God said in the glorious Quran:
Based on this translation, some people claimed that "Qur'an is emphatic that all animals live in communities"; So, if an animal prefers solitary life, it's an error. They actually resorted to "straw man fallacy" to give credibility to their odd allegation
A simple look at other translations will reveal that the word "Umam أمم " was translated as:
Allah said,
(There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are Umam like you.) Mujahid commented, "Meaning, various species that have distinct names.'' Qatadah said, "Birds are an Ummah, humans are an Ummah and the Jinns are an Ummah.'' As-Suddi said that,
(but are Umam like you.) means, creations (or species). Allah's statement,
(We have neglected nothing in the Book,) means, the knowledge about all things is with Allah, and He never forgets any of His creatures, nor their sustenance, nor their affairs, whether these creatures live in the sea or on land. In another Ayah, Allah said;
(And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterus, grave, etc.). All is in a Clear Book.)11:6,
Sahih International
And
there is no creature on [or within] the earth or bird that
flies with its wings except [that they are] communities like
you. We have not neglected in the Register a thing. Then unto
their Lord they will be gathered.Based on this translation, some people claimed that "Qur'an is emphatic that all animals live in communities"; So, if an animal prefers solitary life, it's an error. They actually resorted to "straw man fallacy" to give credibility to their odd allegation
A simple look at other translations will reveal that the word "Umam أمم " was translated as:
- Creatures (Muhammad Asad, Wahiduddin Khan)
- Genera (Shakir)
- Nations (The Monotheist Group, Arberry)
"A nation; a people; a race; a tribe, distinct body, or family; of mankind; or of any living beings;..a kind, genus, or generical class, by itself, of any animals, or living beings, others than the sons of Adam, as of dogs, and of other beasts, and of birds; ...A man's people, community, tribe, kinsfolk, or party; ...A generation of men; or people of one time: ..The creatures of God. You say, مَا رَأَيْتُ مِنْ أُمَّةِ ٱللّٰهِ أَحْسَنَ مِنْهُ [I have not seen, of the creatures of God, one more beautiful than he]. "
The Meaning of Umam (Ibn Kathir tafseer)
Allah said,
وَمَا مِن دَآبَّةٍ فِى الاٌّرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَـلُكُمْ
(There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are Umam like you.) Mujahid commented, "Meaning, various species that have distinct names.'' Qatadah said, "Birds are an Ummah, humans are an Ummah and the Jinns are an Ummah.'' As-Suddi said that,
إِلاَّ أُمَمٌ أَمْثَـلُكُمْ
(but are Umam like you.) means, creations (or species). Allah's statement,
مَّا فَرَّطْنَا فِى الكِتَـبِ مِن شَىْءٍ
(We have neglected nothing in the Book,) means, the knowledge about all things is with Allah, and He never forgets any of His creatures, nor their sustenance, nor their affairs, whether these creatures live in the sea or on land. In another Ayah, Allah said;
وَمَا
مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ
مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ
(And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit (in the uterus, grave, etc.). All is in a Clear Book.)11:6,
There is a record of their names, numbers, movements, and lack of movement.
