The Winnowing Winds, The Scatterers — Verse 49
51:49 · adh-Dhariyat
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وَمِن كُلِّ شَیۡءٍ خَلَقۡنَا زَوۡجَیۡنِ لَعَلَّكُمۡ تَذَكَّرُونَ ٤٩
wamin kulli shayin khalaqnā zawjayni laʿallakum tadhakkarūn
The Winnowing Winds, The Scatterers / adh-Dhariyat (51:49)
Connections 2 multi-source 1 single-source 4 commentators
Multi-source connections cited by 2+ commentators
Single-source mention (1) cited by only one commentator
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Q 51:47 (adh-Dhariyat)
cited by
By commentator who cites how many verses on this ayah
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Al-Qushairi Tafsir 2 verses 4 mentions total
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Kashani Tafsir 2 verses 4 mentions total
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Kashf Al-Asrar Tafsir 2 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.
and We created pairs of all things so that you [people] might take note
wamin kulli shayin khalaqnā zawjayni laʿallakum tadhakkarūn
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Tafsir Commentary
And of all things wa-min kulli shay’in is semantically connected to His following words khalaqnā We created pairs two kinds such as male and female heaven and earth sun and moon plain and mountain summer and winter sweet and bitter light and darkness that perhaps you might remember tadhakkarūna one of the two original tā’ letters of tatadhakkarūna has been omitted and hence realise that the Creator of pairs is Himself Singular that you might then worship him.
Of everything We created a pair. In this verse there is an affirmation of the Lord's solitariness and unity. When God creates newly arrived things and engendered beings, He creates them as pairs, whether linked to each other or opposed to each other. For example: male and female, day and night, light and darkness, heaven and earth, land and sea, sun and moon, jinn and mankind, obedience and disobedience, felicity and wretchedness, guidance and misguidance, exaltation and abasement, power and incapacity, strength and weakness, knowledge and ignorance, life and death. He created the attributes of the creatures in this manner-paired with each other or opposed to each other-so that they would not resemble the attributes of the Creator. Thus His unity and solitariness would become manifest to them, for His exaltation has no abasement, His power no incapacity, His strength no weakness, His knowledge no ignorance, His life no death, His joy no sorrow, His subsistence no annihilation. The uniquely one God is one in Essence and attributes, unique in worthiness. He is incompa- rable with everyone and separate from everything. Nothing is as His likeness [42:11]. No one is like Him and nothing is similar to or resembles Him. Resemblance derives from partnership, and God has no associate or partner. He is without equal and without need. The door of His withholding is shut and the door of His munificence open. He forgives sins and caresses the faulty. He makes His love apparent by caressing servants. He loves His servants, though He has no needs. He brings about love between Himself and the servants without associa- tion or partnership. Thus the servants, no matter what their states-whether wounded by the ar- row of trial or drowned in gentleness and bestowal-should seize hold of His generosity and seek shelter in Him, fleeing to Him from the creatures. This is why He issues the command, “So flee to God!” [51:50].
Of everything We created a pair. In this verse there is an affirmation of the Lord's solitariness and unity. When God creates newly arrived things and engendered beings, He creates them as pairs, whether linked to each other or opposed to each other. For example: male and female, day and night, light and darkness, heaven and earth, land and sea, sun and moon, jinn and mankind, obedience and disobedience, felicity and wretchedness, guidance and misguidance, exaltation and abasement, power and incapacity, strength and weakness, knowledge and ignorance, life and death. He created the attributes of the creatures in this manner-paired with each other or opposed to each other-so that they would not resemble the attributes of the Creator. Thus His unity and solitariness would become manifest to them, for His exaltation has no abasement, His power no incapacity, His strength no weakness, His knowledge no ignorance, His life no death, His joy no sorrow, His subsistence no annihilation. The uniquely one God is one in Essence and attributes, unique in worthiness. He is incompa- rable with everyone and separate from everything. Nothing is as His likeness [42:11]. No one is like Him and nothing is similar to or resembles Him. Resemblance derives from partnership, and God has no associate or partner. He is without equal and without need. The door of His withholding is shut and the door of His munificence open. He forgives sins and caresses the faulty. He makes His love apparent by caressing servants. He loves His servants, though He has no needs. He brings about love between Himself and the servants without associa- tion or partnership. Thus the servants, no matter what their states-whether wounded by the ar- row of trial or drowned in gentleness and bestowal-should seize hold of His generosity and seek shelter in Him, fleeing to Him from the creatures. This is why He issues the command, “So flee to God!” [51:50].
