سُوْرَةُ البَقَرَةِ
Surah Al-Baqara (2) — Ayah 164
إِنَّ فِى خَلْقِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَـٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِى تَجْرِى فِى ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ ٱلرِّيَـٰحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلْأَرْضِ لَـَٔايَـٰتٍ لِّقَوْمٍ يَعْقِلُونَ ﴿164﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allâh sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayât (proofs, evidence, signs, etc.) for people of understanding.
Word by Word — Arabic, Transliteration & Meaning
إِنَّ
inna
Indeed
فِى
fī
in
خَلْقِ
khalqi
(the) creation
ٱلسَّمَـٰوَٰتِ
l-samāwāti
(of) the heavens
وَٱلْأَرْضِ
wal-arḍi
and the earth
وَٱخْتِلَـٰفِ
wa-ikh'tilāfi
and alternation
ٱلَّيْلِ
al-layli
of the night
وَٱلنَّهَارِ
wal-nahāri
and the day
وَٱلْفُلْكِ
wal-ful'ki
and the ships
ٱلَّتِى
allatī
which
تَجْرِى
tajrī
sail
فِى
fī
in
ٱلْبَحْرِ
l-baḥri
the sea
بِمَا
bimā
with what
يَنفَعُ
yanfaʿu
benefits
ٱلنَّاسَ
l-nāsa
[the] people
وَمَآ
wamā
and what
أَنزَلَ
anzala
(has) sent down
ٱللَّهُ
l-lahu
Allah
مِنَ
mina
from
ٱلسَّمَآءِ
l-samāi
the sky
مِن
min
[of]
مَّآءٍۢ
māin
water
فَأَحْيَا
fa-aḥyā
giving life
بِهِ
bihi
thereby
ٱلْأَرْضَ
l-arḍa
(to) the earth
بَعْدَ
baʿda
after
مَوْتِهَا
mawtihā
its death
وَبَثَّ
wabatha
and dispersing
فِيهَا
fīhā
therein
مِن
min
[of]
كُلِّ
kulli
every
دَآبَّةٍۢ
dābbatin
moving creature
وَتَصْرِيفِ
wataṣrīfi
and directing
ٱلرِّيَـٰحِ
l-riyāḥi
(of) the winds
وَٱلسَّحَابِ
wal-saḥābi
and the clouds
ٱلْمُسَخَّرِ
l-musakhari
[the] controlled
بَيْنَ
bayna
between
ٱلسَّمَآءِ
l-samāi
the sky
وَٱلْأَرْضِ
wal-arḍi
and the earth
لَـَٔايَـٰتٍۢ
laāyātin
surely (are) Signs
لِّقَوْمٍۢ
liqawmin
for a people
يَعْقِلُونَ
yaʿqilūna
who use their intellect
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
164. 1. This verse is very comprehensive in that it brings together seven important matters regarding the creation of the universe and its order and management, which are not mentioned together in any other verse: 1. The creation of the heavens and the earth, whose vastness and greatness need no explanation. 2. The alternation of night and day, making the day bright and the night dark so that livelihood can be pursued and rest can be taken. Then the lengthening of the night and shortening of the day, and then vice versa, the lengthening of the day and shortening of the night. 3. The sailing of ships and boats in the sea, through which trade journeys are made and tons of goods for sustenance and comfort are transported from one place to another. 4. Rain, which is extremely necessary for the fertility and growth of the earth. 5. The creation of all kinds of animals, which are used for transportation, agriculture, and even in war, and a large portion of human food is also fulfilled by them. 6. All kinds of winds, both cold and hot, fruitful and barren, eastern and western, and northern and southern, according to human life and their needs. 7. Clouds, which Allah ﷻ causes to rain wherever He wills. Do all these matters not indicate the power of Allah ﷻ and His oneness? Certainly, they do. Is there any partner with Him in this creation and in this order and management? No, certainly not. Then, leaving Him aside, how is it wise to consider others as deities and fulfillers of needs?