In another Ayah, Allah said;
(And so many a moving creature there is, that carries not its own provision! Allah provides for it and for you. And He is the All-Hearer, the All-Knower.)29:60
وَكَأَيِّن مِّن دَآبَّةٍ لاَّ تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ وَهُوَ السَّمِيعُ الْعَلِيمُ
(And so many a moving creature there is, that carries not its own provision! Allah provides for it and for you. And He is the All-Hearer, the All-Knower.)29:60
Ibn Abi Hatim reported that Ibn `Abbas said about the Ayah,
(then unto their Lord they (all) shall be gathered.) "Death gathers them.'' It was also said that the Day of Resurrection gathers them, for in another Ayah, Allah said;
(And when the wild beasts shall be gathered together.)81:5
`Abdur-Razzaq recorded that Abu Hurayrah said about Allah's statement,
(but are Umam like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered.) "All creatures will be gathered on the Day of Resurrection, the beasts, birds and all others. Allah's justice will be so perfect, that the un-horned sheep will receive retribution from the horned sheep. Allah will then command them, `Be dust!' This is when the disbeliever will say,
ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ
(then unto their Lord they (all) shall be gathered.) "Death gathers them.'' It was also said that the Day of Resurrection gathers them, for in another Ayah, Allah said;
وَإِذَا الْوُحُوشُ حُشِرَتْ
(And when the wild beasts shall be gathered together.)81:5
`Abdur-Razzaq recorded that Abu Hurayrah said about Allah's statement,
إِلاَّ أُمَمٌ أَمْثَـلُكُمْ مَّا فَرَّطْنَا فِى الكِتَـبِ مِن شَىْءٍ ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ
(but are Umam like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered.) "All creatures will be gathered on the Day of Resurrection, the beasts, birds and all others. Allah's justice will be so perfect, that the un-horned sheep will receive retribution from the horned sheep. Allah will then command them, `Be dust!' This is when the disbeliever will say,
يَـلَيْتَنِى كُنتُ تُرَباً
("Woe to me! Would that I were dust!'')''78: 40
Maududi commentary:
"As regards Signs, just have a look at any of the beasts that move upon the earth and at any of the birds that fly in the air: they too are species like you. We have left out nothing in pre-determining the courses of their lives: then ultimately they are all gathered to their Lord. But those, who deny Our Signs, are deaf and dumb, dwellings in many sorts of darkness;" (6:37-38)That is, "If you are really serious in your demand of seeing a Sign in order to judge whether the Message of this Prophet is true or false, you should see and ponder over the innumerable Signs that are found in abundance all around you. For instance, if you consider animal life, you will see that the structure of the bodies of each species of birds and beasts suits its functions immensely well; the qualities and characteristics that have been ingrained in its nature help to fulfill all its needs; the provision of its nourishment has been arranged in a wonderful way; and the course of its life has been so predetermined that it cannot transgress its limits in any way whatever. Allah also sees that each and every animal, nay, even the smallest insect, is being looked after, protected and guided, wherever it be, for the performance of the functions pre-destined for it. In short, you will find that its structure suits it well; it has been given inherent powers that help provide its needs: excellent provisions have been made for its food. The process of its birth, procreation and death has been going on according to a regulated fixed scheme. If you give a careful consideration to this Sign alone, you will realize that the teachings of this Prophet about the Oneness of God and His attributes and the way of life based on these to which he invites you are absolutely we. Yet you neither try to see with open eyes these Signs nor listen to the Message this Prophet is conveying to you. As a result, you have been involved in ignorance and, therefore, desire to see some wonderful miracle for mere pastime. "
Overview (Verses 37 - 39)
Who Needs Miraculous Evidence?
The sūrah then refers to the unbelievers’ request that a sign in the form of something supernatural be sent down to the Prophet. It points out that such a request betrays ignorance of God’s law and the mercy He shows them by not responding to their request. Were they to continue with their rejection after a supernatural sign is given them, they would be destroyed.
What they requested was a physical miracle such as those given to earlier messengers. They were not satisfied with the permanent sign embodied in the Qur’ān, which heralds the ultimate stage of mankind’s maturity. It makes a final address to man’s mature mind. Moreover, its significance is not limited to the generation that sees it, as is the case with material miracles; its miraculous message will continue to address the human intellect until the Day of Judgement.
As they made their requests for a miracle, they overlooked the divine law which brought immediate punishment to those who continued to deny divine messages after a miraculous sign had been given them. They simply did not appreciate God’s kindness by not responding to their request, when He knew that they would continue to deny Him, as earlier people had done. That would have sealed their fate. God wanted to give them an extended chance to believe in Him. Those who continue to reject faith may have children who grow up as believers. Needless to say, they did not thank God for His grace in giving them such an extended chance.
