Topic: Garden
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وَلَقَدْ عَلِمْتُمُ ٱلَّذِينَ ٱعْتَدَوْا۟ مِنكُمْ فِى ٱلسَّبْتِ فَقُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَٰسِـِٔينَ
یعنی اہل کتاب۔
4:48, 155; 7:164; 16:125.
5:61; 7:167.
The word "apes" has been used figuratively meaning that the Israelites became abject and mean like the monkeys, the transformation being not in body or form but in character and spirit. "They were not actually transformed into apes, only their hearts were changed" (Mujahid). "God has used the expression figuratively" (Kathir). Had the Qur’an meant their physical transformation into apes the word Khasi’ah would have been used and not Khasi’in which is used for rational beings. By the use of this word it is intended to point out that just as apes or monkeys are abject and despised animals, similarly the Jews will always remain humiliated in the world and, in spite of their great resources in wealth and education, will never be able to gain any stronghold on the earth; the root meaning of the word signifying abjectness and humiliation as well as grovelling in the dust. See also {764}.
4:48, 155; 7:164; 16:125.
5:61; 7:167.
Important Words:
السبت (the Sabbath) is derived from سبت meaning: (1) he rested.; (2) he cut or broke a thing; (3) he shaved his hair; (4) he observed the Sabbath. The noun سبت (Sabbath) signifies that day of the week which is observed as a sacred day in which no worldly work is done (Aqrab & Mufradat). Among the Jews, Saturday was (and still is) observed as a sacred day which was passed in joyfulness and rest from work as well as in contemplation, sacrifice, holy convocation, etc. (Jew. Enc. under "Sabbath").
قردة (apes) is the plural of القرد (the ape) which is derived from the verb قرد meaning, he clove to the ground; he lay in dust. اقرد means, he was or became abject or mean. القردة means, apes or monkeys (Lane).
خاسئین (despised) is the plural of خاسی which is derived from خسأ. They say خسأالکلب i.e. the dog moved away as a result of being driven away; خسأالرجل الکلب means, the man drove away the dog, despising it. Thus the word is both transitive and intransitive. الخاسی means, one who moves away despised by others or one who is spurned by others (Aqrab). الخاسی of which the plural is خاسئین is a word which, according to the rules of Arabic grammar, is used about rational beings only, the word used with regard to animals being خاسئة.
Commentary:
The verse speaks of the Sabbath and its violation by the Israelites. It is pointed out that God’s covenant made it binding on the Israelites, among other things, to keep the Sabbath (Exod. 20:8-11), i.e. observe Saturday as a sacred day devoted to spiritual joyfulness and holy convocation, etc. but, recalcitrant as usual, some among them violated the sanctity of the Sabbath and did not observe it, which brought on them God’s wrath, disgrace and humiliation (Neh. 13:15-18 & Jer. 17:21-23). The violation of the Sabbath was a great sin, inasmuch as it indicated that the Israelites wanted to remain engrossed in worldly affairs and did not like to pay any heed to religion, not even for a single day out of a whole week.
It is wrong to infer from the word قردة (apes) that the profaners of the Sabbath were actually transformed into apes. The incident has been related by the Quran in two other places (5:61, 62 and 7:167-169) and even a cursory study of these verses would show that these people did not actually turn into apes. The word "apes" has been used figuratively meaning that they became abject and mean, like monkeys, the transformation being not in body or form but in character and spirit.
A further proof of this is to be found in the fact that it is a general rule of Arabic grammar that the suffix ون or ین is added to the plurals of such words as refer to rational beings only. In conformity with this rule, the qualifying word used in the verse about قردة is خاسئین which shows that the قردة (apes) here alludes not to irrational but to rational beings, i.e. human beings who had developed the character of apes. Had the Quran meant their actual transformation into apes, it would have used the form خاسئة and not خاسئین.
Many learned commentators of the past have also held the above view. For instance, Mujahid who is considered to be one of the greatest commentators of the Quran, being one of the تابعین (the immediate successors of the Holy Prophet’sCompanions) says: "They were not actually transformed into apes; only their hearts were changed. God has used the expression figuratively" (Kathir). Other eminent authorities have also held the same view, interpreting the words قردة خاسئین (apes despised) as اذلة صاغرین i.e. "abject and humiliated men".
By using the word قردة (apes) about a section of the Jews, God means to point to the fact that just as apes or monkeys are an abject and despised species which, in spite of possessing, in an extraordinary degree, the habit of mimicking or copying others—a habit which, if well directed, should result in progress—ever remain where they are, as if going about in a circle and making no headway at all, similarly the Jews will always remain humiliated in the world, and in spite of wonderful resources in wealth and education will never be able to gain any stronghold on the earth. It is interesting to note that, as explained under Important Words, even in the root meaning of the word قردة there is the sense of abjectness and humiliation as well as that of grovelling in the dust. And what is still more interesting is the fact that, of all the animals found in the world, the advanced people of the West should think of man having descended from the ape.
c
4:48, 155; 7:164; 16:125.
d
5:61; 7:167.
3
یعنی اہل کتاب۔
a
4:48, 155; 7:164; 16:125.
b
5:61; 7:167.
72
Important Words:
السبت (the Sabbath) is derived from سبت meaning: (1) he rested.; (2) he cut or broke a thing; (3) he shaved his hair; (4) he observed the Sabbath. The noun سبت (Sabbath) signifies that day of the week which is observed as a sacred day in which no worldly work is done (Aqrab & Mufradat). Among the Jews, Saturday was (and still is) observed as a sacred day which was passed in joyfulness and rest from work as well as in contemplation, sacrifice, holy convocation, etc. (Jew. Enc. under "Sabbath").
قردة (apes) is the plural of القرد (the ape) which is derived from the verb قرد meaning, he clove to the ground; he lay in dust. اقرد means, he was or became abject or mean. القردة means, apes or monkeys (Lane).
خاسئین (despised) is the plural of خاسی which is derived from خسأ. They say خسأالکلب i.e. the dog moved away as a result of being driven away; خسأالرجل الکلب means, the man drove away the dog, despising it. Thus the word is both transitive and intransitive. الخاسی means, one who moves away despised by others or one who is spurned by others (Aqrab). الخاسی of which the plural is خاسئین is a word which, according to the rules of Arabic grammar, is used about rational beings only, the word used with regard to animals being خاسئة.
Commentary:
The verse speaks of the Sabbath and its violation by the Israelites. It is pointed out that God’s covenant made it binding on the Israelites, among other things, to keep the Sabbath (Exod. 20:8-11), i.e. observe Saturday as a sacred day devoted to spiritual joyfulness and holy convocation, etc. but, recalcitrant as usual, some among them violated the sanctity of the Sabbath and did not observe it, which brought on them God’s wrath, disgrace and humiliation (Neh. 13:15-18 & Jer. 17:21-23). The violation of the Sabbath was a great sin, inasmuch as it indicated that the Israelites wanted to remain engrossed in worldly affairs and did not like to pay any heed to religion, not even for a single day out of a whole week.
It is wrong to infer from the word قردة (apes) that the profaners of the Sabbath were actually transformed into apes. The incident has been related by the Quran in two other places (5:61, 62 and 7:167-169) and even a cursory study of these verses would show that these people did not actually turn into apes. The word "apes" has been used figuratively meaning that they became abject and mean, like monkeys, the transformation being not in body or form but in character and spirit.
A further proof of this is to be found in the fact that it is a general rule of Arabic grammar that the suffix ون or ین is added to the plurals of such words as refer to rational beings only. In conformity with this rule, the qualifying word used in the verse about قردة is خاسئین which shows that the قردة (apes) here alludes not to irrational but to rational beings, i.e. human beings who had developed the character of apes. Had the Quran meant their actual transformation into apes, it would have used the form خاسئة and not خاسئین.
