Then, the Qur'an makes mention of foodstuffs and fruits which grow, as a result of the water and sunshine, from the earth and are best for human nutrition, implying that He has placed two pairs of each type of fruit in the earth. Here is allusion made to the fact that fruits are living beings that contain male and female cells which are fertilized through the process of cross fertilization. The verse says:
" and inserted in it two pairs of the each kind of fruit. ..."
Although 'Linet', the Swedish famous botanist and scientist succeeded himself in the discovery of general and universal fertilization inside the world of plants in the mid eighteenth century, the Glorious Qur'an revealed this truth more than one thousand and four hundred years ago which can by itself be considered as one of its miracles, showing the magnitude of this great celestial Book.
As man's life and that of all other beings, especially that of the plants and fruits, can not go on without an exact and an accurate system of the timing of the day and the night, the Qur'an refers to it in another part of the verse, indicating that He covers day with night and He veils it. The verse says:
"... He covers the day with the night. ..."
The reason for this is that once the dark veil of night does not cover the light, continuous sunshine burns away all plants, and no trace of the fruits and, generally speaking, of living beings would be left on the face of the earth.
At the end of the verse, the Qur'an points out that, in the foregoing discussions, there are signs for those who meditate. The verse says:
"... Certainly, there are signs in these matters for a people who reflect. ..."
Honestly speaking, those who contemplate can witness the power of the Omnipotence and unending Omniscience of the Creator very clearly.
Explanations:
1. The previous verse dealt with the skies while this verse relates to the earth and earthly blessings.
2. The Arabic term/ rawasi/ is the plural form of/ rasiyah/ and it signifies 'firmness'. That is why, mountains are alluded to as/ rawasi/. The terms/ zauj/ and/ zaujan/ both mean male and female.
3. The male and female in plants are often in one tree and sometimes in one blossom and sometimes in two trees or two blossoms. (Tafsir- ul- Furqan)
4. The Qur'anic phrase/ madd al 'ard/ probably refers to the emerging of the earth from under the water which has been
mentioned in Islamic quotations as/ dahw ul 'ard/. This probability is consonant with and compatible with the views of the contemporary geologists who claim that the earth has been originally covered with water. (Allah knows the best.)
5. The world of creation is based on a 'pair system'.
I- The pairing system in plants: " and He puts for every kind of beautiful growth (in pairs) . "(1)
II- The pairing system in animals, where the Qur'an says: " He made mates for you from among yourself and mates of the cattle too, "(2)
III- Pairing in Human Beings: "He created mates from your own kind for you. "(3)
IV- Pairing in everything: "And of everything We have created pairs "(4)
* * * *
(1) Sura Al- Hajj, No. 22, verse 5
(2) Sura Shura, No. 42, verse 11
(3) Sura Ar- Roum, No. 30, verse 21
(4) Sura Az- Zariyat, No. 51, verse 49
(4) وَ فِي الْأَرْضِ قِطَعٌ مُتَجاوِراتٌ وَ جَنَّاتٌ مِنْ أَعْنابٍ وَ زَرْعٌ وَ نَخيلٌ صِنْوانٌ وَ غَيْرُ صِنْوانٍ يُسْقى بِماءٍ واحِدٍ وَ نُفَضِّلُ بَعْضَها عَلى بَعْضٍ فِي الْأُكُلِ إِنَّ في ذلِكَ لَآياتٍ لِقَوْمٍ يَعْقِلُونَ
4. " And in the earth there are tracts, side by side, and gardens of ( different) grapes and corn- fields and palm trees, like and unlike, watered through one irrigation system, and We made some of them excel in taste than others. Verily, there are signs in this for a people who understand. "
Commentary:
The Arabic term/ s inwan/ contrary to its appearance, which is in the form of dual (referring to two) , is the plural form of/ s inw/ and means 'a branch which stems out of the principal tree'. It refers here to being similar or identical.
In this noble verse, we are confronted a series of interesting geological and botanical issues which are all the signs of a predetermined system of creation. The Qur'an first mentions that there are different tracts side by side in the earth, and there are gardens and trees which have different kinds of grapes and different plantations, and palm trees as well. The verse says:
" And in the earth there are tracts, side by side, and gardens of (different )grapes and corn- fields and palm trees, ..."
The amazing thing is that these trees and their various kinds take their roots from one basic stem on some occasion,
and at other times they have their roots from different stems. The verse continues saying:
"... like and unlike, watered through one irrigation system, ..."
This sentence probably provides clues as to the issue of the potentialities of trees for grafting which is occasionally based on the grafting of several parts on the original stem, each of which develop and consequently a special kind of fruit will be delivered.
What is more amazing is that they are all watered with one type of water. "Watered through one irrigation system". In spite of all this, Allah has excelled some of these trees over others in their type of fruit. The verse says:
"... and We made some of them excel in taste than others ..."
Does each of these clues not provide us with sufficient reasons as to the leadership which is unique in its origin and is knowledgeable in its system It is here where, at the end of the verse, the Qur'an declares that there are signs in these matters as to the magnitude of Allah for those who contemplate. The verse says:
"... Verily, there are signs in this for a people who understand. "
Explanation:
The variety of fruits as to the colour, taste and smell and their different forms all have their origin in the Divine power, and are consonant with Allah's will. Otherwise, one kind of water could not generate more than one type of fruit.
(5) وَ إِنْ تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَ إِذا كُنَّا تُراباً أَ إِنَّا لَفي خَلْقٍ جَديدٍ أُولئِكَ الَّذينَ كَفَرُوا بِرَبِّهِمْ وَ أُولئِكَ الْأَغْلالُ في أَعْناقِهِمْ وَ أُولئِكَ أَصْحابُ النَّارِ هُمْ فيها خالِدُونَ
5. " And if you do wonder, then wondrous is their sayings: ' What, when we turn into dust, Will we then surly be in a new creation ' They are those who disbelieve in their Lord and these shall have chains on their necks, and they are the people of the Fire, abiding therein for ever. '"
Commentary:
Addressing the Prophet (p.b.u.h.) , this verse implies that he should not be amazed at the denial of the prophecy by the people, for they are also astonished at Allah's power in transforming the dead back into life and do not believe it. The unbelievers in the Resurrection have not provided any proof for the impossibility of resurrection and they only consider its occurrence as remote. On the contrary, besides mentioning Allah's Justice and Wisdom, which necessitates the existence of the Hereafter, the Qur'an has reiterated on many occasions and has provided answers to this denial. The verse says:
" And if you do wonder, then wondrous is their sayings: 'What, when we turn into dust, Will we then surly be in a new creation ' They are those who disbelieve in their Lord and these shall have chains on their necks, and they are the people of the Fire, abiding therein for ever. '"
On one occasion it implies that if they were in doubt as to the advent of the Hereafter, they would remember their
original creation and as to how Allah created them out of earth and sperm.(1)
Elsewhere, it commands the Prophet (p.b.u.h.) to tell his people that: He Who originally created them will also recreate them in the Resurrection Day, and there is no room for any astonishment.(2)
Therefore, the denial and refutation of resurrection means the negation of Allah's power, His Justice, as well as His Wisdom which implies profanity and paganism. Such a person, who negates resurrection, will be involved with superstition and ignorance as his entire outlook centers around worldly aims and is entangled with material benefits and selfishness, and he will also be held in the chains of the Divine punishment in the Hereafter.
(1) Sura Al- Hajj, No. 22, verse 5 says: "O' people! If you are in doubt about the raising, then surely We created you from dust, then from a small seed, then from a clot, then from a lump of flesh, complete in make and incomplete, that We may make clear to you; and We cause what We please to stay in the wombs till an appointed time, then We bring you forth as babies, then that you may attain your maturity; and of you is he who is caused to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; and you see the earth sterile land, but when We send down on it the water, it stirs and swells and brings forth of every kind a beautiful herbage.
(2) Sura Yasin, No. 36, verse 79
(6) وَ يَسْتَعْجِلُونَكَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ وَ قَدْ خَلَتْ مِنْ قَبْلِهِمُ الْمَثُلاتُ وَ إِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِلنَّاسِ عَلى ظُلْمِهِمْ وَ إِنَّ رَبَّكَ لَشَديدُ الْعِقابِ
6. " And they ask you to hasten on the evil (the chastisement) before the good while there have been exemplary punishments before them. And verily, your Lord is full of forgiveness for people despite their injustice; and verily your Lord is strict in retribution. "
Commentary:
The Arabic term/ ma ulat/ is the plural form of/ ma ulah/ which denotes punishment and penalty that man will be inflicted upon. Sometimes, enmity and obstinacy reaches the point where one is inclined to desire death and not to accept the truth.
There are allusions made in the Glorious Qur'an to the examples of such moods and feelings. Among them one is that the pagans used to say: "O' Allah! It this (Qur'an) is indeed the Truth from You, then storm us with stone from the sky, or bring us a painful punishment "(1)
Elsewhere, the Qur'an says: "If We had sent down it to any of non- Arabs, and had he recited it to them, they would not have believed in it. "(2)Or the people of the Book would tell the pagans and idol worshippers: " These are better guided on
(1) Sura Al- 'Anfal, No. 8, verse 32
(2) Sura Ash- Shu'ara, No. 26, verses 198, 199
the way than those who have believed (in Islam) . "(1) While, the people of the Book among the disbelievers are closer to Islam than the pagans. They were kept away from expressing the truth because of their obstinacy.
In the meantime, the haste shown by some people in the descending of the Divine punishment then may be due to the following reasons: I- The ignorance and oblivion due to the history of the predecessors and the lack of belief in the Divine punishment and considering it as remote matter.
II- Jealousy towards the possessions of others. As it is recorded in history, upon the accession of Amir- ul- Mu'mineen Ali (a.s.) to the Imamat, someone desired his own death for he could not tolerate the event. This event has been mentioned and alluded to on the occasion of the revelation of Sura Al- Ma'arij, verse No. 1.
III- The feelings of being cut off, depressed, and reaching complete deadlock.
IV- Ridiculing and lack of acceptance, even at the expense of losing one's life.
Therefore, the verse indicates that: instead of asking for Allah's blessings, they requested hastening of His punishment. The verse says:
" And they ask you to hasten on the evil (the chastisement) before the good while there have been exemplary punishments before them. "
Do they think that Allah's punishment is mere deception, despite the fact that there were divine penalties which were sent down upon the previous rogue and unruly nations the
(1) Sura An- Nisa, No. 4, verse 51
news of which have been recorded on the pages of history and in the heart of the earth Then the verse adds implication that the Lord is forgiving towards the people though they are committing cruelty, and, at the same time, He is capable of inflicting severe punishment as well. The verse says:
" And Verily, your Lord is full of forgiveness for people despite their injustice; and verily your Lord is strict in retribution. "
* * * *
(7) وَ يَقُولُ الَّذينَ كَفَرُوا لَوْ لا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّه إِنَّما أَنْتَ مُنْذِرٌ وَ لِكُلِّ قَوْمٍ هاد
7. " And those who disbelieve say: 'Why has there not been sent down a sign to him from his Lord (O' Prophet!) You are only a Warner, and there is a guide for every people. "
Commentary:
Ibn Abbas has been quoted to say that the blissful Prophet (p.b.u.h.) putting his hand on his chest, said:/ 'anal mun ir/ (I am the Warner) , and then alluding to Ali- Ibn- Abi- Talib (a.s.) , he said: "You are the guide, those who will be guided after me will be guided through you. "(1)
Here, the holy verse deals with one of the criticisms of the obstinate pagans concerning the prophecy, saying that Allah did not send the Prophet (p.b.u.h.) with miracles or signs. The verse says:
" And those who disbelieve say: 'Why has there not been sent down a sign to him from his Lord ? ..."
It goes without saying that one of the functions of the Prophet (p.b.u.h.) is to present miracles as documentation for his legitimacy and his actual interconnection with the Divine revelation.
However, the opponents of the prophets have not always been entertaining sound intentions. That is, they did not seek miracles for the sake of discovering the truth but, to show their arrogance and disobedience against the Truth, every time they asked for an odd miracle.
(1) Tafsir- ul- Kabir, vol. 19, p. 14, 'Ihqaq- ul- Haqq, vol. 3, p. 87
So, when facing such individuals, the Prophet (p.b.u.h.) , without accepting their desires, used to say that performing miracles is in Allah's hands and it is by His commands that such things happen; then his duty was to guide and train people.
Therefore, in response to these vain requests, the Qur'an continues telling the Prophet (p.b.u.h.) that he is only a Warner and to provide people with instructions and guidance. The verse says:
"... (O' Prophet!) You are only a Warner, ..."
In actual fact, the Qur'an implies that these pagans have forgotten the primary objective of the prophet which is the issue of admonition and calling of people towards Allah. They have wrong thought that his primary function has been to perform miracles.
It is interesting to note that the difference between the Qur'anic terms/ 'in ar/ and/ hidayat/ is that, the former relates to the leading of the misled to the right path and providing them with self- awareness, while the latter deals with guiding people and directing them forward after they have adjusted their way in the right direction.
Therefore, in various quotations from the Prophet (p.b.u.h.) in the books of Shi'ite and Sunni people, it is quoted that he said: he provided admonitions and Ali was the leader, by whom the guided are guided.
We have it in 62 traditions that, the objective meaning of/ had/ (guide) is the Immaculate Imams (a.s.) .
* * * *
