أَلْوَٰنُ
Appears 5 times in Quran
Derived Words (3)
Words derived from the stem "أَلْوَٰنُ".
Occurrences in Quran
Found 5 verses containing "أَلْوَٰنُ".
وَمَا ذَرَأَ لَكُمْ فِى ٱلْأَرْضِ مُخْتَلِفًا أَلْوَٰنُهُۥٓ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّقَوْمٍ يَذَّكَّرُونَ
13:5; 39:22.
13:5; 39:22.
One of the most wonderful features of God’s creation is that no two things or persons are exactly alike. But for this diversity there would have been indescribable confusion and chaos in the world. It would have been difficult to distinguish one thing from another or one person from another person. Similarly, there is such diversity in the dispositions and temperaments of men that it is beyond human power to devise a teaching which may equally suit all natures. No man has full knowledge of the diversity that exists in nature. God alone knows these differences and diversities and, therefore, He alone can give a Teaching which can equally suit and benefit all.
Each of the three words, viz. Yatafakkarun, Ya‘qilun and Yadhdhakkarun which have been placed at the end of vv. 12th, 13th and 14th respectively may be understood not only as especially appropriate to the theme of the particular verse in which it is used, but also as applicable to the general theme dealt with collectively in the three verses, their use in their particular places being determined by the degree of their importance. The word "reflection" has been used first because it constitutes the first means for, and of all moral qualities it is the first to be awakened in, the process of the moral reformation of man. From the habit of reflection grows understanding or 'making use of reason.' At this second stage man accomplishes his moral reformation. After this comes the third stage when temptations have been completely overcome and moral struggle ceases and man 'takes heed' and is self-admonished and the doing of good works becomes a part of his nature.
13:5; 39:22.
Commentary:
One of the most wonderful features of God’s creation is that no two things or persons are exactly alike. But for this diversity there would have been indescribable confusion and chaos in the world. It would have been difficult to distinguish one thing from another or one person from another person. Similarly, there is such diversity in the dispositions and temperaments of men that it is beyond human power to devise a teaching that may equally suit all natures. No man has full knowledge of the diversity that exists in nature. God alone knows these differences and therefore He alone can give a teaching which can suit and benefit all men.
After animals, vegetables and the inorganic creation have been mentioned separately in the preceding two verses, the verse under comment proceeds to mention something common to all creation. A new topic about the difference in various colours is introduced in this verse. Colours, too, cast their influence upon man and work for his benefit. The effect of colour upon the human body and mind is only a recent discovery of science. It is a marvel of the Quran that it made clear reference to this effect more than thirteen centuries before its discovery by scientists. The verse points out that not only different objects in nature but also their distinctive hues and colours serve man’s physical needs. It is no wonder then that God should have made similar or even greater and better provision for his spiritual needs.
The verse also suggests that just as the colours and properties of things are too many and too diverse to be enumerated, so are men’s natures, dispositions and temperaments. It is beyond human understanding to comprehend this diversity of dispositions and natures which knows no limit or bound, much less to provide for the peculiar needs and requirements of each and every man. This applies more particularly to the moral and spiritual needs of man and points to the necessity of guidance from God Who alone has full knowledge of this diversity and knows also how the requirements of every individual can be adequately met.
The verse fittingly closes with the expression لقوم یذکرون (for a people who take heed) because the problem of the diversity of men’s natures and temperaments and the satisfaction of each man’s peculiar needs is so complex that it calls for deep and categorical consideration. Each of the three expressions viz. یتفکرون and یعقلون and یذکرون which have been placed at the end of vv. 12th, 13th, and 14th respectively may be understood not only as especially appropriate to the theme of the particular verse in which it is used, but also as applicable to the general theme dealt with collectively in the three verses, their use in their particular places being determined by the degree of their importance. The word reflection has been used first because it constitutes the first means, and of all moral qualities it is the first to be awakened in the process of the moral reformation of man. From the habit of reflection grows understanding or making the use of reasonat which stage man accomplishes his moral reformation. After this comes the third stage when temptations have been completely overcome and moral struggle ceases and man takes heed and is self-admonished and the doing of good works becomes a part of his nature.
a
13:5; 39:22.
a
13:5; 39:22.
1815
Commentary:
One of the most wonderful features of God’s creation is that no two things or persons are exactly alike. But for this diversity there would have been indescribable confusion and chaos in the world. It would have been difficult to distinguish one thing from another or one person from another person. Similarly, there is such diversity in the dispositions and temperaments of men that it is beyond human power to devise a teaching that may equally suit all natures. No man has full knowledge of the diversity that exists in nature. God alone knows these differences and therefore He alone can give a teaching which can suit and benefit all men.
After animals, vegetables and the inorganic creation have been mentioned separately in the preceding two verses, the verse under comment proceeds to mention something common to all creation. A new topic about the difference in various colours is introduced in this verse. Colours, too, cast their influence upon man and work for his benefit. The effect of colour upon the human body and mind is only a recent discovery of science. It is a marvel of the Quran that it made clear reference to this effect more than thirteen centuries before its discovery by scientists. The verse points out that not only different objects in nature but also their distinctive hues and colours serve man’s physical needs. It is no wonder then that God should have made similar or even greater and better provision for his spiritual needs.
The verse also suggests that just as the colours and properties of things are too many and too diverse to be enumerated, so are men’s natures, dispositions and temperaments. It is beyond human understanding to comprehend this diversity of dispositions and natures which knows no limit or bound, much less to provide for the peculiar needs and requirements of each and every man. This applies more particularly to the moral and spiritual needs of man and points to the necessity of guidance from God Who alone has full knowledge of this diversity and knows also how the requirements of every individual can be adequately met.
The verse fittingly closes with the expression لقوم یذکرون (for a people who take heed) because the problem of the diversity of men’s natures and temperaments and the satisfaction of each man’s peculiar needs is so complex that it calls for deep and categorical consideration. Each of the three expressions viz. یتفکرون and یعقلون and یذکرون which have been placed at the end of vv. 12th, 13th, and 14th respectively may be understood not only as especially appropriate to the theme of the particular verse in which it is used, but also as applicable to the general theme dealt with collectively in the three verses, their use in their particular places being determined by the degree of their importance. The word reflection has been used first because it constitutes the first means, and of all moral qualities it is the first to be awakened in the process of the moral reformation of man. From the habit of reflection grows understanding or making the use of reasonat which stage man accomplishes his moral reformation. After this comes the third stage when temptations have been completely overcome and moral struggle ceases and man takes heed and is self-admonished and the doing of good works becomes a part of his nature.
a
13:5; 39:22.
1534
One of the most wonderful features of God’s creation is that no two things or persons are exactly alike. But for this diversity there would have been indescribable confusion and chaos in the world. It would have been difficult to distinguish one thing from another or one person from another person. Similarly, there is such diversity in the dispositions and temperaments of men that it is beyond human power to devise a teaching which may equally suit all natures. No man has full knowledge of the diversity that exists in nature. God alone knows these differences and diversities and, therefore, He alone can give a Teaching which can equally suit and benefit all.
1535
Each of the three words, viz. Yatafakkarun, Ya‘qilun and Yadhdhakkarun which have been placed at the end of vv. 12th, 13th and 14th respectively may be understood not only as especially appropriate to the theme of the particular verse in which it is used, but also as applicable to the general theme dealt with collectively in the three verses, their use in their particular places being determined by the degree of their importance. The word "reflection" has been used first because it constitutes the first means for, and of all moral qualities it is the first to be awakened in, the process of the moral reformation of man. From the habit of reflection grows understanding or 'making use of reason.' At this second stage man accomplishes his moral reformation. After this comes the third stage when temptations have been completely overcome and moral struggle ceases and man 'takes heed' and is self-admonished and the doing of good works becomes a part of his nature.
