وَ قَدۡ خَلَقَکُمۡ اَطۡوَارًا ﴿۱۵﴾
وَقَدۡ خَلَقَكُمۡ أَطۡوَارًا
b. 23:13-15. (close)
3133. God has endowed different men with different natural capacities and capabilities, and on this disparity of aptitudes and physical conditions depend the existence, growth and development of human society. Atwar is plural of Taur which means, a time; state; condition; quality; mode or manner; form or appearance. The verse means, God has created men of different forms and different conditions; of various aspects and dispositions, or He has created them by stages (Lane). (close)
a. 23:13-15; 40:68. (close)
4392. Important Words:
اطوار (forms and conditions) is the plural of طور which, among other things, means, one time; quantity; measure; limit; state and condition; quality; capability; mode or manner. They say الناس اطوار i.e. people are of diverse sorts, of different conditions and forms; of various dispositions; capabilities; in different stages (Lane & Aqrab).
The verse may refer to the different stages and conditions of development through which the foetus passes—from the stage of a drop of sperm to that of a fully developed human being. This development of the foetus is fully described in 23:14-15.
The verse may also signify that God has endowed different persons with different natural capacities and capabilities and that the existence, growth and development of human society depends on this disparity of attitudes and physical conditions. (close)
اَلَمۡ تَرَوۡا کَیۡفَ خَلَقَ اللّٰہُ سَبۡعَ سَمٰوٰتٍ طِبَاقًا ﴿ۙ۱۶﴾
أَلَمۡ تَرَوۡاْ كَيۡفَ خَلَقَ ٱللَّهُ سَبۡعَ سَمَٰوَٰتٖ طِبَاقٗا
a. 65:13; 67:4. (close)
b. 65:13; 67:4. (close)
وَّ جَعَلَ الۡقَمَرَ فِیۡہِنَّ نُوۡرًا وَّ جَعَلَ الشَّمۡسَ سِرَاجًا ﴿۱۷﴾
وَجَعَلَ ٱلۡقَمَرَ فِيهِنَّ نُورٗا وَجَعَلَ ٱلشَّمۡسَ سِرَاجٗا
b. 10:6; 25:62. (close)
c. 10:6; 25:62. (close)
وَ اللّٰہُ اَنۡۢبَتَکُمۡ مِّنَ الۡاَرۡضِ نَبَاتًا ﴿ۙ۱۸﴾
وَٱللَّهُ أَنۢبَتَكُم مِّنَ ٱلۡأَرۡضِ نَبَاتٗا
c. 7:26; 20:56. (close)
d. 7:26; 20:56. (close)
The verse refers to the process of man’s creation from the earliest stage when he lies dormant in the form of dust. The inorganic constituents of the earth, through a subtle process of change, become converted into the life-germ through the agency of food which man eats. (close)
ثُمَّ یُعِیۡدُکُمۡ فِیۡہَا وَ یُخۡرِجُکُمۡ اِخۡرَاجًا ﴿۱۹﴾
ثُمَّ يُعِيدُكُمۡ فِيهَا وَيُخۡرِجُكُمۡ إِخۡرَاجٗا
d. 7:26; 20:56. (close)
a. 7:26; 20:56. (close)
The reference in the verse is to the Resurrection. Man will get a new life in the Hereafter in which his works and actions done in this life will assume the form of rewards and punishments of Heaven and Hell. (close)
وَ اللّٰہُ جَعَلَ لَکُمُ الۡاَرۡضَ بِسَاطًا ﴿ۙ۲۰﴾
وَٱللَّهُ جَعَلَ لَكُمُ ٱلۡأَرۡضَ بِسَاطٗا
e. 67:16; 78:7. (close)
b. 20:54; 67:16; 78:7. (close)
لِّتَسۡلُکُوۡا مِنۡہَا سُبُلًا فِجَاجًا ﴿٪۲۱﴾
لِّتَسۡلُكُواْ مِنۡهَا سُبُلٗا فِجَاجٗا
f. 67:16. (close)
c. 21:32. (close)
قَالَ نُوۡحٌ رَّبِّ اِنَّہُمۡ عَصَوۡنِیۡ وَ اتَّبَعُوۡا مَنۡ لَّمۡ یَزِدۡہُ مَالُہٗ وَ وَلَدُہٗۤ اِلَّا خَسَارًا ﴿ۚ۲۲﴾
قَالَ نُوحٞ رَّبِّ إِنَّهُمۡ عَصَوۡنِي وَٱتَّبَعُواْ مَن لَّمۡ يَزِدۡهُ مَالُهُۥ وَوَلَدُهُۥٓ إِلَّا خَسَارٗا
d. 26:118; 54:10. (close)
وَ مَکَرُوۡا مَکۡرًا کُبَّارًا ﴿ۚ۲۳﴾
وَمَكَرُواْ مَكۡرٗا كُبَّارٗا
وَ قَالُوۡا لَا تَذَرُنَّ اٰلِہَتَکُمۡ وَ لَا تَذَرُنَّ وَدًّا وَّ لَا سُوَاعًا ۬ۙ وَّ لَا یَغُوۡثَ وَ یَعُوۡقَ وَ نَسۡرًا ﴿ۚ۲۴﴾
