Surah No. 51
Surah No. 51
Merits of the Surah
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ وَالذَّارِيَاتِ ذَرْوًا (1)
(51:1) By the scatterers that scatter.1
1. A variety of reports ending with `Ali ibn abi Talib convey us his opinion that the allusion is to the winds. This was also the opinion of Ibn `Abbas and Mujahid (Ibn Jarir, Razi, Qurtubi, Ibn Kathir).
فَالْحَامِلَاتِ وِقْرًا (2)
(51:2) And the carriers of the loads.2
2. This refers to the clouds that carry loads of water (Razi, Qurtubi, Ibn Jarir).
فَالْجَارِيَاتِ يُسْرًا (3)
(51:3) And those gliding with ease.3
3. The allusion is to ships. Another opinion is that it is planets that are meant that glide by smoothly (Ibn Jarir, Qurtubi, Ibn Kathir, Alusi).
فَالْمُقَسِّمَاتِ أَمْرًا (4)
(51:4) And the distributors by the command.4
4. `Ali said that it is angels that are the point of reference (Ibn Jarir); they distribute provision, rains, and other things (Zamakhshari).
Qurtubi, Ibn Kathir and Alusi write: Bazzar, (Dara Qutni, Ibn Marduwayh and Ibn `Asakir reported through Sa`id ibn al-Musayyib: Alusi) that a man called Sabigh (a Tamimi: Qurtubi), asked `Umar about the meaning of these four verses. He told him that if he had not heard the interpretation from the Prophet himself, he would not tell him. He explained to him, as the man kept asking one question after another, that the first ayah referred to winds, the second to clouds, third to ships and the fourth to angels. Then `Umar ordered the man whipped with a hundred lashes and placed in house arrest. When Sabigh recovered from the lashes, he got him whipped with another hundred. Then he got him sent to Abu Musa al-Ash`ariyy ordering him not to allow the man to mingle with people. (He was actually a chieftain: Qurtubi). The situation remained until the man went up to Abu Musa and swore that he felt his heart filled with true faith. So Abu Musa wrote to `Umar adding his own testimony after which `Umar allowed the man company of other Muslims. It is apparent that the man was not seeking knowledge from `Umar when he aired those questions, but rather, sarcastically questioning the credibility of the Qur’an.
Ibn Kathir remarks: The incident is well reported in hadith and historical works, although not without some weaknesses.
In view of other opinions reported about the four verses above, we might consider the weight of Asad’s following note, which is one of the several possibilities mentioned by Imam Razi. Asad writes: “These symbolical epithets, consisting of adjective principles without any mention of the nouns which they qualify, have been variously interpreted by the early commentators; but since there is consensus of opinion regarding the first of these participles – adh-dhariyat – as denoting ‘dust-scattering winds,’ we may assume that the other three relate to different phases or manifestations of the same phenomenon (Razi) – namely, to the life-giving function of the combination of winds, clouds and rain – pointing, symbolically, to the miraculous creation of life as such and, thus, to existence of a conscious, purposeful Creator.”
Yusuf Ali’s deeper insight placed at the start of the Surah is worth quoting: “Winds may blow strong, and scatter particles of dust far and wide; but they do not diminish by one jot the substance of Allah’s material creation; on the contrary they help to readjust things. They reshape the configuration of the earth; in the vegetable kingdom they carry seeds about and plant new seeds in old soils; in the region of air they produce mighty changes in temperature and pressure that affect animal and vegetable life; they carry the moisture of equatorial Africa to the parched plains of India; and so on. Yet they are just one little agency showing Allah’s working in the material world. So in the spiritual world. Revelation works mighty changes; it may be resisted, but the resistance will be swept away; it ever points to the one Great Final Event, ‘to which the whole Creation moves’."
إِنَّمَا تُوعَدُونَ لَصَادِقٌ (5)
(51:5) Surely, what you are promised is true.5
5. “That which ye are promised: the Promise of Allah about Mercy and Forgiveness to the Penitent, and Justice and Penalty to the Rebellious, the promise of the Hereafter: the promise that all does not end here, but that there is a truer and more lasting world to come, for which this is but a preparation” (Yusuf Ali).