ثُمَّ كُلِى مِن كُلِّ ٱلثَّمَرَٰتِ فَٱسْلُكِى سُبُلَ رَبِّكِ ذُلُلًا ۚ يَخْرُجُ مِنۢ بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَٰنُهُۥ فِيهِ شِفَآءٌ لِّلنَّاسِ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّقَوْمٍ يَتَفَكَّرُونَ
یعنی شہد۔
The subject of the bee has been further elaborated in this verse. God inspires the bee to collect its food from different fruits and flowers and then by means of the mechanism provided in its body and by the methods revealed to it by God it converts the collected food into honey. Honey possesses different colours and flavours, but all its different varieties are highly useful for men. This suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in some details from the teachings of others, nevertheless all were the means of moral and spiritual regeneration for the people for whom they were designed.
Commentary:
The subject of the bee has been further elaborated in this verse. It says that God inspires the bee to collect its food from different fruits and flowers and then, by means of the mechanism provided in its body and by the methods revealed to it by God, it converts the collected food into honey. That honey possesses different colours and flavours but all its different varieties are highly useful for men. This fact suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in detail from the teachings of another, nevertheless all these revelations had this essential common quality that they proved a means of moral and spiritual regeneration for the peoples for whom they were designed.
At various places in the Quran the same words have been used with reference to the Quranic revelation as have been used here with reference to honey. Honey provides a cure for the physical diseases of man and the most essential quality of the Quranic revelation also is that it is a cure for the spiritual maladies of man. See 10:58, 17:83 & 41:45.
The words, and follow the ways of thy Lord, suggest that it is possible for every man to become a recipient of Divinerevelation. The only condition he has to fulfil for this purpose is that he should obediently follow the path designed by God and not let his natural instincts become corrupt and vitiated. If he keeps his nature pure and unsullied and is guided by his natural instincts, in the course of time he becomes the recipient of revelation which may be compared to honey in its purity and usefulness.
The verse also implies that when all creatures have been granted وحی according to their respective natural capacities, though those capacities are very limited, it is inconceivable that man, who has been endowed with far greater natural powers and for whom unlimited avenues of spiritual progress have been kept open, should have remained deprived of this great blessing.
1
یعنی شہد۔
1870
Commentary:
The subject of the bee has been further elaborated in this verse. It says that God inspires the bee to collect its food from different fruits and flowers and then, by means of the mechanism provided in its body and by the methods revealed to it by God, it converts the collected food into honey. That honey possesses different colours and flavours but all its different varieties are highly useful for men. This fact suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in detail from the teachings of another, nevertheless all these revelations had this essential common quality that they proved a means of moral and spiritual regeneration for the peoples for whom they were designed.
At various places in the Quran the same words have been used with reference to the Quranic revelation as have been used here with reference to honey. Honey provides a cure for the physical diseases of man and the most essential quality of the Quranic revelation also is that it is a cure for the spiritual maladies of man. See 10:58, 17:83 & 41:45.
The words, and follow the ways of thy Lord, suggest that it is possible for every man to become a recipient of Divinerevelation. The only condition he has to fulfil for this purpose is that he should obediently follow the path designed by God and not let his natural instincts become corrupt and vitiated. If he keeps his nature pure and unsullied and is guided by his natural instincts, in the course of time he becomes the recipient of revelation which may be compared to honey in its purity and usefulness.
The verse also implies that when all creatures have been granted وحی according to their respective natural capacities, though those capacities are very limited, it is inconceivable that man, who has been endowed with far greater natural powers and for whom unlimited avenues of spiritual progress have been kept open, should have remained deprived of this great blessing.
1557
The subject of the bee has been further elaborated in this verse. God inspires the bee to collect its food from different fruits and flowers and then by means of the mechanism provided in its body and by the methods revealed to it by God it converts the collected food into honey. Honey possesses different colours and flavours, but all its different varieties are highly useful for men. This suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in some details from the teachings of others, nevertheless all were the means of moral and spiritual regeneration for the people for whom they were designed.
أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦ ثَمَرَٰتٍ مُّخْتَلِفًا أَلْوَٰنُهَا ۚ وَمِنَ ٱلْجِبَالِ جُدَدٌۢ بِيضٌ وَحُمْرٌ مُّخْتَلِفٌ أَلْوَٰنُهَا وَغَرَابِيبُ سُودٌ
14:33; 22:6; 45:6.
14:33; 22:6; 45:6.
The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rain-water is the same but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Qur’an has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and to the way in which they receive it.
14:33; 22:6; 30:51; 45:6.
Important Words:
الوانھا (their colours) is the plural of لون which is substantive noun from لون (lawwana). They say لون الشیء i.e. he coloured the thing. لون الشیب فیه means, old age appeared in his hair. تلون الرجل means, the man became fickle minded. لون means, colour, exterior; form, shape; kind, sort, species (Aqrab & Lane).
جدد (streaks) is the plural of جدة which is derived from جد which means, it (a garment) was or became new; جدة (juddatun) means, a beaten way or road; a road leading to water; a main road; a sign; the bank or side of a river; the stripe or streak that is in the back of an ass differing from his general colour, a streak in anything as in a mountain, differing in colour from the rest of the mountain (Lane & Aqrab).
غرابیب سود (raven black). غرابیب is the plural of غربیب which is derived from غرب (ghariba) which means, he or it was or became black; or it was or became black on account of very hot wind. غربیب means, intensely black; of which the colour resembles the colour of a crow; when applied to an old man it means one whose hair is intensely black or whose hair does not become white or who blackens his white hair with dye. أسود غربیب means, intensely black. But if you say غرابیب سود you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede, nor can the corroborative of any word; one of the most excellent kinds of grapes; a variety of grapes growing at At-Ta’if; intensely black; of the most excellent and most delicate and blackest of grapes. غرابیب سود relating to mountains, may mean streaks having black rocks.
Commentary:
The present and the next verse invite attention to the study of a wonderful phenomenon of nature which bears striking resemblance to a similar phenomenon in the spiritual realm. The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rainwater is the same, but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Quran has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and the way in which they receive it. The same revelation which produced such paragons of righteousness and piety as Abu Bakr and ‘Umar, served only to increase Abu Jahl, ‘Utbah or Shaibah in wickedness and opposition to truth. The verse also signifies that the Faithful and the disbelievers are variously graded in goodness and evil. All believers were not like Abu Bakr and ‘Umar in righteousness, nor all disbelievers as wicked as Abu Jahl, ‘Utbah or Shaibah. The verse further says that the vast variety of colour and kind is not to be found only in plants but also in mountains and rocks as well. All of these wonderful phenomena point to an Intelligent and Powerful mind behind it.
a
14:33; 22:6; 45:6.
a
14:33; 22:6; 30:51; 45:6.
3197
Important Words:
الوانھا (their colours) is the plural of لون which is substantive noun from لون (lawwana). They say لون الشیء i.e. he coloured the thing. لون الشیب فیه means, old age appeared in his hair. تلون الرجل means, the man became fickle minded. لون means, colour, exterior; form, shape; kind, sort, species (Aqrab & Lane).
جدد (streaks) is the plural of جدة which is derived from جد which means, it (a garment) was or became new; جدة (juddatun) means, a beaten way or road; a road leading to water; a main road; a sign; the bank or side of a river; the stripe or streak that is in the back of an ass differing from his general colour, a streak in anything as in a mountain, differing in colour from the rest of the mountain (Lane & Aqrab).
