The Beneficent, The Mercy Giving, The Merciful — Verse 19

He has loosed the two waters the sweet and the salty; and so they meet in the perception of the eye.

He mixed the two oceans that meet together. From the ocean of the secret core, the pearls of contemplation and face-to-face vision come forth, and from the ocean of the heart the coral of conformity and unveiling. That is His words, “From the two come forth pearls and coral” [55:22]. He prepared both of them in his makeup and kept the barrier of power between them: Between the two is an isthmus they do not overpass [55:20]. The one does not exert strength over the other, nor does the other make this one change. It has also been said that the two oceans here are the hope and fear of the common Muslims, the contraction and expansion of the elect among the faithful, and the awe and intimacy of the prophets and the sincerely truthful. From the ocean of fear and hope come forth the pearls of renunciation and scrupulosity, from the ocean of contraction and expansion come the pearls of poverty and ecstasy, and from the ocean of awe and intimacy the pearl of annihilation shows its face so that they may be at ease with the way stations of subsistence. This is why He says, “From the two come forth pearls and coral.”

He mixed the two oceans that meet together. From the ocean of the secret core, the pearls of contemplation and face-to-face vision come forth, and from the ocean of the heart the coral of conformity and unveiling. That is His words, “From the two come forth pearls and coral” [55:22]. He prepared both of them in his makeup and kept the barrier of power between them: Between the two is an isthmus they do not overpass [55:20]. The one does not exert strength over the other, nor does the other make this one change. It has also been said that the two oceans here are the hope and fear of the common Muslims, the contraction and expansion of the elect among the faithful, and the awe and intimacy of the prophets and the sincerely truthful. From the ocean of fear and hope come forth the pearls of renunciation and scrupulosity, from the ocean of contraction and expansion come the pearls of poverty and ecstasy, and from the ocean of awe and intimacy the pearl of annihilation shows its face so that they may be at ease with the way stations of subsistence. This is why He says, “From the two come forth pearls and coral.”

He mixed the two oceans that meet together. From the ocean of the secret core, the pearls of contemplation and face-to-face vision come forth, and from the ocean of the heart the coral of conformity and unveiling. That is His words, “From the two come forth pearls and coral” [55:22]. He prepared both of them in his makeup and kept the barrier of power between them: Between the two is an isthmus they do not overpass [55:20]. The one does not exert strength over the other, nor does the other make this one change. It has also been said that the two oceans here are the hope and fear of the common Muslims, the contraction and expansion of the elect among the faithful, and the awe and intimacy of the prophets and the sincerely truthful. From the ocean of fear and hope come forth the pearls of renunciation and scrupulosity, from the ocean of contraction and expansion come the pearls of poverty and ecstasy, and from the ocean of awe and intimacy the pearl of annihilation shows its face so that they may be at ease with the way stations of subsistence. This is why He says, “From the two come forth pearls and coral.”

He mixed the two oceans that meet together. From the ocean of the secret core, the pearls of contemplation and face-to-face vision come forth, and from the ocean of the heart the coral of conformity and unveiling. That is His words, “From the two come forth pearls and coral” [55:22]. He prepared both of them in his makeup and kept the barrier of power between them: Between the two is an isthmus they do not overpass [55:20]. The one does not exert strength over the other, nor does the other make this one change. It has also been said that the two oceans here are the hope and fear of the common Muslims, the contraction and expansion of the elect among the faithful, and the awe and intimacy of the prophets and the sincerely truthful. From the ocean of fear and hope come forth the pearls of renunciation and scrupulosity, from the ocean of contraction and expansion come the pearls of poverty and ecstasy, and from the ocean of awe and intimacy the pearl of annihilation shows its face so that they may be at ease with the way stations of subsistence. This is why He says, “From the two come forth pearls and coral.”

He mixed the two oceans that meet together.From the ocean of the secret core, the pearls of contemplation and face-to-face vision come forth, and from the ocean of the heart the coral of conformity and unveiling. That is His words, �From the two come forth pearls and coral� [55:22]. He prepared both of them in his makeup and kept the barrier of power between them: Between the two is an isthmus they do not overpass [55:20]. The one does not exert strength over the other, nor does the other make this one change.It has also been said that the two oceans here are the hope and fear of the common Muslims, the contraction and expansion of the elect among the faithful, and the awe and intimacy of the prophets and the sincerely truthful. From the ocean of fear and hope come forth the pearls of renunciation and scrupulosity, from the ocean of contraction and expansion come the pearls of poverty and ecstasy, and from the ocean of awe and intimacy the pearl of annihilation shows its face so that they may be at ease with the way stations of subsistence. This is why He says, �From the two come forth pearls and coral.�

خلط الله ماء البحرين - العذب والملح- يلتقيان. بينهما حاجز، فلا يطغى أحدهما على الآخر، ويذهب بخصائصه، بل يبقى العذب عذبًا، والملح ملحًا مع تلاقيهما.

