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,

C1802. Cf. 10:31, 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.

... 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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15. [al-Hijr, Mecca 54]

The Quranic Text & Ali’s Version:

وَالأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ...   

15: 19.  And the earth We have spread out (like a carpet); set thereon mountains firm and immovable;

C1955. Majesty, order, beauty and harmony are shown in all Allah's Creation, but especially in the heavens.

Coming nearer to man, Allah's care for man and His goodness are shown (besides His other qualities) in His creation of the earth.

In highly poetical language, the earth is described as spread out like a carpet, on which the hills act as weights to keep it steady.

...وَأَنبَتْنَا فِيهَا مِن كُلِّ شَيْءٍ مَّوْزُونٍ ﴿١٩﴾

and produced therein all kinds of things in due balance.

C1956. And every kind of thing is produced on the earth in due balance and measure.

The mineral kingdom supports the vegetable and they in their turn support the animal, and there is a link of mutual dependence between them.

Excess is eliminated. The waste of one is made the food of another, and vice versa. And this is a chain of gradation and inter-dependence.

Other Versions:

15: 19

Pickthall And the earth have We spread out, and placed therein firm hills, and caused each seemly thing to grow therein.

Yuksel As for the land, We have stretched it, placed stabilizers in it, and We have planted in it everything in balance.

Transliteration Wal arda madadna_ha_ wa alqaina_ fiha_ rawa_siya wa ambatna_ fiha_ min kulli syai'im mauzu_n(in).

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16. [AN-Nahl, mecca 70]

The Quranic Text & Ali’s Version:

وَأَلْقَى فِي الأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِكُمْ...

16: 15.  And He has set up on the earth mountains standing firm, lest it should shake with you;

C2038. Cf. 13:3 and 15:19.

Here and elsewhere the earth is spoken of as a spacious carpet beneath our feet and the hills as a steadying agent to keep the carpet from rolling or shaking about.

In 78:7 they are spoken of as pegs or stakes. (R).

... وَأَنْهَارًا وَسُبُلاً لَّعَلَّكُمْ تَهْتَدُونَ ﴿١٥﴾

and rivers and roads; that ye may guide yourselves,

C2039. In this passage (16:15-16) we have the metaphor of the fixed mountains further allegorized.

In these verses the key-words are indicated by the symbols for man's Guidance (tahtadun).

-         First, the physical symbols are indicated; the mountains that stand firm and do not change from day to day in the landscape, unlike shifting sand-dunes, or the coast line of the sea, or rivers and streams, which frequently change their courses, then we have rivers and roads, which are more precise and therefore more useful, though less permanent;

-        then we have 'alamat (sign-posts), any kinds of signs erected by man, like direction posts, light-houses or beacons, or provided in nature, as tall trees, etc.;

-        and finally, we have the pole-star, and now the magnetic needle, with its variations marked on navigation charts.

All these are symbols for the higher Guidance which Allah provides for the spirit of man.

See next note.

وَعَلامَاتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ ﴿١٦﴾   

16: 16.  And marks and signposts;

and by the stars (men) guide themselves.

C2040. See last note.

Let us examine the completed allegory. As there are beacons, landmarks and signs to show the way to men on the earth, so in the spiritual world. And it is ultimately Allah Who provides them, and this is His crowning Mercy.

Like the mountains there are spiritual Landmarks in the missions of the Great Prophets: they should guide us, or teach us, to guide ourselves, and not shake hither and thither like a ship without a rudder or people without Faith.

As rivers and streams mark out their channels, smoothing out levels so we have wholesome Laws and Customs established, to help us in out lives.

Then we have the examples of Great Men as further sign-posts: "Lives of great men all remind us, We can make our lives sublime."

In long-distance travel, the pole-star and the magnetic needle are our guides; so in our long-distance journey to the other world, we have ultimately to look to heavenly guidance or its reflection in Allah's Revelation.

Other Versions:

16: 15

Asad And He has placed firm mountains on earth, lest it sway with you,

Pickthall And He hath cast into the earth firm hills that it quake not with you, and streams and roads that ye may find a way.

Transliteration Wa alqa_ fil ardi rawa_siya an tamida bikum wa anha_raw wa subulal la'allakum tahtadu_n(a),

[ Ruby’s note: This I believe is referring to the knowledge recently acquired regarding the Plate Tectonic movements: mountain ranges have worked as glue to two plates converging together: wherever this range is absent along the merging areas of two plates such as Sun Andrea’s fault and others, there are more earth quakes. ]

16: 16 as well as means of orientation: for by the stars that men find their way.

Pickthall And landmarks (too), and by the star they find a way.

Transliteration Wa 'ala_ma_t(in), wa bin najmi hum yahtadu_n(a).

