النَّہَارَ
Appears 12 times in Quran
Occurrences in Quran
Found 12 verses containing "النَّہَارَ".
تُوۡلِجُ الَّیۡلَ فِی النَّہَارِ وَتُوۡلِجُ النَّہَارَ فِی الَّیۡلِ ۖ وَتُخۡرِجُ الۡحَیَّ مِنَ الۡمَیِّتِ وَتُخۡرِجُ الۡمَیِّتَ مِنَ الۡحَیِّ ۖ وَتَرۡزُقُ مَنۡ تَشَآءُ بِغَیۡرِ حِسَابٍ
7:55; 13:4; 22:62; 35:14; 39:6; 57:7.
6:96; 10:32; 30:20.
"The day" may here represent the prosperity and power of a people and "the night" their decline and degradation.
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.
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.
c
7:55; 13:4; 22:62; 35:14; 39:6; 57:7.
d
6:96; 10:32; 30:20.
233
“白天” 此处可以表示一个民族的繁荣和强大。“黑夜” 表示衰退和堕落。
234
此节以及前节经文表明一个不可改变的真主的法则: 遵奉安拉的意志, 民族必兴盛; 反抗安拉的意志, 民族必衰亡。安拉是一切力量和荣耀的泉源。
b
7:55; 13:4; 22:62; 35:14; 39:6; 57:7.
c
6:96; 10:32; 30:20.
318
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.
c
7:55; 13:4; 22:62; 35:14; 39:6; 57:7.
d
6:96; 10:32; 30:20.
393
"The day" may here represent the prosperity and power of a people and "the night" their decline and degradation.
394
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.
اِنَّ رَبَّکُمُ اللّٰہُ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ فِیۡ سِتَّۃِ اَیَّامٍ ثُمَّ اسۡتَوٰی عَلَی الۡعَرۡشِ یُغۡشِی الَّیۡلَ النَّہَارَ یَطۡلُبُہٗ حَثِیۡثًا وَّالشَّمۡسَ وَالۡقَمَرَ وَالنُّجُوۡمَ مُسَخَّرٰتٍۭ بِاَمۡرِہٖۤ ۗ اَلَا لَہُ الۡخَلۡقُ وَالۡاَمۡرُ ۗ تَبَارَکَ اللّٰہُ رَبُّ الۡعٰلَمِیۡنَ
13:4; 36:38.
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
اَيَّامْ (Ayyam) 是 يَوْم (Yaum) 的复数, 只是意指时间 (1:4); 或者它可意指一段不定的时间, 或者一件事物发展的一个阶段。它不可能推测或肯定这一时期的长短。它可能是 “一千年”, (22:48) 或者 “五万年”。(70:5) 可是Yaum这个单词在这里或者在 «古兰经» 其它任何经文中肯定不是指地球自转所决定的时期。安拉没有给我们透露过所有他的日期和范围。如果安拉的有些日期长达千年以上, 另外一些长达五万年以上, 那么, 还有些可以长达百万年或亿万年以上。科学揭露了这样一事实: 天地经历了亿万年的时期才演变成它们现在这个形状。杰出的穆斯林学者穆海•艾尔•丁•伊本•阿拉比 (مُحْيیُ الدِّيْن اِبْنِ عَرَِبی, Muhyud-Din Ibn-e-Arabi) 的远见, 使人们得到相似的结论。这样, 我们不能绝对肯定完成天地创造这 “六天” 的长度是多久。安拉在不同时期内进行不同的改变工作, 有的花一千年, 另外的花五万年, 还有的甚至花更长的时期。我们能够说的只是, 天地的创造经历了六个很长的周期才趋完全。
( عَرْشArsh) (宝座、帝位) 代表安拉超绝无比的常德 (صِفَات تَنْزِيْهِيَّة, Sifate-Tanzihiyyah), 即任何其它存在物中不能见到的许多常德。在 «忠诚» 章中提及的四个常德, 是他超越无比的常德。这些常德是永恒不变的, 是通过安拉 (类似) 相像的常德 (صِفَات تَشْبِيْهِيَّة, Sifate-Tashbihiyyah)--------即在其它存在物中也或多或少可以见到的那些常德--------显示出来的。后面的这些常德被称为帝位的支持者。它们是众世界的养主, 无限博爱的主, 永久仁慈的主和审判日子的主。帝位代表安拉越绝无比的常德从23:117经文中也可清楚地看出, 它说明 “安拉的独一性” 与他的帝位是密切有关的, 因为正是这种超越无比的常德确实证明安拉独一性, 而安拉的其它的常德人类与他在不同程度上是共有的。 “稳固地奠立了帝位” 这几个字的意思是, 在创造了物质的宇宙之后, 安拉超越无比的常德和相像 (类似) 的常德开始活动, 世界上一切事情都开始按自然界规定的法则运行, 而且它们运行的秩序变得非常完美。(The Larger Edition of the Commentary pp.973-976)。
خَلْق (Khalq, 创造) 与 اَمْر (Amr, 命令) 的区别是, 前一个单词一般的意思是从先前存在的物质中衡量或推断 (演变) 出一件事物; 而后一个单词意味着在没有物质的情况下要产生一件事情, 只发出一个命令用的单词 “有”。 “创造只是他的工作, 制定规定也只是他的工作” 这句话的意思也可以是, 安拉不仅创造了宇宙, 而且行使权威并 (指挥) 控制宇宙。Amr也可意指 “制定法律”。
یعنی نظامِ شمسی اس طرح چلتا ہے کہ یوں معلوم ہوتا ہے کہ جیسے سورج چاند کو پکڑ رہا ہے اور چاند سورج کو پکڑ رہا ہے یعنی تیز رفتاری سے دونوں چکر لگا رہے ہیں جس کے نتیجہ میں رات اور دن پیدا ہوتے ہیں۔
سَخَّرَ کے معنے ہوتے ہیں کَلَّفَہٗ عَمَـلًا بِلَا اُجْرَۃٍ بغیر تنخواہ یا وظیفہ کے کام کرے۔ (اقرب)
13:4; 36:38.
