Allah, Loving and Generous, subjugates the mighty sea to mankind

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

Allah, Loving and Generous, subjugates the mighty sea to mankind.

وَمَا يَسْتَوِى الْبَحْرَانِ هَـذَا عَذْبٌ فُرَاتٌ سَآئِغٌ شَرَابُهُ وَهَـذَا مِلْحٌ أُجَاجٌ وَمِن كُلٍّ تَأْكُلُونَ لَحْماً طَرِيّاً وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُواْ مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

(12. And the two seas (kinds of water) are not alike: this is palatable, sweet and pleasant to drink, and that is salty and bitter. And from them both you eat fresh tender meat (fish), and derive the ornaments that you wear. And you see the ships cleaving, that you may seek of His bounty, and that you may give thanks.)

Surah 35 Al Fatir Verse 12

Tafsir Ibn Kathir

Allah says, pointing out His mighty power in creating different things, how He has created the two seas (kinds of water). The fresh, palatable sea (kind of water) refers to the rivers which flow among people, rivers great and small according to people’s needs in all regions and areas and lands. This water is sweet and palatable for whoever wants to drink it.

and that is salty and bitter. means, unpalatable. This is the ocean in which the big ships sail, and is salty and undrinkable. Allah says:

(and that is salty and bittery.) Then Allah says:

(And from them both you eat fresh tender meat,) meaning, fish.

(and derive the ornaments that you wear.) This is like the Ayah:

(Out of them both come out pearl and coral. Then which of the blessings of your Lord will you both (Jinn and men) deny) (55:22-23).

And you see the ships cleaving, means, they travel through it, plowing through the water with their beak-shaped bows. Mujahid said, The wind drives the ships, and the wind cannot drive any ships except the big ones.

that you may seek of His bounty, means, through your journeys to engage in trade from one land to another.

and that you may give thanks. means, that you may give thanks to your Lord for subjugating this mighty creation — the sea — to you, so that you can travel through it as you wish and go wherever you want, and nothing stops you؛ His power has subjugated for you whatever is in the heavens and on earth, and all of this is by His grace and mercy.

يُولِجُ الَّيْلَ فِى النَّهَارِ وَيُولِجُ النَّهَارَ فِى الَّيْلِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِى لاًّجَلٍ مُّسَمًّى ذَلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِيرٍ

(13. He merges the night into the day, and He merges the day into the night. And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir.)

 إِن تَدْعُوهُمْ لاَ يَسْمَعُواْ دُعَآءَكُمْ وَلَوْ سَمِعُواْ مَا اسْتَجَابُواْ لَكُمْ وَيَوْمَ الْقِيَـمَةِ يَكْفُرُونَ بِشِرْكِـكُمْ وَلاَ يُنَبِّئُكَ مِثْلُ خَبِيرٍ

(14. If you invoke them, they hear your call; and if (in case) they were to hear, they could not grant it to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you like Him Who is the All-Knower.)

Surah 35 Fatir Verse 13-14

Tafsir Ibn Kathir

Another aspect of His perfect power and might is that He has subjugated the night with its darkness and the day with its light. He takes from the length of the one and adds it to the shortness of the other, until they become equal. Then He takes from the latter and adds to the former, so one becomes long and the other becomes short, so they take from one another in summer and in winter.

(And He has subjected the sun and the moon,) and the stars and planets, with their light. All of them run in their appointed courses and in the manner prescribed for them, as decreed by the Almighty, All-Knowing.

each runs its course for a term appointed. means, until the Day of Resurrection.

Such is Allah, your Lord means, the One Who has done all this is the Almighty Lord besides Whom there is no other true God.

(And those, whom you invoke or call upon instead of Him,) means, `the idols and false gods whom you claim to be in the form of angels who are close to Allah,’

own not even a Qitmir. Ibn Abba0s, may Allah be pleased with him, Mujahid, Ikrimah, Ata , Atiyah Al- Awfi, Al-Hasan, Qatadah and others said, This is the thread that is attached to the pit of a date. In other words, they do not possess anything in the heavens or on earth, not even anything equivalent to this Qitmir. Then Allah says:

(If you invoke them, they hear not your call;) means, `the gods upon whom you call instead of Allah, do not hear your supplication, because they are inanimate and have no soul in them.’

(and if (in case) they were to hear, they could not grant it to you.) means, `they are not able to do any of the things that you ask them for.’

And on the Day of Resurrection, they will disown your worshipping them means, `they will disown you.’ This is like the Ayat:

(And who is more astray than one who calls on besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls to them And when mankind are gathered, they (false deities) will become their enemies and will deny their worshipping.) (46:5-6), and 

(And they have taken gods besides Allah, that they might give them honor, power and glory. Nay, but they will deny their worship of them, and become opponents to them.) (19:81-82)

(And none can inform you like Him Who is the All-Knower.) means, no one can tell you about the consequences of things and how they will end like the One Who is the All-Knower of them. Qatadah said, “He is referring to Himself, may He be blessed and exalted, for He undoubtedly tells the truth.”

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The sun and the moon are subject to the control of Allah, Exalted and Mighty

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

The sun and the moon are subject to the control of Allah, Exalted and Mighty.

