سُوْرَةُ لُقْمَانَ
Surah Luqman (31) — Ayah 10
خَلَقَ ٱلسَّمَـٰوَٰتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ۖ وَأَلْقَىٰ فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِكُمْ وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ ۚ وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءً فَأَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ ﴿10﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
He has created the heavens without any pillars that you see, and has set on the earth firm mountains lest it should shake with you. And He has scattered therein moving (living) creatures of all kinds. And We send down water (rain) from the sky, and We cause (plants) of every goodly kind to grow therein.
Word by Word — Arabic, Transliteration & Meaning
خَلَقَ
khalaqa
He created
ٱلسَّمَـٰوَٰتِ
l-samāwāti
the heavens
بِغَيْرِ
bighayri
without
عَمَدٍۢ
ʿamadin
pillars
تَرَوْنَهَا ۖ
tarawnahā
that you see
وَأَلْقَىٰ
wa-alqā
and has cast
فِى
fī
in
ٱلْأَرْضِ
l-arḍi
the earth
رَوَٰسِىَ
rawāsiya
firm mountains
أَن
an
lest
تَمِيدَ
tamīda
it (might) shake
بِكُمْ
bikum
with you
وَبَثَّ
wabatha
and He dispersed
فِيهَا
fīhā
in it
مِن
min
from
كُلِّ
kulli
every
دَآبَّةٍۢ ۚ
dābbatin
creature
وَأَنزَلْنَا
wa-anzalnā
And We sent down
مِنَ
mina
from
ٱلسَّمَآءِ
l-samāi
the sky
مَآءًۭ
māan
water
فَأَنۢبَتْنَا
fa-anbatnā
then We caused to grow
فِيهَا
fīhā
therein
مِن
min
of
كُلِّ
kulli
every
زَوْجٍۢ
zawjin
kind
كَرِيمٍ
karīmin
noble
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 10) {خَلَقَ السَّمٰوٰتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا … :} In this, after mentioning some signs of Allah Almighty’s Might and wisdom, His oneness has been highlighted, which is the greatest and main subject of the Noble Qur’an. See the explanation of {’’ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ‘‘} in Surah Ra’d (2) and the explanation of {’’ وَ اَلْقٰى فِي الْاَرْضِ رَوَاسِيَ اَنْ تَمِيْدَ بِكُمْ ‘‘} in Surah Hijr (19) and Surah Anbiya (31).
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.
10-1. تَرَوْنَھَا, if it is the attribute of عَمَد, then the meaning will be: without such pillars that you can see. That is, the sky has pillars but such that you cannot see them.
10-2. رواسی is the plural of راسیۃ, which means ثابتۃ, that is, the mountains have been placed on the earth as such heavy burdens so that the earth remains stable, meaning it does not move. That is why it is further stated: ان تمید بکم, meaning کراھۃ ان تمید (تمیل) بکم or لئلا تمید, that is, due to dislike for the earth swaying with you, or so that the earth does not sway here and there. Just as large anchors are dropped in ships standing at the shore so that the ship does not sway, mountains have the same status for the earth.
10-3. That is, various kinds of animals have been spread all over the earth, which humans also eat, use for riding and carrying loads, and also keep with them as adornment and decoration.
10-4. زوج here means kind, that is, every kind of grain and fruit has been produced. Their attribute کریم points to their beautiful color and abundance of benefits.
10-2. رواسی is the plural of راسیۃ, which means ثابتۃ, that is, the mountains have been placed on the earth as such heavy burdens so that the earth remains stable, meaning it does not move. That is why it is further stated: ان تمید بکم, meaning کراھۃ ان تمید (تمیل) بکم or لئلا تمید, that is, due to dislike for the earth swaying with you, or so that the earth does not sway here and there. Just as large anchors are dropped in ships standing at the shore so that the ship does not sway, mountains have the same status for the earth.
10-3. That is, various kinds of animals have been spread all over the earth, which humans also eat, use for riding and carrying loads, and also keep with them as adornment and decoration.
10-4. زوج here means kind, that is, every kind of grain and fruit has been produced. Their attribute کریم points to their beautiful color and abundance of benefits.
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.
10. He created the heavens without pillars [10] that you can see, and He placed firm mountains on the earth lest it should shake with you, and He spread throughout it all kinds of creatures [12]. And We sent down rain from the sky, causing to grow therein every noble kind of plant.
