Ruku 379 ع
Section 379 of 556 • 11 Verses
أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦ ثَمَرَٰتٍ مُّخْتَلِفًا أَلْوَٰنُهَا ۚ وَمِنَ ٱلْجِبَالِ جُدَدٌۢ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَٰنُهَا وَغَرَابِيبُ سُودٌ
14:33; 22:6; 45:6.
14:33; 22:6; 45:6.
The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rain-water is the same but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Qur’an has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and to the way in which they receive it.
14:33; 22:6; 30:51; 45:6.
Important Words:
الوانھا (their colours) is the plural of لون which is substantive noun from لون (lawwana). They say لون الشیء i.e. he coloured the thing. لون الشیب فیه means, old age appeared in his hair. تلون الرجل means, the man became fickle minded. لون means, colour, exterior; form, shape; kind, sort, species (Aqrab & Lane).
جدد (streaks) is the plural of جدة which is derived from جد which means, it (a garment) was or became new; جدة (juddatun) means, a beaten way or road; a road leading to water; a main road; a sign; the bank or side of a river; the stripe or streak that is in the back of an ass differing from his general colour, a streak in anything as in a mountain, differing in colour from the rest of the mountain (Lane & Aqrab).
غرابیب سود (raven black). غرابیب is the plural of غربیب which is derived from غرب (ghariba) which means, he or it was or became black; or it was or became black on account of very hot wind. غربیب means, intensely black; of which the colour resembles the colour of a crow; when applied to an old man it means one whose hair is intensely black or whose hair does not become white or who blackens his white hair with dye. أسود غربیب means, intensely black. But if you say غرابیب سود you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede, nor can the corroborative of any word; one of the most excellent kinds of grapes; a variety of grapes growing at At-Ta’if; intensely black; of the most excellent and most delicate and blackest of grapes. غرابیب سود relating to mountains, may mean streaks having black rocks.
Commentary:
The present and the next verse invite attention to the study of a wonderful phenomenon of nature which bears striking resemblance to a similar phenomenon in the spiritual realm. The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rainwater is the same, but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Quran has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and the way in which they receive it. The same revelation which produced such paragons of righteousness and piety as Abu Bakr and ‘Umar, served only to increase Abu Jahl, ‘Utbah or Shaibah in wickedness and opposition to truth. The verse also signifies that the Faithful and the disbelievers are variously graded in goodness and evil. All believers were not like Abu Bakr and ‘Umar in righteousness, nor all disbelievers as wicked as Abu Jahl, ‘Utbah or Shaibah. The verse further says that the vast variety of colour and kind is not to be found only in plants but also in mountains and rocks as well. All of these wonderful phenomena point to an Intelligent and Powerful mind behind it.
a
14:33; 22:6; 45:6.
a
14:33; 22:6; 30:51; 45:6.
3197
Important Words:
الوانھا (their colours) is the plural of لون which is substantive noun from لون (lawwana). They say لون الشیء i.e. he coloured the thing. لون الشیب فیه means, old age appeared in his hair. تلون الرجل means, the man became fickle minded. لون means, colour, exterior; form, shape; kind, sort, species (Aqrab & Lane).
جدد (streaks) is the plural of جدة which is derived from جد which means, it (a garment) was or became new; جدة (juddatun) means, a beaten way or road; a road leading to water; a main road; a sign; the bank or side of a river; the stripe or streak that is in the back of an ass differing from his general colour, a streak in anything as in a mountain, differing in colour from the rest of the mountain (Lane & Aqrab).
غرابیب سود (raven black). غرابیب is the plural of غربیب which is derived from غرب (ghariba) which means, he or it was or became black; or it was or became black on account of very hot wind. غربیب means, intensely black; of which the colour resembles the colour of a crow; when applied to an old man it means one whose hair is intensely black or whose hair does not become white or who blackens his white hair with dye. أسود غربیب means, intensely black. But if you say غرابیب سود you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede, nor can the corroborative of any word; one of the most excellent kinds of grapes; a variety of grapes growing at At-Ta’if; intensely black; of the most excellent and most delicate and blackest of grapes. غرابیب سود relating to mountains, may mean streaks having black rocks.
