Animal World
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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6. Sura al-Anam
The Quranic Text & Ali’s Version:
وَمَا
مِن
دَآبَّةٍ
فِي
الأَرْضِ
وَلاَ
طَائِرٍ
يَطِيرُ
بِجَنَاحَيْهِ
إِلاَّ
أُمَمٌ
أَمْثَالُكُم
...
6: 38. There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you.
C859. "Animals living on the earth" include those living in the water-fishes, reptiles, crustaceans, insects, as well as four-footed beasts. Life on the wing is separately mentioned.
"Tair," which is ordinarily translated as "bird," is anything that flies, including mammals like bats.
In our pride we may exclude animals from our purview, but they live a life, social ad individual, like ourselves, and all life is subject to the Plan and Will of Allah.
In 6:59 we are told that not a leaf falls but by His Will, and things dry and green are recorded in His Book. In other words they all obey His archetypal Plan, the Book which is also mentioned here.
They are all answerable in their several degrees to His Plan ("shall be gathered to their Lord in the end"). This is not Pantheism: it is ascribing all life, activity, and existence to the Will and Plan of Allah.
...مَّا فَرَّطْنَا فِي الكِتَابِ مِن شَيْءٍ ...
Nothing have We omitted from the Book,
... ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ ﴿٣٨﴾
and they (all) shall be gathered to their Lord in the end.
وَالَّذِينَ
كَذَّبُواْ
بِآيَاتِنَا
صُمٌّ
وَبُكْمٌ
فِي
الظُّلُمَاتِ...
6: 39. Those who reject Our Signs are deaf and dumb, in the midst of darkness profound:
C860. The limited free will of man makes a little difference. If he sees the Signs but shuts his ears to the true Message, and refuses (like a dumb thing) to speak out the Message which all Nature proclaims, then according to the Plan ( of his limited free-will) he must suffer and wander, just as, in the opposite case, he will receive grace and salvation.
...مَن يَشَإِ اللّهُ يُضْلِلْهُ وَمَن يَشَأْ يَجْعَلْهُ عَلَى صِرَاطٍ مُّسْتَقِيمٍ ﴿٣٩﴾
whom Allah willeth, He leaveth to wander,
whom He willeth, He placeth on the way that is straight.
Other Versions:
6: 38
Asad although there is no beast that walks on earth and no bird that flies on its two wings which is not [God’s] creature [note 30] like yourselves: no single thing have We neglected n Our decree. And once again [note 31]: Unto their Sustainer shall they [all] be gathered.
Pickthall There is not an animal in the earth, nor a flying creature flying on two wings, but they are peoples like unto you. We have neglected nothing in the Book (of Our decrees). Then unto their Lord they will be gathered.
Transliteration Wa ma_ min da_bbatin fil ardi wa la_ ta_'iriy yatiru bi jana_haihi illa_ umamun amsa_lukum, ma_ farratna_ fil kita_bi min syai'in summa ila_ rabbihim yuhsyaru_n(a).
6: 39
Pickthall Those who deny our revelations are deaf and dumb in darkness. Whom Allah will He sendeth astray, and whom He will He placeth on a straight path.
Transliteration Wallazina kazabu_ bi a_ya_tina_ summuw wa bukmun fiz zuluma_t(i), may yasya'illa_hu yudlilhu wa may yasya' yaj'alhu 'ala_ sira_tim mustaqim(in).
[[Asad’s note 30 – Lit., “but they are [God’s] creatures (unam)” The word ‘ummah’ [of which ‘umam’ is the plural] primarily denotes a group of living beings having certain characteristics of circumstances in common. Thus, it is often synonymous with “community”, “people”, “nation”, “genus”, “generation”, and so forth. [Lisan al-Arab, with particular eference to this very Quran verse; also Lane I, 90].
Thus, the meaning of the above passage is this; Man can detect God’s “signs” or “miracles” in all the life-phenomena that surround him, and should, therefore, try to observe them with a view to better understanding ‘God’s way” [sunnat Allah] – which is the Quranic term for what we call “laws of nature”.]]
[[ Ali’s notes - 858 Sins are all around them, but they do not understand. If they want a particular Sign to suit their gross ignorance, they will not be humoured, for they can always pick holes in anything that descends to their level. (6.37)
859 "Animals living on the earth" include those living in the water, - fishes, reptiles, crustaceans, insects, as well as four-footed beasts. Life on the wing is separately mentioned. "Tair," which is ordinarily translated as "bird," is anything that flies, including mammals like bats. In our pride we may exclude animals from our purview, but they all live a life, social and individual, like ourselves, and all life is subject to the Plan and the Will of God. In vi. 59 we are told that not a leaf falls but by His Will, and things dry and green are recorded in His Book. In other words they all obey His archetypal Plan, the Book which is also mentioned here. They are all answerable in their several degrees to His Plan ("shall be gathered to their Lord in the end"). This is not Pantheism: it is ascribing all life, activity, and existence to the Will and Plan of God. (6.38)
860 The limited free will of man makes a little difference. If he sees the Signs but shuts his ears to the true Message, and refuses (like a dumb thing) to speak out the Message which all Nature proclaims, then according to the Plan ( of his limited free-will) he must suffer and wander, just as, in the opposite case, he will receive grace and salvation.