[10]
The Difference Between "Samaa" and "Falak":
There are two meanings to this. One is that there are pillars, but you do not see them; and the second is that you see that there are no pillars or supports, and yet they are established without any pillars. At this point, it seems necessary to clarify two or three matters. First, wherever Allah Almighty has mentioned the heavens and the earth together, it refers to the entire universe and the system of the universe. Second, in Arabic, there are two words for "heaven": one is "falak" (plural: aflak), and the other is "samaa" (plural: samawaat). "Falak" refers to the orbits of the planets on which they revolve. "Samaa" refers both to height and to the existence of the sky, which Allah Almighty has presented as a solid reality and as something possessing a body. This clarification is necessary because, according to the current theory of astronomy, the sky is nothing but the name of the limit of vision. Whereas the mention of the heavens occurs many times in the Quran and also in the hadiths. And in this surah, it is mentioned that there are doors in the heavens. Therefore, it is necessary to investigate the word "samaa."
The Various Meanings of the Word "Samaa" and the Creation of Seven Earths:
The word "samaa" is also used for height, meaning anything that overshadows us from above is "samaa." The opposite of "samaa" is "ard," which means both earth and lowliness. And both these words are among the relational nouns. That is, the same thing is "samaa" in comparison to something lower than itself, and the same thing is "ard" in comparison to something higher than itself. That is, our earth is "ard," so the first heaven is "samaa" in comparison to it. And this first heaven is "ard" in comparison to the second heaven, and the second heaven is "ard" in comparison to the third heaven (number 3). Thus, in this sense, there are also seven earths corresponding to the seven heavens, as Allah says: ﴿اَللّٰهُ الَّذِيْ خَلَقَ سَبْعَ سَمٰوٰتٍ وَّمِنَ الْاَرضي الله عنه مِثْلَهُنَّ﴾ [12:65] meaning Allah is the One Who created seven heavens and the same number of earths.
The Vastness of the Universe:
Then, even if this height is very little, the word "samaa" can still be applied to it. As Allah says: ﴿وَّاَنْزَلَ مِنَ السَّمَاءِ مَاءً﴾ [22:2] (And He sent down rain from the sky). Here, "samaa" refers to the clouds that float at a height of a mile or a mile and a half, and for this small height, the word "samaa" (sky) is used. Whereas in the following verse: ﴿اِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِيْنَةِ الْكَـوَاكِبِ﴾ [6:37] (Indeed, We have adorned the sky of the world with the adornment of stars), such a great height is meant as the distance at which the stars shine, whether that distance is in millions or billions of miles. And in the following verse, the word "samaa" (sky) is used for an even greater height, a height greater than the seven heavens, i.e., for unlimited height. Allah says: ﴿ثُمَّ اسْتَوٰٓي اِلَي السَّمَاءِ فَسَوّٰيهُنَّ سَبْعَ سَمٰوٰتٍ﴾ [29:2] (Then Allah turned to the sky and made them seven heavens in due proportion). Modern astronomers do not believe in any sky; we would like to say to them that all their research has not yet reached even the first sky, i.e., the sky of the world, so how can they deny it? No matter how powerful their research is, or how advanced their telescopes are, whether it is the distance to Pluto, Alpha Centauri, or Antares, all of this will be considered the adornment of the sky of the world. And whatever else comes within the scope of research will also be limited to the sky of the world. The remaining six heavens are beyond this sky of the world, and access to them is beyond human power. Access to them was granted to the Messenger of Allah ﷺ by the perfect power of Allah. And it is only through revelation that we have knowledge of the seven heavens, their size, and their heights. Even today, when an astronomer contemplates the vastness of the universe, he is struck with amazement, and words escape his lips in a subdued tone that support this knowledge of revelation, and he openly admits that he is unable to encompass this limitless universe, because the more powerful telescopes they invent, the more vast the universe appears before them.
[11] For explanation, see the footnote number 15 of verse 15 of Surah An-Nahl and footnote number 27 of verse 31 of Surah Al-Anbiya.
[12] According to modern research, mankind has come to know about one million species of living beings. Similarly, about two hundred thousand species of plants are known. Like living beings, plants, herbs, and trees also have male and female. And in all these matters, as much research as is being done, more and more wonders of power or signs of Allah are coming to human knowledge.
