Surah Adh-Dhariyat 51:47-60 - Quran Translation Commentary

31. Expansion of the universe is by now almost universally accepted, although, since it is based on observations with the help of instruments, rather than a clear visible phenomenon, and, since the role played by hidden elements cannot be ruled out, some skeptics still hold reservations. The following there fore may be read with interest.

It was Einstein’s general theory of relativity presented in 1917 that first predicted by implication, that if the theory was right, the universe could be either expanding or contracting. However, no one picked up the implication immediately because of the idea fairly embedded in the minds of the scientists that the universe was static. Yes, the stars did move in their orbits, but that they were part of a large group in which they stayed together, i.e., a galaxy, was still not known. In other words, until early years of the last century, it was not known that there were galaxies that contained billions of stars and that there were billions of galaxies. As regards expanion, it was something so unbelievable, that , when a young scientist pointed the implication (in his theory of the expansion of the universe) to Einstein, he dismissed the idea. But other scientists caught on, and began to show what the theory implied although observations said nothing about an expanding universe. Finally, when Einstein realized that that is what his theory was implying – a dynamic, expanding universe – he regarded it as a flaw and set about modifying his theory. He did not like the idea of 'a runaway universe,' as some scientists like to say, and so, he added a constant – known as the cosmological constant - to his equation, in order to make the universe static as the general belief at that time was that the universe was static.

However, within a decade an American scientists called Hubble began to notice a red shift in the spectrum of light recorded with sensitive instruments capable of picking up cosmic lights of weak intensity emitted by distant galaxies. This red-shift was because of the well-known Doppler effect. By 1929 it was fairly well established, after a pretty long spell of disbelief, that the red-shift indicated that the universe was expanding.

Einstein of course remained skepting about the new finding for quite a while, as did many other astro-physicists, until further studies comfirmed the expansion. Einstein referred to his introduction of the cosmological constant to make the universe static as, 'the greatest blunder of my life.'

However, there was a flaw. The universe was definitely expanding but why was the sun not moving away from the earth? In fact, the puzzle deepened when it was discovered that even stars within our own galaxy were not moving away from each other. But rather some galaxies seemed to be running away from others and that, greater the distance, the faster their rate of travel outward. The puzzle deepened all the more when measurements showed that some galaxies did not seem to increase space between each other. That is, not all galaxies seemed to be moving away from each other. So, in what sense was the universe expanding?

Obviously, while all this was going on, the Qur’an had remained saying that the universe was expanding. Ultimately it was realized that it were not galaxies that were moving away from each other, but it was cluster of galaxies. These clusters sometimes contain thousands of galaxies. It is these clusters that were moving away from each other causing the universe to expand.

Although it is said that it is space that expands, it is not explained why space between galaxies within clusters does not expand, nor the latest discovery has any explanation for why the expansion is accelerating. It is being assumed that there is a fifth force, the dark energy, which is responsible for this but, nothing else is known of the force that accelerates the outward expansion; hence the term "the dark energy."

In any case, the irony is, that while the Qur’an maintained that the universe was expanding, Einstein refused to believe in it, although his own equations were saying that the universe was not static (Au.).

32. Yusuf Ali places this note slightly above: “If you do not wish to go back to the wonderful things in the past, which show the power and goodness of Allah, and His justice supreme over all wrong-doing, look at the wonderful things unfolding themselves before your very eyes! (1) The space in the heavens above! Who can comprehend it but He Who made it and sustains it? (2) The globe of the earth under your feet! How great its expanse seems over sea and land, and spread out for you like a wonderful carpet or bed of rest! (3) All things are in twos: sex in plants and animals, by which one individual is complementary to another; in the subtle forces of nature, Day and Night, positive and negative electricity, forces of attraction and repulsion: and numerous other opposites, each fulfilling its purpose, and contribution to the working of Allah’s Universe: and in the moral and spiritual world, Love and Aversion, Mercy and Justice, Striving and Rest, and so on; - all fulfilling their functions according to the Artistry and wonderful Purpose of Allah. Everything has its counterpart, or pair, or complement. Allah alone is One, with none like Him, or (anything) needed to complement Him. These are noble things to contemplate. And they lead us to a true understanding of Allah’s Purpose and Message.”

