Topic: Al-Faliq (The Breaker, Cleaver)
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۞ إِنَّ ٱللَّهَ فَالِقُ ٱلْحَبِّ وَٱلنَّوَىٰ ۖ يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَمُخْرِجُ ٱلْمَيِّتِ مِنَ ٱلْحَىِّ ۚ ذَٰلِكُمُ ٱللَّهُ ۖ فَأَنَّىٰ تُؤْفَكُونَ
3:28; 10:32; 30:20.
Attention is drawn to the seed from which a plant sprouts. How insignificant it is but how it grows and develops into a big tree. Similarly, like a seed, man is capable of growing into the recipient of Divine revelation and of being the reflector of God’s great attributes.
3:28; 10:32; 30:20.
Commentary:
The Quran now proceeds to give arguments from nature to prove the need of revelation and Divine guidance. Firstly, the attention of man is drawn to the seeds and stones from which trees sprout. How insignificant is the seed, but how it grows and develops into a big tree. Similarly, you look upon man as a contemptible thing and say, Allah has not revealed anything to any man (6:92). But man also, whom you imagine to be so despicable, is like a seed and is capable of growing into something great.
The words, He brings forth the living from the dead, signify that not unoften noble and great men are born of low and ill-bred parents. Why then do you wonder and think it impossible that a righteous man should rise spiritually and become recipient of divine favours? Your God has made man after the manner of a seed. He has endowed him with many faculties and has made him capable of great progress. Why do you not then understand and see the truth?
d
3:28; 10:32; 30:20.
439
注意的是生长植物出来的种籽。它是多么微不足道, 可是它能生长成一颗大树。相同地, 人类是能够成长为接受安拉启示并且反映安拉伟大常德的人。
a
3:28; 10:32; 30:20.
838
Commentary:
The Quran now proceeds to give arguments from nature to prove the need of revelation and Divine guidance. Firstly, the attention of man is drawn to the seeds and stones from which trees sprout. How insignificant is the seed, but how it grows and develops into a big tree. Similarly, you look upon man as a contemptible thing and say, Allah has not revealed anything to any man (6:92). But man also, whom you imagine to be so despicable, is like a seed and is capable of growing into something great.
The words, He brings forth the living from the dead, signify that not unoften noble and great men are born of low and ill-bred parents. Why then do you wonder and think it impossible that a righteous man should rise spiritually and become recipient of divine favours? Your God has made man after the manner of a seed. He has endowed him with many faculties and has made him capable of great progress. Why do you not then understand and see the truth?
a
3:28; 10:32; 30:20.
879
Attention is drawn to the seed from which a plant sprouts. How insignificant it is but how it grows and develops into a big tree. Similarly, like a seed, man is capable of growing into the recipient of Divine revelation and of being the reflector of God’s great attributes.
فَالِقُ ٱلْإِصْبَاحِ وَجَعَلَ ٱلَّيْلَ سَكَنًا وَٱلشَّمْسَ وَٱلْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ
113:2.
25:48; 78:11.
36:39, 40; 55:6.
Just as by working during the day, a man gets tired and he goes to sleep at night and is refreshed similarly, the people among whom the Holy Prophet made his appearance had a long night of rest, and their faculties having been reinvigorated they were full of spiritual energy and were eminently fitted to ascend the heights of spiritual development under his lead.
Just as in the physical world the sun and the moon are indispensable for measuring time and as sources of light, so are the Prophets of God indispensable in the spiritual world.
113:2.
25:48; 78:11.
36:39-40; 55:6.
Important Words:
حسبانا (reckoning) is the noun-infinitive from حسب. They sayحسبه i.e. he numbered or counted or reckoned it. حسبان means, numbering, counting or reckoning; also punishment, calamity or affliction with which a man is tried; the revolving firmament (Lane).
Commentary:
The words, He causes the break of day, signify that just as God causes the dawn to break, i.e. the night to change into day, similarly He brings men from spiritual darkness into light. He takes them out of the darkness of disbelief and sin into the light of faith and virtue.
The words, He made the night for rest, signify that just as a man, who works during the day, gets tired and goes to sleep at night and then gets refreshed, similarly the people among whom the Holy Prophet made his appearance had had a long night of rest, and so their powers had been renewed. The Holy Prophet had made his appearance when the time was ripe for it and when the people, with their powers refreshed, were best fitted for work and could benefit most by his advent. They were now full of energy and well able to ascend the heights of spirituality under his lead; and so it actually happened.
