This treatise elucidates and analyses verse 55 of Surah Al-Arf from the Holy Quran, which, with profound expression, portrays the divine system of creation through the sending of winds, the descent of rain, the revival of dead lands, and draws a comparison with the resurrection of humans. This verse, like a clear mirror, reflects the infinite wisdom and mercy of the Lord in nature and human life. The commentator, employing eloquent language and novel metaphors, refers to the earth as a mother who is nourished by divine mercy and bestows her fruits upon humanity. This work, with a deep insight into the verse and contemplation of its meanings, endeavours to expound the divine messages in a lucid manner and structured form for audiences interested in Quranic knowledge. Along this path, by utilising semantic connections and mystical analyses, Quranic concepts are linked with concrete and natural manifestations, emphasising humanitys responsibility in preserving the earth and gratitude for divine blessings.
The Holy Quran in verse 55 of Surah Al-Arf, with a wise expression, speaks of the sending of winds as a herald of divine mercy. This verse, shining like a jewel among the divine verses, describes the system of creation in such a manner that every element, from the wind to the rain, serves life and mercy.
هُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ
He it is Who sends forth the winds as heralds of glad tidings, before His mercy arrives.
The commentator regards the winds as arrows bearing the news of divine mercy. These winds, sometimes cold and sometimes warm, with their variety and multiplicity, serve as a prelude to the descent of rain and the revival of the earth. The word bushr (glad tidings) in this verse is akin to a springtime promise that instills hope in weary hearts for the arrival of divine mercy. This perspective is consistent with other Quranic verses, such as verse 46 of Surah Ar-Rm, which introduce the winds as signs of the Lords mercy. The commentator, emphasising this meaning, considers the wind not merely a natural element but a divine sign serving life and mercy.
The noble verse, with precise description, depicts the process of creation from the carrying of heavy clouds to the descent of rain and the growth of the earths fruits:
حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَاهُ لِبَلَدٍ مَيِّتٍ فَأَنْزَلْنَا بِهِ الْمَاءَ فَأَخْرَجْنَا بِهِ مِنْ كُلِّ الثَّمَرَاتِ
Until, when heavy clouds are carried, We drive them to a dead land; then We send down water therewith, and bring forth thereby every kind of fruit.
The commentator perceives this process as a thread of divine kindness extending from the heavens to the earth. The heavy clouds, guided with gentleness and divine wisdom, bring life to dry and dead lands. The descent of water is akin to breathing new life into the body of the earth, and diverse fruits, from lush trees to colourful produce, emerge from the soil. This process is a sign of divine order and wisdom, with each part occurring by the Lords permission. The commentator, referring to cloud seeding in modern science, connects this process with contemporary knowledge but emphasises that ultimately all affairs depend on divine will.
One of the deepest meanings of this verse is the analogy between the revival of dead lands and the resurrection of humans:
كَذَٰلِكَ نُخْرِجُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ
Thus We bring forth the dead; perhaps you may take heed.
The commentator views this analogy as a bridge between nature and the hereafter. Just as dry and lifeless earth is revived by the descent of rain, deceased humans will also be brought to life on the Day of Resurrection by divine power. This metaphor invites reflection on the infinite power of the Lord. The commentator poetically speaks of the dead in graves who, like decayed bones in the soil, receive life by the divine breath. This comparison, reiterated in other verses such as verse 9 of Surah Fir, summons humanity to knowledge and remembrance.
The Holy Quran continues in the verse by referring to the difference between pure and impure land:
وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ ۖ وَالَّذِي خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًا
And the good land brings forth its vegetation by the permission of its Lord; but that which is bad, brings forth nothing but scanty growth.
The commentator likens good earth to fertile lands such as the verdant regions of northern Iran, and bad earth to arid and saline lands, for instance some areas of Qom. Good earth, like a kind mother, is nourished by divine rain and yields colourful fruits, whereas bad earth, like a withered breast, produces nothing but misery and scarcity. This distinction not only points to the natural diversity of lands but, from a mystical viewpoint, refers also to the pure and impure hearts of humans. Drawing on religious exegeses, the commentator considers good earth a symbol of the believers heart that, through faith and righteous deeds, attracts divine blessings, while the bad heart produces only evil and misfortune.
