سُوْرَةُ الْاَنْۣبِيَآءِ
Surah Al-Anbiyaa (21) — Ayah 30
أَوَلَمْ يَرَ ٱلَّذِينَ كَفَرُوٓا۟ أَنَّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَـٰهُمَا ۖ وَجَعَلْنَا مِنَ ٱلْمَآءِ كُلَّ شَىْءٍ حَىٍّ ۖ أَفَلَا يُؤْمِنُونَ ﴿30﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them? And We have made from water every living thing. Will they not then believe?
Word by Word — Arabic, Transliteration & Meaning
أَوَلَمْ
awalam
Do not
يَرَ
yara
see
ٱلَّذِينَ
alladhīna
those who
كَفَرُوٓا۟
kafarū
disbelieved
أَنَّ
anna
that
ٱلسَّمَـٰوَٰتِ
l-samāwāti
the heavens
وَٱلْأَرْضَ
wal-arḍa
and the earth
كَانَتَا
kānatā
were
رَتْقًۭا
ratqan
a joined entity
فَفَتَقْنَـٰهُمَا ۖ
fafataqnāhumā
then We parted them
وَجَعَلْنَا
wajaʿalnā
and We made
مِنَ
mina
from
ٱلْمَآءِ
l-māi
[the] water
كُلَّ
kulla
every
شَىْءٍ
shayin
living thing
حَىٍّ ۖ
ḥayyin
living thing
أَفَلَا
afalā
Then will not
يُؤْمِنُونَ
yu'minūna
they believe
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 30) ➊ The meaning of {اَوَ لَمْ يَرَ الَّذِيْنَ كَفَرُوْۤا … : ’’ رَتْقًا ‘‘} is two or more things being tightly joined and stuck together, whether naturally (like stone) or by someone’s making. (Raghib) This is a verbal noun with the meaning of an intensive active participle, i.e., completely closed. The meaning of {’’ فَتْقٌ ‘‘} is to separate such joined things. The meaning of {’’ اَوَ لَمْ يَرَ ‘‘} is “And did (they) not see,” and where the thing is not visible, it means “And did (they) not know.” (See Surah Al-Fil) This verse has two meanings, and both are correct. Tabari has narrated from Ibn Abbas (may Allah be pleased with them both) with a sound chain: [ كَانَتَا مُلْتَزِقَتَيْنِ ] “All the heavens and the earth were tightly joined together.” That is, do these people who deny the oneness of Allah and associate powerless beings with Him not know that all the heavens and the earth were a solid mass, then Allah, with His immense power and perfect might, separated them and created a gap of air and space between them, and made the heavens into seven heavens and the earth into seven earths. See Surah At-Talaq (12). Is there anyone else who can do this? Today, science also acknowledges that the universe was initially in the form of a mass, then separated with a great explosion, but the poor scientists remained unaware of the One who caused the explosion. (Except whom Allah wills)
The second meaning is that have the deniers of Allah’s oneness not seen that the sky was closed, not a drop fell from it, and the earth was closed, not a leaf grew from it? With Our perfect power, for the benefit of Our creation, We opened the gates of the sky with rain and, along with it, opened the pores of the earth and produced various kinds of vegetation.
➋ { وَ جَعَلْنَا مِنَ الْمَآءِ كُلَّ شَيْءٍ حَيٍّ :} This includes humans, animals, plants, and trees—all are included. For details on the creation of living things from water, see Surah An-Nur (45), and for the creation of plants, see Surah Al-An’am (99).
