وَ مَا یَسۡتَوِی الۡبَحۡرٰنِ ٭ۖ ہٰذَا عَذۡبٌ فُرَاتٌ سَآئِغٌ شَرَابُہٗ وَ ہٰذَا مِلۡحٌ اُجَاجٌ ؕ وَ مِنۡ کُلٍّ تَاۡکُلُوۡنَ لَحۡمًا طَرِیًّا وَّ تَسۡتَخۡرِجُوۡنَ حِلۡیَۃً تَلۡبَسُوۡنَہَا ۚ وَ تَرَی الۡفُلۡکَ فِیۡہِ مَوَاخِرَ لِتَبۡتَغُوۡا مِنۡ فَضۡلِہٖ وَ لَعَلَّکُمۡ تَشۡکُرُوۡنَ ﴿۱۳﴾
وَمَا يَسۡتَوِي ٱلۡبَحۡرَانِ هَٰذَا عَذۡبٞ فُرَاتٞ سَآئِغٞ شَرَابُهُۥ وَهَٰذَا مِلۡحٌ أُجَاجٞۖ وَمِن كُلّٖ تَأۡكُلُونَ لَحۡمٗا طَرِيّٗا وَتَسۡتَخۡرِجُونَ حِلۡيَةٗ تَلۡبَسُونَهَاۖ وَتَرَى ٱلۡفُلۡكَ فِيهِ مَوَاخِرَ لِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡكُرُونَ
2412. Metaphorically, the two seas spoken of are true and false religions. See 2085. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From it come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its Message. (close)
b. 16:15; 45:13. (close)
3186. Important Words:
عذب (palatable) is derived from عذب (‘adhiba) which means, it was or became sweet; became easy and agreeable to be swallowed or drunk. ماءعذب means, sweet water. They say انه لعذب اللسان i.e. verily he is sweet of tongue (Lane & Aqrab). See also 25:54.
ملح (salt) is noun-infinitive from ملح (malahah). They say ملح الطعام i.e. he put salt in the food. ملح الماء means, the water became saltish. ملح (maluhah) it (a thing) was or became beautiful or pretty (Lane & Aqrab). See also 25:54.
سائغا (pleasant) is derived from ساغ which means, it (beverage) was easy and agreeable to swallow (Lane). See also 16:67.
مواخر (ploughing the waves) is derived from مخر. They say مخرت السفینة i.e. the boat clove the water with its stem and ran (Lane). See also 16:15.
For فرات and أجاج see 25:54.
Metaphorically, the two seas spoken of in this verse are true and false religions. The words عذب and أجاج may be taken as representing respectively true and false religions which cannot be equal. The one is like sweet water which is good to drink and slakes the thirst and is also very useful for irrigation, while the other is like bitter water which is not only not fit to drink but is also unusable for purposes of irrigation. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From the saltish seawater come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its message. (close)
یُوۡلِجُ الَّیۡلَ فِی النَّہَارِ وَ یُوۡلِجُ النَّہَارَ فِی الَّیۡلِ ۙ وَ سَخَّرَ الشَّمۡسَ وَ الۡقَمَرَ ۫ۖ کُلٌّ یَّجۡرِیۡ لِاَجَلٍ مُّسَمًّی ؕ ذٰلِکُمُ اللّٰہُ رَبُّکُمۡ لَہُ الۡمُلۡکُ ؕ وَ الَّذِیۡنَ تَدۡعُوۡنَ مِنۡ دُوۡنِہٖ مَا یَمۡلِکُوۡنَ مِنۡ قِطۡمِیۡرٍ ﴿ؕ۱۴﴾
يُولِجُ ٱلَّيۡلَ فِي ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِي ٱلَّيۡلِ وَسَخَّرَ ٱلشَّمۡسَ وَٱلۡقَمَرَۖ كُلّٞ يَجۡرِي لِأَجَلٖ مُّسَمّٗىۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمۡ لَهُ ٱلۡمُلۡكُۚ وَٱلَّذِينَ تَدۡعُونَ مِن دُونِهِۦ مَا يَمۡلِكُونَ مِن قِطۡمِيرٍ
a. 22:62; 31:30; 57:7. (close)
2413. The metaphor of the preceding verse is continued here. An-Nahar (day) represents prosperity and power and al-Lail (night) signifies loss of these things combined with national decline and decadence. (close)
b. 7:55; 13:3; 31:21. (close)
c. 13:15; 40:21. (close)
2413A. Qitmir means, the white point in the back of a date-stone, hence a mean, paltry or contemptible thing (Lane). (close)
a. 22:62; 31:30; 57:7. (close)
b. 7:55; 13:3; 26:29; 31:21; 39:6. (close)
c. 13:15; 40:21. (close)
3187. Important Words:
قطمیر (whit) means, the cleft of a date-stone or the integument that is upon it; the thin skin which is upon a date-stone between the stone and the date itself or the white point in the back of the date-stone from which the palm-tree grows forth. Hence a small, mean, paltry, contemptible thing. The Arabs say ما أصبت منه قطمیرا i.e. I did not receive anything from him.