The commentator, with a scholarly tone, criticises the destruction of natural resources such as indiscriminate digging of wells, likening the earth to a mothers breast that, if dried, yields blood instead of milk. He believes such acts transform the earth into a swamp and mire, preventing it from producing blessings.
This critique aligns with Quranic verses forbidding corruption on earth, such as verse 54 of Surah Al-Arf. Referring to the condition of some regions in Iran, including the drying of lakes and rivers, he warns that excessive human interference changes the earth from good to bad. Using an original metaphor, he considers the earth a living mother who loses her life-giving power due to human neglect. This view corresponds with Islamic environmental ethics that urge humanity to safeguard Gods trust on earth.
At the end of the verse, the Quran mentions the variation of divine signs:
كَذَٰلِكَ نُصَرِّفُ الْآيَاتِ لِقَوْمٍ يَشْكُرُونَ
Thus do We diversify the signs for a people who give thanks.
The commentator interprets this phrase as the diversity of divine signs, from water and wind to soil and fruits. Highlighting geographical differences such as the lush north and arid Qom, he emphasises that each region has its own blessings sometimes water, sometimes gold. This diversity is a sign of divine wisdom that has created existence with astonishing order. Poetically, the commentator speaks of various lands as instruments in the orchestra of creation, each playing a distinct melody.
The commentator associates liqawmin yashkurn (for a people who give thanks) with those who, by expressing gratitude for divine favours, benefit from blessings. He delicately critiques clichs that link rain with religious observances and stresses that blessings depend on inner deeds and sincerity. Recalling a northern womans complaint about Qoms dryness, he reminds that each region has its own blessings and that gratitude is the key to accessing these favours.
This perspective harmonises with verse 7 of Surah Ibrahim, which states that gratitude increases blessings. The commentator, in a scholarly manner, regards gratitude not merely as verbal thanks but as recognition and proper use of blessings that guide earth and humanity towards goodness and prosperity.
The commentator, with a scholarly tone, criticises those who abuse religious knowledge, claiming piety while engaging in sin and oppression. He compares bad earth to such people who, through unlawful earnings and immoral deeds, deprive themselves and society of blessings. With meaningful irony, he even compares himself with the Prophet Muhammad (peace be upon him), stating that the Prophets speech was more eloquent but emphasising that religious knowledge must be accompanied by sincerity.
This critique corresponds with Quranic verses condemning hypocrisy, such as verse 8 of Surah Al-Munfiqn. The commentator stresses the necessity of sincerity in religious knowledge and warns that abusing religion leads earth and humanity into misery.
The commentator likens bad earth to humans who, through sin and oppression, deprive themselves and society of blessings. He profoundly states that land subjected to years of sin becomes like a swamp that produces nothing but mire. This metaphor is rooted in the mystical view of earth and humans, equating the impure heart to barren and unfruitful land.
Referring to conditions in some regions such as Lake Urmia and Qom, which have dried due to resource mismanagement, he warns that sin and oppression deprive the earth and humans of blessings. This viewpoint aligns with the mystical concept of the heart as land that is fertile through faith and invites humans to abstain from sin and preserve Gods trust on earth.
The interpretation of verse 55 of Surah Al-Arf, like a light from the Holy Quran, displays divine mercy and wisdom in the system of creation. This verse, by describing the process of sending winds, descending rain, and reviving dead lands, invites humanity to reflect on the boundless power of the Lord. The commentator, with profound expression and novel metaphors, likens the earth to a living mother who, nourished by divine mercy, bestows her fruits upon humans. He emphasises human responsibility in preserving the earth and gratitude for divine favours through critique of natural resource destruction and misuse of religious knowledge.
The distinction between good and bad earth not only points to the natural diversity of creation but metaphorically represents pure and impure hearts that, through faith and righteous deeds, either attract or are deprived of divine blessings. This interpretation invites humans to gratitude, sincerity, and preservation of Gods trust on earth, warning that sin and oppression bring misery to earth and humanity. Ultimately, this verse is like a mirror reflecting divine wisdom and mercy in creation and resurrection, guiding humanity towards knowledge and gratitude.
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