وَمِنْ ءَايَـتِهِ الَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لاَ تَسْجُدُواْ لِلشَّمْسِ وَلاَ لِلْقَمَرِ وَاسْجُدُواْ لِلَّهِ الَّذِى خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

(37. And from among His signs are the night and the day, and the sun and the moon. Do not prostrate yourselves to the sun nor to the moon, but prostrate yourselves to Allah Who created them, if you worship Him.)

 فَإِنِ اسْتَكْبَرُواْ فَالَّذِينَ عِندَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لاَ يَسْـَمُونَ

 (38. But if they are too proud, then there are those who are with your Lord glorify Him night and day, and never are they tired.)

وَمِنْ ءَايَـتِهِ أَنَّكَ تَرَى الاٌّرْضَ خَـشِعَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا الْمَآءَ اهْتَزَّتْ وَرَبَتْ إِنَّ الَّذِى أَحْيَـهَا لَمُحْىِ الْمَوْتَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

 (39. And among His signs; that you see the earth barren, but when We send down water to it, it is stirred to life and growth. Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is Able to do all things.)

Surah 41 Fussilat Verse 37-39

Tafsir Ibn Kathir

Here Allah reminds His Creation of His power, and that He is the One Who has no equal, and He is Able to do all things. Allah’s saying;

(And from among His signs are the night and the day, and the sun and the moon.) means, He created the night with its darkness and the day with its light, and they alternate without ceasing. And He created the sun with its shining light, and the moon with its reflected light. and He allotted their stages and gave them separate orbits in the heavens, so that by the variations in their movements man may know the stages of night and day, of weeks, months and years, and time periods related to people’s rights, acts of worship and various transactions. Moreover, because the sun and moon are the most beautiful of the heavenly bodies that can be seen in both the upper and lower realms, Allah points out that they are created entities which are in a state of enthrallment to Him, subject to His dominion and control. So He says:

(Do not prostrate yourselves to the sun nor to the moon, but prostrate yourselves to Allah Who created them, if you (really) worship Him.) meaning, `do not associate anything in worship with Him, for your worship of Him will be of no benefit to you if you worship others alongside Him, because He does not forgive the association of others in worship with Him.’ He says:

(But if they are too proud, ) i.e., to worship Him Alone, and they insist on associating others with Him,

(then there are those who are with your Lord) i.e., the angels,

(glorify Him night and day, and never are they tired.) This is like the Ayah:

(But if these disbelieve therein, then, indeed We have entrusted it to a people who are not disbelievers therein.) (6:89).

(And among His signs) means, signs of His ability to bring the dead back to life.

(that you see the earth barren,) means, lifeless, with nothing growing in it; it is dead.

(but when We send down water (rain) to it, it is stirred to life and growth.) means, it brings forth all kinds of crops and fruits.

(Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is Able to do all things.)

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Allah, Mighty and Majestic, swears by the sun, moon, night, day, heavens, and earth, to indicate the successful and the ruined.

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

Allah, Mighty and Majestic, swears by the sun, moon, night, day, heavens, and earth, to indicate the successful and the ruined.

وَالشَّمْسِ وَضُحَـهَا

(1. By the sun and Duhaha.)

وَالْقَمَرِ إِذَا تَلـهَا

(2. By the moon as it Talaha.)

 وَالنَّهَارِ إِذَا جَلَّـهَا

 (3. By the day as it Jallaha.)

وَالَّيْلِ إِذَا يَغْشَـهَا

(4. By the night as it Yaghshaha.)

وَالسَّمَآء وَمَا بَنَـهَا

(5. By the heaven and Ma Banaha.)

 وَالاْرْضِ وَمَا طَحَـهَا

 (6. By the earth and Ma Tahhaha.)

 وَنَفْسٍ وَمَا سَوَّاهَا

 (7. By Nafs, and Ma Sawwaha (Who apportioned it).)

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا

(8. Then He showed it its Fujur and its Taqwa.)

 قَدْ أَفْلَحَ مَن زَكَّـهَا

(9. Indeed he succeeds who purifies it.)

وَقَدْ خَابَ مَن دَسَّـهَا

 (10. And indeed he fails who Dassaha.)

Surah 91 Ash Shams Verse 1-10

Tafsir Ibn Kathir

Mujahid said,

(By the sun and Duhaha.) “This means, by its light.” Qatadah said,

(wa Duhaha.) “The whole day.” Ibn Jarir said, “The correct view is what has been said, `Allah swears by the sun and its daytime, because the clear light of the sun is daytime.”’

(By the moon as it Talaha.) Mujahid said, “It follows it (the sun).” Al-`Awfi reported from Ibn `Abbas that he said,

(By the moon as it Talaha.) “It follows the day.” Qatadah said, “`as it Talaha (follows it)’ is referring to the night of the Hilal (the new crescent moon). When the sun goes down, the Hilal is visible.” Concerning Allah’s statement,

(By the day as it Jallaha.) Mujahid said, “When it illuminates.” Thus, Mujahid said,

(By the day as it Jallaha.) “This is similar to Allah’s statement,

(By the day as it Tajalla.) (92:2)” And they have said concerning Allah’s statement,

(By the night as it Yaghshaha.) meaning, when it covers the sun, which takes place when sun disappears and the horizons become dark. Concerning Allah’s statement,

(By the heaven and Ma Banaha.) The meaning here could be for descriptive purposes, meaning “By the heaven and its construction.” This was said by Qatadah. It could also mean “By the heaven and its Constructor.” This was stated by Mujahid. Both views are interrelated, and construction means raising. This is as Allah says,

(With Hands did We construct the heaven.) (51:47) meaning, with strength.

