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Classical Music 20 cards. What is a cantor. What is a bird's voicebox called. Monteverdi opera L'. What period was Basso continuo prominent in. Chant which is sung by alternating groups is called. Man in this sphere of his life himself recognizes the means like the teacher, the book, the school, the verbal and written instruction and reasoning and discussion as the modes of instruction, and does not regard the innate knowledge and intelligence as sufficient.
Why should it then appear strange that for fulfilling the responsibility that falls upon the Creator of educating man, He has made the Messenger and the Book the means of his education and instruction? The mode of education has to suit the nature of the creation, And very rationally so.
The Quran alone can be the means of educating the creation that has been taught bayan speech and not by other means that might suit the creatures which have not been taught the speech. That is, It is a powerful law and unalterable system that binds the great planets together.
Man is able to calculate and measure time, days, dates, and crops and seasons only because no change takes place in the rule that has been laid down for the rising and setting of the sun and of its passing through different stages.
The innumerable creatures found on the earth are staying alive only because the sun and the moon have been accurately and precisely placed at particular distances from the earth and any increase or decrease in this distance is made in the right measure, in a particular order, otherwise if their distance from the earth increased or decreased haphazardly, no one, could possibly survive here.
Likewise, the perfect relationship and harmony that has been established between the movements of the moon around the earth and the sun, has made the moon a universal calendar, which announces the lunar date every night to the whole world with perfect regularity. The word used in the original is an-najm, the wellknown meaning of which is the star; but in the Arabic lexicon this word is also used for the plants and creepers which do not have a stem, e.
The commentators disagree about the sense in which this word has been used here. Ibn Abbas, Saed bin Jubair, Suddi, and Sufyan Thauri have taken it in the meaning of stemless vegetation, for just after it the word ash-shajar the tree has been used and this meaning is more relevant to it. On the contrary, Mujahid, Qatadah and Hasan Basri have expressed the opinion that an-najm here does not imply the plants of the earth, but the stars of the sky, as this is its well-known meaning.
On hearing this word, the mind first turns to this very meaning, and the mention of the sun and the moon has been followed by the stars very naturally and relevantly. At another place in the Quran Surah Al- Hajj, Ayat 18 mention has also been made of the stars and the trees prostrating themselves, and there the word nujum pl. The words of the verse are: Alam tara annallaha yasjudu lahu man fis smawati wa man fil ardi wash-shamsu wal-qamaru wanujumu wal jibalu wash-shajaru wad-da wabbu wa kathirum-min-annasi.
In this verse nujum stars have been mentioned along with shams sun and qamar moon , and shajar trees along with mountains and animals and it has been said that they all bow down to Allah.
They cannot exceed the rule that has been set for them. What is meant to be impressed in these two verses is that the whole system of the universe has been created by Allah and is functioning in His obedience. All are servants and slaves: the Master is One Almighty Lord alone. Hence, Tauhid alone is the truth which is being taught by this Quran. Apart from this, any one who is involved in polytheism and denial of God is, in fact, at war with the whole system of the universe.
Had there been no harmony and balance and justice established among the countless stars and planets moving in space, and the mighty forces working in this universe, and the innumerable creatures and things found here, this life on earth would not have functioned even for a moment.
Look at the creatures existing in the air and water and on land for millions and millions of years on this earth. They continue to exist only because full justice and balance has been established in the means and factors conducive to life; in case there occurs a slight imbalance of any kind, every tract of life would become extinct.
That is, as you are living in a balanced universe, whose entire system has been established on justice, you should also adhere to justice. For if you act unjustly within the sphere in which you have been given authority, and fail to render the rights of others, you would indeed be rebelling against the nature of the universe; for the nature of this universe does not admit of injustice and perversion and violation of the rights.
Not to speak of a major injustice, even if a person fraudulently deprives another of an ounce of something, by giving him short measure, he disturbs the balance of the entire universe. This is the second important part of the Quranic teaching that has been presented in these three verses.
The first teaching is Tauhid and the second is justice. Thus, in a few brief sentences the people have been told what teaching has been brought by the Quran which the Merciful God has sent for the guidance of man.
The word wada in the original means to compose, make, prepare, keep and inscribe, and anaam the creatures, which includes man and all other living things. According to Ibn Abbas, anaam includes everything which has a soul. Mujahid takes it in the meaning of the living creatures. Qatadah, Ibn Zaid and Shabi say that all living things are anaam.
Hasan Basri says that both the men and the jinn are included in its meaning. The same meanings have been given by the lexicographers. This shows that the people who deduce from this verse the command of making land the state property are in error. This is an ugly attempt to introduce alien theories forcibly into the Quran which are neither supported by the words of the verse nor by the context.
