25:49 Al-Furqaan (The Criterion)

تفسير الآيتين 48 و49 أي: هو وحده الذي رحم عباده وأدر عليهم رزقه بأن أرسل الرياح مبشرات بين يدي رحمته وهو المطر فثار بها السحاب وتألف وصار كسفا وألقحته وأدرته بإذن آمرها والمتصرف فيها ليقع استبشار العباد بالمطر قبل نزوله وليستعدوا له قبل أن يفاجئهم دفعة واحدة. { وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا } يطهر من الحدث والخبث ويطهر من الغش والأدناس، وفيه بركة من بركته أنه أنزله ليحيي به بلدة ميتا فتختلف أصناف النوابت والأشجار فيها مما يأ كل الناس والأنعام. { وَنُسْقِيَهُ مِمَّا خَلَقْنَا أَنْعَامًا وَأَنَاسِيَّ كَثِيرًا } أي: نسقيكموه أنتم وأنعامكم، أليس الذي أرسل الرياح المبشرات وجعلها في عملها متنوعات، وأنزل من السماء ماء طهورا مباركا فيه رزق العباد ورزق بهائمهم، هو الذي يستحق أن يعبد وحده ولا يشرك معه غيره؟

وقوله تعالى: "لنحيي به بلدة ميتا" أي أرضا قد طال انتظارها للغيث فهي هامدة لا نبات فيها ولا شيء فلما جاءها الحياء عاشت واكتست رباها أنواع الأزاهير والألوان كما قال تعالى: "فإذا أنزلنا عليها الماء اهتزت وربت" الآية: "ونسقيه مما خلقنا أنعاما وأناسي كثيرا" أي وليشرب منه الحيوان من أنعام وأناسي محتاجين إليه غاية الحاجة لشربهم وزروعهم وثمارهم كما قال تعالى: "وهو الذي ينزل الغيث من بعد ما قنطوا" الآية وقال تعالى: "فانظر إلى آثار رحمة الله كيف يحيي الأرض بعد موتها" الآية.

This is also part of His complete power and supreme authority:

Allah sends the winds as heralds of glad tidings, i.e., they bring the clouds behind them. The winds are of many different types, depending on the purpose for which they are sent. Some of them form the clouds, others carry the clouds or drive them, and others come ahead of the clouds as heralds announcing their coming. Some of them come before that to stir up the earth, and some of them fertilize or "seed" the clouds to make it rain. Allah says:

وَأَنزَلْنَا مِنَ السَّمَآءِ مَآءً طَهُوراً

(and We send down pure water from the sky), meaning, as a means of purifying it. Abu Sa`id said, "It was said: "O Messenger of Allah, can we perform Wudu' with the water of the well of Buda`ah For it is a well in which rubbish and the flesh of dogs are thrown. He said:

«إِنَّ الْمَاءَ طَهُورٌ لَا يُنَجِّسُهُ شَيْء»

(Water is pure and nothing makes it impure.) This was recorded by Ash-Shafi`i and Ahmad, who graded it Sahih, and also by Abu Dawud and At-Tirmidhi, who graded it Hasan, and by An-Nasa'i. His saying:

لِّنُحْيِىَ بِهِ بَلْدَةً مَّيْتاً

(That We may give life thereby to a dead land,) means, a land that waited a long time for rain. It is devoid of vegetation or anything at all. When the rain comes to it, it becomes alive and its hills are covered with all kinds of colorful flowers, as Allah says:

فَإِذَآ أَنزَلْنَا عَلَيْهَا الْمَآءَ اهْتَزَّتْ وَرَبَتْ

(but when We send down water to it, it is stirred to life and growth...) (41:39). His saying:

وَنُسْقِيَهِ مِمَّا خَلَقْنَآ أَنْعَـماً وَأَنَاسِىَّ كَثِيراً

(and We give to drink thereof many of the cattle and men that We had created. ) means, so that animals such as cattle can drink from it, and people who are in desperate need of water can drink from it and water their crops and fruits. This is like the Ayah:

وَهُوَ الَّذِى يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُواْ

(And He it is Who sends down the rain after they have despaired,) (42:28)

فَانظُرْ إِلَى ءَاثَـرِ رَحْمَةِ اللَّهِ كَيْفَ يُحْىِ الاٌّرْضَ بَعْدَ مَوْتِهَآ

(Look then at the effects of Allah's mercy, how He revives the earth after its death.) (30:50) His saying:

وَلَقَدْ صَرَّفْنَـهُ بَيْنَهُمْ لِيَذَّكَّرُواْ

(And indeed We have distributed it among them in order that they may remember) means, `We cause rain to fall on this land and not on that, and We cause the clouds to pass over one land and go to another, where We cause sufficient rain to fall so that its people have plenty, but not one drop falls on the first land.' There is a reason and great wisdom behind this. Ibn `Abbas and Ibn Mas`ud, may Allah be pleased with them said: "One year does not have more rain than another, but Allah distributes the rain as He wills. Then he recited this Ayah:

وَلَقَدْ صَرَّفْنَـهُ بَيْنَهُمْ لِيَذَّكَّرُواْ فَأَبَى أَكْثَرُ النَّاسِ إِلاَّ كُفُوراً

(And indeed We have distributed it (rain or water) amongst them in order that they may remember the grace of Allah, but most men refuse (out of) ingratitude. )" meaning, so that they may be reminded, when Allah brings the dead earth back to life, that He is able to bring the dead and dry bones back to life, or that those from whom rain is withheld are suffering this because of some sin they have committed, so that they may give it up.

فَأَبَى أَكْثَرُ النَّاسِ إِلاَّ كُفُورًا

(but most men refuse (out of) ingratitude.) `Ikrimah said, "This refers to those who say that rain comes because of such and such a star." This view of `Ikrimah is similar to the authentic Hadith recorded in Sahih Muslim; one day after a night's rain, the Messenger of Allah ﷺ said to his Companions:

«أَتَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟»

(Do you know what your Lord says) They said: "Allah and His Messenger know best." He said:

«قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ فَذَاكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا، فَذَاكَ كَافِرٌ بِي، مُؤْمِنٌ بِالْكَوْكَب»

(He says: "This morning some of My servants became believers in Me, and some became disbelievers. As for the one who said, `We have been given rain by the mercy and grace of Allah,' he is a believer in Me and a disbeliever in the stars. As for the one who said, `We have been given rain by such and such a star,' he is a disbeliever in Me and a believer in the stars.")

with which We revive a dead land read maytan in the softened form equally valid for the masculine and the feminine but in the masculine here because of the masculine noun indicating ‘place’ implicit therein and We give it the water as drink to the many cattle camels cows and sheep and humans We have created anāsiyy is the plural of insān properly it the plural should be anāsīn but the final nūn has been replaced with a yā’ with which the other yā’ has been assimilated; or it anāsiyy is simply the plural of insiyy.

وَنُسْقِيَهُ مِمَّا خَلَقْنَا أَنْعَامًا وَأَنَاسِيَّ كَثِيرً‌ا And give drink to the many cattle and humans We have created - 25:49). The word أَنَاسِيَّ is the plural of إنسِیّ and some linguistics have taken it as a plural of إنسَان (both the words mean 'human' ). This verse has described that the rain is a source of irrigation for land, while it serves as a drink for 'many cattle and humans'. The point worth consideration here is why the word 'many' is used which indicates that some human beings do not benefit from it. This question may be answered by saying that the reference here is to the cattle and human beings living in jungles and deserts who directly use the water of rain. As for the urban people, they normally use the water of wells and canals etc.

And He it is who has sent the winds, bearing good news before His mercy. And We sent down from heaven pure water. This is an allusion to the wind of kind favor from the direction of solicitude, which blows over the hearts of the faithful to sweep away completely the rubbish of opposition and the varieties of opacity. Then the hearts will be worthy of receiving the generous arrivals from the Real. When the scent of the repose of those winds reaches the breast of the servants, they seek for increase in those influxes and search out the fragrance of those arrivals and that solicitude. In loving kindness and gentleness, the Exalted Lord opens four doors for them: The door of beautiful doing, the door of blessings, the door of obedience, and the door of love. By virtue of mortal nature the servant enters the road of his own ingratitude, for Surely man is ungrateful to his Lord [100:6], so he closes the door of beautiful doing to himself. The Real sends the messenger of generosity with the key of disregard and pardon: “I will curtain your ugly-doing with My mercy, for I am the kind Master and you are the weak servant.” That is His words, “He it is who accepts repentance from His servants and pardons the ugly deeds” [42:25]. In the same way, the Exalted Lord opens the door of blessings for the servant. The servant comes forward with ingratitude, for Surely man is a clear ingrate [43:15], so he closes that door to himself with shortcoming in giving thanks. The Real sends the messenger of bounty with the key of favor and says, “Though you have fallen short in giving thanks, I do not fall short in My kind-ness.” That is His words, “In the bounty of God, and His mercy [in that let them rejoice]” [10:58]. The third door that God opens for the servant is the door of obedience. The servant closes that door to himself with disobedience. The Real sends the messenger of forgiveness with the key of repentance: “When you commit a sin, I will forgive you, and I do not care.” That is His words, “Surely God forgives the sins altogether” [39:53]. The fourth is the door of love, which God opens for the servant with His own bounty.