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21. [al-Anbiyaa, Mecca 73]

The Quranic Text & Ali’s Version:

وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِهِمْ...  

21: 31.  And We have set on the earth mountains standing firm, lest it should shake with them,

C2692. Cf. 16:15 and n. 2038.

Lest it should shake with them: here "them" refers back to "they" at the end of the preceding verse, meaning "Unbelievers".

It might be mankind in general, but the pointed address to those who do not realise and understand Allah's mercies is appropriate, to drive home to them the fact that it is Allah's well-ordered providence that protects them normally from cataclysms like earthquakes, but that they could for their iniquities be destroyed in an instant, as the 'Ad and the Thamud were destroyed before them.

As pointed out in n. 2691 above, if the surface of the earth were leveled up, it would all be under water, and therefore the firm mountains are a further source of security of life which has evolved in terrestrial forms.

Though the mountains may seem impassable barriers, yet Allah's providence has provided broad passes between them to afford highways for human communications.

...وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَعَلَّهُمْ يَهْتَدُونَ ﴿٣١﴾

and We have made therein broad highways (between mountains) for them to pass through: that they may receive guidance.

C2693. In both the literal and the figurative sense. Literally these natural mountain highways direct men in the way they should go. Figuratively, these wonderful instances of Allah's providence should turn men's thoughts to the true guidance of Allah in life and spiritual progress.

وَجَعَلْنَا السَّمَاء سَقْفًا مَّحْفُوظًا...  

21: 32.  And We have made the heavens as a canopy well-guarded:

C2694. Canopy well guarded: the heavens form a canopy that is secure from falling down: they also form a sublime spectacle and a Mystery that man can only faintly reach.

Cf. also 15:17.

...وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ ﴿٣٢﴾

Yet do they turn away from the Signs which these things (point to)!

Other Versions:

21: 31

Asad And [are they not aware that] We have set up firm mountains on earth, lest it sway with them, 40 and [that] We have appointed thereon broad paths, so that they might find their way,

Pickthall And We have placed in the earth firm hills lest it quake with them, and We have placed therein ravines as roads that haply they may find their way.

Transliteration Wa ja'alna_ fil ardi rawa_siya an tamida bihim wa ja'alna_ fiha_ fija_jan subulal la'al lahum yahtadu_n

[[Asad’s notes -

40 See 16:15 and the corresponding note 1 1 .

41 See note 4 on the first sentence of 13:2, which seems to have a similar meaning.

42 This relates to the objection of the unbelievers, mentioned in verse 3 of this surah, that Muhammad is "but a mortal like yourselves", and connects also with verses 7-8, which stress that all of God's apostles were but mortal men (cf 3 : 144).

43 The obvious implication is, "and so We shall not grant it unto thee, either". Cf. 39:30 - "thou art bound to die". ]]

21: 32

Asad and [that] We have set up the sky as a canopy well-secured?"

And yet, they stubbornly turn away from [all] the signs of this [creation],

Pickthall And We have made the sky a roof withheld (from them). Yet they turn away from its portents.

Transliteration Wa ja'alnas sama_a saqfam mahfu_zaw wa hum an a_ya_tiha_ muridu_n

27. Sura An-Naml (The Ants)

Mecca Period 48

أَمَّن جَعَلَ الْأَرْضَ قَرَارًا وَجَعَلَ خِلَالَهَا أَنْهَارًا وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزًا ۗ أَإِلَٰهٌ مَّعَ اللَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ

Yuksel

The Quranic Text & Ali’s Version:

أَمَّن جَعَلَ الْأَرْضَ قَرَارًا...

27: 61. Or, who has made the earth firm to live in;

...وَجَعَلَ خِلَالَهَا أَنْهَارًا وَجَعَلَ لَهَا رَوَاسِيَ ...

made rivers in its midst; set thereon mountains immovable;

C3295. Cf. 16:15 and notes 2038 and 2039.

The terra firma, the flowing water, and the cycle of water circulation-sea, vapour, clouds, rain, rivers, and sea again,-all one and yet all distinct, with a sort of wonderful barrier between salt water and fresh water: can man see all this and yet be ignorant of Allah?

... وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزًا...

and made a separating bar between the two bodies of flowing water?

C3296. Cf. 25:53 and n. 3111 and n. 3112.

...أَإِلَهٌ مَّعَ اللَّهِ...

(Can there be another) god besides Allah?

...بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ ﴿٦١﴾

Nay, most of them know not.

Asad’s Version:

27:61 Nay - who is it that has made the earth a fitting abode 55 [for living things], and has caused running waters [to flow] in its midst, and has set upon it mountains firm, and has placed a barrier between the two great bodies of water? 54 Could there be any divine power besides God? Nay, most of those [who think so] do not know

[what they are saying] !

