2. [ al-Baqarah. Medina 87 ]
The Quranic Text & Ali’s Version:
إِنَّ
فِي خَلْقِ
السَّمَاوَاتِ
وَالأَرْضِ
وَاخْتِلاَفِ
اللَّيْلِ
وَالنَّهَارِ...
2: 164. Behold! In the creation of the heavens and the earth; in the alternation of the night and the day;
... وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ ...
in the sailing of the ships through the ocean for the profit of mankind;
... وَمَا أَنزَلَ اللّهُ مِنَ السَّمَاء مِن مَّاء فَأَحْيَا بِهِ الأرْضَ بَعْدَ مَوْتِهَا...
in the rain which Allah sends down from the skies, and the life which He gives therewith to an earth that is dead;
... وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ ...
in the beasts of all kinds that He scatters through the earth;
... وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخِّرِ بَيْنَ السَّمَاء وَالأَرْضِ...
in the change of the winds, and the clouds which they trail like their slaves between the sky and the earth;
... لآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ ﴿١٦٤﴾
(here) indeed are signs for a people that are wise.
C166. This magnificent Nature passage stands out like a hill in a landscape, enhancing the beauty of our view, and preparing us for the every-day laws and ordinances which follow.
Note its literary architecture. Allah is One and among His wondrous Signs is the unity of design in the widest diversity of Nature. The Signs are taken from the features of beauty, power, ad utility to man himself, and lead up to an appeal to Man’s own intelligence ad wisdom.
We begin with the glory of the heavens ad the earth, the wide spaces covered by man’s imagination, remote and yet so near to his own life. The most striking everyday phenomenon resulting from the interrelations of the heavens ad the earth is the alternation of day ad night, regular and yet changing in duration with the seasons ad the latitudes of our globe.
The night for rest, and the day for work; and we can think of the work in terms of nature’s beauty; the stately ships “flowing” (as the original text has it) across the seas, for communications ad merchandise as between men ad men. The seas thus serve us no less than land, and the give-and-take as between sea, sky, ad land, is further exemplified by the rain.
The rain leads to the fertility of the land, and here we are reminded of the contrast between Winter’s death of Nature ad her revivification in the Spring. Here we are reminded of agriculture ad the use we make of cattle ad all kinds of living creatures.
The word translated “beasts” has a wide meaning, including crawling creatures, insects, etc. - all contributing to the round of Nature’s operations.
This leads us on to the wonderful winds, the region of the air, which man is just beginning to explore ad navigate. The personified winds drive the clouds in the sky like “slaves.”
Here is another aspect of clouds besides that of giving rain. The fleecy clouds are things of sunset beauty; at midday they temper the glare of the sun; at all times they affect radiation ad other processes going on in the sky. So we come back to the sky, rounding off the argument, and correlating our life with the Will ad Power of Allah, if we had the wisdom to see!.
2: 164
Asad Verily, in the creation of the heavens and of the earth, and the succession of night and day: and in the ships that speed through the sea with what is useful to man: and in the waters which God sends down from the sky, giving life thereby to the earth after it had been lifeless, and causing all manner of living creatures to multiply thereon: and in the change of the winds, and the clouds that run their appointed courses between sky and earth: [in all this] there are messages indeed for people who use their reason.
Pickthall Lo! in the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's sovereignty) for people who have sense.
Transliteration Inna fi khalqis sama_wa_ti wal ardi wakhtila_fil laili wan naha_ri wal fulkil lati tajri fil bahri bima_yanfa'un na_sa wa ma_ anzalalla_hu minas sama_'i mim ma_'in fa ahya_ bihil arda ba'da mautiha_ wa bassa fiha_ min kulli da_bbah(tin), wa tasrifir riya_hi was saha_bil musakhkhari bainas sama_'i wal ardi la a_ya_til li qaumiy ya'qilu_n(a).
