The Believers — Verse 17
23:17 · al-Mu`minun
Verse display
وَلَقَدۡ خَلَقۡنَا فَوۡقَكُمۡ سَبۡعَ طَرَاۤىِٕقَ وَمَا كُنَّا عَنِ ٱلۡخَلۡقِ غَـٰفِلِینَ ١٧
walaqad khalaqnā fawqakum sabʿa ṭarāiqa wamā kunnā ʿani l-khalqi ghāfilīn
The Believers / al-Mu`minun (23:17)
Connections 6 single-source 2 commentators
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (6) cited by only one commentator
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Q 6:59 (al-An`am)
cited by
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Q 17:44 (al-Isra`)
cited by
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Q 23:18 (al-Mu`minun)
cited by
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Q 40:57 (Ghafir)
cited by
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Q 65:12 (at-Talaq)
cited by
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Q 71:15 (Nuh)
cited by
By commentator who cites how many verses on this ayah
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Tafsir Ibn Kathir (abridged) 5 verses
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Ma'arif-ul-Quran 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
We created seven levels above you: We are never unmindful of Our creation
walaqad khalaqnā fawqakum sabʿa ṭarāiqa wamā kunnā ʿani l-khalqi ghāfilīn
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Tafsir Commentary
His Sign in the creation of the Heavens
After mentioning the creation of man, Allah then mentions the creation of the seven heavens. Allah often mentions the creation of the heavens and earth alongside the creation of man, as He says elsewhere:
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ
(The creation of the heavens and the earth is indeed greater than the creation of mankind) 40:57. A similar Ayah appears at the beginning of Surat As-Sajdah, which the Messenger of Allah ﷺ used to recite on Friday mornings. At the beginning it mentions the creation of the heavens and earth, then it says how man was created from semen from clay, and it also discusses the resurrection and rewards and punishments, and other matters.
سَبْعَ طَرَآئِقَ
(seven Tara'iq.) Mujahid said, "This means the seven heavens." This is like the Ayat:
تُسَبِّحُ لَهُ السَّمَـوَتُ السَّبْعُ وَالاٌّرْضُ وَمَن فِيهِنَّ
(The seven heavens and the earth and all that is therein, glorify Him) 17:44
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens one above another) 71:15
اللَّهُ الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ وَمِنَ الاٌّرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الاٌّمْرُ بَيْنَهُنَّ لِّتَعْلَمُواْ أَنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَىْءٍ عِلْمَا
(It is Allah Who has created seven heavens and of the earth the like thereof. His command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds all things in (His) knowledge) 65:12 Similarly, Allah says here:
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ وَمَا كُنَّا عَنِ الْخَلْقِ غَـفِلِينَ
(And indeed We have created above you seven Tara'iq, and We are never unaware of the creation.) meaning, Allah knows what goes into the earth and what comes out of it, what comes down from heaven and what goes up into it. He is with you wherever you are, and Allah sees what you do. No heaven is hidden from Him by another and no earth is hidden from Him by another. There is no mountain but He knows its features, and no sea but He knows what is in its depths. He knows the numbers of what is in the mountains, the hills, the sands, the seas, the landscapes and the trees.
وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا وَلاَ حَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ
(And not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) 6:59
وَأَنزَلْنَا مِنَ السَّمَآءِ مَآءً بِقَدَرٍ فَأَسْكَنَّاهُ فِى الاٌّرْضِ وَإِنَّا عَلَى ذَهَابٍ بِهِ لَقَـدِرُونَ
And verily We created above you seven paths that is seven heavens tarā’iq is the plural of tarīqa so called because they are the paths used by the angels and of creation that lies beneath these paths We are never unmindful lest these should fall upon them and destroy them. Nay but We hold them back as stated in the verse And He holds back the heaven lest it should fall upon the earth Q. 2265.