By referring to the sun and the moon in this verse, the Quran draws the attention of the deniers of revelation to the fact that, just as in the physical world the sun and the moon are indispensable, being measures of time and sources of light, so are the Prophets of God indispensable in the spiritual world.
a
113:2.
b
25:48; 78:11.
c
36:39, 40; 55:6.
440
正如一个人在白天工作累了以后, 晚上要睡觉和恢复体力那样, 穆圣降临的那个民族已经休息了很长的一个夜晚, 他们的才能已重新活跃起来, 他们精力充沛, 完全适合于在他的领导下攀登精神发展的高峰。
441
正好像在物质世界中太阳和月亮是计算时间所不可或缺的, 又是光明的来源, 安拉派遣的先知在精神世界中也是不可或缺的。
a
113:2.
b
25:48; 78:11.
c
36:39-40; 55:6.
839
Important Words:
حسبانا (reckoning) is the noun-infinitive from حسب. They sayحسبه i.e. he numbered or counted or reckoned it. حسبان means, numbering, counting or reckoning; also punishment, calamity or affliction with which a man is tried; the revolving firmament (Lane).
Commentary:
The words, He causes the break of day, signify that just as God causes the dawn to break, i.e. the night to change into day, similarly He brings men from spiritual darkness into light. He takes them out of the darkness of disbelief and sin into the light of faith and virtue.
The words, He made the night for rest, signify that just as a man, who works during the day, gets tired and goes to sleep at night and then gets refreshed, similarly the people among whom the Holy Prophet made his appearance had had a long night of rest, and so their powers had been renewed. The Holy Prophet had made his appearance when the time was ripe for it and when the people, with their powers refreshed, were best fitted for work and could benefit most by his advent. They were now full of energy and well able to ascend the heights of spirituality under his lead; and so it actually happened.
By referring to the sun and the moon in this verse, the Quran draws the attention of the deniers of revelation to the fact that, just as in the physical world the sun and the moon are indispensable, being measures of time and sources of light, so are the Prophets of God indispensable in the spiritual world.
b
113:2.
c
25:48; 78:11.
d
36:39, 40; 55:6.
880
Just as by working during the day, a man gets tired and he goes to sleep at night and is refreshed similarly, the people among whom the Holy Prophet made his appearance had a long night of rest, and their faculties having been reinvigorated they were full of spiritual energy and were eminently fitted to ascend the heights of spiritual development under his lead.
881
Just as in the physical world the sun and the moon are indispensable for measuring time and as sources of light, so are the Prophets of God indispensable in the spiritual world.
فَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْبَحْرَ ۖ فَٱنفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَٱلطَّوْدِ ٱلْعَظِيمِ
20:78.
Important Words:
طود (mountain) is derived from طاد which means, it was or became firm or steadfast. طود means, a mountain or a great mountain rising high into the sky, an elevated or overlooking tract of land (Lane & Aqrab).
فرق (part) is derived from فرق (faraqa) and means, a piece or portion that is split or separated from a thing; a great flock or herd of sheep or goats only; a group of boys; a mountain; a wave, billow or surge (Lane & Aqrab).
Commentary:
For a more detailed discussion as to how the Israelites passed safely through the sea and how Pharaoh with his hosts was drowned, see 20:78
The idea embodied in the words اضرب بعصاک الحجر has been expressed elsewhere (20:78) in the words فاضرب لھم طریقا فی البحر یبساi.e. "make for them a dry path in the sea." God miraculously so arranged that when the Israelites were crossing the sea it was the time of the low tide and the water of the sea had receded, leaving a dry path for them to pass. But when the Egyptians following them reached the middle of the sea, the high tide returned and the rising water quickly engulfed them.
The words کل فرق may either refer to the two parties of the Egyptians and the Israelites or to the several parties in which the Egyptians might have become divided while they were crossing the sea; or they may refer to each wave of the sea because when the water was receding it looked like a huge mound.
d
20:78.
925
这句话也意味着, “把你的民族带到海那儿去”。 عَصَا (‘Asa) 的意思是民族或社团 (Lane)。
a
20:78.
2746
Important Words:
طود (mountain) is derived from طاد which means, it was or became firm or steadfast. طود means, a mountain or a great mountain rising high into the sky, an elevated or overlooking tract of land (Lane & Aqrab).
فرق (part) is derived from فرق (faraqa) and means, a piece or portion that is split or separated from a thing; a great flock or herd of sheep or goats only; a group of boys; a mountain; a wave, billow or surge (Lane & Aqrab).