[ Asad’s note 130 This passage is one of the many in which the Quran appeals to “those who use their reason” to observe the daily wonders of nature, including the evidence of man’s own ingenuity (“the ships that speed upon the sea”), as so many indications of a conscious, creative Power pervading the universe. ]
[ Ruby’s note – The word “ayat” is used here the same term is used to denote a verse of the Quran or of another scripture meaning a “Message” or a “Sign”. It is important to note this because a message inscribed in the nature can be read and understood in the same way a verse can be read. Both convey the Messages of God in the same way. It is interesting the way the Quran use this term “ayat” to convey that God is speaking not only through the scriptures and revelations but He is also speaking or revealing the same way through nature and the reality. It is up to one’s reason and sincerity to receive that Message. Islam is proclaiming here that faith is based on “reason”. The reason that is exercised through humility, purity and sincerity in taking everything into account and in helping!
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3. [al-i-Imran, Medina 89 ]
The Quranic Text & Ali’s Version:
تُولِجُ
اللَّيْلَ فِي
الْنَّهَارِ
وَتُولِجُ
النَّهَارَ
فِي اللَّيْلِ...
3: 27. "Thou causest the Night to gain on the Day, and Thou causest the Day to gain on the Night;
C370. True in many senses.
In every twenty-four hours, night merges into day, and day into night, and there is no clear boundary between them.
In every solar year, the night gains on the day after the summer solstice, and the day gains on the night after the winter solstice.
But further, if light and darkness are viewed as symbols of;
a. knowledge and ignorance,
b. happiness and misery,
c. spiritual insight and spiritual blindness,
Allah's Plan or Will works here too as in the physical world, and in His hand is all Good.
...وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الَمَيَّتَ مِنَ الْحَيِّ...
Thou bringest the Living out of the Dead, and thou bringest the Dead out of the Living;
C371. We can interpret Dead and Living in even more senses than Day and Night: death physical, intellectual, emotional, spiritual.
Life and Death may also apply to collective, group, or national life. And who has ever solved the mystery of Life? But Faith refers it to Allah's Will and Plan.
...وَتَرْزُقُ مَن تَشَاء بِغَيْرِ حِسَابٍ ﴿٢٧﴾
and Thou givest sustenance to whom Thou pleasest without measure."
C372. Again true in all the senses suggested in the two previous notes. The only Eternal Reality is Allah. All else has its basis and sustenance in Him. Lest our little minds create fear out of "nicely calculated less or more", we are told at once that Allah's bounty is without measure or account.
إِنَّ
فِي خَلْقِ
السَّمَاوَاتِ
وَالأَرْضِ
وَاخْتِلاَفِ
اللَّيْلِ
وَالنَّهَارِ
...
3: 190. Behold! in the creation of the heavens and the earth, and the alternation of Night and Day,
C497. See 2:164.
The two items mentioned here are just brief symbols recalling the six or seven mentioned in the other passage. And those too are but brief symbols and reminders of the glorious majesty of Allah and His goodness to man.
... لآيَاتٍ لِّأُوْلِي الألْبَابِ ﴿١٩٠﴾
there are indeed Signs for men of understanding.
الَّذِينَ
يَذْكُرُونَ
اللّهَ قِيَامًا
وَقُعُودًا
وَعَلَىَ جُنُوبِهِمْ
...
3: 191. Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides,
C498. That is, in all postures, which again is symbolical of all circumstances, personal, social, economic, historical and other.
...وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ ...
and contemplate the (wonders of) creation in the heavens and the earth, (with the thought):
...رَبَّنَا مَا خَلَقْتَ هَذا بَاطِلاً ...
"Our Lord! not for naught hast thou created (all) this!
... سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ﴿١٩١﴾
Glory to thee! give us salvation from the penalty of the fire.
C499. It is the thought of Salvation that connects all these glories with man. Otherwise man would be a miserable, contemptible creature in these beauties and wonders of Nature. With his high destiny of Salvation he can be lifted even higher than these glories!
The Fire is a symbol of penalty. We pray for salvation from the penalty.