We indeed created above you seven paths and We were not heedless of creation. In the allusion of the lords of recognitions and the deduction of the folk of understanding, the seven paths allude to the seven veils that the Exalted Lord created in the Adamic makeup. With them He keeps him veiled from seeing the subtleties and finding the realities. First is the veil of intel- lect, second the veil of knowledge, third the veil of the heart, fourth the veil of the soul, fifth sense perception, sixth desire, and seventh will. Intellect keeps the Adamite occupied with this world and with governing his livelihood so that he will be held back from the Real. Knowledge pulls him into the playing field of bragging with his peers so that he will stay in the valley of boasting and vying for increase. The heart puts him into the station of courage and stout-heartedness so that he will fall into temptation in the arenas of champi- ons by craving for fame in this world, so much so that he will have no concern for his religion or its victory. The soul is itself the greatest veil and the enemy of the religion. “Your worst enemy is the soul that is between your two sides.” If you gain the upper hand over it, you will win, but otherwise, you will fall such that you will never rise again. Here “sense perception” is appetite, “desire” is dis- obedience, and “will” is lassitude. Appetite and disobedience are the veil of the common people, and lassitude is the veil that keeps the elect of the Presence from the road of the Reality. Any talk that keeps you back from the road-let it be unbelief or faith. Any picture that holds you back from the Friend-let it be ugly or beautiful. [DS 51] He mentioned these seven veils. Then, after that, He said, “And We were not heedless of creation. Despite all these veils before the servant, We do not put him aside, nor are We heedless of him.” With the first part of the verse He threatens the servant with His severity and justice, and at the end He makes him hope for His bounty and generosity. The traveling of the wayfarers is built on this rule: first fear, then hope.
We indeed created above you seven paths and We were not heedless of creation. In the allusion of the lords of recognitions and the deduction of the folk of understanding, the seven paths allude to the seven veils that the Exalted Lord created in the Adamic makeup. With them He keeps him veiled from seeing the subtleties and finding the realities. First is the veil of intel- lect, second the veil of knowledge, third the veil of the heart, fourth the veil of the soul, fifth sense perception, sixth desire, and seventh will. Intellect keeps the Adamite occupied with this world and with governing his livelihood so that he will be held back from the Real. Knowledge pulls him into the playing field of bragging with his peers so that he will stay in the valley of boasting and vying for increase. The heart puts him into the station of courage and stout-heartedness so that he will fall into temptation in the arenas of champi- ons by craving for fame in this world, so much so that he will have no concern for his religion or its victory. The soul is itself the greatest veil and the enemy of the religion. “Your worst enemy is the soul that is between your two sides.” If you gain the upper hand over it, you will win, but otherwise, you will fall such that you will never rise again. Here “sense perception” is appetite, “desire” is dis- obedience, and “will” is lassitude. Appetite and disobedience are the veil of the common people, and lassitude is the veil that keeps the elect of the Presence from the road of the Reality. Any talk that keeps you back from the road-let it be unbelief or faith. Any picture that holds you back from the Friend-let it be ugly or beautiful. [DS 51] He mentioned these seven veils. Then, after that, He said, “And We were not heedless of creation. Despite all these veils before the servant, We do not put him aside, nor are We heedless of him.” With the first part of the verse He threatens the servant with His severity and justice, and at the end He makes him hope for His bounty and generosity. The traveling of the wayfarers is built on this rule: first fear, then hope.
We indeed created above you seven paths and We were not heedless of creation. In the allusion of the lords of recognitions and the deduction of the folk of understanding, the seven paths allude to the seven veils that the Exalted Lord created in the Adamic makeup. With them He keeps him veiled from seeing the subtleties and finding the realities. First is the veil of intel- lect, second the veil of knowledge, third the veil of the heart, fourth the veil of the soul, fifth sense perception, sixth desire, and seventh will. Intellect keeps the Adamite occupied with this world and with governing his livelihood so that he will be held back from the Real. Knowledge pulls him into the playing field of bragging with his peers so that he will stay in the valley of boasting and vying for increase. The heart puts him into the station of courage and stout-heartedness so that he will fall into temptation in the arenas of champi- ons by craving for fame in this world, so much so that he will have no concern for his religion or its victory. The soul is itself the greatest veil and the enemy of the religion. “Your worst enemy is the soul that is between your two sides.” If you gain the upper hand over it, you will win, but otherwise, you will fall such that you will never rise again. Here “sense perception” is appetite, “desire” is dis- obedience, and “will” is lassitude. Appetite and disobedience are the veil of the common people, and lassitude is the veil that keeps the elect of the Presence from the road of the Reality. Any talk that keeps you back from the road-let it be unbelief or faith. Any picture that holds you back from the Friend-let it be ugly or beautiful. [DS 51] He mentioned these seven veils. Then, after that, He said, “And We were not heedless of creation. Despite all these veils before the servant, We do not put him aside, nor are We heedless of him.” With the first part of the verse He threatens the servant with His severity and justice, and at the end He makes him hope for His bounty and generosity. The traveling of the wayfarers is built on this rule: first fear, then hope.