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
Ayyam is the plural of Yaum which denotes time absolutely (1:4); or it may signify an indefinite period, or a stage in the development of a thing. It is not possible to surmise and define the length of this period. It may be "a thousand years" (22:48), or "fifty thousand years" (70:5). But the word Yaum definitely does not refer here or in any other verse of the Qur’an as the period of time determined by the rotation of the earth on its axis. God has not disclosed to us the extent of all His days. If some of God’s days extend over a thousand years and others over fifty thousand years, there may be still others which extend over millions or billions of years. Science has disclosed the fact that it took the heavens and the earth millions of years to be evolved into their present shape. A vision of the eminent Muslim scholar, Muhyud-Din Ibn-e- ‘Arabi, leads one to a similar conclusion. Thus we cannot definitely determine the length of the "six days" during which the creation of the
See {54}.
‘Arsh (Throne) represents God’s transcendent attributes (Sifate- Tanzihiyyah), i.e. such attributes as are not found in any other being. The four attributes of God mentioned in Surah Ikhlas are His transcendent attributes. These attributes are eternal and unchangeable and are manifested through God’s attributes of similitude (Sifate-Tashbihiyyah), i.e. such attributes as are found more or less in other beings also. These latter attributes are said to be the bearers of the ‘Arsh. They are Rabbul-‘Alamin, Ar-Rahman, Ar-Rahim and Maliki Yaumid-Din. That ‘Arsh represents the transcendent attributes of God is also clear from 23:117 which shows that the "Unity of God" and His ‘Arsh are intimately connected, for it is the transcendent attributes which constitute the real proof of Divine Unity, other attributes of God being shared by man in different degrees. The words, "Settled Himself on the Throne" signify that aft
The distinction between Khalq (creation) and Amr (command) is that while the former word generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command word "be." The clause, His is the creation and the command, may also mean that God has not only created the universe but He also exercises authority and command over it. Amr also means, the making of laws.
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
13:4; 36:38.
Important Words:
عرش (Throne) is substantive from the verb عرش which means, he constructed or built a shed or a building, etc. عرش البیتmeans, he built or constructed the house. عرش بالمکان means, he put up, or lodged, in the house. The saying من العرش الی الفرشmeans, from the highest sphere to the lowness of the earth. عرش means, a shed or building constructed for shade; a house in an absolute sense; a dwelling or a place of abode; the wood upon which one stands when drawing water; the roof of a house or the like; the throne or the seat of a king; the means of support of a thing or an affair; might or power; regal power; sovereignty; dominion. The expression استوی علی العرش means, He (God) reigned as King; He settled Himself on the Throne; He was or became established on the Throne of Power and Majesty (Lane & Aqrab). See also 2:30 & 6:142.
Commentary:
The word یوم (day) also means "time" absolutely (1:4); and it is in this sense that the word has been used in the present verse. It is difficult to say how long these six periods of time were in which, according to this verse, the heavens and the earth were created. They may have extended over hundreds of thousands of years. The word ایام (days) evidently is not used here in the sense of ordinary days of 24 hours, because such days are determined by the rising and setting of the sun and the sun itself, being a part of this universe, came into existence simultaneously with it.
The word ثم (then) shows that after completing the creation of the heavens and the earth in six "days" or six "periods", God settled Himself on the Throne on the seventh day. As the Arabic word سبع (seven) is generally used as a symbol of perfection, the expression would signify that on the seventh day when God became established on the Throne of His Power and Majesty, the universe became in perfect working order.
The "night and day" mentioned in the clause, He makes the night cover the day, have been mentioned here as symbolizing sin and virtue. In fact, the phenomenon of sin in a perfectly ordered universe is explainable only by the phenomenon of night. Just as that part of the earth which is hidden from the sun is covered by darkness; similarly, when a man turns away from God, he becomes involved in the darkness of sin; but when he turns his face towards God, the day dawns for him and he basks in the light of truth and righteousness.
The words, He makes the night cover the day which pursues it swiftly, are explained in 2:165 by the expression "the alternation of night and day." The clause may also imply that it is God’s سنة or practice that after a period of darkness He brings a period of light so that mankind may not suffer.
By using the word مسخرات (all made subservient) with respect to the sun, the moon and the stars, the verse reminds us that it was not in the power of man to make all these planets serve him and that it is God alone Who has placed them at his service. Therefore, if, in spite of these great favours, he would not listen to God’s voice, he would be marked as a transgressor and consequently merit His punishment.
The distinction between خلق (the creation) and امر (the command) is that while the former generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command "Be". The clause, His is the creation and the command, may also mean that God has not only created the universe but also exercises authority and command over it.
