نُّسۡقِیۡکُمۡ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "نُّسۡقِیۡکُمۡ".
وَاِنَّ لَکُمۡ فِی الۡاَنۡعٰمِ لَعِبۡرَۃً ۖ نُّسۡقِیۡکُمۡ مِّمَّا فِیۡ بُطُوۡنِہٖ مِنۡۢ بَیۡنِ فَرۡثٍ وَّدَمٍ لَّبَنًا خَالِصًا سَآئِغًا لِّلشّٰرِبِیۡنَ
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.
وَاِنَّ لَکُمۡ فِی الۡاَنۡعٰمِ لَعِبۡرَۃً ۖ نُّسۡقِیۡکُمۡ مِّمَّا فِیۡ بُطُوۡنِہَا وَلَکُمۡ فِیۡہَا مَنٰفِعُ کَثِیۡرَۃٌ وَّمِنۡہَا تَاۡکُلُوۡنَ
6:143; 16:6; 36:72, 73; 40:80; 81.
دودھ کی بناوٹ اس طرح ہے کہ غذا خون بن جاتی ہے اور خون آخر دودھ بن جاتا ہے۔ اس لئے یہاں یہ فرمایا گیا ہے کہ تم کو جانوروں کے پیٹ میں جو کچھ ہوتا ہے اس سے دودھ پلایا ہے۔
6:143; 16:6; 36:72, 73; 40:80; 81.
The word, ‘Ibrah, which means an 'indication or evidence whereby one passes from ignorance to knowledge' (Lane), seems to allude to the subtle process which takes place in the bellies of animals and which turns grass or herbage eaten by them into pure and wholesome milk, and by pondering over which one is led to acquire an insight into God’s great power and into the subtle ways through which Divine laws work.
6:143; 16:6; 36:72-73; 40:80-81.
Important Words:
عبرة (lesson) is derived from عبر and means, admonition or exhortation; or an admonition or exhortation by which one takes warning or example; a thing by which one is admonished; an indication or evidence whereby one passes from ignorance to knowledge of what is not seen from the knowledge of what is seen (Lane & Arab). See also 4:44.
Commentary:
The verse means to say that man derives great benefits from the cattle. They are living machines which produce for him such a wholesome and nutritious food as milk, from fodder, grain herbage and leaves of trees, etc. which they eat. Man has so far failed to devise a machine which like these divinely devised machines could produce milk from these things. The word عبرة which as given under "Important Words" above, means an indication or evidence whereby one passes from ignorance to knowledge seems to allude to the subtle process which takes place in the bellies of some of the animals and which turns grass or herbage eaten by them into pure and wholesome milk and by pondering over which one is led to acquire an insight into God’s great power and into the subtle ways through which divine laws work. By this simile of grass and milk we are led to think that just as fodder, grain and grass, without passing through the wonderful machine created by God in the bellies of animals, cannot produce milk, similarly human reason which is like grass and grain, cannot produce, without the aid and assistance of Divine revelation, a teaching which like milk is very useful for man’s moral and spiritual development.
a
6:143; 16:6; 36:72, 73; 40:80; 81.
1
دودھ کی بناوٹ اس طرح ہے کہ غذا خون بن جاتی ہے اور خون آخر دودھ بن جاتا ہے۔ اس لئے یہاں یہ فرمایا گیا ہے کہ تم کو جانوروں کے پیٹ میں جو کچھ ہوتا ہے اس سے دودھ پلایا ہے۔
a
6:143; 16:6; 36:72-73; 40:80-81.
2526
Important Words:
عبرة (lesson) is derived from عبر and means, admonition or exhortation; or an admonition or exhortation by which one takes warning or example; a thing by which one is admonished; an indication or evidence whereby one passes from ignorance to knowledge of what is not seen from the knowledge of what is seen (Lane & Arab). See also 4:44.
Commentary:
The verse means to say that man derives great benefits from the cattle. They are living machines which produce for him such a wholesome and nutritious food as milk, from fodder, grain herbage and leaves of trees, etc. which they eat. Man has so far failed to devise a machine which like these divinely devised machines could produce milk from these things. The word عبرة which as given under "Important Words" above, means an indication or evidence whereby one passes from ignorance to knowledge seems to allude to the subtle process which takes place in the bellies of some of the animals and which turns grass or herbage eaten by them into pure and wholesome milk and by pondering over which one is led to acquire an insight into God’s great power and into the subtle ways through which divine laws work. By this simile of grass and milk we are led to think that just as fodder, grain and grass, without passing through the wonderful machine created by God in the bellies of animals, cannot produce milk, similarly human reason which is like grass and grain, cannot produce, without the aid and assistance of Divine revelation, a teaching which like milk is very useful for man’s moral and spiritual development.
a
6:143; 16:6; 36:72, 73; 40:80; 81.
1991
The word, ‘Ibrah, which means an 'indication or evidence whereby one passes from ignorance to knowledge' (Lane), seems to allude to the subtle process which takes place in the bellies of animals and which turns grass or herbage eaten by them into pure and wholesome milk, and by pondering over which one is led to acquire an insight into God’s great power and into the subtle ways through which Divine laws work.