(Verily, We are able to extend the vastness of space thereof. And We have spread out the earth: how excellent a spreader are We!) (51:47-48) This is also similar to Allah’s statement,

(By the earth and Ma Tahaha.) Mujahid said, “Tahaha means He spread it out.” Al-`Awfi reported from Ibn `Abbas that he said,

(and Ma Tahaha.) “This means what He created in it.” `Ali bin Abi Talhah reported from Ibn `Abbas that he said, “Tahaha means that He proportioned it.” Mujahid, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri, Abu Salih and Ibn Zayd all said that

(Tahaha) means, He spread it out. Allah then says,

(By Nafs, and Ma Sawwaha (Who apportioned it).) meaning, He created it sound and well-proportioned upon the correct nature (Al-Fitrah). This is as Allah says,

(So set you your face towards the religion, Hanif. Allah’s Fitrah with which He has created mankind. No change let there be in the Khalqillah.) (30:30) The Messenger of Allah said,

(Every child that is born, is born upon the Fitrah, but his parents make him a Jew, a Christian, or a Zoroastrian. This is just as the animal is born, complete with all of its parts. Do you notice any mutilation in it) Both Al-Bukhari and Muslim recorded this Hadith from Abu Hurayrah. In Sahih Muslim, it has been narrated from `Iyad bin Himar Al-Mujashi`i that the Messenger of Allah said,

(Allah the Mighty and Majestic says, “Verily I created My servants Hunafa’ (as monotheists), but then the devils came to them and distracted them from their religion.)” Then Allah says,

(Then He showed it its Fujur and its Taqwa.) meaning, He showed him to his transgression and his Taqwa. This means that He clarified that for it and He guided it to what has been ordained for him. Ibn `Abbas said,

(Then He showed it its Fujur and its Taqwa.) “He explained the good and the evil to it (the soul).” Mujahid, Qatadah, Ad-Dahhak and Ath-Thawri all said the same. Sa`id bin Jubayr said, “He gave him inspiration (to see what was) good and evil.” Ibn Zayd said, “He made its Fujur and its Taqwa inside of it.” Ibn Jarir recorded from Abul-Aswad Ad-Dili that he said, “`Imran bin Husayn said to me, `Do you think that what the people do, and what they strive for is a thing that is pre-ordained and predestined for them, or is it a thing which is only written after the Message comes to them from the Prophet , when there will be an evidence against them’ I said, `Rather it is something preordained upon them.’ Then he said, `Is that an injustice’ Then I became extremely frightened of him (due to what he was saying), and I said to him, `There is nothing except that He (Allah) created it and possesses it in His Hand. He is not asked about what He does, while they (His creation) will be asked.’ He (`Imran) then said, `May Allah guide you! I only asked you about that in order to inform you that a man from Muzaynah or Juhaynah tribe came to the Allah’s Messenger and asked him: “O Messenger of Allah! Do you consider the actions of mankind and their struggles to be preordained for them and written for them from Qadr, or something written for them only after the Message came to them from their Prophet, when there will be an evidence against them” He (the Prophet ) replied:

(Rather it is something preordained for them.) So the man said, “Then what is the point of our actions” The Prophet replied,

(Whoever Allah created for one of the two positions (Paradise or Hell), He makes it easy for him (to attain). The proof of that is in the Book of Allah (By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa).)” Ahmad and Muslim both recorded this Hadith. Allah then says,

(Indeed he succeeds who purifies it. And indeed he fails who Dassaha.) This could mean that whoever purifies himself by obedience to Allah, then he will be successful. This is as Qatadah said, “He cleanses it from the lowly and despicable characteristics.” Similar to this has been reported from Mujahid, `Ikrimah and Sa`id bin Jubayr.

(And indeed he fails who Dassaha.) meaning, to conceal it. This means that he makes it dull, and he disregards it by neglecting to allow it to receive guidance. He treats it in this manner until he performs acts of disobedience and he abandons obedience of Allah. It also could mean that he is indeed successful whose soul Allah purifies, and he has failed whose soul Allah corrupts. This is like what was reported by Al-`Awfi and `Ali bin Abi Talhah from Ibn `Abbas. At-Tabarani recorded that Ibn `Abbas said, “The Messenger of Allah used to stop whenever he recited this Ayah,

(By Nafs, and Ma Sawwaha (Who apportioned it). Then He showed it its Fujur and its Taqwa.) Then he would say,

(O Allah! Give my soul its good. You are its Guardian and Master, and the best to purify it.)” Another Hadith Imam Ahmad recorded that Zayd bin Arqam said that the Messenger of Allah said,

(O Allah! Verily, I seek refuge with You from weakness, laziness, senility (of old age), cowardliness, stinginess and the torment of the grave. O Allah! Give my soul its good and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah! Verily, I seek refuge with You from a heart that is not humble, a soul that is not satisfied, knowledge that does not benefit and a supplication that is not answered.) Zayd then said, “The Messenger of Allah used to teach us these (words) and we now teach them to you.” Muslim also recorded this Hadith.

