وَٱلنَّهَارِ
Appears 13 times in Quran
Occurrences in Quran
Found 13 verses containing "وَٱلنَّهَارِ".
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,
ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُم بِٱلَّيْلِ وَٱلنَّهَارِ سِرًّا وَعَلَانِيَةً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
13:23; 14:32; 16:76; 35:30.
عربی میں اس جگہ فَاء ہے۔ مگر اس کے معنے جزاء شرط کی توکید کے ہیں اور اسی کو ترجمہ میں مدنظر رکھا گیا ہے۔
13:23; 14:32; 16:76; 35:30.
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.
e
13:23; 14:32; 16:76; 35:30.
4
عربی میں اس جگہ فَاء ہے۔ مگر اس کے معنے جزاء شرط کی توکید کے ہیں اور اسی کو ترجمہ میں مدنظر رکھا گیا ہے۔
a
13:23; 14:32; 16:76; 35:30.
281
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.
b
13:23; 14:32; 16:76; 35:30.
إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ لَءَايَٰتٍ لِّأُو۟لِى ٱلْأَلْبَٰبِ
2:165; 3:28; 45:4-6.
2:165; 3:28; 45:4-6.
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 needs be followed by one of sunshine and happiness.
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.
d
2:165; 3:28; 45:4-6.
b
2:165; 3:28; 45:6.
473
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.
c
2:165; 3:28; 45:4-6.
546
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 needs be followed by one of sunshine and happiness.
۞ وَلَهُۥ مَا سَكَنَ فِى ٱلَّيْلِ وَٱلنَّهَارِ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
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.
761
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.
إِنَّ فِى ٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَمَا خَلَقَ ٱللَّهُ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ لَءَايَٰتٍ لِّقَوْمٍ يَتَّقُونَ
2:165; 3:191; 23:81.
这节经文中, “敬畏者” 这几个字代替了前一节经文中的 “有知识的人”。这是因为昼夜轮替这一自然现象虽然连一个无知的人也知道, 但是只有敬畏者才能在虔诚地研究这一现象中获取真正的精神裨益。而且, 上节经文所谈到的日月在不同阶段有规定的变化, 并不是每一个人都能认识和理解的那样容易的一件事情, 因此, 只有那些赋有知识的人们才能从中得到益处。还有, 日月交替这一现象像民族的兴衰。他们光荣兴旺的白昼, 将由衰败没落的黑夜来代替。没有一个民族会永享长久的光荣, 也没有一个民族会永远挣扎和摸索在没落和衰败的黑暗之中。一个民族可以使他们光荣的白昼长些而减短他们衰败的黑夜。延迟他们黑夜的来临, 也是他们力所能及的事情。
2:165; 3:191; 23:81.
In the present verse the words, for a God-fearing people, have been substituted for the expression, for a people who possess knowledge, in the preceding verse. This is because though the natural phenomenon of the alternation of day and night is known even to an ignorant person, it is only the God-fearing that derive real spiritual benefit from a reverential study of it. Also, the ordaining of various stages for the moon and the sun, to which the preceding verse referred 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 by it. Moreover, the phenomenon of the alternation of day and night 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 for ever floundered and groped in the darkness of degradation and decline. A people may make their day of prosperity
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.
c
2:165; 3:191; 23:81.
582
这节经文中, “敬畏者” 这几个字代替了前一节经文中的 “有知识的人”。这是因为昼夜轮替这一自然现象虽然连一个无知的人也知道, 但是只有敬畏者才能在虔诚地研究这一现象中获取真正的精神裨益。而且, 上节经文所谈到的日月在不同阶段有规定的变化, 并不是每一个人都能认识和理解的那样容易的一件事情, 因此, 只有那些赋有知识的人们才能从中得到益处。还有, 日月交替这一现象像民族的兴衰。他们光荣兴旺的白昼, 将由衰败没落的黑夜来代替。没有一个民族会永享长久的光荣, 也没有一个民族会永远挣扎和摸索在没落和衰败的黑暗之中。一个民族可以使他们光荣的白昼长些而减短他们衰败的黑夜。延迟他们黑夜的来临, 也是他们力所能及的事情。
a
2:165; 3:191; 23:81.
