Topic: Day (& Night)
View Aspects
إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِى تَجْرِى فِى ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ ٱلرِّيَٰحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلْأَرْضِ لَءَايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
3:191; 10:7; 30:23; 45:6.
3:191; 10:7; 30:23; 45:6.
The Qur’an 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 collectively. The earth may be said to owe its existence to a fortuitous concourse of atoms, and 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 for one to escape the conclusion, that this universe has not come into existence accidentally. Indeed, the consummate harmony that pervades it 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. Moreover, by laying special emphasis on the study of the phenomena of nature, 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,
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.
f
3:191; 10:7; 30:23; 45:6.
a
3:191; 10:7; 30:23; 45:6.
171
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.
e
3:191; 10:7; 30:23; 45:6.
188
The Qur’an 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 collectively. The earth may be said to owe its existence to a fortuitous concourse of atoms, and 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 for one to escape the conclusion, that this universe has not come into existence accidentally. Indeed, the consummate harmony that pervades it 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. Moreover, by laying special emphasis on the study of the phenomena of nature, 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,
تُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ ۖ وَتُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَتُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ ۖ وَتَرْزُقُ مَن تَشَآءُ بِغَيْرِ 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.
وَهُوَ ٱلَّذِى خَلَقَ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ ۖ كُلٌّ فِى فَلَكٍ يَسْبَحُونَ
36:41.
Important Words:
فلک (orbit) is derived from فلک (falaka). They say فلک ثدی الجاریة i.e. the breast of the girl became round. فلک means, the place of the revolving of the stars i.e. the celestial sphere, the vault of heavens or the firmament (Lane & Aqrab).
یسبحون (gliding along) is derived from سبح. They say سبح الرجل i.e. the man slept and took rest; he went far off in his walk. سبح فی الکلام means, he talked much. سبح فی الماء means, he glided along in the water and took great delight in it. The word is used metaphorically with regard to the floating or gliding of the stars and about the swift and smooth running of the horse (Aqrab).
Commentary:
Spiritually speaking the sun stands for the Law-bearing Prophets, particularly the Holy Prophet of Islam, and the moon for those Reformers and Prophets who borrow their spiritual light from the Law-bearing Prophets. 'The day' represents the time when a new Prophet makes his appearance in the world and fresh revelation comes down from heaven and 'the night' represents that period when there is spiritual darkness all round and no revelation comes from God.
The verse means to say that the night and the day, the sun and the moon have all been created by God and serve a definite purpose. They all fulfil human needs and are indispensable for man’s existence on earth. The significance of the present and the preceding verse is that when God has taken so much care to provide for the physical and material needs of man, it is impossible even to think that He should have neglected to make a similar provision for his spiritual needs.
b
36:41.
835
昼夜、日月, 都是安拉创造的。它们都满足了人类的需要, 是人类在大地上生存所不可或缺的条件。
a
36:41.
2374
Important Words:
فلک (orbit) is derived from فلک (falaka). They say فلک ثدی الجاریة i.e. the breast of the girl became round. فلک means, the place of the revolving of the stars i.e. the celestial sphere, the vault of heavens or the firmament (Lane & Aqrab).
یسبحون (gliding along) is derived from سبح. They say سبح الرجل i.e. the man slept and took rest; he went far off in his walk. سبح فی الکلام means, he talked much. سبح فی الماء means, he glided along in the water and took great delight in it. The word is used metaphorically with regard to the floating or gliding of the stars and about the swift and smooth running of the horse (Aqrab).
Commentary:
Spiritually speaking the sun stands for the Law-bearing Prophets, particularly the Holy Prophet of Islam, and the moon for those Reformers and Prophets who borrow their spiritual light from the Law-bearing Prophets. 'The day' represents the time when a new Prophet makes his appearance in the world and fresh revelation comes down from heaven and 'the night' represents that period when there is spiritual darkness all round and no revelation comes from God.
The verse means to say that the night and the day, the sun and the moon have all been created by God and serve a definite purpose. They all fulfil human needs and are indispensable for man’s existence on earth. The significance of the present and the preceding verse is that when God has taken so much care to provide for the physical and material needs of man, it is impossible even to think that He should have neglected to make a similar provision for his spiritual needs.
b
36:41.
1886A
The night and the day, the sun and the moon have all been created by God and they all fulfil human needs and are indispensable for man’s existence on earth.
وَٱلنَّهَارِ إِذَا جَلَّىٰهَا
“白天” 可以表示伊斯兰教的教义及其创始人的真理被树立同时而其宣传基础在世界上被奠定的一段时间。这节经文中所指的尤其可以是穆圣的 “得到正确指引的继承者” 的那段时间, 那时伊斯兰教的光芒蔚为壮观。
اس جگہ دن کو شہادت کے طور پر پیش کیا گیا ہے جب وہ سورج کو ظاہر کر دیتا ہے۔ مراد یہ ہے کہ جب اسلام کی ترقی کا زمانہ آئے گا جو دن کے مشابہ ہوگا‘ محمد رسول اللہ صلی اللہ علیہ وسلم کا وجود درجہ بدرجہ ظاہر ہوتا چلا جائے گا۔
"The day" may signify the time during which the Message of Islam and the truth of its Founder were established and foundations were laid for their propagation in the world. The reference in the verse may particularly be to the time of the Holy Prophet’s 'rightly-guided Caliphs' when the light of Islam shone in all its glory and splendour.
