2. Surah al-Baqara, Medina 87
The Quranic Text & Ali’s Version:
بَدِيعُ
السَّمَاوَاتِ
وَالأَرْضِ...
2: 117. To Him is due the primal origin of the heavens and the earth;
C120. The previous verse told us that everything in heaven and earth celebrates the glory of Allah. Lest anyone should think that the heavens and the earth were themselves primeval and eternal, we are now told that they themselves are creatures of Allah's will and design.
Cf. 6:101, where the word bada'a is used as here for the creation of the heavens and the earth, and khalaqa is used for the creation of all things.
Bada'a goes back to the very primal beginning, as far as we can conceive it.
The materialists might say that primeval matter was eternal; other things, i.e., the forms and shapes as we see them now, were called into being at some time or other, and will perish. When they perish, they dissolve into primeval matter again, which stands as the base of all existence.
We go further back. We say that if we postulate such primeval matter, it owes its origin itself to Allah Who is the final basis of existence, the Cause of all Causes. If this is conceded, we proceed to argue that the process of Creation is not then completed.
"All things in the heavens and on the earth" are created by gradual processes. In "things" we include abstract as well as material things. We see the abstract things and ideas actually growing before us.
But that also is Allah's creation, to which we can apply the word khalaqa, for in it is involved the idea of measuring, fitting it into a scheme of other things. Cf. 54:49; also 25:59.
Here comes in what we know as the process of evolution. On the other hand, the "amr" (Command, Direction, Design) is a single thing, unrelated to Time, "like the twinkling of an eye" (54:50).
Another word to note in this connection is ja'ala "making" which seems to imply new shapes and forms, new dispositions, as the making of the Signs of the Zodiac in the heavens, or the setting out of the sun and moon for light, or the establishment of the succession of day and night (25:61-62).
A further process with regard to the soul is described in the word sawwa, bringing it to perfection (91:7) but this we shall discuss in its place.
Fatara (42:11) implies, like bada'a, the creating of a thing out of nothing and after no preexisting similitude, but perhaps fatara implies the creation of primeval matter to which further processes have to be applied later, as when one prepares dough but leaves the leavening to be done after.
Badaa (without the 'ain), 30:27, implies beginning the process of creation; this is made further clear in 32:7 where the beginning of the creation of pristine man from clay refers to his physical body, leaving the further processes of reproduction and the breathing in of the soul to be described in subsequent verses.
Lastly, bara'a is creation implying liberation from pre-existing matter or circumstance, e.g., man's body from clay (59:24) or a calamity from previously existing circumstances (57:22).
See also 6:94, n. 916; 6:98, n. 923; 59:24, notes. 5405-6.
... وَإِذَا قَضَى أَمْراً فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ ﴿١١٧﴾
when He decreeth a matter He saith to it: "Be;"
and it is.
وَقَالَ
الَّذِينَ لاَ
يَعْلَمُونَ
لَوْلاَ يُكَلِّمُنَا
اللّهُ ...
2: 118. Say those without knowledge:
"Why speaketh not Allah unto Us?
... أَوْ تَأْتِينَا آيَةٌ ...
Or why cometh not unto us a sign?"
... كَذَلِكَ قَالَ الَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ تَشَابَهَتْ قُلُوبُهُمْ...
So said the people before them, words of similar import. Their hearts are alike.
... قَدْ بَيَّنَّا الآيَاتِ لِقَوْمٍ يُوقِنُونَ ﴿١١٨﴾
We have indeed made clear the signs unto any people who hold firmly to faith (in their hearts).
Other Versions:
2: 117
Asad The Originator is He of the heavens and the earth: and when He wills a thing to be, He but says unto it, “Be” – and it is.
Pickthall The Originator of the heavens and the earth! When He decreeth a thing, He saith unto it only: Be! and it is.
Transliteration Badi'us sama_wa_ti wal ard(i), wa iza_ qada_ amran fa innama_ yaqu_lu lahu_ kun fa yaku_n(u).
