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Lit., "has not increased them in anything but flight".
When convincing arguments and warnings are placed before sinners, there are two kinds of reactions. Those who are wise receive admonition, repent, and bring forth fruits of repentance, i.e., amend their lives and turn to Allah. On the other hand, those who are callous to any advice take it up as a reproach, fly farther and farther from righteousness, and shut out more and more the channels through which Allah's healing Grace can reach them and work for them.
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For the reason of the above interpolation - which endows the concept of "garments" with a metaphorical meaning - see note [2] on 74:4 ; cf. also the expression "garment of God-consciousness" (libas at-taqwa) in 7:26 .
The literal meaning would be that, just as they thrust their fingers into their ears to prevent the voice of the admonisher reaching them, so they covered their bodies with their garments that the light of truth should not penetrate to them and that they should not even be seen by the Prophet.
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Noah used all the resources of the earnest preacher: he dinned the Message of Allah into their ears; he spoke in public places; and he took individuals into his confidence, and appealed privately to them; but all in vain.
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Lit.,"He will let loose the sky over you with abundance" (but see also note [76] on {ll:52}).
They had perhaps been suffering from drought or famine. If they had taken the message in the right way, the rain would have been a blessing to them. They took it in the wrong way, and the rain was a curse to them, for it flooded the country and drowned the wicked generation. In the larger Plan, it was a blessing all the same; for it purged the world, and gave it a new start, morally and spiritually.
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The two last-mentioned blessings are an allusion to the state of happiness in the hereafter, symbolised in the Qur'an as "gardens through which running waters flow".
Each of these blessings-rain and crops, wealth and man-power, flourishing gardens, and perennial streams-are indications of prosperity, and have not only a material but also a spiritual meaning. Note the last point, "rivers of flowing water". The perennial springs make the prosperity as it were permanent: they indicate a settled population, honest and contented, and enjoying their blessings here on earth as the foretaste of the eternal joys of heaven. A) I.e., why don't you fear Allah's Majesty, His greatness and consequent punishment for your sinfulness, and hope for His mercy, kindness and reward for your faith and good deeds. The words of the verse contain the twin strands-fear and hope-simultaneously.
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I.e., "that you refuse to believe in God" (Zamakhshari). Some authorities (e.g., Jawhari) give to the above phrase the meaning, "that you will not fear God's majesty", which, too, implies lack of belief in Him.
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I.e., by a process of gradual evolution, in the mother's womb, from a drop of sperm and a fertilised germ-cell (the female ovum), up to the point where the embryo becomes a new, self-contained human entity (cf. 22:5 : all of which points to the existence of a plan and a purpose and, hence, to the existence of a conscious Creator.
See 22:5 and 23:12-14.
Cf. xxii. 5, and notes 2773-2777; also xxiii. 12-17, and notes 2872-2875. The meaning here may be even wider. Man in his various states exhibits various wonderful qualities or capacities, mental and spiritual, that may be compared with the wonderful workings of nature on the earth and in the heavens. Will he not then be grateful for these Mercies and turn to Allah, Who created all these marvels?
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Cf. 67:3 and the corresponding note [2].
See n. 5559 to lxvii. 3.
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See 10:5 , where the sun is described as "a [source of] radiant light" (diya') and the moon as "light [reflected]" (nur); both these interpolations are explained in note [10] on 10:5 .
Cf. xxv. 61, where the sun is referred to as the glorious Lamp of the heavens: "Blessed is He Who made the Constellations in the skies, and placed therein a lamp, and a moon giving light."
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This phrase has a twofold meaning. In the first instance, it alludes to the evolution of the individual human body out of the same substances - both organic and inorganic - as are found in and on the earth as well: and in this sense it enlarges upon the creation of the human individual "in successive stages" referred to in verse {14} above. Secondly, it alludes to the evolution of the human species, which, starting from the most primitive organisms living on earth, has gradually ascended to ever higher stages of development until it has finally reached that complexity of body, mind and soul evident in the human being.
i.e., your father Adam, who was created from clay.
Cf. iii. 37, where the growth of the child Mary the Mother of Jesus is described by the same word nabat, ordinarily denoting the growth of plants and trees. The simile is that of a seed sown, that germinates, grows, and dies, and goes back to the earth. In man, there is the further process of the Resurrection. Cf. also xx. 55.
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Lit., "with a [final] bringing-forth".
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Cf. xx. 53.
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I.e., "He has provided you with all facilities for a good life on earth" - the unspoken implication being, "Will you not, then, acknowledge Him and be grateful to Him?"
Fijaj implies valley-roads or passes between mountains. Though there are mountain chains on the earth, Allah's artistry has provided even in such regions, valleys and channels by which men may go about. Mountain roads usually follow the valleys. A) Sinners always resent it as a reproach that righteous men should speak to them for their own good. They prefer smooth flatterers, and they worship power even though the depositaries of power are selfish men, who neither profit themselves nor profit others by the wealth and man-power that they collect round themselves. They forget that mere material things may be a delusion and a snare unless the moral and spiritual factor behind them sanctifies them.
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