For the words, He settled Himself on the Throne, see under 10:4 where the expressions "Divine Throne", and "God’s settling on it" have been fully dealt with.
a
13:4; 36:38.
b
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
497
اَيَّامْ (Ayyam) 是 يَوْم (Yaum) 的复数, 只是意指时间 (1:4); 或者它可意指一段不定的时间, 或者一件事物发展的一个阶段。它不可能推测或肯定这一时期的长短。它可能是 “一千年”, (22:48) 或者 “五万年”。(70:5) 可是Yaum这个单词在这里或者在 «古兰经» 其它任何经文中肯定不是指地球自转所决定的时期。安拉没有给我们透露过所有他的日期和范围。如果安拉的有些日期长达千年以上, 另外一些长达五万年以上, 那么, 还有些可以长达百万年或亿万年以上。科学揭露了这样一事实: 天地经历了亿万年的时期才演变成它们现在这个形状。杰出的穆斯林学者穆海•艾尔•丁•伊本•阿拉比 (مُحْيیُ الدِّيْن اِبْنِ عَرَِبی, Muhyud-Din Ibn-e-Arabi) 的远见, 使人们得到相似的结论。这样, 我们不能绝对肯定完成天地创造这 “六天” 的长度是多久。安拉在不同时期内进行不同的改变工作, 有的花一千年, 另外的花五万年, 还有的甚至花更长的时期。我们能够说的只是, 天地的创造经历了六个很长的周期才趋完全。
498
( عَرْشArsh) (宝座、帝位) 代表安拉超绝无比的常德 (صِفَات تَنْزِيْهِيَّة, Sifate-Tanzihiyyah), 即任何其它存在物中不能见到的许多常德。在 «忠诚» 章中提及的四个常德, 是他超越无比的常德。这些常德是永恒不变的, 是通过安拉 (类似) 相像的常德 (صِفَات تَشْبِيْهِيَّة, Sifate-Tashbihiyyah)--------即在其它存在物中也或多或少可以见到的那些常德--------显示出来的。后面的这些常德被称为帝位的支持者。它们是众世界的养主, 无限博爱的主, 永久仁慈的主和审判日子的主。帝位代表安拉越绝无比的常德从23:117经文中也可清楚地看出, 它说明 “安拉的独一性” 与他的帝位是密切有关的, 因为正是这种超越无比的常德确实证明安拉独一性, 而安拉的其它的常德人类与他在不同程度上是共有的。 “稳固地奠立了帝位” 这几个字的意思是, 在创造了物质的宇宙之后, 安拉超越无比的常德和相像 (类似) 的常德开始活动, 世界上一切事情都开始按自然界规定的法则运行, 而且它们运行的秩序变得非常完美。(The Larger Edition of the Commentary pp.973-976)。
499
خَلْق (Khalq, 创造) 与 اَمْر (Amr, 命令) 的区别是, 前一个单词一般的意思是从先前存在的物质中衡量或推断 (演变) 出一件事物; 而后一个单词意味着在没有物质的情况下要产生一件事情, 只发出一个命令用的单词 “有”。 “创造只是他的工作, 制定规定也只是他的工作” 这句话的意思也可以是, 安拉不仅创造了宇宙, 而且行使权威并 (指挥) 控制宇宙。Amr也可意指 “制定法律”。
1
یعنی نظامِ شمسی اس طرح چلتا ہے کہ یوں معلوم ہوتا ہے کہ جیسے سورج چاند کو پکڑ رہا ہے اور چاند سورج کو پکڑ رہا ہے یعنی تیز رفتاری سے دونوں چکر لگا رہے ہیں جس کے نتیجہ میں رات اور دن پیدا ہوتے ہیں۔
2
سَخَّرَ کے معنے ہوتے ہیں کَلَّفَہٗ عَمَـلًا بِلَا اُجْرَۃٍ بغیر تنخواہ یا وظیفہ کے کام کرے۔ (اقرب)
a
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
b
13:4; 36:38.
954
Important Words:
عرش (Throne) is substantive from the verb عرش which means, he constructed or built a shed or a building, etc. عرش البیتmeans, he built or constructed the house. عرش بالمکان means, he put up, or lodged, in the house. The saying من العرش الی الفرشmeans, from the highest sphere to the lowness of the earth. عرش means, a shed or building constructed for shade; a house in an absolute sense; a dwelling or a place of abode; the wood upon which one stands when drawing water; the roof of a house or the like; the throne or the seat of a king; the means of support of a thing or an affair; might or power; regal power; sovereignty; dominion. The expression استوی علی العرش means, He (God) reigned as King; He settled Himself on the Throne; He was or became established on the Throne of Power and Majesty (Lane & Aqrab). See also 2:30 & 6:142.
Commentary:
The word یوم (day) also means "time" absolutely (1:4); and it is in this sense that the word has been used in the present verse. It is difficult to say how long these six periods of time were in which, according to this verse, the heavens and the earth were created. They may have extended over hundreds of thousands of years. The word ایام (days) evidently is not used here in the sense of ordinary days of 24 hours, because such days are determined by the rising and setting of the sun and the sun itself, being a part of this universe, came into existence simultaneously with it.
The word ثم (then) shows that after completing the creation of the heavens and the earth in six "days" or six "periods", God settled Himself on the Throne on the seventh day. As the Arabic word سبع (seven) is generally used as a symbol of perfection, the expression would signify that on the seventh day when God became established on the Throne of His Power and Majesty, the universe became in perfect working order.
The "night and day" mentioned in the clause, He makes the night cover the day, have been mentioned here as symbolizing sin and virtue. In fact, the phenomenon of sin in a perfectly ordered universe is explainable only by the phenomenon of night. Just as that part of the earth which is hidden from the sun is covered by darkness; similarly, when a man turns away from God, he becomes involved in the darkness of sin; but when he turns his face towards God, the day dawns for him and he basks in the light of truth and righteousness.
The words, He makes the night cover the day which pursues it swiftly, are explained in 2:165 by the expression "the alternation of night and day." The clause may also imply that it is God’s سنة or practice that after a period of darkness He brings a period of light so that mankind may not suffer.