وَإِنَّ الدِّينَ لَوَاقِعٌ (6)
(51:6) And that the reckoning has to occur.
وَالسَّمَاءِ ذَاتِ الْحُبُكِ (7)
(51:7) By the heaven of pathways.6
6. Another interpretation for the textual “hubuk” (sing. habikah) by authorities such as Ibn `Abbas, Sa`id b. Jubayr, `Ikrimah, Hasan and others is that it refers to the heaven’s decoration with stars, and its splendorous arrangement (Ibn Jarir, Qurtubi, Ibn Kathir).
Dahhak was of the belief that the word “hubuk” is for pathways (Qurtubi).
Yusuf Ali again, “The study of the numerous regular orbits of the planets and irregularly regular orbits of comets, and the various motions, visible or invisible, of the fixed stars or revolving stars, form in themselves a network of knowledge or science, of a highly technical nature; the highest astronomy or mathematics can only barely reach its fringe. But these have all a fixed Plan and Purpose under Allah’s Dispensation. In them variety leads to Unity. In contrast look at the confused medley of doctrines, views, and dicta put forward by the Sceptics, as described in the next verse.”
إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ (8)
(51:8) Indeed, you are at variance in your utterances.7
7. That is, you hold discordant opinions about the Qur’an, some believing in it, others rejecting it. Or, some saying about the Prophet that he is a soothsayer, others that he is a poet, yet others that he is a sorcerer and so on, (or ‘whether or not there is life after death, whether God exists, whether there is any truth in divine revelation, and so forth’: Asad) - Ibn Jarir and the rest of commentators.
يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (9)
(51:9) He alone is deluded away from it who has been deluded.8
8. That is, he alone is turned away from the Qur’an who has been turned away (by Allah because of his wrong choices: Au.) - Ibn Jarir.
Zamakhshari states another possibility: He alone turns away from the Qur’an who has been turned away, that is abandoned by the people because of his lies.
Or, perhaps, he alone is turned away from the Qur’an who is turned away because he succumbs to the forces of evil (Au.).
قُتِلَ الْخَرَّاصُونَ (10)
(51:10) Destroyed be the conjecturers.9
9. Mawdudi comments: “Here the Qur’an is warning man of an important truth. To judge or make an estimation on the basis of conjecture and speculation in the ordinary matters of worldly life maybe useful to some extent, although it would be no substitute for knowledge, but it would be disastrous to make estimates and give judgments merely following one’s own conjectures and speculations in questions of such fundamental and important nature as, whether we are, or are not, responsible and accountable to anyone for the deeds and actions of our lifetime, and if we are, to whom are we accountable, when and what shall be the accountability, and what will be consequence of success or failure of that accountability.”
الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ (11)
(51:11) Those who are in flooded confusion, heedless.
يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (12)
(51:12) They ask, ‘When will be the day of reckoning?’
يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ (13)
(51:13) The day they will be roasted on the Fire.10
10. When “fatana” is employed in association with gold it would mean that it is being heating up on the fire to cleanse it of impurities (Qurtubi and others).
ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ (14)
(51:14) Taste your torment. This is what you were seeking to hasten.
إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ (15)
(51:15) Surely, the pious shall be in gardens and springs.
آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُحْسِنِينَ (16)
(51:16) Receiving whatsoever their Lord gave them.11 They were good-doers before this.
11. Ibn `Abbas explained that they were those who received the commandments of their Lord (in glad obedience) - Ibn Jarir. But Ibn Kathir finds fault with the chain of narration and prefers to think that the ayah is speaking of the great blessings that believers will receive from their Lord in Paradise.
Zamakhshari thinks that the reference is to the grateful attitude of the believers in this world. They took whatever came their way of the world, little or more, gallantly, with perseverance, uncomplainingly and thankfully.
كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ (17)
(51:17) Little of the night would they sleep.12
12. Ahnaf b. Qays used to say, “They (the Salaf) slept not in their nights except a little, and I am not one of their kind” (Ibn Jarir, Ibn Kathir).