[Ruby’s note: The creation talked about is the primary creation, creation of something out of nothing. Which means the physical existence is brought about from a non-physical reality, and that is God himself. That is why He is the Ultimate Reality, the Truth (huq) that is mentioned in the Quran again and again. Elements, forms, shapes etc. come later. In the context of creation of human being in another place it is said in the Quran: God created human beings and then He gave the forms. Therefore He created the essence of a human being which is formless or may be without any physical component but spiritual (ruh). The entire physical universe similarly implicated here that it came into being from a non physical spirit or the Supreme Ruh (God)……….]
[ Ali’s note (to 2:117) 120 The previous verse told us that everything in heaven and earth celebrates the glory of God. Lest anyone should think that the heavens and the earth were themselves primeval and eternal, we are now told that they themselves are creatures of God's will and design. Cf vi. 102, where the word bada'a is used as here for the creation of the heavens and the earth, and khalaqa is used for the creation of all things. Bada'a goes back to the very primal beginning, as far as we can conceive it. The materialists might say that primeval matter was eternal; other things, i.e., the forms and shapes as we see them now, were called into being at some time or other, and will perish. When they perish, they dissolve into primeval matter again, which stands as the base of all existence. We go further back. We say that if we postulate such primeval matter, it owes its origin itself to God Who is the final basis of existence, the Cause of all Causes. ……………God's creation, to which we can apply the word khalaqa, for in it is involved the idea of measuring, fitting it into a scheme of other things. Cf. liv. 49; also xxv. 59. Here comes in what we know as the process of evolution. On the other hand, the "amr" (=Command, Direction, Design) is a single thing, unrelated to Time, "like the twinkling of an eye" (liv. 50). Another word to note in this connection is ja'ala "making" which seems to imply new shapes and forms, new dispositions, as the making of the Signs of the Zodiac in the heavens, or the setting out of the sun and moon for light, or the establishment of the succession of day and night (xxv 61-62). A further process with regard to the soul is described in the word sawwa, bringing it to perfection (xci. 7) but this we shall discuss in its place. Fatara (xlii. 11) implies, like bada'a, the creating of a thing out of nothing and after no preexisting similitude, but perhaps fatara implies the creation of primeval matter to which further processes have to be applied later, as when one prepares dough but leaves the leavining to be done after. Badaa (without the 'ain), xxx. 27, implies beginning the process of creation; this is made further clear in xxxii. 7 where the beginning of the creation of pristine man from clay refers to his physical body, leaving the further processes of reproduction and the breathing in of the soul to be described in subsequent verses. Lastly, baraa is creation implying liberation from pre-existing matter or circumstance, e.g, man's body from clay (lix. 24) or a calamity from previously existing circumstances (lvii. 22). See also vi. 94, n. 916; vi. 98, n. 923; lix. 24, nn. 5405-6. (2.117)]
2: 118
Asad And [only] those who are devoid of knowledge say, “Why does God not speak unto us, nor is a [miraculous] sign shown to us?” Even thus, like unto what they say, spoke those who lived before their time: their hearts are all alike. Indeed, We have made all the signs manifest unto people who are endowed with inner certainty.
Pickthall And those who have no knowledge say: Why doth not Allah speak unto us, or some sign come unto us? Even thus, as they now speak, spake those (who were) before them. Their hearts are all alike. We have made clear the revelations for people who are sure.
Transliteration Wa qa_lal lazina la_ ya'lamu_na lau la_ yukallimunalla_hu au ta'tina_ a_yah(tun), kaza_lika qa_lal lazina min qablihim misla qaulihim, tasya_bahat qulu_buhum, qad bayyannal a_ya_ti li qaumiy yu_qinu_n(a).
[Ruby’s note: What is conveyed here I believe is the mindset that distinguishes between the people who see sings in the entire creation and they know this is not a coincidence. Whereas the mindset of the people who ignore all these messages coming from reality and want more proof about their Creator, that is arrogance. God created them and sustains them in life, if they are little mindful they can see that their existence and day to day survival all are due to the Grace of God, a little thing happen like a clot in the brain and they are dead, a little deviation happens in the process and here comes a crippled human being, how intricately the human body and the entire universe are working, billions of unrelated factors are synchronizing with billion others to render this reality where human beings function. How arrogant and willful negligence to understand is this to demand proof of the Creator when one is created and sustained by Him. One is sincere pursuit of knowledge and wisdom, the other is demand and challenge of an arrogant mind, these two, as the Quran says again and again, are not same. At fundamental level, these two are making different choices: one attempts to see the whole thing and become humble, the other considers only selected things and justifies their arrogance. At the root of these two groups is the choice of humility versus arrogance, wisdom versus ignorance, and sincerity in faith versus rejection of truth. ]
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6. [al-Anam, Cattle Mecca 55]
The Quranic Text & Ali’s Version:
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."