By using the word مسخرات (all made subservient) with respect to the sun, the moon and the stars, the verse reminds us that it was not in the power of man to make all these planets serve him and that it is God alone Who has placed them at his service. Therefore, if, in spite of these great favours, he would not listen to God’s voice, he would be marked as a transgressor and consequently merit His punishment.
The distinction between خلق (the creation) and امر (the command) is that while the former generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command "Be". The clause, His is the creation and the command, may also mean that God has not only created the universe but also exercises authority and command over it.
For the words, He settled Himself on the Throne, see under 10:4 where the expressions "Divine Throne", and "God’s settling on it" have been fully dealt with.
a
13:4; 36:38.
b
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
984
Ayyam is the plural of Yaum which denotes time absolutely (1:4); or it may signify an indefinite period, or a stage in the development of a thing. It is not possible to surmise and define the length of this period. It may be "a thousand years" (22:48), or "fifty thousand years" (70:5). But the word Yaum definitely does not refer here or in any other verse of the Qur’an as the period of time determined by the rotation of the earth on its axis. God has not disclosed to us the extent of all His days. If some of God’s days extend over a thousand years and others over fifty thousand years, there may be still others which extend over millions or billions of years. Science has disclosed the fact that it took the heavens and the earth millions of years to be evolved into their present shape. A vision of the eminent Muslim scholar, Muhyud-Din Ibn-e- ‘Arabi, leads one to a similar conclusion. Thus we cannot definitely determine the length of the "six days" during which the creation of the
985
See {54}.
986
‘Arsh (Throne) represents God’s transcendent attributes (Sifate- Tanzihiyyah), i.e. such attributes as are not found in any other being. The four attributes of God mentioned in Surah Ikhlas are His transcendent attributes. These attributes are eternal and unchangeable and are manifested through God’s attributes of similitude (Sifate-Tashbihiyyah), i.e. such attributes as are found more or less in other beings also. These latter attributes are said to be the bearers of the ‘Arsh. They are Rabbul-‘Alamin, Ar-Rahman, Ar-Rahim and Maliki Yaumid-Din. That ‘Arsh represents the transcendent attributes of God is also clear from 23:117 which shows that the "Unity of God" and His ‘Arsh are intimately connected, for it is the transcendent attributes which constitute the real proof of Divine Unity, other attributes of God being shared by man in different degrees. The words, "Settled Himself on the Throne" signify that aft
987
The distinction between Khalq (creation) and Amr (command) is that while the former word generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command word "be." The clause, His is the creation and the command, may also mean that God has not only created the universe but He also exercises authority and command over it. Amr also means, the making of laws.
وَہُوَ الَّذِیۡ مَدَّ الۡاَرۡضَ وَجَعَلَ فِیۡہَا رَوٰسِیَ وَاَنۡہٰرًا ۖ وَّمِنۡ کُلِّ الثَّمَرٰتِ جَعَلَ فِیۡہَا زَوۡجَیۡنِ اثۡنَیۡنِ ۖ یُغۡشِی الَّیۡلَ النَّہَارَ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ
15:20; 16:16; 21:32.
36:37; 51:50.
7:55; 39:6.
Though the present verse refers only to fruits, elsewhere the Qur’an speaks of God having made pairs––male and female––of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Qur’an was the first to propound. Scientists have begun to discover pairs even in inorganic matter. The verse draws attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of both Divine revelation and human reason.
15:20; 16:16; 21:32.
36:37; 51:50.
7:55; 39:6.
Commentary:
This verse points to the law of nature that heaven and earth work in unison and this harmonious co-operation of the celestial and terrestrial bodies is responsible for the successful working of the universe. For instance, when rain falls from heaven the earth brings forth its vegetation which is thus the common result of both heaven and earth. The same law works in the spiritual universe, for just as there is a heaven and an earth in the material world there is also a spiritual heaven and a spiritual earth. Rain and light come down from the spiritual heaven, and the spiritual earth becomes enligh-tened and revived into a new life. Just as good soil cannot fail to yield its treasures after the descent of rain, similarly, unsullied human nature cannot withhold its treasures after the descent of heavenly water which is Divinerevelation. God’s Prophets attract men as a magnet attracts iron. There was therefore, no cause for wonder if Islam spread quickly. The wonder would have been if it had not spread so fast, because then one would have been entitled to ask why the soil did not bring forth its verdure and herbage when rain had fallen at the proper time.
The verse refers to another important natural law, viz. God has made in the earth mountains which keep water stored up in the form of snow which, on melting, feeds rivers and springs. If the store of snow on the tops of mountains were exhausted, rivers and springs would be dried up and the land would lie dry and desolate. An analogous law operates in the spiritual world. In the spiritual realm certain individuals are like mountains and serve as reser-voirs, storing up the Word of God, while certain other individuals are like rivers and springs which water the world but cannot keep the water stored up. Prophets are the mountains of the spiritual world, while savants and ulema, learned in religious lore, are its rivers and springs, and the common people provide the soil which these rivers and springs, being themselves fed by the melted snow of the mountains, water and make fertile. Should these mountains disappear, there would be no springs and no rivers and the earth would dry up and be ruined.
Though the present verse refers only to fruits, elsewhere the Quran speaks of God having made pairs—male and female—of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Quran was the first to propound. It is true that even in pre-Islamic days the Arabs had discovered that the date trees were male and female, but they could go no further. It was the Quran that made known to the world the great truth that all fruit-trees, in fact, everything, had male and female. The people could not at first understand it. But now, after a lapse of 1350 years, scientific research has confirmed the Quranic announcement and scientists have begun to discover pairs even in inorganic matter.
