think and ponder
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| creation of the heavens and earth |
think and ponder
﴾ And your God is One God: There is no god but He, Most Gracious,
Most Merciful.
In the creation of the heavens and earth; in the alternation
of night and day; in the ships that sail the seas with goods for people;
in the water which God sends down from the sky to give life to the earth
when it has been barren, scattering all kinds of creatures over it; in
the changing of the winds and clouds that run their appointed courses
between the sky and earth: there are signs in all these for those who
use their minds ﴿
[ The Holy Quran 2:163-164 ]
here another translation with commentary on The Holy Quran 2:164
(2:164) (To
guide) those who use their reason (to this Truth) there are many Signs in the
structure of the heavens and the earth, in the constant alternation of night
and day, in the vessels which speed across the sea carrying goods that are of
profit to people, in the water which Allah sends down from the sky and thereby
quickens the earth after it was dead, and disperse over it all manner of
animals, and in the changing courses of the winds and the clouds pressed into
service between heaven and earth.162
162. If a man
were to observe the constant operation of this universe, reflect on it in a
manner befitting a rational being, and think about it without either
stubbornness or bias, he would find sufficient signs to convince him that this
gigantic system is absolutely subservient to the will of the Omnipotent and
Wise Being, Who alone wields all power and authority. Moreover, this system
seems to be such as to rule out all possibility of any interference from others
whether independent of the Creator of the universe or in partnership with Him.
Since this One True God is the Lord of all creation and none else is in
possession of any power or authority, none is entitled to any share in His
godhead or overlordship.
(2:165) Yet there are some who take others as
equals to Allah163 and love them as Allah alone should be
loved; but those who (truly) believe, they love Allah more than all else.164
If only the wrong-doers were to perceive now – as they will perceive when they will see the chastisement – that all power belongs to Allah alone, and that Allah is severe in chastisement!
If only the wrong-doers were to perceive now – as they will perceive when they will see the chastisement – that all power belongs to Allah alone, and that Allah is severe in chastisement!
163.
There are certain attributes which belong exclusively to God. Moreover, there
are certain duties that man owes to God by virtue of His being his Lord. The
indictment of the Qur'an is that the people in question ascribe to others than
God the attributes which are exclusively His and likewise consider others to be
the rightful claimants of certain rights over man which belong only to God. To
be Lord of the entire complex of causal relationships found in the universe, to
dispense the needs and requirements of people, to deliver them from distress
and affliction, to heed complaints and respond to lamentations and prayers, and
having full knowledge of all that is apparent as well as all that is hidden,
are the exclusive attributes of God.
Furthermore, there are certain rights which God alone may claim: that His creatures should recognize Him alone as their Sovereign, prostrate themselves before Him alone in recognition of their bondage to Him, turn to Him alone for the fulfilment of their prayers, call Him alone for help and succour, place their trust is none save Him, centre their hopes and expectations only in His Munificence, and fear Him alone both in public and in private.
In the same way, being the only Absolute Sovereign of the universe, it befits none save God to lay down what is permitted and what is prohibited for His subjects, to prescribe their rights and duties, to command them what to do and what not to do, to direct them as to how the energy and resources bestowed on them, by God, should be expended.
Again, it is God alone Who can ask His subjects to acknowledge His sovereignty, to accept His commands as the source of law, to consider Him alone to be the Lord entitled to command men, to consider His commands supreme, and to turn to Him alone for correct guidance. Whoever either ascribes to any being other than God any of the aforementioned attributes or recognizes the claim of anyone save God to be entitled to any of the above-mentioned rights over His creatures is in fact setting up that being as a rival to God, and placing him on the same plane as God. By the same token, any individual or institution claiming to possess any of the exclusive attributes and rights of God (as mentioned above), is in fact claiming a position parallel and equal to that of God even though the claim to godhead may not have been categorically spelled out.
Furthermore, there are certain rights which God alone may claim: that His creatures should recognize Him alone as their Sovereign, prostrate themselves before Him alone in recognition of their bondage to Him, turn to Him alone for the fulfilment of their prayers, call Him alone for help and succour, place their trust is none save Him, centre their hopes and expectations only in His Munificence, and fear Him alone both in public and in private.
In the same way, being the only Absolute Sovereign of the universe, it befits none save God to lay down what is permitted and what is prohibited for His subjects, to prescribe their rights and duties, to command them what to do and what not to do, to direct them as to how the energy and resources bestowed on them, by God, should be expended.
Again, it is God alone Who can ask His subjects to acknowledge His sovereignty, to accept His commands as the source of law, to consider Him alone to be the Lord entitled to command men, to consider His commands supreme, and to turn to Him alone for correct guidance. Whoever either ascribes to any being other than God any of the aforementioned attributes or recognizes the claim of anyone save God to be entitled to any of the above-mentioned rights over His creatures is in fact setting up that being as a rival to God, and placing him on the same plane as God. By the same token, any individual or institution claiming to possess any of the exclusive attributes and rights of God (as mentioned above), is in fact claiming a position parallel and equal to that of God even though the claim to godhead may not have been categorically spelled out.
164. True
faith requires that a man should give absolute priority to seeking God's good
pleasure and should hold nothing too dear to sacrifice for the sake of God.
135. This means that with the help of those signs one can easily arrive at the Truth, provided one is not indifferent to God and looks at the phenomenon of the universe thoughtfully.
