سَآئِغ
Appears 2 times in Quran
📖 Lane's Lexicon
Classical definitions for root سوغ
Derived Stems (28)
Derived Words (2)
Words derived from the lemma "سَآئِغ".
Occurrences in Quran
Found 2 verses containing "سَآئِغ".
وَإِنَّ لَكُمْ فِى ٱلْأَنْعَٰمِ لَعِبْرَةً ۖ نُّسْقِيكُم مِّمَّا فِى بُطُونِهِۦ مِنۢ بَيْنِ فَرْثٍ وَدَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِّلشَّٰرِبِينَ
23:22.
23:22.
‘Ibrah, meaning 'an indication or evidence whereby one passes from ignorance to knowledge' (Lane), alludes to some subtle process taking place inside the bellies of the animals. A study of the process of conversion of grass or leaves of trees which the animals eat into milk in the bellies of the animals leads to the conclusion that the natural propensities and inclinations of man cannot lead him to the right path unless they are controlled and regulated by some heavenly agency which is Divine revelation.
23:22.
Important Words:
سائغا (pleasant) is derived from ساغ. They say ساغ فی الحلق i.e. it (beverage) was easy and agreeable to swallow or it passed the faeces easily and agreeably. ساغ له ما فعل means, what he did was allowable to him. ساغت به الارض means, the ground or earth sank with him; or sank with him and swallowed him up or enclosed him. سائغ applied to beverage or wine and food, means, descending easily and agreeably down the throat or easy and agreeable to swallow; not choking (Lane & Aqrab).
Commentary:
The word انعام translated as "cattle" includes the camel, the cow, the goat, the sheep, etc. All these are very useful animals. Their flesh and milk form the principal articles of man’s food. They are also used as means of conveyance and for carrying loads. In short they are of great use to man in many ways.
While drawing attention to the great and manifold benefits that man derives from these animals, the verse uses the word عبرة which means, 'an indication or evidence whereby one passes from ignorance to knowledge'. The word seems to allude to some subtle process taking place inside the bellies of some of these animals by pondering over which one is led 'to pass from ignorance to knowledge'. The subtle process is something like this. The cattle eat grass, herbage, leaves of trees, etc. Of this faecal matter is formed in their intestines in the course of digestion. Part of that faecal matter becomes converted into blood which supplies the nutrients to form sweet and wholesome milk. Intelligent and reverential study of this conversion of grass or leaves of trees into milk in the bellies of the animals leads to the inevitable conclusion that the natural propensities and inclinations of man cannot lead him to the right path unless they are controlled and regulated by some heavenly machine which is Divine revelation.
This verse affords one more evidence of the Divine origin of the Quran. The process the Quran has described of the formation of milk from faeces and blood was not known to man until very recent times. It was not known to the old commentators of the Quran. They have, therefore, greatly stumbled and erred in explaining this verse. For example, Zamakhshari, the well-known author of Al-Kashshaf, says that when food goes into the belly of an animal its lower portion forms the faeces, the middle portion milk and the upper part becomes turned into blood. The verse under comment, however, clearly, states that the matter of which milk is made passes through the forms of faeces and blood before it assumes the form of milk. This fact has been discovered by scientists only in recent times.
The verse does not mean that man cannot produce milk synthetically. What is here meant is that he cannot produce it in such quantity that it may become an article of food. This is only possible in the way mentioned in this verse. Synthetically prepared milk can no more be a substitute for natural milk than artificial showers of rain are for natural rain.
The verse also suggests that just as man can only corrupt food but cannot convert it into milk, even so can he only corrupt Divine teaching but it is not in his power to convert the defective laws devised by himself into eternal spiritual truths.
a
23:22.
b
23:22.
1867
Important Words:
سائغا (pleasant) is derived from ساغ. They say ساغ فی الحلق i.e. it (beverage) was easy and agreeable to swallow or it passed the faeces easily and agreeably. ساغ له ما فعل means, what he did was allowable to him. ساغت به الارض means, the ground or earth sank with him; or sank with him and swallowed him up or enclosed him. سائغ applied to beverage or wine and food, means, descending easily and agreeably down the throat or easy and agreeable to swallow; not choking (Lane & Aqrab).
Commentary:
The word انعام translated as "cattle" includes the camel, the cow, the goat, the sheep, etc. All these are very useful animals. Their flesh and milk form the principal articles of man’s food. They are also used as means of conveyance and for carrying loads. In short they are of great use to man in many ways.
While drawing attention to the great and manifold benefits that man derives from these animals, the verse uses the word عبرة which means, 'an indication or evidence whereby one passes from ignorance to knowledge'. The word seems to allude to some subtle process taking place inside the bellies of some of these animals by pondering over which one is led 'to pass from ignorance to knowledge'. The subtle process is something like this. The cattle eat grass, herbage, leaves of trees, etc. Of this faecal matter is formed in their intestines in the course of digestion. Part of that faecal matter becomes converted into blood which supplies the nutrients to form sweet and wholesome milk. Intelligent and reverential study of this conversion of grass or leaves of trees into milk in the bellies of the animals leads to the inevitable conclusion that the natural propensities and inclinations of man cannot lead him to the right path unless they are controlled and regulated by some heavenly machine which is Divine revelation.