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The Night and Day, the Sun and Moon

 I take refuge with Allaah from the accursed devil.  

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ 

  Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

 Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

The Night and Day, the Sun and Moon.

يحَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِمْ مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ

(30. Alas for mankind! There never came a Messenger to them but they used to mock at him.)

 أَلَمْ يَرَوْاْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِّنَ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لاَ يَرْجِعُونَ

(31. Do they not see how many of the generations We have destroyed before them Verily, they will not return to them.)

وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ

 (32. And surely, all — everyone of them will be brought before Us.)

Surah 36 Yasin Verse 30-32

Tafsir Ibn Kathir

Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah:

(Alas for mankind!), this means, woe to mankind! Qatadah said:

(Alas for mankind!) means, “Alas for mankind, who have neglected the command of Allah.” The meaning is that they will feel regret and sorrow on the Day of Resurrection. When they see the punishment with their own eyes; they will regret how they disbelieved the Messengers of Allah and went against the commands of Allah, for they used to disbelieve in them in this world.

(There never came a Messenger to them but they used to mock at him.) means, they disbelieved him and made fun of him, and rejected the message of truth with which he had been sent.

Then Allah says:

(Do they not see how many of the generations We have destroyed before them Verily, they will not return to them.) meaning, `do you not learn a lesson from those whom Allah destroyed before you of those who disbelieved in the Messengers They came to this world only once, and will not return to it.’ It is not as many of those ignorant and immoral people claim that

(“There is nothing but our life of this world! We die and we live!”) (23:37). This was the belief in the cycle of reincarnation; in their ignorance they believed that they would come back to this world as they had been before. But Allah refuted their false belief and said:

(Do they not see how many of the generations We have destroyed before them Verily, they will not return to them.) Allah’s saying:

(And surely, all — everyone of them will be brought before Us.) means, all of the past nations and those that are yet to come, will be gathered and brought to account before Allah, may He be glorified and exalted, on the Day of Judgement, and they will be requitted according to their good and evil deeds. This is like the Ayah:

(And verily, to each of them your Lord will repay their works in full.) (11:111).

وَءَايَةٌ لَّهُمُ الاٌّرْضُ الْمَيْتَةُ أَحْيَيْنَـهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ

(33. And a sign for them is the dead land. We give it life, and We bring forth from it grains, so that they eat thereof.)

وَجَعَلْنَا فِيهَا جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ

 (34. And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein.)

لِيَأْكُلُواْ مِن ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ أَفَلاَ يَشْكُرُونَ

(35. So that they may eat of the fruit thereof — and their hands made it not. Will they not then give thanks)

 سُبْحَـنَ الَّذِى خَلَق الاٌّزْوَجَ كُلَّهَا مِمَّا تُنبِتُ الاٌّرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لاَ يَعْلَمُونَ

(36. Glory be to Him Who has created all the pairs of that which the earth produces, as well as of their own kind, and of that which they know not.)

Surah 36 Yasin Verse 33-36

Tafsir Ibn Kathir

Allah, may He be glorified and exalted, says:

(And a sign for them) means, evidence for them of the existence of the Creator and His perfect power and ability to resurrect the dead,

(is the dead land.) means, when it is dead and arid, with no vegetation, then Allah sends water upon it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). Allah says:

(We give it life, and We bring forth from it grains, so that they eat thereof.) meaning, `We have made it a provision for them and their cattle.’

(And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein.) means, `We have created therein rivers which flow to the places where they are needed, so that they may eat of their fruits.’ When Allah reminds them of the blessing that He bestows upon His creation by creating crops and plants, He mentions the different types and kinds of fruits. Allah says:

(and their hands made it not.) means, all of that could only come about by the mercy of Allah towards them, not by their own efforts and labor and strength. This was the view of Ibn `Abbas and Qatadah. Allah says:

(Will they not then give thanks) meaning, will they not then give thanks for the innumerable blessings that He has bestowed upon them. Ibn Jarir, however, understood the word Ma to mean Alladhi (i.e., a relative pronoun). In this case the meaning of the Ayah would be that they eat from the fruits provided by Allah’s bounty and from what their own hands have done, i.e., by planting the seeds and tending the plants. Ibn Jarir mentioned other possible interpretations in his Tafsir, but this is the interpretation that he favored. This interpretation also fits with the recitation of Ibn Mas`ud: (لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمِمَّا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ) (So that they may eat of the fruit thereof — and from what their own hands have done.) Then Allah says:

(Glory be to Him Who has created all the pairs of that which the earth produces,) meaning, of crops and fruits and plants.

(as well as of their own (human) kind, ) means, He made them into male and female.

