وَإِن مِّن شَىۡءٍ إِلَّا عِندَنَا خَزَآٮِٕنُهُ ۥ وَمَا نُنَزِّلُهُ ۥۤ إِلَّا بِقَدَرٍ۬ مَّعۡلُومٍ۬
And there is not a thing but that with Us are its depositories, and We do not send it down except according to a known measure.
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:
(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:
(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.
(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.
(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.
(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.''
(21. And there is not a thing, but the supplies for it are with Us, and We do not send it down but in a known measure.) (22. And We send the winds fertilizing, then We cause the water to descend from the sky, and We give it to you to drink, and it is not you who are the owners of its supply.) (23. And certainly We! It is We Who give life, and cause death, and We are the Inheritors.) (24. And indeed, We know the first generations of you who have passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards.) (25. And verily, your Lord will gather them together. Truly, He is Most Wise, (and) Knowing.)
وَأَرۡسَلۡنَا ٱلرِّيَـٰحَ لَوَٲقِحَ فَأَنزَلۡنَا مِنَ ٱلسَّمَآءِ مَآءً۬ فَأَسۡقَيۡنَـٰكُمُوهُ وَمَآ أَنتُمۡ لَهُ ۥ بِخَـٰزِنِينَ
And We have sent the fertilizing winds and sent down water from the sky and given you drink from it. And you are not its retainers.
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:
(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:
(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.
(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.
(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.
(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.''
(21. And there is not a thing, but the supplies for it are with Us, and We do not send it down but in a known measure.) (22. And We send the winds fertilizing, then We cause the water to descend from the sky, and We give it to you to drink, and it is not you who are the owners of its supply.) (23. And certainly We! It is We Who give life, and cause death, and We are the Inheritors.) (24. And indeed, We know the first generations of you who have passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards.) (25. And verily, your Lord will gather them together. Truly, He is Most Wise, (and) Knowing.)
وَإِنَّا لَنَحۡنُ نُحۡىِۦ وَنُمِيتُ وَنَحۡنُ ٱلۡوَٲرِثُونَ
And indeed, it is We who give life and cause death, and We are the Inheritor.
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:
(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:
(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.
(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.
(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.
(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.''
(21. And there is not a thing, but the supplies for it are with Us, and We do not send it down but in a known measure.) (22. And We send the winds fertilizing, then We cause the water to descend from the sky, and We give it to you to drink, and it is not you who are the owners of its supply.) (23. And certainly We! It is We Who give life, and cause death, and We are the Inheritors.) (24. And indeed, We know the first generations of you who have passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards.) (25. And verily, your Lord will gather them together. Truly, He is Most Wise, (and) Knowing.)
وَلَقَدۡ عَلِمۡنَا ٱلۡمُسۡتَقۡدِمِينَ مِنكُمۡ وَلَقَدۡ عَلِمۡنَا ٱلۡمُسۡتَـٔۡخِرِينَ
And We have already known the preceding [generations] among you, and We have already known the later [ones to come].
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:
(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:
(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.
(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.
(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.
(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.''
(21. And there is not a thing, but the supplies for it are with Us, and We do not send it down but in a known measure.) (22. And We send the winds fertilizing, then We cause the water to descend from the sky, and We give it to you to drink, and it is not you who are the owners of its supply.) (23. And certainly We! It is We Who give life, and cause death, and We are the Inheritors.) (24. And indeed, We know the first generations of you who have passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards.) (25. And verily, your Lord will gather them together. Truly, He is Most Wise, (and) Knowing.)
وَإِنَّ رَبَّكَ هُوَ يَحۡشُرُهُمۡۚ إِنَّهُ ۥ حَكِيمٌ عَلِيمٌ۬
And indeed, your Lord will gather them; indeed, He is Wise and Knowing.
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:
(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:
(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.
(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.
(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.
(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.''
(21. And there is not a thing, but the supplies for it are with Us, and We do not send it down but in a known measure.) (22. And We send the winds fertilizing, then We cause the water to descend from the sky, and We give it to you to drink, and it is not you who are the owners of its supply.) (23. And certainly We! It is We Who give life, and cause death, and We are the Inheritors.) (24. And indeed, We know the first generations of you who have passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards.) (25. And verily, your Lord will gather them together. Truly, He is Most Wise, (and) Knowing.)
وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ مِن صَلۡصَـٰلٍ۬ مِّنۡ حَمَإٍ۬ مَّسۡنُونٍ۬
And We did certainly create man out of clay from an altered black mud.
