3. [al-Imran, Medina 89 ]

The Quranic Text & Ali’s Version:

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.

رَبَّنَا إِنَّكَ مَن تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ ...

3: 192. "Our Lord! any whom thou dost admit to the fire, truly thou coverest with shame,

... وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ ﴿١٩٢﴾

and never will wrongdoers find any helpers!

Other Versions:

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)

3: 192

Pickthall Our Lord! Whom Thou causest to enter the Fire: him indeed Thou hast confounded. For evil-doers there will be no helpers.

Transliteration Rabbana_ innaka man tudkhilin na_ra faqad akhzaitah(a_), wa ma_ liz za_limina min ansa_r(in).

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6. [al-Anam, Mecca 55]

The Quranic Text & Ali’s Version:

الْحَمْدُ لِلّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ...

6: 1. Praise be to Allah, Who created the heavens and the earth, and made the darkness and the light.

...ثُمَّ الَّذِينَ كَفَرُواْ بِرَبِّهِم يَعْدِلُونَ ﴿١﴾

Yet those who reject Faith hold (others) as equal with their Guardian-Lord.

C834. Adaia has various meanings:

1. to hold something as equal to something else, as here; to balance nicely;

2. to deal justly, as between one party and another, 42:15;

3. to give compensation or reparation, or something as equivalent to something else, 6:70;

4. to turn the balance the right way, to give a right disposition, to give a just bias or proportion, 82:7;

5. to turn the balance the wrong way, to swerve, to show bias. 4:135.

C835. The argument is threefold:

1. Allah created everything you see and know: how can you then set up any of His own creatures as equal to Him?

2. He is your own Guardian-Lord; He cherishes and loves you: how can you be so ungrateful as to run after something else?

3. Darkness and Light are to help you to distinguish between the true from the false: how then can you confound the true God with your false ideas and superstitions?

There may also be a repudiation of the Duality of old Persian theology; Light and Darkness are not conflicting Powers; they are both creatures of Allah.

هُوَ الَّذِي خَلَقَكُم مِّن طِينٍ ...

6: 2. He it is who created you from clay,

C836. After the general argument, the argument comes to man personally.

Can such a miserable creature, created from clay, put himself in opposition to his Creator?

And can man forget or doubt that his is here only for a short term of probation?

And then, after a period, comes the Day of Account before Allah.

... ثُمَّ قَضَى أَجَلاً...

and then decreed a stated term (for you).

C837. This life is a period of probation. The other term leads up to Judgement.

...وَأَجَلٌ مُّسمًّى عِندَهُ ثُمَّ أَنتُمْ تَمْتَرُونَ ﴿٢﴾

And there is in His presence another determined term;

yet ye doubt within yourselves!

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."

قُلْ أَغَيْرَ اللّهِ أَتَّخِذُ وَلِيًّا...

6: 14. Say:

"Shall I take for my protector any other than Allah,

فَاطِرِ السَّمَاوَاتِ وَالأَرْضِ وَهُوَ يُطْعِمُ وَلاَ يُطْعَمُ ...

the Maker of the heavens and the earth?

And He is that feedeth but is not fed."

C847. Feedeth but is not fed: true both literally and figuratively.

To God we owe the satisfaction of all needs, but He is independent of all needs.

...قُلْ إِنِّيَ أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ وَلاَ تَكُونَنَّ مِنَ الْمُشْرِكَينَ ﴿١٤﴾

Say:

"Nay! but I am commanded to be the first of those who bow to Allah (in Islam), and be not thou of the company of those who join gods with Allah."

قُلْ إِنِّيَ أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ ﴿١٥﴾

6: 15. Say:

"I would, if I disobeyed my Lord, indeed have fear of the penalty of a Mighty Day.

مَّن يُصْرَفْ عَنْهُ يَوْمَئِذٍ فَقَدْ رَحِمَهُ وَذَلِكَ الْفَوْزُ الْمُبِينُ ﴿١٦﴾

6: 16. "On that day, if the penalty is averted from any, it is due to Allah's Mercy;

and that would be (Salvation), the obvious fulfillment of all desire.