Commentary:
The present and the next verse invite attention to the study of a wonderful phenomenon of nature which bears striking resemblance to a similar phenomenon in the spiritual realm. The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rainwater is the same, but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Quran has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and the way in which they receive it. The same revelation which produced such paragons of righteousness and piety as Abu Bakr and ‘Umar, served only to increase Abu Jahl, ‘Utbah or Shaibah in wickedness and opposition to truth. The verse also signifies that the Faithful and the disbelievers are variously graded in goodness and evil. All believers were not like Abu Bakr and ‘Umar in righteousness, nor all disbelievers as wicked as Abu Jahl, ‘Utbah or Shaibah. The verse further says that the vast variety of colour and kind is not to be found only in plants but also in mountains and rocks as well. All of these wonderful phenomena point to an Intelligent and Powerful mind behind it.
f
14:33; 22:6; 45:6.
2418
The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rain-water is the same but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Qur’an has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and to the way in which they receive it.
وَمِنَ ٱلنَّاسِ وَٱلدَّوَآبِّ وَٱلْأَنْعَٰمِ مُخْتَلِفٌ أَلْوَٰنُهُۥ كَذَٰلِكَ ۗ إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟ ۗ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ
The kaleidoscopic variety in form, colour and kind to which reference has been made in the preceding verse does not only exist in flowers, fruits and rocks but in men, beasts and cattle as well. The words, an-Nas (men), ad-Dawabb (beasts) and al-An‘am (cattle) may also represent men of different capabilities, dispositions and natural aptitudes. The expression, 'Only those of His servants, who are endowed with knowledge fear God,' lends weight to the view that these three words stand for three classes of men from among whom only those endowed with right knowledge fear God. Knowledge, here, however, does not necessarily mean spiritual knowledge but also knowledge of the laws of nature. A reverent study of nature and its laws inevitably leads one to realize the great powers of God and consequently makes him hold God in reverential awe.
Commentary:
The verse means to say that the kaleidoscopic variety in form, colour, and kind to which reference has been made in the preceding verse does not only exist in flowers, fruits and rocks, but in men, beasts and cattle as well. The words الناس (men), الدواب (beasts) and الانعام(cattle) may also represent men of different capabilities, dispositions and natural aptitudes. The words, "only those of His servants who possess knowledge fear God," further lend weight to the view that these three words stand for three classes of men from among whom only those endowed with right knowledge fear God. Knowledge, here, however, does not necessarily mean spiritual knowledge but also knowledge of the laws of nature. A reverent study of nature and its laws inevitably leads one to realise the great powers of God and consequently makes him hold God in reverential awe.
3198
Commentary:
The verse means to say that the kaleidoscopic variety in form, colour, and kind to which reference has been made in the preceding verse does not only exist in flowers, fruits and rocks, but in men, beasts and cattle as well. The words الناس (men), الدواب (beasts) and الانعام(cattle) may also represent men of different capabilities, dispositions and natural aptitudes. The words, "only those of His servants who possess knowledge fear God," further lend weight to the view that these three words stand for three classes of men from among whom only those endowed with right knowledge fear God. Knowledge, here, however, does not necessarily mean spiritual knowledge but also knowledge of the laws of nature. A reverent study of nature and its laws inevitably leads one to realise the great powers of God and consequently makes him hold God in reverential awe.
2419
The kaleidoscopic variety in form, colour and kind to which reference has been made in the preceding verse does not only exist in flowers, fruits and rocks but in men, beasts and cattle as well. The words, an-Nas (men), ad-Dawabb (beasts) and al-An‘am (cattle) may also represent men of different capabilities, dispositions and natural aptitudes. The expression, 'Only those of His servants, who are endowed with knowledge fear God,' lends weight to the view that these three words stand for three classes of men from among whom only those endowed with right knowledge fear God. Knowledge, here, however, does not necessarily mean spiritual knowledge but also knowledge of the laws of nature. A reverent study of nature and its laws inevitably leads one to realize the great powers of God and consequently makes him hold God in reverential awe.
إِنَّ ٱلَّذِينَ يَتْلُونَ كِتَٰبَ ٱللَّهِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَنفَقُوا۟ مِمَّا رَزَقْنَٰهُمْ سِرًّا وَعَلَانِيَةً يَرْجُونَ تِجَٰرَةً لَّن تَبُورَ
14:32; 16:76.
یعنی وہ تجارت جو خداتعالیٰ سے کی جاتی ہے۔
14:32; 16:76.
This verse gives a description of ‘Ulama’ (those who are endowed with knowledge) mentioned in the preceding verse.
2:275; 14:32; 16:76.
Commentary:
The present verse gives a description of العلماء (those who possess knowledge) mentioned in the preceding verse.
b
14:32; 16:76.