The verse draws our attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of Divinerevelation and human reason. So it is impossible to have true knowledge of God independently of the revelation sent to the Holy Prophet. Similarly, human reason cannot fail to accept the Word of God revealed to the Holy Prophet if it is presented to it in a proper manner.
The words, He causes the night to cover the day, point to yet another fundamental law of nature that the night serves as a covering for the day, and by pointing to this law the Quran dispels the popular misconception that the light of the Quran could not spread amidst the prevailing im-penetrable veil of darkness. Just as the darkness of night is removed to give place to the light of the day, similarly, the present darkness of sin and iniquity will be followed by the spiritual light of truth and righteousness. Darkness, in fact, possesses no independent existence and a single ray of the sun dispels and dissipates it. The Sun of Islam will now dispel the darkness of unbelief and infidelity.
g
15:20; 16:16; 21:32.
h
36:37; 51:50.
i
7:55; 39:6.
a
15:20; 16:16; 21:32.
b
36:37; 51:50.
c
7:55; 39:6.
1615
Commentary:
This verse points to the law of nature that heaven and earth work in unison and this harmonious co-operation of the celestial and terrestrial bodies is responsible for the successful working of the universe. For instance, when rain falls from heaven the earth brings forth its vegetation which is thus the common result of both heaven and earth. The same law works in the spiritual universe, for just as there is a heaven and an earth in the material world there is also a spiritual heaven and a spiritual earth. Rain and light come down from the spiritual heaven, and the spiritual earth becomes enligh-tened and revived into a new life. Just as good soil cannot fail to yield its treasures after the descent of rain, similarly, unsullied human nature cannot withhold its treasures after the descent of heavenly water which is Divinerevelation. God’s Prophets attract men as a magnet attracts iron. There was therefore, no cause for wonder if Islam spread quickly. The wonder would have been if it had not spread so fast, because then one would have been entitled to ask why the soil did not bring forth its verdure and herbage when rain had fallen at the proper time.
The verse refers to another important natural law, viz. God has made in the earth mountains which keep water stored up in the form of snow which, on melting, feeds rivers and springs. If the store of snow on the tops of mountains were exhausted, rivers and springs would be dried up and the land would lie dry and desolate. An analogous law operates in the spiritual world. In the spiritual realm certain individuals are like mountains and serve as reser-voirs, storing up the Word of God, while certain other individuals are like rivers and springs which water the world but cannot keep the water stored up. Prophets are the mountains of the spiritual world, while savants and ulema, learned in religious lore, are its rivers and springs, and the common people provide the soil which these rivers and springs, being themselves fed by the melted snow of the mountains, water and make fertile. Should these mountains disappear, there would be no springs and no rivers and the earth would dry up and be ruined.
Though the present verse refers only to fruits, elsewhere the Quran speaks of God having made pairs—male and female—of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Quran was the first to propound. It is true that even in pre-Islamic days the Arabs had discovered that the date trees were male and female, but they could go no further. It was the Quran that made known to the world the great truth that all fruit-trees, in fact, everything, had male and female. The people could not at first understand it. But now, after a lapse of 1350 years, scientific research has confirmed the Quranic announcement and scientists have begun to discover pairs even in inorganic matter.
The verse draws our attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of Divinerevelation and human reason. So it is impossible to have true knowledge of God independently of the revelation sent to the Holy Prophet. Similarly, human reason cannot fail to accept the Word of God revealed to the Holy Prophet if it is presented to it in a proper manner.
The words, He causes the night to cover the day, point to yet another fundamental law of nature that the night serves as a covering for the day, and by pointing to this law the Quran dispels the popular misconception that the light of the Quran could not spread amidst the prevailing im-penetrable veil of darkness. Just as the darkness of night is removed to give place to the light of the day, similarly, the present darkness of sin and iniquity will be followed by the spiritual light of truth and righteousness. Darkness, in fact, possesses no independent existence and a single ray of the sun dispels and dissipates it. The Sun of Islam will now dispel the darkness of unbelief and infidelity.
b
15:20; 16:16; 21:32.
c
36:37; 51:50.
d
7:55; 39:6.
1421
Though the present verse refers only to fruits, elsewhere the Qur’an speaks of God having made pairs––male and female––of all things (36:37; 51:50). This is a truth which of all religious Scriptures the Qur’an was the first to propound. Scientists have begun to discover pairs even in inorganic matter. The verse draws attention to the fact that the law that everything has a pair applies to the human intellect also. Until heavenly light descends on it, man cannot have true knowledge, which is born of a combination of both Divine revelation and human reason.
ذٰلِکَ بِاَنَّ اللّٰہَ یُوۡلِجُ الَّیۡلَ فِی النَّہَارِ وَیُوۡلِجُ النَّہَارَ فِی الَّیۡلِ وَاَنَّ اللّٰہَ سَمِیۡعٌۢ بَصِیۡرٌ
3:28; 31:30; 35:14; 57:7.
3:28; 31:30; 35:14; 57:7.
Nahar (day) in the verse represents power and prosperity and Lail (night) signifies the loss of power combined with national decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn.
31:30; 35:14; 57:7.
Commentary:
The word النھار (day) in the verse represents power and prosperity and اللیل (night) signifies the loss of power combined with decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn. The verse further consoles and comforts the oppressed Muslims that God is not oblivious of their troubles.
From Him nothing is hidden and He hears their prayers.
c
3:28; 31:30; 35:14; 57:7.
a
31:30; 35:14; 57:7.
2491
Commentary:
The word النھار (day) in the verse represents power and prosperity and اللیل (night) signifies the loss of power combined with decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn. The verse further consoles and comforts the oppressed Muslims that God is not oblivious of their troubles.
From Him nothing is hidden and He hears their prayers.
a
3:28; 31:30; 35:14; 57:7.