The sūrah mentions their request and comments that most of them do not know what it entails or the reason for its rejection. It states that God is certainly able to give them the miraculous sign they want, but His wisdom and grace have stopped the woeful doom that is certain to follow: “They say: ‘Why has no sign been sent down to him from his Lord?’ Say: God is well able to send down any sign, but most of them are devoid of knowledge.” (Verse 37)
The Qur’ān then begins another gentle approach to awaken their senses, inviting them to reflect on the numerous pointers to faith which they see all around them: “There is not an animal that walks on earth and no bird that flies on its wings but are communities like your own. No single thing have We left out of the book. Then to their Lord shall they all be gathered.” (Verse 38)
Human beings are not the only residents of this universe, so as to consider that they come into existence by sheer coincidence, or that human life is meaningless. There are numerous creatures in the world and they all have their lives regulated in a way that indicates careful planning and elaborate design. Moreover, they all confirm the oneness of the Creator and the consistency of His law of creation.
All animals that walk on earth, be they insects, reptiles, or vertebrates and all flying creatures, including every winged insect or bird, and indeed every living creature, belong to a community which shares certain characteristics and a particular way of life, just as human beings do. God has not left any type of His creation without providing it with an elaborate plan to organize its existence and without taking account of what it does with its life. At the end, all creatures are gathered to their Lord for judgement.
This short verse, which makes an all-important statement about life and the living, has a strong effect on our hearts as it describes God’s complete supervision, elaborate planning, total knowledge and superior power. We cannot elaborate here on each of these aspects, because such elaboration is beyond the scope of this work. What we need to say is that directing our attentions to the system of creation, God’s management and knowledge of them and His ultimate gathering of them to Himself, is much greater than providing physically miraculous signs, seen only by one isolated generation.
This round concludes with a statement that God’s will and law remain operative when people choose either to follow His guidance or to go astray: “Those who deny Our revelations are deaf and dumb, groping along in darkness. Whomever God wills, He lets go astray; and whomever He wills, He guides along a straight path.” (Verse 39)
This is indeed a reiteration in a new form, using a different scene, of what has been stated earlier in this passage concerning the fact that only those who listen attentively will respond, while those who are dead can make no response. Those who deny God’s signs which are present all over the universe, and who also deny God’s revelations, do so because their receptive faculties have been knocked out of order. They are deaf, unable to hear; dumb, unable to speak; groping in total darkness, unable to see. This is not a description of their physical status, because they indeed have eyes, ears and mouths. It is rather that their faculty of comprehension is not working, which makes their senses of no value, as if they cannot receive or transmit any signal. This is an apt description because God’s revelations have their own inherent effect, if they are only properly received. Only a person whose nature has been corrupted turns away from them because he is no longer able to benefit by guidance or rise to the higher level of life which divine revelations promote.
God’s will is seen to work behind all this. It is God’s will which has determined that this particular species of creation, known as man, has the dual ability to follow guidance or go astray, according to his own free choice, not as a result of any compulsion. This is how God lets whomever He wills go astray and how He helps whomever He wills follow the straight path. His will helps everyone who strives to implement divine guidance, while it abandons and lets go astray anyone who stubbornly rejects guidance. It does no injustice to anyone.
A human being may follow guidance or may allow himself to go astray: both possibilities are part of his nature. Both directions have been created by God’s will. Similarly, the consequences that follow upon a person’s choice to follow one way or the other are also determined by God’s will which is active, absolute. Reckoning, judgement and reward are based on man’s choice of the course he follows. That choice is of his own making, although the ability to choose either has been planted in him by God’s will.
Who Needs Miraculous Evidence?
The sūrah then refers to the unbelievers’ request that a sign in the form of something supernatural be sent down to the Prophet. It points out that such a request betrays ignorance of God’s law and the mercy He shows them by not responding to their request. Were they to continue with their rejection after a supernatural sign is given them, they would be destroyed.
What they requested was a physical miracle such as those given to earlier messengers. They were not satisfied with the permanent sign embodied in the Qur’ān, which heralds the ultimate stage of mankind’s maturity. It makes a final address to man’s mature mind. Moreover, its significance is not limited to the generation that sees it, as is the case with material miracles; its miraculous message will continue to address the human intellect until the Day of Judgement.