Herewith a hadith on the importance of Prayer deep in the night. It is from Tirmidhi who declared it Sahih:
`Abdullah b. Salam said, “When the Prophet arrived at Madinah, the people crowded around him. I too went to see him. When his face became visible to me I knew that it was not the face of a liar. The first thing that he said was, ‘People. Spread Salam, feed the food, and Pray while the people are asleep and enter Paradise in peace.’”
وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (18)
(51:18) And by the dawn they sought forgiveness.13
13. Ibn Zayd defined “sahr” as the last sixth part of the night (Ibn Jarir).
After having spent a good part of the night in devotions, by dawn these oft-turning slaves of Allah turn to seeking His forgiveness, well-aware that whatever their quantity or quality of devotions, they can never meet with the stringent requirements of a spiritual order as meticulously designed and directed by inflexible rules as the physical world that accepts no flaw; meaning, there was every chance that the devotions were short of requirements, and, therefore, unacceptable, requiring Allah’s forgiveness and His grace, after the night session was over (Au.).
وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ (19)
(51:19) There was a share in their wealth for the beggar and the deprived.14
14. “.. this applies to all living creatures, whether human beings or mute animals (Razi), irrespective of whether the need is of a physical or an emotional nature” (Asad)
The Prophet (saws) has spoken about the rights of he who asks. He said, as in a report preserved by Ahmad and Abu Da’ud through Hussain b. `Ali,
“The beggar has a right, even if he came on a horse.”
However, Haythami declared the above report weak (Au.).
Yusuf Ali adds: “True charity remembers not only those in need who ask, but also those who are prevented by some reason from asking. The man of true charity seeks out the latter. There may be various reasons which prevent a man from asking for help:(1) he may be ashamed to ask, or his sense of honour may prevent him from asking; (2) he may be so engrossed in some great ideal that he may not think of asking; (3) he may even not know that he is in need, (4) he may not know that you possess the things that can supply his needs; and (5) he may be a dumb and helpless creature, whether a human being or a dumb animal, or any creature within your ken or power. Charity in the higher sense includes all help,
From one better endowed to one less well endowed.”
وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ (20)
(51:20) And in the earth are signs for those who would be convinced.
وَفِي أَنْفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ (21)
(51:21) And in your own selves.15 Do you not see?
15. It is remarkable to note that what Ibn Zayd wrote as mysteries of existence, have still remained so after a millennium and a half, but have in fact, deepened. He said, “Think about it. These faculties of sight, sound and hearing; the heart and the thinking mind, what are they? How can they be defined and understood? What is the nature of intellect?”
The mystery has deepened in our times. For example, modern science tells us that the mind neither sees anything nor hears. It merely receives electronic signals and impulses. The eye for example, receives no more than photons (particles of light). These photons are then transformed into signals. These signals pass through various apparatuses of the head, and then are finally processed in a dark chamber of the mind, where no light ever reaches. It is there that the mind identifies and defines the objects of which it receives signals, but no light. So, what is it that sees? Certainly, it is not the eye which sees it either. With more and more research going on, the ever-deepening mystery deepens further.
But it is not merely the sight, or the hearing. It is not possible that we place the finger on any part of the body but it turns out that it is a mystery that humans might never be able to unravel. The organs work, and this is how they work, is all that we know. But why should they work, and why do they stop functioning when they do, are details that no one knows (Au.).
وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ (22)
(51:22) And in the heavens is your provision16 as well as what you are promised.17
16. Most commentators write that the allusion is to rain which in turn accounts for all vegetative growth on earth and provision for all life forms. Yusuf Ali, however, expresses other shades of meaning: “‘Sustenance, here as elsewhere, includes physical sustenance, as well as spiritual sustenance. Similarly heaven or sky has both the physical and the spiritual meaning.
The physical sustenance grows from rain from the sky; the spiritual sustenance comes from divine aid, grace, and mercy, and includes the Good News and the Warning which come from Revelation about the Hereafter.”
17. That is, what we are promised of good or bad: all come down by Allah’s command (Au.).
Another opinion is that the allusion is to Paradise (Kashshaf, Ibn Kathir).
فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ (23)
(51:23) Then by the Lord of the heaven and earth, it is true,18 just as what you are speaking.19
18. That is, this message is as true, as a matter of fact, as the words you speak out, which again, i.e., the ability to speak, is a sign of Allah (Au.).
Zamakhshari, Qurtubi and Alusi report the following story. Asma`i (the grammarian) reported: “I had just come out of Basrah mosque when I encountered a coarse Bedouin on his camel, with a drawn sword and a bow in his hand. He asked me, ‘Whom do you belong to?’ I said, ‘Banu Asma`.’ He asked, ‘Where are you coming from?’ I replied, ‘From a place where the Qur’an is recited.’ He asked, ‘Can you recite for me?’
So I started reciting chapter Al-Dhariyyat. When I reached the verse, ‘And in the heavens is your provision…’ he said, ‘Enough.’ He went up to his camel, hamstrung it, cut it to pieces and started to distribute its meat to the passers by. Then he broke his sword and bow and left. (A few months later), when I did my Hajj with Harun al-Rashid, and was in the tawaf, when I heard myself called by a weak voice. As I turned, it was the same Bedouin. He had run down and had turned pale. He greeted me and then asked me to recite the same verses to him. When I reached the same verse as last time, he cried out, ‘We have found that what our Lord promised, is true.’ Then he asked me to continue if there was more to it. So I recited, ‘Then by the Lord of the heaven and earth, it is true.’ He cried out, ‘Glory to Allah. Who angered the Exalted that He should swear? Surely, they did not believe in what He said and so He resorted to swearing.’ He said that three times and died on the spot.”
19. Or, “even as you are able to speak” (Asad).
هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ (24)
(51:24) Has the story of the honored guests of Ibrahim reached you?
إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا ۖ قَالَ سَلَامٌ قَوْمٌ مُنْكَرُونَ (25)
(51:25) When they entered upon him and said, ‘Peace.’ He said, ‘peace' – 'an unknown people.’
فَرَاغَ إِلَىٰ أَهْلِهِ فَجَاءَ بِعِجْلٍ سَمِينٍ (26)
(51:26) Then he turned to his homefolk and brought out a fat (roasted) calf.
فَقَرَّبَهُ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ (27)
(51:27) He pushed it closer to them and said, ‘Will you not eat?’
فَأَوْجَسَ مِنْهُمْ خِيفَةً ۖ قَالُوا لَا تَخَفْ ۖ وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ (28)
(51:28) He conceived a fear of them.20 They said, ‘Fear not,’ and gave him the glad tiding of a learned boy.21
20. Yusuf Ali explains why Ibrahim (asws) was apprehensive: “They seemed unusual strangers, but he said nothing and quietly proceeded to perform the rites of hospitality. He brought a roast fatted calf and placed it before them to eat. But the strangers did not eat (xi. 70). This disconcerted him. According to the laws of hospitality, a stranger under your roof is under your protection, but if he refuses to eat, he refuses your hospitality and keeps himself free from any ties of guest and host. ‘What were their designs?’ thought Abraham, and he felt some distrust. But they were angels and could not eat. They declared themselves, and announced the birth to Abraham of a son endowed with wisdom, - in other words that Abraham was to be the head of a long line of Prophets!”
21. Mujahid thought it was Isma`il, but Ibn Jarir, Ibn Kathir and others assert that it was definitely Is-haq.
فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ (29)
(51:29) His wife began to22 exclaim;23 smote her face24 and said, ‘An old woman, barren?!’25
22. The words, “She began to” follow Ibn Jarir’s understanding.
23. Although “sarratun” is for a cry, but since a cry can be loud as well in low pitch, we have tried to be close to Qatadah’s understanding who said it means “rannatun” (Au.).
24. Some women lightly pat their cheek to express amazement, others, their forehead. So either could be meant by the words “smote her face” (Au.).
25. That is, will I, and old woman, and moreover, barren, bear a child ?
قَالُوا كَذَٰلِكِ قَالَ رَبُّكِ ۖ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ (30)
(51:30) They said, ‘So says your Lord. He is indeed the All-wise, the All-knowing.’
قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ (31)
(51:31) He asked, ‘So what is your errand (now), O you the envoys?’
قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُجْرِمِينَ (32)
(51:32) They said, ‘We have been sent to a people who are criminal.26
26. That is, to Lut’s people.
لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ (33)
(51:33) To loosen upon them stones of clay.
مُسَوَّمَةً عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ (34)
(51:34) Marked with your Lord27 - for those who cross the limits.’
27. The textual “musawwamah” is used for a white stone with a black spot on it, or a black stone with a white spot (Ibn Jarir). Another meaning is that each stone was marked with the name of the person it was to strike.
فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ (35)
(51:35) Then We brought out therefrom whosoever was of the believers.
فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ (36)
(51:36) But We found not there except one house of Muslims.
وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ (37)
(51:37) And We left therein a sign for those who fear the painful chastisement.
وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ (38)
(51:38) And in Musa (was a sign) when We sent him to Fir`awn with a clear authority.28
28. The allusion is to the nine miracles. See Surah Al-A`raf, note numbers 155 and 156.
فَتَوَلَّىٰ بِرُكْنِهِ وَقَالَ سَاحِرٌ أَوْ مَجْنُونٌ (39)
(51:39) But he turned back, with his court, and said, ‘A sorcerer, or (perhaps) a madman.’
فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِي الْيَمِّ وَهُوَ مُلِيمٌ (40)
(51:40) So We seized him and his forces and cast them into the sea, and he was to blame.
وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ (41)
(51:41) And in `Ad (was a sign) when We sent upon them the barren wind.29
29. It was barren because it did not pollinate the trees nor did it seed the clouds (Ibn Jarir from Ibn `Abbas, Mujahid, Dahhak and others).
مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ (42)
(51:42) It left nothing it came upon but reduced it to decaying rubble.
وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ (43)
(51:43) And in Thamud (was a sign) when they were told, ‘Enjoy yourselves for a while.’30
30. That is, three more days, as the Qur’an stated in Surah Hud, ayah 65 (Qurtubi).
فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ (44)
(51:44) But they insolently defied the commandment of their Lord. So a huge cry seized them while they were looking on.
فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ وَمَا كَانُوا مُنْتَصِرِينَ (45)
(51:45) Then they could neither stand upright, nor could they defend themselves.
وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ (46)
(51:46) And earlier, Nuh’s folks. They were an ungodly people.
وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ (47)
(51:47) And the heaven, We built it with power, and indeed, We are the expanders.31
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.).
وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ (48)
(51:48) And the earth, We spread it out, and excellent Smoothers (are We).
وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ (49)
(51:49) And of every thing We created in pairs, haply that you will reflect.32
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.”
فَفِرُّوا إِلَى اللَّهِ ۖ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ (50)
(51:50) Therefore, flee unto Allah.33 Truly, I am for you a clear warner from Him.
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.).
وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ ۖ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ (51)
(51:51) And do not set up another god along with Allah. Truly, I am for you a clear warner from Him.
كَذَٰلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ (52)
(51:52) Similarly, no Messenger came to those before them but they said, ‘A sorcerer, or (maybe) a madman.’34
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).
أَتَوَاصَوْا بِهِ ۚ بَلْ هُمْ قَوْمٌ طَاغُونَ (53)
(51:53) Have they bequeathed it to one another? But rather, they are a rebellious people.
فَتَوَلَّ عَنْهُمْ فَمَا أَنْتَ بِمَلُومٍ (54)
(51:54) So leave them alone, for you are not to be blamed.
وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ (55)
(51:55) But remind, for reminder benefits the believers.
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (56)
(51:56) And I have not created the Jinn and mankind but that they should worship Me.35
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).”
مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ (57)
(51:57) I desire of them no provision,36 nor do I want them to feed Me.
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).”
إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (58)
(51:58) Indeed, Allah is the Provider,37 Lord of Power, the Strong.
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).
فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ (59)
(51:59) Then, for the wrongdoers there is a portion38 (of chastisement) like the portion of their companions.39 So let them not hasten Me.40
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?
فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ (60)
(51:60) Woe then unto those who disbelieved from that day of theirs that they are promised.