غرابیب سود (raven black). غرابیب is the plural of غربیب which is derived from غرب (ghariba) which means, he or it was or became black; or it was or became black on account of very hot wind. غربیب means, intensely black; of which the colour resembles the colour of a crow; when applied to an old man it means one whose hair is intensely black or whose hair does not become white or who blackens his white hair with dye. أسود غربیب means, intensely black. But if you say غرابیب سود you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede, nor can the corroborative of any word; one of the most excellent kinds of grapes; a variety of grapes growing at At-Ta’if; intensely black; of the most excellent and most delicate and blackest of grapes. غرابیب سود relating to mountains, may mean streaks having black rocks.
Commentary:
The present and the next verse invite attention to the study of a wonderful phenomenon of nature which bears striking resemblance to a similar phenomenon in the spiritual realm. The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rainwater is the same, but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Quran has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and the way in which they receive it. The same revelation which produced such paragons of righteousness and piety as Abu Bakr and ‘Umar, served only to increase Abu Jahl, ‘Utbah or Shaibah in wickedness and opposition to truth. The verse also signifies that the Faithful and the disbelievers are variously graded in goodness and evil. All believers were not like Abu Bakr and ‘Umar in righteousness, nor all disbelievers as wicked as Abu Jahl, ‘Utbah or Shaibah. The verse further says that the vast variety of colour and kind is not to be found only in plants but also in mountains and rocks as well. All of these wonderful phenomena point to an Intelligent and Powerful mind behind it.
f
14:33; 22:6; 45:6.
2418
The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rain-water is the same but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Qur’an has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and to the way in which they receive it.
وَمِنَ ٱلنَّاسِ وَٱلدَّوَآبِّ وَٱلْأَنْعَٰمِ مُخْتَلِفٌ أَلْوَٰنُهُۥ كَذَٰلِكَ ۗ إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟ ۗ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ
The kaleidoscopic variety in form, colour and kind to which reference has been made in the preceding verse does not only exist in flowers, fruits and rocks but in men, beasts and cattle as well. The words, an-Nas (men), ad-Dawabb (beasts) and al-An‘am (cattle) may also represent men of different capabilities, dispositions and natural aptitudes. The expression, 'Only those of His servants, who are endowed with knowledge fear God,' lends weight to the view that these three words stand for three classes of men from among whom only those endowed with right knowledge fear God. Knowledge, here, however, does not necessarily mean spiritual knowledge but also knowledge of the laws of nature. A reverent study of nature and its laws inevitably leads one to realize the great powers of God and consequently makes him hold God in reverential awe.
Commentary:
The verse means to say that the kaleidoscopic variety in form, colour, and kind to which reference has been made in the preceding verse does not only exist in flowers, fruits and rocks, but in men, beasts and cattle as well. The words الناس (men), الدواب (beasts) and الانعام(cattle) may also represent men of different capabilities, dispositions and natural aptitudes. The words, "only those of His servants who possess knowledge fear God," further lend weight to the view that these three words stand for three classes of men from among whom only those endowed with right knowledge fear God. Knowledge, here, however, does not necessarily mean spiritual knowledge but also knowledge of the laws of nature. A reverent study of nature and its laws inevitably leads one to realise the great powers of God and consequently makes him hold God in reverential awe.
3198
Commentary:
The verse means to say that the kaleidoscopic variety in form, colour, and kind to which reference has been made in the preceding verse does not only exist in flowers, fruits and rocks, but in men, beasts and cattle as well. The words الناس (men), الدواب (beasts) and الانعام(cattle) may also represent men of different capabilities, dispositions and natural aptitudes. The words, "only those of His servants who possess knowledge fear God," further lend weight to the view that these three words stand for three classes of men from among whom only those endowed with right knowledge fear God. Knowledge, here, however, does not necessarily mean spiritual knowledge but also knowledge of the laws of nature. A reverent study of nature and its laws inevitably leads one to realise the great powers of God and consequently makes him hold God in reverential awe.