(6.39) ]]
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7. Sura al-Araf
The Quranic Text & Ali’s Version:
وَلَقَدْ
ذَرَأْنَا
لِجَهَنَّمَ
كَثِيرًا
مِّنَ
الْجِنِّ
وَالإِنسِ...
7: 179. Many are the Jinns and men, We have made for Hell:
...لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا...
They have hearts wherewith they understand not,
...وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا...
eyes wherewith they see not,
C1153. Cf. 2:18.
Though they have apparently all the faculties of reason and perception, they have so deadened them that those faculties do not work, and they go headlong into hell. They are, as it were, made for Hell.
...وَلَهُمْ آذَانٌ لاَّ يَسْمَعُونَ بِهَا...
and ears wherewith they hear not.
...أُوْلَـئِكَ كَالأَنْعَامِ بَلْ هُمْ أَضَلُّ...
They are like cattle, nay more misguided:
...أُوْلَـئِكَ هُمُ الْغَافِلُونَ ﴿١٧٩﴾
for they are heedless (of warning).
Asad’s Version:
7: 179 And most certainly have We destined for hell many of the invisible beings and men who have hearts with which they fail to grasp the truth, and eyes with which they fail to see, and ears with which they fail to hear. They are like cattle – nay, they are even less conscious of the right way: it is they, they who are the heedless! [see Asad note]
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11. Surah Hud
The Quranic Text & Ali’s Version:
إِنِّي
تَوَكَّلْتُ
عَلَى اللّهِ
رَبِّي وَرَبِّكُم...
11: 56. "I put my trust in Allah, my Lord and your Lord!
...مَّا مِن دَآبَّةٍ إِلاَّ هُوَ آخِذٌ بِنَاصِيَتِهَا...
There is not a moving creature, but He hath grasp of its forelock.
C1551. Grasp of the fore-lock; an Arabic idiom, referring to a horse's fore-lock.
The man who grasps it has complete power over the horse, and for the horse the fore-lock is as it were the crown of his beauty, the sum of his power of self-assertion. So Allah's power over all creatures is unlimited and no one can withstand His decree.
Cf. 96:15-16.
...إِنَّ رَبِّي عَلَى صِرَاطٍ مُّسْتَقِيمٍ ﴿٥٦﴾
Verily, it is my Lord that is on a Straight Path.
C1552. That is, the standard of all virtue and righteousness is in the Will of Allah, the Universal Will that controls all things in goodness and justice.
You are on a crooked Path. Allah's Path is a straight Path.
Other Versions:
11: 56
Asad Behold, I have placed my trust in God, my Sustainer as well as your Sustainer: for there is no living creature which He does not hold by its forelock. Verily, straight is my Sustainer’s way!
Pickthall Lo! I have put my trust in Allah, my Lord and your Lord. Not an animal but He doth grasp it by the forelock! Lo! my Lord is on a straight path.
Transliteration Inni tawakkaltu 'alalla_hi rabbi wa rabbikum, ma_ min da_bbatin illa_ huwa a_khizum bi na_siyatiha_, inna rabbi 'ala_ sira_tim mustaqim
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16. Sura al-Nahl
The Quranic Text & Ali’s Version:
وَاللّهُ
جَعَلَ لَكُم مِّن
بُيُوتِكُمْ
سَكَنًا...
16: 80. It is Allah who made your habitations homes of rest and quiet for you;
C2114. Man's social, intellectual, and spiritual gifts make, of his permanent dwellings, homes of rest and quiet, of refinement and the purer affections, which are the types, in this earthly life, of the highest spiritual Good, the love of Allah.
The pure Home thus becomes the type of the highest spiritual Destiny of man. And these capacities in man are the gifts of Allah.
... وَجَعَلَ لَكُم مِّن جُلُودِ الأَنْعَامِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ...
and made for you out of the skins of animals, (tents for) dwellings, which ye find so light (and handy) when ye travel and when ye stop (in your travels);
C2115. When man travels, he wants temporary dwellings, tents, which he can make of the skins of animals, or of the fabrics of vegetable fibers, similar to the skins of animals.
These tents are easy to carry when moving, and easy to pitch during halts.
... وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا أَثَاثًا...
and out of their wool, and their soft fibers (between wool and hair), and their hair, rich stuff
C2116. Suf, wool, is what we get from sheep.
Sha'r, hair, is what we get from goats or similar animals, for weaving into fabrics.
Wabar is the soft camel's hair of which, also, fabrics are woven;
they may be considered intermediate between the other two; by extension and analogy the term may be applied to furs and such things, by way of illustration.
... وَمَتَاعًا إِلَى حِينٍ ﴿٨٠﴾
and articles of convenience (to serve you) for a time.
C2117. All such articles of refined luxury, and useful articles of comfort and convenience only last for a while, but they must be considered as Allah's gifts.
Pickthall’s Version:
16: 80
Pickthall And Allah hath given you in your houses an abode, and hath given you (also), of the hides of cattle, houses which ye find light (to carry) on the day of migration and on the day of pitching camp; and of their wool and their fur and their hair, caparison and comfort for a while.
Transliteration Walla_hu ja'ala lakum mim buyu_tikum sakanaw wa ja'ala lakum min julu_dil an'a_mi buyu_tan tastakhiffu_naha_ yauma za'nikum wa yauma iqa_matikum, wa min aswa_fiha_ wa adba_riha_ wa asy'a_riha_ asa_saw wa mata_'an ila_ hin(in).