We indeed created above you seven paths and We were not heedless of creation. In the allusion of the lords of recognitions and the deduction of the folk of understanding, the seven paths allude to the seven veils that the Exalted Lord created in the Adamic makeup. With them He keeps him veiled from seeing the subtleties and finding the realities. First is the veil of intel- lect, second the veil of knowledge, third the veil of the heart, fourth the veil of the soul, fifth sense perception, sixth desire, and seventh will. Intellect keeps the Adamite occupied with this world and with governing his livelihood so that he will be held back from the Real. Knowledge pulls him into the playing field of bragging with his peers so that he will stay in the valley of boasting and vying for increase. The heart puts him into the station of courage and stout-heartedness so that he will fall into temptation in the arenas of champi- ons by craving for fame in this world, so much so that he will have no concern for his religion or its victory. The soul is itself the greatest veil and the enemy of the religion. “Your worst enemy is the soul that is between your two sides.” If you gain the upper hand over it, you will win, but otherwise, you will fall such that you will never rise again. Here “sense perception” is appetite, “desire” is dis- obedience, and “will” is lassitude. Appetite and disobedience are the veil of the common people, and lassitude is the veil that keeps the elect of the Presence from the road of the Reality. Any talk that keeps you back from the road-let it be unbelief or faith. Any picture that holds you back from the Friend-let it be ugly or beautiful. [DS 51] He mentioned these seven veils. Then, after that, He said, “And We were not heedless of creation. Despite all these veils before the servant, We do not put him aside, nor are We heedless of him.” With the first part of the verse He threatens the servant with His severity and justice, and at the end He makes him hope for His bounty and generosity. The traveling of the wayfarers is built on this rule: first fear, then hope.
We indeed created above you seven paths and We were not heedless of creation.In the allusion of the lords of recognitions and the deduction of the folk of understanding, the seven paths allude to the seven veils that the Exalted Lord created in the Adamic makeup. With them He keeps him veiled from seeing the subtleties and finding the realities. First is the veil of intel- lect, second the veil of knowledge, third the veil of the heart, fourth the veil of the soul, fifth sense perception, sixth desire, and seventh will.Intellect keeps the Adamite occupied with this world and with governing his livelihood so that he will be held back from the Real. Knowledge pulls him into the playing field of bragging with his peers so that he will stay in the valley of boasting and vying for increase. The heart puts him into the station of courage and stout-heartedness so that he will fall into temptation in the arenas of champi- ons by craving for fame in this world, so much so that he will have no concern for his religion or its victory. The soul is itself the greatest veil and the enemy of the religion. �Your worst enemy is the soul that is between your two sides.� If you gain the upper hand over it, you will win, but otherwise, you will fall such that you will never rise again. Here �sense perception� is appetite, �desire� is dis- obedience, and �will� is lassitude. Appetite and disobedience are the veil of the common people, and lassitude is the veil that keeps the elect of the Presence from the road of the Reality.Any talk that keeps you back from the road-let it be unbelief or faith.Any picture that holds you back from the Friend-let it be ugly or beautiful. [DS 51]He mentioned these seven veils. Then, after that, He said, �And We were not heedless of creation. Despite all these veils before the servant, We do not put him aside, nor are We heedless of him.� With the first part of the verse He threatens the servant with His severity and justice, and at the end He makes him hope for His bounty and generosity. The traveling of the wayfarers is built on this rule: first fear, then hope.
ولقد خلقنا فوقكم سبع سموات بعضها فوق بعض، وما كنا عن الخلق غافلين، فلا نُغْفِلُ مخلوقًا، ولا ننساه.