1969
Nahar (day) in the verse represents power and prosperity and Lail (night) signifies the loss of power combined with national decline and decadence. The verse uses this metaphor to point to the fact hinted at in the preceding verse that the night of misery and oppression to which Muslims were subjected for so long was about to pass away and the day of their glory and might was about to dawn.
وَہُوَ الَّذِیۡ جَعَلَ لَکُمُ الَّیۡلَ لِبَاسًا وَّالنَّوۡمَ سُبَاتًا وَّجَعَلَ النَّہَارَ نُشُوۡرًا
6:97; 78:11.
نَشَرَ الشَّجَرُ کے معنے ہوتے ہیں درخت نے پتے دئے۔ یعنی پھر سے زندہ ہو گیا۔ اور نَشَرَ الثَّـوْبَ کے معنے ہوتے ہیں کپڑے کو پھیلا دیا اور نَشَرَ الْمَوْتٰی کے معنے ہوتے ہیں مردے کو زندہ کر دیا۔ پس نُشُوْر کے معنے ہوئے قوم کو اس کی موت کے بعد زندہ کرکے پھر پھیلانا شروع کر دیا۔
6:97; 78:11.
'Night' in the verse represents the period of spiritual darkness before the advent of a Divine Reformer; and 'day' symbolises spiritual dawn when a Divine Reformer has already made his appearance.
6:97; 78:11.
Important Words:
سباتاً (rest) is derived from سبت which means, he rested; and was or became quiet, still or motionless. سبت (sabata) means, he was or became affected with the kind of sleep termed سبات, or he swooned. سبات primarily signifies rest and hence sleep or heavy sleep or sleep that is hardly perceptible, like a swoon; or the commencement of sleep in the head until it reaches the heart or the sleep of one who is sick, i.e. light sleep (Lane & Aqrab).
Commentary:
'Night' in the verse represents the night of spiritual darkness, i.e. the period of spiritual darkness before the advent of a Prophet or a Divine Reformer; and 'day' symbolizes spiritual dawn when a Divine Reformer has already made his appearance. The verse purports to say that the night of spiritual darkness that had enveloped the world, particularly Arabia, before the advent of the Holy Prophet is about to end and the sun of spiritual light has already arisen to illumine the whole world.
Commentary:
The words, "has made the day a means of rise and progress," may refer to the advent of a Divine Reformer when through him his followers rise from the sleep of spiritual sluggishness and make great progress.
c
6:97; 78:11.
2
نَشَرَ الشَّجَرُ کے معنے ہوتے ہیں درخت نے پتے دئے۔ یعنی پھر سے زندہ ہو گیا۔ اور نَشَرَ الثَّـوْبَ کے معنے ہوتے ہیں کپڑے کو پھیلا دیا اور نَشَرَ الْمَوْتٰی کے معنے ہوتے ہیں مردے کو زندہ کر دیا۔ پس نُشُوْر کے معنے ہوئے قوم کو اس کی موت کے بعد زندہ کرکے پھر پھیلانا شروع کر دیا۔
b
6:97; 78:11.
2680
Important Words:
سباتاً (rest) is derived from سبت which means, he rested; and was or became quiet, still or motionless. سبت (sabata) means, he was or became affected with the kind of sleep termed سبات, or he swooned. سبات primarily signifies rest and hence sleep or heavy sleep or sleep that is hardly perceptible, like a swoon; or the commencement of sleep in the head until it reaches the heart or the sleep of one who is sick, i.e. light sleep (Lane & Aqrab).
Commentary:
'Night' in the verse represents the night of spiritual darkness, i.e. the period of spiritual darkness before the advent of a Prophet or a Divine Reformer; and 'day' symbolizes spiritual dawn when a Divine Reformer has already made his appearance. The verse purports to say that the night of spiritual darkness that had enveloped the world, particularly Arabia, before the advent of the Holy Prophet is about to end and the sun of spiritual light has already arisen to illumine the whole world.
2680A
Commentary:
The words, "has made the day a means of rise and progress," may refer to the advent of a Divine Reformer when through him his followers rise from the sleep of spiritual sluggishness and make great progress.
a
6:97; 78:11.
2083
'Night' in the verse represents the period of spiritual darkness before the advent of a Divine Reformer; and 'day' symbolises spiritual dawn when a Divine Reformer has already made his appearance.
قُلۡ اَرَءَیۡتُمۡ اِنۡ جَعَلَ اللّٰہُ عَلَیۡکُمُ النَّہَارَ سَرۡمَدًا اِلٰی یَوۡمِ الۡقِیٰمَۃِ مَنۡ اِلٰہٌ غَیۡرُ اللّٰہِ یَاۡتِیۡکُمۡ بِلَیۡلٍ تَسۡکُنُوۡنَ فِیۡہِ ۖ اَفَلَا تُبۡصِرُوۡنَ
Whereas both perpetual work and perpetual rest are injurious to man’s physical health, periodical rest in the form of night and periodical work in the shape of day are great boons of God. At night our jaded and tired limbs are rested and we are able with renewed vigour to do the next day’s work, and in the day we work and earn our livelihood. Thus their alternation constitutes a great Divine blessing.
Commentary:
While speaking of "the day" as in the present verse, the Quran uses the words "will you not then see" and when speaking of "the night" as in the preceding verse it uses the words, "will you not then hearken", the reason being that one cannot properly see at night.
2927
Commentary:
While speaking of "the day" as in the present verse, the Quran uses the words "will you not then see" and when speaking of "the night" as in the preceding verse it uses the words, "will you not then hearken", the reason being that one cannot properly see at night.
