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Islamic knowledge

Diversity, it is intended by divine wisdom for the purpose of creating this world….in it are the signs for intelligent ones

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Diversity, it’s intended by divine wisdom for the purpose of creating this world….in it are the signs for intelligent ones

https://notebooklm.google.com/notebook/

47b41caa-4732-4ce0-8399-93a9a9f9e6de/audio

Islam360MobileApplicationAudio.mp3


وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ [Ar-Ra’d : 4]
(13:4) And behold! there are different regions on the earth close to one another; 9 there are vineyards, corn fields and groves of date-palm with single or double trunk. 10 All are irrigated with the same water, but We make some more tasteful than others. Most surely there are many Signs in all these things for those who use their common sense. *11
*9) That is, “If you observe carefully, you will find Divine wisdom, design and purpose in the diversity of the structure of the earth. Though it has countless regions adjoining one another, they are different from one another in their shapes, colours, component parts, characteristics, potentialities, productive capacity and source of minerals. This diversity has countless points of wisdom and advantage. Let alone other creatures, if we consider the diversity of regions from the point of the good it has done to mankind, we shall have to acknowledge that this is the result of the well-thought and well-planned design of the All-Wise Creator. For this diversity has helped the growth of human civilization so much that only an unreasonable person can assign this to mere accident.
*10) Some of the date-palm trees have only a single trunk from the root while others have two or more stems from the same root.
*11) The things mentioned in this verse contain many other Signs besides the proofs of Tauhid and the boundless powers and All-Comprehensive W isdom of Allah. Let us consider one of these, that is the diversity in the universe, including mankind. There is the one and the same earth but all its regions are quite different from one another. Then there is one and the same water but it helps to produce different kinds of corn and fruits. Then one and the same tree bears fruits which, in spite of likeness, differ from one another in shapes, sizes, and other features. Then there is one and the same root from which sometimes one and at others two trunks sprout up, with their own different characteristics. If one considers these aspects of diversity, one shall come to the conclusion that the Divine wisdom demands the same kind of diversity in the natures, temperaments and inclinations of human beings, and, therefore, in their conducts. So, one need not worry about the existence of this diversity. As it has been stated in v. 31, if Allah had willed, He could have created all human beings alike and virtuous by birth. But the wisdom that underlies the creation of the universe, including mankind, requires diversity and not uniformity. Otherwise, all this creation would have become meaningless.

وَفِي الْأَرْضِ قِطَعٌ مُّتَجَاوِرَاتٌ وَجَنَّاتٌ مِّنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِي الْأُكُلِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ [Ar-Ra’d : 4]
(13:4) And behold! there are different regions on the earth close to one another; 9 there are vineyards, corn fields and groves of date-palm with single or double trunk. 10 All are irrigated with the same water, but We make some more tasteful than others. Most surely there are many Signs in all these things for those who use their common sense. *11
*9) That is, “If you observe carefully, you will find Divine wisdom, design and purpose in the diversity of the structure of the earth. Though it has countless regions adjoining one another, they are different from one another in their shapes, colours, component parts, characteristics, potentialities, productive capacity and source of minerals. This diversity has countless points of wisdom and advantage. Let alone other creatures, if we consider the diversity of regions from the point of the good it has done to mankind, we shall have to acknowledge that this is the result of the well-thought and well-planned design of the All-Wise Creator. For this diversity has helped the growth of human civilization so much that only an unreasonable person can assign this to mere accident.
*10) Some of the date-palm trees have only a single trunk from the root while others have two or more stems from the same root.
*11) The things mentioned in this verse contain many other Signs besides the proofs of Tauhid and the boundless powers and All-Comprehensive W isdom of Allah. Let us consider one of these, that is the diversity in the universe, including mankind. There is the one and the same earth but all its regions are quite different from one another. Then there is one and the same water but it helps to produce different kinds of corn and fruits. Then one and the same tree bears fruits which, in spite of likeness, differ from one another in shapes, sizes, and other features. Then there is one and the same root from which sometimes one and at others two trunks sprout up, with their own different characteristics. If one considers these aspects of diversity, one shall come to the conclusion that the Divine wisdom demands the same kind of diversity in the natures, temperaments and inclinations of human beings, and, therefore, in their conducts. So, one need not worry about the existence of this diversity. As it has been stated in v. 31, if Allah had willed, He could have created all human beings alike and virtuous by birth. But the wisdom that underlies the creation of the universe, including mankind, requires diversity and not uniformity. Otherwise, all this creation would have become meaningless.