Of everything We created a pair. In this verse there is an affirmation of the Lord's solitariness and unity. When God creates newly arrived things and engendered beings, He creates them as pairs, whether linked to each other or opposed to each other. For example: male and female, day and night, light and darkness, heaven and earth, land and sea, sun and moon, jinn and mankind, obedience and disobedience, felicity and wretchedness, guidance and misguidance, exaltation and abasement, power and incapacity, strength and weakness, knowledge and ignorance, life and death. He created the attributes of the creatures in this manner-paired with each other or opposed to each other-so that they would not resemble the attributes of the Creator. Thus His unity and solitariness would become manifest to them, for His exaltation has no abasement, His power no incapacity, His strength no weakness, His knowledge no ignorance, His life no death, His joy no sorrow, His subsistence no annihilation. The uniquely one God is one in Essence and attributes, unique in worthiness. He is incompa- rable with everyone and separate from everything. Nothing is as His likeness [42:11]. No one is like Him and nothing is similar to or resembles Him. Resemblance derives from partnership, and God has no associate or partner. He is without equal and without need. The door of His withholding is shut and the door of His munificence open. He forgives sins and caresses the faulty. He makes His love apparent by caressing servants. He loves His servants, though He has no needs. He brings about love between Himself and the servants without associa- tion or partnership. Thus the servants, no matter what their states-whether wounded by the ar- row of trial or drowned in gentleness and bestowal-should seize hold of His generosity and seek shelter in Him, fleeing to Him from the creatures. This is why He issues the command, “So flee to God!” [51:50].
Of everything We created a pair. In this verse there is an affirmation of the Lord's solitariness and unity. When God creates newly arrived things and engendered beings, He creates them as pairs, whether linked to each other or opposed to each other. For example: male and female, day and night, light and darkness, heaven and earth, land and sea, sun and moon, jinn and mankind, obedience and disobedience, felicity and wretchedness, guidance and misguidance, exaltation and abasement, power and incapacity, strength and weakness, knowledge and ignorance, life and death. He created the attributes of the creatures in this manner-paired with each other or opposed to each other-so that they would not resemble the attributes of the Creator. Thus His unity and solitariness would become manifest to them, for His exaltation has no abasement, His power no incapacity, His strength no weakness, His knowledge no ignorance, His life no death, His joy no sorrow, His subsistence no annihilation. The uniquely one God is one in Essence and attributes, unique in worthiness. He is incompa- rable with everyone and separate from everything. Nothing is as His likeness [42:11]. No one is like Him and nothing is similar to or resembles Him. Resemblance derives from partnership, and God has no associate or partner. He is without equal and without need. The door of His withholding is shut and the door of His munificence open. He forgives sins and caresses the faulty. He makes His love apparent by caressing servants. He loves His servants, though He has no needs. He brings about love between Himself and the servants without associa- tion or partnership. Thus the servants, no matter what their states-whether wounded by the ar- row of trial or drowned in gentleness and bestowal-should seize hold of His generosity and seek shelter in Him, fleeing to Him from the creatures. This is why He issues the command, “So flee to God!” [51:50].