As they made their requests for a miracle, they overlooked the divine law which brought immediate punishment to those who continued to deny divine messages after a miraculous sign had been given them. They simply did not appreciate God’s kindness by not responding to their request, when He knew that they would continue to deny Him, as earlier people had done. That would have sealed their fate. God wanted to give them an extended chance to believe in Him. Those who continue to reject faith may have children who grow up as believers. Needless to say, they did not thank God for His grace in giving them such an extended chance.
The sūrah mentions their request and comments that most of them do not know what it entails or the reason for its rejection. It states that God is certainly able to give them the miraculous sign they want, but His wisdom and grace have stopped the woeful doom that is certain to follow: “They say: ‘Why has no sign been sent down to him from his Lord?’ Say: God is well able to send down any sign, but most of them are devoid of knowledge.” (Verse 37)
The Qur’ān then begins another gentle approach to awaken their senses, inviting them to reflect on the numerous pointers to faith which they see all around them: “There is not an animal that walks on earth and no bird that flies on its wings but are communities like your own. No single thing have We left out of the book. Then to their Lord shall they all be gathered.” (Verse 38)
Human beings are not the only residents of this universe, so as to consider that they come into existence by sheer coincidence, or that human life is meaningless. There are numerous creatures in the world and they all have their lives regulated in a way that indicates careful planning and elaborate design. Moreover, they all confirm the oneness of the Creator and the consistency of His law of creation.
All animals that walk on earth, be they insects, reptiles, or vertebrates and all flying creatures, including every winged insect or bird, and indeed every living creature, belong to a community which shares certain characteristics and a particular way of life, just as human beings do. God has not left any type of His creation without providing it with an elaborate plan to organize its existence and without taking account of what it does with its life. At the end, all creatures are gathered to their Lord for judgement.
This short verse, which makes an all-important statement about life and the living, has a strong effect on our hearts as it describes God’s complete supervision, elaborate planning, total knowledge and superior power. We cannot elaborate here on each of these aspects, because such elaboration is beyond the scope of this work. What we need to say is that directing our attentions to the system of creation, God’s management and knowledge of them and His ultimate gathering of them to Himself, is much greater than providing physically miraculous signs, seen only by one isolated generation.
This round concludes with a statement that God’s will and law remain operative when people choose either to follow His guidance or to go astray: “Those who deny Our revelations are deaf and dumb, groping along in darkness. Whomever God wills, He lets go astray; and whomever He wills, He guides along a straight path.” (Verse 39)
This is indeed a reiteration in a new form, using a different scene, of what has been stated earlier in this passage concerning the fact that only those who listen attentively will respond, while those who are dead can make no response. Those who deny God’s signs which are present all over the universe, and who also deny God’s revelations, do so because their receptive faculties have been knocked out of order. They are deaf, unable to hear; dumb, unable to speak; groping in total darkness, unable to see. This is not a description of their physical status, because they indeed have eyes, ears and mouths. It is rather that their faculty of comprehension is not working, which makes their senses of no value, as if they cannot receive or transmit any signal. This is an apt description because God’s revelations have their own inherent effect, if they are only properly received. Only a person whose nature has been corrupted turns away from them because he is no longer able to benefit by guidance or rise to the higher level of life which divine revelations promote.
God’s will is seen to work behind all this. It is God’s will which has determined that this particular species of creation, known as man, has the dual ability to follow guidance or go astray, according to his own free choice, not as a result of any compulsion. This is how God lets whomever He wills go astray and how He helps whomever He wills follow the straight path. His will helps everyone who strives to implement divine guidance, while it abandons and lets go astray anyone who stubbornly rejects guidance. It does no injustice to anyone.
A human being may follow guidance or may allow himself to go astray: both possibilities are part of his nature. Both directions have been created by God’s will. Similarly, the consequences that follow upon a person’s choice to follow one way or the other are also determined by God’s will which is active, absolute. Reckoning, judgement and reward are based on man’s choice of the course he follows. That choice is of his own making, although the ability to choose either has been planted in him by God’s will.