Commentary:
"The day" may signify the time during which the Message of Islam and the truth of its Founder was further fortified and foundations were laid for the universal propagation of the vital doctrines of the new Faith. The reference in the verse may particularly be to the time of the Rightly Guided Caliphs—the first four Successors of the Holy Prophet. In their time the light of Islam revealed its glory and splendour to the world.
1702
“白天” 可以表示伊斯兰教的教义及其创始人的真理被树立同时而其宣传基础在世界上被奠定的一段时间。这节经文中所指的尤其可以是穆圣的 “得到正确指引的继承者” 的那段时间, 那时伊斯兰教的光芒蔚为壮观。
3
اس جگہ دن کو شہادت کے طور پر پیش کیا گیا ہے جب وہ سورج کو ظاہر کر دیتا ہے۔ مراد یہ ہے کہ جب اسلام کی ترقی کا زمانہ آئے گا جو دن کے مشابہ ہوگا‘ محمد رسول اللہ صلی اللہ علیہ وسلم کا وجود درجہ بدرجہ ظاہر ہوتا چلا جائے گا۔
4739
Commentary:
"The day" may signify the time during which the Message of Islam and the truth of its Founder was further fortified and foundations were laid for the universal propagation of the vital doctrines of the new Faith. The reference in the verse may particularly be to the time of the Rightly Guided Caliphs—the first four Successors of the Holy Prophet. In their time the light of Islam revealed its glory and splendour to the world.
3357
"The day" may signify the time during which the Message of Islam and the truth of its Founder were established and foundations were laid for their propagation in the world. The reference in the verse may particularly be to the time of the Holy Prophet’s 'rightly-guided Caliphs' when the light of Islam shone in all its glory and splendour.
وَٱلنَّهَارِ إِذَا تَجَلَّىٰ
یعنی جب کبھی دنیا پر نیکی اور پاکیزگی کا دورہ آئے تو غور کرنے سے صاف پتہ لگ جائے گا کہ اس زمانہ میں مجددین اور مامورین نے کوشش کرکے اسلام کا نور لوگوں کے دلوں میں داخل کر دیا ہے۔
91:4.
By the substitution of the word Tajalla (shines forth) in this verse for Jalla (reveals its glory) in the corresponding verse in the preceding Surah, it is hinted that whereas in the preceding Surah the emphasis was on the high spiritual stature of the Teacher, in the present Surah it is on the great ability of the pupils to learn and assimilate the Divine Teaching.
91:4.
Commentary:
The verse signifies that with the appearance of the Holy Prophet the night of disbelief is about to give place to the day of belief.
By the substitution of the word تجلی (shines forth) in this verse in place of جلاھا (reveals its glory) in the corresponding verse in the preceding Surah it is hinted that whereas in the preceding Surah the emphasis was on the high spiritual stature of the teacher, in the present Surah it is on the great ability of the pupils to learn and assimilate the teaching.
c
91:4.
1710
用这节经文中的 تَجَلّٰی (Tajalla, 射出光辉) 这个字代替上一经章中相应的那一节中的 جَلّٰی (jalla, 启示它的荣耀), 含意是: 在上一经章中, 强调的是导师的崇高精神境界, 而这一经章强调的是学生很有能力学习和吸收安拉的教导。
2
یعنی جب کبھی دنیا پر نیکی اور پاکیزگی کا دورہ آئے تو غور کرنے سے صاف پتہ لگ جائے گا کہ اس زمانہ میں مجددین اور مامورین نے کوشش کرکے اسلام کا نور لوگوں کے دلوں میں داخل کر دیا ہے۔
c
91:4.
4751
Commentary:
The verse signifies that with the appearance of the Holy Prophet the night of disbelief is about to give place to the day of belief.
By the substitution of the word تجلی (shines forth) in this verse in place of جلاھا (reveals its glory) in the corresponding verse in the preceding Surah it is hinted that whereas in the preceding Surah the emphasis was on the high spiritual stature of the teacher, in the present Surah it is on the great ability of the pupils to learn and assimilate the teaching.
c
91:4.
3363
By the substitution of the word Tajalla (shines forth) in this verse for Jalla (reveals its glory) in the corresponding verse in the preceding Surah, it is hinted that whereas in the preceding Surah the emphasis was on the high spiritual stature of the Teacher, in the present Surah it is on the great ability of the pupils to learn and assimilate the Divine Teaching.