The Kneeling, Crouching — Verse 5
45:5 · al-Jathiyah
Verse display
وَٱخۡتِلَـٰفِ ٱلَّیۡلِ وَٱلنَّهَارِ وَمَاۤ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَاۤءِ مِن رِّزۡقࣲ فَأَحۡیَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَا وَتَصۡرِیفِ ٱلرِّیَـٰحِ ءَایَـٰتࣱ لِّقَوۡمࣲ یَعۡقِلُونَ ٥
wa-ikh'tilāfi al-layli wal-nahāri wamā anzala l-lahu mina l-samāi min riz'qin fa-aḥyā bihi l-arḍa baʿda mawtihā wataṣrīfi l-riyāḥi āyātun liqawmin yaʿqilūn
The Kneeling, Crouching / al-Jathiyah (45:5)
Connections 3 multi-source 5 commentators
Multi-source connections cited by 2+ commentators
By commentator who cites how many verses on this ayah
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Al-Qushairi Tafsir 2 verses 4 mentions total
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Kashani Tafsir 2 verses 4 mentions total
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Kashf Al-Asrar Tafsir 2 verses
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Ma'arif-ul-Quran 1 verse
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Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
in the alternation of night and day, in the rain God provides, sending it down from the sky and reviving the dead earth with it, and in His shifting of the winds there are signs for those who use their reason
wa-ikh'tilāfi al-layli wal-nahāri wamā anzala l-lahu mina l-samāi min riz'qin fa-aḥyā bihi l-arḍa baʿda mawtihā wataṣrīfi l-riyāḥi āyātun liqawmin yaʿqilūn
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Tafsir Commentary
and in the alternation of night and day their passing and their arrival and what God sends down from the heaven in the way of provision rain for it constitutes a means of provision with which He revives the earth after it is dead and the circulation of the winds its alternation between southerly and northerly hot and cold there are signs for a people who understand proofs and therefore have faith.
And the difference of night and day, and the provision that God sends down from heaven whereby He brings the earth to life after its death, and the turning about of the winds, are signs for a people who use intelligence. He reminds the creatures of His blessings in creating water, wind, and rain and thereby making ready their daily provision. Then He says, “are signs for a people who use intelligence.” An in- telligent person is someone who ponders and reflects upon the signs. From the first sign [45:3], he will understand His power, and the requisite of power is fear, so he will fear His harshness and forcefulness. From the second sign [45:4], he will understand His gentleness, and the requisite of gentleness is hope, so his heart will attach itself to His generosity. From the third sign he will recognize His blessings, so he will undertake to give gratitude for them. First is the station of the fearful, second the station of the hopeful, and third the station of the grateful. In the station of gratitude, much unveiling and veiling occurs. When the Exalted Lord says, “the difference of night and day,” He is alluding to unveiling and veiling. Bright day is the likeness of unveiling, and dark night is the mark of the veil. The servant passes back and forth between these two states. In the state of unveiling he sees only the Beneficent. He does not become happy in blessings, nor does he become sorrowful in tribulation. He is so busy contemplating the Be- neficent that he does not attend to the blessings nor to the grief and tribulation. In this meaning they have sung, “If I distinguish between Your doing good or bad, I will be busy with the distinction, not You.” In the time of the veil, the contemplation of the Beneficent conceals itself from him. He turns all of his attention to blessings and tribulation. Hence in blessings he beats the drum of happiness, and in tribulation he carries the burden of grief. The Pir of the Tariqah said, “Pain and remedy, grief and happiness, poverty and wealth-these are all attributes of the wayfarers in the way stations of the road. When a man reaches the goal, he has no station or way station, no moment or state, no spirit or heart.” Make not your home in body or spirit, for that is low and this is high. Take a step outside of both-be not here and be not there. [DS 51] O God, sometimes I take joy in pain and make do with its increase, hoping that when I melt in this pain, I will overthrow both pain and comfort.