136. When people look carefully at the order of the universe, it becomes clear to them that it is an order permeated by wisdom and intelligent purpose. It is altogether inconsistent with wisdom that the man endowed with moral consciousness and freedom of choice, the man gifted with reason and discretion, should not be held answerable for his deeds. This kind of reflection leads people to develop a strong conviction that the After-life is a reality. Thanks to this conviction, they begin to seek God's refuge from His punishment.
another verse :
[ (3:190) Surely in the creation of the heavens and the earth, and in the alternation of night and day, there are signs for men of understanding.
(3:191) those who remember Allah while standing, sitting or (reclining) on their backs, and reflect in the creation of the heavens and the earth, (saying): 'Our Lord! You have not created this in vain. Glory to You! Save us, then, from the chastisement of the Fire ]
The Quran 3:190-191 ]
for more see :
(3:188) Do not
think that those who exult in their misdeeds and love to be praised for what
indeed they have not done,133 do not think that they are secure
from chastisement. A painful chastisement awaits them.
133. Such
people expected praises to be lavished upon them for being God-fearing, devout
and pious, for being sincere servants of the true faith, for being defenders of
God's Law and for having reformed and purified the lives of people, even though
none of this might be true. They wanted people to go about trumpeting that such
and such a person had made great sacrifices in the cause of God and had
sincerely guided people to the right way even though the facts might be the
reverse of what they claimed.
(3:189) To Allah belongs the dominion of the
heavens and the earth; and Allah is All-Powerful. indeed been successful. The
life of this world is merely an illusory enjoyment.
(3:190)
Surely in the creation of the heavens and the earth,134 and in
the alternation of night and day, there are signs for men of understanding.
134.
This section constitutes the conclusion of the present surah. It is related not
so much to the verses which immediately precede it as to the entire surah. In
order to grasp its significance one should particularly bear in mind our
introductory remarks to this surah. (See pp. 229 ff. above.)
(3:191) those who remember Allah while
standing, sitting or (reclining) on their backs, and reflect in the creation of
the heavens and the earth,135 (saying): 'Our Lord! You have not
created this in vain. Glory to You! Save us, then, from the chastisement of the
Fire.136
135.
This means that with the help of those signs one can easily arrive at the
Truth, provided one is not indifferent to God and looks at the phenomenon of
the universe thoughtfully.
136. When
people look carefully at the order of the universe, it becomes clear to them
that it is an order permeated by wisdom and intelligent purpose. It is
altogether inconsistent with wisdom that the man endowed with moral
consciousness and freedom of choice, the man gifted with reason and discretion,
should not be held answerable for his deeds. This kind of reflection leads
people to develop a strong conviction that the After-life is a reality. Thanks
to this conviction, they begin to seek God's refuge from His punishment.
(3:192) Our Lord! Whomever You cause to enter
the Fire, him You indeed bring to disgrace, and there will be none to succour
the wrong-doers.
(3:193) Our
Lord! Indeed we heard a crier calling to the faith saying: "Believe in
your Lord"; so we did believe.137 Our Lord, forgive us our
sins, and wipe out our evil deeds and make us die with the truly pious.'
137.
Many eras have passed before you. Go about, then, in the land and behold the
end of those who gave the lie to (the directives and ordinances of Allah).
(3:194) 'Our Lord, fulfil what You promised to
us through Your Messengers, and disgrace us not on the Day of Resurrection;
indeed You never go back on Your promise.138
138.
Such people do not doubt the fact that God will fulfil His promises. What they
do doubt is whether they will be reckoned among those for whom those promises
were made. Hence they pray to God to make them worthy of His promised rewards.
They are afraid lest they remain targets of slander and ridicule by the
unbelievers in this world, and then be disgraced in the Hereafter before the
same unbelievers who may mock them once again saying that their faith has been
of no avail to them.
(3:195) Their Lord answered the Prayer thus:
"I will not suffer the work of any of you, whether male or female, to go
to waste; each of you is from the other.139 Those who emigrated
and were driven out from their homesteads and were persecuted in My cause, and
who fought and were slain, indeed I shall wipe out their evil deeds from them
and shall certainly admit them to the gardens beneath which rivers flow."
This is their reward with their Lord; and with Allah lies the best reward.140
139.
All humans are equal in the sight of God. God does not have separate criteria
for judging the male and the female, the master and the slave, the high and the
low.
140. It is
reported that some non-Muslims came to the Prophet and said that Moses had
produced his staff and had been endowed with the miracle of the shining hand
see(Qur'an7: 108; 20: 22),
and that Jesus restored sight to the blind and cured the lepers see (Qur'an 3149). Other Prophets had also been granted miracles. What miracles, they
enquired, could the Prophet perform? In response the Prophet recited all the
verses from (verse190 )to the end of this surah, adding that that was what he had
brought.
(3:196) (O Messenger!) Do not let the
strutting about of the unbelievers in the land deceive you.
(3:197) This
is but a little enjoyment, then their destination is Hell -what an evil resting
place!
(3:198) But
those who fear their Lord: theirs shall be the gardens beneath which rivers
flow and in which they will live forever: a hospitality from Allah Himself, And
Allah's reward is best for the truly pious.
(3:199) And
among the People of the Book some believe in Allah and what has been revealed
to you, and what has been revealed to them. They humble themselves before
Allah, and do not sell Allah's revelations for a small price. For these men
their reward is with their Lord. Allah is swift in His reckoning.
(3:200)
Believers, be steadfast, and vie in steadfastness,141 stand
firm in your faith, and hold Allah in fear that you may attain true success.
141.
The original Arabic word is " sabiru". This has two possible
meanings. One is that whenever they are in confrontation with unbelievers, the
believers should endure even greater hardships for their cause, and display a
higher degree of fortitude than the unbelievers. The other is that the
believers should try to excel one another in facing the opposition and
hostility of unbelievers with courage and fortitude.