This verse affords one more evidence of the Divine origin of the Quran. The process the Quran has described of the formation of milk from faeces and blood was not known to man until very recent times. It was not known to the old commentators of the Quran. They have, therefore, greatly stumbled and erred in explaining this verse. For example, Zamakhshari, the well-known author of Al-Kashshaf, says that when food goes into the belly of an animal its lower portion forms the faeces, the middle portion milk and the upper part becomes turned into blood. The verse under comment, however, clearly, states that the matter of which milk is made passes through the forms of faeces and blood before it assumes the form of milk. This fact has been discovered by scientists only in recent times.
The verse does not mean that man cannot produce milk synthetically. What is here meant is that he cannot produce it in such quantity that it may become an article of food. This is only possible in the way mentioned in this verse. Synthetically prepared milk can no more be a substitute for natural milk than artificial showers of rain are for natural rain.
The verse also suggests that just as man can only corrupt food but cannot convert it into milk, even so can he only corrupt Divine teaching but it is not in his power to convert the defective laws devised by himself into eternal spiritual truths.
d
23:22.
1555
‘Ibrah, meaning 'an indication or evidence whereby one passes from ignorance to knowledge' (Lane), alludes to some subtle process taking place inside the bellies of the animals. A study of the process of conversion of grass or leaves of trees which the animals eat into milk in the bellies of the animals leads to the conclusion that the natural propensities and inclinations of man cannot lead him to the right path unless they are controlled and regulated by some heavenly agency which is Divine revelation.
وَمَا يَسْتَوِى ٱلْبَحْرَانِ هَٰذَا عَذْبٌ فُرَاتٌ سَآئِغٌ شَرَابُهُۥ وَهَٰذَا مِلْحٌ أُجَاجٌ ۖ وَمِن كُلٍّ تَأْكُلُونَ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا ۖ وَتَرَى ٱلْفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
16:15; 45:13.
16:15; 45:13.
Metaphorically, the two seas spoken of are true and false religions. See {2085}. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From it come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its Message.
16:15; 45:13.
Important Words:
عذب (palatable) is derived from عذب (‘adhiba) which means, it was or became sweet; became easy and agreeable to be swallowed or drunk. ماءعذب means, sweet water. They say انه لعذب اللسان i.e. verily he is sweet of tongue (Lane & Aqrab). See also 25:54.
ملح (salt) is noun-infinitive from ملح (malahah). They say ملح الطعام i.e. he put salt in the food. ملح الماء means, the water became saltish. ملح (maluhah) it (a thing) was or became beautiful or pretty (Lane & Aqrab). See also 25:54.
سائغا (pleasant) is derived from ساغ which means, it (beverage) was easy and agreeable to swallow (Lane). See also 16:67.
مواخر (ploughing the waves) is derived from مخر. They say مخرت السفینة i.e. the boat clove the water with its stem and ran (Lane). See also 16:15.
For فرات and أجاج see 25:54.
Commentary:
Metaphorically, the two seas spoken of in this verse are true and false religions. The words عذب and أجاج may be taken as representing respectively true and false religions which cannot be equal. The one is like sweet water which is good to drink and slakes the thirst and is also very useful for irrigation, while the other is like bitter water which is not only not fit to drink but is also unusable for purposes of irrigation. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From the saltish seawater come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its message.
c
16:15; 45:13.
b
16:15; 45:13.
3186
Important Words:
عذب (palatable) is derived from عذب (‘adhiba) which means, it was or became sweet; became easy and agreeable to be swallowed or drunk. ماءعذب means, sweet water. They say انه لعذب اللسان i.e. verily he is sweet of tongue (Lane & Aqrab). See also 25:54.
ملح (salt) is noun-infinitive from ملح (malahah). They say ملح الطعام i.e. he put salt in the food. ملح الماء means, the water became saltish. ملح (maluhah) it (a thing) was or became beautiful or pretty (Lane & Aqrab). See also 25:54.
سائغا (pleasant) is derived from ساغ which means, it (beverage) was easy and agreeable to swallow (Lane). See also 16:67.
مواخر (ploughing the waves) is derived from مخر. They say مخرت السفینة i.e. the boat clove the water with its stem and ran (Lane). See also 16:15.
For فرات and أجاج see 25:54.
Commentary:
Metaphorically, the two seas spoken of in this verse are true and false religions. The words عذب and أجاج may be taken as representing respectively true and false religions which cannot be equal. The one is like sweet water which is good to drink and slakes the thirst and is also very useful for irrigation, while the other is like bitter water which is not only not fit to drink but is also unusable for purposes of irrigation. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From the saltish seawater come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its message.
b
16:15; 45:13.
2412
Metaphorically, the two seas spoken of are true and false religions. See {2085}. The verse continuing the metaphor purports to say that though saltish water is not fit for drinking and irrigation, it has other uses. From it come out fresh meat and ornaments. Similarly, though the present opponents of Islam are, like saltish water, bitter and worthless, yet out of their loins there will be born those who will be zealous and devout bearers of its Message.