And the difference of night and day, and the provision that God sends down from heaven whereby He brings the earth to life after its death, and the turning about of the winds, are signs for a people who use intelligence. He reminds the creatures of His blessings in creating water, wind, and rain and thereby making ready their daily provision. Then He says, “are signs for a people who use intelligence.” An in- telligent person is someone who ponders and reflects upon the signs. From the first sign [45:3], he will understand His power, and the requisite of power is fear, so he will fear His harshness and forcefulness. From the second sign [45:4], he will understand His gentleness, and the requisite of gentleness is hope, so his heart will attach itself to His generosity. From the third sign he will recognize His blessings, so he will undertake to give gratitude for them. First is the station of the fearful, second the station of the hopeful, and third the station of the grateful. In the station of gratitude, much unveiling and veiling occurs. When the Exalted Lord says, “the difference of night and day,” He is alluding to unveiling and veiling. Bright day is the likeness of unveiling, and dark night is the mark of the veil. The servant passes back and forth between these two states. In the state of unveiling he sees only the Beneficent. He does not become happy in blessings, nor does he become sorrowful in tribulation. He is so busy contemplating the Be- neficent that he does not attend to the blessings nor to the grief and tribulation. In this meaning they have sung, “If I distinguish between Your doing good or bad, I will be busy with the distinction, not You.” In the time of the veil, the contemplation of the Beneficent conceals itself from him. He turns all of his attention to blessings and tribulation. Hence in blessings he beats the drum of happiness, and in tribulation he carries the burden of grief. The Pir of the Tariqah said, “Pain and remedy, grief and happiness, poverty and wealth-these are all attributes of the wayfarers in the way stations of the road. When a man reaches the goal, he has no station or way station, no moment or state, no spirit or heart.” Make not your home in body or spirit, for that is low and this is high. Take a step outside of both-be not here and be not there. [DS 51] O God, sometimes I take joy in pain and make do with its increase, hoping that when I melt in this pain, I will overthrow both pain and comfort.
And the difference of night and day, and the provision that God sends down from heaven whereby He brings the earth to life after its death, and the turning about of the winds, are signs for a people who use intelligence. He reminds the creatures of His blessings in creating water, wind, and rain and thereby making ready their daily provision. Then He says, “are signs for a people who use intelligence.” An in- telligent person is someone who ponders and reflects upon the signs. From the first sign [45:3], he will understand His power, and the requisite of power is fear, so he will fear His harshness and forcefulness. From the second sign [45:4], he will understand His gentleness, and the requisite of gentleness is hope, so his heart will attach itself to His generosity. From the third sign he will recognize His blessings, so he will undertake to give gratitude for them. First is the station of the fearful, second the station of the hopeful, and third the station of the grateful. In the station of gratitude, much unveiling and veiling occurs. When the Exalted Lord says, “the difference of night and day,” He is alluding to unveiling and veiling. Bright day is the likeness of unveiling, and dark night is the mark of the veil. The servant passes back and forth between these two states. In the state of unveiling he sees only the Beneficent. He does not become happy in blessings, nor does he become sorrowful in tribulation. He is so busy contemplating the Be- neficent that he does not attend to the blessings nor to the grief and tribulation. In this meaning they have sung, “If I distinguish between Your doing good or bad, I will be busy with the distinction, not You.” In the time of the veil, the contemplation of the Beneficent conceals itself from him. He turns all of his attention to blessings and tribulation. Hence in blessings he beats the drum of happiness, and in tribulation he carries the burden of grief. The Pir of the Tariqah said, “Pain and remedy, grief and happiness, poverty and wealth-these are all attributes of the wayfarers in the way stations of the road. When a man reaches the goal, he has no station or way station, no moment or state, no spirit or heart.” Make not your home in body or spirit, for that is low and this is high. Take a step outside of both-be not here and be not there. [DS 51] O God, sometimes I take joy in pain and make do with its increase, hoping that when I melt in this pain, I will overthrow both pain and comfort.