1
یعنی وہ تجارت جو خداتعالیٰ سے کی جاتی ہے۔
a
2:275; 14:32; 16:76.
3199
Commentary:
The present verse gives a description of العلماء (those who possess knowledge) mentioned in the preceding verse.
a
14:32; 16:76.
2420
This verse gives a description of ‘Ulama’ (those who are endowed with knowledge) mentioned in the preceding verse.
لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُم مِّن فَضْلِهِۦٓ ۚ إِنَّهُۥ غَفُورٌ شَكُورٌ
3:58; 39:11.
3:58; 39:11.
3:58; 39:11.
Important Words:
شکور (Most Appreciating) is derived from شکر (shukr) which is noun inf. and means thankfulness. شکر is of three kinds: (1) with the heart or mind; (2) with the tongue, and (3) with the limbs. Man’s love for God and his humility towards Him and his acknowledgment of Divine favours and eulogising and praising God for having bestowed them upon him and his making use of those favours in a manner liked by God, constitutes شکر(thankfulness) on the part of man. شکر (thankfulness) on the part of God consists in forgiving a person or commending him or regarding him with satisfaction, goodwill or favour and hence recompensing or rewarding him (Lane). See also 14:8.
c
3:58; 39:11.
b
3:58; 39:11.
3200
Important Words:
شکور (Most Appreciating) is derived from شکر (shukr) which is noun inf. and means thankfulness. شکر is of three kinds: (1) with the heart or mind; (2) with the tongue, and (3) with the limbs. Man’s love for God and his humility towards Him and his acknowledgment of Divine favours and eulogising and praising God for having bestowed them upon him and his making use of those favours in a manner liked by God, constitutes شکر(thankfulness) on the part of man. شکر (thankfulness) on the part of God consists in forgiving a person or commending him or regarding him with satisfaction, goodwill or favour and hence recompensing or rewarding him (Lane). See also 14:8.
a
3:58; 39:11.
وَٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ مِنَ ٱلْكِتَٰبِ هُوَ ٱلْحَقُّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ ۗ إِنَّ ٱللَّهَ بِعِبَادِهِۦ لَخَبِيرٌۢ بَصِيرٌ
22:55; 47:3; 56:96.
22:55; 47:3; 56:96.
22:55; 47:3; 56:96.
d
22:55; 47:3; 56:96.
c
22:55; 47:3; 56:96.
b
22:55; 47:3; 56:96.
ثُمَّ أَوْرَثْنَا ٱلْكِتَٰبَ ٱلَّذِينَ ٱصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِۦ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌۢ بِٱلْخَيْرَٰتِ بِإِذْنِ ٱللَّهِ ۚ ذَٰلِكَ هُوَ ٱلْفَضْلُ ٱلْكَبِيرُ
一个信者要经过不同阶段的强力的精神锻炼。在第一个阶段, 他必须对自己低劣的愿望和情欲作坚决的斗争, 严于克己。在第二阶段他向目标前进的速度是渐进的, 在最后阶段, 他的道德、精神地位达到了完善的程度, 他非常迅速而稳步地向着自己的伟大目标前进。
A believer passes through various stages of rigorous spiritual discipline. At the first stage he wages a veritable war against his low desires and passions and practises strict self-denial. At the next stage his progress towards his goal is only gradual, and at the last stage he attains his full moral stature and his progress towards his great goal is very rapid and uniform.
Commentary:
After mentioning in verse 25 above that Divine Messengers were sent to all the peoples, and after explaining in the immediately preceding verse (v. 32) that the Quran testifies to the Divine origin of all the Books that were given to those Messengers and fulfils the prophecies that the former Prophets and Divine Books had made about the Quran and the Holy Prophet, the verse under comment proceeds to say that the sacred and onerous duty of preaching this last Divine Message to mankind has been entrusted to men whom God has specially selected for this purpose. They are not men of ordinary calibre. They have fully fitted themselves for the discharge of this great duty by passing through various stages of rigorous spiritual discipline. The following are the three stages through which a believer has to pass to attain a very high degree of spiritual development. In the first stage he wages a veritable war against his low desires and passions, and practises strict self-denial. It is after he has learned to control his passions and suppress his evil desires that he moves on to the next stage of "taking the middle course." At this stage, he does not falter or fall but his progress towards his goal is but gradual. It is at the third and last stage when he has attained his full moral stature that his progress towards the realization of his great goal becomes rapid and uniform. This stage has been termed سابق بالخیرات in this verse.