Other Versions:
3: 27
Pickthall Thou causest the night to pass into the day, and Thou causest the day to pass into the night. And Thou bringest forth the living from the dead, and Thou bringest forth the dead from the living. And Thou givest sustenance to whom Thou choosest, without stint.
Transliteration Tu_lijul laila fin naha_ri wa tu_lijun naha_ra fil laili wa tukhrijul hayya minal mayyiti wa tukhrijul mayyita minal hayyi wa tarzuqu man tasya_'u bi gairi hisa_b(in).
[ Ali’s notes - 370 True in many senses. In every twenty-four hours, night merges into day, and day into night, and there is no clear boundary between them. In every solar year, the night gains on the day after the summer solstice, and the day gains on the night after the winter solstice. But further, if light and darkness are viewed as symbols of (a) knowledge and ignorance, (b) happiness and misery, (c) spiritual insight and spiritual blindness, Allah's Plan or Will works here too as in the physical world, and in His hand is all Good. (3.27)
371 We can interpret Dead and Living in even more senses than Day and Night: death physical, intellectual, emotional, spiritual. Life and Death may also apply to collective, group, or national life. And who has ever solved the mystery of Life? But Faith refers it to Allah's Will and Plan. (3.27)
272 Verses 238-39 are parenthetical, introducing the subject of prayer in danger. This is more fully dealt with in iv. 101-03. (3.27) ]
3: 190
Asad Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed messages for all who are endowed with insight,
Pickthall Lo! In the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His sovereignty) for men of understanding,
Transliteration Inna fi khalqis sama_wa_ti wal ardi wakhtila_fil laili wan naha_ri la'a_ya_til li'ulil alba_b(i).
3: 191
Asad [and] who remember God when they stand, and when they sit, and when they lie down to sleep, and [thus] reflect on the creation of the heavens and the earth: ”O our Sustainer! You have not created this without meaning and purpose [note 147]. Limitless are you in your Glory! Keep us safe, then, from suffering through fire!
Pickthall Such as remember Allah, standing, sitting, and reclining, and consider the creation of the heavens and the earth, (and say): Our Lord! Thou createdst not this in vain. Glory be to Thee! Preserve us from the doom of Fire.
Transliteration Allazina yazkuru_nalla_ha qiya_maw wa qu'u_daw wa 'ala_ junu_bihim wa yatafakkaru_na fi khalqis sama_wa_ti wal ard(i), rabbana_ ma_ khalaqta ha_za_ ba_tila_(n), subha_naka fa qina_ 'za_ban na_r(i).
[ Asad’s note 147 Lit., “in vain” (batilan): see note 11 on 10:5]]
[[ Ali’s notes - 497 See ii. 164. The two items mentioned here are just brief symbols recalling the six or seven mentioned in the other passage. And those too are but brief symbols and reminders of the glorious majesty of Allah and His goodness to man. (3.190)
498 That is, in all postures, which again is symbolical of all circumstances, personal, social, economic, historical and other. (3.191)
499 It is the thought of Salvation that connects all these glories with man. Otherwise man would be a miserable, contemptible creature in these beauties and wonders of Nature. With his high destiny of Salvation he can be lifted even higher than these glories! (3.191)
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6. [al-Anam, Mecca 55 ]
The Quranic Text & Ali’s Version:
قُل
لِّمَن
مَّا
فِي
السَّمَاوَاتِ
وَالأَرْضِ...
6: 12. Say: "To whom belongeth all that is in the heavens and on earth?"
قُل لِلّهِ...
Say:
"To Allah.
كَتَبَ عَلَى نَفْسِهِ الرَّحْمَةَ ...
He hath inscribed for Himself (the rule of) Mercy
C844. History, travel, human experience, all prove the Mercy of Allah and the law that without it those who reject Truth tend to lose their own souls and destroy themselves.
... لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لاَ رَيْبَ فِيهِ...
that He will gather you together for the Day of Judgment, there is no doubt whatever.