And the difference of night and day, and the provision that God sends down from heaven whereby He brings the earth to life after its death, and the turning about of the winds, are signs for a people who use intelligence. He reminds the creatures of His blessings in creating water, wind, and rain and thereby making ready their daily provision. Then He says, “are signs for a people who use intelligence.” An in- telligent person is someone who ponders and reflects upon the signs. From the first sign [45:3], he will understand His power, and the requisite of power is fear, so he will fear His harshness and forcefulness. From the second sign [45:4], he will understand His gentleness, and the requisite of gentleness is hope, so his heart will attach itself to His generosity. From the third sign he will recognize His blessings, so he will undertake to give gratitude for them. First is the station of the fearful, second the station of the hopeful, and third the station of the grateful. In the station of gratitude, much unveiling and veiling occurs. When the Exalted Lord says, “the difference of night and day,” He is alluding to unveiling and veiling. Bright day is the likeness of unveiling, and dark night is the mark of the veil. The servant passes back and forth between these two states. In the state of unveiling he sees only the Beneficent. He does not become happy in blessings, nor does he become sorrowful in tribulation. He is so busy contemplating the Be- neficent that he does not attend to the blessings nor to the grief and tribulation. In this meaning they have sung, “If I distinguish between Your doing good or bad, I will be busy with the distinction, not You.” In the time of the veil, the contemplation of the Beneficent conceals itself from him. He turns all of his attention to blessings and tribulation. Hence in blessings he beats the drum of happiness, and in tribulation he carries the burden of grief. The Pir of the Tariqah said, “Pain and remedy, grief and happiness, poverty and wealth-these are all attributes of the wayfarers in the way stations of the road. When a man reaches the goal, he has no station or way station, no moment or state, no spirit or heart.” Make not your home in body or spirit, for that is low and this is high. Take a step outside of both-be not here and be not there. [DS 51] O God, sometimes I take joy in pain and make do with its increase, hoping that when I melt in this pain, I will overthrow both pain and comfort.
And the difference of night and day, and the provision that God sends down from heaven whereby He brings the earth to life after its death, and the turning about of the winds, are signs for a people who use intelligence.He reminds the creatures of His blessings in creating water, wind, and rain and thereby making ready their daily provision. Then He says, �are signs for a people who use intelligence.� An in- telligent person is someone who ponders and reflects upon the signs. From the first sign [45:3], he will understand His power, and the requisite of power is fear, so he will fear His harshness and forcefulness. From the second sign [45:4], he will understand His gentleness, and the requisite of gentleness is hope, so his heart will attach itself to His generosity. From the third sign he will recognize His blessings, so he will undertake to give gratitude for them. First is the station of the fearful, second the station of the hopeful, and third the station of the grateful.In the station of gratitude, much unveiling and veiling occurs. When the Exalted Lord says, �the difference of night and day,� He is alluding to unveiling and veiling. Bright day is the likeness of unveiling, and dark night is the mark of the veil. The servant passes back and forth between these two states. In the state of unveiling he sees only the Beneficent. He does not become happy in blessings, nor does he become sorrowful in tribulation. He is so busy contemplating the Be- neficent that he does not attend to the blessings nor to the grief and tribulation. In this meaning they have sung,�If I distinguish between Your doing good or bad, I will be busy with the distinction, not You.�In the time of the veil, the contemplation of the Beneficent conceals itself from him. He turns all of his attention to blessings and tribulation. Hence in blessings he beats the drum of happiness, and in tribulation he carries the burden of grief.The Pir of the Tariqah said, �Pain and remedy, grief and happiness, poverty and wealth-these are all attributes of the wayfarers in the way stations of the road. When a man reaches the goal, he has no station or way station, no moment or state, no spirit or heart.�Make not your home in body or spirit, for that is low and this is high. Take a step outside of both-be not here and be not there. [DS 51]O God, sometimes I take joy in pain and make do with its increase, hoping that when I melt in this pain, I will overthrow both pain and comfort.