Many learned commentators of the past have also held the above view. For instance, Mujahid who is considered to be one of the greatest commentators of the Quran, being one of the تابعین (the immediate successors of the Holy Prophet’sCompanions) says: "They were not actually transformed into apes; only their hearts were changed. God has used the expression figuratively" (Kathir). Other eminent authorities have also held the same view, interpreting the words قردة خاسئین (apes despised) as اذلة صاغرین i.e. "abject and humiliated men".
By using the word قردة (apes) about a section of the Jews, God means to point to the fact that just as apes or monkeys are an abject and despised species which, in spite of possessing, in an extraordinary degree, the habit of mimicking or copying others—a habit which, if well directed, should result in progress—ever remain where they are, as if going about in a circle and making no headway at all, similarly the Jews will always remain humiliated in the world, and in spite of wonderful resources in wealth and education will never be able to gain any stronghold on the earth. It is interesting to note that, as explained under Important Words, even in the root meaning of the word قردة there is the sense of abjectness and humiliation as well as that of grovelling in the dust. And what is still more interesting is the fact that, of all the animals found in the world, the advanced people of the West should think of man having descended from the ape.
a
4:48, 155; 7:164; 16:125.
b
5:61; 7:167.
107
The word "apes" has been used figuratively meaning that the Israelites became abject and mean like the monkeys, the transformation being not in body or form but in character and spirit. "They were not actually transformed into apes, only their hearts were changed" (Mujahid). "God has used the expression figuratively" (Kathir). Had the Qur’an meant their physical transformation into apes the word Khasi’ah would have been used and not Khasi’in which is used for rational beings. By the use of this word it is intended to point out that just as apes or monkeys are abject and despised animals, similarly the Jews will always remain humiliated in the world and, in spite of their great resources in wealth and education, will never be able to gain any stronghold on the earth; the root meaning of the word signifying abjectness and humiliation as well as grovelling in the dust. See also {764}.
أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُۥ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ لَهُۥ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَأَصَابَهُ ٱلْكِبَرُ وَلَهُۥ ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌ فِيهِ نَارٌ فَٱحْتَرَقَتْ ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
By means of this similitude the believer is warned that, if he spends his property for show, or follows up his charity with reproaches and injury, all that he has spent will be wasted.
Important Words:
ذریة (offspring) is derived from ذر or ذرأ. The verb ذر means, he sprinkled or scattered. They say ذرالحب فی الارض i.e. he scattered the seed in the soil. ذرالنبات means the vegetation sprouted forth from the ground. Similarly ذرأ means, he increased a thing, etc.; or He (God) created. ذرة of which the plural is ذر means, small ant; motes or dust particles that float about in the air. ذریة means, children, offspring or progeny; human or other race descended from a common ancestor (Aqrab & Taj).
Commentary:
By means of the similitude contained in this verse, a believer is reminded that if he spends his property for show or follows up his charity with taunts and injury, all that he has spent will be wasted, and on the Day of Judgement he will find nothing good in store for him. His case will be as wretched as that of an old man with little children and large property which, as the result of an accident, is suddenly destroyed, leaving him not only without means of sustenance for himself but also without provision for his children. When a man cannot bear to see himself and his little children go unprovided for in this life, which is after all a very short period, how can he bear that his work for the cause of Allah—a provision for his everlasting life in the next world—should be undone by his own action?
273
Important Words:
ذریة (offspring) is derived from ذر or ذرأ. The verb ذر means, he sprinkled or scattered. They say ذرالحب فی الارض i.e. he scattered the seed in the soil. ذرالنبات means the vegetation sprouted forth from the ground. Similarly ذرأ means, he increased a thing, etc.; or He (God) created. ذرة of which the plural is ذر means, small ant; motes or dust particles that float about in the air. ذریة means, children, offspring or progeny; human or other race descended from a common ancestor (Aqrab & Taj).
Commentary:
By means of the similitude contained in this verse, a believer is reminded that if he spends his property for show or follows up his charity with taunts and injury, all that he has spent will be wasted, and on the Day of Judgement he will find nothing good in store for him. His case will be as wretched as that of an old man with little children and large property which, as the result of an accident, is suddenly destroyed, leaving him not only without means of sustenance for himself but also without provision for his children. When a man cannot bear to see himself and his little children go unprovided for in this life, which is after all a very short period, how can he bear that his work for the cause of Allah—a provision for his everlasting life in the next world—should be undone by his own action?
336
By means of this similitude the believer is warned that, if he spends his property for show, or follows up his charity with reproaches and injury, all that he has spent will be wasted.
وَهُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦ نَبَاتَ كُلِّ شَىْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُّخْرِجُ مِنْهُ حَبًّا مُّتَرَاكِبًا وَمِنَ ٱلنَّخْلِ مِن طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّٰتٍ مِّنْ أَعْنَابٍ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَٰبِهٍ ۗ ٱنظُرُوٓا۟ إِلَىٰ ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَيَنْعِهِۦٓ ۚ إِنَّ فِى ذَٰلِكُمْ لَءَايَٰتٍ لِّقَوْمٍ يُؤْمِنُونَ
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
启示在此比作雨水。这节经文回答了这样一个问题: 如果启示确实是一种幸福, 那么, 为什么每当一个先知被选拔出来的时候有不和与斗争呢? 经文说, 正如雨后生长出各种植物那样, 根据埋藏在土里的种籽的情况长出来的东西有好有坏, 同样, 在安拉的一位使者降临时, 那时还混杂在一起的人们, 就开始分成好人和坏人。“有些相似, 也有些是不同的” 这句话, 意示有些果实相似, 有些是彼此不同的。
这可以用於不同种类的果实, 彼此在某此方面相似, 而在另些方面不同, 或者用於同类的果实, 虽然在主要的各点上彼此相似, 而在小的细点上彼此却不相同, 有些味道比另一些甜些, 有些颜色和大小不一。那些接受先知和追随安拉引导的人的情况也是那样。他们在一方面彼此非常相似, 而在另一方面却不相同。有些人在道德和精神上比另一些人要高超。还有, 有些人在精神发展的一个侧面比另一些人要快些, 而另一些人在另一个侧面发展得要快些。他们按照各自天然的能力和气质达到精神完美的不同阶段以及发展着不同的特性。“其成长的情况” 这些字, 指的是果实成熟的相似情况。正如以一只不成熟的果样来判断一种果实那种做法是不公平的那样, 假如因为有些信者尚在精神发展过程中而尚未达到完美的地步就对启示的结果找错误, 那也是不公正的。
عربی زبان میں ضمیریں کثرت سے بدلتی ہیں۔ ایک جگہ ’’وہ‘‘ آتا ہے پھر اس کے بعد ’’میں‘‘ آجاتا ہے اور ایسا اس لئے کیا جاتا ہے تاکہ کچھ پڑھنے والے کی عقل پر بھی چھوڑا جائے۔
عربی میں ’’ہم‘‘ کے لفظ ہیں۔ جو اردو میں زائد ہیں۔ اس لئے ہم نے یہ لفظ حذف کر دیے ہیں۔ اردو میں اس کے بغیر کام چل جاتا ہے۔
قرآن مجید میں مفرد ضمیر ہے مگر اردو میں جمع لانا ضروری ہے قرآن مجید کی آیت کا مفہوم یہ ہے کہ جب ہر قسم کے درخت کو پھل آتا ہے اس طرح درخت مفرد بھی ہو جاتا ہے اور جمع بھی۔
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
Revelation is likened here to rainwater, and the verse answers the question, why, if revelation is indeed a blessing, is there discord and strife whenever a Prophet is raised? It says that just as after rainfall all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly, at the advent of a Divine Messenger, men, who so far had remained mixed up, become divided into good and bad. The words "like and unlike" imply that whereas some fruits resemble, and some differ from, each other.
This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those persons who accept a Prophet and follow Divine guidance. Whereas they bear great resemblance to each other in one respect
14:33; 16:11; 22:64; 35:28.
6:142; 13:5.