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Chapter Introduction

AD-DUKHAN
Name

Podcast link for interesting conversation: https://notebooklm.google.com/notebook/527d2a3a-2960-4c8c-bb43-084658620dc4/audio

Link to listen to recitation and read it during recitation: https://surahquran.com/sorah-english-44.html

The Surah takes its name from the word which occurs in verse 10.

dukhan
Period of Revelation

Its period of revelation also could not be determined from any authentic tradition, but the internal evidence of the subject matter shows that this Surah too was sent down in the same period in which Surah Zukhruf and a few other earlier Surahs had been revealed. However, this Surah was sent down somewhat later. Its historical background is this: When the disbelievers of Makkah became more and more antagonistic in their attitude and conduct, the Holy Prophet prayed: O God, help me with a famine like the famine of Joseph. He thought that when the people would be afflicted with a calamity, they would remember God, their hearts would soften and they would accept the admonition. Allah granted his prayer, and the whole land was overtaken by such a terrible famine that the people were sorely distressed. At last, some of the Quraish chiefs among whom Hadrat Abdullah bin Masud has particularly mentioned the name of Abu Sufyan came to the Holy Prophet and requested him to pray to Allah to deliver his people from the calamity. On this occasion Allah sent down this Surah.

Subject Matter and Topics

The introduction to the address revealed on this occasion for the admonition and warning of the people of Makkah contained some important points, which are as follows:

“You, O People of Makkah, are wrong in thinking that the Quran is being composed by Muhammad (upon whom be Allah’s peace). This Book by itself bears the clear testimony that it is not the composition of a man but of Allah, Lord of the worlds.”
“You are making a wrong estimate of the worth of this Book. You think it is a calamity that has descended on you, whereas the Hour when Allah, out of sheer mercy, decided to send His Messenger and His Book to you was highly blessed.”
“You are foolishly involved in the misunderstanding that you will fight this Messenger and this Book and will win, whereas the fact is that the Messenger has been raised and the Book sent down in that particular Hour when Allah decides the destinies, and Allah’s decisions are not so weak that they may be changed to a person’s liking, nor are they based on ignorance and folly that there may be the likelihood of a mistake or error or weakness in them. They are rather the firm and unalterable decisions of the Ruler of the Universe, Who is All Hearing, All Knowing and All Wise. Therefore, they cannot be treated lightly.
“You yourselves acknowledge that Allah alone is the Master and Lord of the earth and heavens and of everything in the Universe and also admit that life and death are only in His power, yet you insist on making others your deities, for which the only argument you offer is that that had been the practice since the time of your forefathers, whereas if a person has the conviction that Allah alone is the Master, Sustainer and Giver of life and death, he can never entertain the doubt that there can be other gods also beside Him, who can be worthy of worship. If your forefathers had committed this folly, there is no reason why you also should continue committing it blindly. As a matter of fact, their Lord too was only One God, Who is your Lord, and they also should have worshiped only Him, Whom you should worship.”
“The only demand of Allah’s Providence and Mercifulness is not this that He should feed you, but also this that He should arrange guidance for you. For this very guidance He has sent His Messenger and His Book.”
After this introduction, the question of the famine that was raging in Makkah has been discussed. As already mentioned, this famine had occurred on the Holy Prophet’s prayer, and he had prayed for it so that when the calamity befell it would break the stubbornness of the disbelievers and then they would listen to the rebuke. It looked as if this expectation was being fulfilled to some extent, for some of the most stubborn enemies of the Truth, on account of the severities of the famine, had cried out: “O Lord, avert this torment from us and we will believe.” At this, on the one hand, the Holy Prophet has been foretold :”These people will not learn any lesson from such calamities. When they have turned away from the Messenger, whose life, character, works and speech clearly show that he is Allah’s true Messenger, how will a mere famine help remove their disbelief?” On the other, the unbelievers have been addressed, so as to say : “You lie when you say that you will believe as soon as the torment is removed from you. We shall just remove it to see how sincere you are in your promise. There is a graver disaster about to fall upon you. You need a much more crushing blow :minor misfortunes cannot set you right.”