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
A Directive to contemplate over Allah's Ayat
Allah directs His servants to contemplate His favors and gifts, as well as His great power that is demonstrated by His creating the heavens and the earth and the various types and categories of creatures in them. There are the angels, Jinns, humans, animals, birds, beasts, carnivores, insects and various kinds of sea creatures. The night and day alternate, each follows the other in succession, never ceasing to come, as decreed. One brings darkness and one brings light. Allah the Exalted also sends down the rain from the clouds when it is most needed. He is calling the rain, `provision', because it is the resource that produces various provisions,
فَأَحْيَا بِهِ الاٌّرْضَ بَعْدَ مَوْتِهَا
(and revives therewith the earth after its death,) after it was dry and had no vegetation or life of any kind. Allah said next,
وَتَصْرِيفِ الرِّيَـحِ
(and in the turning about of the winds,) sometimes towards the south and sometimes towards the north. Some are easterly winds and some are westerly winds, some bringing sea breezes and some blow from the land, some coming at night and some by day. Some winds bring rain, some cause pollination and some winds just revive the soul, while some others bear no benefit. Allah said first.
لاّيَـتٍ لِّلْمُؤْمِنِينَ
(are signs for the believers), then
يُوقِنُونَ
(who have faith with certainty), then
يَعْقِلُونَ
(who understand), thus ascending from one honorable stage to what is more honorable and higher in grade. These Ayat are similar to an Ayah in Surat Al-Baqarah
إِنَّ فِي خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ وَاخْتِلَـفِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِى تَجْرِى فِى الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَآ أَنزَلَ اللَّهُ مِنَ السَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ الاٌّرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ الرِّيَـحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَآءِ وَالأَرْضِ لآيَـتٍ لِّقَوْمٍ يَعْقِلُونَ
(Verily, in the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving creatures of all kinds that He has spread therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed signs for people of understanding.) (2:164)
وفي اختلاف الليل والنار وتعاقبهما عليكم وما أنزل الله من السماء من مطر، فأحيا به الأرض بعد يُبْسها، فاهتزت بالنبات والزرع، وفي تصريف الرياح لكم من جميع الجهات وتصريفها لمنافعكم، أدلةٌ وحججٌ لقوم يعقلون عن الله حججه وأدلته.
واختلاف الليل والنهار في تعاقبهما دائبين لا يفتران هذا بظلامه وهذا بضيائه وما أنزل الله تبارك وتعالى من السحاب من المطر في وقت الحاجة إليه وسماه رزقا لأن به يحصل الرزق فأحيا به الأرض بعد موتها أي بعدما كانت هامدة لا نبات فيها ولا شيء. وقوله عز وجل وتصريف الرياح أي جنوبا وشمالا ودبورا وصبا برية وبحرية ليلية ونهارية ومنها ما هو للمطر ومنها ما هو للقاح ومنها ما هو غذاء للأرواح ومنها ما هو عقيم لا ينتج وقال سبحانه وتعالى أولا لآيات للمؤمنين ثم يوقنون ثم يعقلون وهو ترق من حال شريف إلى ما هو أشرف منه وأعلى هذه الآيات شبيهة بآية البقرة وهي قوله تعالى إن في خلق السموات الأرض واختلاف الليل والنهار والفلك التي تجري في البحر بما ينفع الناس وما أنزل الله من السماء من ماء فأحيا به الأرض بعد موتها وبث فيها من كل دابة وتصريف الرياح والسحاب المسخر بين السماء والأرض لآيات لقوم يعقلون وقد أورد ابن أبي حاتم ههنا عن وهب بن منبه أثرا طويلا غريبا في خلق الإنسان من الأخلاط الأربعة والله أعلم.