C848. We continue the implied dialogue suggested in n 846.

In verse 14, the objector might say: "But we have other interests in life than religion and Allah."

"No," says the man of God,

"My Creator is the one and only Power whose protection I seek; and I strive to be first in the race."

In verse 15, the objector suggests: "enjoy the good things of this life; it is short."

The answer is:

"The Hereafter is more real to me, and promises the true fulfilment of all desire; happiness or affliction comes not from the fleeting pettinesses or illusions of this life, but from the power and wisdom of Allah."

In verse 19, the objector makes his final splash: "What evidence is there for all this?"

The reply is:

"I know it is true, for Allah's voice is within me, and my living Teacher awakens that voice; and there is the Book of Inspiration. Allah is one, and there is none other besides."

وَإِن يَمْسَسْكَ اللّهُ بِضُرٍّ فَلاَ كَاشِفَ لَهُ إِلاَّ هُوَ...

6: 17. "If Allah touch thee with affliction, none can remove it but He;

...وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَى كُلِّ شَيْءٍ قَدُيرٌ ﴿١٧﴾

if He touch thee with happiness, He hath power over all things.

C849. The vulgar worship of false gods out of fear that they would harm them or hope that they would confer some benefit on them. These false gods can do neither.

All power, all goodness is in the hands of Allah. All else is pretence or illusion.

وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَهُوَ الْحَكِيمُ الْخَبِيرُ ﴿١٨﴾

6: 18. "He is the Irresistible, (watching) from above over His worshippers;

and He is the Wise, acquainted with all things."

وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ بِالْحَقِّ ...

6: 73. It is He Who created the heavens and the earth in true (proportions):

C896. The argument mounts up here, leading to the great insight of Abraham the true in faith, who did not stop short at the wonders of nature, but penetrated "from nature up to nature's God."

Allah not only created the heavens and the earth: with every increase of knowledge we see in what true and perfect proportions all Creation is held together.

Creatures are subject to Time, but the Creator is not; His word is the key that opens the door of existence. It is not only the starting point of existence, but the whole measure and standard of Truth and Right. there may possibly be, to our sight in this great world, aberrations of human or other wills, but the moment the trumpet sounds for the last day, His Judgement seat will, with perfect justice, restore the dominion of Right and Reality. For His knowledge and wisdom cover all reality.

...وَيَوْمَ يَقُولُ كُن فَيَكُونُ...

the day He saith, "Be," Behold! it is.

...قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِي الصُّوَرِ...

His Word is the truth.

His will be the dominion the day the trumpet will be blown.

...عَالِمُ الْغَيْبِ وَالشَّهَادَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ ﴿٧٣﴾

He knoweth the Unseen as well as that which is open.

For He is the Wise, well acquainted (with all things).

Pickthall’s Version:

6: 1

Pickthall Praise be to Allah, Who hath created the heavens and the earth, and hath appointed darkness and light. Yet those who disbelieve ascribe rivals unto their Lord.

Transliteration Al hamdu lilla_hil lazi khalaqas sama_wa_ti wal arda wa ja'alaz zuluma_ti wan nu_r(a), summal lazina kafaru_ bi rabbihim ya'dilu_n(a).

6: 2

Pickthall He it is Who hath created you from clay, and hath decreed a term for you. A term is fixed with Him. Yet still ye doubt!

Transliteration Huwal lazi khalaqakum min tinin summa qada_ ajala_(n), wa ajalum musamman 'indahu_ summa antum tamtaru_n(a).

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

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: 14

Pickthall Say: Shall I choose for a protecting friend other than Allah, the Originator of the heavens and the earth, who feedeth and is never fed? Say: I am ordered to be the first to surrender (unto Him) . And be not thou (O Muhammad) of the idolaters.

Transliteration Qul agairalla_hi attakhizu waliyyan fa_tiras sama_wa_ti wal ardi wa huwa yut'imu wa la_ yut'am(u), qul inni umirtu an aku_na awwala man aslama wa la_ taku_nanna minal musyrikin(a).