قال ابن عباس أي أرسلهما وقوله "يلتقيان" قال ابن زيد أي منعهما أن يلتقيا بما جعل بينهما من البرزخ الحاجز الفاصل بينهما والمراد بقوله البحرين الملح والحلو فالحلو هذه الأنهار السارحة بين الناس وقد قدمنا الكلام على ذلك في سورة الفرقان عند قوله تعالى "وهو الذي مرج البحرين هذا عذب فرات وهذا ملح أجاج وجعل بينهما برزخا وحجرا محجورا" وقد اختار ابن جرير ههنا ان المراد بالبحرين: بحر السماء وبحر الأرض وهو مروي عن مجاهد وسعيد بن جبير وعطية وابن أبزى قال ابن جرير لأن اللؤلؤ يتولد من ماء السماء وأصداف بحر الأرض وهذا وإن كان هكذا لكن ليس المراد بذلك ما ذهب إليه فإنه لا يساعده اللفظ.

ثم قال - سبحانه - : ( مَرَجَ البحرين يَلْتَقِيَانِ بَيْنَهُمَا بَرْزَخٌ لاَّ يَبْغِيَانِ فَبِأَيِّ آلاء رَبِّكُمَا تُكَذِّبَانِ يَخْرُجُ مِنْهُمَا الُّلؤْلُؤُ وَالمَرْجَانُ ) .وقوله : ( مَرَجَ ) من المرّج بمعنى الإرسال والتخلية ، ومنه قولهم : مرج فلان دابته . إذا أرسلها إلى المرج ، وهو المكان الذى ترعى فيه الدواب .ويصح أن يكون من المرج بمعنى الخلط ، ومنه قوله - تعالى - : ( فَهُمْ في أَمْرٍ مَّرِيجٍ ) أى : مختلط ، وقيل للمرعى : مرج لاختلاط الدواب فيه بعضها ببعض .والمراد بالبحرين : البحر العذب ، والبحر الملح ، والبرزخ : الحاجز الذى يحجز بينهما ، بقدرة الله - تعالى - .والمعنى : خلق الله - تعالى - البحرين ، وأرسلهما بقدرته فى مجاريهما ، بحيث يلتقيان ويتصل أحدهما بالآخر ، ومع ذلك لم يختلطا ، بل يبقى المالح على ملوحته . والعذب على عذوبته ، لأن حكمة الله قد اقتضت أن يفصل بينهما ، بحواجز من أجرام الأرض ، أو بخواص فى كل منهما ، تمنعهما هذه الخواص وتلك الحواجز ، من أن يختلطا ، ولولا ذلك لاختلطا وامتزجا ، وهذا من أكبر الأدلة على قدرة الله - تعالى - ، ورحمته بعباده ، إذ أبقى الله - تعالى - المالح على ملوحته ، والعذب على عذوبته ، لينتفع الناس بكل منهما فى مجال الانتفاع به .فالماء العذب ينتفع به فى الشراب للناس والدواب والنبات . . . والماء المالح ينتفع به فى أشياء أخرى ، كاستخراج الملح منه ، وفى غير ذلك من المنافع .ومن بديع صنع الله فى هذا الكون ، أنك تشاهد البحار الهائلة على سطح الأرض ، والأنهار الكثيرة ، ومع ذلك فكل نوع منهما باق على خصائصه ، مع أن كلا منهما قد يلتقى بالآخر .قال بعض العلماء : والمقصود بالبحرين ما يعرفه العرب من هذين النوعين وهما نهر الفرات . وبحر العجم ، المسمة اليوم بالخليج الفارسى . والتقاؤهما : انصباب ماء الفرات فى الخليج الفارسى ، فى شاطىء البصرة ، والبلاد التى على الشاطىء العربى من الخليج الفارسى تعرف عند العرب ببلاد البحرين لذلك .

