سُوْرَةُ طٰهٰ
Surah Taa-Haa (20) — Ayah 53
ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦٓ أَزْوَٰجًا مِّن نَّبَاتٍ شَتَّىٰ ﴿53﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Who has made earth for you like a bed (spread out); and has opened roads (ways and paths) for you therein, and has sent down water (rain) from the sky. And We have brought forth with it various kinds of vegetation.
Word by Word — Arabic, Transliteration & Meaning
ٱلَّذِى
alladhī
The One Who
جَعَلَ
jaʿala
made
لَكُمُ
lakumu
for you
ٱلْأَرْضَ
l-arḍa
the earth
مَهْدًۭا
mahdan
(as) a bed
وَسَلَكَ
wasalaka
and inserted
لَكُمْ
lakum
for you
فِيهَا
fīhā
therein
سُبُلًۭا
subulan
ways
وَأَنزَلَ
wa-anzala
and sent down
مِنَ
mina
from
ٱلسَّمَآءِ
l-samāi
the sky
مَآءًۭ
māan
water
فَأَخْرَجْنَا
fa-akhrajnā
then We (have) brought forth
بِهِۦٓ
bihi
with it
أَزْوَٰجًۭا
azwājan
pairs
مِّن
min
of
نَّبَاتٍۢ
nabātin
plants
شَتَّىٰ
shattā
diverse
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah54,53) ➊ {الَّذِيْ جَعَلَ لَكُمُ الْاَرْضَ مَهْدًا …:} These two verses could also be the words of Musa (Moses), and while quoting them, when Allah mentioned bringing forth various plants from the earth, after using third person pronouns for Himself, He used the first person plural pronoun, that is, {’’ فَاَخْرَجْنَا بِهٖۤ اَزْوَاجًا ‘‘}. And it is also possible that the speech of Musa (Moses) ended at {’’ وَ لَا يَنْسَى ‘‘}, and in these two verses, Allah, according to the context, mentioned more of His blessings. In this case as well, Allah first mentioned Himself with the third person pronoun, and in {’’ فَاَخْرَجْنَا ‘‘}, to express His majesty, He used the first person plural pronoun.
➋ In these two verses, Allah has mentioned four of His blessings: the first blessing is making the earth a bed for mankind. This is mentioned in several verses. See Surah Az-Zukhruf (9, 10), Surah An-Naba (6), Adh-Dhariyat (48), and Ar-Ra'd (3), etc. The second blessing is teaching how to make paths in the earth. See Surah Az-Zukhruf (9), Al-Anbiya (31), Nuh (19), and An-Nahl (15). The third blessing is sending down water from the sky, which is mentioned in many verses of the Noble Qur’an. The fourth blessing is growing countless types of food and useful things for the children of Adam and their livestock. See Surah As-Sajdah (27), An-Nazi'at (31 to 33), Abasa (25 to 32), and Surah An-Nahl (10). (Shanqiti)
➌ {’’ شَتّٰى ‘‘ ’’شَتِيْتٌ‘‘} is the plural of {’’مَرِيْضٌ‘‘}, just as the plural of {’’ مَرْضٰي‘‘} is { ’’ النُّهٰى ‘‘ ’’ نُهْيَةٌ ‘‘}, which means intellect, because intellect prevents a person from inappropriate actions. {’’نَهٰي يَنْهٰي‘‘} means to prevent.
➋ In these two verses, Allah has mentioned four of His blessings: the first blessing is making the earth a bed for mankind. This is mentioned in several verses. See Surah Az-Zukhruf (9, 10), Surah An-Naba (6), Adh-Dhariyat (48), and Ar-Ra'd (3), etc. The second blessing is teaching how to make paths in the earth. See Surah Az-Zukhruf (9), Al-Anbiya (31), Nuh (19), and An-Nahl (15). The third blessing is sending down water from the sky, which is mentioned in many verses of the Noble Qur’an. The fourth blessing is growing countless types of food and useful things for the children of Adam and their livestock. See Surah As-Sajdah (27), An-Nazi'at (31 to 33), Abasa (25 to 32), and Surah An-Nahl (10). (Shanqiti)
➌ {’’ شَتّٰى ‘‘ ’’شَتِيْتٌ‘‘} is the plural of {’’مَرِيْضٌ‘‘}, just as the plural of {’’ مَرْضٰي‘‘} is { ’’ النُّهٰى ‘‘ ’’ نُهْيَةٌ ‘‘}, which means intellect, because intellect prevents a person from inappropriate actions. {’’نَهٰي يَنْهٰي‘‘} means to prevent.