6:15

Pickthall Say: I fear, if I rebel against my Lord, the retribution of an Awful Day.

Transliteration Qul inni akha_fu in 'asaitu rabbi 'aza_ba yaumin'azim(in).

6: 16

Pickthall He from whom (such retribution) is averted on that day (Allah) hath in truth had mercy on him. That will be the signal triumph.

Transliteration May yusraf 'anhu yauma'izin fa qad rahimah(u_), wa za_likal fauzul mubin(u).

6: 17

Pickthall If Allah touch thee with affliction, there is none that can relieve therefrom save Him, and if He touch thee with good fortune (there is none that can impair it); for He is Able to do all things.

Transliteration Wa iy yamsaskalla_hu bi durrin fala_ ka_syifa lahu_ illa_ huw(a), wa iy yamsaska bi khairin fa huwa 'ala_ kulli syai'in qadir(un).

6: 18

Pickthall He is the Omnipotent over His slaves, and He is the Wise, the Knower.

Transliteration Wa huwal qa_hiru fauqa 'iba_dih(i), wa huwal hakimul khabir(u).

6: 73

Asad And He it is who has created the heavens and the earth in accordance with [an inner] truth [note 64] – and whenever He says, “Be”, His word comes true; and His will be the dominion on the Day when the trumpet [of resurrection] is blown……………….

Pickthall He it is Who created the heavens and the earth in truth. In that day when He says: Be! it is. His word is the truth, and His will be the Sovereignty on the day when the trumpet is blown. Knower of the invisible and the visible, He is the Wise, the Aware.

Transliteration Wa huwal lazi khalaqas sama_wa_ti wal arda bil haqq(i), wa yauma yaku_lu kun fayaku_n(u), qauluhul haqq(u), wa lahul mulku yauma yunfakhu fis su_r(i), 'a_limul gaibi wasy syaha_dati wa huwal hakimul khabir(u).

[[ Ali’s note - 896 The argument mounts up here, leading to the great insight of Abraham the true in faith, who did not stop short at the wonders of nature, but penetrated "from nature up to nature's God." God not only created the heavens and the earth: with every increase of knowledge we see in what true and perfect proportions all Creation is held together. Creatures are subject to Time, but the Creator is not; His word is the key that opens the door of existence. It is not only the starting point of existence, but the whole measure and standard of Truth and Right. There may possibly be, to our sight in this great world, aberrations of human or other wills, but the moment the trumpet sounds for the last day, His judgment seat will, with perfect justice, restore the dominion of Right and Reality. For His knowledge and wisdom cover all reality. (6.73) ]]

[Asad’s note 64 – See surah 10, note 11 – Lit., “God has not created this otherwise than in accordance with truth” – i.e., to fulfill a definite purpose in accordance with His planning wisdom (Zamakhshari, Baghawi, Razi): implying that everything is the universe –whether existent or potential, concrete or abstract – is meaningful, and nothing is “accidental”, Cf. 3:191 –“O our Sustainer! You have not created [aught of] this without meaning and purpose (batilan)”: and 38:27 – “We have not created heaven and earth and all that is between them without meaning and purpose, as is the surmise (zann) of those who are bent on denying the truth”.]

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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)

7: 54

[[Asad’s note 43 - The conjuctive particle ‘thumma’ which precedes this clause does not always denote order in time [then or thereupon]………..this expression

…..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.

(also see 10:3, 13:2, 20:5, 25:59, 32:4, and 57:4)

Creation of the Universe

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)

===================================

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.

Other Versions:

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?

Yuksel Your Lord is God who created the heavens and the earth in six days, then He settled over the throne; He handles all affairs. There is no intercessor except after His leave. Such is God your Lord, so serve Him. Would you not take heed?

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) ]]

TaWaYa – to fold, to roll up,

Istawa -

===================================

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.