(And certainly We! We it is Who give life, and cause death,) Here Allah tells us of His power to initiate creation and renew it. He is the One Who brings life to creatures out of nothingness, then He causes them to die, then He will resurrect all of them on the Day when He will gather them together. He also tells us that He will inherit the earth and everyone on it, and then it is to Him that they will return. Then He tells us about His perfect knowledge of them, the first and the last of them. He says
(And indeed, We know the first generations of you who had passed away...). Ibn `Abbas said, "The first generations are all those who have passed away since the time of Adam. The present generations and those who will come afterward refer to those who are alive now and who are yet to come, until the Day of Resurrection.'' Something similar was narrated from `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, Muhammad bin Ka`b, Ash-Sha`bi and others. Ibn Jarir reported from Muhammad bin Abi Ma`shar, from his father, that he heard `Awn bin `Abdullah discussing the following Ayah with Muhammad bin Ka`b:
(And indeed, We know the first generations of you who had passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards), and it was stated that it refers to the rows for prayer. Muhammad bin Ka`b said, "This is not the case.
(And indeed, We know the first generations of you who had passed away) it refers to those who are dead or have been killed, and;
(and also those who will come afterwards) meaning those who have yet to be created.
(And verily your Lord will gather them together. Truly, He is Most Wise, (and) Knowing).'' `Awn bin `Abdullah said, "May Allah help you and reward you with good.''
(26. And indeed, We created man from dried (sounding) clay of altered mud.) (27. And the Jinn, We created earlier from the smokeless flame of fire.)
وَٱلۡجَآنَّ خَلَقۡنَـٰهُ مِن قَبۡلُ مِن نَّارِ ٱلسَّمُومِ
And the jinn We created before from scorching fire.
(And certainly We! We it is Who give life, and cause death,) Here Allah tells us of His power to initiate creation and renew it. He is the One Who brings life to creatures out of nothingness, then He causes them to die, then He will resurrect all of them on the Day when He will gather them together. He also tells us that He will inherit the earth and everyone on it, and then it is to Him that they will return. Then He tells us about His perfect knowledge of them, the first and the last of them. He says
(And indeed, We know the first generations of you who had passed away...). Ibn `Abbas said, "The first generations are all those who have passed away since the time of Adam. The present generations and those who will come afterward refer to those who are alive now and who are yet to come, until the Day of Resurrection.'' Something similar was narrated from `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, Muhammad bin Ka`b, Ash-Sha`bi and others. Ibn Jarir reported from Muhammad bin Abi Ma`shar, from his father, that he heard `Awn bin `Abdullah discussing the following Ayah with Muhammad bin Ka`b:
(And indeed, We know the first generations of you who had passed away, and indeed, We know the present generations of you (mankind), and also those who will come afterwards), and it was stated that it refers to the rows for prayer. Muhammad bin Ka`b said, "This is not the case.
(And indeed, We know the first generations of you who had passed away) it refers to those who are dead or have been killed, and;
(and also those who will come afterwards) meaning those who have yet to be created.
(And verily your Lord will gather them together. Truly, He is Most Wise, (and) Knowing).'' `Awn bin `Abdullah said, "May Allah help you and reward you with good.''
(26. And indeed, We created man from dried (sounding) clay of altered mud.) (27. And the Jinn, We created earlier from the smokeless flame of fire.)
وَإِذۡ قَالَ رَبُّكَ لِلۡمَلَـٰٓٮِٕكَةِ إِنِّى خَـٰلِقُۢ بَشَرً۬ا مِّن صَلۡصَـٰلٍ۬ مِّنۡ حَمَإٍ۬ مَّسۡنُونٍ۬
And [mention, O Muhammad], when your Lord said to the angels, "I will create a human being out of clay from an altered black mud.
Ibn `Abbas, Mujahid and Qatadah said that Salsal means dry mud. The apparent meaning is similar to the Ayah:
(He created man (Adam) from sounding clay like the potter's clay, And He created the Jinns from a smokeless flame of fire.) (55:14-15) It was also reported from Mujahid that,
(dried (sounding) clay) means "putrid'', but it is more appropriate to interpret an Ayah with another Ayah.
(of altered mud) means the dried clay that comes from mud, which is soil. "Altered'' here means smooth.
(And the Jinn, We created earlier) means before creating humans.
(from the smokeless flame of fire.) Ibn `Abbas said, "It is the smokeless flame that kills.'' Abu Dawud At-Tayalisi said that Shu`bah narrated to them from Abu Ishaq, who said: "I visited `Umar Al-Asamm when he was sick, and he said: `Shall I not tell you a Hadith that I heard from `Abdullah bin Mas`ud He said: `This smokeless flame is one of the seventy parts of the smokeless fire from which the Jinn where created. Then he recited,
(And the Jinn, We created earlier from the smokeless flame of fire).''' The following is found in the Sahih,
(The angels were created from light, the Jinn were created from a smokeless flame of fire, and Adam was created from that which has been described to you.) The Ayah is intended to point out the noble nature, good essence and pure origin of Adam.
