Could the ‘bodies of water’ (al-bahrayn),  mentioned in Surah ar-Rahman, chapter 55, verse 20, refer to the extracellular and intracellular fluids in organisms?


Someone from Germany sent his interpretation of the following verses of the Holy Quran to Hazrat Amirul Momineen, Khalifatul Masih Vaa

وَ ھُوَ الَّذِيۡ مَرَجَ الۡبَحۡرَيۡنِ ھٰذَا عَذۡبٌ فُرَاتٌ وَّ ھٰذَا مِلۡحٌ اُجَاجٌ وَ جَعَلَ بَيۡنَھُمَا بَرۡزَخًا وَّ حِجۡرًا مَّحۡجُوۡرًا وَ ھُوَ الَّذِيۡ خَلَقَ مِنَ الۡمَآءِ بَشَرًا فَجَعَلَہٗ نَسَبًا وَّ صِھْرًا ؕ وَ کَانَ رَبُّکَ قَدِيۡرًا

[And He it is Who has caused the two seas to flow, this palatable (and) sweet, and that saltish (and) bitter; and between them He has placed a palatable and a great partition. And He it is Who has created man from water, and has made for him kindred by descent and kindred by marriage; and thy Lord is All-Powerful. (Surah al-Furqan, Ch. 25: V.54-55)]

The person interpreted the “sweet” and “saltish” waters mentioned in the verses to mean intracellular and extracellular fluids and said that the “creation of man from water,” mentioned in the second verse, could be a reference, that every human consists of cells with extracellular “salty” water and intracellular “sweet” water. Moreover, he wrote that cells consisted of “sweet” and “saltish” fluids too and that there was also a “barrier” between them. 

The person requested Huzoor’saa guidance in this regard. Huzoor-e-Anwaraa, in his letter dated 19 October 2021, provided the following guidance to him:

“That is fine as your personal interpretation and one aspect of these verses may well be what you have described. However, to confine the interpretation of these verses to only this aspect would be tantamount to limiting the broad scope of the Holy Quran’s message. This is because there are many other aspects of these Quranic verses that have been explained by the classical commentators in their respective times. Moreover, the Promised Messiahas and his successors have also explained many new aspects of these verses, which can be read in their tafasir and other writings.

“For example, seawater is very salty, but when that water condenses into clouds and falls back to the ground as precipitation, it is very sweet. And there is a ‘barrier’ between these two types of water that never allows [the seawater] to remain the same.

“Likewise, it can seemingly also be interpreted as the waters of seas and rivers. Seawater is salty, while water from rivers is usually sweet. 

“Then, it can also refer to the spiritual teaching, which is like sweet water and the teaching of disbelief, which is like salty water, i.e., the teachings that come directly from God are sweet and the teachings that, although they have existed in the world for a long time, are not based on direct revelation, are bitter.

“Similarly, many interpretations of ‘the creation of man and every living thing from water’ have been given by the Promised Messiahas and his Khulafa. Among them is that every living thing is sustained by water. Hence, when rain falls from the sky, crops grow on the earth, which sustains life. In the same way, it is necessary for spiritual life that spiritual water keeps descending from the heavens. Likewise, in the reservoirs of fresh and saltwater, i.e. the seas and rivers, Allah the Exalted has created food for humans and other animals in the form of different types of fish and aquatic creatures.

“Therefore, it is not correct to limit the wide scope of themes described in these Quranic verses to only one aspect. Yes, it is permissible to derive different meanings from them that are in accordance with the Holy Quran and the teachings of the Holy Prophetsa, as well as the interpretations of his ardent devotee, the Promised Messiahas, the Hakam and ‘Adl of the age.”

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