===================================

14. Surah Ibrahim

The Quranic Text & Ali’s Version:

قَالَتْ رُسُلُهُمْ أَفِي اللّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالأَرْضِ...

14: 10. Their Messengers said:

"Is there a doubt about Allah, the Creator of the heavens and the earth?

...يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَى أَجَلٍ مُّسَـمًّى...

It is He Who invites you, in order that He may forgive you your sins and give you respite for a term appointed!"

C1885. The Prophets (generally) clear both kinds of doubt.

"You cannot doubt the existence of Allah! Behold His works! We are not speaking for ourselves or deceiving you. We speak according to the Message of inspiration from Allah."

Notice that the doubters had said to the Prophets, -Ye invite us.- The Prophets say: "It is Allah Who invites you, and He does it to save you by His grace, and give you plenty of time (but not indefinite time) for penitence and amendment."

...قَالُواْ إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا...

They said:

"Ah! ye are no more than human, like ourselves!

...تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَآؤُنَا... ...

Ye wish to turn us away from the (gods) our fathers used to worship:

...فَأْتُونَا بِسُلْطَانٍ مُّبِينٍ ﴿١٠﴾

then bring us some clear authority."

C1886. Infidelity is illogical and argues in a circle.

If the Prophet speaks of Allah, the Unbeliever says, "You are only a man!"

"But I speak from Allah!"

"Oh well! our ancestral ways of worship are good enough for us!"

"What if they are wrong?"

"What authority have you for saying so?"

"The highest authority, that from Allah!"

And so we come back full circle! Then the wicked rely on violence, but it recoils on them, and they perish.

أَلَمْ تَرَ أَنَّ اللّهَ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ بِالْحقِّ...

14: 19. Seest thou not that Allah created the Heavens and the earth in Truth?

C1893. Haqq: Truth, Right, Righteousness, True proportions, Reality.

Allah's creation is not to be trifled with. It is built on righteousness, and those who do not obey its laws must give place to others who do.

This warning is repeated again and again in history and in revelation. Cf. 6:73.

...إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ ﴿١٩﴾

If He so will, He can remove you and put (in your place) a new Creation?

وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ ﴿٢٠﴾

14: 20. Nor is that for Allah any great matter.

C1894. 'Aziz: great, mighty, excellent, powerful, rare, precious.

وَبَرَزُواْ لِلّهِ جَمِيعًا فَقَالَ الضُّعَفَاء لِلَّذِينَ اسْتَكْبَرُواْ...

14: 21. They will all be marshaled before Allah together:

then will the weak say to those who were arrogant,

C1895. When the time for judgment comes, there are two kinds of disillusionment waiting for the ungodly:

1. Those who were misled and failed to see that each soul bears its own personal responsibility (2:134) and cannot shift it on to others, will turn to those who misled them, in the hope that they might intercede for them or do something to help them. They receive a plain answer as in the latter part of this verse.

2. Those who relied on Satan, His answer (in 14:22 below) is frank, cynical and brutal.

...إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنتُم مُّغْنُونَ عَنَّا مِنْ عَذَابِ اللّهِ مِن شَيْءٍ...

"For us, we but followed you; can ye then avail us at all against the wrath of Allah?"

...قَالُواْ لَوْ هَدَانَا اللّهُ لَهَدَيْنَاكُمْ...

They will reply,

"If we had received the guidance of Allah, we should have given it to you:

C1896. Those whose power or specious intelligence or influence misled them -such as false priests or leaders- will find themselves in a parlous state.

How can they help others?

They themselves failed to profit from Allah's guidance, and they can with some justice retort that they put them in the wrong path as they followed it themselves!

...سَوَاء عَلَيْنَآ أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِن مَّحِيصٍ ﴿٢١﴾

to us it makes no difference (now) whether we rage, or bear (these torments) with patience:

for ourselves there is no way of escape."

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.

وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ...

14: 34. And He giveth you of all that ye ask for.

C1910. Sincere and true prayer in faith is answered by Allah. Thus He gives us everything which a wise and benevolent Providence can give.