2230
Whereas both perpetual work and perpetual rest are injurious to man’s physical health, periodical rest in the form of night and periodical work in the shape of day are great boons of God. At night our jaded and tired limbs are rested and we are able with renewed vigour to do the next day’s work, and in the day we work and earn our livelihood. Thus their alternation constitutes a great Divine blessing.
اَلَمۡ تَرَ اَنَّ اللّٰہَ یُوۡلِجُ الَّیۡلَ فِی النَّہَارِ وَیُوۡلِجُ النَّہَارَ فِی الَّیۡلِ وَسَخَّرَ الشَّمۡسَ وَالۡقَمَرَ کُلٌّ یَّجۡرِیۡۤ اِلٰۤی اَجَلٍ مُّسَمًّی وَّاَنَّ اللّٰہَ بِمَا تَعۡمَلُوۡنَ خَبِیۡرٌ
22:62, 35:14; 57:7.
7:55, 13:3; 35:14; 39:6.
The natural law of the day following the night, and vice versa, operates with equal force in regard to the fate of nations as well as individuals.
22:62; 35:14; 57:7.
7:55; 13:3; 35:14; 39:6.
Commentary:
The verse under comment further develops the theme of its predecessor and says that nations and individuals advance and decay as they observe or ignore the laws that govern their rise and fall. Uniform prosperity or unrelieved misery has never been the lot of a people for all time. The condition of a people or individual changes with a corresponding change in their or his attitude and behaviour. The natural law of the day following the night, and vice versa operates with equal force in regard to the fate of nations as well as individuals.
b
22:62, 35:14; 57:7.
c
7:55, 13:3; 35:14; 39:6.
a
22:62; 35:14; 57:7.
b
7:55; 13:3; 35:14; 39:6.
3053
Commentary:
The verse under comment further develops the theme of its predecessor and says that nations and individuals advance and decay as they observe or ignore the laws that govern their rise and fall. Uniform prosperity or unrelieved misery has never been the lot of a people for all time. The condition of a people or individual changes with a corresponding change in their or his attitude and behaviour. The natural law of the day following the night, and vice versa operates with equal force in regard to the fate of nations as well as individuals.
c
22:62, 35:14; 57:7.
d
7:55, 13:3; 35:14; 39:6.
2316
The natural law of the day following the night, and vice versa, operates with equal force in regard to the fate of nations as well as individuals.
یُوۡلِجُ الَّیۡلَ فِی النَّہَارِ وَیُوۡلِجُ النَّہَارَ فِی الَّیۡلِ وَسَخَّرَ الشَّمۡسَ وَالۡقَمَرَ کُلٌّ یَّجۡرِیۡ لِاَجَلٍ مُّسَمًّی ۚ ذٰلِکُمُ اللّٰہُ رَبُّکُمۡ لَہُ الۡمُلۡکُ ۚ وَالَّذِیۡنَ تَدۡعُوۡنَ مِنۡ دُوۡنِہٖ مَا یَمۡلِکُوۡنَ مِنۡ قِطۡمِیۡرٍ
22:62; 31:30; 57:7.
7:55; 13:3; 31:21.
13:15; 40:21.
The metaphor of the preceding verse is continued here. An-Nahar (day) represents prosperity and power and al-Lail (night) signifies loss of these things combined with national decline and decadence.
Qitmir means, the white point in the back of a date-stone, hence a mean, paltry or contemptible thing (Lane).
22:62; 31:30; 57:7.
7:55; 13:3; 26:29; 31:21; 39:6.
13:15; 40:21.
Important Words:
قطمیر (whit) means, the cleft of a date-stone or the integument that is upon it; the thin skin which is upon a date-stone between the stone and the date itself or the white point in the back of the date-stone from which the palm-tree grows forth. Hence a small, mean, paltry, contemptible thing. The Arabs say ما أصبت منه قطمیرا i.e. I did not receive anything from him.
Commentary:
The metaphor of the preceding verse is continued in this verse. The word النھار (day) here represents prosperity and power and اللیل (night) signifies loss of these things combined with national decline and decadence. Taking the two words in this sense the verse implies a prophecy that with the advent of the Holy Prophet a new order will come into being. The nations which have hitherto enjoyed temporal and spiritual sovereignty will, if they rejected his message, be debased and disgraced, and another people which have till now been looked down upon as scum of humanity because of their faith, will be raised to the highest pinnacles of power and glory. All the forces of nature will combine to work for the success of the new order and the forces of darkness led by those whom the disbelievers call upon besides Allah will utterly fail to impede or obstruct its progress, because the kingdom of the heavens and the earth is God’s Who has revealed the new Teaching and Who is its Protector and Guardian.
a
22:62; 31:30; 57:7.
b
7:55; 13:3; 31:21.
c
13:15; 40:21.
a
22:62; 31:30; 57:7.
b
7:55; 13:3; 26:29; 31:21; 39:6.
c
13:15; 40:21.
3187
Important Words:
قطمیر (whit) means, the cleft of a date-stone or the integument that is upon it; the thin skin which is upon a date-stone between the stone and the date itself or the white point in the back of the date-stone from which the palm-tree grows forth. Hence a small, mean, paltry, contemptible thing. The Arabs say ما أصبت منه قطمیرا i.e. I did not receive anything from him.
