that you will be aware 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.
13: 3
Pickthall And He it is who spread out the earth and placed therein firm hills and flowing streams, and of all fruits be placed therein two spouses (male and female). He covereth the night with the day. Lo! herein verily are portents for people who take thought.
Yuksel He is the One who stretched out the land, made in it stabilizers and rivers, and from every fruit He made a pair of two; the night covers the day. In that are signs for a people who will think.
Transliteration Wa huwal lazi maddal arda wa ja'ala fiha_ rawa_siya wa anha_ra_(n), wa min kullis samara_ti ja'ala fiha_ zaujaini-snaini yugsyil lailan naha_r(a), inna fi za_lika la a_ya_til liqaumiy yatafakkaru_n(a).
[[Ali’s notes - 1800 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. (13.2)
1801 Cf. x. 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. The "term appointed" limits the duration of their functioning: its ultimate return is to Allah, as its beginning proceeded from Allah. (13.2)
1802 Cf. x. 31, n. 1425. 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. (13.2)
1803 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. (13.2)
1804 I think that this refers to sex in plants, and I see M.P. has translated accordingly. Plants like animals have their reproductive apparatus,-male stamens and female pistils. In most cases the same flower combines both stamens and pistils, but in some cases these organs are specialised in separate flowers, and in some cases, even in separate trees. The date-palm of Arabia and the Papaiya of India, are instances of fruit trees which are uni-sexual. (13.3)
1805 Cf. vii. 54 and n. 1032. The whole passage there may be compared with the whole passage here. Both their similarity and their variation show how closely reasoned each argument is, with expressions exactly appropriate to each occasion. (13.3) ]]
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14. [Ibrahim, Mecca 72]
The Quranic Text & Ali’s Version:
اللّهُ الَّذِي
خَلَقَ السَّمَاوَاتِ
وَالأَرْضَ...
14: 32. It is Allah Who hath created the heavens and the earth
...وَأَنزَلَ مِنَ السَّمَاء مَاء فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ...
and sendeth down rain from the skies, and with it bringeth out fruits wherewith to feed you;
...وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ...
it is He Who hath made the ships subject to you, that they may sail through the sea by His command;
...وَسَخَّرَ لَكُمُ الأَنْهَارَ ﴿٣٢﴾
and the rivers (also) hath He made subject to you.
C1908. We must realise that behind all our strength, skill, and intelligence there is the power and goodness of Allah, Who gave us all these things. Man can understand and control the forces of nature so as to bring them to his own service: he can only do so, because
- he has got these gifts from Allah, and
- Allah has fixed definite laws in nature, of which he can take advantage by Allah's command and permission.
He has been made Vicegerent on earth (2:30);
Allah commanded the highest creatures to bow down to Adam (2:34).
Man, by Allah's command, can use rain to produce food for himself; make ships to sail the seas; use rivers as highways, and cut canals for traffic and irrigation.
Not only this, but even the heavenly bodies can (by Allah's command) contribute to his needs (see next verse).
وَسَخَّر
لَكُمُ الشَّمْسَ
وَالْقَمَرَ
دَآئِبَينَ...
14: 33. And He hath made subject to you the sun and the moon, both diligently pursuing their courses:
C1909. The sun gives out heat, which is the source of all life and energy on this planet, and produces the seasons of the year, by utilizing which man can supply his needs, not only material, but immaterial in the shape of light, health, and other blessings.
The sun and the moon together produce tides, and are responsible for atmospheric changes which are of the highest importance in the life of man.
The succession of Day and Night is due to the apparent daily course of the sun through the skies; and the cool light of the moon performs other services different from those of warm day-light.
Because there are laws here, which man can understand and calculate, he can use all such things for his own service, and in that sense the heavenly bodies are themselves made subject to him by Allah's command.
...وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ ﴿٣٣﴾
and the Night and the Day hath He (also) made subject you.
Pickthall’s Version:
14: 32
Pickthall Allah is He Who created the heavens and the earth, and cause water to descend from the sky, thereby producing fruits as food for you, and make the ships to be of service unto you, that they may run upon the sea at His command, and hath made of service unto you the rivers;
Transliteration Alla_hul lazi khalaqas sama_wa_ti wal arda wa anzala minas sama_'i ma_'an fa akhraja bihi minas samara_ti rizqal lakum, wa sakhkhara lakumul fulka litajriya fil bahri bi amrih(i), wa sakhkhara lakumul anha_r(a).
14: 33
Pickthall And maketh the sun and the moon, constant in their courses, to be of service unto you, and hath made of service unto you the night and the day.
Transliteration Wa sakhkhara lakumusy syamsa wal qamara da_'ibain(i), wa sakhkhara lakumul laila wan naha_r(a).