...وَإِن تَعُدُّواْ نِعْمَتَ اللّهِ لاَ تُحْصُوهَا...

But if ye count the favors of Allah, never will ye be able to number them:

...إِنَّ الإِنسَانَ لَظَلُومٌ كَفَّارٌ ﴿٣٤﴾

verily, man is given up to injustice and ingratitude.

C1911. I have tried to render the intensive forms of the Arabic by what I consider their near equivalent here:

the phrase "given up to injustice and ingratitude" suggests habitual ignoring of just values and ingratitude for the innumerable gifts and favours which Allah has showered on mankind.

Other Versions:

14: 10

Pickthall Their messengers said: Can there be doubt concerning Allah, the Creator of the heavens and the earth? He calleth you that He may forgive you your sins and reprieve you unto an appointed term. They said: Ye are but mortals like us, who would fain turn us away from what our fathers used to worship. Then bring some clear warrant.

Yuksel Their messengers said, "Is there doubt regarding God, the initiator of the heavens and the earth? He invites you so that He may forgive some of your sins, and grant you until a predetermined time." They said, "You are but humans like us, you wish to turn us away from what our fathers used to serve. So come to us with clear authority."

Transliteration Qa_lat rusuluhum afailla_hi syakkun fa_tiris sama_wa_ti wal ard(i), yad'u_kum liyagfira lakum min zunu_bikum wa yu'akhkhirakum ila_ ajalim musamma_(n), qa_lu_ in antum illa_ basyarum misluna_, turidu_na an tasuddu_na_ 'amma_ ka_na yanbudu a_ba_'una_ fa'tu_na_ bi sulta_nim mubin(in).

14: 19

Pickthall Hast thou not seen that Allah hath created the heavens and the earth with truth? If He will, He can remove you and bring (in) some new creation.

Yuksel Did you not see that God created the heavens and the earth with truth? If He wished, He would do away with you and bring a new creation.

Transliteration Alam tara annalla_ha khalaqas sama_wa_ti wal arda bil haqq(i), iy yasya' yuzhibkum wa ya'ti bi khalqin jadid(iw),

14: 20

Pickthall And that is no great matter for Allah.

Yuksel That for God is not difficult to do.

Transliteration Wa ma_ za_lika 'alalla_hi bi 'aziz(in).

14: 21

Pickthall They all come forth unto their Lord. Then those who were despised say unto those who were scornful: We were unto you a following, can ye then avert from us aught of Allah's doom? They say: Had Allah guided us, we should have guided you. Whether we rage or patiently endure is (now) all one for us: we have no place of refuge.

Yuksel They all appeared before God. The weak ones said to those who were arrogant: "We were following you, so will you avail us anything from God's retribution?" They said, "If God had guided us, then we would have guided you. It makes no difference if we rage or endure, for we have no refuge."

Transliteration Wa barazu_ lilla_hi jami'an faqa_lad du'afa_'u lil lazina-stakbaru_ inna_ kunna_ lakum taba'an fahal antum mugna_na 'anna_ min 'aza_billa_hi min syai'(in), qa_lu_ lau had_nalla_hu lahadaina_kum, sawa_'un 'alaina_ ajazi'na_ am sabarna_ ma_ lana_ mim mahis(in).

[[ Ali’s notes - 1893 Haqq: Truth, Right, Righteousness, True proportions, Reality. Allah's creation is not to be trifled with. It is built on righteousness, and those who do not obey its laws must give place to others who do. This warning is repeated again and again in history and in revelation. Cf. vi. 73. (14.19)

1894 'Aziz: great, mighty, excellent, powerful, rare, precious. (14.20)

1895 When the time for judgment comes, there are two kinds of disillusionment waiting for the ungodly: (1) Those who were misled and failed to see that each soul bears its own personal responsibility (ii. 134) and cannot shift it on to others, will turn to those who misled them, in the hope that they might intercede for them or do something to help them. They receive a plain answer as in the latter part of this verse. (2) Those who relied on Satan, His answer (in xiv. 22 below) is frank, cynical and brutal. (14.21)

1896 Those whose power or specious intelligence or influence misled them-such as false priests or leaders-will find themselves in a parlous state. How can they help others? They themselves failed to profit from Allah's guidance, and they can with some justice retort that they put them in the wrong path as they followed it themselves! (14.21) ]]

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)

14: 34

Pickthall And He giveth you of all ye ask of Him, and if ye would count the bounty of Allah ye cannot reckon it. Lo! man is verily a wrong-doer, an ingrate.