Important Words:
متراکبا (clustered) is derived from رکب. They say رکبه i.e. he rode it or mounted it; it got upon it or it became superincumbent upon it. تراکب means, it lay one part upon another; it was or became heaped or piled up. So متراکب means, piled or clustered together one above another (Aqrab).
طلع (sheaths) is from the verb طلع (tala‘a), i.e., he or it rose or appeared or came forth. طلع is what comes forth from the palm tree and becomes dates; the spathe or flowers of the palm tree (Lane).
قنوان (bunches) is the plural of قنو which is derived from قنا . They say قنا المال i.e. he acquired and amassed property for himself. قنو means, a bunch of dates (Aqrab).
ینعه (the ripening thereof). ینع is from the verb ینع (yana‘a). They say ینع الثمر i.e. the fruit became ripened and fit for gathering; it (fruit, etc.) became red. یانع means, the ripe fruit. ینع is both the noun-infinitive from the verb ینع (yana‘a) in which case it means the ripening of a fruit, and the plural of یانع in which case it means the ripe fruits (Aqrab).
Commentary:
In this verse revelation is likened to rainwater and the verse answers the question why there is discord and strife at the advent of Prophets, if revelation is indeed a blessing. The verse says that just as by rainwater all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly at the advent of Divine revelation, men, so far remaining mixed up, become divided into good and bad. The good ones accept the Messenger of God, help him and become pious and holy, like trees which bear good fruit or like shrubs which bring forth beautiful flowers or like herbs which give out a sweet odour; but there are others—the bad ones—who oppose the Prophet, persecute his followers and act corruptly in the earth. These are like trees which bear bitter fruit or like flowerless and thorny bushes or like plants and herbs which give out a bad smell.
The words مشتبھا و غیر متشابه (similar and dissimilar) imply that whereas some fruits resemble each other, some differ from others. This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those who believe in the Prophets and follow Divine guidance. Although they bear great resemblance to one another, yet there are differences between them, some being morally and spiritually more advanced than others. Again, some are advanced in one phase of spiritual growth, while others are advanced in another. Among the Companions of the Holy Prophet, too, we see that one became an Abu Bakr, another an ‘Umar, and another an ‘Uthman and yet another an ‘Aliand so on. They attained to different stages of spirituality and developed different phases, according to their respective natural capacities and dispositions.
The words, the ripening thereof, refer to an implied objection that might be raised by the deniers of revelation––namely, that even those who accept Divine revelation do not all become pure and holy. The above-quoted words answer this objection by pointing to the analogy of the ripening of fruit. The people are asked first to note the condition of fruits when they are yet unripe and then see how sweet and delicious they become after becoming ripe. Just as it is unfair to judge a fruit by an unripe specimen, similarly, it is unfair to find fault with the fruits of revelation on the basis of such individuals as are yet in the process of development and have not attained to perfection. The verse points out that in the beginning there are bound to be weaknesses and shortcomings even in believers, just as there is bound to be sourness in the taste of an unripe or undeveloped fruit. So it is not just to deny the usefulness of revelation on the basis of weaknesses that are to be met with in believers whose spiritual condition is not yet fully developed.
The verse most beautifully draws attention to three important points that can be deduced from the analogy of the various kinds of vegetation that grow as a result of rain: (1) that rain brings forth both good and bad vegetation (believers and disbelievers); (2) that even in good fruits (believers) some variety is to be found, i.e. points of similarity and dissimilarity; and (3) that in the early stage of development even good fruits are not sweet and may even be sour.
g
14:33; 16:11; 22:64; 35:28.
h
6:142; 13:5.
443
启示在此比作雨水。这节经文回答了这样一个问题: 如果启示确实是一种幸福, 那么, 为什么每当一个先知被选拔出来的时候有不和与斗争呢? 经文说, 正如雨后生长出各种植物那样, 根据埋藏在土里的种籽的情况长出来的东西有好有坏, 同样, 在安拉的一位使者降临时, 那时还混杂在一起的人们, 就开始分成好人和坏人。“有些相似, 也有些是不同的” 这句话, 意示有些果实相似, 有些是彼此不同的。
这可以用於不同种类的果实, 彼此在某此方面相似, 而在另些方面不同, 或者用於同类的果实, 虽然在主要的各点上彼此相似, 而在小的细点上彼此却不相同, 有些味道比另一些甜些, 有些颜色和大小不一。那些接受先知和追随安拉引导的人的情况也是那样。他们在一方面彼此非常相似, 而在另一方面却不相同。有些人在道德和精神上比另一些人要高超。还有, 有些人在精神发展的一个侧面比另一些人要快些, 而另一些人在另一个侧面发展得要快些。他们按照各自天然的能力和气质达到精神完美的不同阶段以及发展着不同的特性。“其成长的情况” 这些字, 指的是果实成熟的相似情况。正如以一只不成熟的果样来判断一种果实那种做法是不公平的那样, 假如因为有些信者尚在精神发展过程中而尚未达到完美的地步就对启示的结果找错误, 那也是不公正的。
2
عربی زبان میں ضمیریں کثرت سے بدلتی ہیں۔ ایک جگہ ’’وہ‘‘ آتا ہے پھر اس کے بعد ’’میں‘‘ آجاتا ہے اور ایسا اس لئے کیا جاتا ہے تاکہ کچھ پڑھنے والے کی عقل پر بھی چھوڑا جائے۔
3
عربی میں ’’ہم‘‘ کے لفظ ہیں۔ جو اردو میں زائد ہیں۔ اس لئے ہم نے یہ لفظ حذف کر دیے ہیں۔ اردو میں اس کے بغیر کام چل جاتا ہے۔
4
قرآن مجید میں مفرد ضمیر ہے مگر اردو میں جمع لانا ضروری ہے قرآن مجید کی آیت کا مفہوم یہ ہے کہ جب ہر قسم کے درخت کو پھل آتا ہے اس طرح درخت مفرد بھی ہو جاتا ہے اور جمع بھی۔
a
14:33; 16:11; 22:64; 35:28.
b
6:142; 13:5.
842
Important Words:
متراکبا (clustered) is derived from رکب. They say رکبه i.e. he rode it or mounted it; it got upon it or it became superincumbent upon it. تراکب means, it lay one part upon another; it was or became heaped or piled up. So متراکب means, piled or clustered together one above another (Aqrab).
طلع (sheaths) is from the verb طلع (tala‘a), i.e., he or it rose or appeared or came forth. طلع is what comes forth from the palm tree and becomes dates; the spathe or flowers of the palm tree (Lane).
قنوان (bunches) is the plural of قنو which is derived from قنا . They say قنا المال i.e. he acquired and amassed property for himself. قنو means, a bunch of dates (Aqrab).
ینعه (the ripening thereof). ینع is from the verb ینع (yana‘a). They say ینع الثمر i.e. the fruit became ripened and fit for gathering; it (fruit, etc.) became red. یانع means, the ripe fruit. ینع is both the noun-infinitive from the verb ینع (yana‘a) in which case it means the ripening of a fruit, and the plural of یانع in which case it means the ripe fruits (Aqrab).
Commentary:
In this verse revelation is likened to rainwater and the verse answers the question why there is discord and strife at the advent of Prophets, if revelation is indeed a blessing. The verse says that just as by rainwater all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly at the advent of Divine revelation, men, so far remaining mixed up, become divided into good and bad. The good ones accept the Messenger of God, help him and become pious and holy, like trees which bear good fruit or like shrubs which bring forth beautiful flowers or like herbs which give out a sweet odour; but there are others—the bad ones—who oppose the Prophet, persecute his followers and act corruptly in the earth. These are like trees which bear bitter fruit or like flowerless and thorny bushes or like plants and herbs which give out a bad smell.
The words مشتبھا و غیر متشابه (similar and dissimilar) imply that whereas some fruits resemble each other, some differ from others. This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those who believe in the Prophets and follow Divine guidance. Although they bear great resemblance to one another, yet there are differences between them, some being morally and spiritually more advanced than others. Again, some are advanced in one phase of spiritual growth, while others are advanced in another. Among the Companions of the Holy Prophet, too, we see that one became an Abu Bakr, another an ‘Umar, and another an ‘Uthman and yet another an ‘Aliand so on. They attained to different stages of spirituality and developed different phases, according to their respective natural capacities and dispositions.