27:62 Nay - who is it that responds to the distressed when he calls out to Him, and who removes the ill [that caused the distress], and has made you inherit the earth? 57

Could there be any divine power besides God? How seldom do you keep this in mind!

27:63 Nay - who is it that guides you in the midst of the deep darkness of land and sea, 58 and sends forth the winds as a glad tiding of His coming grace?" Could there be any divine power besides God? Sublimely exalted is God above anything to which men may ascribe a share in His divinity!

[[ Asad’s notes-

51 See note 65 on 7:82.

52 See note 66 on 7 : 83 ; also 11:81 and 66 : 1 0, and the corresponding notes.

53 Cf. 26:173 and the corresponding note 73.

54 Lit., "Is God better, or that to which they ascribe...", etc.: thus including, by implication, not only deified beings or forces of nature, but also false social and moral values to which custom and ancestral tradition have lent an almost "religious" sanction.

55 Lit., "place of rest" (qarar). But see also 77:25-26 and the corresponding note 9.

56 See 25:53 and the corresponding notes 41 and 42.

57 Cf. 2:30 and the corresponding note 22. In the present instance the accent is on God's having caused man to "inherit the earth" by endowing him with specific faculties and abilities an implicit denial of man's claim that he is independent and "master of his fate". ]]

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31. Sura Luqman

Mecca Period [57]

The Quranic Text & Ali’s Version:

خَلَقَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا...

31: 10. He created the heavens without any pillars that ye can see;

C3587. Cf. 13:2 and n. 1800.

...وَأَلْقَى فِي الْأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِكُمْ...

He set on the earth mountains standing firm, lest it should shake with you;

C3588. Cf. 16:15 and n. 2038.

...وَبَثَّ فِيهَا مِن كُلِّ دَابَّةٍ...

and He scattered through it beasts of all kinds.

C3589. Cf. 2:164 and n. 166.

...وَأَنزَلْنَا مِنَ السَّمَاء مَاء ...

We send down rain from the sky,

C3590. Note the change of the pronoun at this stage in the verse.

Before this, Allah was spoken of in the third person, "He", and the acts of Creation referred to were acts that in the main were completed when the universe as we see it came into being, though its slow age-long evolution continues.

After this, Allah speaks in the first person "We" the plural of honor, as explained before (see n. 56 to 2:38); and the processes spoken of are those that go on continually before us, as in the case of rain and the growth of the vegetable kingdom.

In some way the creation of the heavens and the earth and animal life on it may be considered impersonal to man, while the processes of rain and vegetation may be considered in special personal relationship to him.

... فَأَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ ﴿١٠﴾

and produce on the earth every kind of noble creature, in pairs.

C3591. I think that sex life in plants is referred to, as in 13:3, where see n. 1804, though the pairs here may refer to animals also.

"Noble" (karim) may refer to the more beneficent plants and trees (and animals), which Allah has created for man's use.

هَذَا خَلْقُ اللَّهِ...

31: 11. Such is the Creation of Allah:

...فَأَرُونِي مَاذَا خَلَقَ الَّذِينَ مِن دُونِهِ...

now show Me what is there that others besides Him have created:

C3592. The transition from "We" in the last verse to "Me" in this verse means a still more personal relation to Allah: (see n. 56 to 2:38): as we are now asked about the true worship of Allah, as against the false worship of others besides Allah.

...بَلِ الظَّالِمُونَ فِي ضَلَالٍ مُّبِينٍ ﴿١١﴾

nay,

but the Transgressors are in manifest error.

Asad’s Version:

(31:10) He [it is who] has created the skies without any supports that you could see, 7 and has placed firm mountains upon the earth, lest it sway with you, 8 and has caused all manner of living creatures to multiply thereon. And We' send down water from the skies, and thus We cause every noble kind [of life] to grow on earth. 10

(31:11) [All] this is God's creation: show Me, then, what others than He may

have created! Nay, but the evildoers 11 are obviously lost in error!

[[Asad’s notes - 7 See note 4 on 13:2.

8 See note 11 on 16:15.

9 This is another of the many Qur'anic instances where the personal pronoun relating to God is suddenly changed - in this instance, from "He" to "We" - in order to indicate that God, being infinite, cannot be circumscribed by any pronoun applicable to created, finite beings, and that the use of such pronouns with reference to Him is no more than a concession to the limited nature of every human language.

10 Lit., "thereon". As in 26:7, the term zawi has here the significance of "a kind".

1 1 Sc., "who ascribe divine powers to beings or things other than God". ]]