1282
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.
c
2:165; 3:191; 23:81.
1238
In the present verse the words, for a God-fearing people, have been substituted for the expression, for a people who possess knowledge, in the preceding verse. This is because though the natural phenomenon of the alternation of day and night is known even to an ignorant person, it is only the God-fearing that derive real spiritual benefit from a reverential study of it. Also, the ordaining of various stages for the moon and the sun, to which the preceding verse referred 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 by it. Moreover, the phenomenon of the alternation of day and night 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 for ever floundered and groped in the darkness of degradation and decline. A people may make their day of prosperity
قُلْ مَن يَكْلَؤُكُم بِٱلَّيْلِ وَٱلنَّهَارِ مِنَ ٱلرَّحْمَٰنِ ۗ بَلْ هُمْ عَن ذِكْرِ رَبِّهِم مُّعْرِضُونَ
18:102; 21:3; 26:6.
18:102; 21:3; 26:6.
Important Words:
یکلؤکم (can protect you) is derived from کلأ (kala’a). They say کلأ اللّٰه فلاناً i.e. God guarded such a one or kept him safe. The Arabs say اذھبوا فی کلأة اللّٰه i.e. go ye in the safe keeping of God. کلأ القوم means, he acted as a scout for the party. کلأ الدین means, the payment of thedebt was postponed or delayed (Lane & Aqrab).
The expression من الرحمان may mean: (a) against or from the Gracious God. The verse means, who can save you from the punishment of the Gracious God: or (b) the expression may mean, instead of the Gracious God i.e. who can save you instead of God if He does not save you.
Commentary:
The verse purports to say that there are many calamities, catastrophes, diseases and afflictions that take their birth at night and there are others that are born in the daytime. Man is completely unaware of what misfortunes hang over his head. It is the Gracious God Who protects him from them and yet the ungrateful people deny and reject the Divine teachings that are sent down for their spiritual regeneration.
The clause "yet they turn away from the remembrance of God," signifies that when disbelievers are told that God has made every provision for their physical needs, they readily admit it. But when they are told that He has made similar provision for their spiritual needs they turn aside with disdain and refuse to admit that such a thing can happen.
Spiritually speaking the verse implies that whenever a spiritual sun or moon makes its appearance, calamities and miseries overtake men to establish the truth of the claim of the Divine Reformer because it is rejected and the Reformer himself is persecuted.
a
18:102; 21:3; 26:6.
d
18:102; 21:3; 26:6.
2383
Important Words:
یکلؤکم (can protect you) is derived from کلأ (kala’a). They say کلأ اللّٰه فلاناً i.e. God guarded such a one or kept him safe. The Arabs say اذھبوا فی کلأة اللّٰه i.e. go ye in the safe keeping of God. کلأ القوم means, he acted as a scout for the party. کلأ الدین means, the payment of thedebt was postponed or delayed (Lane & Aqrab).
The expression من الرحمان may mean: (a) against or from the Gracious God. The verse means, who can save you from the punishment of the Gracious God: or (b) the expression may mean, instead of the Gracious God i.e. who can save you instead of God if He does not save you.
Commentary:
The verse purports to say that there are many calamities, catastrophes, diseases and afflictions that take their birth at night and there are others that are born in the daytime. Man is completely unaware of what misfortunes hang over his head. It is the Gracious God Who protects him from them and yet the ungrateful people deny and reject the Divine teachings that are sent down for their spiritual regeneration.
The clause "yet they turn away from the remembrance of God," signifies that when disbelievers are told that God has made every provision for their physical needs, they readily admit it. But when they are told that He has made similar provision for their spiritual needs they turn aside with disdain and refuse to admit that such a thing can happen.
Spiritually speaking the verse implies that whenever a spiritual sun or moon makes its appearance, calamities and miseries overtake men to establish the truth of the claim of the Divine Reformer because it is rejected and the Reformer himself is persecuted.
e
18:102; 21:3; 26:6.
1891
Min means, against; from; instead of (Aqrab).
وَهُوَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ وَلَهُ ٱخْتِلَٰفُ ٱلَّيْلِ وَٱلنَّهَارِ ۚ أَفَلَا تَعْقِلُونَ
2:165; 3:191; 10:7.