The words, the ripening thereof, refer to an implied objection that might be raised by the deniers of revelation––namely, that even those who accept Divine revelation do not all become pure and holy. The above-quoted words answer this objection by pointing to the analogy of the ripening of fruit. The people are asked first to note the condition of fruits when they are yet unripe and then see how sweet and delicious they become after becoming ripe. Just as it is unfair to judge a fruit by an unripe specimen, similarly, it is unfair to find fault with the fruits of revelation on the basis of such individuals as are yet in the process of development and have not attained to perfection. The verse points out that in the beginning there are bound to be weaknesses and shortcomings even in believers, just as there is bound to be sourness in the taste of an unripe or undeveloped fruit. So it is not just to deny the usefulness of revelation on the basis of weaknesses that are to be met with in believers whose spiritual condition is not yet fully developed.
The verse most beautifully draws attention to three important points that can be deduced from the analogy of the various kinds of vegetation that grow as a result of rain: (1) that rain brings forth both good and bad vegetation (believers and disbelievers); (2) that even in good fruits (believers) some variety is to be found, i.e. points of similarity and dissimilarity; and (3) that in the early stage of development even good fruits are not sweet and may even be sour.
c
14:33; 16:11; 22:64; 35:28.
d
6:142; 13:5.
884
Revelation is likened here to rainwater, and the verse answers the question, why, if revelation is indeed a blessing, is there discord and strife whenever a Prophet is raised? It says that just as after rainfall all kinds of vegetation grow up, both bad and good, according to the seeds lying concealed in the earth, similarly, at the advent of a Divine Messenger, men, who so far had remained mixed up, become divided into good and bad. The words "like and unlike" imply that whereas some fruits resemble, and some differ from, each other.
This may apply either to fruits of different kinds, which resemble one another in certain respects and differ in others, or to fruits of the same kind which, although resembling one another in the main points, differ from one another in minor details, some tasting sweeter than others and some varying in colour or size. The same is the case with those persons who accept a Prophet and follow Divine guidance. Whereas they bear great resemblance to each other in one respect
۞ وَهُوَ ٱلَّذِىٓ أَنشَأَ جَنَّٰتٍ مَّعْرُوشَٰتٍ وَغَيْرَ مَعْرُوشَٰتٍ وَٱلنَّخْلَ وَٱلزَّرْعَ مُخْتَلِفًا أُكُلُهُۥ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُتَشَٰبِهًا وَغَيْرَ مُتَشَٰبِهٍ ۚ كُلُوا۟ مِن ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَءَاتُوا۟ حَقَّهُۥ يَوْمَ حَصَادِهِۦ ۖ وَلَا تُسْرِفُوٓا۟ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْرِفِينَ
6:100; 13:5; 16:12; 35:28; 36:35, 36.
یعنی غریبوں کی امداد کرو۔
6:100; 13:5; 16:12; 35:28; 36:35, 36.
In the foregoing verses reference was made to some of the idolatrous customs or foolish practices and laws which the pagan Arabs had devised for themselves. With this verse the Surah proceeds to give some of the Divine laws.
6:100; 13:5; 16:12; 35:28; 36:35-36.
Important Words:
معروشات (trellised) is the plural of معروشة and is derived from عرش which means, he built or constructed a frame work or a trellis for supporting grapevines; or he built a shed or an enclosure, etc. So معروشة means, furnished with or trained on trellises. They say کروم معروشات i.e. grapevines furnished with or trained on trellises which are a framework for supporting the vines. عریش means, structure or trellis made for supporting grapevines; an enclosure made for beasts to protect them from cold. عرش means, a shed or booth, etc. constructed for shade; a hut; a house or a dwelling; the roof of a house; a throne (Lane).
حصاد (harvest) is derived from حصد i.e. he reaped or cut a seed-produce or herbage, etc. حصید means, reaped produce; حصادmeans time or season of reaping; also fruit or produce (Lane).
Commentary:
In the foregoing verses the Quran referred to some of the laws which pagan Arabs, unaided by Divine revelation, haddevised for themselves. Now, the Quran proceeds to give some of its own laws, so that the reader may contrast them with the man-made laws alluded to above. One of the man-made laws pertained to the fruits of the earth (6:141 above). Therefore, the Quran gives here its laws about these. It declares them to be lawful and pure, subject only to the condition that in eating them we should "not exceed the bounds", i.e. we should only eat as much of them as is not injurious to our health and morals.
The pronoun in the words حقه (His due) may either refer to God, or to ثـمر (fruit). In the former case, the sentence would mean that on the day of reaping we should give what is due to God as alms. In the latter case, it would mean that on the day of reaping we should give as charity a portion of the fruit which is in the nature of something due against it in order to make it pure.
It may be noted here that there are two kinds of charity in Islam–– obligatory and optional. But as, according to the practice and sayings of the Holy Prophet, زکاة i.e. obligatory charity or legal alms, is not due from all the fruits named in the verse but only from the fruit of the palm tree, so if it is the obligatory charity that is meant here, then the commandment to "pay His due" will apply only to the fruit of palm trees. It is, however, better to take the verse as referring to optional charity which may be given from all kinds of fruits. The use of the imperative mood in the words "pay His due" does not necessarily make it an obligatory command, for this form of the verb is also freely used in the Quran for the purpose of exhortation. This interpretation is in keeping with the practice of the Holy Prophet’s Companions who were in the habit of setting apart a portion of their produce for the poor, and such is also the practice of pious Muslims today.
a
6:100; 13:5; 16:12; 35:28; 36:35, 36.
1
یعنی غریبوں کی امداد کرو۔
a
6:100; 13:5; 16:12; 35:28; 36:35-36.
881
Important Words:
معروشات (trellised) is the plural of معروشة and is derived from عرش which means, he built or constructed a frame work or a trellis for supporting grapevines; or he built a shed or an enclosure, etc. So معروشة means, furnished with or trained on trellises. They say کروم معروشات i.e. grapevines furnished with or trained on trellises which are a framework for supporting the vines. عریش means, structure or trellis made for supporting grapevines; an enclosure made for beasts to protect them from cold. عرش means, a shed or booth, etc. constructed for shade; a hut; a house or a dwelling; the roof of a house; a throne (Lane).
حصاد (harvest) is derived from حصد i.e. he reaped or cut a seed-produce or herbage, etc. حصید means, reaped produce; حصادmeans time or season of reaping; also fruit or produce (Lane).
Commentary:
In the foregoing verses the Quran referred to some of the laws which pagan Arabs, unaided by Divine revelation, haddevised for themselves. Now, the Quran proceeds to give some of its own laws, so that the reader may contrast them with the man-made laws alluded to above. One of the man-made laws pertained to the fruits of the earth (6:141 above). Therefore, the Quran gives here its laws about these. It declares them to be lawful and pure, subject only to the condition that in eating them we should "not exceed the bounds", i.e. we should only eat as much of them as is not injurious to our health and morals.
The pronoun in the words حقه (His due) may either refer to God, or to ثـمر (fruit). In the former case, the sentence would mean that on the day of reaping we should give what is due to God as alms. In the latter case, it would mean that on the day of reaping we should give as charity a portion of the fruit which is in the nature of something due against it in order to make it pure.
It may be noted here that there are two kinds of charity in Islam–– obligatory and optional. But as, according to the practice and sayings of the Holy Prophet, زکاة i.e. obligatory charity or legal alms, is not due from all the fruits named in the verse but only from the fruit of the palm tree, so if it is the obligatory charity that is meant here, then the commandment to "pay His due" will apply only to the fruit of palm trees. It is, however, better to take the verse as referring to optional charity which may be given from all kinds of fruits. The use of the imperative mood in the words "pay His due" does not necessarily make it an obligatory command, for this form of the verb is also freely used in the Quran for the purpose of exhortation. This interpretation is in keeping with the practice of the Holy Prophet’s Companions who were in the habit of setting apart a portion of their produce for the poor, and such is also the practice of pious Muslims today.
a
6:100; 13:5; 16:12; 35:28; 36:35, 36.
