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

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.
 

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]