2:165; 3:191; 10:7.
The verse alludes to the phenomenon of the rise and fall of nations. At one time a people rise to power and eminence and the sun of progress and prosperity seems to shine upon them, at another time decadence and death overtake them as a consequence of their evil deeds.
Commentary:
This verse embodies another argument in support of the theme touched in the preceding verse. It alludes to the phenomenon of the rise and fall of nations. At one time a people rise to power and eminence and the sun of progress and prosperity shines upon them, at another time decadence and death overtake them as a consequence of their evil deeds. The verse under comment seems to convey a warning to disbelievers that the sun of their power and grandeur is about to set and another people—the Muslims, who are now weak and powerless, are destined to rise to greatness. The coming to pass of this apparently impossible phenomenon, will prove the truth of another phenomenon viz. that there is a life after the present life.
a
2:165; 3:191; 10:7.
b
2:165; 3:191; 10:7.2566
Commentary:
This verse embodies another argument in support of the theme touched in the preceding verse. It alludes to the phenomenon of the rise and fall of nations. At one time a people rise to power and eminence and the sun of progress and prosperity shines upon them, at another time decadence and death overtake them as a consequence of their evil deeds. The verse under comment seems to convey a warning to disbelievers that the sun of their power and grandeur is about to set and another people—the Muslims, who are now weak and powerless, are destined to rise to greatness. The coming to pass of this apparently impossible phenomenon, will prove the truth of another phenomenon viz. that there is a life after the present life.
b
2:165; 3:191; 10:7.
2012
The verse alludes to the phenomenon of the rise and fall of nations. At one time a people rise to power and eminence and the sun of progress and prosperity seems to shine upon them, at another time decadence and death overtake them as a consequence of their evil deeds.
وَمِنْ ءَايَٰتِهِۦ مَنَامُكُم بِٱلَّيْلِ وَٱلنَّهَارِ وَٱبْتِغَآؤُكُم مِّن فَضْلِهِۦٓ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَسْمَعُونَ
10:68; 27:87; 28:74.
10:68; 27:87; 28:74.
10:68; 27:87; 28:74.
Commentary:
The alternation of day and night provides one more evidence of the wisdom and intelligence underlying the creation of the universe. Normally man works by day, and needs rest at night to replenish his tired and jaded faculties.
b
10:68; 27:87; 28:74.
a
10:68; 27:87; 28:74.
3005
Commentary:
The alternation of day and night provides one more evidence of the wisdom and intelligence underlying the creation of the universe. Normally man works by day, and needs rest at night to replenish his tired and jaded faculties.
b
10:68; 27:87; 28:74.
وَقَالَ ٱلَّذِينَ ٱسْتُضْعِفُوا۟ لِلَّذِينَ ٱسْتَكْبَرُوا۟ بَلْ مَكْرُ ٱلَّيْلِ وَٱلنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِٱللَّهِ وَنَجْعَلَ لَهُۥٓ أَندَادًا ۚ وَأَسَرُّوا۟ ٱلنَّدَامَةَ لَمَّا رَأَوُا۟ ٱلْعَذَابَ وَجَعَلْنَا ٱلْأَغْلَٰلَ فِىٓ أَعْنَاقِ ٱلَّذِينَ كَفَرُوا۟ ۚ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ
یعنی ہم تو اس بات سے خوش تھے کہ ہمیں خدا کا شریک قرار دیا جاتا ہے اور آج ہمیں ایک بڑا عذاب مل رہا ہے۔
14:22; 40:48.
10:55.
Asarra-hu means, he concealed it; he manifested it (Lane).
A‘naq also means, chiefs of men or great ones (Lane).
14:22; 40:48.
10:55.
Important Words:
أسروا (will conceal). أسر is one of those Arabic words which have contrary meanings. أسرہ means, he concealed it; he manifested it, he made it known (Lane). See also 10:55.
أعناق (necks) is the plural of عنق (‘unuqun) which is substantive noun from عنق (‘aniqa) which means, he was or became long and thick in the neck. عنق means, the neck; a company of men or a numerous company of men; the heads or chiefs of men or great ones. عنق النخل means, the trunks of palm-trees (Lane & Aqrab).
a
14:22; 40:48.
b
10:55.