1908 We must realise that behind all our strength, skill, and intelligence there is the power and goodness of Allah, Who gave us all these things. Man can understand and control the forces of nature so as to bring them to his own service: he can only do so, because (1) he has got these gifts from Allah, and (2) Allah has fixed definite laws in nature, of which he can take advantage by Allah's command and permission. He has been made Vicegerent on earth (ii. 30); Allah commanded the highest creatures to bow down to Adam (ii. 34). Man, by Allah's command, can use rain to produce food for himself; make ships to sail the seas; use rivers as highways, and cut canals for traffic and irrigation. Not only this, but even the heavenly bodies can (by Allah's command) contribute to his needs (see next verse). (14.32)
1909 The sun gives out heat, which is the source of all life and energy on this planet, and produces the seasons of the year, by utilising which man can supply his needs, not only material, but immaterial in the shape of light, health, and other blessings. The sun and the moon together produce tides, and are responsible for atmospheric changes which are of the highest importance in the life of man. The succession of Day and Night is due to the apparent daily course of the sun through the skies; and the cool light of the moon performs other services different from those of warm day-light. Because there are laws here, which man can understand and calculate, he can use all such things for his own service, and in that sense the heavenly bodies are themselves made subject to him by Allah's command. (14.33)
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16. [an-Nahl, Mecca 70]
The Quranic Text & Ali’s Version:
وَسَخَّرَ
لَكُمُ اللَّيْلَ
وَالْنَّهَارَ
وَالشَّمْسَ
وَالْقَمَرَ...
16: 12. He has made subject to you the Night and the Day;
the Sun and the Moon;
C2031. The Night and the Day are caused by astronomical rotations.
What is important for man to note is how Allah has given intelligence to man to make use of this alternation for work and rest;
how man can, as soon as he rises from the primitive stage, get over their inequalities by artificial illuminants, such as vegetable or mineral oils, coal, gas, or electricity, which ultimately are derived from the stored-up energy of the sun;
how the sun's heat can be tempered by various artificial means and can be stored up for use by man as required, how man can be independent of the tides caused by the moon and the sun, which formerly controlled navigation, but which no longer stand in man's way, with his artificial harbours and great sea-going ships, how navigation was formerly subject to direct observation of the Polar Star and other stars, but how the magnetic needle and charts have now completely altered the position, and man can calculate and to a certain extent control magnetic variations, etc.
In such ways the sun, the moon, and the stars themselves become useful servants to him, all by Allah's gift and His Command, without which there would have been no laws governing them and no intelligence to make use of them.
... وَالْنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ...
and the Stars are in subjection by His Command:
... إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ ﴿١٢﴾
verily in this are Signs for men who are wise.
Pickthall’s Version:
16: 12
Pickthall And he hath constrained the night and the day and the sun and the moon to be of service unto you, and the stars are made subservient by His command. Lo! herein indeed are portents for people who have sense.
Transliteration Wa sakhkhara lakummul laila wan naha_r(a), wasy syamsa wal qamar(a), wan nuju_mu musakhkhara_tum bi amrih(i), inna fi za_lika la a_ya_til liqaumiy ya'qilu_n(a),
==================================
21. [al-Anbiyaa, Mecca 73]
The Quranic Text & Ali’s Version:
وَهُوَ
الَّذِي خَلَقَ
اللَّيْلَ
وَالنَّهَارَ
وَالشَّمْسَ
وَالْقَمَرَ...
21: 33. It is He Who created the Night and the Day, and the sun and the moon:
...كُلٌّ فِي فَلَكٍ يَسْبَحُونَ ﴿٣٣﴾
all (the celestial bodies) swim along, each in its rounded course.
C2695. 1 have indicated, unlike most translators, the metaphor of swimming implied in the original words: how beautiful it is to contemplate the heavenly bodies swimming through space (or ether) in their rounded courses before our gaze!
Other Versions:
21: 33
Asad and [fail to see that] it is He who has created the night and the day and the sun and the moon - all of them floating through space !
Pickthall And He it is Who created the night and the day, and the sun and the moon. They float, each in an orbit.
Transliteration Wa huwal lazi halaqal laila wan naha_ra was samsa wal qamar kul lun fi falakiy yasbahu_n
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25. [al-Furqan, Mecca 42]
The Quranic Text & Ali’s Version:
تَبَارَكَ
الَّذِي
جَعَلَ فِي
السَّمَاء
بُرُوجًا وَجَعَلَ
فِيهَا سِرَاجًا
وَقَمَرًا
مُّنِيرًا
﴿٦١﴾
25:61. Blessed is He Who made Constellations in the skies, and placed therein a Lamp and a Moon giving light;
C3121. The glorious Lamp of the skies is the Sun; and next to him is the Moon, which gives borrowed light.
The Constellations of course include the Signs of the Zodiac, which mark the path of the planets in the heavens.
وَهُوَ
الَّذِي جَعَلَ
اللَّيْلَ
وَالنَّهَارَ
خِلْفَةً...
25:62. And it is He Who made the Night and the Day to follow each other:
... لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا ﴿٦٢﴾
for such as have the will to celebrate His praises or to show their gratitude.
C3122. The scenes of the phenomenal world are Signs of the Self-Revelation of Allah, for those who understand and who have the will to merge their wills in His. This they do;
- by praising Him, which means understanding something of His nature, and
- by gratitude to Him, which means carrying out His Will, and doing good to their fellow-creatures.
These two attitudes of mind and heart give rise to various consequences in their lives, which are detailed in the following verse.
Asad’s Version:
25:61
HALLOWED is He who has set up in the skies great constellations, and has placed among them a [radiant] lamp and a light-giving moon. 48
(25:62) And He it is who causes the night and the day to succeed one another, [revealing Himself in His works] unto him who has the will to
take thought - that is," has the will to be grateful.
[[ Asad’s note - 48 See 10:5, where the sun if spoken of as "a (source of) radiant light", explained in the corresponding note 10. For my rendering of buruj as "great constellations", see note 15 on 15:16. ]]