...الَّذِينَ خَسِرُواْ أَنفُسَهُمْ فَهُمْ لاَ يُؤْمِنُونَ ﴿١٢﴾
It is they who have lost their own souls, that will not believe.
وَلَهُ
مَا
سَكَنَ
فِي
اللَّيْلِ
وَالنَّهَارِ
...
6: 13. "To Him belongeth all that dwelleth (or lurketh) in the night and the day.
C845. Sakan:
- to dwell;
- to rest, to be still, to stop (moving), to lurk;
- to be quiescent, as a letter which is not moved with a vowel.
If we imagine Night and Day to be places, and each to have (dwelling in them) things that are open and things that are concealed, things that move and things that are still, things that are sounded and things that are quiescent, we get some idea of the imagery implied.
The mystery of Time (which seems more abstract than Space) is thus explained and illustrated by the idea of Place or Space, which also is a notion and not a concrete thing.
But He Who has control of all these things is the one true Allah.
... وَهُوَ السَّمِيعُ الْعَلِيمُ ﴿١٣﴾
For He is the One Who heareth and knoweth all things.
C846. Throughout this section we have a sort of implied dialogue, of which one part is understood from the other part, which is expressed.
In verse 11, we might have an imagery objector saying: "Why go back to the past?"
The answer is:
"Well, travel through the world, and see whether it is not true that virtue and godliness exalt a nation, and the opposite are causes of ruin. Both the past and the present prove this."
In verse 12 the objector may say: "But you speak of God's power?"
The man of God replies:
"Yes, but Mercy is Allah's own attribute and knowledge and wisdom beyond what man can conceive."
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: 12
Asad Say: “Unto whom belongs all that is in the heavens and on earth?” Say: “Unto God, who has willed upon Himself the law of grace and mercy. [note 10]”
Pickthall Say: Unto whom belongeth whatsoever is in the heavens and the earth? Say: Unto Allah. He hath prescribed for Himself mercy, that He may bring you all together to a Day whereof there is no doubt. Those who ruin their own souls will not believe.
Transliteration Qul limam ma_ fis sama_wa_ti wal ard(i), qul lilla_h(i), kataba 'ala_ nafsihir rahmah(ta), layajma'annakum ila_ yaumil qiya_mati la_ raiba fih(i), allazina khasiru_ anfusahum fahum la_ yu'minu_n(a).
[[ Asad’s note 10 – The expression “God has willed upon Himself as a law” (kataba ‘ala nafsihi) occurs in the Quran only twice – here and in verse 54 of this surah – and in both instances with reference to His grace and mercy (rahmah); none of the other divine attributes has been similarly described. This exceptional quality of God’s grace and mercy is further stressed in 7:156 – “My grace overspreads everything” – and finds an echo in the authentic Tradition in which, according to the Prophet, God says of Himself, “Verily, My grace and mercy outstrips My wrath” (Bukhari and Muslim). ]]
6: 13
Asad Although His is all that dwells in the night and the day, and He alone is all-hearing, all-knowing.
Pickthall Unto Him belongeth whatsoever resteth in the night and the day. He is the Hearer, the Knower.
Transliteration Wa lahu_ ma_ sakana fil laili wan naha_r(i), wa huwas sami'ul 'alim(u).
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. [al-Araf, Mecca 39]
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!
Other Versions:
7: 54
Asad Verily, your Sustainer is God, who has created the heavens and earth in six aeons, and is established on the throne of His almightiness [note 43]. 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!
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’s note 43 - …..As regards the term “arsh” ….are unanimously of the opinion that its metaphorical use in the Quran is meant to express God’s absolute sway over all His creation. It is noteworthy that in all the seven instances where God is spoken of in the Quran as “established on the throne of His almightiness” (7:54, 10:3, 13:2, 20:5, 25:59, 32:4 and 57:4), this expression is connected with a declaration of His having created the universe.