921
In the foregoing verses reference was made to some of the idolatrous customs or foolish practices and laws which the pagan Arabs had devised for themselves. With this verse the Surah proceeds to give some of the Divine laws.
وَفِى ٱلْأَرْضِ قِطَعٌ مُّتَجَٰوِرَٰتٌ وَجَنَّٰتٌ مِّنْ أَعْنَٰبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَآءٍ وَٰحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِى ٱلْأُكُلِ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
6:100; 16:12.
16:14; 39:22.
The expression signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished by the elixir of Divine revelation and his opponents are brought up under the fostering care of Satan?
6:100; 16:12.
16:14; 39:22.
Important Words:
متجاورات (adjoining one another) is derived from تجاور which is derived from جاور which again is derived from جار which means, he or it declined or deviated. جاورہ means, he became his neighbour or he lived near him; he confined himself in a mosque, etc., occupying himself in prayer and religious meditation. تجاوروا means, they became mutual neighbours or they lived near together (Lane).
صنوان (growing together from one root) is the plural of صنو. They say اصنی النخل i.e. the palm-trees had pairs or triplets or more growing together from single roots. صنو means, one of a pair or of three or of more palm-trees or of any trees growing from one root; each being called the صنو of the other. The word also means, a brother by the same father or the same mother. The Holy Prophet is reported to have said, عم الرجل صنو ابیه i.e. the paternal uncle of the man is the صنو of his father (Takmilah fis-Sihah) meaning that the stock of both is one. The Quranic words صنوان و غیر صنوان mean, palm-trees having one root and others having separate roots (Lane).
الاکل (fruit) is derived from اکل (akala). They say اکله i.e. he ate it. اکل (akl) which is the noun-infinitive means, the act of eating. اکل (ukul) means, what is eaten; any eatable; food; fruit; means of subsistence or ample means of subsistence; worldly good fortune; intelligence; judgement; firmness of intellect (Lane).
Commentary:
Disbelievers are told here that they should not think that, because the Holy Prophet is one of them and belongs to the same stock as they, he enjoyed no superiority over them. Do they not see, the verse says, that adjoining tracts of the same land possess different capacities and properties and produce different kinds of produce? A certain tract of land, for instance, grows one thing while the piece adjacent to it cannot grow it. Similarly, trees of one stock or one species growing in the same garden, not unoften, grow fruits of different quality. Why cannot the same thing happen among human beings?
The expression, they are watered with the same water, signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished in the elixir of Divine revelation and his opponents are brought up under the inspiration of Satan? The words also point to the fact that the same means employed by persons of different capabilities often produce different results. A sword in the hands of a person who does not know its use will be quite a different weapon in the hands of a seasoned and skilful warrior. So the superiority of the Holy Prophet over his opponents lies not only in his superior capacities but also in the way he makes use of the means at his disposal. AbuBakr and ‘Umar were ordinary citizens of Mecca who would have ended their days in oblivion but the magic touch of the Holy Prophet lifted them to the highest pinnacles of usefulness and glory.
a
6:100; 16:12.
b
16:14; 39:22.
a
6:100; 16:12.
b
16:14; 39:22.
1616
Important Words:
متجاورات (adjoining one another) is derived from تجاور which is derived from جاور which again is derived from جار which means, he or it declined or deviated. جاورہ means, he became his neighbour or he lived near him; he confined himself in a mosque, etc., occupying himself in prayer and religious meditation. تجاوروا means, they became mutual neighbours or they lived near together (Lane).
صنوان (growing together from one root) is the plural of صنو. They say اصنی النخل i.e. the palm-trees had pairs or triplets or more growing together from single roots. صنو means, one of a pair or of three or of more palm-trees or of any trees growing from one root; each being called the صنو of the other. The word also means, a brother by the same father or the same mother. The Holy Prophet is reported to have said, عم الرجل صنو ابیه i.e. the paternal uncle of the man is the صنو of his father (Takmilah fis-Sihah) meaning that the stock of both is one. The Quranic words صنوان و غیر صنوان mean, palm-trees having one root and others having separate roots (Lane).
الاکل (fruit) is derived from اکل (akala). They say اکله i.e. he ate it. اکل (akl) which is the noun-infinitive means, the act of eating. اکل (ukul) means, what is eaten; any eatable; food; fruit; means of subsistence or ample means of subsistence; worldly good fortune; intelligence; judgement; firmness of intellect (Lane).
Commentary:
Disbelievers are told here that they should not think that, because the Holy Prophet is one of them and belongs to the same stock as they, he enjoyed no superiority over them. Do they not see, the verse says, that adjoining tracts of the same land possess different capacities and properties and produce different kinds of produce? A certain tract of land, for instance, grows one thing while the piece adjacent to it cannot grow it. Similarly, trees of one stock or one species growing in the same garden, not unoften, grow fruits of different quality. Why cannot the same thing happen among human beings?
The expression, they are watered with the same water, signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished in the elixir of Divine revelation and his opponents are brought up under the inspiration of Satan? The words also point to the fact that the same means employed by persons of different capabilities often produce different results. A sword in the hands of a person who does not know its use will be quite a different weapon in the hands of a seasoned and skilful warrior. So the superiority of the Holy Prophet over his opponents lies not only in his superior capacities but also in the way he makes use of the means at his disposal. AbuBakr and ‘Umar were ordinary citizens of Mecca who would have ended their days in oblivion but the magic touch of the Holy Prophet lifted them to the highest pinnacles of usefulness and glory.
e
6:100; 16:12.
f
16:14; 39:22.
1422
The expression signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished by the elixir of Divine revelation and his opponents are brought up under the fostering care of Satan?
۞ وَٱضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَٰبٍ وَحَفَفْنَٰهُمَا بِنَخْلٍ وَجَعَلْنَا بَيْنَهُمَا زَرْعًا
从这节经文开始, 以比喻的形式讲两种人--------基督教徒和穆斯林--------的情况, 这 “两个人” 代表这两种人, 而 “两座果园” 代表基督教国家兴起的两个时期。这节经文指出, 在基督教国家盛衰交替的历史中, 他们将两次上升到拥有极大权力的地位。第一个时期是在伊斯兰教来临之前, 而第二个时期从公元十七世纪初开始, 那时欧洲的基督教国家开始作出极大的进展, 而在十九世纪时他们得到史无前例的权力和威望, 可以称为达到顶峰。
یعنی مسلمانوں اور مسیحی اقوام کی۔
باغ سے مراد قوم اسرائیل کو ملنے والی دنیوی مال و دولت اور اولاد ہے۔ اس جگہ عیسائی قوم کے دو حصوں کا ذکر ہے اور مراد یہ ہے کہ عیسائی قوم کی پہلی ترقی کے بعد ان پر کمزوری کا دور آئے گا جس کے بعد وہ پھر دنیوی طور پر ترقی کرنے لگ جائیں گے۔
یہاں مراد مالک ہیں۔ لیکن چونکہ مثال میں باغوں کا ذکر تھا۔ اس لئے مالکوں کی جگہ ان کے مملوکہ ممالک کا ذکر کر دیا ہے اور تمثیلی طور پر ایسے لفظ اختیار کیے ہیں جن سے یہ سمجھا جائے گا کہ گویا یہاں کھیتوں کا ذکر ہے۔
With this verse begins, in the form of a parable, the conditions of the two peoples—Christians and Muslims, the "two men" representing these two peoples and "two gardens" the two periods of the rise of the Christian nations. The verse denotes that in their chequered history Christian nations would rise to great power twice. The first period preceded the advent of Islam while the second began with the dawn of the 17th century. A.D., when Christian nations of Europe began to make great progress and acquire unprecedented power and prestige which reached its zenith in the nineteenth century.