➌ Our teacher Muhammad Abduh (may Allah have mercy on him), quoting from Imam Razi, writes: “That is, those things which have life, such as animals and plants, all are created from water, but angels and jinn or any other thing for which it is established that water is not involved in its substance, they will be considered exceptions.” (Kabir) In fact, this is the answer to the question that angels and jinn are not created from water but from light and fire, so how can their creation from water be accepted? The basis of this answer is that {’’ كُلٌّ ‘‘} does not mean everything in the universe, but the meaning of {’’كُلٌّ‘‘} is determined according to the context, as the hoopoe said about the Queen of Sheba: «{ وَ اُوْتِيَتْ مِنْ كُلِّ شَيْءٍ }» [ النمل : ۲۳ ] “And she has been given a share of everything.” And about the wind sent upon the people of ‘Ad, Allah said: «{ تُدَمِّرُ كُلَّ شَيْءٍۭ بِاَمْرِ رَبِّهَا }» [ الأحقاف : ۲۵ ] “Which will destroy everything by the command of its Lord.” The explanation of Razi is reasonable. However, if it is accepted that the existence of every living thing is from water, including humans, jinn, and angels, then it is not far-fetched, for when the origin of man, who is made from clay, is water, then the origin of jinn and angels, who are made from fire and light, can also be water. Today, when it has been observed that matter can be converted into energy by splitting the atom, which has given man immense constructive and destructive power, and on the Day of Resurrection the waters of the seas will take the form of fire (see Surah At-Takwir: 6), then by Allah’s command, water can also take the form of light besides fire. (And Allah knows best)
➍ { اَفَلَا يُؤْمِنُوْنَ :} That is, We are the ones who have established the amazing system in the earth and the heavens, no one else; do these people still not adopt the path of oneness, but instead consider others as Our partners?
➎ Razi says: “In these four verses, from verse (30) to verse (33), six types of arguments are mentioned for the existence of the Creator of the universe and for His being only One.” (Kabir)
The second meaning is that have the deniers of Allah’s oneness not seen that the sky was closed, not a drop fell from it, and the earth was closed, not a leaf grew from it? With Our perfect power, for the benefit of Our creation, We opened the gates of the sky with rain and, along with it, opened the pores of the earth and produced various kinds of vegetation.
➋ { وَ جَعَلْنَا مِنَ الْمَآءِ كُلَّ شَيْءٍ حَيٍّ :} This includes humans, animals, plants, and trees—all are included. For details on the creation of living things from water, see Surah An-Nur (45), and for the creation of plants, see Surah Al-An’am (99).
➌ Our teacher Muhammad Abduh (may Allah have mercy on him), quoting from Imam Razi, writes: “That is, those things which have life, such as animals and plants, all are created from water, but angels and jinn or any other thing for which it is established that water is not involved in its substance, they will be considered exceptions.” (Kabir) In fact, this is the answer to the question that angels and jinn are not created from water but from light and fire, so how can their creation from water be accepted? The basis of this answer is that {’’ كُلٌّ ‘‘} does not mean everything in the universe, but the meaning of {’’كُلٌّ‘‘} is determined according to the context, as the hoopoe said about the Queen of Sheba: «{ وَ اُوْتِيَتْ مِنْ كُلِّ شَيْءٍ }» [ النمل : ۲۳ ] “And she has been given a share of everything.” And about the wind sent upon the people of ‘Ad, Allah said: «{ تُدَمِّرُ كُلَّ شَيْءٍۭ بِاَمْرِ رَبِّهَا }» [ الأحقاف : ۲۵ ] “Which will destroy everything by the command of its Lord.” The explanation of Razi is reasonable. However, if it is accepted that the existence of every living thing is from water, including humans, jinn, and angels, then it is not far-fetched, for when the origin of man, who is made from clay, is water, then the origin of jinn and angels, who are made from fire and light, can also be water. Today, when it has been observed that matter can be converted into energy by splitting the atom, which has given man immense constructive and destructive power, and on the Day of Resurrection the waters of the seas will take the form of fire (see Surah At-Takwir: 6), then by Allah’s command, water can also take the form of light besides fire. (And Allah knows best)
➍ { اَفَلَا يُؤْمِنُوْنَ :} That is, We are the ones who have established the amazing system in the earth and the heavens, no one else; do these people still not adopt the path of oneness, but instead consider others as Our partners?
