Tafsir

The Power of Allah and His Signs in the Heavens and on Earth

To those who ponder, and look repeatedly at the dazzling signs and wonders that are to be seen in the creation, Allah mentions His creation of the heavens, with their immense height, and both the fixed and moving heavenly bodies with which He has adorned it. Here, Mujahid and Qatadah said that Buruj big stars refers to the heavenly bodies. (I say): This is like the Ayah :تَبَارَكَ الَّذِى جَعَلَ فِى السَّمَآءِ بُرُوجاً(Blessed be He Who has placed the big stars in the heavens.) 25:61 `Atiyah Al-`Awfi said: "Buruj here refers to sentinel fortresses." He made the "shooting stars" to guard it against the evil devils who try to listen to information conveyed at the highest heights. If any devil breaches it and advances hoping to listen, a clear "shooting star" comes to him and destroys him. He may already have passed on whatever he heard before the fire hit him, to another devil below him; the latter will then take it to his friends among humans, as is stated in the Sahih.

Explaining this Ayah, Al-Bukhari reported from Abu Hurayrah that the Prophet said:«إِذَا قَضَى اللهُ الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَان»(When Allah decrees any matter in heaven, the angels beat their wings in submission to His Word, with a sound like a chain beating on a smooth rock.") (`Ali and other subnarrators said, "The sound reaches them.") "When the fright leaves their (angels') hearts, they (angels) are asked: `What did your Lord say' They respond: "The truth. And He is the Most High, the Most Great.' So those who hope to hear something listen, and they are standing one above the other." Sufyan the narrator described them with a gesture, spreading the fingers of his right hand and holding it in such a way that the fingers were above one another.

"Sometimes the flaming fire hits one of these listeners before he is able to convey what he has heard to the one who is beneath him, and he is burned up, or sometimes the fire does not hit him until he has pit on to the one beneath him, so he brings it to the earth." Perhaps Sufyan said: "...until it reaches the earth and he puts it into the mouth of the sorcerer or fortune-teller, so that after telling a hundred lies he gets something right, and the people say, `Did he not tell us that on such and such a day such and such would happen, and we found it to be the truth among the statements which were heard from heaven."' Then Allah mentions His creation of the earth and how He spread it out, and the firm mountains, valleys, lands and sands that he has placed in it, and the plants and fruits that He causes to grow in their appropriate locations.مِن كُلِّ شَىْءٍ مَّوْزُونٍ(all kinds of things in due proportion.) Ibn `Abbas said that this means with their predetermined proportions.

This was also the opinion of Sa`id bin Jubayr, `Ikrimah, Abu Malik, Mujahid, Al-Hakim bin `Utaybah, Al-Hasan bin Muhammad, Abu Salih and Qatadah.وَجَعَلْنَا لَكُمْ فِيهَا مَعَـيِشَ(And We have provided therein means of living, for you) Here Allah mentions that He created the earth with different means of provisions and livelihood of all kinds.وَمَن لَّسْتُمْ لَهُ بِرَزِقِينَ(and for those whom you provide not.) Mujahid said, "This refers to the riding animals and the cattle." Ibn Jarir said, "They are slaves, men and women, as well as the animals and the cattle. The meaning is that Allah, may He be exalted, is reminding them of the ways of earning provision that He has made easy for them, and of the animals that He has subjugated for them to ride and to eat, and the slaves from whom they benefit, but the provision of all of these comes from Allah alone."

Commentary

Divine Wisdom: Balanced Provision for Human Needs

One sense of the expression: مِن كُلِّ شَيْءٍ مَّوْزُونٍ (everything in balance - 19) is what has been taken in the present translation of the text, that is, it was in His infinite wisdom that He caused everything that grows to grow in a determined measure, not less than that which would have made life difficult, and not too much which would have also brought difficulties of a different nature. If grains like wheat and rice and the best of fruits around were to grow in such excess that stockpiles of them remain behind even after their liberal consumption by human beings and animals, then, it is obvious that they would go bad, or their possible storage (in ideal natural state) will be difficult under varying conditions, and if they had to be dumped, then, not much space will be left for such mega dumpings.

This tells us that it was also within the power of Allah Ta’ ala that He would have caused grains and fruits on which human life depends to grow in such abundance that everyone would have them free everywhere so much so that, despite their care-free use, stores upon stores of them would have kept lying around. But, this situation could have turned into a punishment for human beings, therefore, these were provided in a particular measure and balance so that their worth and value remains actively recognized, and that they are not left over only to go to waste either.

And this expression: مِن كُلِّ شَيْءٍ مَّوْزُونٍ (everything in balance) could also be taken in the sense that Allah Ta’ ala has created everything that grows in a suitable and proportionate manner which gives it beauty and attraction. Trees are different, so are their trunks, branches, leaves, flowers and fruits. Different are their sizes, shapes, colours and tastes. at one readily sees is their happy balance and delightful looks. Everyone enjoys having them around. But, a full comprehension of the wisdom which has gone into their making is not possible for any human being.