ALL PRAISE BE to God, the originator of the heavens and the earth, who appointed angels as His messengers, with wings, two, three and four. He adds what He pleases to His creation. He has certainly power over everything.
All praise is to Allah, the Maker of the heavens and the earth, Who assigns angels as messengers – who have pairs of two, three, four wings; He increases in creation whatever He wills; indeed Allah is Able to do all things.
Praise belongs to God, Originator of the heavens and earth, who appointed the angels to be messengers having wings two, three and four, increasing creation as He wills. Surely God is powerful over everything.
ALL PRAISE is due to God, Originator of the heavens and the earth, who causes the angels to be (His) message-bearers, endowed with wings, two, or three, or four. [Unceasingly] He adds to His creation whatever He wills: for, verily, God has the power to will anything.
All praise Unto Allah, the Creator Of the heavens and the earth, the Appointer of the angels as His messengers, with wings of twos and threes and fours. He addeth in creation what soever He listeth Verily Allah is over everything Potent.
All the praises and thanks be to Allah, the (only) Originator [or the (only) Creator] of the heavens and the earth, Who made the angels messengers with wings, - two or three or four. He increases in creation what He wills. Verily, Allah is Able to do all things.
Praise be to God, Originator of the heavens and the earth, Maker of the angels messengers with wings—double, triple, and quadruple. He adds to creation as He wills. God is Able to do all things.
All praise be to Allah, the Fashioner of the heavens and earth, Who appointed angels as His message bearers, having two, three, four wings. He adds to His creation whatever He pleases. Verily Allah has power over everything.
All praise is due to Allah, Fatir of the heavens and the earth, Who made the angels messengers with wings, two or three or four. He increases in creation what He wills. Verily, Allah is Able to do all things.
Praise be to Allah, the Creator of the heavens and the earth, Who appointeth the angels messengers having wings two, three and four. He multiplieth in creation what He will. Lo! Allah is Able to do all things.
All praise belongs to Allah, originator of the heavens and the earth, maker of the angels [His] messengers, possessing wings, two, three or four [of them]. He adds to the creation whatever He wishes. Indeed Allah has power over all things.
Praise belongs for Allah, the Originator of the heavens and earth, who appointed the angels to be Messengers, with wings, two, three, and four. He increases the creation as He wills. Allah has power over all things.
[All] praise is [due] to Allah, Creator of the heavens and the earth, [who] made the angels messengers having wings, two or three or four. He increases in creation what He wills. Indeed, Allah is over all things competent.
All praise belongs to God, the creator of the heavens and the earth who has made the angels Messengers of two or three or four wings. He increases the creation as He wills. God has power over all things.
All praise is due to Allah, the Originator of the heavens and the earth, the Maker of the angels, apostles flying on wings, two, and three, and four; He increases in creation what He pleases; surely Allah has power over all things.
Al<u>h</u>amdu lill<u>a</u>hi f<u>at</u>iri a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>i j<u>a</u>AAili almal<u>a</u>ikati rusulan olee ajni<u>h</u>atin mathn<u>a</u> wathul<u>a</u>tha warub<u>a</u>AAa yazeedu fee alkhalqi m<u>a</u> yash<u>a</u>o inna All<u>a</u>ha AAal<u>a</u> kulli shayin qadeer<b>un</b>
All praise be to God, Creator of the heavens and the earth, who made the angels His messengers, with wings -- two, or three, or four pairs. He adds to His creation whatever He wills; for God has the power to will anything.
Praise be to Allah, Who created (out of nothing) the heavens and the earth, Who made the angels, messengers with wings,- two, or three, or four (pairs): He adds to Creation as He pleases: for Allah has power over all things.
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ ٱلْحَمْدُ لِلَّهِ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ جَاعِلِ ٱلْمَلَٰٓئِكَةِ رُسُلًا أُو۟لِىٓ أَجْنِحَةٍ مَّثْنَىٰ وَثُلَٰثَ وَرُبَٰعَ يَزِيدُ فِى ٱلْخَلْقِ مَا يَشَآءُ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
All praise is for Allah, Creator of the heavens and the earth without a precedent, and who made from the angels messengers who execute His regulatory commands. Some of them convey the revelation to the Prophets and strengthen them to perform what they were entrusted with. Some of them have two, three or four wings through which they fly to carry out what they have been ordered. Allah increases His creation in what He wishes of limbs, beauty or voice. Allah is Powerful over everything. Nothing is outside His ability.
All praise is for Allah, Creator of the heavens and the earth without a precedent, and who made from the angels messengers who execute His regulatory commands. Some of them convey the revelation to the Prophets and strengthen them to perform what they were entrusted with. Some of them have two, three or four wings through which they fly to carry out what they have been ordered. Allah increases His creation in what He wishes of limbs, beauty or voice. Allah is Powerful over everything. Nothing is outside His ability.
