-->
This expression is, of course, purely metaphorical since God is limitless in space as well as in time. Its use here is apparently meant to stress the unfathomable quality of His existence and power, which penetrates, and reveals itself in, every aspect of His cosmic creativeness, symbolized in the term "heaven".
Cf. xvii. 68. and n. 2263. Also cf. the story of Qarun in xxviii. 76-82. If we feel safe on land, it is because Allah has made this earth amenable, manageable and serviceable to us (verse 15 above). But if we defy Allah and break His Law, have we any security, that even this comparatively unimportant safety in a fleeting world will last? Looking at it from a purely physical point of view, have there not been dreadful earthquakes, typhoons, and tornadoes?
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
Lit., "a stormwind that raises stones".
Cf. xvii. 68; and xxix. 40, n. 3462. Such a violent wind destroyed the wicked Cities which defied Lut's warning.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
Lit., "before them" (min qablihim). This personal pronoun relates - as does the whole of the passage beginning with verse {13} - to people of all times, who are herewith reminded of what happened to deniers of the truth in earlier times; hence my rendering of min qablihim as "aforetime".
Cf. xxii. 42-44, and n. 2822.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
The flight of birds is one of the most beautiful and wonderful things in nature. The make and arrangement of their feathers and bones, and their stream-line shapes, from beak to tail, are instances of purposive adaptation. They soar with outstretched wings; they dart about with folded wings; their motions upwards and downwards, as well as their stabilisation in the air, and when they rest on their feet, have given many ideas to man in the science and art of aeronautics. But who taught or gave to birds this wonderful adaptation? None but Allah, Whose infinite Mercy provides for every creature just those conditions which are best adapted for its life.
In the Arabic, there is an artistic touch which it is not possible to reproduce in the translation. Saffat (spreading their wings) is in the form of the active participle, suggesting the continuous soaring on outspread wings; while yaqbidhna (folding them in) is in the Aorist form, suggesting the spasmodic flapping of wings.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
Lit., "an army".
Not the greatest army that man can muster is of any use against the Wrath of Allah; while the constant watchful care of Allah is all-in-all to us, and we can never do without it. If the godless wander about in search for blessings otherwise than in the Mercy and Grace of Allah, they are wandering in vain delusions.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
"Sustenance" here, as elsewhere, (e.g., in xvi. 73, n. 2105), refers to all that is necessary to sustain and develop life in all its phases. Allah Most Gracious is the Source of all our Sustenance, and if we persist in looking to Vanities for our Sustenance, we are pursuing a mirage, and, if we examine the matter, we are only following obstinate unpulses of rebellion and impiety.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
Cf. xxvii. 90, and n. 3320. The man of probity is the man who walks evenly on a Straight Way, his feet guided by Allah's Light and his heart sustained by Allah's Mercy. The man who chooses evil grovels, with his face down, in paths of Darkness, stumbling on the way, and in constant distrust and fear, the fear of Evil. The two kinds of men are poles apart, although they five on the same earth, see the same Signs, and are fed with the same Mercies from Allah.
Like Abraham trying to guide his unbelieving father: Cf. xix. 43.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
I.e., with the faculty of feeling as well as of rational thinking.
The Prophet is asked to draw constant attention to Allah, the source of all growth and development, the Giver of the faculties by which we can judge and attain to higher and higher spiritual dignity. And yet, such is our self-will, we use our faculties for wrong purposes and thus show our ingratitude to Allah.
For anshaa see n. 923 to vi. 98.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
Mankind, from one set of parents, has been multiplied and scattered through the earth. Men have not only multiplied in numbers but they have developed different languages and characteristics, inner and outer. But they will all be gathered together at the End of Things, when the mischief created by the wrong exercise of man's will be cancelled, and the Truth of Allah will reign universally.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
The Unbelievers are sceptical, but they are answered in the next two verses.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
The Judgment is certain to come. But when it will exactly come, is known to Allah alone. The Prophet's duty is to proclaim that fact openly and clearly. It is not for him to punish or to hasten the punishment of evil. Cf. xxii. 47-49.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
Another possible translation: “This is what you were calling for.”
"It", i.e., the fulfilment of the promise, the Day of Judgment. When it is actually in sight, then the Unbelievers realise that those whom they used to laugh at for their Faith were in the right, and that they themselves, the sceptics, were terribly in the wrong.
They had defiantly asked for it. Now that it has come near, and it is too late for repentance, there is "weeping and gnashing of teeth".
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
I.e., "Whether we succeed in spreading God's message or not, what have you unbelievers to gain?"
Meaning, whether Allah takes our lives (as you wish) or grants us a long life, it is all good for us. But who will protect you from Allah if you disbelieve in Him.
The sceptics might say and do say to the righteous: "Ah well! if calamities come, they involve the good with the bed, just as you say that Allah showers His mercies on both good and evil!" The answer is: "Don't you worry about us: even supposing we are destroyed, with all who believe with us, is that any consolation to you? Your sins must bring on you suffering, and nothing can ward it off. If we get any sorrows or sufferings, we take them as a mere trial to make us better, for we believe in Allah's goodness and we put our trust in Him." See next verse.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
See the end of the last note. "Our Faith tells us that Allah will deliver us from all harm if we sincerely repent and lead righteous lives. You, Unbelievers, have no such hope. When the real adjustment of values is established, you will soon see whether we were in the wrong or you!"
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.
Apart from a further reminder of God's providential power (thus continuing the argument touched upon in verses {19-21}), the above verse has a parabolic significance as well. Just as water is an indispensable element of all organic life, so is a constant flow of moral consciousness an indispensable prerequisite of all spiritual life and stability: and who but God could enable man to regain that consciousness after all the older ethical stimuli have dried up and "vanished underground"?
The Sura is closed with a parable, taken from a vital fact of our physical life, and leading up to the understanding of our spiritual life. In our daily life, what would happen if we woke up some fine morning to find that the sources and springs of our water-supply had disappeared and gone down into the hollows of the earth? Nothing could save our life. Without water we cannot live, and water cannot rise above its level, but always seeks a lower-level. So in spiritual life. Its sources and springs are in the divine wisdom that flows from on high. Allah is the real source of that life, as He is of all forms of life. We must seek His Grace and Mercy. We cannot find grace or mercy or blessing from anything lower. His Wisdom and Mercy are like, fresh clear-flowing spring-water, not like the muddy murky wisdom and goodness of this lower world which is only relative, and which often hampers life rather than advances it.
No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.