Surah Ale-Imran (The Family Of Imran ) 3 : 190
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(of) the heavens
and the earth
and (in the) alternation
(of) the night
and the day
(are) surely Signs
1. Lessons/Guidance/Reflections/Gems[ edit ]
What are these signs contained in the creation of the heavens and the earth and the succession of day and night? What is the message understood by men of wisdom when they reflect on these phenomena, as they remember God in all situations, when they stand up, sit and lie down? Furthermore, what is the relationship between their reflection on these signs and their remembrance of God in all situations? How does their reflection lead them to engage in their supplication which expresses their humility and fear of God: “Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire.”
What we find here is a vivid image of the sound and proper reception of the messages transmitted by the physical universe to a healthy mind. Proper response is made to these messages which are open to all throughout the universe, both during the day and during the night.
We have only to rid ourselves of the shackles of familiarity and to open our eyes and minds to these scenes of the creation of the heavens and earth and the succession of day and night and look at them afresh, as if for the first time, so that we may be overwhelmed with awe and stand in utter wonder and amazement. When we do this, we are bound to feel that behind all this harmony and perfection there must be an organising hand, an elaborate thinking and a law that never fails. We are bound to conclude that nothing of this is deceptive, borne by coincidence or happening in vain. Our wonder at this beautiful, awe-inspiring scene of the universe is not diminished in any way by our knowledge that the day and the night are two phenomena which result from the earth constantly revolving around the sun, or by our knowledge that the harmony apparent in the creation of the heavens and the earth relies on the law of gravity or some such force. These are mere theories which may be true and equally may be wrong. Be that as it may, they in no way diminish our appreciation of these phenomena and the precise, perfect laws which regulate and preserve them. Regardless of what human scientists may call these laws, they continue to serve as evidence of the truth and of God’s power which is manifest in “the creation of the heavens and the earth and in the succession of night and day.”
This passage describes in great detail the different psychological stages which result from approaching the creation of the heavens and the earth and the succession of day and night as men endowed with understanding. At the same time, this description points out the proper approach to universal phenomena, how to respond to the universe and its nature and how to appreciate its messages and inspiration. It makes the open book of the universe a book of knowledge for the believer who maintains his relationship with God and with what God creates.
- Relative to the amount of time that humans have existed, we have only recently, come to begin exploring the celestial bodies up close. For the many millennia that we have existed, it was only within the last few hundred years that telescopes gave us a close look at the Moon of Earth and those of other planets, as well as those other planets themselves, the surrounding stars of the Milky Way, and so on. What’s fascinating is that these celestial bodies all across our galaxy, and entire Universe, have existed as they are for billions of years prior to our discovery of them. Saturn, with its beautiful rings, Jupiter, with its layered col-ors, deep blue Neptune, and beyond the confines of the solar system - even while we were unaware of their existence, and later while we were unaware of their of their true beauty and awesome sight, they still existed, rotated, revolved, shone, and decorated the depths of space.
- No matter how powerful we conclude Allah to be from the Creations we see around us, the truth of it all is vastly and infinitely more awesome than we can imagine. No matter how much we think we know or have seen, there is always a world of wonder that we haven’t even discovered. Then, the question enters my mind: if we existed for all this time unaware of these signs, and these signs themselves existed for billions of years before us, then, from our perspective as humans, what do these celestial bodies tell us? What I concluded to myself is that this all shows that Allah created these planets, stars, moons, and galaxies simply because He could; as a demonstration of His Power for us to discover all of those billions of years later through telescopes and spacecraft, and be able to list them as further evidence of His Lordship over us.
- One of the best ways to apply this verse and increase your Iman is to search through pictures from the Hubble Telescope or Voyager Spacecraft to witness firsthand these hidden heavens that litter the vast Universe as signs for us to help us understand.
- الحثُّ على التأمُّل في خَلْقِ السَّمواتِ والأرض؛ لأنَّ اللهَ ذَكَر أنَّ فيهما آياتٍ، والآياتُ هي: العلاماتُ، وكلَّما ازدادتِ الآياتُ وضوحًا ازدادَ الإيمانُ قُوَّةً، كما في قوله تعالى: إِنَّ فِي خَلْقِ السَّمَوَاتِ وَالأَرْضِ [Be the first to translate this...]
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
“This Surah consists of four discourses:
- The first discourse (v. 1-32) was probably revealed soon after the Battle of Badr.
- The second discourse (v. 33-63) was revealed in 9 A.H. (After Hijrah - migration from Makkah to Madinah) on the occasion of the visit of the deputation from the Christians of Najran.