<p>Commentary</p><p>As for the statement: جَاعِلِ الْمَلَائِكَةِ رُ‌سُلًا (who makes the angels messengers), it means that angels were assigned to convey the messages and injunctions of Allah Ta’ ala. From this, it is obvious that they are sent to the noble prophets (علیہم السلام) as the message-bearers or envoys of Allah. They convey the revelations and the injunctions of Allah to them. And it is also possible that the word: رسول (Rasul) used here may be denoting the sense of link at this place, that is, they become a link between Allah Ta’ ala and His universal creation out of which the noble prophets (علیہم السلام) are the superior-most. Thus, they also become an intermediary link for the transmittal of revelation from Allah Ta ala to them. Then, these very angels happen to be the means of bringing the mercy of Allah or His punishment to the universal creation.</p><p>The next statement: أُولِي أَجْنِحَةٍ مَّثْنَىٰ وَثُلَاثَ وَرُ‌بَاعَ (having wings, in twos and threes and fours) means that Allah Ta’ ala has given to the angels feathered wings they can fly with. The wise consideration behind it is obvious as they traverse the distance between the heavens and the earth repeatedly, and this can become possible only when they are endowed with the necessary speed to so traverse, something that can come about in the mode of flying only:</p><p>And the words: مَّثْنَىٰ وَثُلَاثَ وَرُ‌بَاعَ	 (in twos and threes and fours) are, evidently enough, numerical adjectives referring to: أَجْنِحَةٍ (wings) in the sense that the number of the feathers angels have varies from angel to angel . Some have only two wings. Others have three. Still others have four. Even the numbers mentioned here are not comprehensive, rather they are mentioned here just as an example, because it is proved by a Hadith in Sahih of Muslim that Sayyidna Jibra'il (علیہ السلام) has six hundred feathers. (Qurtubi, Ibn Kathir)</p><p>Moreover, it is also possible that these three words are numerical adjectives referring to the word: رُ‌سُلًا ، (rusulan: bearers of the message) in the sense that these angels who deliver messages from Allah Ta’ ala to this world sometimes come in twos and at others in threes or fours. Once again, in this situation too, the number of four is not intended for restriction. It is there just for example because the coming of angels in a much larger number stands proved from the Qur'an itself. (Abu Hayyan in al-Bahr ul-Muhit)</p><p>The next sentence: يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ (He adds to the creation what He wills) means that Allah Ta’ ala has the power to increase whatever He wills and as much as He wills in the creation of everything He has originated. This obviously is related to: أَجْنِحَةٍ (ajnihah: wings) in that the feathers and wings of the angels are not something simply restricted to two or four in numbers, for they could be many more than these if Allah Ta’ ala so wills. Most commentators say exactly this. And Tafsir authorities Zuhri, Qatadah and others have said that this increase in creation is to be taken in its general sense which includes increase in the feathers and wings of angels as well as the increase of particular attributes in the creation of different human beings which, then, includes the beauty of form, the beauty of character, the beauty of voice and many more increased assets like these. Abu Hayyan has, in al-Bahr ul-Muhit, followed this track of explanation and said that things like good manners, beauty of figure and face, perfection of reason and intellect, politeness in discourse and similar others are all included therein. This second Tafsir proves that the beauty or perfection of anything one has is invariably a gift and blessing from Allah Ta’ ala for which one should be grateful to Him.</p>
CommentaryAs for the statement: جَاعِلِ الْمَلَائِكَةِ رُ‌سُلًا (who makes the angels messengers), it means that angels were assigned to convey the messages and injunctions of Allah Ta’ ala. From this, it is obvious that they are sent to the noble prophets (علیہم السلام) as the message-bearers or envoys of Allah. They convey the revelations and the injunctions of Allah to them. And it is also possible that the word: رسول (Rasul) used here may be denoting the sense of link at this place, that is, they become a link between Allah Ta’ ala and His universal creation out of which the noble prophets (علیہم السلام) are the superior-most. Thus, they also become an intermediary link for the transmittal of revelation from Allah Ta ala to them. Then, these very angels happen to be the means of bringing the mercy of Allah or His punishment to the universal creation.The next statement: أُولِي أَجْنِحَةٍ مَّثْنَىٰ وَثُلَاثَ وَرُ‌بَاعَ (having wings, in twos and threes and fours) means that Allah Ta’ ala has given to the angels feathered wings they can fly with. The wise consideration behind it is obvious as they traverse the distance between the heavens and the earth repeatedly, and this can become possible only when they are endowed with the necessary speed to so traverse, something that can come about in the mode of flying only:And the words: مَّثْنَىٰ وَثُلَاثَ وَرُ‌بَاعَ	 (in twos and threes and fours) are, evidently enough, numerical adjectives referring to: أَجْنِحَةٍ (wings) in the sense that the number of the feathers angels have varies from angel to angel . Some have only two wings. Others have three. Still others have four. Even the numbers mentioned here are not