1056
一个信者要经过不同阶段的强力的精神锻炼。在第一个阶段, 他必须对自己低劣的愿望和情欲作坚决的斗争, 严于克己。在第二阶段他向目标前进的速度是渐进的, 在最后阶段, 他的道德、精神地位达到了完善的程度, 他非常迅速而稳步地向着自己的伟大目标前进。
3201
Commentary:
After mentioning in verse 25 above that Divine Messengers were sent to all the peoples, and after explaining in the immediately preceding verse (v. 32) that the Quran testifies to the Divine origin of all the Books that were given to those Messengers and fulfils the prophecies that the former Prophets and Divine Books had made about the Quran and the Holy Prophet, the verse under comment proceeds to say that the sacred and onerous duty of preaching this last Divine Message to mankind has been entrusted to men whom God has specially selected for this purpose. They are not men of ordinary calibre. They have fully fitted themselves for the discharge of this great duty by passing through various stages of rigorous spiritual discipline. The following are the three stages through which a believer has to pass to attain a very high degree of spiritual development. In the first stage he wages a veritable war against his low desires and passions, and practises strict self-denial. It is after he has learned to control his passions and suppress his evil desires that he moves on to the next stage of "taking the middle course." At this stage, he does not falter or fall but his progress towards his goal is but gradual. It is at the third and last stage when he has attained his full moral stature that his progress towards the realization of his great goal becomes rapid and uniform. This stage has been termed سابق بالخیرات in this verse.
2421
A believer passes through various stages of rigorous spiritual discipline. At the first stage he wages a veritable war against his low desires and passions and practises strict self-denial. At the next stage his progress towards his goal is only gradual, and at the last stage he attains his full moral stature and his progress towards his great goal is very rapid and uniform.
جَنَّٰتُ عَدْنٍ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤًا ۖ وَلِبَاسُهُمْ فِيهَا حَرِيرٌ
یہ استعارہ ہے۔ کیونکہ بادشاہ پہلے زمانہ میں جس کو خلعت بخشتے اُسے موتیوں کے ہار پہناتے یا جڑاؤ کنگن دیتے۔ مگر یہ اُن کی مرضی ہوتی تھی کہ آپ پہنتے یا بیویوں کو دیتے۔ یہاں بھی اسی مثال کو لیا ہے۔ جنتیوں کو جب انعام ملیں گے تو جس طرح دنیوی انعام پاکر انسان خوش ہوتا ہے ان انعامات کو پاکر وہ اسی طرح خوش ہوں گے۔ آگے جو لباس اور زیور ان کو دیا جائے گا وہ اپنے ساتھ جنت میں جانے والی بیویوں کو دے دیں گے۔ اس پر کیا اعتراض ہے۔ اگر روحانی ہار مراد ہوں تو مرد خود بھی پہنیں گے۔
a
9:72; 13:24; 16:32; 61:13; 98:9.
b
18:32; 22:24; 76:22.
2
یہ استعارہ ہے۔ کیونکہ بادشاہ پہلے زمانہ میں جس کو خلعت بخشتے اُسے موتیوں کے ہار پہناتے یا جڑاؤ کنگن دیتے۔ مگر یہ اُن کی مرضی ہوتی تھی کہ آپ پہنتے یا بیویوں کو دیتے۔ یہاں بھی اسی مثال کو لیا ہے۔ جنتیوں کو جب انعام ملیں گے تو جس طرح دنیوی انعام پاکر انسان خوش ہوتا ہے ان انعامات کو پاکر وہ اسی طرح خوش ہوں گے۔ آگے جو لباس اور زیور ان کو دیا جائے گا وہ اپنے ساتھ جنت میں جانے والی بیویوں کو دے دیں گے۔ اس پر کیا اعتراض ہے۔ اگر روحانی ہار مراد ہوں تو مرد خود بھی پہنیں گے۔
a
9:72; 13:24; 16:32; 61:13; 98:9.
b
18:32; 22:24; 76:22.
c
9:72; 13:24; 16:32; 61:13; 98:9.
d
18:32; 22:24; 76:22.
وَقَالُوا۟ ٱلْحَمْدُ لِلَّهِ ٱلَّذِىٓ أَذْهَبَ عَنَّا ٱلْحَزَنَ ۖ إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ
Commentary:
When a believer has gone through the three stages of spiritual development mentioned in v. 33 above, all fear of faltering or falling disappears. His spiritual future becomes safe. This state of mind of a true believer is described elsewhere in the Quran in the words لا خوف علیھم ولاھم یحزنون i.e. they will not grieve over their past failures, if any, nor will they have fear about any possible future failures.
