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!
Pickthall’s Version:
7: 54
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).
[[ Ali’s note - 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) ]]
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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.
10: 3
Asad 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, governing all that exists. There is none that could intercede with Him unless He grants leave therefore. Thus is God, your Sustainer: worship therefore, Him [alone]: will you not, then, keep this in mind?
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).
[[ Ali’s notes - 1385 See note 1031 to vii. 54. (10.3)
1386 Istawa, with the preposition ila after it, means He turned to or He directed Himself by His will to as in ii-29. With the preposition 'ala after it, as here and in vii. 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 recognized; (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. He (4) 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. (10.3)
1387 Cf. vi. 80. (10.3) ]]
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11. [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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[[ Yuksel’s note - 041:009-10 Each "day" of creation represents a period of time. According to the Quran, time is relative (32:5; 70:4). While the creation of earth took two units of time, the creation and evolution of all conditions for and stages of life took four units. This temporal comparison highlights the importance of the ecological system on planet earth. The conjunction between fragments in this verse is Wa (and), thus implying not a sequence of separate events, but overlapping series of events. See 7:69; 25:59; 32:4; 50:38; 57:4.
Though the Bible contains some of the original revelations, Ezra and other Jewish scholars inserted into it many of their misunderstandings, comments, desires and ignorance (2:59). The Biblical account of the creation of the universe does not match scientific evidence. For instance, Genesis 1:1-2 informs us that the first stage of the universe started with the creation of water. Another example of external inconsistency is the creation of plants on earth before the creation of the sun (Genesis 1:11-14).
The order of creation in the Bible is given in detail in its first book, which partially contradicts modern scientific findings: First day, light and darkness (Genesis 1:3-5), Second day, atmosphere, and waters (Genesis 1:6-8), Third day, land and making it fruitful (Genesis 1:9-13), Fourth day, sun, moon, and stars (Genesis 1:14-19), Fifth day, birds, insects, and fishes (Genesis 1:20-23), Sixth day, land animals, and man (Genesis 1:24,28).
The Bible also contains internal inconsistencies. For instance, a comparative reading of chapter 1 and chapter 2 of Genesis will show that, most likely, the two chapters were authored by at least two different people who had different ideas about how the universe was created.
Only through scientific evidence, which supports the Quranic version of creation, can we sort out the discrepancies in the Bible. Trees were created before man was (Genesis 1:11-12,26-27) versus man was created before trees were (Genesis 2:4-9). Birds were created before man was (Genesis 1:11-12, 26-27) versus man was created before birds were (Genesis 2:7,19). Animals were created before man was (Genesis 1:24-27) versus man was created before animals were (Genesis 2:7,19).
041:011 Time, space, matter, and everything in the universe, are muslims following the laws issued by their Creator. This verse also informs us about the early stage of the universe after the Big Bang (21:30). ]]
[[ Yuksel - The Big Bang; Motion and Stability
21:30 Did those who reject not see that the heavens and the earth were one mass and We tore them apart? That We made from the water everything that lives. Will they not acknowledge?*
21:31 We made on the earth stabilizers so that it would not tumble with you, and We made in it wide paths that they may be guided.
21:32 We made the sky a protective ceiling. Yet they are turning away from Our signs!*
21:33 He is the One who created the night and the day, and the sun and the moon, each swimming in an orbit.*
[[Yuksel’s notes - 021:030 The creation of the universe from a singularity about 13.7 billion years ago with a Big Bang has been supported by many scientific observations and calculations since the beginning of the early 20th century. The Quran stated this fact unequivocally 14 centuries before. Furthermore, the Quran supports the closed model of the universe (51:47). We are also informed that the early stage of the universe was gas (41:11). The vitality of water for carbon-based biological life is evident. See 4:82.
021:032 If the word sama refers to space, then we should reflect on the force of gravity and counter forces that keep billions of galaxies containing billions of stars and planets in harmonious motion in space. If the word refers to the atmosphere, then we may understand it as the transparent blanket that protects us from extreme heat and cold, a transparent armor that protects us from meteorites, and a transparent filter that protects us from harmful rays. The iron core of the earth works like a dynamo and creates a powerful magnetic field that holds the atmosphere. See 4:82
021:033 This verse clearly informs us that all (kul) celestial bodies rotate in an orbit. Interestingly, the earth's rotation around its axis is also implied by the expression "night and day." See 27:88; 36:40; 39:5; 68:1; 79:30.]]
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25. [al-Furqan, Mecca 42]
The Quranic Text & Ali’s Version:
الَّذِي
خَلَقَ السَّمَاوَاتِ
وَالْأَرْضَ
وَمَا بَيْنَهُمَا
فِي سِتَّةِ
أَيَّامٍ...
25:59. He Who created the heavens and the earth and all that is between, in six days,
... ثُمَّ اسْتَوَى عَلَى الْعَرْشِ...
and is firmly established on the Throne (of authority):
C3118. See n. 1386 to 10:3.
... الرَّحْمَنُ فَاسْأَلْ بِهِ خَبِيرًا ﴿٥٩﴾
Allah, Most Gracious: ask thou, then, about Him of any acquainted (with such things).
C3119. The argument is about the question, in whom shall we put our trust?
Worldly men put their trust in worldly things: the righteous man only in Allah.
The true distinction will be quite clear from a ray of divine knowledge. If you do not see it all clearly, ask of those who possess such knowledge.
وَإِذَا
قِيلَ لَهُمُ
اسْجُدُوا
لِلرَّحْمَنِ...
25:60. When it is said to them, "Adore ye (Allah) Most Gracious!",
... قَالُوا وَمَا الرَّحْمَنُ...
they say, "And what is (Allah) Most Gracious?
... أَنَسْجُدُ لِمَا تَأْمُرُنَا ...
Shall we adore that which thou commandest us?"
... وَزَادَهُمْ نُفُورًا ﴿٦٠﴾
and it increases their flight (from the Truth).
C3120. Those who have no spiritual Light cannot understand this precept about putting all our trust in Allah.
It seems to them foolish. They have no faith, or but a superficial faith. They may possibly take the name of Allah on their lips, but they cannot understand the full significance of His title of Rahman (Most Gracious).
Perhaps they are afraid on account of their sins; perhaps they do not see how unbounded is the mercy of Allah. Such men are contrasted against the true servants of Allah, who are described below in 25:63-75.
Asad’s Version:
(25:59)
He who has created the heavens and the earth and all that is between them in six aeons, and is established on the throne of His almightiness:" the Most Gracious! Ask, then, about Him, [the] One who is [truly] aware. 47
[[Asad’s note - 47 I.e., "ask God Himself": since He alone holds the keys to the mysteries of the universe, it is only by observing His creation and listening to His revealed messages that man can obtain a glimpse, however distant, of God's Own reality. ]]