The metaphor of the preceding verse is continued in this verse. The word النھار (day) here represents prosperity and power and اللیل (night) signifies loss of these things combined with national decline and decadence. Taking the two words in this sense the verse implies a prophecy that with the advent of the Holy Prophet a new order will come into being. The nations which have hitherto enjoyed temporal and spiritual sovereignty will, if they rejected his message, be debased and disgraced, and another people which have till now been looked down upon as scum of humanity because of their faith, will be raised to the highest pinnacles of power and glory. All the forces of nature will combine to work for the success of the new order and the forces of darkness led by those whom the disbelievers call upon besides Allah will utterly fail to impede or obstruct its progress, because the kingdom of the heavens and the earth is God’s Who has revealed the new Teaching and Who is its Protector and Guardian. (close)
اِنۡ تَدۡعُوۡہُمۡ لَا یَسۡمَعُوۡا دُعَآءَکُمۡ ۚ وَ لَوۡ سَمِعُوۡا مَا اسۡتَجَابُوۡا لَکُمۡ ؕ وَ یَوۡمَ الۡقِیٰمَۃِ یَکۡفُرُوۡنَ بِشِرۡکِکُمۡ ؕ وَ لَا یُنَبِّئُکَ مِثۡلُ خَبِیۡرٍ ﴿٪۱۵﴾
إِن تَدۡعُوهُمۡ لَا يَسۡمَعُواْ دُعَآءَكُمۡ وَلَوۡ سَمِعُواْ مَا ٱسۡتَجَابُواْ لَكُمۡۖ وَيَوۡمَ ٱلۡقِيَٰمَةِ يَكۡفُرُونَ بِشِرۡكِكُمۡۚ وَلَا يُنَبِّئُكَ مِثۡلُ خَبِيرٖ
d. 7:194. (close)
a. 7:194. (close)
The verse further dwells upon the complete failure of the forces of evil to arrest the progress of Islam. It says that the idols of idol worshippers will prove entirely powerless and useless against the onward march of Islam.
The reference in the words, "the One Who is All-Aware," as the translation of the text shows, is to God. It may also be to the Holy Prophet when the word would mean, well-aware. (close)
یٰۤاَیُّہَا النَّاسُ اَنۡتُمُ الۡفُقَرَآءُ اِلَی اللّٰہِ ۚ وَ اللّٰہُ ہُوَ الۡغَنِیُّ الۡحَمِیۡدُ ﴿۱۶﴾
۞يَـٰٓأَيُّهَا ٱلنَّاسُ أَنتُمُ ٱلۡفُقَرَآءُ إِلَى ٱللَّهِۖ وَٱللَّهُ هُوَ ٱلۡغَنِيُّ ٱلۡحَمِيدُ
e. 47:39. (close)
b. 47:39. (close)
The verse points to man’s utter helplessness. Man needs God’s help every moment of his life. He needs it for his physical sustenance and he needs it for his spiritual sustenance and God, out of His unbounded grace and mercy, has made provision for both. (close)
اِنۡ یَّشَاۡ یُذۡہِبۡکُمۡ وَ یَاۡتِ بِخَلۡقٍ جَدِیۡدٍ ﴿ۚ۱۷﴾
إِن يَشَأۡ يُذۡهِبۡكُمۡ وَيَأۡتِ بِخَلۡقٖ جَدِيدٖ
f. 4:134; 6:134; 14:20. (close)
a. 4:134; 6:134; 14:20. (close)
The verse implies that God has decreed to bring into being a new creation, a new order through the Holy Prophet and "it is not at all difficult for Him to do so." (close)
وَ مَا ذٰلِکَ عَلَی اللّٰہِ بِعَزِیۡزٍ ﴿۱۸﴾
وَمَا ذَٰلِكَ عَلَى ٱللَّهِ بِعَزِيزٖ
a. 14:21. (close)
2414. God has decreed to bring into being a new creation, a new order, through the Holy Prophet and it is not at all difficult for Him to do so. (close)
b. 14:21. (close)
وَ لَا تَزِرُ وَازِرَۃٌ وِّزۡرَ اُخۡرٰی ؕ وَ اِنۡ تَدۡعُ مُثۡقَلَۃٌ اِلٰی حِمۡلِہَا لَا یُحۡمَلۡ مِنۡہُ شَیۡءٌ وَّ لَوۡ کَانَ ذَا قُرۡبٰی ؕ اِنَّمَا تُنۡذِرُ الَّذِیۡنَ یَخۡشَوۡنَ رَبَّہُمۡ بِالۡغَیۡبِ وَ اَقَامُوا الصَّلٰوۃَ ؕ وَ مَنۡ تَزَکّٰی فَاِنَّمَا یَتَزَکّٰی لِنَفۡسِہٖ ؕ وَ اِلَی اللّٰہِ الۡمَصِیۡرُ ﴿۱۹﴾