1051
اَعْنَاق (A‘naq, 颈子) 也意味着, 人的首领或大人物 (Lane)。
2
یعنی ہم تو اس بات سے خوش تھے کہ ہمیں خدا کا شریک قرار دیا جاتا ہے اور آج ہمیں ایک بڑا عذاب مل رہا ہے۔
a
14:22; 40:48.
b
10:55.
3157
Important Words:
أسروا (will conceal). أسر is one of those Arabic words which have contrary meanings. أسرہ means, he concealed it; he manifested it, he made it known (Lane). See also 10:55.
أعناق (necks) is the plural of عنق (‘unuqun) which is substantive noun from عنق (‘aniqa) which means, he was or became long and thick in the neck. عنق means, the neck; a company of men or a numerous company of men; the heads or chiefs of men or great ones. عنق النخل means, the trunks of palm-trees (Lane & Aqrab).
a
14:22; 40:48.
b
10:55.
2398
Asarra-hu means, he concealed it; he manifested it (Lane).
2398A
A‘naq also means, chiefs of men or great ones (Lane).
فَإِنِ ٱسْتَكْبَرُوا۟ فَٱلَّذِينَ عِندَ رَبِّكَ يُسَبِّحُونَ لَهُۥ بِٱلَّيْلِ وَٱلنَّهَارِ وَهُمْ لَا يَسْـَٔمُونَ ۩
7:207; 21:20.
Important Words:
یسئمون (are wearied) is derived from سئم which means, he turned away with disgust from it; he was disgusted with it or loathed it or became weary of it. سأمة which is infinitive-noun is synonymous with ملال (weariness) and also exceeds it (Lane & Aqrab).
a
7:207; 21:20.
3588
Important Words:
یسئمون (are wearied) is derived from سئم which means, he turned away with disgust from it; he was disgusted with it or loathed it or became weary of it. سأمة which is infinitive-noun is synonymous with ملال (weariness) and also exceeds it (Lane & Aqrab).
وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن رِّزْقٍ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَتَصْرِيفِ ٱلرِّيَٰحِ ءَايَٰتٌ لِّقَوْمٍ يَعْقِلُونَ
16:66; 30:51.
Just as light follows darkness, similarly when spiritual darkness spreads over the entire earth, God creates a new light in the form of a Prophet or Divine Reformer to whom He reveals Himself. And just as winds carry pollen from male to female trees in order to fecundate them, in the same way the spiritually elevating ideas that emanate from a Divine Reformer impregnate the minds of believers and bring about spiritual revolution in them.
2:165; 3:191; 10:7.
16:66; 22:6; 30:51; 35:28; 39:22.
Commentary:
This verse further says that as light follows darkness, similarly when spiritual darkness spreads over the entire earth, God creates new light in the form of a Prophet or Divine Reformer to whom He reveals Himself. And just as winds carry pollen from male to female trees in order to fecundate them, in the same way the spiritually elevating ideas that emanate from a Divine Reformer impregnate the minds of men and bring about spiritual revolution in them.
e
2:165; 3:191; 10:7.
f
16:66; 30:51.
a
2:165; 3:191; 10:7.
b
16:66; 22:6; 30:51; 35:28; 39:22.
3735
Commentary:
This verse further says that as light follows darkness, similarly when spiritual darkness spreads over the entire earth, God creates new light in the form of a Prophet or Divine Reformer to whom He reveals Himself. And just as winds carry pollen from male to female trees in order to fecundate them, in the same way the spiritually elevating ideas that emanate from a Divine Reformer impregnate the minds of men and bring about spiritual revolution in them.
e
2:165; 3:191; 10:7.f
16:66; 30:51.
2706
Just as light follows darkness, similarly when spiritual darkness spreads over the entire earth, God creates a new light in the form of a Prophet or Divine Reformer to whom He reveals Himself. And just as winds carry pollen from male to female trees in order to fecundate them, in the same way the spiritually elevating ideas that emanate from a Divine Reformer impregnate the minds of believers and bring about spiritual revolution in them.
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.