Surah Ale-Imran (The Family Of Imran ) 3 : 27

تُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَتُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ ۖ وَتُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَتُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ ۖ وَتَرْزُقُ مَن تَشَآءُ بِغَيْرِ حِسَابٍ

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
You cause the night to enter the day, and You cause the day to enter the night; and You bring the living out of the dead, and You bring the dead out of the living. And You give provision to whom You will without account [i.e., limit or measure]."

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

Some commentators explain that what is meant by the night and day passing into each other is that each of them takes part of the other when one of the four seasons succeeds another. Others believe that it refers to each of them creeping into the other with the first shades of darkness every evening and the first rays of light every morning. Whichever explanation we 
prefer, our hearts can almost visualise God’s hand as it works in the universe wrapping one ball in darkness and opening another to daylight, reversing one position into another. We can see the dark lines gradually creeping into the light of day, and we can see the dawn slowly beginning to breathe, with the darkness all around. The night stretches little by little as it gains more and more of the hours of day at the beginning of winter, and the day stretches little by little, gaining on the night, as summer approaches. No man ever claims to control either movement with its fine subtleties. No rational person can ever claim that either movement happens by chance.
 
The same applies to the cycle of life and death: each creeps into the other very slowly and gradually. Every single minute death creeps into every living thing so as to be side by side with life. Death works into a living being and life builds up. Living cells die and disappear, while new living cells come into existence and begin their work. Those cells which have died come back to life in a different cycle, and what comes into life dies again in yet another cycle. All this happens within every single living thing. The circle, however, becomes wider and the living thing dies. Its cells, however, become minute particles which are incorporated in another formula, then enter the body of another living being and come back to life. It is an ever continuing cycle which goes on throughout the day and night. No man claims to control or do any part of this whole process. No rational person can claim that it comes about by chance.
 
It is a complete cycle which goes on within the whole universe and within every living thing. It is a fine, subtle and, at the same time, great cycle brought about before our own eyes and minds by this brief Qur’ānic statement. It is a strong pointer to the One Who is able to create, plan and control. How can human beings, then, try to isolate themselves and their affairs from the Creator Who controls and plans everything? How can they devise for themselves systems which satisfy their own whims when they are only a sector of this universe, regulated by the Wise Who knows all?
 
How can some of them enslave others? How can some look at others as gods when all of them look to God for their own sustenance: “You grant sustenance to whom You will, beyond all reckoning.”
 
This final touch puts our human hearts face to face with the greatest truism of the oneness of God: there is only one deity Who controls, sustains, plans, owns and grants sustenance to all. People must submit only to the Eternal Master of all, the Sovereign of all dominion, Who exalts and abases, gives life and causes death, Who gives His grace to whom He wills and withdraws it from whom He wills. In every situation He ensures justice and brings about what is good.
 

2. Linguistic Analysis

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ما اللمسة اليانية في استخدام فعل (يخرج) وليس الصيغة الاسمية كما فى سورة الأنعام؟ قاعدة نحوية: الإسم يدل على الثبوت والفعل يدل على الحدوث والتجدد. وهذه الآية تدخل في هذه القاعدة.فى سورة الأنعام قال تعالى (إنَّ اللَّهَ فَالِقُ الْحَبِّ وَالنَّوَى يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ ذَلِكُمُ اللَّهُ فَأَنَّى تُؤْفَكُونَ (95)) و (فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (96)) أبرز صفات الحيّ الحركة والتجديد (من الحياة) وقد قال تعالى مع الحيّ (يُخرج الحي من الميت) جاء بالصيغة الفعلية التي تدل على الحركة. ومن صفات الميّت هو السكون لذا جاء بالصيغة الإسمية مع ما تقتضيه من السكون.وكلمة (يُخرج) لا تأتي دائماً مع الحركة وإنما تأتي حسب سياق الآيات كما في سورة آل عمران (تُولِجُ اللَّيْلَ فِي الْنَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الَمَيَّتَ مِنَ الْحَيِّ وَتَرْزُقُ مَن تَشَاء بِغَيْرِ حِسَابٍ {27}) لأن سياق الآيات كلها في التغييرات والتبديلات والأحداث التي تتجدد  (قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاء وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاء وَتُعِزُّ مَن تَشَاء وَتُذِلُّ مَن تَشَاء بِيَدِكَ الْخَيْرُ إِنَّكَ عَلَىَ كُلِّ شَيْءٍ قَدِيرٌ {26})(إيتاء الملك ونزعه، تعز من تشاء وتذل من تشاء، تولج الليل وتولج النهار) كلها في التغيرات وليست في الثبات وهذا ما يُعرف بمطابقة الكلام لمقتضى الحال. 
 [Be the first to translate...Ref: Dr. Faadil as-Samara'ee]



Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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“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

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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

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12. External Links

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