والدليل الرابع قوله - تعالى - : ( واختلاف الليل والنهار . . . ) والمراد باختلافهما : تفاوتهما طولا وقصرا ، وتعاقبهما دون أن يسبق أحدهما الآخر كما قال - تعالى - : ( لاَ الشمس يَنبَغِي لَهَآ أَن تدْرِكَ القمر وَلاَ الليل سَابِقُ النهار وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ ) وكون الليل والنهار يسير أن على هذا النظام الدقيق المطرد الذى لا ينخرم ، دليل على أن هذا الاختلاف ، تدبر من إله قادر حكيم ، لا يدخل أفعاله تفاوت أو اختلال .والدليل الخامس قوله - تعالى - : ( وَمَآ أَنَزَلَ الله مِنَ السمآء مَّن رِّزْقٍ فَأَحْيَا بِهِ الأرض بَعْدَ مَوْتِهَا ) .وقوله : ( وَمَآ أَنَزَلَ الله .. ) معطوف على ( اختلاف ) ، والمراد من السماء : جهة العلو .والمراد بالرزق : المطر الذى ينزل من السحاب ، وسمى رزقا لأن المطر سبب لأرزاق العباد .أى : ومن الآيات الدالة على قدرته - سبحانه - : إنزاله المطر من السماء فينزل على الأرض ، فتهتز وتربو وتنبت من كل زوج بهيج ، بعد أن كانت جدباء هامدة وأما الدليل السادس فهو قوله - تعالى - : ( وَتَصْرِيفِ الرياح ) : والمراد بتصريفها : تقليبها فى الجهات المختلفة ، ونقلها من حال إلى حال ، وتوجيهها على حسب مشيئته - سبحانه - ، فتارة تراها حارة ، وتارة تراها باردة .أى : ومن الآيات الدالة على وحدانيته وقدرته ، تقليبه - سبحانه - للرياح كما يشاء ويختار .وفى ذلك الذى بيناه لكم ( آيَاتٌ ) واضحات على قدرتنا ( لِّقَوْمٍ يَعْقِلُونَ ) ذلك .قال الجمل فى حاشيته : وحاصل ما ذكر هنا من الدلائل ستة ، على ثلاث فواصل : الأولى ( لِّلْمُؤْمِنِينَ ) ، والثانية ( يُوقِنُونَ ) ، والثالثة ، ( يَعْقِلُونَ ) .ووجه التغاير بينهما ، أن المنصف من نفسه إذا نظر فى لاسماوات والأرض وأنه لا بد لهما من صانع آمن ، وإذا نظر فى خلق نفسه ونحوها ، ازداد إيمانا فأيقن . وإذا نظر فى سائر الحوادث عقل واستحكم علمه ، فاختلاف الفواصل الثلاث ، لاختلاف الآيات فى الدقة والظهور .وما ذكر فى هذه الآيات الكريمة من أدلة ساطعة على قدرة الله ووحدانيته جاء فى آيات كثيرة . ومن أجمعها قوله - تعالى - : ( إِنَّ فِي خَلْقِ السماوات والأرض واختلاف الليل والنهار والفلك التي تَجْرِي فِي البحر بِمَا يَنفَعُ الناس وَمَآ أَنزَلَ الله مِنَ السمآء مِن مَّآءٍ فَأَحْيَا بِهِ الأرض بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ الرياح والسحاب المسخر بَيْنَ السمآء والأرض لآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ ).