لما ذكر تعالى خلق الإنسان عطف بذكر خلق السموات السبع وكثيرا ما يذكر تعالى خلق السموات والأرض مع خلق الإنسان كما قال تعالى " لخلق السموات والأرض أكبر من خلق الناس " وهكذا في أول " آلم " السجدة التي كان رسول الله صلى الله عليه وسلم يقرأ بها صبيحة يوم الجمعة في أولها خلق السموات والأرض ثم بيان خلق الإنسان من سلالة من طين وفيها أمر المعاد والجزاء وغير ذلك من المقاصد. وقوله " سبع طرائق " قال مجاهد يعني السموات السبع وهذه كقوله تعالى " تسبح له السموات السبع والأرض ومن فيهن " " ألم تروا كيف خلق الله سبع سموات طباقا " " الله الذي خلق سبع سموات ومن الأرض مثلهن يتنزل الأمر بينهن لتعلموا أن الله على كل شيء قدير وأن الله قد أحاط بكل شيء علما " وهكذا قال ههنا " ولقد خلقنا فوقكم سبع طرائق وما كنا عن الخلق غافلين " أي ويعلم ما يلج في الأرض وما يخرج منها وما ينزل من السماء وما يعرج فيها وهو معكم أينما كنتم والله بما تعلمون بصير وهو سبحانه لا يحجب عنه سماء سماء ولا أرض أرضا ولا جبل إلا يعلم ما في وعره ولا بحر إلا يعلم ما في قعره يعلم عدد ما في الجبال والتلال والرمال والبحار والقفار والأشجار " وما تسقط من ورقة إلا يعلمها ولا حبة في ظلمات الأرض ولا رطب ولا يابس إلا في كتاب مبين ".
وبعد أن ساق - سبحانه - ما يدل على قدرته عن طريق خلق الإنسان فى تلك الأطوار المتعددة ، أتبع ذلك ببيان مظاهر قدرته عن طريق تلك الكائنات المختلفة ، فقال - تعالى - : ( وَلَقَدْ خَلَقْنَا . . . . ) .الطرائق : جمع طريقة ، والمراد بها السموات السبع . وسميت طرائق لأن كل سماء فوق الأخرى ، والعرب تسمى كل شىء فوق شىء طريقة بمعنى مطروقة .وهو مأخوذ من قولهم : فلان طرق النعل ، إذا ركب بعضها فوق بعض .فالآية الكريمة فى معنى قوله - تعالى - : ( الذي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقاً ) وقيل : سميت طرائق ، لأنها طرق الملائكة فى النزول والعروج .أى : ولقد خلقنا فوقكم - أيها الناس - سبع سموات بعضها فوق بعض ( وَمَا كُنَّا ) فى وقت من الأوقات ( عَنِ الخلق غَافِلِينَ ) بل نحن معهم بقدرتنا ورعايتنا وحفظنا ، ندبر لهم أمور معاشهم ، ونيسر لهم شئون حياتهم دون أن نغفل عن شىء - مهما صغر - من أحوالهم ، لأننا لا تأخذنا سنة ولا نوم ، ولا يعترينا ما يعترى البشر من سهو أو غفلة .
يقول تعالى ذكره: ولقد خلقنا فوقكم أيها الناس سبع سموات، بعضهن فوق بعض، والعرب تسمي كل شيء فوق شيء طريقة. وإنما قيل للسموات السبع سبع طرائق؛ لأن بعضهنّ فوق بعض، فكلّ سماء منهنّ طريقة.وبنحو الذي قلنا في تأويل ذلك قال أهل التأويل.*ذكر من قال ذلك:حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قول الله: ( وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ ) قال: الطرائق: السموات.وقوله: ( وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ ) يقول: وما كنا في خلقنا السموات السبع فوقكم، عن خلقنا الذي تحتها غافلين، بل كنا لهم حافظين من أن تسقط عليهم فتهلكهم.
( ولقد خلقنا فوقكم سبع طرائق ) أي : سبع سموات ، سميت طرائق لتطارقها ، وهو أن بعضها فوق بعض ، يقال : طارقت النعل إذا جعلت بعضه فوق بعض . وقيل : سميت طرائق لأنها طرائق الملائكة . ( وما كنا عن الخلق غافلين ) أي كنا لهم حافظين من أن تسقط السماء عليهم فتهلكهم كما قال الله تعالى : " ويمسك السماء أن تقع على الأرض إلا بإذنه " ( الحج - 65 ) .وقيل : ما تركناهم سدى بغير أمر ونهي .وقيل : وما كنا عن الخلق غافلين أي : بنينا فوقهم سماء أطلعنا فيها الشمس والقمر والكواكب .