3202
Commentary:
When a believer has gone through the three stages of spiritual development mentioned in v. 33 above, all fear of faltering or falling disappears. His spiritual future becomes safe. This state of mind of a true believer is described elsewhere in the Quran in the words لا خوف علیھم ولاھم یحزنون i.e. they will not grieve over their past failures, if any, nor will they have fear about any possible future failures.
ٱلَّذِىٓ أَحَلَّنَا دَارَ ٱلْمُقَامَةِ مِن فَضْلِهِۦ لَا يَمَسُّنَا فِيهَا نَصَبٌ وَلَا يَمَسُّنَا فِيهَا لُغُوبٌ
15:49.
15:49.
Complete freedom from every kind of fear and anxiety and perfect peace of mind and satisfaction of heart coupled with the pleasure of God is the highest stage of Paradise that the Qur’an, as the verse under comment and the preceding one show, has promised to believers in this and the next world.
15:49.
Important Words:
لغوب (weariness) is infinitive-noun from لغب which means, he was tired or wearied to the utmost or he was languid in consequence of fatigue or he was wearied in spirit or mind. لغوب means, extreme tiresomeness, weariness of mind or spirit (Lane & Aqrab).
Commentary:
Complete freedom from every kind of fear and anxiety and perfect peace of mind and satisfaction of heart coupled with the pleasure of God is the highest stage of Paradise that the Quran, as the verse under comment shows, promises to believers in this and the next world.
c
15:49.
a
15:49.
3203
Important Words:
لغوب (weariness) is infinitive-noun from لغب which means, he was tired or wearied to the utmost or he was languid in consequence of fatigue or he was wearied in spirit or mind. لغوب means, extreme tiresomeness, weariness of mind or spirit (Lane & Aqrab).
Commentary:
Complete freedom from every kind of fear and anxiety and perfect peace of mind and satisfaction of heart coupled with the pleasure of God is the highest stage of Paradise that the Quran, as the verse under comment shows, promises to believers in this and the next world.
a
15:49.
2422
Complete freedom from every kind of fear and anxiety and perfect peace of mind and satisfaction of heart coupled with the pleasure of God is the highest stage of Paradise that the Qur’an, as the verse under comment and the preceding one show, has promised to believers in this and the next world.
وَٱلَّذِينَ كَفَرُوا۟ لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَىٰ عَلَيْهِمْ فَيَمُوتُوا۟ وَلَا يُخَفَّفُ عَنْهُم مِّنْ عَذَابِهَا ۚ كَذَٰلِكَ نَجْزِى كُلَّ كَفُورٍ
20:75; 87:14.
20:75; 87:14.
20:75; 87:14.
Commentary:
As contrasted with the Paradise promised to believers and briefly but beautifully portrayed in the preceding verse, a description of the fire of Hell in which disbelievers will burn has been given in the present verse. That fire is the burning of the heart and the absence of peace of mind. There could be no greater Hell in this world than loss of mental peace and poise.
d
20:75; 87:14.
b
20:75; 87:14.
3204
Commentary:
As contrasted with the Paradise promised to believers and briefly but beautifully portrayed in the preceding verse, a description of the fire of Hell in which disbelievers will burn has been given in the present verse. That fire is the burning of the heart and the absence of peace of mind. There could be no greater Hell in this world than loss of mental peace and poise.
b
20:75; 87:14.
وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَآ أَخْرِجْنَا نَعْمَلْ صَٰلِحًا غَيْرَ ٱلَّذِى كُنَّا نَعْمَلُ ۚ أَوَلَمْ نُعَمِّرْكُم مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ ٱلنَّذِيرُ ۖ فَذُوقُوا۟ فَمَا لِلظَّٰلِمِينَ مِن نَّصِيرٍ
7:54; 26:103; 32:13; 39:59.
7:54; 26:103; 32:13; 39:59.
7:54; 26:103; 32:13; 39:59.
Important Words:
یصطرخون (cry for help) is derived from اصطرخ which is synonymous with صرخ which means, he raised his voice; called out; cried or cried vehemently or for help (Lane).
e
7:54; 26:103; 32:13; 39:59.
c
7:54; 26:103; 32:13; 39:59.
3205
Important Words:
یصطرخون (cry for help) is derived from اصطرخ which is synonymous with صرخ which means, he raised his voice; called out; cried or cried vehemently or for help (Lane).
c
7:54; 26:103; 32:13; 39:59.