➎ Razi says: “In these four verses, from verse (30) to verse (33), six types of arguments are mentioned for the existence of the Creator of the universe and for His being only One.” (Kabir)
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
30. 1. That is, the heavens and the earth, in the beginning, were joined together and attached to each other. We separated them from each other, raised the heavens above from which rain descends, and left the earth in its place, thus making it capable of producing.
30. 2. If by this is meant rain and the water of springs, then it is clear that growth occurs from it and every living being receives new life. And if what is meant is the drop of fluid (nutfa), then there is no problem in that either, for the existence of every living thing is due to that drop of water which comes out from the backbone of the male and settles in the womb of the female.
30. 2. If by this is meant rain and the water of springs, then it is clear that growth occurs from it and every living being receives new life. And if what is meant is the drop of fluid (nutfa), then there is no problem in that either, for the existence of every living thing is due to that drop of water which comes out from the backbone of the male and settles in the womb of the female.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
30. Do the disbelievers not see that the heavens and the earth were joined together [25], then We separated them, and We made every living thing [26] from water? Will they not then believe in the creative power of Allah?
[25]
The Lexical Meaning of "Rataq" and "Fataq":
In this verse, the words "rataq" and "fataq" have been used, and these two words are opposites of each other. "Rataq" means the joining together and merging of two or more things, and "fataq" means to separate such mixed and joined things. In this verse, the point of origin of the universe has been described: in the beginning, there was only a mixed and blended matter of many things. It was this that Allah Almighty opened up, and from it, He created the earth, the heavens, and other celestial bodies.
[26]
The Creation of Everything from Water:
Every thing in which signs of life are found, the cause of its life is water, and this includes plants and animals—all of them. And all such things cannot live without water. Its second meaning is that We have created every living thing from water, as He said: ﴿وَاللّٰهُ خَلَقَ كُلَّ دَابَّةٍ مِّنْ مَّاءٍ﴾ [24: 45] In this sense, it would mean that the presence of water is necessary in the creation of everything, even if it is not the dominant element. For example, in the creation of man, the dominant element is earth, and in the creation of jinn, it is fire. Its third meaning is that the element of water is included in all existents. As is explicitly stated in the Book and Sunnah, there was a time when there was only water, and Allah's Throne was upon the water, and nothing else existed besides water. Then the beginning of every kind of creation was from water. Even in inanimate objects, there is some portion of water, due to which they are joined together; if water is removed from them, that thing will crumble into pieces.
[25]
The Lexical Meaning of "Rataq" and "Fataq":
In this verse, the words "rataq" and "fataq" have been used, and these two words are opposites of each other. "Rataq" means the joining together and merging of two or more things, and "fataq" means to separate such mixed and joined things. In this verse, the point of origin of the universe has been described: in the beginning, there was only a mixed and blended matter of many things. It was this that Allah Almighty opened up, and from it, He created the earth, the heavens, and other celestial bodies.
[26]
The Creation of Everything from Water:
Every thing in which signs of life are found, the cause of its life is water, and this includes plants and animals—all of them. And all such things cannot live without water. Its second meaning is that We have created every living thing from water, as He said: ﴿وَاللّٰهُ خَلَقَ كُلَّ دَابَّةٍ مِّنْ مَّاءٍ﴾ [24: 45] In this sense, it would mean that the presence of water is necessary in the creation of everything, even if it is not the dominant element. For example, in the creation of man, the dominant element is earth, and in the creation of jinn, it is fire. Its third meaning is that the element of water is included in all existents. As is explicitly stated in the Book and Sunnah, there was a time when there was only water, and Allah's Throne was upon the water, and nothing else existed besides water. Then the beginning of every kind of creation was from water. Even in inanimate objects, there is some portion of water, due to which they are joined together; if water is removed from them, that thing will crumble into pieces.