In this very connection, a reference has been made a little below to Pharaoh and his people, implying that those people also had met with precisely the same trial as the chiefs of the disbelieving Quraish are now afflicted. To them also a similar noble and honorable Messenger had come; they also had seen those express pointers and signs which clearly showed that he had been appointed by Allah; they also had gone on witnessing one sign after the other but they did not give up their stubbornness, till at last they made up their mind to put an end to the Messenger’s life, and they met their doom, which has since become an object lesson for the people for ever.

After this the theme of the Hereafter has been taken up, which the disbelievers of Makkah vehemently denied. They said: “We have never seen anyone rising back to life after death. Raise our forefathers back to life if you are true in your claim about the life hereafter.” In response to this, two arguments for the Hereafter have been presented briefly (1) That the denial of this creed has always proved destructive for the morals; and (2) that the universe is not a plaything of a thoughtless diety, but it is a wise system and no work of wisdom is ever vain or useless. Then the disbelievers demand to bring their forefathers back to life has been answered, thus : “This cannot be done every day to meet the demand of the individuals, but Allah has appointed a time when He will resurrect all mankind simultaneously and will subject them to accountability in His Court. If one has to protect oneself there, one should think about it here. For no one will be able to save himself there by his own power, nor by the power of any one else.”

In connection with this Court of Allah, mention has been made of the fate of those who will be declared as culprits and of the rewards of those who will be declared as successful. The discourse has been concluded with this warning: “This Quran has been revealed in simple language in your own tongue so that you may understand it; yet if you do not understand it and insist on seeing your evil end, you may wait; Our Prophet too is waiting. Whatever is to happen, will happen at its own appointed time.”

Islamic knowledge

AT THE END OF TYRANNY…

NO ONE ON EARTH OR IN SKIES IS THERE TO SHED TEARS ON THEIR DEMISE

Audio summary:

https://notebooklm.google.com/notebook/29f7847d-505a-407b-92d8-ee1680b65bbb/audio

فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنظَرِينَ [Ad-Dukhaan : 29]

Compiled by Grok

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### Translation:

“Neither the heavens nor the earth wept for them, nor were they given any respite.”

### Context and Explanation:

This verse refers to the destruction of the people of Pharaoh (Fir’aun) and their followers, who rejected the truth and were ultimately punished by Allah. It emphasizes the consequences of their disbelief and rebellion against divine guidance.

1. **”Neither the heavens nor the earth wept for them”**:

   – This is a figurative expression indicating that the destruction of Pharaoh’s people was of no significance to the universe. The heavens and the earth, representing the cosmic order, did not mourn their loss because their actions were wicked and they had defied Allah’s signs.

   – In some cultures or poetic traditions, the heavens and earth are said to “weep” for the loss of righteous or notable people. Here, the absence of such mourning underscores the worthlessness of their deeds and their lack of favor with Allah.

   – According to Maududi, this also implies that their demise was a just consequence, and no one, not even the natural elements, felt sympathy for them due to their arrogance and rejection of truth.

