نَّہَارِ

3:191; 10:7; 30:23; 45:6.

Important Words:

اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).

الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).

دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).

المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).

Commentary:

This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.

The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.

Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.

Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.

13:23; 14:32; 16:76; 35:30.

Important Words:

عند (with) signifies, with, besides, at, near, by, or in the presence of, etc. It also implies possession, as one says عنده خیروفضلi.e. he possesses goodness and excellence. ملوك الارض عند الله تراب means, the kings of the earth are like dust compared with God. عند also signifies, in one’s mind, or in one’s opinion or estimation (Aqrab & Lane).

Commentary:

Islamic commandments have been so made as to meet the exigencies of all times and all seasons. For instance, lunar months which rotate all through the year, have been appointed for the observance of fasts and the performance of Pilgrimage, so that Muslims may keep fasts and perform Pilgrimage both in summer and winter, spring and autumn. Similarly, the five daily Prayers and the two supererogatory Prayers––تھجد (tahajjud) and ضحی (duha), which are said respectively in the latter part of the night and in the forenoon, are so timed that a Muslim practically performs Prayers at all hours of the day and night. Similarly, charity is to be performed during both day and night, so that this righteous act of man may cover every hour of his life.

Observe also the beautiful order of the words. The word "secretly" corresponds to night, and the word "openly" to day. Thus a Muslim has to expend his wealth in the cause of Allah not only in such a way and at such a time that others may be induced to follow his good example by noticing his charity, but also at such time and in such a way that even the recipient of his charity may not know the donor.

It may be noted here that alms are of two kinds: (1) obligatory زکوة (Zakah), and (2) supererogatory صدقه (Sadaqah). Zakah is collected by the state from every man of a prescribed measure of wealth and is then spent by the state on helping the poor and needy, orphans, widows and wayfarers, etc. In this case, the recipients do not know any particular donor and thus preserve their sense of self-respect. But as Zakah is collected by the state, people are apt to look upon it as a tax and not as charity. So Islam has instituted Sadaqah also which is voluntary and is given to individuals out of a desire to help the poor and needy. Thus Sadaqah engenders feelings of sympathy among the well-to-do towards their brethren and feelings of gratefulness among the poor for their benefactors. It also serves to distinguish sincere believers from the insincere.

7:55; 13:4; 22:62; 35:14; 39:6; 57:7.

6:96; 10:32; 30:20.

Commentary:

This and the preceding verse point to the immutable divine law that nations rise and fall as they conform to, or defy, the will of God, Who is the source of all power and glory. They also refer to the fulfilment of a great prophecy. A nation which had enjoyed temporal and spiritual sovereignty for a long time was going to be abased, because it had persistently violated the divine law and had become spiritually dead; and in place of it another nation, till now very low in the scale of humanity, was going to be raised to the highest pinnacle of temporal and spiritual power. The sovereignty or kingdom mentioned in the preceding verse refers to both the temporal and spiritual kingdom which was promised to the progeny of Abraham and which the Israelites had enjoyed for a long time. That kingdom was now going to be transferred to the House of Ishmael to find its completest manifestation in Islam. A living nation had suffered death and another, as good as dead, had arisen into life.

The word النھار (day) represents prosperity and power, and اللیل (night) signifies the loss of power combined with decline and decadence. By using this simile, the Quran draws attention to the fact that a people who wish that the night of woes and miseries should never overtake them and that they should ever continue to enjoy the day of prosperity and glory, should so place themselves in front of the Divine Sun as to continue to be illuminated by its ever-effulgent light. In this connection it may also be noted that the Quranic expression, Thou makest the night pass into the day and makest the day pass into the night, does not merely signify "the" alternate ending and beginning of day and: night, but also the conversion of part of the day into night and vice versa, thus hinting at the lengthening of the one at the cost of the other.

The clause, And Thou givest to whomsoever thou pleasest without measure, holds out a promise to Muslims that the glory of Islam will be unparalleled and will last forever. Islam will never be displaced as a religion and Muslims will always continue to be one of the most exalted peoples of the earth till the end of time. The appearance of Ahmad, the Promised Messiah, at a time when the temporal power of Islam was at its lowest ebb and Muslims had also become morally and spiritually degenerate, was in fulfilment of this very promise. Through him Islam has found a new life. It will now bloom and blossom till whole nations shall come under its spiritual sway, and Muslims shall regain their pristine glory and shall become the most dominant people on the face of the earth.