Commentary:
With this verse begins, in the form of a parable, a description of the conditions respectively of Muslim and Christian nations in the Latter Days. The form and wording of the dialogue unmistakably shows that it is no real conversation between two living persons but is a portraiture, in metaphorical language, of the conditions of these two peoples at a certain time. The dialogue represents the decline and degradation of Muslims at their nadir and the power and prosperity of western Christian nations at their zenith in the Latter Days.
Now parables, like dreams, require to be interpreted, and the present and following several verses having been couched in allegorical language it is difficult to grasp and fully appreciate their full significance and beauty without putting on them a construction which their apparent form does not seem to bear. In the language of dreams a "garden" signifies wife, children, riches and life full of happiness; sometimes it also denotes cantonments and army headquarters. "Grapes" represent abundant provisions which can be stored up and last for a long time; "palm trees" signify exercise of authority over large number of men; "corn" in the case of a monarch denotes expansion of his dominions and in that of other people their "work". A "stream" denotes an eminent man and "fruits" mean fresh sources of honour (Ta‘tirul-Anam).
The parable describes the conditions of two men. One of them had two gardens which metaphorically interpreted means that God had bestowed upon him an abundance of wealth and offspring in two separate periods of his life. This interpretation is supported by v. 35 below where the same person says, I am richer than thou in wealth and stronger in respect of men.
The words, and We surrounded them with date-palms, signify that this man will protect his riches and offspring and dominions with military force.
The expression, and between the two We placed corn-fields, denotes that in between the two gardens there will be ordinary property which will not be so strongly protected.
758
从这节经文开始, 以比喻的形式讲两种人--------基督教徒和穆斯林--------的情况, 这 “两个人” 代表这两种人, 而 “两座果园” 代表基督教国家兴起的两个时期。这节经文指出, 在基督教国家盛衰交替的历史中, 他们将两次上升到拥有极大权力的地位。第一个时期是在伊斯兰教来临之前, 而第二个时期从公元十七世纪初开始, 那时欧洲的基督教国家开始作出极大的进展, 而在十九世纪时他们得到史无前例的权力和威望, 可以称为达到顶峰。
1
یعنی مسلمانوں اور مسیحی اقوام کی۔
2
باغ سے مراد قوم اسرائیل کو ملنے والی دنیوی مال و دولت اور اولاد ہے۔ اس جگہ عیسائی قوم کے دو حصوں کا ذکر ہے اور مراد یہ ہے کہ عیسائی قوم کی پہلی ترقی کے بعد ان پر کمزوری کا دور آئے گا جس کے بعد وہ پھر دنیوی طور پر ترقی کرنے لگ جائیں گے۔
3
یہاں مراد مالک ہیں۔ لیکن چونکہ مثال میں باغوں کا ذکر تھا۔ اس لئے مالکوں کی جگہ ان کے مملوکہ ممالک کا ذکر کر دیا ہے اور تمثیلی طور پر ایسے لفظ اختیار کیے ہیں جن سے یہ سمجھا جائے گا کہ گویا یہاں کھیتوں کا ذکر ہے۔
2073
Commentary:
With this verse begins, in the form of a parable, a description of the conditions respectively of Muslim and Christian nations in the Latter Days. The form and wording of the dialogue unmistakably shows that it is no real conversation between two living persons but is a portraiture, in metaphorical language, of the conditions of these two peoples at a certain time. The dialogue represents the decline and degradation of Muslims at their nadir and the power and prosperity of western Christian nations at their zenith in the Latter Days.
Now parables, like dreams, require to be interpreted, and the present and following several verses having been couched in allegorical language it is difficult to grasp and fully appreciate their full significance and beauty without putting on them a construction which their apparent form does not seem to bear. In the language of dreams a "garden" signifies wife, children, riches and life full of happiness; sometimes it also denotes cantonments and army headquarters. "Grapes" represent abundant provisions which can be stored up and last for a long time; "palm trees" signify exercise of authority over large number of men; "corn" in the case of a monarch denotes expansion of his dominions and in that of other people their "work". A "stream" denotes an eminent man and "fruits" mean fresh sources of honour (Ta‘tirul-Anam).
The parable describes the conditions of two men. One of them had two gardens which metaphorically interpreted means that God had bestowed upon him an abundance of wealth and offspring in two separate periods of his life. This interpretation is supported by v. 35 below where the same person says, I am richer than thou in wealth and stronger in respect of men.
The words, and We surrounded them with date-palms, signify that this man will protect his riches and offspring and dominions with military force.
The expression, and between the two We placed corn-fields, denotes that in between the two gardens there will be ordinary property which will not be so strongly protected.
1689
With this verse begins, in the form of a parable, the conditions of the two peoples—Christians and Muslims, the "two men" representing these two peoples and "two gardens" the two periods of the rise of the Christian nations. The verse denotes that in their chequered history Christian nations would rise to great power twice. The first period preceded the advent of Islam while the second began with the dawn of the 17th century. A.D., when Christian nations of Europe began to make great progress and acquire unprecedented power and prestige which reached its zenith in the nineteenth century.
فَأَنشَأْنَا لَكُم بِهِۦ جَنَّٰتٍ مِّن نَّخِيلٍ وَأَعْنَٰبٍ لَّكُمْ فِيهَا فَوَٰكِهُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ
16:12, 68; 36:35.
16:12, 68; 36:35.
16:12, 68; 36:35.
Commentary:
In this verse God gives another illustration of the various boons and favours which He has bestowed on man. It also contains a subtle illusion to the fact that the garden of Islam will, forever, remain full of fruit-bearing trees of various kinds which will yield fresh fruits in plenty in every season.
e
16:12, 68; 36:35.
b
16:12, 68; 36:35.
2524
Commentary:
In this verse God gives another illustration of the various boons and favours which He has bestowed on man. It also contains a subtle illusion to the fact that the garden of Islam will, forever, remain full of fruit-bearing trees of various kinds which will yield fresh fruits in plenty in every season.
d
16:12, 68; 36:35.
وَجَنَّٰتٍ وَعُيُونٍ
لَقَدْ كَانَ لِسَبَإٍ فِى مَسْكَنِهِمْ ءَايَةٌ ۖ جَنَّتَانِ عَن يَمِينٍ وَشِمَالٍ ۖ كُلُوا۟ مِن رِّزْقِ رَبِّكُمْ وَٱشْكُرُوا۟ لَهُۥ ۚ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ
Saba’, as is mentioned under 27:23, was a city of Yemen situated about three days’ journey from San‘a’, also called Ma’arib. This town finds frequent references in the Old Testament and in Greek, Roman and Arabic literatures, especially in the south Arabian inscriptions. The Sabaeans were a highly prosperous and cultured people whom God had blessed in great abundance with all the comforts and amenities of life. The whole country was made very fertile by dams and other irrigation works and was full of gardens and streams. Of public works built to assist agriculture like barriers and dams the most celebrated was the dam of Ma’arib (Enc. of Islam, vol.4, p.16). Tirmidhi quotes a tradition on the authority of Farwah bin Malik that when asked whether Saba’ was the name of a land or of a woman, the Holy Prophet is reported to have said, 'It is neither the name of a land nor that of a woman, but the name of a man in Yemen who had ten sons. Six of them remained back in Yemen while four of them went t
16:113.
Commentary:
The preceding verses having made a mention of the blessings and favours which God had bestowed upon the Israelites and which found their fullest expression in the highly prosperous reigns of David and Solomon, the present verse proceeds to refer to another very prosperous and happy people of their time—the people of Saba’. Saba’, as is mentioned under 27:23, was a city of Yemen situated about three days’ journey from San‘a’, also called Ma’arib.
