ثَمَرٰتٍ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "ثَمَرٰتٍ".
اَلَمۡ تَرَ اَنَّ اللّٰہَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَخۡرَجۡنَا بِہٖ ثَمَرٰتٍ مُّخۡتَلِفًا اَلۡوٰنُہَا ۚ وَمِنَ الۡجِبَالِ جُدَدٌۢ بِیۡضٌ وَّحُمۡرٌ مُّخۡتَلِفٌ اَلۡوٰنُہَا وَغَرَابِیۡبُ سُوۡدٌ
14:33; 22:6; 45:6.
14:33; 22:6; 45:6.
The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rain-water is the same but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Qur’an has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and to the way in which they receive it.
14:33; 22:6; 30:51; 45:6.
Important Words:
الوانھا (their colours) is the plural of لون which is substantive noun from لون (lawwana). They say لون الشیء i.e. he coloured the thing. لون الشیب فیه means, old age appeared in his hair. تلون الرجل means, the man became fickle minded. لون means, colour, exterior; form, shape; kind, sort, species (Aqrab & Lane).
جدد (streaks) is the plural of جدة which is derived from جد which means, it (a garment) was or became new; جدة (juddatun) means, a beaten way or road; a road leading to water; a main road; a sign; the bank or side of a river; the stripe or streak that is in the back of an ass differing from his general colour, a streak in anything as in a mountain, differing in colour from the rest of the mountain (Lane & Aqrab).
غرابیب سود (raven black). غرابیب is the plural of غربیب which is derived from غرب (ghariba) which means, he or it was or became black; or it was or became black on account of very hot wind. غربیب means, intensely black; of which the colour resembles the colour of a crow; when applied to an old man it means one whose hair is intensely black or whose hair does not become white or who blackens his white hair with dye. أسود غربیب means, intensely black. But if you say غرابیب سود you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede, nor can the corroborative of any word; one of the most excellent kinds of grapes; a variety of grapes growing at At-Ta’if; intensely black; of the most excellent and most delicate and blackest of grapes. غرابیب سود relating to mountains, may mean streaks having black rocks.
Commentary:
The present and the next verse invite attention to the study of a wonderful phenomenon of nature which bears striking resemblance to a similar phenomenon in the spiritual realm. The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rainwater is the same, but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Quran has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and the way in which they receive it. The same revelation which produced such paragons of righteousness and piety as Abu Bakr and ‘Umar, served only to increase Abu Jahl, ‘Utbah or Shaibah in wickedness and opposition to truth. The verse also signifies that the Faithful and the disbelievers are variously graded in goodness and evil. All believers were not like Abu Bakr and ‘Umar in righteousness, nor all disbelievers as wicked as Abu Jahl, ‘Utbah or Shaibah. The verse further says that the vast variety of colour and kind is not to be found only in plants but also in mountains and rocks as well. All of these wonderful phenomena point to an Intelligent and Powerful mind behind it.
a
14:33; 22:6; 45:6.
a
14:33; 22:6; 30:51; 45:6.
3197
Important Words:
الوانھا (their colours) is the plural of لون which is substantive noun from لون (lawwana). They say لون الشیء i.e. he coloured the thing. لون الشیب فیه means, old age appeared in his hair. تلون الرجل means, the man became fickle minded. لون means, colour, exterior; form, shape; kind, sort, species (Aqrab & Lane).
جدد (streaks) is the plural of جدة which is derived from جد which means, it (a garment) was or became new; جدة (juddatun) means, a beaten way or road; a road leading to water; a main road; a sign; the bank or side of a river; the stripe or streak that is in the back of an ass differing from his general colour, a streak in anything as in a mountain, differing in colour from the rest of the mountain (Lane & Aqrab).
غرابیب سود (raven black). غرابیب is the plural of غربیب which is derived from غرب (ghariba) which means, he or it was or became black; or it was or became black on account of very hot wind. غربیب means, intensely black; of which the colour resembles the colour of a crow; when applied to an old man it means one whose hair is intensely black or whose hair does not become white or who blackens his white hair with dye. أسود غربیب means, intensely black. But if you say غرابیب سود you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede, nor can the corroborative of any word; one of the most excellent kinds of grapes; a variety of grapes growing at At-Ta’if; intensely black; of the most excellent and most delicate and blackest of grapes. غرابیب سود relating to mountains, may mean streaks having black rocks.
Commentary:
The present and the next verse invite attention to the study of a wonderful phenomenon of nature which bears striking resemblance to a similar phenomenon in the spiritual realm. The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rainwater is the same, but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Quran has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and the way in which they receive it. The same revelation which produced such paragons of righteousness and piety as Abu Bakr and ‘Umar, served only to increase Abu Jahl, ‘Utbah or Shaibah in wickedness and opposition to truth. The verse also signifies that the Faithful and the disbelievers are variously graded in goodness and evil. All believers were not like Abu Bakr and ‘Umar in righteousness, nor all disbelievers as wicked as Abu Jahl, ‘Utbah or Shaibah. The verse further says that the vast variety of colour and kind is not to be found only in plants but also in mountains and rocks as well. All of these wonderful phenomena point to an Intelligent and Powerful mind behind it.
f
14:33; 22:6; 45:6.
2418
The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rain-water is the same but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Qur’an has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and to the way in which they receive it.
۞ اِلَیۡہِ یُرَدُّ عِلۡمُ السَّاعَۃِ ۚ وَمَا تَخۡرُجُ مِنۡ ثَمَرٰتٍ مِّنۡ اَکۡمَامِہَا وَمَا تَحۡمِلُ مِنۡ اُنۡثٰی وَلَا تَضَعُ اِلَّا بِعِلۡمِہٖ ۚ وَیَوۡمَ یُنَادِیۡہِمۡ اَیۡنَ شُرَکَآءِیۡ قَالُوۡۤا اٰذَنّٰکَ مَا مِنَّا مِنۡ شَہِیۡدٍ
18:53; 28:65.
13:9; 35:12.
God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed, but if they were wholesome and delicious they would be preserved with care.
13:9; 35:12.
18:53; 28:63.
Commentary:
The "Hour" signifying the hour of the disbelievers’ doom, the verse means to say that God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed but if they were wholesome and delicious they would be preserved with care, i.e. God alone knows whether the future Arab generations would accept or reject Islam, because on their attitude towards the new Faith would depend their salvation or destruction. The verse also seems to imply a prophecy that idolatry would completely disappear from Arabia and the future generations of the disbelieving Quraish would accept Islam.
a
13:9; 35:12.
b
18:53; 28:65.
1192
只有安拉知道穆圣播撒在阿拉伯土壤中的种子怎样生长, 什么种子会结果。如果果子腐烂了, 要消灭它们, 而有益健康并且是美味的, 要小心保存。
b
13:9; 35:12.
c
18:53; 28:63.
3595
Commentary:
The "Hour" signifying the hour of the disbelievers’ doom, the verse means to say that God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed but if they were wholesome and delicious they would be preserved with care, i.e. God alone knows whether the future Arab generations would accept or reject Islam, because on their attitude towards the new Faith would depend their salvation or destruction. The verse also seems to imply a prophecy that idolatry would completely disappear from Arabia and the future generations of the disbelieving Quraish would accept Islam.
a
18:53; 28:65.
c
13:9; 35:12.
2640
God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed, but if they were wholesome and delicious they would be preserved with care.