وقوله: ( مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ ) يقول تعالى ذكره: مرج ربّ المشرقين وربّ المغربين البحرين يلتقيان، يعني بقوله: ( مَرَجَ ): أرسل وخلى، من قولهم: مرج فلان دابته: إذا خلاها وتركها.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: ( مَرَجَ الْبَحْرَيْنِ ) يقول: أرسل.واختلف أهل العلم في البحرين اللذين ذكرهما الله جلّ ثناؤه في هذه الآية، أيّ البحرين هما؟ فقال: بعضهم: هما بحران: أحدهما في السماء، والآخر في الأرض.* ذكر من قال ذلك:حدثنا ابن حُميد، قال: ثنا يعقوب، عن جعفر، عن ابن أبزى ( مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ * بَيْنَهُمَا بَرْزَخٌ لا يَبْغِيَانِ ) قال: بحر في السماء، وبحر في الأرض.حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن أشعث، عن جعفر عن سعيد، في قوله: ( مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ ) قال: بحر في السماء، وبحر في الأرض.حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، في قوله: ( مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ ) قال: بحر في السماء والأرض يلتقيان كل عام.وقال آخرون : عني بذلك بحر فارس وبحر الروم.* ذكر من قال ذلك:حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن زياد مولى مصعب، عن الحسن ( مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ ) قال: بحر الروم، وبحر فارس واليمن.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ ) فالبحران: بحر فارس، وبحر الروم.حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ ) قال: بحر فارس وبحر الروم.وأولى الأقوال في ذلك عندي بالصواب قول من قال: عُني به بحر السماء، وبحر الأرض، وذلك أن الله قال يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ ، واللؤلؤ والمرجان إنما يخرج من أصداف بحر الأرض عن قطَرْ ماء السماء، فمعلوم أن ذلك بحر الأرض وبحر السماء.

" مرج البحرين "، العذب والمالح أرسلهما وخلاهما " يلتقيان ".

مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (19(خبر آخر عن { الرحمن } [ الرحمن : 1 ] قصد منه العبرة بخلق البحار والأنهار ، وذلك خلق عجيب دال على عظمة قدرة الله وعلمه وحكمته .ومناسبة ذكره عقب ما قبله أنه لما ذُكر أنه سبحانه رب المشرقين ورب المغربين وكانت الأبحر والأنهار في جهات الأرض ناسب الانتقال إلى الاعتبار بخلقهما والامتنان بما أودعهما من منافع الناس .والمرج : له معان كثيرة ، وأولاها في هذا الكلام إنه الإِرسال من قولهم : «مرج الدابة» إذا أرسلها ترعى في المَرج ، وهو الأرض الواسعة ذات الكلأ الذي لا مالك له ، أي : تركها تذهب حيث تشاء .والمعنى : أرسل البحرين لا يحبس ماءهما عن الجري حاجز . وهذا تهيئة لقوله بعد { يلتقيان بينهما برزخ لا يبغيان } .والمراد : أنه خَلَقهما ومرَجَهما ، لأنه ما مَرَجَهما إلا عقب أن خلقهما .ويلتقيان : يتصلان بحيث يصب أحدهما في الآخر .والبحر : الماء الغامر جزءاً عظيماً من الأرض يطلق على المالح والعذب .والمراد تثنية نوعي البحر وهما البحر الملح والبحر العذب . كما في قوله تعالى : { وما يستوي البحران هذا عذب فرات سائغ شرابه وهذا ملح أجاج } [ فاطر : 12 ] والتعريف تعريف العهد الجنسي .فالمقصود ما يعرفه العرب من هذين النوعين وهما نهر الفرات وبحر العجم المسمّى اليوم بالخليج الفارسي . والتقاؤهما انصباب ماء الفُرات في الخليج الفارسي . في شاطىء البَصرة ، والبلادُ التي على الشاطىء العربي من الخليج الفارسي تعرف عند العرب ببلاد البَحْريْن لذلك .والمراد بالبرزخ الذي بينهما : الفاصل بين الماءين الحلو والملح بحيث لا يغير أحد البحرين طعم الآخر بجواره . وذلك بما في كل ماء منهما من خصائص تدفع عنه اختلاط الآخر به . وهذا من مسائل الثقل النوعي . وذكر البرزخ تشبيه بليغ ، أي بينهما مثل البرزخ وهو معنى { لا يبغيان } ، أي لا يبغي أحدهما على الآخر ، أي لا يغلب عليه فيُفسدَ طعمه فاستعير لهذه الغلبة لفظ البغي الذي حقيقته الاعتداء والتظلم .ويجوز أن تكون التثنية تثنية بحرَيْن ملحين معينين ، والتعريف حينئذٍ تعريف العهد الحضوري ، فالمراد : بحران معروفان للعرب . فالأظهر أن المراد : البحر الأحمر الذي عليه شطوط تهامة مثل : جُدّة ويُنبع النخل ، وبحر عُمان وهو بحر العرب الذي عليه حَضْرموت وعَدَن من بلاد اليمن .