"This town finds frequent reference in the Old Testament and in Greek, Roman and Arabic literature, especially in the South Arabian inscriptions. The Sabaeans were a highly civilized and prosperous people. The finds made in the country itself are in harmony with the various classical literary sources, which agree in showing that the Sabaeans attained the greatest importance of all Arab peoples of the pre-Muhammadan period, in particular of the four leading peoples of South Arabia who were known even to the Greeks. . .these still extant monuments of the once highly developed civilization, to which Sabaea mainly owed its historical importance...Agatharchides’s re-marks on the splendid buildings of the kings and private individuals in Saba’ and the descriptions of Sabaean castles by the Arabs are confirmed by the testimony of the inscriptions, which to a great extent commemorate the building of houses (palaces) and fortifications. Of public works built to assist agriculture like barriers and dams, the most celebrated was the dam of Ma’arib" (Enc. of Islam. vol. 4. p. 16).
Tirmidhi quotes a tradition on the authority of Farwah bin Malik that when asked whether Saba’ was the name of a land or of a woman, the Holy Prophet is reported to have said, 'It is neither the name of a land nor that of a woman but the name of a man in Yemen who had ten sons. Six of them remained in Yemen while four of them went to Syria. As for those who made Syria their home, they were Joham, Ghassan and Amila; and as for those who stayed back in Yemen they were Ash‘ariyyun, Himyar, Kandah, Madhpih and ‘Ammar. On being asked who were Ammar, the Prophet replied "Of them are Khath‘am and Bajilah"' (Taj).
The whole tenor of the verse shows that the Sabaeans were a highly prosperous and cultured people whom God had blessed in great abundance with all the comforts and amenities of life. The whole country seems to have been rendered very fertile by dams and other irrigation works and was full of gardens and streams.
According to Muir there were 70 stages or stops from Hadramaut to Aila on the road from Yemen to Syria. These stages even exist today. It was a very frequented and safe route, flanked on both sides by shady trees.
a
16:113.
3142
Commentary:
The preceding verses having made a mention of the blessings and favours which God had bestowed upon the Israelites and which found their fullest expression in the highly prosperous reigns of David and Solomon, the present verse proceeds to refer to another very prosperous and happy people of their time—the people of Saba’. Saba’, as is mentioned under 27:23, was a city of Yemen situated about three days’ journey from San‘a’, also called Ma’arib.
"This town finds frequent reference in the Old Testament and in Greek, Roman and Arabic literature, especially in the South Arabian inscriptions. The Sabaeans were a highly civilized and prosperous people. The finds made in the country itself are in harmony with the various classical literary sources, which agree in showing that the Sabaeans attained the greatest importance of all Arab peoples of the pre-Muhammadan period, in particular of the four leading peoples of South Arabia who were known even to the Greeks. . .these still extant monuments of the once highly developed civilization, to which Sabaea mainly owed its historical importance...Agatharchides’s re-marks on the splendid buildings of the kings and private individuals in Saba’ and the descriptions of Sabaean castles by the Arabs are confirmed by the testimony of the inscriptions, which to a great extent commemorate the building of houses (palaces) and fortifications. Of public works built to assist agriculture like barriers and dams, the most celebrated was the dam of Ma’arib" (Enc. of Islam. vol. 4. p. 16).
Tirmidhi quotes a tradition on the authority of Farwah bin Malik that when asked whether Saba’ was the name of a land or of a woman, the Holy Prophet is reported to have said, 'It is neither the name of a land nor that of a woman but the name of a man in Yemen who had ten sons. Six of them remained in Yemen while four of them went to Syria. As for those who made Syria their home, they were Joham, Ghassan and Amila; and as for those who stayed back in Yemen they were Ash‘ariyyun, Himyar, Kandah, Madhpih and ‘Ammar. On being asked who were Ammar, the Prophet replied "Of them are Khath‘am and Bajilah"' (Taj).
The whole tenor of the verse shows that the Sabaeans were a highly prosperous and cultured people whom God had blessed in great abundance with all the comforts and amenities of life. The whole country seems to have been rendered very fertile by dams and other irrigation works and was full of gardens and streams.
According to Muir there were 70 stages or stops from Hadramaut to Aila on the road from Yemen to Syria. These stages even exist today. It was a very frequented and safe route, flanked on both sides by shady trees.
2383A
Saba’, as is mentioned under 27:23, was a city of Yemen situated about three days’ journey from San‘a’, also called Ma’arib. This town finds frequent references in the Old Testament and in Greek, Roman and Arabic literatures, especially in the south Arabian inscriptions. The Sabaeans were a highly prosperous and cultured people whom God had blessed in great abundance with all the comforts and amenities of life. The whole country was made very fertile by dams and other irrigation works and was full of gardens and streams. Of public works built to assist agriculture like barriers and dams the most celebrated was the dam of Ma’arib (Enc. of Islam, vol.4, p.16). Tirmidhi quotes a tradition on the authority of Farwah bin Malik that when asked whether Saba’ was the name of a land or of a woman, the Holy Prophet is reported to have said, 'It is neither the name of a land nor that of a woman, but the name of a man in Yemen who had ten sons. Six of them remained back in Yemen while four of them went t
وَجَعَلْنَا فِيهَا جَنَّٰتٍ مِّن نَّخِيلٍ وَأَعْنَٰبٍ وَفَجَّرْنَا فِيهَا مِنَ ٱلْعُيُونِ
13:5; 16:68; 23:20.
13:5; 16:68; 23:20.
The metaphor used in the preceding verse is continued here. The verse means to say that from the dry land of Arabia will gush forth springs and fountains of spiritual knowledge, and trees laden with different kinds of spiritual fruit will grow up all over the land.
13:5; 16:68; 23:20.
Commentary:
The metaphor used in the preceding verse is continued here. The verse means to say that from the dry land of Arabia will gush forth springs and fountains of spiritual knowledge, and trees laden with different kinds of spiritual fruit will grow up all over the land.
f
13:5; 16:68; 23:20.
a
13:5; 16:68; 23:20.
3236
Commentary:
The metaphor used in the preceding verse is continued here. The verse means to say that from the dry land of Arabia will gush forth springs and fountains of spiritual knowledge, and trees laden with different kinds of spiritual fruit will grow up all over the land.
b
13:5; 16:68; 23:20.
2444
The metaphor used in the preceding verse is continued here. The verse means to say that from the dry land of Arabia will gush forth springs and fountains of spiritual knowledge, and trees laden with different kinds of spiritual fruit will grow up all over the land.
وَنَزَّلْنَا مِنَ ٱلسَّمَآءِ مَآءً مُّبَٰرَكًا فَأَنۢبَتْنَا بِهِۦ جَنَّٰتٍ وَحَبَّ ٱلْحَصِيدِ
25:49.
25:49.
24:44; 25:49.
a
25:49.
d
24:44; 25:49.
c
25:49.
وَمِن دُونِهِمَا جَنَّتَانِ
第47节经文提到的 “两座天园” 可以是天堂的庭园, 这一节提到的 “两座天园” 可以是今世的天园。穆斯林被允许得到后世的天园, 为了证实真主的这个许诺他们也受许得到今世的天园。这当穆斯林征服埃及和伊拉克肥沃的山谷时实现了。但是第47节经文提到的 “两座天园” 的描写和这一节中的描写不一样。这说明这经章中提到了两类信者。第47节提到允许得到 “天园” 的信者似乎要比加注的一节经文中提到允许得到 “天园” 的信者具有更高的精神境界。仔细研究一下有关章节就会得出这个结论。下一经章中第11节及第28节经文分别提到了这两个等级的信者。
The "two gardens" mentioned in v.47, may be the gardens of Paradise, and the "two gardens" referred to in this verse may be the gardens of this world. The Muslims were promised gardens in the next world and as a proof of the fulfilment of this Divine promise, they were also promised the gardens of this world which indeed they came to possess when they conquered the fertile valleys of Egypt and Iraq. But the description of the "two gardens" mentioned in v.47 is different from that in the present verse. This shows that two categories of believers have been mentioned in this Surah. The believers to whom "gardens" mentioned in v.47 have been promised seem to be of a higher spiritual status than those to whom "gardens" mentioned in the verse under comment have been promised. A careful study of the relevant verses brings out this fact. These two classes of believers have been mentioned in the next Surah in vv.11 and 28 respectively.