[10]
The Difference Between "Samaa" and "Falak":
There are two meanings to this. One is that there are pillars, but you do not see them; and the second is that you see that there are no pillars or supports, and yet they are established without any pillars. At this point, it seems necessary to clarify two or three matters. First, wherever Allah Almighty has mentioned the heavens and the earth together, it refers to the entire universe and the system of the universe. Second, in Arabic, there are two words for "heaven": one is "falak" (plural: aflak), and the other is "samaa" (plural: samawaat). "Falak" refers to the orbits of the planets on which they revolve. "Samaa" refers both to height and to the existence of the sky, which Allah Almighty has presented as a solid reality and as something possessing a body. This clarification is necessary because, according to the current theory of astronomy, the sky is nothing but the name of the limit of vision. Whereas the mention of the heavens occurs many times in the Quran and also in the hadiths. And in this surah, it is mentioned that there are doors in the heavens. Therefore, it is necessary to investigate the word "samaa."
The Various Meanings of the Word "Samaa" and the Creation of Seven Earths:
The word "samaa" is also used for height, meaning anything that overshadows us from above is "samaa." The opposite of "samaa" is "ard," which means both earth and lowliness. And both these words are among the relational nouns. That is, the same thing is "samaa" in comparison to something lower than itself, and the same thing is "ard" in comparison to something higher than itself. That is, our earth is "ard," so the first heaven is "samaa" in comparison to it. And this first heaven is "ard" in comparison to the second heaven, and the second heaven is "ard" in comparison to the third heaven (number 3). Thus, in this sense, there are also seven earths corresponding to the seven heavens, as Allah says: ﴿اَللّٰهُ الَّذِيْ خَلَقَ سَبْعَ سَمٰوٰتٍ وَّمِنَ الْاَرضي الله عنه مِثْلَهُنَّ﴾ [12:65] meaning Allah is the One Who created seven heavens and the same number of earths.
The Vastness of the Universe:
Then, even if this height is very little, the word "samaa" can still be applied to it. As Allah says: ﴿وَّاَنْزَلَ مِنَ السَّمَاءِ مَاءً﴾ [22:2] (And He sent down rain from the sky). Here, "samaa" refers to the clouds that float at a height of a mile or a mile and a half, and for this small height, the word "samaa" (sky) is used. Whereas in the following verse: ﴿اِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِيْنَةِ الْكَـوَاكِبِ﴾ [6:37] (Indeed, We have adorned the sky of the world with the adornment of stars), such a great height is meant as the distance at which the stars shine, whether that distance is in millions or billions of miles. And in the following verse, the word "samaa" (sky) is used for an even greater height, a height greater than the seven heavens, i.e., for unlimited height. Allah says: ﴿ثُمَّ اسْتَوٰٓي اِلَي السَّمَاءِ فَسَوّٰيهُنَّ سَبْعَ سَمٰوٰتٍ﴾ [29:2] (Then Allah turned to the sky and made them seven heavens in due proportion). Modern astronomers do not believe in any sky; we would like to say to them that all their research has not yet reached even the first sky, i.e., the sky of the world, so how can they deny it? No matter how powerful their research is, or how advanced their telescopes are, whether it is the distance to Pluto, Alpha Centauri, or Antares, all of this will be considered the adornment of the sky of the world. And whatever else comes within the scope of research will also be limited to the sky of the world. The remaining six heavens are beyond this sky of the world, and access to them is beyond human power. Access to them was granted to the Messenger of Allah ﷺ by the perfect power of Allah. And it is only through revelation that we have knowledge of the seven heavens, their size, and their heights. Even today, when an astronomer contemplates the vastness of the universe, he is struck with amazement, and words escape his lips in a subdued tone that support this knowledge of revelation, and he openly admits that he is unable to encompass this limitless universe, because the more powerful telescopes they invent, the more vast the universe appears before them.
[11] For explanation, see the footnote number 15 of verse 15 of Surah An-Nahl and footnote number 27 of verse 31 of Surah Al-Anbiya.
[12] According to modern research, mankind has come to know about one million species of living beings. Similarly, about two hundred thousand species of plants are known. Like living beings, plants, herbs, and trees also have male and female. And in all these matters, as much research as is being done, more and more wonders of power or signs of Allah are coming to human knowledge.