(and of that which they know not.) means, different kinds of creatures of which they know nothing. This is like the Ayah:

(And of everything We have created pairs, that you may remember.) (51:49)

وَءَايَةٌ لَّهُمُ الَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ

(37. And a sign for them is the night. We withdraw therefrom the day, and behold, they are in darkness.)

 وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَـا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

(38. And the sun runs on its fixed course for a term (appointed). That is the decree of the Almighty, the All-Knowing.)

 وَالْقَمَرَ قَدَّرْنَـهُ مَنَازِلَ حَتَّى عَادَ كَالعُرجُونِ الْقَدِيمِ

 (39. And the moon, We have decreed for it stages, till it returns like the old dried curved date stalk.)

لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ

 (40. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)

Surah 36 Yasin Verse 37-40

Tafsir Ibn Kathir

(He brings the night as a cover over the day, seeking it rapidly) (7:54). Allah says here:

(And a sign for them is the night. We withdraw therefrom the day,) meaning, `We take it away from it, so it goes away and the night comes.’ Allah says:

(and behold, they are in darkness.) As it says in the Hadith:

(When the night comes from here, and the day departs from here, and the sun has set, then the fasting person should break his fast.) This is the apparent meaning of the Ayah. Allah’s saying:

(And the sun runs on its fixed course for a term (appointed). That is the decree of the Almighty, the All-Knowing) There are two views over the meaning of the phrase

(on its fixed course for a term (appointed). ) (The first view) is that it refers to its fixed course of location, which is beneath the Throne, beyond the earth in that direction. Wherever it goes, it is beneath the Throne, it and all of creation, because the Throne is the roof of creation and it is not a sphere as many astronomers claim. Rather it is a dome supported by legs or pillars, carried by the angels, and it is above the universe, above the heads of people. When the sun is at its zenith at noon, it is in its closest position to Throne, and when it runs in its fourth orbit at the opposite point to its zenith, at midnight, it is in its furthest position from the Throne. At that point it prostrates and asks for permission to rise, as mentioned in the Hadiths. Al-Bukhari recorded that Abu Dharr, may Allah be pleased with him, said, “I was with the Prophet in the Masjid at sunset, and he said: :

(O Abu Dharr! Do you know where the sun sets) I said, `Allah and His Messenger know best.’ He said:

(It goes and prostrates beneath the Throne, and that is what Allah says: (And the sun runs on its fixed course for a term. That is the decree of the Almighty, the All-Knowing.))” It was also reported that Abu Dharr, may Allah be pleased with him, said, “I asked the Messenger of Allah about the Ayah:

(And the sun runs on its fixed course for a term. ) He said:

(Its fixed course is beneath the Throne.)” (The second view) is that this refers to when the sun’s appointed time comes to an end, which will be on the Day of Resurrection, when its fixed course will be abolished, it will come to a halt and it will be rolled up. This world will come to an end, and that will be the end of its appointed time. This is the fixed course of its time. Qatadah said:

(on its fixed course for a term (appointed).) means, “It has an appointed time and it will not go beyond that.” It was also said that this means, it keeps moving in its summer orbit for a certain time, and it does not exceed that, then it moves to its winter orbit for a certain time, and it does not exceed that. This was narrated from `Abdullah bin `Amr, may Allah be pleased with him. Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them, recited this Ayah as: (وَالشَّمْسُ تَجْرِي لَامُسْتَقَرَّ لَهَا) (And the sun runs with no fixed course for a term,) meaning that it has no destination and it does not settle in one place, rather it keeps moving night and day, never slowing down or stopping, as in the Ayah:

(And He has made the sun and the moon, both constantly pursuing their courses, to be of service to you) (14:33). which means, they will never slow down or stop, until the Day of Resurrection.

(That is the decree of the Almighty, ) means, which none can oppose or prevent.

(the All-Knowing.) Who knows every movement and every cessation of movement, Who has decreed that and Who has set it in motion following a pattern in which there are no differences or inversions, as Allah says:

((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.) (6:96) And this is how this Ayah ends:

(That is the decree of the Almighty, the All-Knowing.) Then Allah says:

(And the moon, We have decreed for it stages,) meaning, `We have caused it to run in a different orbit, from which passing of the months can be deduced, just as night and day are known from the sun.’ This is like the Ayah:

(They ask you about the crescent moons. Say: “These are signs to mark fixed periods of time for mankind and for the pilgrimage (Hajj). ”) (2:189),

(It is He Who made the sun a shining thing and the moon as a light and measured out for it stages that you might know the number of years and the reckoning) (10:5), and