33. Usage of the word “flee” gives rise to some profound connotations. It reflects the truth of man bound to this earth, its people, its laws and traditions. They have their rules and impose restriction on him. He is given responsibilities that demand that he devote the best of his time and energy towards fulfilling them. And they are never ending. The more he gives, the more they demand, and the more he has to keep himself engaged in the humdrum of life. The norms, mores and culture of his family, society and nation fetter him. He is denied freedom and free movement. He feels he is in a prison and is surrounded by enemies. He wishes to do things in his own way but he is constrained. So, what’s the solution? The answer is, flee to Allah. Give due time to fulfill obligations to Him. Do nothing to displease Him. Earn His favor by turning to Him often. Forget Him not in any situation, at any moment. This will remove the fetters, sever the chains, and free the soul. Life will remain same for all its appearance. But inwardly, man will feel relaxed, content and spiritually at rest (Au.).

34. That is, what men contemporary to you have to say about this message O Prophet, is what the denying nations of the past had said (Ibn Kathir).

35. That is, it was required of the two that they worship none but Allah. However, some chose to worship Allah, while others chose to worship other than Him (with a point from Zamakhshari).

But, (according to Ibn `Abbas: Qurtubi), it means, “worship Me willingly or unwillingly” (the latter being through submission to the laws of nature) - Ibn Jarir, Ibn Kathir.

Some of the Sufiya have said that “li-ya`budun” should be understood as “li-ya`rifun.” They quote a hadith to this effect. It says,

“I was an unknown treasure. I wished to be known. Therefore, I created a creation whom I informed about Myself and they came to know Me.”

Although this is quoted quite often, (especially in Sufi literature produced by the Orientalists, who do not seem to learn to distinguish between trustworthy and untrustworthy reports), the learned Sufiya themselves, including Sheikh al-Akbar, admit that this is no hadith at all; in the sense that it is neither weak, nor forged. It does not even go with a chain of narrators to be quoted as a hadith (Alusi).

Majid quotes some psychologists about the universal urge in man to pray implying the raison d`etre of his creation: “‘In these days of scientific enlightenment, very little is said of the reason why we do pray, which is simply that we cannot help praying. It seems probable that, in spite of all that ‘sciences’ may do to the contrary, men will continue to pray to the end of the time … The impulse to pray is a necessary consequence of the fact that whilst the innermost of the empirical self of a man is a self to the social sort, it yet can find its only adequate socious in an ideal world.’ (James, Principles of Psychology, I. p. 316). But the concept of worship in Islam is far more comprehensive. ‘Here it is not restricted to the purely devotional practices but extends over the whole of man’s practical life, individual and social. If the object of our life on the whole is the worship of God, then we necessarily must regard this life, in the totality of its aspects, as one complete moral responsibility. Thus, all our actions, even the seemingly trivial ones, must be performed as acts of worship, that is, performed consciously as constituting a part in God’s universal plan.’ (ASB, I.p. 39).”

36. That is, “If you are My slaves, and I your Master, then, this is only a convenient verbal expression. The earthly master requires slaves to serve him, earn for him and, thus, feed him. I am above all such needs. I am indeed the Provider” (Razi, Alusi, reworded).

Another possible interpretation is, “I do not seek of you providence, neither for yourself nor for others” (Alusi).

Majid adds: “The allusion is to the food offerings presented by the polytheistic peoples to their various gods. The gods of the Vedas, for instance, are not only anthropomorphic in appearances but also require food. Their favorite food consists of ‘milk, butter, grain and the flesh of sheep, goats and cattle.’ It is offered to them in the sacrifice. This is either conveyed to them in heaven by the god of fire, or they come in their cars to partake of it on the litter of grass prepared for their reception. Their favorite beverage is the exhilarating juice of the soma plant’ (ERE, XII, p. 603)… In the pre-Islamic Semitic sacrifices also ‘the God and his worshippers partake of a common meal … the deity is periodically fed by the gifts of his children and thus is kept continually favorable towards them.’ (ERE, XI, p.33).”

37. A hadith can be quoted in this context. It is from Ahmad:

Two sons of Khalid reported: “We went up to the Prophet and found him doing something, or maybe putting up a structure, (or was repairing something). We helped him in his work. When he was through, he supplicated for us and then said, ‘Never despair of the good so long as you can shake your heads. A mother gives birth to a man red without a skin. Thereafter it is Allah who gives him and feeds him” (Ibn Kathir).

38. This is how “dhanub” has been understood by the earliest commentators such as Ibn `Abbas, Mujahid, Qatadah, Hasan and others. Ibn Jarir presents poetical examples of this usage.

39. The allusion is to the denying nations of the past, who were the companions of the present in denial, and will be their companions in Hell-fire (Au.).

40. This refers to the pagan taunt that if this was all true then where was the punishment?