المراد بالبحرين: البحر العذب، والبحر المالح، فهما يلتقيان كلاهما، فيصب العذب في البحر المالح، ويختلطان ويمتزجان،

قوله تعالى : مرج البحرين يلتقيان بينهما برزخ لا يبغيان مرج أي خلى [ ص: 148 ] وأرسل وأهمل ، يقال : مرج السلطان الناس إذا أهملهم . وأصل المرج الإهمال كما تمرج الدابة في المرعى . ويقال : مرج خلط . وقال الأخفش : ويقول قوم أمرج البحرين مثل مرج ، فعل وأفعل بمعنى . البحرين قال ابن عباس : بحر السماء وبحر الأرض ، وقاله مجاهد وسعيد بن جبير .يلتقيان في كل عام . وقيل : يلتقي طرفاهما . وقال الحسن ، وقتادة : بحر فارس والروم . وقال ابن جريج : إنه البحر المالح والأنهار العذبة . وقيل : بحر المشرق والمغرب يلتقي طرفاهما . وقيل : بحر اللؤلؤ والمرجان .

A large part of this universe is filled with stars which consist entirely of fire. Jinn are also made of this fire. But human beings have been given special treatment by God in that they have been made of earth, or clay, which is an extremely rare thing in this extensive universe. In the whole universe the earth is a unique exception. Here, all the factors that are conducive to the existence, survival and cultural development of man have been provided in the most appropriate proportions and in the most balanced manner. One of these arrangements is the system of ‘two easts’ and ‘two wests’ on the earth. In winter, the places on the horizon where the sun rises and sets are different from those in summer. In this way, there is a range of ‘easts’ and ‘wests.’ This seasonal difference occurs due to the axial tilt of the earth in space. This tilt is a most unique feature, and man receives many natural advantages on account of this. The exceptional treatment of man and the earth in this universe is such a great manifestation of God’s grace and bounty that man is in no way capable of thanking his Creator sufficiently.

Allah created Different Types of Water مَرَ‌جَ الْبَحْرَ‌يْنِ يَلْتَقِيَانِ (He has set forth the two seas that meet together...55:19). Literally, the verb maraja means 'to let loose'. The word bahrain [ two seas or two types of waters ] refers to sweet and salty waters. Allah has created two types of waters. In some places the two seas meet together, the samples of which are available in every region of the world. However, where the sweet and salty waters meet, there is a distinct barrier between the sweet and salty waters. In some cases, the two types of waters are seen distinctly in higher or lower position. If the salty water overrides the sweet water, the characteristics of the sweet water will not be spoiled; nor will the characteristics of the salty water be affected in any way if the sweet water overrides it. Thus the Qur'an states: مَرَ‌جَ الْبَحْرَ‌يْنِ يَلْتَقِيَانِ بَيْنَهُمَا بَرْ‌زَخٌ لَّا يَبْغِيَانِ He has set forth the two seas that meet together, while between them there is a barrier they do not transgress....55:20)

He hath loosed the two seas) the sweet and the salty. (They meet) without mixing.

He has loosed the two seas, and they meet. He said:One of these seas is the heart, which contains a variety of gems: the gem of faith, the gem of gnosis (maʿrifa), the gem of realising God�s oneness, the gem of contentment (riḍā), the gem of love (maḥabba), the gem of longing (shawq), the gem of sorrow (ḥuzn), the gem of neediness [for God] (faqr), and other [gems]. The other sea is the self (nafs).His words, Exalted is He:

The Creation of Humans and Jinns Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn `Abbas. It was also said by `Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-`Awfi reported from Ibn `Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that `A'ishah said that Allah's Messenger ﷺ said, «خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُم» (The angels were created from light, the Jinns from a smokeless flame of fire, and `Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement: فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) was explained above. Allah is the Lord of the Two Easts and the Two Wests Allah said, رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah, فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ (So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah, رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً (The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns, فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) Allah created Different Types of Water Allah said, مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has Maraja the two seas), or let them loose, according to Ibn `Abbas. Allah's statement, يَلْتَقِيَانِ (meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement; وَهُوَ الَّذِى مَرَجَ الْبَحْرَيْنِ هَـذَا عَذْبٌ فُرَاتٌ وَهَـذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخاً وَحِجْراً مَّحْجُوراً (And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said, بَيْنَهُمَا بَرْزَخٌ لاَّ يَبْغِيَانِ (Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said, يَخْرُجُ مِنْهُمَا الُّلؤْلُؤُ وَالمَرْجَانُ (Out of them both come out pearls and Al-Marjan. ) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from `Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn `Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it, فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) Allah said, وَلَهُ الْجَوَارِ الْمُنشَئَاتُ (And His are Al-Jawar Al-Munsha'at), meaning the ships that float, فِى الْبَحْرِ (in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched." كَالاٌّعْلَـمِ (like A`lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore, فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny) كُلُّ مَنْ عَلَيْهَا فَانٍ - وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