Commentary:
For a more detailed discussion as to how the Israelites passed safely through the sea and how Pharaoh with his hosts was drowned, see 20:78
The idea embodied in the words اضرب بعصاک الحجر has been expressed elsewhere (20:78) in the words فاضرب لھم طریقا فی البحر یبساi.e. "make for them a dry path in the sea." God miraculously so arranged that when the Israelites were crossing the sea it was the time of the low tide and the water of the sea had receded, leaving a dry path for them to pass. But when the Egyptians following them reached the middle of the sea, the high tide returned and the rising water quickly engulfed them.
The words کل فرق may either refer to the two parties of the Egyptians and the Israelites or to the several parties in which the Egyptians might have become divided while they were crossing the sea; or they may refer to each wave of the sea because when the water was receding it looked like a huge mound.
a
20:78.
2117A
The words also mean, 'take thy people to the sea,' ‘Asa meaning people or community (Lane).
قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ
6:97.
Falaq meaning dawn; Hell; whole creation (Lane), a Muslim is enjoined to pray that (1) when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian; (2) that God might protect him from the hidden and manifest evil of all that He has created, including the evil influences of heredity, bad environment, defective education, etc. and (3) that God should save him from the torments of hell in this life and in the Hereafter.
6:96.
Important Words:
الفلق (dawn) is subs. noun from فلق. They say فلق الصبح i.e. He (God) made the dawn to break. ‘Ali, the Holy Prophet’s Fourth Successor used generally to swear by the words والذی فلق الحبة و برأ النسمة i.e. By Him Who clove the grain, making it to germinate and Who created man or the soul. فلق among other things means, the daybreak or dawn; the whole creation; Hell; the plain appearance of the truth after it had been dubious; a low or depressed place of the earth between two hills; an elevated ground (Lane & Aqrab).
Commentary:
A believer is enjoined to invoke the protection of God, the Lord of فلق. In view of different meanings of the word, he is told to pray:
(1) That when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian.
(2) That God might protect him from the hidden and manifest evil of all that He has created, including the evils of heredity, bad environment, defective education or other corrupting influences.
(3) That God should save him from the torments of Hell in this life and in the Hereafter.
(4) That God should enable him to avoid extremes and to adopt the middle course in all things which is the safest course, since the idea implied in ربوبیة is development by degrees and in stages. See also v. 6 below.
b
6:97.
1824
فَلَق (Falaq) 的意思是: 黎明、火狱、天地万物 (Lane)。因此一个穆斯林应该礼拜: (1) 当笼罩伊斯兰教的黑夜过去而光明未来的黎明来临时; 太阳会继续照耀到正午: (2) 安拉可以庇佑他免遭他所创造的一切邪恶, 不论是显是隐的, 其中包括遗传、恶劣环境、偏差教育等所产生的邪恶影响; (3) 安拉拯救他免于遭受今生和后世的火狱的种种痛苦。
b
6:96.
4871
Important Words:
الفلق (dawn) is subs. noun from فلق. They say فلق الصبح i.e. He (God) made the dawn to break. ‘Ali, the Holy Prophet’s Fourth Successor used generally to swear by the words والذی فلق الحبة و برأ النسمة i.e. By Him Who clove the grain, making it to germinate and Who created man or the soul. فلق among other things means, the daybreak or dawn; the whole creation; Hell; the plain appearance of the truth after it had been dubious; a low or depressed place of the earth between two hills; an elevated ground (Lane & Aqrab).
Commentary:
A believer is enjoined to invoke the protection of God, the Lord of فلق. In view of different meanings of the word, he is told to pray:
(1) That when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian.
(2) That God might protect him from the hidden and manifest evil of all that He has created, including the evils of heredity, bad environment, defective education or other corrupting influences.
(3) That God should save him from the torments of Hell in this life and in the Hereafter.
(4) That God should enable him to avoid extremes and to adopt the middle course in all things which is the safest course, since the idea implied in ربوبیة is development by degrees and in stages. See also v. 6 below.
b
6:97.
3470
Falaq meaning dawn; Hell; whole creation (Lane), a Muslim is enjoined to pray that (1) when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian; (2) that God might protect him from the hidden and manifest evil of all that He has created, including the evil influences of heredity, bad environment, defective education, etc. and (3) that God should save him from the torments of hell in this life and in the Hereafter.