وَلَا تَزِرُ وَازِرَةٞ وِزۡرَ أُخۡرَىٰۚ وَإِن تَدۡعُ مُثۡقَلَةٌ إِلَىٰ حِمۡلِهَا لَا يُحۡمَلۡ مِنۡهُ شَيۡءٞ وَلَوۡ كَانَ ذَا قُرۡبَىٰٓۗ إِنَّمَا تُنذِرُ ٱلَّذِينَ يَخۡشَوۡنَ رَبَّهُم بِٱلۡغَيۡبِ وَأَقَامُواْ ٱلصَّلَوٰةَۚ وَمَن تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفۡسِهِۦۚ وَإِلَى ٱللَّهِ ٱلۡمَصِيرُ
b. 6:165; 39:8; 53:39. (close)
c. 36:12. (close)
c. 6:165; 39:8; 53:39. (close)
d. 36:12. (close)
3191. Important Words:
مثقلة (heavily laden soul) is derived from ثقل which means, it was or became heavy, weighty or ponderous; it was or became heavy, weighty or preponderant ideally; he was or became slow, lazy, wanting in activity or intelligence. ثقلت المرأةmeans, her pregnancy became apparent. أثقله means, he overburdened him. مثقل of which مثقلة is feminine gender means, heavily burdened or burdened beyond his power; overburdened; weighed down or oppressed by disease, debt, etc. (Lane & Aqrab). See also 4:41.
The word وزر may here signify the burden of duty or responsibility; or it may mean the remorse or shame which a person feels when he commits a sin or crime. Taking it in the first sense, the expression لا تزر وازرة وزر أخری would mean that the personal duty or responsibility of one person cannot be shifted to, or discharged by another. Everyone has to carry his own cross. Taking the word in the second sense the expression cuts at the root of the doctrine of Atonement on which the whole fabric of Christianity stands. The verse purports to say that no person can relieve any other person of his grief or sorrow, nor can he share with him the remorse or regret that afflicts his conscience after he has committed a crime. Evidently as these feelings have their origin in the heart of man, they cannot be transferred to or shared by another person. The punishments of Hell are only the spiritual embodiments of man’s evil actions done in this life and the person who committed the evil deeds quite clearly will not share these spiritual embodiments of his actions with another person who had not committed those evil deeds. (close)
وَ مَا یَسۡتَوِی الۡاَعۡمٰی وَ الۡبَصِیۡرُ ﴿ۙ۲۰﴾
وَمَا يَسۡتَوِي ٱلۡأَعۡمَىٰ وَٱلۡبَصِيرُ
d. 11:25; 13:17; 40:59. (close)
a. 11:25; 13:17; 40:59. (close)
Whenever a Prophet comes into the world the people to whom he preaches his Message become split up into two groups: (1) those who accept his Message and follow his lead; (2) those who reject and oppose him. These two groups of men are likened in the present verse to "the seeing" i.e. those who having been endowed with spiritual eyes see the heavenly light, and "the blind" i.e. those who are afflicted with spiritual blindness as the result of their refusal to see the light. These two classes of men have been further likened to "the living" and "the dead" in verse 23 below. The believers have been called "the living" because by accepting the truth they receive new life, and the disbelievers are called "the dead" because by rejecting truth which is the elixir of life eternal they bring spiritual death upon themselves. (close)
وَ لَا الظُّلُمٰتُ وَ لَا النُّوۡرُ ﴿ۙ۲۱﴾
وَلَا ٱلظُّلُمَٰتُ وَلَا ٱلنُّورُ
In this and the next verse truth and falsehood have been respectively compared to light and pleasantness of the cool shade, and to darkness and scorching heat. There could be no better description of truth and falsehood than this. (close)
وَ لَا الظِّلُّ وَ لَا الۡحَرُوۡرُ ﴿ۚ۲۲﴾
وَلَا ٱلظِّلُّ وَلَا ٱلۡحَرُورُ