Commentary:

This verse refers to one of the attempts of the Jews to lead Muslims astray. This attempt pertained to a clever ruse on their part to strike a blow at the growing power of Islam. The Jews were held in esteem by the pagan Arabs for their religious learning. They took undue advantage of this and thought of a device to turn Muslims away from their faith by outwardly embracing Islam in the early part of a day and recanting it in its latter part, seeking in this way to make the unlettered Arabs believe that something must have been seriously wrong with Islam, otherwise these learned men would not have so hurriedly given it up. Devices like these have been employed by the enemies of truth in all ages, but they have never succeeded.

2:165; 3:28; 45:6.

Commentary:

The lesson implied in the creation of the heavens and the earth and in the alternation of night and day is that man has been created both for spiritual and temporal progress, and that if he acts righteously, his period of darkness and affliction must be followed by one of sunshine and happiness. For further explanation of this verse see next verse.

Commentary:

Not only have darkness and light been made by God (6:2), but, as the present verse puts it, all that dwells in them also belongs to Him. This shows that both darkness and light have been made with a purpose. Now when God is the Master of all that dwells in darkness and light, how could He entrust His own possessions to other beings?

As pointed out under 6:2 above, even darkness and afflictions have their advantages. God involves men in darkness and sends down afflictions so that their character may be perfected and they may pray to God and He may hear them, for He is All-Hearing. And if there is no time for men to pray or they do not know or do not realize the danger and consequently do not pray, even then God is All-Knowing and may come to their help without their praying for it.

39:43.

Important Words:

یتوفاکم (who takes your souls). The learned author of the Al-Bahrul-Muhit says: "The word توفی (tawaffi), as is well-known, means, 'to cause to die,' but in this verse it has been metaphorically used in the sense of 'causing to sleep' on account of the close resemblance between sleep and death." See also 2:235 & 3:56.

جرحتم (you do) is derived from جرح They say جرحه i.e. he wounded him. جرح also means, he acquired, earned, worked or did (Lane).

Commentary:

The subject that none but God is entitled to punish is continued in this verse, which says that God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and, therefore, it is He alone Who knows the true character of the pious and the wicked, and consequently none but He is in a position to punish. Again, it is He alone Who knows the time most suited for the death of a person and, therefore, He has not entrusted the work of punishment to others.

The words, that the appointed term may be completed, do not refer to any term arbitrarily fixed by God. The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be increased or decreased according as a right or wrong use is made of the faculties granted to him. There is no reference here to the eternal knowledge of God.

2:165; 3:191; 23:81.

Commentary:

In the present verse the words, for a God-fearing people, have been substituted for the expression, for a people who have knowledge, occurring in the previous verse. This has been done because though the natural phenomenon of the alternation of day and night is known even to the most ignorant person, it is only the God-fearing that derive real spiritual benefit from a reverent study of it. Similarly, the ordaining of various stages for the moon and the sun, of which the previous verse spoke, was not so easy a thing as to be perceived and understood by each and every person and therefore only those endowed with knowledge could benefit from it. Hence it is that where the Quran speaks of the alternation of day and night, it uses the words "God-fearing people"; and where it refers to the stages of the moon and the sun it uses the words "a people who have knowledge".

The phenomenon of the alternation of day and night continues without interruption. Day is followed by night and night by day. This phenomenon resembles the rise and fall of nations. The days of their glory and prosperity are followed by the nights of their decline and degradation. No nation has ever enjoyed perpetual glory, nor has any people forever floundered and groped in the darkness of degradation and decline. But the analogy must not be too far stretched, for the verse does not speak of the "length" of days and nights but only of their "alternation". A people may make their day of prosperity long and shorten their night of decline. So let no people delude themselves with the idea that, because periods of light and darkness or, for that matter, of prosperity and decline, must follow one another, therefore, if they are overtaken by spiritual night it is only inevitable and that soon the day will dawn. For the night may become long or even too long. Similarly, it is in the power of man to postpone the coming of the night. Indeed, although nations are subject to the law of growth and decay, this does not mean that they should make no effort to check and arrest the process of decay and retrieve their lost prosperity. By implication the Meccans are told in this verse that God has caused the day of glory to dawn upon them through the Holy Prophet and it is now for them to work out their destiny and carve a bright future for themselves while it is yet day and before the darkness of night again overtakes them.