comprehensive, rather they are mentioned here just as an example, because it is proved by a Hadith in Sahih of Muslim that Sayyidna Jibra'il (علیہ السلام) has six hundred feathers. (Qurtubi, Ibn Kathir)Moreover, it is also possible that these three words are numerical adjectives referring to the word: رُ‌سُلًا ، (rusulan: bearers of the message) in the sense that these angels who deliver messages from Allah Ta’ ala to this world sometimes come in twos and at others in threes or fours. Once again, in this situation too, the number of four is not intended for restriction. It is there just for example because the coming of angels in a much larger number stands proved from the Qur'an itself. (Abu Hayyan in al-Bahr ul-Muhit)The next sentence: يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ (He adds to the creation what He wills) means that Allah Ta’ ala has the power to increase whatever He wills and as much as He wills in the creation of everything He has originated. This obviously is related to: أَجْنِحَةٍ (ajnihah: wings) in that the feathers and wings of the angels are not something simply restricted to two or four in numbers, for they could be many more than these if Allah Ta’ ala so wills. Most commentators say exactly this. And Tafsir authorities Zuhri, Qatadah and others have said that this increase in creation is to be taken in its general sense which includes increase in the feathers and wings of angels as well as the increase of particular attributes in the creation of different human beings which, then, includes the beauty of form, the beauty of character, the beauty of voice and many more increased assets like these. Abu Hayyan has, in al-Bahr ul-Muhit, followed this track of explanation and said that things like good manners, beauty of figure and face, perfection of reason and intellect, politeness in discourse and similar others are all included therein. This second Tafsir proves that the beauty or perfection of anything one has is invariably a gift and blessing from Allah Ta’ ala for which one should be grateful to Him.
<h2 class="title">Which was revealed in Makkah</h2><div class="text_uthmani arabic">بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ </div><p>In the Name of Allah, the Most Gracious, the Most Merciful.</p><h2 class="title">The Power of Allah</h2><p>Ibn `Abbas, may Allah be pleased with him, said, "I did not know what Fatir As-Samawati wal-Ard meant until two bedouins came to me disputing over a well. One of them said to his companion, `Ana Fatartuha,' meaning, `I started it."' Ibn `Abbas, may Allah be pleased with him, also said,</p><div class="text_uthmani arabic">فَاطِرَ السَّمَـوَتِ وَالاٌّرْضِ</div><p>(Fatir of the heavens and the earth,) means, "The Originator of the heavens and the earth." Ad-Dahhak said, "Every time the phrase Fatir As-Samawati wal-Ard is used in the Qur'an, it means the Creator of the heavens and the earth."</p><div class="text_uthmani arabic">جَاعِلِ الْمَلَـئِكَةِ رُسُلاً</div><p>(Who made the angels messengers) means, between Him and His Prophets.</p><div class="text_uthmani arabic">أُوْلِى أَجْنِحَةٍ</div><p>with wings means, with which they fly to convey quickly that which they have been commanded to convey.</p><div class="text_uthmani arabic">مَثْنَى وَثُلَـثَ وَرُبَاعَ</div>

<p>two or three or four. means, among them are some who have two wings, some have three and some who have four. Some have more than that, as stated in the Hadith mentioning that the Messenger of Allah saw Jibril (peace be upon him) on the Night of the Isra’ with six hundred wings. Between each pair of wings was a distance like that between the east and the west. Allah says:</p>

<div class="text_uthmani arabic">يَزِيدُ فِى الْخَلْقِ مَا يَشَآءُ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ</div><p>(He increases in creation what He wills. Verily, Allah is Able to do all things.) As-Suddi said, "He increases their wings and creates them as He wills."</p>
Which was revealed in Makkahبِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful.The Power of AllahIbn `Abbas, may Allah be pleased with him, said, "I did not know what Fatir As-Samawati wal-Ard meant until two bedouins came to me disputing over a well. One of them said to his companion, `Ana Fatartuha,' meaning, `I started it."' Ibn `Abbas, may Allah be pleased with him, also said,فَاطِرَ السَّمَـوَتِ وَالاٌّرْضِ(Fatir of the heavens and the earth,) means, "The Originator of the heavens and the earth." Ad-Dahhak said, "Every time the phrase Fatir As-Samawati wal-Ard is used in the Qur'an, it means the Creator of the heavens and the earth."جَاعِلِ الْمَلَـئِكَةِ رُسُلاً(Who made the angels messengers) means, between Him and His Prophets.أُوْلِى أَجْنِحَةٍwith wings means, with which they fly to convey quickly that which they have been commanded to convey.مَثْنَى وَثُلَـثَ وَرُبَاعَ
two or three or four. means, among them are some who have two wings, some have three and some who have four. Some have more than that, as stated in the Hadith mentioning that the Messenger of Allah saw Jibril (peace be upon him) on the Night of the Isra’ with six hundred wings. Between each pair of wings was a distance like that between the east and the west. Allah says:
يَزِيدُ فِى الْخَلْقِ مَا يَشَآءُ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ(He increases in creation what He wills. Verily, Allah is Able to do all things.) As-Suddi said, "He increases their wings and creates them as He wills."