–The word “yawm”, commonly translated as “day”-but rendered above as “eon”-is used in Arabic to denote any period, whether extremely long (“eon”) or extremely short (“moment”): its application to an earthly “day” of twenty four hours is only one of its many connotations. (Cf. in this respect note 26 above, where the meaning of “saah” – lit., “hour” – is explained.) ]]
[[ Ali’s notes - 1031 A sublime verse, comparable to the Throne Verse ii. 255. As for the Creation in six days, in xxii. 47, we are told that a Day in the sight of Allah is like a thousand years of our reckoning, and in lxx. 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. (7.54)
1032 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. (7.54)
(also see 10:3, 13:2, 20:5, 25:59, 32:4, and 57:4)
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10. [Yunus, Mecca 51]
The Quranic Text & Ali’s Version:
إِنَّ
فِي اخْتِلاَفِ
اللَّيْلِ
وَالنَّهَارِ
وَمَا خَلَقَ
اللّهُ فِي
السَّمَاوَاتِ
وَالأَرْضِ
لآيَاتٍ لِّقَوْمٍ
يَتَّقُونَ ﴿٦﴾
10: 6. Verily, in the alternation of the Night and the Day, and in all that Allah hath created, in the heavens and the earth, are Signs for those who fear Him.
C1394. Cf. 2:164.
هُوَ الَّذِي
جَعَلَ لَكُمُ
اللَّيْلَ
لِتَسْكُنُواْ
فِيهِ وَالنَّهَارَ
مُبْصِرًا...
10: 67. He it is that hath made you the night that ye may rest therein, and the Day to make things visible (to you).
C1454. Our physical life -and our higher life in so far as it is linked with the physical- is sustained by the alternation of rest and activity, and the fit environment for this alternation is the succession of Nights and Days in our physical world. The Day makes the things "visible to us-" a beautiful symbol, not only of the physical work for which we go about by day, but of the higher activities which are fitly associated with seeing, perception and enquiry.
Intuition (insight) is a little out of that circle because that may come by night, when our other faculties are resting.
...إِنَّ فِي ذَلِكَ لآيَاتٍ لِّقَوْمٍ يَسْمَعُونَ ﴿٦٧﴾
Verily in this are Signs for those who listen (to His Message).
Asad’s Version:
10: 6 for, verily, in the alternating of night and day, and in all that God has created in the heavens and on earth there are messages indeed for people who are conscious of Him
Pickthall’s Version:
10: 67
Pickthall He it is who hath appointed for you the night that ye should rest therein and the day giving sight. Lo! herein verily are portents for a folk that heed.
Transliteration Huwal lazi ja'ala lakumul laila litaskunu_ fihi wan naha_ra mubsira_(n), inna fi za_lika la a_ya_til li qaumiy yasma'u_n(a).
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13. [ar-R’ad, Medina 96]
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).
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. Surah Ibrahim
The Quranic Text & Ali’s Version:
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: 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).
[Asad note: Almost all classical commentators agree that God’s having made the natural phenomena “subservient” to man is a metaphor [majaz] of His having enabled man to derive lasting benefit from them: hence my explanatory interpolations, In the same sense the night and the day are spoken of in 10:67, 27:86, or 40:61 as having been “made for you”…..]
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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),
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17.[ al-Israa, Mecca 50]
The Quranic Text & Ali’s Version:
وَجَعَلْنَا
اللَّيْلَ
وَالنَّهَارَ
آيَتَيْنِ...
17: 12. We have made the Night and the Day as two (of Our) Signs:
C2185. If we were to cry when it is night, we shall look foolish when it is day; for the night is but a preparation for the day: perhaps, as the last verse says, we pray for the day when we want rest for the night.
Both are Signs from Allah.
Darkness and light stand for
- ignorance and
- knowledge.
"Where ignorance is bliss, its folly to be wise."
Darkness and light may also stand for
- shadow and sunshine,
- sorrow and joy:
both may be for our development.
...فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً...
the Sign of the Night have We obscured, while the Sign of the day We have made to enlighten you;
...لِتَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ وَلِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ...
that ye may seek Bounty from your Lord, and that ye may know the number and count of the years:
C2186. By the physical light we see physical facts. And this physical gift of Allah is good for us in two ways:
1. we can arrange for our livelihood, or we can attain the knowledge of the physical sciences and gain some control over the physical forces of nature; and
2. the daily rising and setting of the sun gives us the computation of days and years, for the physical natural year is the solar year. But there is spiritual light even more precious; by it we can similarly attain two objects, viz,
- our spiritual livelihood and knowledge, and
- our computation of the stages we reach in our spiritual years.
Let us be patient and seek everything as from Allah - in joy and in sorrow, in knowledge and in want of knowledge of those things which are above us.
Let us rejoice in what Allah has given us, and not be impatient about those things which He in His wisdom has thought fit to withhold from us. But all things should be sought and striven for under the guidance of the All-Knowing Allah.
...وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلاً ﴿١٢﴾
all things have We explained in detail.
Other Versions:
17: 12
Pickthall And we appoint the night and the day two portents. Then We make dark the portent of the night, and We make the portent of the day sight- giving, that ye may seek bounty from your Lord, and that ye may know the computation of the years, and the reckoning; and everything have We expounded with a clear expounding.
Yuksel We made the night and the day as two signs, so We erased the sign of night and We made the sign of day manifest, that you may seek bounty from your Lord, and that you may know the number of the years and the count. Everything We have detailed meticulously.
Transliteration Wa ja'alnal laila wan naha_ra a_yataini fa mahauna_ a_yatal laili wa ja'alna_a a_yatan naha_ri mubsiratal li tabtagu_ fadlam mir rabbikum wa lita'lamu_ 'adadas sinina wal hisa_b(a), wa kulla syai'in fassalna_hu tafsila_(n).
[[ Ali’s notes - 2186 By the physical light we see physical facts. And this physical gift of Allah is good for us in two ways: (1) we can arrange for our livelihood, or we can attain the knowledge of the physical sciences and gain some control over the physical forces of nature; and (2) the daily rising and setting of the sun gives us the computation of days and years, for the physical natural year is the solar year. (17.12)]]
[[ Ruby’s note – This verse may have both allegorical and straight meanings: the metaphor of night-day for hidden and manifest or ignorance and enlightenment is there as well as the straight forward meaning of computation of time, understanding the universe etc are also there.]]
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22. Sura al-Hajj
The Quranic Text & Ali’s Version:
ذَلِكَ
بِأَنَّ
اللَّهَ يُولِجُ
اللَّيْلَ فِي
النَّهَارِ
وَيُولِجُ
النَّهَارَ
فِي اللَّيْلِ...
22: 61. That is because Allah merges Night into Day, and He merges Day into Night,
...وَأَنَّ اللَّهَ سَمِيعٌ بَصِيرٌ ﴿٦١﴾
and verily it is Allah Who hears and sees (all things).
C2841. To some it may appear strange or even irreconcilable that Allah should be both Merciful and Just; that He should both protect His devotees and yet ask for their self- sacrifice- that he should command them to return good for evil, and yet permit retaliation under certain restrictions.
But such thoughts are short-sighted.
Do they not see many inconsistencies in all Life, all Nature, and all Creation?
Why, even in such simple phenomena as Night and Day, the one merges into the other, and no one can tell when precisely the one begins and the other ends.
Yet we can see in a rough sort of way that the one gives rest and the other activity, that the one reveals the beauties of the starry heavens and the other the splendour of the sun.
In countless ways we can see there the wisdom and the fine artistry of Allah. And there are subtle nuances and merging in nature that our intelligence can hardly penetrate. Now human life and human relations are far more complicated, and it is Allah alone Who can see all the subtle distinctions and hear the cries of all His creatures, in a world which Tennyson described as "red in tooth and claw".
Asad’s Version:
22:61
Thus it is, because God [is almighty 75 - the One who] makes the night grow longer by
shortening the day, and makes the day grow longer by shortening the night; and because God
is all-hearing, all-seeing.™
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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