Of everything We created a pair.In this verse there is an affirmation of the Lord's solitariness and unity. When God creates newly arrived things and engendered beings, He creates them as pairs, whether linked to each other or opposed to each other. For example: male and female, day and night, light and darkness, heaven and earth, land and sea, sun and moon, jinn and mankind, obedience and disobedience, felicity and wretchedness, guidance and misguidance, exaltation and abasement, power and incapacity, strength and weakness, knowledge and ignorance, life and death.He created the attributes of the creatures in this manner-paired with each other or opposed to each other-so that they would not resemble the attributes of the Creator. Thus His unity and solitariness would become manifest to them, for His exaltation has no abasement, His power no incapacity, His strength no weakness, His knowledge no ignorance, His life no death, His joy no sorrow, His subsistence no annihilation.The uniquely one God is one in Essence and attributes, unique in worthiness. He is incompa- rable with everyone and separate from everything. Nothing is as His likeness [42:11]. No one is like Him and nothing is similar to or resembles Him. Resemblance derives from partnership, and God has no associate or partner. He is without equal and without need.The door of His withholding is shut and the door of His munificence open. He forgives sins and caresses the faulty. He makes His love apparent by caressing servants. He loves His servants, though He has no needs. He brings about love between Himself and the servants without associa- tion or partnership. Thus the servants, no matter what their states-whether wounded by the ar- row of trial or drowned in gentleness and bestowal-should seize hold of His generosity and seek shelter in Him, fleeing to Him from the creatures. This is why He issues the command, �So flee to God!� [51:50].
ومن كل شيء من أجناس الموجودات خلقنا نوعين مختلفين؛ لكي تتذكروا قدرة الله، وتعتبروا.
"ومن كل شيء خلقنا زوجين" أي جميع المخلوقات أزواج سماء وأرض وليل ونهار وشمس وقمر وبر وبحر وضياء وظلام وإيمان وكفر وموت وحياة وشقاء وسعادة وجنة ونار حتى الحيوانات والنباتات ولهذا قال تعالى "لعلكم تذكرون" أي لتعلموا أن الخالق واحد لا شريك له.
ثم قال - تعالى - : ( وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ ) أى : نوعين متقابلين كالذكر والأنثى . والليل والنهار ، والسماء والأرض ، والغنى والفقر ، والهدى والضلال .( لَعَلَّكُمْ تَذَكَّرُونَ ) أى فعلنا ذلك لعلكم تعتبرون وتتعظون وتتذكرون ما يجب عليكم نحونا من الشكر والطاعة وإخلاص العبادة لنا وحدنا .
القول في تأويل قوله تعالى : وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ (49)يقول تعالى ذكره: وخلقنا من كل شيء خلقنا زوجين, وترك ( خَلَقْنا ) الأولى استغناء بدلالة الكلام عليها.واختلف في معنى ( خَلَقْنَا زَوْجَيْنِ ) فقال بعضهم: عنى به: ومن كلّ شيء خلقنا نوعين مختلفين كالشقاء والسعادة والهدى والضلالة, ونحو ذلك.* ذكر من قال ذلك:حدثني يعقوب بن إبراهيم, قال: ثنا ابن علية, قال: ثنا ابن جريج, قال: قال مجاهد, في قوله ( وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ ) قال: الكفر والإيمان, والشقاوة والسعادة, والهدى والضلالة, والليل والنهار, والسماء والأرض, والإنس والجنّ.حدثنا ابن بشار, قال: ثنا إبراهيم بن أبي الوزير, قال: ثنا مروان بن معاوية الفزاريُّ, قال: ثنا عوف, عن الحسن, في قوله ( وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ ) قال: الشمس والقمر.وقال آخرون: عنى بالزوجين: الذكر والأنثى.* ذكر من قال ذلك:حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله ( وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ ) قال: ذكرًا وأنثى, ذاك الزوجان, وقرأ وَأَصْلَحْنَا لَهُ زَوْجَهُ . قال: امرأته.وأولى القولين في ذلك قول مجاهد, وهو أن الله تبارك وتعالى, خلق لكلّ ما خلق من خلقه ثانيا له مخالفا في معناه, فكلّ واحد منهما زوج للآخر, ولذلك قيل: خلقنا زوجين. وإنما نبه جلّ ثناؤه بذلك من قوله على قُدرته على خلق ما يشاء خلقه من شيء, وأنه ليس كالأشياء التي شأنها فعل نوع واحد دون خلافه, إذ كلّ ما صفته فعل نوع واحد دون ما عداه كالنار التي شأنها التسخين, ولا تصلح للتبريد, وكالثلج الذي شأنه التبريد, ولا يصلح للتسخين, فلا يجوز أن يوصف بالكمال, وإنما كمال المدح للقادر على فعل كلّ ما شاء فعله من الأشياء المختلفة والمتفقة.وقوله ( لَعَلَّكُمْ تَذَكَّرُونَ ) يقول: لتذكروا وتعتبروا بذلك, فتعلموا أيها المشركون بالله أن ربكم الذي يستوجب عليكم العبادة هو الذي يقدر على خلق الشيء وخلافه, وابتداع زوجين من كلّ شيء لا ما لا يقدر على ذلك.