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ (17)انتقال من الاستدلال بخلق الإنسان إلى الاستدلال بخلق العوالم العلوية لأن أمرها أعجب ، وإن كان خلق الإنسان إلى نظره أقرب ، فالجملة عطف على جملة { ولقد خلقنا الإنسان من سلالة من طين } [ المؤمنون : 12 ] وإنما ذكر هذا عقب قوله : { ثم إنكم يوم القيامة تُبعثون } [ المؤمنون : 16 ] للتنبيه على أن الذي خلق هذا العالم العلوي ما خلقه إلاّ لحكمة ، وأن الحكيم لا يهمل ثواب الصالحين على حسناتهم ، ولا جزاء المسيئين على سيئاتهم ، وأن جعْله تلك الطرائق فوقنا بحيث نراها ليدلنا على أن لها صلة بنا لأن عالم الجزاء كائن فيها ومخلوقاته مُستقرة فيها ، فالإشارة بهذا الترتيب مثل الإشارة بعكسه في قوله : { وما خلقنا السماوات والأرض وما بينهما لاعبين ما خلقناهما إلاّ بالحق ولكن أكثرهم لا يعلمون إنّ يوم الفصل ميقاتهم أجمعين } [ الدخان : 38 40 ] .والطرائق : جمع طريقة وهي اسم للطريق تذكر وتؤنث ، والمراد بها هنا طرائق سير الكواكب السبعة وهي أفلاكها ، أي الخطوط الفرضية التي ضَبط الناس بها سُمُوتَ سَيْر الكواكب ، وقد أطلق على الكوكب اسم الطارق في قوله تعالى : { والسماء والطارق } [ الطارق : 1 ] من أجل أنه ينتقل في سمت يسمى طريقة فإن الساير في طريق يقال له : طارق ، ولا شك أن الطرائق تستلزم سائرات فيها ، فكان المعنى : خلقنا سيَّارات وطرائقها .وذِكر { فوقكم } للتنبيه على وجوب النظر في أحوالها للاستدلال بها على قدرة الخالق لها تعالى فإنها بحالة إمكان النظر إليها والتأمل فيها .ولأن كونها فوق الناس مما سهل انتفاعهم بها في التوقيت ولذلك عقب بجملة { وما كنا عن الخلق غافلين } المشعر بأن في ذلك لطفاً بالخلق وتيسيراً عليهم في شؤون حياتهم ، وهذا امتنان ، فالواو في جملة { وما كنا عن الخلق غافلين } للحال ، والجملة في موضع الحال ، وفيه تنبيه للنظر في أن عالم الجزاء كائن بتلك العوالم قال تعالى : { وفي السماء رزقكم وما توعدون } [ الذاريات : 22 ] .والخلق مفعول سمي بالمصدر ، أي ما كنا غافلين عن حاجة مخلوقاتنا يعني البشر ، ونفي الغفلة كناية عن العناية والملاحظة ، فأفاد ذلك أن في خلق الطرائق السماوية لِمَا خلقت له لطفاً بالناس أيضاً إذ كان نظام خلقها صالحاً لانتفاع الناس به في مواقيتهم وأسفارهم في البر والبحر كما قال : { وهو الذي جعل لكمُ النجوم لِتَهْتَدُوا بها في ظُلُمَاتتِ البر والبحر } [ الأنعام : 97 ] . وأعظم تلك الطرائق طريقة الشمس مع ما زادت به من النفع بالإنارة وإصلاح الأرض والأجساد ، فصار المعنى : خلقنا فوقكم سبع طرائق لحكمة لا تعلمونها وما أهملنا في خلقها رعْيَ مصالحكم أيضاً .والعدول عن الإضمار إلى الإظهار في قوله : { وما كنا عن الخلق غافلين } دون أن يقال : وما كنا عنكم غافلين ، لما يفيده المشتق من معنى التعليل ، أي ما كنا عنكم غافلين لأنكم مخلوقاتنا فنحن نعاملكم بوصف الربوبيَّة ، وفي ذلك تنبيه على وجوب الشكر والإقلاع عن الكفر .