2. **”Nor were they given any respite”**:

   – This part highlights that once the divine decree of punishment was issued, they were not granted any delay or opportunity to repent. Their time to reform had passed, and Allah’s justice was swift and final.

   – Maududi explains that this serves as a warning to others that when people persistently reject guidance and cross the limits set by Allah, they may face sudden and irreversible consequences.

### Broader Message:

Maududi notes that this verse carries a universal lesson: those who live in defiance of Allah’s commands and reject His messengers will face a similar fate. The lack of “weeping” from the heavens and earth symbolizes the absence of divine mercy for those who harden their hearts against truth. It also serves as a reminder of the inevitability of divine justice and the importance of heeding warnings before it’s too late.

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Compiled by deepseek 

### **Arabic Text:**  

**﴿فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنظَرِينَ﴾**  

### **Translation (English):**  

*”So neither the sky nor the earth wept over them, nor were they given any respite.”*  

—

### **Explanation (Tafseer) by Syed Maududi:**  

1. **”Neither the sky nor the earth wept over them”**  

   – This is a **metaphorical expression** indicating that when the disbelievers (like Pharaoh and his people) were destroyed, there was **no sorrow or regret** in the universe for them.  

   – Unlike righteous people, whose loss is mourned by creation, the disbelievers’ destruction was so deserved that even the heavens and earth did not grieve.  

2. **”Nor were they given any respite”**  

   – When Allah’s punishment came, it was **sudden and decisive**—no extra time was granted.  

   – This contrasts with earlier moments when they were given chances to repent but persisted in arrogance.  

### **Context:**  

– This verse refers to the **destruction of Pharaoh and his army** after they rejected Prophet Musa (Moses).  

– It highlights the **complete and utter annihilation** of tyrants—no one lamented their loss, and no delay was allowed in their punishment.  

### **Key Lessons:**  

✔ **Divine Justice:** When Allah’s decree comes, there is no escape or mourning for the unjust.  

✔ **Arrogance Leads to Ruin:** Pharaoh’s arrogance resulted in a humiliating end—unmourned and unrespected.  

✔ **Metaphorical Language in Quran:** The heavens and earth “not weeping” symbolizes the universe’s alignment with divine justice.  

Would you like further clarification on any part?

(44:29) Then neither the sky shed tears over them nor the earth. *25They were granted no respite.

*25) That is, “When they were the rulers, they werc known for their glory and grandeur: hymns were sung of their praise, flatterers flatterted them to such an extent as if the whole world was devoted to them for their excellences and indebted to them for their favours and there was none more popular in the world than they. But when they fell there was none to shed a tear on their fall; rather the world felt relieved that a cause of distress had been removed. Obviously, they had neither done any good to the people that the dwellers of the earth might weep on them, nor anything for the sake of Allah’s pleasure that the dwellers of the heavens might grieve over their ruin. As long as AIlah continued to give them rope by His will, they enjoyed life as they pleased; but when they transgressed aII limits in their crimes, they were cast aside like so much rubbish.

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translated from Urdu version

# Surah Ad-Dukhan:

This verse and its interpretation highlight the rise and fall of rulers. When they were in power, their days were filled with grandeur. The world resonated with the echoes of their praises, and the gatherings of the elite were always at their service. Their influence was such that it seemed as if the entire world was indebted to their excellence and favors. There was no one more celebrated in the world than them.  

However, when they fell, not a single eye shed tears for them. Instead, the world breathed a sigh of relief, as if a burden had been lifted from its chest. It is evident that they had not done any good with God, so the people of the earth did not mourn for them. Nor had they performed any act to earn God’s pleasure, so the heavens did not grieve over their destruction.  

As long as the divine will allowed them to thrive, they ruled over the earth with pride. But when their crimes reached their limit, they were cast away like worthless debris.

Link for complete Quran recitation by chapter , English translation:

https://surahquran.com/English/fahras.html