( ومن كل شيء خلقنا زوجين ) صنفين ونوعين مختلفين كالسماء والأرض ، والشمس والقمر ، والليل والنهار ، والبر والبحر ، والسهل والجبل ، والشتاء والصيف ، والجن والإنس ، والذكر والأنثى ، والنور والظلمة ، والإيمان والكفر ، والسعادة والشقاوة ، والحق والباطل ، والحلو والمر . ( لعلكم تذكرون ) فتعلمون أن خالق الأزواج فرد .
وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ (49(لما أشعر قوله : { فرشناها فنعم الماهدون } [ الذاريات : 48 ] بأن في ذلك نعمة على الموجودات التي على الأرض ، أُتبع ذلك بصفة خلق تلك الموجودات لما فيه من دلالة على تفرد الله تعالى بالخلق المستلزم لتفرده بالإِلهية فقال : { ومن كل شيء خلقنا زوجين } والزوج : الذكر والأنثى . والمراد بالشيء : النوع من جنس الحيوان . وتثنية زوج هنا لأنه أريد به ما يُزوج من ذكر وأنثى .وهذا الاستدلال عليهم بخلق يشاهدون كيفياته وأطواره كلما لفتوا أبصارهم ، وقَدحوا أفكارهم ، وهو خلق الذكر والأنثى ليكون منهما إنشاء خلق جديد يخلف ما سلفه وذلك أقرب تمثيل لإِنشاء الخلق بعد الفناء . وهو البعث الذي أنكروه لأن الأشياء تقرّب بما هو واضح من أحوال أمثالها .ولذلك أتبعه بقوله : { لعلكم تذكرون } ، أي تتفكرون في الفروق بين الممكنات والمستحيلات ، وتتفكرون في مراتب الإِمكان فلا يختلط عليكم الاستبعاد وقلة الاعتياد بالاستحالة فتتوهموا الغريب محالاً .فالتذكر مستعمل في إعادة التفكر في الأشياء ومراجعة أنفسهم فيما أحالوه ليعلموا بعد إعادة النظر أن ما أحالوه ممكن ولكنهم لم يألفوه فاشتبه عليهم الغريب بالمحال فأحالوه فلما كان تجديد التفكر المغفول عنه شبيهاً بتذكر الشيء المنسي أطلق عليه { لعلكم تذكرون } . وهذا في معنى قوله تعالى : { وما نحن بمسبوقين على أن نبدل أمثالكم وننشئكم فيما لا تعلمون ولقد علمتم النشأة الأولى فلولا تذكرون } [ الواقعة : 60 62 ] فقد ذُيل هنالك بالحث على التذكر ، كما ذيل هنا برجاء التذكر ، فأفاد أن خلق الذكر والأنثى من نطفة هو النشأة الأولى وأنها الدالة على النشأة الآخرة .وجملة { لعلكم تذكرون } تعليل لجملة { خلقنا زوجين } أي رجاء أن يكون في الزوجين تذكر لكم ، أي دلالة مغفول عنها . والقول في صدور الرجاء من الله مبين عنه قوله تعالى : { ثم عفونا عنكم من بعد ذلك لعلكم تشكرون } في سورة البقرة ( 52 ( .
{ وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ } [أي: صنفين]، ذكر وأنثى، من كل نوع من أنواع الحيوانات، { لَعَلَّكُمْ تَذَكَّرُونَ } [لنعم الله التي أنعم بها عليكم] في تقدير ذلك، وحكمته حيث جعل ما هو السبب لبقاء نوع الحيوانات كلها، لتقوموا بتنميتها وخدمتها وتربيتها، فيحصل من ذلك ما يحصل من المنافع.