Anaam is not used only for human society but it includes all other creatures of the earth as well and setting of the earth for anaam does not mean that it should be the common property of all. Besides, the context here also does not indicate that the object of the verse is to state some economic principle.
This, in fact, is meant to impress the truth that Allah made and prepared this earth in such a way that it became a fit abode for every kind of living being. It has not become so by itself, but by the Will and Power of the Creator. He in His wisdom placed it at a suitable distance and created such conditions on it which made it possible for the different species to exist and stay alive on it.
For explanation, see E. Ns 73, 74 of Surah An- Naml , E. Ns 29, 32 of Surah YaSeen , E. Ns 90, 91 of Surah Al-Mumin , E. Ns 7 to 10 of Surah Az-Zukhruf , E. The word alaa as repeated over and over again in the subsequent verses has been translated differently at different places. Therefore, it would be useful to understand at the outset how vast this word is in meaning and what are the different shades of meaning it contains.
The lexicographers and commentators generally have explained alaa to mean blessings and bounties. The translators also have given this same meaning of this word, and the same has been reported from Ibn Abbas, Qatadah and Hasan Basri.
Therefore, we do not subscribe to the view of some present-day scholars, who say that alaa is never used in the meaning of the blessing. Another meaning of this word is power and wonders of power, or excellent manifestations of power. Ibn Jarir Tabari has reported that Ibn Zaid took the words fabi-ayyi alaa i Rabbikuma in the meaning of fabi-ayyi qudrat-Allah.
Ibn Jarir himself has taken alaa in the meaning of power and might in his commentary of verses Imam Razi has also made this observation in his commentary of verses These verses do not describe the blessings but the powers of Allah, and in the commentary of verses , this: These describe the wonders of power and not the blessings. Its third meaning is virtue, praiseworthy qualities, and perfections. Though this meaning has not been mentioned by the lexicographers and commentators, this word has often been used in this meaning in Arabic poetry.
Thus, we have taken this word in its vastest meaning and translated it suitably keeping in view the context in which it occurs. However, at some places the word alaa may have several senses in one and the same place, but due to limitations of translation we have had to adopt only one meaning. For example, in this verse after making mention of the creation of the earth and of making the best arrangements for the supply of provisions to the creatures, it has been said: Which of the alaa of your Lord will you deny?
It is a wonder of His Might that He fashioned this earth in such a marvelous manner that countless species of creatures live here and an endless variety of fruits and grain are grown on it. And it is due to His praiseworthy qualities that He not only created these creatures but also made arrangements for their sustenance and the supply of provisions for them; and the arrangements also so perfect that their food is not only nutritious but also pleasing to the taste and sight.
Keeping this one example in view one may consider what excellences of art have been devised and shown in the packing of banana, pomegranates, orange, coconut and other fruits, and how each of the different sorts of the grains and pulses which we so thoughtlessly cook and eat, are produced finely packed and covered in ears and pods and clusters.
For example, some people do not at all admit that the Creator of all things is Allah Almighty. They think that all this is a mere byproduct of the matter, or an accidental happening, which is un-related with any wisdom and skill and workmanship. This is open denial. Some other people do admit that the Creator of these things is Allah, but regard others beside Him also as associates in Godhead: they render thanks to others for His blessings: they adore others although they eat His provisions.
This is another form of denial. Obviously, it would be the height of ingratitude if a person while admitting that a certain person had done him a favor rendered thanks to another, who had not in fact done him that favor, for this act of his would be an express proof that he regarded the other person as his benefactor whom he was rendering the thanks.
There are still others who acknowledge Allah alone as the Creator of all things and the Bestower of all blessings, but do not admit that they should obey the commands of their Creator and Sustainer and follow His injunctions. This is another form of ingratitude and denial of the blessings, for the person who behaves so denies the right of the Bestower of the blessing although he acknowledges the blessing itself. Some other people neither disavow the blessing nor deny the right of the Bestower of the blessing, but in practice there is no appreciable difference between their conduct and the conduct of a denier.
This is not verbal denial but denial in practice. The order of the initial stages of the creation of man, as given at different places in the Quran seems to be as follows:. For these stages one may look up the following verses of the Quran in sequence: kamasali Adam khalaqa-hu min turab Surah Aal-Imran, Ayat 59 ; badaa khalqal-insani min tin Surah As-Sajdah, Ayat 7 ; Inna khalaqna hum min tinillazib Surah As-Saaffat, Ayat 11 : the fourth and fifth stages have been described in the verse being explained, and the later stages in the following verses: Inni khaliq-un basharan min teen.
