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Lastly, baraa is creation implying liberation from pre-existing matter or circumstance, e.g, man's body from clay (lix.
24) or a calamity from previously existing circumstances (lvii. 22). See also vi. 94, n. 916; vi. 98, n. 923; lix. 24, nn.
5405-6. (2.117)
2:164 - Behold! In the creation of the heavens and the earth; in the alternation of the night and the
day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which
Allah sends down from the skies and the life which He gives therewith to an earth that is dead;
in the beasts of all kinds that He scatters through the earth; in the change of the winds and the
clouds which they trail like their slaves between the sky and the earth; (here) indeed are signs
for a people that are wise. 16
166 This magnificent Nature passage stands out like a hill in a landscape, enhancing the beauty of our view, and
preparing us for the every-day laws and ordinances which follow. (2.164)
4:1 - O mankind! reverence your Guardian-Lord Who created you from a single person created of
like nature his mate and from them twain scattered (like seeds) countless men and women;
reverence Allah through Whom ye demand your mutual (rights) and (reverence) the wombs
(that bore you): for Allah ever watches over you. 504505506
504 Nafs may mean: (1) soul; (2) self; (3) person, living person; (4) will, good pleasure, as in iv. 4
below. Minha: I follow the construction suggested by Imam Razn. The particle min would then
suggest here a species, a nature, a similarity. The pronoun ha refers of course to Nafs. (4.1)
505 All our mutual rights and duties are referred to Allah. We are His creatures: His Will is the standard and measure of
Allah; and our duties are measured by our conformity with His Will. "Our wills are ours, to make them Thine," says
Tennyson (In Memoriam). Among ourselves (human beings) our mutual rights and duties arise out of Allah's Law, the
sense of Right that is implanted in us by Him. (4.1)
506 Among the most wonderful mysteries of our nature is that of sex. The unregenerate male is apt, in the pride of his
physical strength, to forget the all-important part which the female plays in his very existence, and in all the social
relationships that arise in our collective human lives. The mother that bore us must ever have our reverence. The wife,
through whom we enter parentage, must have our reverence. Sex, which governs so much of our physical life, and
has so much influence on our emotional and higher nature, deserves-not our fear, or our contempt, or our amused
indulgence, but-our reverence in the highest sense of the term. With this fitting introduction we enter on a discussion
of women, orphans, and family relationships. (4.1)
6:1 - Praise be to Allah Who created the heavens and the earth and made the darkness and the
light. Yet those who reject Faith hold (others) as equal with their Guardian-Lord. 834835
834 Adala has various meanings: (1) to hold something as equal to something else, as here; to balance nicely; (2) to deal
justly, as between one party and another, xiii.15; (3) to give compensation or reparation, or something as equivalent to
something else, vi. 70; (4) to turn the balance the right way, to give a right disposition, to give a just bias or proportion,
lxxxii. 7; (5) to turn the balance the wrong way, to swerve, to show bias. iv 135. (6.1)
835 The argument is threefold: (1) God created everything you see and know: how can you then set up any of His own
creatures as equal to Him? (2) He is your own Guardian-Lord; He cherishes and loves you: how can you be so
ungrateful as to run after something else? (3) Darkness and Light are to help you to distinguish between the true from
the false: how then can you confound the true God with your false ideas and superstitions? There may also be a
repudiation of the Duality of old Persian theology; Light and Darkness are not conflicting Powers; they are both
creatures of the one true God. (6.1)
6:2 - He it is who created you from clay and then decreed a stated term (for you). And there is in
His presence another determined term; yet ye doubt within yourselves!. 836837
836 After the general argument, the argument comes to man personally. Can such a miserable creature, created from
clay, put himself in opposition to his Creator? And can man forget or doubt that he is here only for a short term of
probation? And then, after a period, comes the Day of Account before God. (6.2)
837 This life is a period of probation. The other term leads up to Judgement. (6.2)
6:73 - It is He Who created the heavens and the earth in true (proportions): the day He saith "Be"
Behold! it is. His Word is the truth. His will be the dominion the day the trumpet will be blown.
He knoweth the Unseen as well as that which is open. For He is the Wise well acquainted
(with all things). 896
895 In continuation of the seven heads of argument refered to in nn. 876 and 885, we have here the final two heads: (8)
Who would, after receiving guidance from the living, eternal God, turn to lifeless idols? To do so would indeed show
that we were made into fools, wandering to a precipice; (9) therefore accept the only true guidance, the guidance of
God, and obey his Law, for we shall have to answer before His judgment-seat. (6.71)
6:94 - "And behold! ye come to Us bare and alone as We created you for the first time: Ye have left
behind you all (the favors) which We bestowed on you: We see not with you your intercessors
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