بَدِيعُ
السَّمَاوَاتِ
وَالأَرْضِ...
6: 101. To Him is due the primal origin of the heavens and the earth:
C930. Cf. n. 120 to 2:117.
...أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُن لَّهُ صَاحِبَةٌ...
how can He have a son when He hath no consort?
...وَخَلَقَ كُلَّ شَيْءٍ وهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿١٠١﴾
He created all things, and He hath full knowledge of all things.
Other Versions:
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: 101
Asad the originator of the heavens and the earth! How could it be that He should have a child without there ever having been a mate for Him – since it is He who has created everything, and He alone know everything?
Pickthall The Originator of the heavens and the earth! How can He have a child, when there is for Him no consort, when He created all things and is Aware of all things?
Transliteration Badi'us sama_wa_ti wal ard(i), anna_ yaku_nu lahu_ waladuw wa lam takul lahu_ sa_hibah(tun), wa khalaqa kulla syai'(in), wa huwa bikulli syai'in 'alim(un).
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13. Surah Ar Ra'd, Medina 96
The Quranic Text & Ali’s Version:
قُلْ مَن رَّبُّ
السَّمَاوَاتِ
وَالأَرْضِ...
13: 16. Say: "Who is the Lord and Sustainer of the heavens and the earth?"
C1828. The meaning of "Rabb" is explained in n. 20, to 1:2.
...قُلِ اللّهُ...
Say: "It is Allah."
...قُلْ أَفَاتَّخَذْتُم مِّن دُونِهِ أَوْلِيَاء لاَ يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًا وَلاَ ضَرًّا...
Say: "Do ye then take (for worship) protectors other than Him, such as have no power either for good or for harm to themselves?"
C1829. Cf. 5:76.
...قُلْ هَلْ يَسْتَوِي الأَعْمَى وَالْبَصِيرُ...
Say:
"Are the blind equal with those who see?
...أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّورُ...
Or the depths of darkness equal with Light?"
...أَمْ جَعَلُواْ لِلّهِ شُرَكَاء خَلَقُواْ كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ...
Or do they assign to Allah partners who have created (anything) as He has created, so that the creation seemed to them similar?
C1830. This verse may be analyzed into six parts, each two parts going together like question and answer. Each except the fifth part is introduced by the word "Say", which is equivalent in old Arabic to inverted commas.
The fifth part, "or do they assign .... similar?" is not introduced by "Say", because it is in the indirect form.
- Who is the Lord and Sustainer of the Worlds?
It is Allah,
- And yet you worship other gods?
No, no one can be equal to Him, any more than darkness is equal to light.
- Your other gods have created nothing by which you can be misled?
No indeed; He is the only Creator, the One and Supreme.
...قُلِ اللّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ ﴿١٦﴾
Say:
"Allah is the Creator of all things:
He is the One, the Supreme and Irresistible."
13: 16
Asad ………Say: “God is the Creator of all things; and He is the One who holds absolute sway over all that exists.”
Pickthall Say (O Muhammad): Who is Lord of the heaven and the earth? Say: Allah! Say: Take ye then (others) beside Him for protectors, which, even for themselves, have neither benefit nor hurt? Say: Is the blind man equal to the seer, or is darkness equal to light? Or assign they unto Allah partners Who created the like of His creation so that the creation (which they made and His creation) seemed alike to them? Say: Allah is the Creator of all things, and He is the One, the Almighty.