Commentary:
The "two Gardens" mentioned in v.47, may be the Gardens of Paradise; the "two Gardens" referred to in this verse may be the gardens of this world. The Muslims were promised gardens in the next world and as a proof of the fulfilment of this Divine promise they were also promised the gardens of this world which indeed they came to possess when they conquered the fertile valleys of Syria and Iraq. But the description of the "two Gardens" mentioned in v.47 being different from that in the present verse shows that two categories of believers have been mentioned in this Surah; the believers to whom "Gardens" mentioned in v.47 have been promised seem to be of a higher spiritual status than those to whom "Gardens" mentioned in the verse under comment have been promised. A careful study of the re1evant verses clearly brings out this fact. These two classes of believers have been mentioned in the next Surah, in vv.11 and 28, respectively.
1368
第47节经文提到的 “两座天园” 可以是天堂的庭园, 这一节提到的 “两座天园” 可以是今世的天园。穆斯林被允许得到后世的天园, 为了证实真主的这个许诺他们也受许得到今世的天园。这当穆斯林征服埃及和伊拉克肥沃的山谷时实现了。但是第47节经文提到的 “两座天园” 的描写和这一节中的描写不一样。这说明这经章中提到了两类信者。第47节提到允许得到 “天园” 的信者似乎要比加注的一节经文中提到允许得到 “天园” 的信者具有更高的精神境界。仔细研究一下有关章节就会得出这个结论。下一经章中第11节及第28节经文分别提到了这两个等级的信者。
4082
Commentary:
The "two Gardens" mentioned in v.47, may be the Gardens of Paradise; the "two Gardens" referred to in this verse may be the gardens of this world. The Muslims were promised gardens in the next world and as a proof of the fulfilment of this Divine promise they were also promised the gardens of this world which indeed they came to possess when they conquered the fertile valleys of Syria and Iraq. But the description of the "two Gardens" mentioned in v.47 being different from that in the present verse shows that two categories of believers have been mentioned in this Surah; the believers to whom "Gardens" mentioned in v.47 have been promised seem to be of a higher spiritual status than those to whom "Gardens" mentioned in the verse under comment have been promised. A careful study of the re1evant verses clearly brings out this fact. These two classes of believers have been mentioned in the next Surah, in vv.11 and 28, respectively.
2948
The "two gardens" mentioned in v.47, may be the gardens of Paradise, and the "two gardens" referred to in this verse may be the gardens of this world. The Muslims were promised gardens in the next world and as a proof of the fulfilment of this Divine promise, they were also promised the gardens of this world which indeed they came to possess when they conquered the fertile valleys of Egypt and Iraq. But the description of the "two gardens" mentioned in v.47 is different from that in the present verse. This shows that two categories of believers have been mentioned in this Surah. The believers to whom "gardens" mentioned in v.47 have been promised seem to be of a higher spiritual status than those to whom "gardens" mentioned in the verse under comment have been promised. A careful study of the relevant verses brings out this fact. These two classes of believers have been mentioned in the next Surah in vv.11 and 28 respectively.
إِنَّا بَلَوْنَٰهُمْ كَمَا بَلَوْنَآ أَصْحَٰبَ ٱلْجَنَّةِ إِذْ أَقْسَمُوا۟ لَيَصْرِمُنَّهَا مُصْبِحِينَ
卑鄙、贪婪而自负的不信者在这里被比作果园主人, 他吞没了园内所有的果实, 不愿与出劳力种植园子的人分享, 并骗取他们的正当权利。
اس جگہ اَصْحَابُ الْجَنَّۃِ یعنی باغ والوں سے مراد محمد رسول اللہ صلی اللہ علیہ وسلم اور ان کے مکہ والے رشتہ دار ہیں جن کے لئے خداتعالیٰ نے قرآن مجید کی جنت اتاری تھی لیکن انہوں نے بجائے اس جنت سے فائدہ اٹھانے کے لوگوں کو اس جنت سے محروم کرنے کی کوشش کرنی شروع کر دی اور آپس میں یہ معاہدہ کیا کہ ایسے وقت میں اس جنّت میں چلو جب کوئی اور آنے والا نہ ہو۔ یہی مکہ والے کرتے تھے یعنی جو شخص آپ کی باتیں سننے آتا تھا اس کے کانوں میں روئی ڈال دیتے تھے۔ یا جب آپ باتیں کرتے تھے تو اس میں شور مچا دیتے تھے تاکہ کوئی سنے نہیں اور ان سے فائدہ نہ اٹھائے جیسا کہ اللہ تعالیٰ فرماتا ہ
Here the base, greedy and conceited disbelievers have been compared to the owner of a garden who would devour all its fruit and would not share it with those who had also put in their labour in developing it and would defraud them of their just rights in it.
Commentary:
Here the base, greedy and conceited disbelievers have been compared to the owner of a garden who would devour all its fruit and would not allow any share to those who had also put in their labour in developing the gardens and would defraud them of their just rights.
1461
卑鄙、贪婪而自负的不信者在这里被比作果园主人, 他吞没了园内所有的果实, 不愿与出劳力种植园子的人分享, 并骗取他们的正当权利。
1
اس جگہ اَصْحَابُ الْجَنَّۃِ یعنی باغ والوں سے مراد محمد رسول اللہ صلی اللہ علیہ وسلم اور ان کے مکہ والے رشتہ دار ہیں جن کے لئے خداتعالیٰ نے قرآن مجید کی جنت اتاری تھی لیکن انہوں نے بجائے اس جنت سے فائدہ اٹھانے کے لوگوں کو اس جنت سے محروم کرنے کی کوشش کرنی شروع کر دی اور آپس میں یہ معاہدہ کیا کہ ایسے وقت میں اس جنّت میں چلو جب کوئی اور آنے والا نہ ہو۔ یہی مکہ والے کرتے تھے یعنی جو شخص آپ کی باتیں سننے آتا تھا اس کے کانوں میں روئی ڈال دیتے تھے۔ یا جب آپ باتیں کرتے تھے تو اس میں شور مچا دیتے تھے تاکہ کوئی سنے نہیں اور ان سے فائدہ نہ اٹھائے جیسا کہ اللہ تعالیٰ فرماتا ہ
4318
Commentary:
Here the base, greedy and conceited disbelievers have been compared to the owner of a garden who would devour all its fruit and would not allow any share to those who had also put in their labour in developing the gardens and would defraud them of their just rights.
3097
Here the base, greedy and conceited disbelievers have been compared to the owner of a garden who would devour all its fruit and would not share it with those who had also put in their labour in developing it and would defraud them of their just rights in it.
فَأَصْبَحَتْ كَٱلصَّرِيمِ
یعنی ان کفار کا انجام اس باغ کی تمثیل کے مطابق ہوگا اور اپنے اعمال کے نتیجہ سے یہ محروم رہیں گے۔
Important Words:
الصریم (cut down) is derived from صرم. They say صرمه i.e. he cut it, cut it through or severed it; or he ceased to associate with him. صریم means, cut off, cut through or severed; black land that does not grow anything; night; the dark night or a portion thereof. The words أصبحت کالصریم mean, it became burnt up and black like the night (Lane).
2
یعنی ان کفار کا انجام اس باغ کی تمثیل کے مطابق ہوگا اور اپنے اعمال کے نتیجہ سے یہ محروم رہیں گے۔
4321
Important Words:
الصریم (cut down) is derived from صرم. They say صرمه i.e. he cut it, cut it through or severed it; or he ceased to associate with him. صریم means, cut off, cut through or severed; black land that does not grow anything; night; the dark night or a portion thereof. The words أصبحت کالصریم mean, it became burnt up and black like the night (Lane).
وَيُمْدِدْكُم بِأَمْوَٰلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّٰتٍ وَيَجْعَل لَّكُمْ أَنْهَٰرًا