لطفا منتظر باشید ...
Part 25
Sura Nazi'at 79:27-33
27.
"Is the creation of you harder or the heaven He built?"
28. "He raised its
vault and regulated it,"
29. "And He made dark
its night and brought forth its daylight,"
30. "And the earth, after
that He spread it out;"
31. "He brought forth
from it its water and its pasture,"
32. "And the mountains, He
set them firm,"
33. "For use and
convenience to you and your cattle."
Commentary:
A REASON FOR THE
RESURRECTION
Are
you more difficult to create or the heaven He built?
With
the story of Moses and Pharaoh as a lesson for all transgressors and rejecters,
our attention is turned to the Resurrection. again, and the statements
are about some attributes of Allah's infinite Power, as a proof
to the possible existence of Resurrection. These words convey the
explanation of some of the unlimited blessings of Allah endowed to Man to evoke a sense of gratitude, in
the soul, which is the origin of knowing Allah.
At
first, it addresses the rejecters of the Resurrection and, in a scorning tone,
questions:
"Is the
creation of you harder or the heaven He built?"
This
statement is, in fact, a reply to their words in the former verses, thus: "They
say (now): What! shall we indeed be returned to (our) former state?" Now,
this verse says that those who have any degree of understanding know that the
creation of this lofty sky, with so many celestial gigantic bodies and endless
galaxies, is not comparable with the creation of Man. He who has this authority,
how could He be unable to return you to life again?
"He raised its vault
and regulated it",
The
term /samk/ originally means 'height, or altitude'. It has also been
used with the meaning of 'ceiling'.
In
Tafsir Kabir, a commentary by Fakhr-ud-din Mohammad Razi, it is
said that when we measure from the top to the bottom of something it is called
depth ('umq), and when we measure it from bottom to top it is called height
(samk). [1]
The
term /sawwaha/ is based on the term /taswiyah/ which means 'to make level or
equal, to proportion something'. It refers, here, to the accurate
regularity that dominates all the celestial bodies; and, if /samk/ means 'ceiling'
refers to the thick atmosphere which, like a hard and safe shield, has
surrounded the earth and protects it from the rush of meteorites and fatal
cosmic rays.
Some
have considered the above sense to mean the globular form of the atmosphere
that covers all around of the earth. They believe that using the term, with the
sense of 'equal', refers to the equal distance between the parts of the
ceiling and its center, that is the Earth; and this cannot exist, but only by
being globular.
It
is also probable that the verse points to both the height of the sky and the
extreme long distance of the celestial bodies from us, and the safe vault
around the Earth.
In
any case, this verse is similar to what Sura Momin, No. 40, verse 57 says: "Assuredly
the creation of the heavens and the earth is a
greater (matter) than the creation of men; yet most men understand
not".
"And
He made dark its night and brought forth its daylight."
Each
of these two has an extraordinary important role in the life of any living
creature whether animal or plant. Man cannot live without sunlight, because all
of his sustenance, his senses and movement depend on it, as well as his life is
not possible without the darkness, which is the cause of his tranquility.
The
term /aghtaŝa/ is based on /ghatŝ/ with the sense of 'dark'
but, Raqib cites in his book, Mufradat, that its origin is /aghtaŝ/, which
means 'a person who has weak or dim eyes'.
The
terms / wa duha/ means 'when the full brightness of the sun spreads
in the heaven and over the earth.'
"And
the earth, after that He spread it out".
The
term /duha/ is derived from /dahw/ which means 'to spread, to
expand'. Some have also rendered it to mean 'to move something from its
original place'. And since these two meanings are interdependent, they
return to one root.
The
objective meaning of /dahw-ul-ard/ is that, at first,
the surface of the Earth was totally covered with water from the prime
rainfalls, the water of which was gradually sucked down through the holes and
ditches in the ground, and then, parts of the land appeared. It expanded little
by little, until it formed its present state. (And this happened after the
creation of heavens and the Earth.)
"He
brought forth from it its water and its pasture".
This
idea shows that there was water stored in the layers of the earth. Then, it
appeared flowing over the ground in the form of springs and streams and forming
the seas and lakes.
The
term / mar 'a/ is a place-noun and means 'pasture'. It is
originally derived from /ra'y/ in the sense of 'animal protection' from
the point of view of foodstuff or, feeding cattle, or in other respects; then
the term / mura'at / has been used in the sense of protection and arranging the
affairs. The known proverb: "Each of you all is a shepherd and responsible,"
is, also, a reference to the necessity of people needing to be protected by
each other.
Even
though different factors, such as continuous storms, gravitational pull; caused
by the sun or the moon having an effect on the surface of the land, and
earthquakes; produced from the pressure of the inner molten lava of the earth,
could disturb the peace and calmness of the ground, it became still and
peaceful due to the existence of high mountain ranges throughout the earth.
"And the
mountains, He set them firm"
"For
use and convenience to you and your cattle".
Yes,
He raised the vault of the sky, and set the light and darkness regular. He
expanded the earth, and put forth water and plants from it. He made the
mountains over the face of the earth to protect it; preparing everything for
the life of Man, so that all of them obey and are at His service.
The
reason is that Man enjoys the bounties of life and should be grateful to Allah, Who created them all, and
obey His laws.
These
affairs are, on the one hand, the kinds of power He has over the Resurrection
and, on the other hand, they refer to some reasons and signs along the path of
the existence of unity and knowing Allah.
name="_ftn1" title="">[1] Tafsir Kabir, vol. 31, p. 46.