Commentary:
The metaphor of the preceding verse is continued in this verse. The word النھار (day) here represents prosperity and power and اللیل (night) signifies loss of these things combined with national decline and decadence. Taking the two words in this sense the verse implies a prophecy that with the advent of the Holy Prophet a new order will come into being. The nations which have hitherto enjoyed temporal and spiritual sovereignty will, if they rejected his message, be debased and disgraced, and another people which have till now been looked down upon as scum of humanity because of their faith, will be raised to the highest pinnacles of power and glory. All the forces of nature will combine to work for the success of the new order and the forces of darkness led by those whom the disbelievers call upon besides Allah will utterly fail to impede or obstruct its progress, because the kingdom of the heavens and the earth is God’s Who has revealed the new Teaching and Who is its Protector and Guardian.
a
22:62; 31:30; 57:7.
b
7:55; 13:3; 31:21.
c
13:15; 40:21.
2413
The metaphor of the preceding verse is continued here. An-Nahar (day) represents prosperity and power and al-Lail (night) signifies loss of these things combined with national decline and decadence.
2413A
Qitmir means, the white point in the back of a date-stone, hence a mean, paltry or contemptible thing (Lane).
وَاٰیَۃٌ لَّہُمُ الَّیۡلُ نَسۡلَخُ مِنۡہُ النَّہَارَ فَاِذَا ہُمۡ مُّظۡلِمُوۡنَ
17:13; 40:62.
17:13; 40:62.
17:13; 40:62; 41:38.
Commentary:
"Night" in Quranic terminology represents the period during which no fresh revelation descends from heaven, and "day" represents the time when a Divine Reformer is present in the world. The verse points to the law of the alternation of day and night and from it draws the moral that as in the physical world day follows night, similarly in the spiritual realm when darkness enshrouds the world, a Divine Reformer is raised to dispel it, and, then, again, after the lapse of a long time, spiritual light disappears, and there is darkness all round. The phenomenon continues uninterruptedly in both the spiritual and physical worlds.
b
17:13; 40:62.
a
17:13; 40:62; 41:38.
3238
Commentary:
"Night" in Quranic terminology represents the period during which no fresh revelation descends from heaven, and "day" represents the time when a Divine Reformer is present in the world. The verse points to the law of the alternation of day and night and from it draws the moral that as in the physical world day follows night, similarly in the spiritual realm when darkness enshrouds the world, a Divine Reformer is raised to dispel it, and, then, again, after the lapse of a long time, spiritual light disappears, and there is darkness all round. The phenomenon continues uninterruptedly in both the spiritual and physical worlds.
d
17:13; 40:62.
خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ بِالۡحَقِّ ۖ یُکَوِّرُ الَّیۡلَ عَلَی النَّہَارِ وَیُکَوِّرُ النَّہَارَ عَلَی الَّیۡلِ ۖ وَسَخَّرَ الشَّمۡسَ وَالۡقَمَرَ ۖ کُلٌّ یَّجۡرِیۡ لِاَجَلٍ مُّسَمًّی ۗ اَلَا ہُوَ الۡعَزِیۡزُ الۡغَفّٰرُ
6:74; 14:20; 16:4; 29:45.
7:55; 13:3; 29:62; 31:30; 35:14.
6:74; 14:20; 16:4; 29:45.
7:55; 13:3; 29:62; 31:30; 35:14.
Commentary:
This verse adduces as a further argument the creation of heavens and earth and the existence of perfect design and order in the universe in support of the belief that there is One Intelligent Designing Mind behind all existence. See also 36:41.
a
6:74; 14:20; 16:4; 29:45.
b
7:55; 13:3; 29:62; 31:30; 35:14.
b
6:74; 14:20; 16:4; 29:45.
c
7:55; 13:3; 29:62; 31:30; 35:14.
3441
Commentary:
This verse adduces as a further argument the creation of heavens and earth and the existence of perfect design and order in the universe in support of the belief that there is One Intelligent Designing Mind behind all existence. See also 36:41.
a
6:74; 14:20; 16:4; 29:45.
b
7:55; 13:3; 29:62; 31:30; 35:14.
یُوۡلِجُ الَّیۡلَ فِی النَّہَارِ وَیُوۡلِجُ النَّہَارَ فِی الَّیۡلِ ۚ وَہُوَ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ
22:62; 31:30; 35:14.
22:62; 31:30; 35:14.
22:62; 31:30; 35:14.
Commentary:
In the preceding verse it was pointed out that now that God has chosen the Companions of the Holy Prophet for the bestowal of His special favours and has entrusted to them the preaching of the Quranic Message, He will give them power and predominance in the world because His is the kingdom of the heavens and the earth. The present verse, continuing the theme, purports to say that the night of decline and degradation that had enveloped Arabia is about to pass away and the day of its ascendance and progress is about to dawn.
b
22:62; 31:30; 35:14.
b
22:62; 31:30; 35:14.
4150
Commentary:
In the preceding verse it was pointed out that now that God has chosen the Companions of the Holy Prophet for the bestowal of His special favours and has entrusted to them the preaching of the Quranic Message, He will give them power and predominance in the world because His is the kingdom of the heavens and the earth. The present verse, continuing the theme, purports to say that the night of decline and degradation that had enveloped Arabia is about to pass away and the day of its ascendance and progress is about to dawn.
d
22:62; 31:30; 35:14.
وَجَعَلۡنَا النَّہَارَ مَعَاشًا
17:13; 28:74.
17:13; 28:74.
17:13; 28:74.
Commentary:
Just as man’s body regains new vigour and strength after restful sleep at night, similarly, after a long period of sloth and inertia in relation to spiritual matters a people become invigorated to make new sacrifices when a Divine Reformer appears among them.
a
17:13; 28:74.
a
17:13; 28:74.
4530
Commentary:
Just as man’s body regains new vigour and strength after restful sleep at night, similarly, after a long period of sloth and inertia in relation to spiritual matters a people become invigorated to make new sacrifices when a Divine Reformer appears among them.
f
17:13; 28:74.