- The third discourse (v. 64-120) appears to have been revealed immediately after the first one.
- The fourth discourse (v. 121-200) was revealed after the Battle of Uhud.” [Mawdudi]
8. Reasons for Revelation[ edit ]
1. The Believers had met with all sorts of trials and hardships about which they had been forewarned in Al-Baqarah. Though they had come out victorious in the Battle of Badr they were not out of danger yet. Their victory had aroused the enmity of all those powers in Arabia which were opposed to the islamic Movement. Signs of threatening storms had begun to appear on all sides and the Muslims were in a perpetual state of fear and anxiety. It looked as if the whole Arabian world around the tiny state of Madinah - which was no more than a village state at that time - was bent upon blotting out its very existence. This state of war was also adversely affecting its economy which had already been badly disturbed by the influx of the Muslim refugees from Makkah.
2. Then there was the disturbing problem of the Jewish clans who lived in the suburbs of Madinah. They were discarding the treaties of alliance they had made with the Prophet after his migration from Makkah. So much so that on the occasion of the Battle of Badr these people of the Book sympathized with the evil aims of the idolaters in spite of the fact that their fundamental articles of Faith - Monotheism, Prophethood and Life-after-death - were the same as those of the Muslims. After the Battle of Badr they openly began to incite the Quraysh and other Arab clans to wreak their vengeance on the Muslims. Thus those Jewish clans set aside their centuries-old friendly and neighbourly relations with the people of Madinah. At last when their mischievous actions and breaches of treaties became unbearable the Prophet attacked the Bani-Qaynuqah, the most mischievous of all the other Jewish clans who had conspired with the hypocrites of Madinah and the idolatrous Arab clans to encircle the Believers on all sides. The magnitude of the peril might be judged from the fact that even the life of the Prophet himself was always in danger. Therefore his Companions slept in their armours during that period and kept watch at night to guard against any sudden attack and whenever the Prophet happened to be out of sight even for a short while they would at once set out in search of him.
3. This incitement by the Jews added fuel to the fire which was burning in the hearts of the Quraysh and they began to make preparations to avenge the defeat they had suffered at Badr. A year after this an army of 3000 strong marched out of Makkah to invade Madinah and a battle took place at the foot of Mount Uhud. The Prophet came out of Madinah with one thousand men to meet the enemy. While they were marching to the battlefield three hundred hypocrites deserted the army and returned to Madinah but there still remained a small band of hypocrites among the seven hundred who accompanied the Prophet. They played their part and did their utmost to create mischief and chaos in the ranks of the Believers during the Battle. This was the first clear indication of the fact that within the fold of the Muslim Community there was quite a large number of saboteurs who were always ready to conspire with the external enemies to harm their own brethren.
4. Though the devices of the hypocrites had played a great part in the set-back at Uhud, the weaknesses of the Muslims themselves contributed no less to it. And it was but natural that the Muslims should show signs of moral weakness for they were a new community which had only recently been formed on a new ideology and had not as yet got a thorough moral training. Naturally in this second hard test of their physical and moral strength some weaknesses came to the surface. That is why a detailed review of the Battle of Uhud was needed to warn the Muslims of their shortcomings and to issue instructions for their reform. It should also be noted that this review of the Battle is quite different from the reviews that are usually made by generals on similar occasions.
9. Relevant Hadith[ edit ]
* Ata [ra] said, "I, Ibn Umar and Ubayd bin Umayr went to A'ishah and entered her room, and there was a screen between us and her....Ibn Umar said, 'Tell us about something amazing you witnessed from the Messenger of Allah.' She cried and said, "All his matters were amazing. One night, he came close to me until his skin touched my skin and said, [asking my leave] `Let me worship my Lord.' I said, `By Allah I love your being close to me. I also love that you worship your Lord.' He used the water-skin and performed ablution, but did not use too much water. He then stood up in prayer and cried until his beard became wet. He prostrated and cried until he made the ground wet. He then laid down on his side and cried. When Bilal came to alert the Prophet for the Dawn prayer, he said, `O Messenger of Allah! What makes you cry, while Allah has forgiven you your previous and latter sins' He said, ‘O Bilal! What prevents me from crying, when this night, this Ayah was revealed to me,)
﴿إِنَّ فِى خَلْقِ السَّمَـوَتِ وَالاٌّرْضِ وَاخْتِلَـفِ الَّيْلِ وَالنَّهَارِ لاّيَـتٍ لاٌّوْلِى الاٌّلْبَـبِ ﴾ (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.) …….Woe to he who recites it but does not contemplate [on] it.’’ [Ibn Kahir]