لما ذكر تعالى خلق الآدمي، ذكر سكنه، وتوفر النعم عليه من كل وجه فقال: { وَلَقَدْ خَلَقْنَا فَوْقَكُمْ } سقفا للبلاد، ومصلحة للعباد { سَبْعَ طَرَائِقَ } أي: سبع سماوات طباقا، كل طبقة فوق الأخرى، قد زينت بالنجوم والشمس والقمر، وأودع فيها من مصالح الخلق ما أودع، { وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ } فكما أن خلقنا عام لكل مخلوق، فعلمنا أيضا محيط بما خلقنا، فلا نغفل مخلوقا ولا ننساه، ولا نخلق خلقا فنضيعه, ولا نغفل عن السماء فتقع على الأرض، ولا ننسى ذرة في لجج البحار وجوانب الفلوات، ولا دابة إلا سقنا إليها رزقها { وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا } وكثيرا ما يقرن تعالى بين خلقه وعلمه كقوله: { أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ } { بَلَى وَهُوَ الْخَلَّاقُ الْعَلِيمُ } لأن خلق المخلوقات، من أقوى الأدلة العقلية، على علم خالقها وحكمته.
قوله تعالى : ولقد خلقنا فوقكم سبع طرائق وما كنا عن الخلق غافلينقوله تعالى : ولقد خلقنا فوقكم سبع طرائق قال أبو عبيدة : أي سبع سماوات . وحكى عنه أنه يقال : طارقت الشيء ، أي جعلت بعضه فوق بعض ؛ فقيل للسماوات طرائق لأن بعضها فوق بعض . والعرب تسمي كل شيء فوق شيء طريقة . وقيل : لأنها طرائق الملائكة . وما كنا عن الخلق غافلين قال بعض العلماء : عن خلق السماء . وقال أكثر المفسرين : أي عن الخلق كلهم من أن تسقط عليهم فتهلكهم .قلت : ويحتمل أن يكون المعنى وما كنا عن الخلق غافلين أي في القيام بمصالحه وحفظه ؛ وهو معنى ( الحي القيوم ) ؛ على ما تقدم .
Man is a small creature. Compared to him, the universe is so large that it strikes terror into man. In the vastness of space, innumerable stars and planets revolve at high speed. Yet, the most wonderful aspect of the universe is that it is highly favourable to the existence of human beings. Moreover, exceptional the planet appear to have been made keeping all man’s needs in mind. For example, man is able to domesticate a variety of animals and put them to various uses. The cow’s stomach, for instance, is a wonderful factory which converts into a valuable commodity—milk. All these factors warrant man’s recognition of his Kind and Merciful God and his remaining ever grateful to Him.
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ
And We created upon you seven paths (heavens) - 23:17
طَرَائِقَ is the plural of طَرِیقَۃ which may also be used as a synonym for طَبقَہ (tier) in which case the meaning would be that Allah created seven skies overhead row upon row in tiers. The other and more common meaning of the word طَرِیقَۃ is "road" or "passage" in which case the verse would mean that these skies provide a path for the angels who bring commands from Allah to the earth.
وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ (And We were never neglectful of the creation - 23:17). The verse means that Allah did not just abandon man after creating him, but was ever mindful of his needs and provided the means for his sustenance and growth. To this end He first created the skies and from the skies He sent forth rains upon the earth which then produced food for men's nourishment.
The Divine system of providing water to meet human needs
وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ
And We sent down water from the sky in due measure, then We lodged it in the earth, and of course, We are able to take it away. - 23:18
(And We have created above you seven paths) seven heavens, some above others like a dome, (and We are never unmindful of creation) leaving them without commands and prohibitions.
And verily We created above you seven paths�That is, the seven veils (ḥujub) which veil [a person] from his Lord, Mighty and Majestic is He: the first veil is his intellect (ʿaql), the second his knowledge (ʿilm), the third his heart (qalb), the fourth his fear (khashiya), the fifth his self (nafs), the sixth his wish (irāda) and the seventh his will (mashīʾa). The intellect [is a veil] in its preoccupation with the management of the affairsof this world (tadbīr al-dunyā); knowledge because of the vainglory (mubāhāt) [it breeds] among peers; the heart in its heedlessness (ghafla); fear because of its disregard for influxes [of grace from above] (bi-ighfālihā ʿan mawārid al-umūr ʿalayhā) ; the self because it is the haven (maʾwā) for every tribulation (baliyya); the will because it is directed towards this world and turned away from the Hereafter; the wish due to its pursuance of sins.His words: