Stem يَعْقِلُ - Quranic Morphology

English - Hazrat Molavi Sher Ali ^ra

Verily, in the creation of the heavens and the earth and in the alternation of night and day, and in the ships which sail in the sea with that which profits men, and in the water which Allah sends down from the sky and quickens therewith the earth after its death and scatters therein all kinds of beasts, and in the change of the winds, and the clouds pressed into service between the heaven and the earth — are indeed Signs for the people who understand.

اردو ترجمہ مرزا طاہر احمد خلیفة المسیح الرابعؒ

یقیناً آسمانوں اور زمین کی پیدائش میں اور رات اور دن کے ادلنے بدلنے میں اور ان کشتیوں میں جو سمندر میں اُس (سامان) کے ساتھ چلتی ہیں جو لوگوں کو فائدہ پہنچاتا ہے اور اس پانی میں جو اللہ نے آسمان سے اتارا پھر اس کے ذریعہ سے زمین کو اس کے مُردہ ہونے کے بعد زندہ کر دیا اور اُس میں ہر قسم کے چلنے پھرنے والے جاندار پھیلائے اور اسی طرح ہواؤں کے رخ بدل بدل کر چلانے میں اور بادلوں میں جو آسمان اور زمین کے درمیان مسخر ہیں، عقل کرنے والی قوم کے لئے نشانات ہیں۔

French

En vérité, dans la création des cieux et de la terre et dans l’alternance de la nuit et du jour et dans les navires qui voguent sur la mer, transportant ce qui est profitable aux hommes, et dans l’eau qu’Allāh fait descendre du ciel, par laquelle Il ranime la terre après sa mort et où Il répand toutes sortes d’animaux, et dans le changement des vents, et dans les nuages mis en service entre ciel et terre – il y a des Signes pour ceux qui font usage de leur intelligence.

German

In der Schöpfung der Himmel und der Erde und im Wechsel von Nacht und Tag und in den Schiffen, die das Meer befahren mit dem, was den Menschen nützt, und in dem Wasser, das Allah niedersendet vom Himmel, womit Er die Erde belebt nach ihrem Tode und darauf verstreut allerlei Getier, und im Wechsel der Winde und der Wolken, die dienen müssen zwischen Himmel und Erde, sind fürwahr Zeichen für solche, die verstehen.

Chinese

[f]天地的创造,昼夜的更替, 海中行驶的有利于人的船只, 安拉从天上降水, 俾大地死而复生, 并在上面散布一切动物, 风向的转变和天地间受制服务的云, 这些对于善用理智的人确是迹象。

Italian

In verità, nella creazione dei cieli e della terra, e nell'alternarsi della notte e del giorno, e nelle navi che solcano il mare cariche di ciò che è utile alla gente, e nell'acqua che Allah fa scendere dal cielo e con cui rivivifica la terra dopo la sua morte, cospargendola di ogni genere di animali, e nel mutarsi dei venti, e nelle nubi sottomesse a servire tra il cielo e la terra - sono invero segni per la gente che comprende.

Spanish

En verdad, en la creación de los cielos y la tierra y en la sucesión de la noche y el día, y en los barcos que surcan los mares con todo lo que es útil a los hombres, y en el agua que Al-lah hace descender del cielo con la que resucita la tierra después de su muerte, distribuyendo por ella toda clase de bestias, y en el cambio de los vientos y en las nubes sometidas a su servicio entre el cielo y la tierra... en todo ello hay Signos para las gentes que comprenden.

اردو تفسیرِ صغیر

آسمانوں اور زمین کی پیدائش‘ رات اور دن کے آگے پیچھے آنے اور ان کشتیوں میں جو انسانوں کو نفع دینے والی چیزیں لیکر سمندر میں چلتی ہیں اور اس پانی میں جسیاللہ نے بادل سے اتارا‘ پھر اس کے ذریعہ سے زمین کو اس کے مرنے کے بعد زندہ کیا اور اس میں ہر ایک قسم کے جانور پھیلائے اور ہواؤں کے ادھر ادھر پھیلانے میں اور ان بادلوں میں جو آسمان اور زمین کے درمیان مسخر ہیں (یقیناً) اس قوم کے لئے جو عقل سے کام لیتی ہے کئی (قسم کے) نشان ہیں۔

English - Short Commentary Translation

[e]Verily, in the creation of the heavens and the earth and in the alternation of night and day, and in the ships which sail in the sea with that which profits men, and in the water which Allah sends down from the sky and quickens therewith the earth after its death and scatters therein all kinds of beasts, and in the change of the winds and the clouds pressed into service between the heaven and the earth—are indeed Signs for the people who use their understanding.[188]

English - Five Volume Translation

[a]Verily, in the creation of the heavens and the earth and in the alternation of night and day, and in the ships which sail in the sea with that which profits men, and in the water which Allah sends down from the sky and quickens therewith the earth after its death and scatters therein all kinds of beasts, and in the change of the winds, and the clouds pressed into service between the heaven and the earth,—are indeed Signs for the people who understand.[171]

3:191; 10:7; 30:23; 45:6.

Important Words:

اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).

الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).

دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).

المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).

Commentary:

This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.

The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.

Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.

Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.

اردو ترجمہ مودودی

(اِس حقیقت کو پہچاننے کے لیے اگر کوئی نشانی اور علامت درکا رہے تو) جو لوگ عقل سے کام لیتے ہیں اُن کے لیے آسمانوں اور زمین کی ساخت میں، رات اور دن کے پیہم ایک دوسرے کے بعد آنے میں، اُن کشتیوں میں جوا نسان کے نفع کی چیزیں لیے ہوئے دریاؤں اور سمندروں میں چلتی پھرتی ہیں، بارش کے اُس پانی میں جسے اللہ اوپر سے برساتا ہے پھر اس کے ذریعے سے زمین کو زندگی بخشتا ہے اور اپنے اِسی انتظام کی بدولت زمین میں ہر قسم کی جان دار مخلوق پھیلاتا ہے، ہواؤں کی گردش میں، اور اُن بادلوں میں جو آسمان اور زمین کے درمیان تابع فرمان بنا کر رکھے گئے ہیں، بے شمار نشانیاں ہیں

English - Sahih

Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason.

اردو ترجمہ احمد علی

بے شک آسمانوں اور زمین کے پیدا کرنے میں اور رات اور دن کے بدلنے میں اور جہازوں میں جو دریا میں لوگوں کی نفع دینے والی چیزیں لے کر چلتے ہیں اور اس پانی میں جسسے الله نے آسمان سے نازل کیا ہے پھر اس سے مردہ زمین کو زندہ کرتا ہے اور اس میں ہر قسم کے چلنے والے جانور پھیلاتا ہے اور ہواؤں کے بدلنے میں اور بادل میں جو آسمان اور زمین کے درمیان حکم کا تابع ہے البتہ عقلمندوں کے لیے نشانیاں ہیں

English - Talal Itani

Indeed, in (the) creation (of) the heavens and the earth, and alternation of the night and the day, and the ships which sail in the sea with what benefits [the] people, and what (has) sent down Allah from the sky [of] water, giving life thereby (to) the earth after its death, and dispersing therein [of] every moving creature, and directing (of) the winds and the clouds [the] controlled between the sky and the earth, surely (are) Signs for a people who use their intellect.

Chinese Commentary ^*

Cross Refs:

f

3:191; 10:7; 30:23; 45:6.

اردہ تفصیرِ صغیر نوٹس ^*

English - Arberry

.. Surely in the creation of the heavens and the earth and the alternation of night and day and the ship that runs in the sea with profit to men, and the water God sends down from heaven therewith reviving the earth after it is dead and His scattering abroad in it all manner of crawling thing, and the turning about of the winds and the clouds compelled between heaven and earth -- surely there are signs for a people having understanding.

English - Maududi

(If they want a sign for the perception of this Reality) surety there are countless signs for those who use their common sense; they can see alternation of the night and day, in the ships that sail the ocean laden with cargoes beneficial to mankind, and in the rain-water which Allah sends down from the sky and thereby gives life to the earth after its death and spreads over it all kinds of animate creatures, in the blowing of the winds and in the clouds which obediently wait for orders between the sky and the earth.

English - Ahmed Ali

Creation of the heavens and the earth, alternation of night and day, and sailing of ships across the ocean with what is useful to man, and the rain that God sends from the sky enlivening the earth that was dead, and the scattering of beasts of all kinds upon it, and the changing of the winds, and the clouds which remain obedient between earth and sky, are surely signs for the wise.

English - Yusuf Ali

Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise.

English - Five Volume Commentary ^*

Cross Refs:

a

3:191; 10:7; 30:23; 45:6.

171

Important Words:

اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).

الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).

دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).

المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).

Commentary:

This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.

The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.

Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.

Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.

English - Short Commentary Notes ^*

Cross Refs:

e

3:191; 10:7; 30:23; 45:6.

188

The Qur’an takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken collectively. The earth may be said to owe its existence to a fortuitous concourse of atoms, and a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible for one to escape the conclusion, that this universe has not come into existence accidentally. Indeed, the consummate harmony that pervades it forcefully points to the fact that the whole system has been created and is being directed by One Intelligent Being Who is All-Powerful and All-Knowing. Moreover, by laying special emphasis on the study of the phenomena of nature, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet,

English - Pickthall

Lo! In the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's Sovereignty) for people who have sense.

English - Muhammad Ali ^ra

In the creation of the heavens and the earth, and the alternation of night and day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the sky, then gives life therewith to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between heaven and earth, there are surely signs for a people who understand.

English - Sir Muhammad Zafrullah Khan ^ra

In the creation of the heavens and the earth and in the alternation of the night and the day, and in the vessels that sail in the sea carrying that which profits people, and in the water that Allah sends down from the clouds and quickens therewith the earth after its death and scatters therein all kinds of beasts, and in the courses of the winds, and the clouds pressed into service between the heaven and the earth, are indeed Signs for a people who understand.

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