القول في تأويل قوله تعالى : وَاخْتِلافِ اللَّيْلِ وَالنَّهَارِ وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ رِزْقٍ فَأَحْيَا بِهِ الأَرْضَ بَعْدَ مَوْتِهَا وَتَصْرِيفِ الرِّيَاحِ آيَاتٌ لِقَوْمٍ يَعْقِلُونَ (5)يقول تبارك وتعالى ( وَاخْتِلافِ اللَّيْلِ وَالنَّهَارِ ) أيها الناس, وتعاقبهما عليكم, هذا بظلمته وسواده وهذا بنوره وضيائه ( وَمَا أَنـزلَ اللَّهُ مِنَ السَّمَاءِ مِنْ رِزْقٍ ) وهو الغيث الذي به تخرج الأرض أرزاق العباد وأقواتهم, وإحيائه الأرض بعد موتها: يقول: فأنبت ما أنـزل من السماء من الغيْث ميت الأرض, حتى اهتزّت بالنبات والزرع من بعد موتها, يعني: من بعد جدوبها وقحوطها ومصيرها دائرة لا نبت فيها ولا زرع.وقوله ( وَتَصْرِيفِ الرِّيَاحِ ) يقول: وفي تصريفه الرياح لكم شمالا مرّة, وجنوبا أخرى, وصبًّا أحيانا, ودبورا أخرى لمنافعكم.وقد قيل: عنى بتصريفها بالرحمة مرّة, وبالعذاب أخرى.* ذكر من قال ذلك:حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله ( وَتَصْرِيفِ الرِّيَاحِ ) قال: تصريفها إن شاء جعلها رحمة; وإن شاء جعلها عذابا.وقوله ( آيَاتٌ لِقَوْمٍ يَعْقِلُونَ ) يقول تعالى ذكره: في ذلك أدلة وحجج لله على خلقه, لقوم يعقلون عن الله حججه, ويفهمون عنه ما وعظهم به من الآيات والعبر.
( واختلاف الليل والنهار وما أنزل الله من السماء من رزق ) يعني الغيث الذي هو سبب أرزاق العباد ( فأحيا به الأرض بعد موتها وتصريف الرياح آيات لقوم يعقلون ) .
. وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ رِزْقٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَتَصْرِيفِ الرِّيَاحِ آَيَاتٌ لِقَوْمٍ يَعْقِلُونَ (5)عند قوله : { واختلاف الليل والنهار } لدلالة أختها عليها وتبقى الواو عاطفة { آياتٍ } على اسم ( إنّ ) فلا يكون من العطف على معمولي عاملين .والحق ما ذهب إليه جمهور الكوفيين وهو كثير كثرة تنبو عن التأويل . وجعل ابن الحاجب في «أماليه» قراءة الجمهور برفع { آياتٌ } في الموضعين أيضاً من العطف على معمولي عاملين لأن الرفع يحتاج إلى عَامللٍ كما أن النصب يحتاج إلى عَامللٍ قال : وأكثر الناس يفرض الإشكال في قراءة النصب لكون العامل لفظيًّا وهما سواء . وقرأ يعقوب { آياتٍ } الثانية فقط بكسر التاء على أنه حال متعدد من اختلاف الليل والنهار وما أنزل الله من السماء من رزق وتصريف الرياح ، والسحاب .
وما بث فيهما من الدواب وما أودع فيهما من المنافع وما أنزل الله من الماء الذي يحيي به الله البلاد والعباد.
واختلاف الليل والنهار وما أنزل الله من السماء من رزق يعني المطرفأحيا به الأرض بعد موتها وتصريف الرياح آيات لقوم يعقلون تقدم جميعه مستوفى في ( البقرة ) وغيرها . وقراءة العامة وما يبث من دابة آيات ، وتصريف الرياح آيات بالرفع فيهما . وقرأ حمزة والكسائي بكسر التاء فيهما . ولا خلاف في الأول أنه بالنصب على اسم ( إن ) وخبرها في السماوات ووجه الكسر في ( آيات ) الثاني العطف على ما عملت فيه ، التقدير : إن في خلقكم وما يبث من دابة آيات . فأما الثالث فقيل : إن وجه النصب فيه تكرير ( آيات ) لما طال الكلام ، كما تقول : ضربت زيدا زيدا . وقيل : إنه على الحمل على ما عملت فيه ( إن ) على تقدير حذف ( في ) ، التقدير : وفي اختلاف الليل والنهار آيات . فحذفت " في " لتقدم ذكرها . وأنشد سيبويه في الحذف [ للشاعر أبي داود الأيادي ] :أكل امرئ تحسبين امرأ ونارا توقد بالليل نارافحذف ( كل ) المضاف إلى نار المجرورة لتقدم ذكرها . وقيل : هو من باب العطف على عاملين . ولم يجزه سيبويه ، وأجازه الأخفش وجماعة من الكوفيين ، فعطف واختلاف على قوله : وفي خلقكم ثم قال : وتصريف الرياح آيات فيحتاج إلى العطف على عاملين ، والعطف على عاملين قبيح من أجل أن حروف العطف تنوب مناب العامل ، فلم تقو أن تنوب مناب عاملين مختلفين ، إذ لو ناب مناب رافع وناصب لكان رافعا ناصبا في حال . وأما قراءة الرفع فحملا على موضع ( إن ) مع ما عملت فيه . وقد ألزم النحويون في ذلك أيضا العطف على عاملين ; لأنه عطف واختلاف على وفي خلقكم ، وعطف ( آيات ) على موضع ( آيات ) الأول ، ولكنه يقدر على تكرير ( في ) . ويجوز أن يرفع على القطع مما قبله فيرفع بالابتداء ، وما قبله خبره ، ويكون عطف جملة على جملة . وحكى الفراء رفع ( واختلاف ) و ( آيات ) جميعا ، وجعل الاختلاف هو الآيات .