Faidha sawwaitu-hu wa nafakhtu-fihi min-ruhi faqau-lahu sajidin. Surah Suad, Ayats ; khalaqa-kum min-nafsin wahidatin wa khalaqa min-ha zaujaha wabaththa minhuma rijalan kathiran wa nisaan. Surah An-Nisa, Ayat 1 ; thumma Jaala naslahu min sulalatin-min mmaa-in-mahin. Surah As-Sajdah, Ayat 8 ; fa-inna khalaq-na-kum min turabin thumma min nutfa-tin. Surah Al-Hajj, Ayat 5. The words in the original are: mim-marij-im-min-nar. Nar signifies fire of a special nature and not the fire which is produced by burning wood or coal and marij means a pure, smokeless flame.
The verse means that just as the first man was created out of earth, then passing through various stages of creation, the clay model adopted the shape of a living man of flesh and blood, and then his progeny spread by means of the sperm-drop, so was the first jinn created from a pure flame of fire, or a fire free of smoke, and then the species of jinn spread from his progeny. The position of the first jinn among the jinn is the same as of Adam peace be upon him among human beings.
After taking the shape of a living man, the body of Adam and the human beings born of his progeny retained no relationship with the dust from which they were originally created. Though even now our body is entirely a compound of the earthly substances, these substances have taken the from of flesh and blood and after being made a living body it has become quite a different thing from a mere lump of clay.
The same also is true of the jinn. Their being also is essentially fiery. But just as we are not a mere lump of earth, so also they are not a mere flame of fire. This verse proves two things.
The blessed Verse 57, addressed to jinn and men, poses the question anew: "Then which of the Blessings of your Lord will you both deny? The blessed Verse 59 again asks the question: "Then which of the Blessings of your Lord will you both [jinn and men] deny? The blessed Verse 61 repeats the question: "Then which of the Blessings of your Lord will you both [jinn and men] deny? According to the other interpretation, the phrase: "besides these two" min dunihima connotes that there are two other Gardens for the same believers who may enjoy themselves in those two Gardens as well, since man seeks diversity by nature and is delighted by the same.
Thus, according to a tradition narrated from Imam Sadiq as : 5 "Do not say that Paradise is one since God Almighty says that besides those two Paradises, there are two others. The Arabic word nadhdhakh denotes: "gushing forth. The blessed Verse 67 further poses the rhetorical question: "Then which of the Blessings of your Lord will you both [jinn and men] deny? According to a Prophetic tradition: "Women in Paradise have fair faces and good characters. The Arabic word khiyam is the plural of khayma denoting: "pavilion.
Thus, by: "women of fair face and good characters" good and righteous women of this world are intended who have solely intercourse with their husbands. However, "untouched" lam yatmithhunna is the attribute of huris in Paradise. The blessed Verse 77 poses the oft-repeated rhetorical question for the last time: "Then which of the Blessings of your Lord will you both [jinn and men] deny? It would be of interest to read a few traditions in this vein.
Tafsir Rahnama; Tafsir Nur. Shaykh Tusi's Amali, vol. Bihar al-Anwar, vol. Fifteen nutritive elements and five vitamins are reportedly found in dates.
Furthermore, some parts of date palms are rich in medicinal ingredients. Regarding pomegranates, according to a number of Islamic traditions, they are the best of fruits sayyid al-fakiha; Bihar al-Anwar, vol. Nutrition experts enumerate many qualities for pomegranates, including refining the blood, richness in Vitamin C.
Other good qualities have also been mentioned for sweet and sour pomegranates, including: strengthening the stomach, gums, the eyes, treatment of choleric fevers, jaundice, scabies, chronic ulcers, and diarrhea. According to a tradition narrated from Imam Sadiq as : "Let your children eat pomegranates as they lead to their faster growth" Bihar al-Anwar, vol. According to another tradition, "Eating pomegranates by children makes them speak earlier" Bihar al-Anwar, vol. Tafsir Nur al-Thiqalayn, under the blessed Verse in question.
Usul Kafi, vol. Tafsir Durr al-Manthur, p. Abu al-Futuh Razi's Tafsir. Tafsir Durr al-Manthur, vol. Tafsir Burhan; Tafsir Safi, under the blessed Verse in question. Continue with Facebook. Continue with Google. Continue with Email. Unrecognized Email or Password, please try again. Full Name and Password are required. Please provide a valid Email address. Please enter a valid email address.
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