(28. And (remember) when your Lord said to the angels: "I am going to create a man (Adam) from dried (sounding) clay of altered mud. '') (29. "So, when I have fashioned him completely and breathed into him (Adam) of My spirit (the soul which I created for him,) then fall down, prostrating yourselves before him.'') (30. So the angels prostrated themselves, all of them together.) (31. Except Iblis (Shaytan) - he refused to be among the prostrate.) (32. (Allah) said: "O Iblis! What is your reason for not being among the prostrate'' (33. Iblis ﴾said: "I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud.'')
فَإِذَا سَوَّيۡتُهُ ۥ وَنَفَخۡتُ فِيهِ مِن رُّوحِى فَقَعُواْ لَهُ ۥ سَـٰجِدِينَ
And when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration."
Ibn `Abbas, Mujahid and Qatadah said that Salsal means dry mud. The apparent meaning is similar to the Ayah:
(He created man (Adam) from sounding clay like the potter's clay, And He created the Jinns from a smokeless flame of fire.) (55:14-15) It was also reported from Mujahid that,
(dried (sounding) clay) means "putrid'', but it is more appropriate to interpret an Ayah with another Ayah.
(of altered mud) means the dried clay that comes from mud, which is soil. "Altered'' here means smooth.
(And the Jinn, We created earlier) means before creating humans.
(from the smokeless flame of fire.) Ibn `Abbas said, "It is the smokeless flame that kills.'' Abu Dawud At-Tayalisi said that Shu`bah narrated to them from Abu Ishaq, who said: "I visited `Umar Al-Asamm when he was sick, and he said: `Shall I not tell you a Hadith that I heard from `Abdullah bin Mas`ud He said: `This smokeless flame is one of the seventy parts of the smokeless fire from which the Jinn where created. Then he recited,
(And the Jinn, We created earlier from the smokeless flame of fire).''' The following is found in the Sahih,
(The angels were created from light, the Jinn were created from a smokeless flame of fire, and Adam was created from that which has been described to you.) The Ayah is intended to point out the noble nature, good essence and pure origin of Adam.
(28. And (remember) when your Lord said to the angels: "I am going to create a man (Adam) from dried (sounding) clay of altered mud. '') (29. "So, when I have fashioned him completely and breathed into him (Adam) of My spirit (the soul which I created for him,) then fall down, prostrating yourselves before him.'') (30. So the angels prostrated themselves, all of them together.) (31. Except Iblis (Shaytan) - he refused to be among the prostrate.) (32. (Allah) said: "O Iblis! What is your reason for not being among the prostrate'' (33. Iblis ﴾said: "I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud.'')
فَسَجَدَ ٱلۡمَلَـٰٓٮِٕكَةُ ڪُلُّهُمۡ أَجۡمَعُونَ
So the angels prostrated – all of them entirely,
Ibn `Abbas, Mujahid and Qatadah said that Salsal means dry mud. The apparent meaning is similar to the Ayah:
(He created man (Adam) from sounding clay like the potter's clay, And He created the Jinns from a smokeless flame of fire.) (55:14-15) It was also reported from Mujahid that,
(dried (sounding) clay) means "putrid'', but it is more appropriate to interpret an Ayah with another Ayah.
(of altered mud) means the dried clay that comes from mud, which is soil. "Altered'' here means smooth.
(And the Jinn, We created earlier) means before creating humans.
(from the smokeless flame of fire.) Ibn `Abbas said, "It is the smokeless flame that kills.'' Abu Dawud At-Tayalisi said that Shu`bah narrated to them from Abu Ishaq, who said: "I visited `Umar Al-Asamm when he was sick, and he said: `Shall I not tell you a Hadith that I heard from `Abdullah bin Mas`ud He said: `This smokeless flame is one of the seventy parts of the smokeless fire from which the Jinn where created. Then he recited,
(And the Jinn, We created earlier from the smokeless flame of fire).''' The following is found in the Sahih,
(The angels were created from light, the Jinn were created from a smokeless flame of fire, and Adam was created from that which has been described to you.) The Ayah is intended to point out the noble nature, good essence and pure origin of Adam.
(28. And (remember) when your Lord said to the angels: "I am going to create a man (Adam) from dried (sounding) clay of altered mud. '') (29. "So, when I have fashioned him completely and breathed into him (Adam) of My spirit (the soul which I created for him,) then fall down, prostrating yourselves before him.'') (30. So the angels prostrated themselves, all of them together.) (31. Except Iblis (Shaytan) - he refused to be among the prostrate.) (32. (Allah) said: "O Iblis! What is your reason for not being among the prostrate'' (33. Iblis ﴾said: "I am not one to prostrate myself to a human, whom You created from dried (sounding) clay of altered mud.'')