30:56; 46:36.

6:32; 30:9; 32:11.

Commentary:

Disbelievers have been several times spoken of in the Quran as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant. It is only their being engrossed in worldly affairs and idle pursuits that is implied. The day is primarily meant for work and, inasmuch as disbelievers spend most of their time in earning the paltry goods of the world or pass their time in hunting after enjoyment and do not make any effort to win the pleasure of God, it may be rightly said of them that they have lived in the world only for a day, even though they may have actually lived for thousands of years, for they do not benefit by their lives and do not put their days to the right use for which they are meant. If it had been meant to give the actual period of time for which disbelievers stayed on earth, there was no need of specifying the time of the day, for time can be measured by night also.

The words, who deny the meeting with Allah, supply the reason why disbelievers pass their life in negligence. It was due to their lack of faith in meeting with God, which indeed is a great incentive to good works. Both those who obey through fear and those who obey from motives of love are prompted to do good works because they know that one day they will stand before God when they will have to render an account of their deeds. When this faith is wanting, negligence is the natural consequence.

17:79.

Important Words:

طرفی النھار (two ends of the day). طرف means, the extremity or end of anything; a side; a lateral, or an outward, or adjacent part or portion of a thing; a region, district, quarter or tract; a part, portion, piece or bit of a thing. کریم الطرفین means, generous or noble in respect of both male and female ancestors. اطراف (plural of طرف) means a man’s father and mother and brothers and paternal uncles and any near relations whom it is unlawful for him to marry; noble or exalted men. اطراف الارض means, the noble or exalted men or the learned men of the earth or land. طرفی النھار means, two ends of the day i.e. morning and afternoon or the morning as well as afternoon and late afternoon (Lane & Aqrab).

زلفا من اللیل (hours of the night that are nearer the day). زلفا is derived from زلف. They say زلف الشیء i.e. he did the thing previously or beforehand. ازلفه means, he made or brought or drew him or it near. They say ازلف الاشیاء i.e. he collected the things together. زلفا which is the plural of زلفة means, nearness with respect to rank, degree or station; or simply rank or grade; a portion of the first part of the night, whether small or large. It also means, hours or periods of the night commencing from the daytime, and the hours or periods of the daytime commencing from the night; or hour or period joining day and night at both ends (Lane & Aqrab).

Commentary:

The preceding verse spoke of the responsibilities of the Holy Prophet and those of his followers. As full acquittal of such heavy and onerous responsibilities is beyond human power, the verse under comment suggests some methods which can help a Muslim successfully to discharge them. The first method suggested is Prayer and worship of God, because one urgently needs God’s help for discharging such heavy tasks. By Prayer favourable Divine decrees come into operation.

The words, Surely good works drive away the evil ones, suggest effective ways by which evils can be overcome and eradicated. The setting of a good example is one of them. It wins the hearts of men and makes them copy it. In this way the emulation of good makes evil gradually disappear. It is actions and not words that can overcome evil and efface it. Very few persons follow an independent line of action. A vast majority of them only follow and imitate others. Therefore a good example is an excellent way of establishing virtue in the world.

Another method implied in these words is that we should exhort people to virtue. The proper preaching of good greatly helps men to shun evil ways.

The doing of good to people and treating them with kindness is yet another method which goes a long way to inclining the hearts of men to good works. A kindly and beneficent deed done to a person in need makes him give ear to advice. This is the third way suggested in this verse.

In addition to these methods for the preaching and propagation of good, the words, Surely good works drive away the evil ones, also contain a sure guidance for the spiritual progress of the workers themselves. If a person desires to get rid of an evil habit, he should begin to practise a corresponding virtue. In this way he will soon get rid of his evil habit. The words also tell us that to avoid the evil consequences of our misdeeds we should practise more and more virtue. The more virtue we practise, the more secure will we become from the consequences of our evil deeds.

Incidentally, the verse also hints at the different times of Prayer prescribed for the Faithful. They are deducible from the words طرفی النھار (two ends of the day) and زلفا من اللیل (hours of the night that are nearer the day).