قوله تعالى : ومن كل شيء خلقنا زوجين أي صنفين ونوعين مختلفين . قال ابن زيد : أي ذكرا وأنثى وحلوا وحامضا ونحو ذلك . مجاهد . يعني الذكر والأنثى ، والسماء والأرض ، والشمس والقمر ، والليل والنهار ، والنور والظلام ، والسهل والجبل ، والجن [ ص: 50 ] والإنس ، والخير والشر ، والبكرة والعشي ، وكالأشياء المختلفة الألوان من الطعوم والأراييح والأصوات . أي جعلنا هذا كهذا دلالة على قدرتنا ، ومن قدر على هذا فليقدر على الإعادة . وقيل : ومن كل شيء خلقنا زوجين لتعلموا أن خالق الأزواج فرد ، فلا يقدر في صفته حركة ولا سكون ، ولا ضياء ولا ظلام ، ولا قعود ولا قيام ، ولا ابتداء ولا انتهاء ; إذ هو عز وجل وتر ليس كمثله شيء لعلكم تذكرون .
The system of our world is a highly meaningful one. This proves that the creation of the present world has been brought about with some high purpose. But we see that man has wrecked disorder on the earth. In the meaningful universe, this meaningless development is incongrous and calls for a world which is free of all evils to come into existence. In the present world provision has already been made for this, i.e. all things in this world come in pairs—in matter, positive and negative particles, in plants male and female and among human beings, men and women. This is the quintessence of the universe: the prevalence of the law of compensating for the shortcomings of any given thing through its pair or complement. This duality is an indication of the possibility of the Hereafter. In other words, the world of Hereafter is the other part which makes up a pair with the present world and this combination makes our world complete.
Proofs of Allah's Oneness abound in the Creation of the Heavens and Earth
The preceding verses mentioned the reality of the Hereafter and the Judgment Day, and the punishment of those who denied the reality. The present set of verses reaffirm the perfect power of Allah, reminding us about the reality of the Day of Resurrection and allaying the doubt and suspicion of those who deny the reality. It proves the oneness of Allah and reiterates emphatically to believe in the Messenger ﷺ .
بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ (And the sky was built by Us with might, and indeed, We are the One who expands.... 51:47). The word aidin, according to Sayyidna Ibn ` Abbas ؓ ، means strength or power in this context.
And all things We have created by pairs) in the earth, (that haply ye may reflect) on the creation of Allah.
Proofs of Allah's Oneness abound in the Creation of the Heavens and the Earth
Allah reminds us of the creating of the higher and lower worlds,
وَالسَّمَآءَ بَنَيْنَـهَا
(We constructed the heaven.) meaning, `We made it as a high roof, protected from falling,'
بِأَيْدٍ
(with Hands), meaning, with strength, according to `Abdullah bin `Abbas, Mujahid, Qatadah, Ath-Thawri and several others,
وَإِنَّا لَمُوسِعُونَ
(Verily, We are able to extend the vastness of space thereof.) means, `We made it vast and We brought its roof higher without pillars to support it, and thus it is hanging independently.'
وَالاٌّرْضَ فَرَشْنَـهَا
(And We have made the earth a Firash), meaning, `We have made it a resting place for the created,'
فَنِعْمَ الْمَـهِدُونَ
(how excellent a spreader (thereof) are We!), meaning, `We spread it for its inhabitants,'
وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ
(And of everything We have created pairs,) meaning, all the created are in pairs, the heaven and earth, night and day, sun and moon, land and sea, light and darkness, faith and disbelief, death and life, misery and happiness, Paradise and Fire, in addition to the animals and plants. The statement of Allah the Exalted,
لَعَلَّكُمْ تَذَكَّرُونَ
(that you may remem- ber.) and know that the Creator, Allah, is One without partners,
فَفِرُّواْ إِلَى اللَّهِ
(So, flee to Allah.) meaning, seek shelter with Him and trust in Him in all of your affairs,
إِنِّى لَكُمْ مِّنْهُ نَذِيرٌ مُّبِينٌوَلاَ تَجْعَلُواْ مَعَ اللَّهِ إِلَـهاً ءَاخَرَ
(Verily, I am a plain warner to you from Him. And set not up any other god along with Allah.) do not associate any partners with Him,
إِنِّى لَكُمْ مِّنْهُ نَذِيرٌ مُّبِينٌ
(Verily, I am a plain warner to you from Him.)