2419
The kaleidoscopic variety in form, colour and kind to which reference has been made in the preceding verse does not only exist in flowers, fruits and rocks but in men, beasts and cattle as well. The words, an-Nas (men), ad-Dawabb (beasts) and al-An‘am (cattle) may also represent men of different capabilities, dispositions and natural aptitudes. The expression, 'Only those of His servants, who are endowed with knowledge fear God,' lends weight to the view that these three words stand for three classes of men from among whom only those endowed with right knowledge fear God. Knowledge, here, however, does not necessarily mean spiritual knowledge but also knowledge of the laws of nature. A reverent study of nature and its laws inevitably leads one to realize the great powers of God and consequently makes him hold God in reverential awe.
أَلَمْ تَرَ أَنَّ ٱللَّهَ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَلَكَهُۥ يَنَٰبِيعَ فِى ٱلْأَرْضِ ثُمَّ يُخْرِجُ بِهِۦ زَرْعًا مُّخْتَلِفًا أَلْوَٰنُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّا ثُمَّ يَجْعَلُهُۥ حُطَٰمًا ۚ إِنَّ فِى ذَٰلِكَ لَذِكْرَىٰ لِأُو۟لِى ٱلْأَلْبَٰبِ
35:28.
13:5; 16:14.
22:6; 30:49-51; 35:28; 45:6.
13:5; 16:14.
Important Words:
ینابیع is the plural of ینبوع which is derived from نبع. They say نبع الماء i.e. the water issued forth from the spring. ینبوع means, a spring of water; a rivulet or streamlet in which there is much water. One would say:
فجر الله ینابیع الحکمة علی لسانه
i.e. God caused to flow springs of wisdom on his tongue (Aqrab).
حطاماً (broken straw) is derived from حطم which means, it broke or became broken into pieces. They say حطم فلانا اھله i.e. the family of such a one rendered him a broken man. حطمته السن means, age broke him or rendered him infirm. حطاماً means, what is broken into pieces; fragments, pieces (Lane & Aqrab).
Commentary:
The verse means to say that when the earth becomes spiritually parched, God sends down rain in the form of Divine revelation and then it receives a new life and fruits and flowers of different hues, tastes and flavours grow, i.e. when a Divine Reformer appears, a community of righteous and God-fearing men is born, and pious and learned ‘ulema’ teach men the Word of God. Then there is a long interval and God’s Word is forgotten and His commandments are defied and disobeyed. Again, the earth becomes parched and dried up and again a generation of evil men, who are as good as dry fuel fit to be thrown into fire, is born and takes the place of good men. Thus the circle goes on.
b
35:28.
c
13:5; 16:14.
b
22:6; 30:49-51; 35:28; 45:6.
c
13:5; 16:14.
3450
Important Words:
ینابیع is the plural of ینبوع which is derived from نبع. They say نبع الماء i.e. the water issued forth from the spring. ینبوع means, a spring of water; a rivulet or streamlet in which there is much water. One would say:
فجر الله ینابیع الحکمة علی لسانه
i.e. God caused to flow springs of wisdom on his tongue (Aqrab).
حطاماً (broken straw) is derived from حطم which means, it broke or became broken into pieces. They say حطم فلانا اھله i.e. the family of such a one rendered him a broken man. حطمته السن means, age broke him or rendered him infirm. حطاماً means, what is broken into pieces; fragments, pieces (Lane & Aqrab).
Commentary:
The verse means to say that when the earth becomes spiritually parched, God sends down rain in the form of Divine revelation and then it receives a new life and fruits and flowers of different hues, tastes and flavours grow, i.e. when a Divine Reformer appears, a community of righteous and God-fearing men is born, and pious and learned ‘ulema’ teach men the Word of God. Then there is a long interval and God’s Word is forgotten and His commandments are defied and disobeyed. Again, the earth becomes parched and dried up and again a generation of evil men, who are as good as dry fuel fit to be thrown into fire, is born and takes the place of good men. Thus the circle goes on.
b
35:28.
c
13:5; 16:14.