وَقَد خَلَقَكُم أَطوارًا
Though He has created you in [various] stages?
EXPOSITION
Aṭwār (stages) (sing. ṭawr) has two broad meanings. One is that of a boundary or limit; something that is extreme in its accessibility, far removed, and estranged from people; and hence, in some cases, a mountain is referred to as ṭūr (52:1). The same idea is shown in phrases such as kharaja ʿan ṭawrihi (he exited his limit), meaning he lost control and exceeded the limit. The other meaning, relevant to this verse, is that of going round and round something or repeating something, time and time again. Ṭāra ḥawlahu, for example, means he hovered around him, and fulān yaṭūru bi-fulān means so-and-so hovers around so-and-so. Likewise, ‘I came to him time after time’ or ‘he did it time after time’ would be ataytuhu ṭawran baʿda ṭawr and faʿala dhālika ṭawran baʿda ṭawr, respectively.
From this meaning of a cyclic process comes the interpretation of this verse, where aṭwār is understood to mean stages; meaning God created you: from an extract of clay. Then … a drop of [seminal] fluid … a clinging mass … fleshy tissue … bones with flesh. Then We produced him as [yet] another creature. So blessed is Allah, the best of creators! (23:12-14), or even: He brings you forth as infants, then [He nourishes you] so that you come of age, then that you may become aged (40:67). See also 22:5.
Some have even understood aṭwār as a repetitive process that produces variety and diversity, and hence this verse would mean: He created you of diverse sorts and conditions, of different aspects and dispositions, and so forth. Tabatabai as well suggests aṭwār could mean that, within your own species, He made you male and female, of different colours and characteristics, strengths, intellects, and skills, and so on. See also the Insights from Hadith section.
INSIGHTS FROM HADITH
- From Imam al-Bāqir (a), concerning this verse, he said: ‘[It means] He created you with different desires, wishes, and intentions.’
REVIEW OF TAFSĪR LITERATURE
In the verses that follow, this idea of aṭwār as stages and variations, is still implied according to Nasr. For example, the heavens are created in layers (verse 15), the sun and moon provide light of different variety (verse 16), and humans grow in gradual steps, like plants (verse 17), which are cited as proof of God’s power. Even the verse after: Then He makes you return to it, and He will bring you forth (verse 18) is suggesting this stage-by-stage (aṭwār) evolution of humankind, individually and as a whole. And this is echoed in other verses as well: How can you be unfaithful to Allah, [seeing that] you were lifeless and He gave you life, then He will make you die, and then He shall bring you to life, and then you will be brought back to Him? (2:28).
One might take Nasr’s idea further, to observe how everything in existence is not only layered with a movement in stages but follows a cyclic and circular pattern and motion. From atoms, whose circular nuclei are orbited by their electrons, to the most massive, circular celestial bodies that orbit in elliptical or circular paths – everything in existence appears to have no fixed start or end but is constantly striving and labouring to return to its Origin (84:6).
In representing the notions of totality, wholeness, original perfection, the self, the infinite, eternity, and timelessness, all cyclic movement, including the aṭwār that man goes through, is a reminder of the eventual and ultimate return to God as the origin of all existents: Allah originates the creation, then He will bring it back, then you will be brought back to Him’ (30:11). It is He who originates the creation, and then He will bring it back – and that is more simple for Him (30:27).
[1] Lane, ṭ-w-r.
[2] Hans Wehr, ṭ-w-r.
[3] Lane, ṭ-w-r.
[4] Lane, ṭ-w-r.
[5] This is the understanding offered in Jalalayn, p. 574, Ibn Abbas, p. 617, and many exegetical works.
[6] Lane, ṭ-w-r.
[7] Mizan, 20/32.
[8] Qummi, 2/387.
[9] Nasr, p. 1424.