21. Sūrat al-Anbiyāʾ

٢١۔ سُورَةُ الأنبيَاء

Qurʾān > Chapter 21 > Section 6
القرآن > كتاب ٢١ > باب ٦

21.6 The skies and earth once were one mass, God split them asunder, and He created all living things from water.

٢١۔٦ مقطع في سُورَةُ الأنبيَاء

quran:21:30 –

Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?  

Have they not (˹one may˺ read a-wa-lam or a-lam) realised, ˹have they not˺ come to know, those who disbelieve, that the heavens and the earth were closed together and then We parted them, We made seven heavens and seven earths — or ˹it is meant˺ that the heaven was parted and began to rain, when it did not use to do so, and that the earth was parted and began to produce plants, when it did not use to do so; and We made, of water, ˹the water˺ that falls from the heaven and that springs from the earth, every living thing?, in the way of plants and otherwise: in other words, water is the cause of such ˹things˺ having life. Will they not then believe?, by affirming My Oneness?
القرآن:٢١:٣٠ –

أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا ۖ وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ ۖ أَفَلَا يُؤْمِنُونَ  

{أوَلم} بواو وتركها {يرَ} يعلم {الذين كفروا أن السماوات والأرض كانتا رَتقاً} سدا بمعنى مسدودة {ففتقناهما} جعلنا السماء سبعاً والأرض من سبعاً، أو فتق السماء أن كانت لا تمطر فأمطرت، وفتق الأرض أن كانت لا تنبت فأنبتت {وجعلنا من الماء} النازل من السماء والنابع من الأرض {كل شيء حي} من نبات وغيره أي فالماء سبب لحياته {أفلا يؤمنون} بتوحيدي.
quran:21:31 –

And We placed within the earth firmly set mountains, lest it should shift with them, and We made therein ˹mountain˺ passes ˹as˺ roads that they might be guided.  

And We set in the earth firm mountains lest it should shake with them, and We set in them, ˹in˺ the firm mountains, ravines, as roads (subulan substitutes ˹for fijājan, ‘ravines’, which are wide through-routes˺), that perhaps they may be guided, to their destinations during travel.
القرآن:٢١:٣١ –

وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَعَلَّهُمْ يَهْتَدُونَ  

{وجعلنا في الأرض رواسي} جبالاً ثوابت لـ {أن} لا {تميد} تتحرك {بهم وجعلنا فيها} الرواسي {فجاجاً} مسالك {سبلاً} بدل، طرقاً نافذة واسعة {لعلهم يهتدون} إلى مقاصدهم في الأسفار.
quran:21:32 –

And We made the sky a protected ceiling, but they, from its signs, are turning away.  

And We made the heaven a roof, for the earth, ˹functioning˺ like the roof of a house, preserved, from collapsing; and yet of the signs thereof, namely, ˹the signs of this heaven such as˺ the sun, the moon and the stars, they are disregardful, failing to reflect on them and thus realise that the Creator of such ˹things˺ can have no partner.
القرآن:٢١:٣٢ –

وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ  

{وجلعنا السماء سقفاً} للأرض كالسقف للبيت {محفوظاً} عن الوقوع {وهم عن آياتها} من الشمس والقمر والنجوم {معرضون} لا يتفكرون فيها فيعلمون أن خالقها لا شريك له.
quran:21:33 –

And it is He who created the night and the day and the sun and the moon; all ˹heavenly bodies˺ in an orbit are swimming.  

And He it is Who created the night and the day, and the sun and the moon, each (kullun, the nunation of this ˹particle˺ stands in place of the second noun ˹of the genitive construction˺ that would have been alshams, ‘the sun’, or al-qamar, ‘the moon’, or their subsidiaries, namely, al-nujūm, ‘the stars’) in an orbit, a circular ˹one˺ like a mill in the sky, swimming, moving with speed, like a swimmer in water. In order to effect the analogy with the latter, the plural person ˹of the verb employed˺ for rational beings is used.
القرآن:٢١:٣٣ –

وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ  

{وهو الذي خلق الليل والنهار والشمس والقمر كل} تنوينه عوض عن المضاف إليه من الشمس والقمر وتابعه وهو النجوم {في فلك} مستدير كالطاحونة في السماء {يسبحون} يسيرون بسرعة كالسابح في الماء، وللتشبيه به أتى بضمير جمع من يعقل.