(And We have appointed the night and the day as two Ayat (signs). Then, We have obliterated the sign of the night while We have made the sign of the day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning. And We have explained everything with full explanation.) (17:12) So, He has given the sun its own light, and the moon its (reflection of) light, and has given each its own orbit. So the sun rises each day and sets at the end of the day, giving one kind of light all the time, but it moves, rising and setting at different points in the summer and winter, thus making the days and nights longer or shorter alternatively according to the season. Its authority is in the daytime, for it is the heavenly body that dominates the day. As for the moon, Allah has decreed that it should pass through different phases. At the beginning of the month, the moon appears small when it rises. It gives off little light, then on the second night its light increases and it rises to a higher position, and the higher it rises the more light it gives — even though it is reflected from the sun — until it becomes full on the fourteenth night of the month. Then it starts to wane until the end of the month, until it appears like the old dried curved date stalk. Ibn `Abbas, may Allah be pleased with him, said, “This is the original stem (which connects the bunch of dates to the tree).” The Arabs have a name for each set of three nights in a month, according to the phases of the moon. They call the first three nights Ghurar; the next three nights Nufal; the next three nights Tusa` (nine) — because the last of them is the ninth. The next three nights are called `Ushar (ten) — because the first of them is the tenth. The next three nights are called Al-Bid (white) — because of the light of the moon which shines brightly throughout these three nights. The next three nights are called Dura`, the plural of Dar`a’, because on the first of them the night is dark from the moon rising late. Dar`a’ refers to the black sheep, i.e., the one whose head is black; the next three nights Zulam; then Hanadis, then Da’adi; then Mihaq, because of the absence of moonlight at the beginning of the month. Abu `Ubayd did not recognize the names Tusa` and `Ushar, in the book Gharib Al-Musannaf.

(It is not for the sun to overtake the moon,) Mujahid said, “Each of them has a limit which it does not transgress or fall short of. When the time of one comes, the other goes away, and when the time for one to prevail comes, the time of the other ceases.” `Ikrimah said concerning the Ayah,

(It is not for the sun to overtake the moon,) this means that each of them has its time when it prevails. So it is not appropriate for the sun to rise at night.

(nor does the night outstrip the day.) means, after night has passed, it is not right for another night to come until it has been day. The authority of the sun is during the day and the authority of the moon is at night. Ad-Dahhak said, “The night does not depart from here until the day comes from here — and he pointed to the east.” Mujahid said:

(nor does the night outstrip the day.) “They seek one another rapidly.” The meaning is that there is no gap between night and day; each of them follows the other with no interval, because they have been subjugated and are both constantly pursuing one another.

(They all float, each in an orbit.) means, night and day, the sun and the moon, all of them are floating, i.e., revolving, in their orbits in the heaven. This was the view of Ibn `Abbas, `Ikrimah, Ad-Dahhak, Al-Hasan, Qatadah and `Ata’ Al-Khurasani. Ibn `Abbas, may Allah be pleased with him, and others among the Salaf said, “In an orbit like the arc of a spinning wheel.”

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The Prophethood of Nuh (Noah) Alaihi Salaam

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ  

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .  

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

The Prophethood of Nuh (Noah) Alaihi Salaam.

إِنَّآ أَرْسَلْنَا نُوحاً إِلَى قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ

(1. Verily, We sent Nuh to his people (saying): “Warn your people before there comes to them a painful torment.”)

 قَالَ يقَوْمِ إِنِّى لَكُمْ نَذِيرٌ مُّبِينٌ

(2. He said: “O my people! Verily, I am a plain warner to you,”)

 أَنِ اعْبُدُواْ اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ

(3. “That you should worship Allah, and have Taqwa of Him, and obey me,”)

يَغْفِرْ لَكُمْ مِّن ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُّسَمًّى إِنَّ أَجَلَ اللَّهِ إِذَا جَآءَ لاَ يُؤَخَّرُ لَوْ كُنتُمْ تَعْلَمُونَ

 (4. “He will forgive you of your sins and respite you to an appointed term. Verily, the term of Allah when it comes, cannot be delayed, if you but know.”)

Surah 71 Nuh, Verse 1-4

Tafsir Ibn Kathir

Allah says concerning Nuh that He sent him to his people commanding him to warn them of the punishment of Allah before it befell them. He was to tell them that if they would repent and turn to Allah, then the punishment would be lifted from them. Due to this Allah says,

(Warn your people before there comes to them a painful torment.” He said: “O my people! Verily, I am a plain warner to you.”) meaning, clarity of the warning, making the matter apparent and clear.

(That you should worship Allah, and have Taqwa of Him,) meaning, `abandon those things that He has forbidden and avoid that which He has declared to be sinful.’

(and obey me,) `In that which I command you to do and that which I forbid you from.’

(He will forgive you of your sins) meaning, `if you do what I command you to do and you believe in what I have been sent with to you, then Allah will forgive you for your sins. ‘

(and respite you to an appointed term.) meaning, `He will extend your life span and protect you from the torment that He would have made befall you if you did not stay away from His prohibitions.’ This Ayah is used as proof by those who say that obedience (to Allah), righteousness and maintaining the family ties truly increase the life span of a person. This is like that which has been reported in the Hadith,

(Maintaining the family ties increases the life span.) Concerning Allah’s statement,

(Verily, the term of Allah when it comes, cannot be delayed, if you but know.) means, hasten to the obedience (of Allah) before the coming of His vengeance. For verily, if He commands that to happen, it cannot be repulsed or prevented. For He is the Great One Who compels everything, and He is the Almighty Whose might all of creation succumbs to.

قَالَ رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً

(5. He said: O my Lord! Verily, I have called to my people night and day,) 

فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً

(6. But all my calling added nothing but to (their) flight.)

وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ وَأَصَرُّواْ وَاسْتَكْبَرُواْ اسْتِكْبَاراً

 (7. And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments, and persisted, and magnified themselves in pride.)

ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً

(8. Then verily, I called to them openly (aloud).)

ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَاراً

(9. Then verily, I proclaimed to them in public, and I have appealed to them in private.)

 فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً

(10. I said (to them): Ask forgiveness from your Lord, verily, He is Oft-Forgiving;)

 يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً

(11. He will send rain to you Midrar,)

 وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً

(12. And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.)

 مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً

(13. What is the matter with you, that you do not hope for any Waqar from Allah)

وَقَدْ خَلَقَكُمْ أَطْوَاراً

(14. While He has created you (in) Atwar (stages).)

أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً

(15. See you not how Allah has created the seven heavens in tiers)

وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً

 (16. And has made the moon a light therein, and made the sun a lamp)

وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً

(17. And Allah has brought you forth from the (dust of) earth)

ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجاً

(18. Afterwards He will return you into it (the earth), and bring you forth.)

وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً

(19. And Allah has made for you the earth a wide expanse.)

لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً

(20. That you may go about therein in broad roads.)

Surah 71 Nuh, Verse 5-20

Tafsir Ibn Kathir

Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time — which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,

(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.’

(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.’

(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.’ This is similar to what Allah said about the disbelievers of the Quraysh.

(And those who disbelieve say: “Listen not to this Qur’an, and make noise in the midst of its (recitation) that you may overcome.”) (41:26)

(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, “They concealed themselves under false pretences from him so that he would not recognize them.” Sa`id bin Jubayr and As-Suddi both said, “They covered their heads so that they could not hear what he was saying.”

(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.

(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.

(Then verily, I called to them openly.) meaning, openly among the people.

(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.

(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them. 

(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.’ Thus, he said,

(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar ,  Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time — which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,

(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.’

(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.’

(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.’ This is similar to what Allah said about the disbelievers of the Quraysh.

(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.’ Thus, he said,

(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah’s forgiveness and reciting the Ayat that mention seeking Allah’s forgiveness.

(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, “Verily, I have sought rain with the keys of the sky which cause the rain to descend.” Ibn `Abbas and others have said, “It (Midrar) means some of it (rain) following others.” Among these Ayat: Concerning Allah’s statement,

(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.’ This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,

(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, “That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance.”

(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah’s statement,

(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah

(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,

(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah’s statement,

(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.

(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.

(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.

(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.

(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah’s power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.

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The Quranic verses are explained in detail

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

The Quran in which the Verses are Explained in Detail.

إِنَّ اللَّهَ فَالِقُ الْحَبِّ وَالنَّوَى يُخْرِجُ الْحَىَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَىِّ ذلِكُمُ اللَّهُ فَأَنَّى تُؤْفَكُونَ

(95. Verily! It is Allah Who causes the seed grain and the fruit stone to split and sprout. He brings forth the living from the dead, and it is He Who brings forth the dead from the living. Such is Allah, then how are you deluded away from the truth)

 فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

(96. (He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.)

 وَهُوَ الَّذِى جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُواْ بِهَا فِى ظُلُمَـتِ الْبَرِّ وَالْبَحْرِ قَدْ فَصَّلْنَا الاٌّيَـتِ لِقَوْمٍ يَعْلَمُونَ

(97. It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea. We have (indeed) explained in detail Our Ayat for people who know.)

Surah 6 Al-Anaam, Verse 95-97

Tafsir Ibn Kathir

Allah states that He causes the seed grain and the fruit stone to split and sprout in the ground, producing various types, colors, shapes, and tastes of grains and produce. The Ayah,

(Who causes the seed grain and the fruit stone to split and sprout.) is explained by the next statement,

(He brings forth the living from the dead, and it is He Who brings forth the deed from the living.) meaning, He brings the living plant from the seed grain and the fruit stone, which is a lifless and inanimate object. Allah said,

(And a sign for them is the dead land. We gave it life, and We brought forth from it grains, so that they eat thereof.) [36:33] until,

(as well as of their own (human) kind (male and female), and of that which they know not.) [36:36] Allah’s statement

(and it is He Who brings forth the dead from the living. ) There are similar expressions in meaning such as, He brings the egg from the chicken, and the opposite. Others said that it means, He brings the wicked offspring from the righteous parent and the opposite, and there are other possible meanings for the Ayah. Allah said,

(Such is Allah,) meaning, He Who does all this, is Allah, the One and Only without partners,

(then how are you deluded away from the truth) meaning, look how you are deluded from Truth to the falsehood of worshipping others besides Allah. Allah’s statement,

((He is the) Cleaver of the daybreak. He has appointed the night for resting,) means, He is the Creator of light and darkness. Allah said in the beginning of the Surah,

(And originated the darkness and the light.) Indeed, Allah causes the darkness of the night to disappear and brings forth the day, thus bringing brighteness to the world and light to the horizon, while dissipating darkness and ending the night with its depth of darkness and starting the day with its brightness and light. Allah said,

(He brings the night as a cover over the day, seeking it rapidly.) [7:54] In this Ayah, Allah reminds of His ability to create diversified things in opposites, testifying to His perfect greatness and supreme power. Allah states that He is the Cleaver of the daybreak and mentioned its opposite, when He said,