To say that the Quran is a revelation from the All-Powerful and Wise God amounts to giving on His behalf a definite standard on the basis of which its veracity can be demonstrated. Its divine origin means, moreover, that it will prove to be unassailable. The Quran will, in any case, prevail over its opponents. This statement was made in the Makkan period. At that time, circumstances were entirely against the Quran. But later history has most wonderfully testified to the veracity of this statement. The call given by the Quran met with the greatest success in history. Similarly, the notion of revelation from God the Omniscient and Almighty implies that all its contents must be based on knowledge and wisdom. The Quran was revealed before the age of science. But now, even in this age of science nothing mentioned in the Quran has been proved irrational. Furthermore, all the things in the Universe spread out far and near are testimonies to the truth of the Quran’s message. However, this testimony will be valid only for one who possesses a receptive and believing mind; who is capable of grasping the real meaning of such matters as are expressed in the language of signs.
إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّلْمُؤْمِنِينَ ("Surely in the heavens and the earth, there are signs for those who have faith.. ..45:3) " The purpose of this verse, and similar other verses, is to affirm the Oneness of Allah. Similar verses are available in [ 2:164] إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ ("Surely, in the creation of heavens and earth..." ) where their detailed commentary will be found. How the two verses prove the Oneness of Allah is also explained on that occasion. In the two places, there is a slight difference in the argumentation: Scholars interested might find the finer points of the difference discussed by Imam Razi in his Tafsir Kabir rather interesting. It is worth noting that in all these verses reference is made to the various signs in nature and a concluding statement is made on each occasion: Here it concludes: ` there are signs for those who have faith', in another place it concludes: ` there are signs for those who believe' and in a third place it concludes: ` there are signs for those who understand'. In all these cases, there are stylistic variations, but in addition the current verse points to the fact that only those people will be able to benefit who have faith. In the second case, it will be beneficial to those people who might not immediately embrace the Faith, but they do develop certainty in their hearts, in that these signs do point to the Oneness of Allah. Possibly this certainty one day or the other will turn into ` Faith'. In the third case, it could benefit those who may not be immediate believers or firm in belief, but they do have sound heart to understand. If they search into the signs with deep insight, they will inevitably end up with faith and firm belief. However, people devoid of sound intellect or unwilling to use it will remain unconvinced, even if thousands of evidence or arguments are put forward to them.
(And the difference of night and day) and in the alternation of night and day, the increase and decrease of their duration, their coming and going, are a sign and lesson for you, (and the provision that Allah sendeth down from the sky) of rain (and thereby) by means of the rain (quickeneth the earth after her death) after her dryness and exposure to drought are also lessons and signs for you, (and the ordering of the winds) right and left, north and south, as a punishment and as mercy, (are portents) signs and lessons (for a people who have sense) for people who believe they are from Allah.