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Thu 22 Jumada Al Akhira 1445AH 4-1-2024AD at 5:02 pm #90825
Tafseer ul Qur’aan
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
Juz 2-Surah Al Baqarah-164-165-Part-3
اِنَّ فِيْ خَلْقِ السَّمٰوٰتِ وَا لْاَ رْضِ وَا خْتِلَا فِ الَّيْلِ وَالنَّهَارِ وَا لْفُلْكِ الَّتِيْ تَجْرِيْ فِى الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ وَمَاۤ اَنْزَلَ اللّٰهُ مِنَ السَّمَآءِ مِنْ مَّآءٍ فَاَ حْيَا بِهِ الْاَ رْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيْهَا مِنْ کُلِّ دَآ بَّةٍ ۖ وَّتَصْرِيْفِ الرِّيٰحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَآءِ وَالْاَرْضِ لَاٰ يٰتٍ لِّقَوْمٍ يَّعْقِلُوْنَ(١٦٤)وَمِنَ النَّاسِ مَنْ يَّتَّخِذُ مِنْ دُوْنِ اللّٰهِ اَنْدَا دًا يُّحِبُّوْنَهُمْ كَحُبِّ اللّٰهِ ۗ وَا لَّذِيْنَ اٰمَنُوْۤا اَشَدُّ حُبًّا لِّـلّٰهِ ۗ وَلَوْ يَرَى الَّذِيْنَ ظَلَمُوْۤا اِذْ يَرَوْنَ الْعَذَابَ ۙ اَنَّ الْقُوَّةَ لِلّٰهِ جَمِيْعًا ۙ وَّاَنَّ اللّٰهَ شَدِيْدُ الْعَذَابِ
💡”Indeed, in the creation of the heavens and earth,[1] and the alternation of the night and the day,[2] and the [great] ships which sail through the sea with that which benefits people,[3] and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason.”[4](164) “And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah. But those who believe are stronger in love for Allah. And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allah and that Allah is severe in punishment.”
📍 [4] Sayyid Qutb رحمه الله Comments, The sūrah highlights other natural phenomena: “the water Allah sends down from the sky giving life to the earth after it had been lifeless, causing all manner of living creatures to multiply on it; in the movement of the winds, and the clouds that run their courses between sky and earth.” (Verse 164) All these phenomena deserve our attention, reflection and intelligent study. They are all manifestations of Allah’s awesome power and infinite mercy. Life is the greatest mystery of all. How does it spring out of the earth when water makes it fertile? How does it come about, starting gently at first before manifesting itself with full vigour? By what incredible process is it carried in a seed, an egg or a gene?
It is a question that has to be asked. It is no good brushing it aside or ignoring it, as some agnostics have tried to do. Some have even gone further and claimed that life can be created by man, without the need for Allah’s intervention! But even in the land where the ruling class prides itself on denying Allah altogether they have given up and were forced to admit that this is impossible without a Creator to give life. Leading Soviet scientists do now openly admit this as a fact beyond man’s ability.1 In the past Charles Darwin, the first to put forward the theory of evolution, tried hard to evade the question.
As for the wind and the clouds, and all other natural phenomena, it is not sufficient to advance a theory to explain or describe merely how winds blow, or how clouds form, or the process by which they function, or what their effects are. The central question, the real mystery, revolves around the origin of life itself: why has the world been created in the way it has, and by what methods? How did the universe come to exist in its present form which, in order to produce and sustain life, provides the right combination of elements such as wind, cloud, rain and soil, according to thousands upon thousands of perfectly balanced proportions and formulae? If any of these proportions were to change, life would not be possible. The secret lies in the intricate design and clear purpose of existence, and in the unity and compassion of the Creator.
“In all this there are signs for people who use their reason.” (Verse 164) Indeed, all man needs to do is to shake off familiarity and apathy and look afresh at the world around with a discerning eye and an enlightened heart. He should study every movement, scrutinize every phenomenon, and probe all secrets and mysteries, and let his ingenuity and imagination be fired so that he can grasp the splendour of the universe and the brilliance of its Maker.
Such refined awareness, such sensitivity, and such appreciation of the beauty, balance and perfection of the universe are derived from true faith. Faith gives the believer a new insight into the world around him and a new understanding of beauty, and turns life into one continuous celebration of the creation and glory of Allah (Subhaanahu Wa Ta’ala). Nevertheless, there are still those who neither look nor understand. That is the reason they go astray and lose direction in life.[End quote Sayyid Qutb]
`A’isha ( رَضِيَ اللهُ عَنْهَا ) reports that the Prophet (ﷺ) said:
“Woe unto him who passed over this verse but did not contemplate over it” (Alusi, Zamakhshari).
Thanwi has a point: The invitation to contemplate is indicative of the fact that religious “principles” (such as the oneness of Allah, the need for Prophets, etc.) are rooted in reason. However, it does not mean that the “details” (of religion) should conform to the prevalent standards of reason and logic. It is enough if such details are not in total violation of reason and logic. Many immature minds that cannot distinguish between the two, are led away from Islam.
(in the changing of the winds and clouds) hot and cold, north and south, east and west, and everything in between. Sometimes the wind generates clouds; sometimes it joins the clouds together (into a heap); sometimes it fecundates the clouds; sometimes it causes rain; sometimes it breaks up the clouds, removing their harm; sometimes it brings mercy and sometimes it brings punishment.
Who is it that controls the winds in this way, and creates in them benefits for people which they cannot do without? Who is it that generates them so that they become a means of survival for all kinds of animals and all living things, such as trees, grains and plants? It can be none other than the Almighty, the Most Wise, the Most Merciful, Who is kind to His slaves and is deserving of all humility, submission, love, devotion and worship.
In the subjugation of the clouds between heaven and earth, which despite their lightness and fragility carry a great deal of water, which Allah drives wherever He wills, and it brings life to the land and the people, irrigating the hills and valleys, is an indication of His great power, kindness and mercy. He sends the rain down to humankind at the time of need, but if they will be harmed by its abundance, He withholds it from them. He sends it down as a mercy and kindness, and directs it in accordance with His care and compassion.
Is it not reprehensible on the part of His slaves that they should enjoy His provision and live by His kindness, yet they use it for sinful purposes that incur His wrath? Is this not indicative of His forbearance, patience and tolerance, and of the extent of His kindness? Praise be to Him at all times and in all circumstances.
The point is that the more a man of understanding thinks of Allah’s (Subhaanahu Wa Ta’ala) creation and thoroughly examines the wonders thereof, the more he thinks of the amazing design and what He has created in it of things that are indicative of His kindness and wisdom, he will realise that it was created for the truth and by the truth; it is an open book of signs and evidence that point to what Allah has told us about Himself and His oneness, and what the Messengers have told us about the Last Day, and that all people are subjugated to His control and have no control over themselves and no power to resist.
Thus you should realise that all of creation, in heaven and on earth, are in desperate need of Him. He is the One Who is independent of means in and o f Himself, and has no need of any of His creation. There is no god but Allah and there is no lord besides Him.
اَلـلّٰـهُ أَعْلَمْ
اَلْحَمْدُ لِـلّٰـهِ رَبِّ الْعٰلَمِيْنَ
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