(He has appointed the night for resting,) meaning, created darkness, in order for the creation to become halt and rest during it. Allah said in other Ayat,

(By the forenoon. And by the night when it is still.) [93:1-2],

(By the night as it envelops. And by the day as it appears in brightness.) [92:1,2] and,

(And by the day as it shows up (the sun’s) brightness. And by the night as it conceals it.) [91:3-4] Allah’s statement,

(…And the sun and the moon for reckoning.) means, the sun and the moon have specific orbits, according to a term appointed with magnificent precision that never changes or alters. Both the sun and the moon have distinct positions that they assume in summer and winter, effecting changes in the length of night and day. Allah said in other Ayat,

(It is He Who made the sun a shining thing and the Moon as a light and measured out stages for it.) [10:5],

(It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.) [36:40], And,

(The sun and the moon; and the stars are subjected by His command.) [16:12] Allah’s statement,

(Such is the measuring of the Almighty, the All-Knowing.) means, all of this occurs according to the decree and due measurement of the Almighty Who is never resisted or contradicted. He is the Knower of all things and nothing ever escapes His knowledge, not even the weight of an atom on earth or in heavens. Allah often mentions the creation of the night, the day, the sun and the moon and then ends His Speech by mentioning His attributes of power and knowledge, as in this Ayah above [6:96], and in His statement,

(And a sign for them is the night, We withdraw therefrom the day, and behold, they are in darkness. And the sun runs on its fixed course for a term. That is the decree of the Almighty, the All-Knowing.) [36:37-38] In the beginning of Surat Ha-Mim As-Sajdah, after mentioning the creation of the heavens and earth and all that is in them, Allah said:

(And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as to guard. Such is the decree of Him, the Almighty, the All-Knower.) [41:12] Allah said next,

(It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea.) Some of the Salaf said; Whoever believes in other than three things about these stars, then he has made a mistake, and lied against Allah. Indeed Allah made them as decorations for the heavens, and to shoot at the Shayatin, and for directions in the dark recesses of the land and sea. Then, Allah said,

(We have explained in detail Our Ayat.) meaning, We made them clear and plain,

(for people who know. ) who have sound minds and are able to recognize the truth and avoid falsehood.

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All Praise be to Allah, Glorified and Praised, the Creator of All Things.

Signs for People of Understanding

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

Signs for People of Understanding.

هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ

(5. It is He Who made the sun a shining thing and the moon as a light and measured out for it stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.)

إِنَّ فِى اخْتِلَـفِ الَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللَّهُ فِى السَّمَـوَتِ وَالاٌّرْضِ لآيَـتٍ لِّقَوْمٍ يَتَّقُونَ

(6. Verily, in the alternation of the night and the day and in all that Allah has created in the heavens and the earth are Ayat for those who have Taqwa.)

Surah 10 Yunus, Verse 5-6

Tafsir Ibn Kathir

Allah tells us about the signs He created that are indicative of His complete power and great might. He made the rays that come forth from the bright sun as the source of light, and made the beams that come forth from the moon as light. He made them of two different natures so they would not be confused with one another. Allah made the dominion of the sun in the daytime and the moon in the night. He ordained phases for the moon, where it starts small then its light increases until it completes a full moon. Then it begins to decrease until it returns to its first phase at the conclusion of the month. Allah said:

(And the moon, We have measured for it mansions (to traverse) till it returns like the old dried curved date stalk. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.) (36:39-40) And He said:

(And the sun and the moon for counting) And in this Ayah He said:

(and measured) that is the moon, Allah said:

(And measured out for it stages that you might know the number of years and the reckoning. ”) The days are revealed by the action of the sun, and the months and the years by the moon. Allah then stated

(Allah did not create this but in truth.) He didn’t create that for amusement but with great wisdom and perfect reasoning. With a similar meaning, Allah said:

(And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve from the Fire!) (38:27) He also said:

(“Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us” So Exalted be Allah, the True King: None has the right to be worshipped but He, the Lord of the Supreme Throne!) [23:115-116] Allah said:

(He explains the Ayat in detail for people who have knowledge.) In other words, He explained the signs and proofs for people who know. Allah further stated:

(Verily, in the alternation of the night and the day) The day and the night alternate, when one arrives, the other goes, and so on, with no errors. This is similar to the meaning indicated in the following Ayat:

(He brings the night as a cover over the day, seeking it rapidly…).

(It is not for the sun to overtake the moon.) [36:40], and

((He is the) Cleaver of the daybreak. He has appointed the night for resting). [6:96] Allah continued:

(and in all that Allah has created in the heavens and the earth) meaning the signs that indicate His greatness. This is similar to Allah’s statements:

(And how many a sign in the heavens and the earth…) [12:105],

(“Say: “Behold all that is in the heavens and the earth,” but neither Ayat nor warners benefit those who believe not.)[10:101]

(See they not what is before them and what is behind them, of the heaven and the earth.) [34:9].

(Verily, in the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.) [3:190] means intelligent men. Allah said here,

(Ayat for those who have Taqwa.) meaning fear Allah’s punishment, wrath and torment.

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