Transliteration Wa a_ta_kum min kulli ma_ sa'altumu_h(u), wa in ta'uddu_ ni'matalla_hi la_ tuhsa_ha_, innal insa_na lazalu_mun kaffa_r(un).

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20. Sura Taha, Mecca

The Quranic Text & Ali’s Version:

تَنزِيلًا مِّمَّنْ خَلَقَ الْأَرْضَ وَالسَّمَاوَاتِ الْعُلَى ﴿٤﴾

4. A revelation from Him Who created the earth and the heavens on high.

Asad’s Version:

20:4

a revelation from Him who has created the earth and the high heavens - (20:5) the Most Gracious, established on the throne of His almightiness?

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21. [al-Anbiyaa, Mecca 73]

The Quranic Text & Ali’s Version:

أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا...

21: 30. Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of Creation), before We clove them asunder?

C2690. The evolution of the ordered worlds as we see them is hinted at.

As man's intellectual gaze over the physical world expands, he sees more and more how Unity is the dominating note in Allah's wonderful Universe.

Taking the solar system alone, we know that the maximum intensity of sun-spots corresponds with the maximum intensity of magnetic storms on this earth. The universal law of gravitation seems to bind all mass together. Physical facts point to the throwing off of planets from vast quantities of diffused nebular matter, of which the central condensed core is a sun.

...وَجَعَلْنَا مِنَ الْمَاء كُلَّ شَيْءٍ حَيٍّ...

We made from water every living thing.

C2691. About 72 per cent, of the surface of our Globe is still covered with water, and it has been estimated that if the inequalities on the surface were all leveled, the whole surface would be under water, as the mean elevation of land sphere-level would be 7,000-10,000 feet below the surface of the ocean.

This shows the predominance of water on our Globe. That all life began in the water is also a conclusion to which our latest knowledge in biological science points. Apart from the fact that protoplasm, the original basis of living matter, is liquid or semi-liquid and in a state of constant flux and instability, there is the fact that land animals, like the higher vertebrates, including man, show, in their embryological history, organs like those of fishes, indicating the watery origin of their original habitat. The constitution of protoplasm is about 80 to 85 per cent of water.

...أَفَلَا يُؤْمِنُونَ ﴿٣٠﴾

Will they not then believe?

Pickthall’s Version:

21: 30

Pickthall Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them, and We made every living thing of water? Will they not then believe?

Transliteration Awalam yaral lazina kafaru_ an nas sama_wa_ti wal arda ka_nata_ ratqan fafataqna_huma_ wa ja'alna_ minal ma_i kul la sai in hay afala_ yuminu_n

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30. Surah Ar Rum

The Quranic Text & Ali’s Version:

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ...

30: 22. And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colors:

C3527. The variations in languages and colors may be viewed from the geographical aspect or from the aspect of periods of time.

All mankind were created of a single pair of parents; yet they have spread to different countries and climates and developed different languages and different shades of complexions. And yet their basic unity remains unaltered. They feel in the same way, and are all equally under Allah's care.

Then there are the variations in time. Old languages die out and new ones are evolved. New conditions of life and thought are constantly evolving new words and expressions, new syntactical structures, and new modes of pronunciation. Even old races die, and new races are born.

... إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّلْعَالِمِينَ ﴿٢٢﴾

verily in that are Signs for those who know.

Asad’s Version:

(30:22) And among his wonders is the creation of the heavens and the earth, and the diversity of your tongues and colours: for in this, behold, there are messages indeed for all who are possessed of [innate] knowledge!