Transliteration Qul mar rabbus sama_wa_ti wal ard(i), qulilla_h(u), qul afa-ttakhaztum min du_nihi auliya_'a la_ yamliku_na li anfusihim naf'aw wa la_ darra_(n), qul hal yastawil a'ma_ wal basir(u), am hal tastawiz zuluma_tu wan nu_r(u), am ja'ala_ lilla_hi syuraka_'a khalaqa_ ka khalqihi fa tasya_bahal khalqu 'alaihim, qulilla_hu kha_liqu kulli syai'iw wa huwal wa_hidul qahha_r(u).
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21. [al-Anbiyaa, Mecca 73]
The Quranic Text & Ali’s Version:
وَلَقَدْ
آتَيْنَا إِبْرَاهِيمَ
رُشْدَهُ مِن
قَبْلُ ...
21: 51. We bestowed aforetime on Abraham his rectitude of conduct,
C2712. Rushd: right conduct, corresponding in action to the quality expressed in the epithet Hanif (sound or true in Faith) applied to Abraham in 2:135 and elsewhere.
... وَكُنَّا بِه عَالِمِينَ ﴿٥١﴾
and well were We acquainted with him.
C2713. Hence Abraham's title "Friend of Allah" (Khalil Allah): 4:125.
إِذْ
قَالَ لِأَبِيهِ
وَقَوْمِهِ
...
21: 52. Behold! he said to his father and his people,
C2714. Reference is made to Abraham in many places. In 19:42-49 it was with reference to his relations to his father: the problem was how a righteous man should deal with his father, when his duty to his father conflicts with his duty to Allah.
Here the problem is: how a righteous man should deal with evil and overcome it; how he should fight against evil, and if he is subjected to the fire of persecution, how his firmness draws Allah's Mercy, and the very troubles he is placed in become his comfort and joy.
... مَا هَذِهِ التَّمَاثِيلُ الَّتِي أَنتُمْ لَهَا عَاكِفُونَ ﴿٥٢﴾
"What are these images, to which ye are (so assiduously) devoted?"
قَالُوا
وَجَدْنَا
آبَاءنَا لَهَا
عَابِدِينَ
﴿٥٣﴾
21: 53. They said, "We found our father worshipping them."
قَالَ
لَقَدْ كُنتُمْ
أَنتُمْ وَآبَاؤُكُمْ
فِي ضَلَالٍ
مُّبِينٍ ﴿٥٤﴾
21: 54. He said, "Indeed ye have been in manifest error-ye and your fathers."
قَالُوا
أَجِئْتَنَا
بِالْحَقِّ
أَمْ أَنتَ مِنَ
اللَّاعِبِينَ
﴿٥٥﴾
21: 55. They said, "Have you brought us the Truth, or are you one of those who jest?"
C2715. Abraham looked at life with a serious eye, and his people took it light-heartedly. He was devoted to Truth, and they cared more for ancestral custom, In the conflict he seemed to be in their power. But he was fearless, and he triumphed by Allah's Grace.
قَالَ
بَل رَّبُّكُمْ
رَبُّ السَّمَاوَاتِ
وَالْأَرْضِ
الَّذِي فَطَرَهُنَّ...
21: 56. He said,
"Nay, your Lord is the Lord of the heavens and the earth,
He Who created them (from nothing):
C2716. For the various words for "creation" see n. 120 to 2:117, where fatara is explained and differentiated from other words of similar meaning.
...وَأَنَا عَلَى ذَلِكُم مِّنَ الشَّاهِدِينَ ﴿٥٦﴾
and I am a witness to this (truth).
Asad’s Version:
21:51
AND, INDEED, long before [the time of Moses] We vouchsafed unto Abraham his consciousness of what is right; 59 ' and We were aware of [what moved] him
(21:52) when he said unto his father and his people, "What are these images to which you are so intensely devoted?"
21:53
They answered: "We found our forefathers worshipping them."
(21:54} Said he: "Indeed, you and your forefathers have obviously gone astray!"
(21:55} They asked: "Hast thou come unto us [with this claim] in all earnest - or art thou one of those jesters?"
(21:56} He answered: "Nay, but your [true] Sustainer is the Sustainer of the heavens and the earth - He who has brought them into being: and I am one of those who bear witness to this [truth