وَقَالُواْ لَا تَذَرُنَّ ءَالِهَتَكُمۡ وَلَا تَذَرُنَّ وَدّٗا وَلَا سُوَاعٗا وَلَا يَغُوثَ وَيَعُوقَ وَنَسۡرٗا
g. 38:7. (close)
3134. Wadd was an idol worshipped by Banu Kalb in Daumatul-Jandal. It was in a man’s figure representing manly power. Suwa‘ was an idol of Banu Hudhail. It was in a woman’s shape, representing female beauty. Yaghuth belonged to the tribe of Murad, and Ya‘uq in the shape of horse was worshipped by Hamdan. Nasr, an idol of the Dhul-Kila‘ tribe, was in the shape of an eagle or vulture, representing long life or insight. Noah’s people were steeped in idol-worship. They had many idols, the five mentioned in the verse under comment being the most popular. The Arabs, several centuries afterwards, are supposed to have brought them from Iraq. Hubul, their most famous idol was brought from Syria by ‘Amir bin Lohayy; their own principal idols being Lat, Manat and ‘Uzza. Or, they might have named their own idols after the idols of the tribe of Noah as the two peoples lived not very distant from each other and there was general intercourse between them. There is nothing impossible or improbable in the two neighbouring idolatrous peoples having identical names for their idols. (close)
e. 38:7. (close)
4395. Important Words:
ود (Wadd) is derived from ود (Wadda). They say ودہ i.e. he loved him or it. ود (Wadd) was an idol worshipped by the tribe of Banu Kalb in Daumatul-Jandal. It was in a man’s figure, representing manly power.
سواع (Suwa‘) is derived from ساع. They say ساع الشیء i.e. the thing was wasted (Lane). سواع was an idol which the BanuHudhail worshipped. It was in a woman’s shape, representing female beauty.
یغوث (Yaghuth) is derived from غاث. They say أغاثه i.e. he aided or helped him. یغوث was an idol belonging to the tribe of Murad. Its votaries believed that it helped them when they called for help.
یعوق (Ya‘uq) is derived from عاق. They say عاقه عن کذا i.e. he hindered or prevented or withheld him from such a thing (Lane). یعوق was an idol belonging to the tribe of Hamdan. It was in the shape of a horse, representing swiftness. Its votaries believed that it prevented the enemy from doing harm to its worshippers, and warded off calamities from them.
نسر (Nasr) is derived from نسر. They say نسر الطیر i.e. the bird tore it with its beak. نسر means, eagle or vulture (Aqrab). It was an idol of the Dhul-Kila‘ tribe. It was in the shape of an eagle or vulture, representing long life or insight.
From time immemorial, man, in his ignorance, has worshipped forces of nature, idols made of wood or stone, and human beings. Noah’s people were steeped in idol worship. They had many idols, the five mentioned in the verse under comment being the most popular. The Arabs, several centuries afterwards, are supposed to have brought them from Iraq; Hubal, their most famous idol, was brought from Syria by ‘Amir bin Lohay; their own principal idols being Lat, Manat and ‘Uzza. Or the Arabs might have named their own idols after the idols of the tribe of Noah as the two peoples were not very distant from each other and there was general intercourse between them. There is nothing impossible or improbable in the two neighbouring idolatrous peoples having identical names for their idols. (close)