The Bee — Verse 6

The Cattle are part of the Creation of Allah and a Blessing from Him Allah reminds His servants of the blessing in His creation of An`am, this term includes camels, cows and sheep, as was explained in detail in Surat Al-An`am where the "eight pairs" are mentioned. The blessings include the benefits derived from their wool and hair, from which clothes and furnishings are made, from their milk which is drunk, and their young which are eaten. Their beauty is a kind of adornment, thus Allah says, وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ (And there is beauty in them for you, when you bring them home in the evening.) which is when they are brought back from the pasture in the evening. This is a reference to how their flanks become fat, their udders fill with milk and their humps become bigger. وَحِينَ تَسْرَحُونَ (and as you lead them forth to pasture (in the morning).) meaning when you send them out to the pasture in the morning. وَتَحْمِلُ أَثْقَالَكُمْ (And they carry your loads) meaning the heavy burdens that you cannot move or carry by yourselves إِلَى بَلَدٍ لَّمْ تَكُونُواْ بَـلِغِيهِ إِلاَّ بِشِقِّ الأَنفُسِ (to a land that you could not reach except with great trouble to yourselves) meaning journeys for Hajj, `Umrah, military campaigns, and journeys for the purpose of trading, and so on. They use these animals for all kinds of purposes, for riding and for carrying loads, as Allah says: وَإِنَّ لَكُمْ فِى الاٌّنْعَـمِ لَعِبْرَةً نُّسْقِيكُمْ مِّمَّا فِى بُطُونِهَا وَلَكُمْ فيِهَا مَنَـفِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ - وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ (And verily, there is indeed a lesson for you in the An'am (cattle). We give you to drink (milk) of that which is in their bellies. And there are numerous (other) benefits in them for you. Of them you eat, and on them and on ships you are carried.) (23:21-22) اللَّهُ الَّذِى جَعَلَ لَكُمُ الاٌّنْعَـمَ لِتَرْكَـبُواْ مِنْهَا وَمِنْهَا تَأْكُلُونَ - وَلَكُمْ فِيهَا مَنَـفِعُ وَلِتَـبْلُغُواْ عَلَيْهَا حَاجَةً فِى صُدُورِكُمْ وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ - وَيُرِيكُمْ ءَايَـتِهِ فَأَىَّ ءَايَـتِ اللَّهِ تُنكِرُونَ (Allah, it is He Who has made cattle for you, so that some you may ride, and some you may eat. And you find (many other) benefits in them; you may reach by their means a desire that is in your breasts (i.e. carry your goods, loads), and on them and on ships you are carried. And He shows you His Ayat. Which, then of the Ayat of Allah do you deny) (40:79-81). Thus here Allah says, after enumerating these blessings, إِنَّ رَبَّكُمْ لَرَؤُوفٌ رَّحِيمٌ (Truly, your Lord is full of kindness, Most Merciful.) meaning, your Lord is the One Who has subjugated the An`am (cattle) to you. This is like the Ayat: أَوَلَمْ يَرَوْاْ أَنَّا خَلَقْنَا لَهُم مِمَّا عَمِلَتْ أَيْدِينَآ أَنْعـماً فَهُمْ لَهَا مَـلِكُونَ - وَذَلَّلْنَـهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ (Do they not see, that of what Our Hands have created, We created the An'am (cattle) for them, so that they may own them, and We subdued them so that they may ride some and they may eat some.)(36:71-72). وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالاٌّنْعَـمِ مَا تَرْكَبُونَ - لِتَسْتَوُواْ عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ - وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ (And He made mounts for you out of ships and cattle. In order that you may ride on their backs, and may then remember the favor of your Lord when you mount upon them, and say: "Glory be to the One Who subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return!") (43:12-14) Ibn `Abbas said, لَكُمْ فِيهَا دِفْءٌ (In them there is warmth) refers to clothing; وَمَنَـفِعُ (and numerous benefits) refers to the ways in which they derive the benefits of food and drink from them."

and for you there is in them beauty adornment when you bring them home to rest when you return them to their resting places in the evening and when you drive them forth to pasture when you bring them out to the grazing pastures in the morning.

And in them is beauty for you when you bring home to rest and drive forth to pasture. Some people attach beauty to possessions, some to states. The wealthy find beauty when they bring home to rest and drive forth to pasture, and the poor busy themselves with their Patron when they wake in the morning and rest in the evening. The rich consider the perfection of their beauty to lie in possessions, and possessions are one of two: permitted or forbidden. If they are permitted, they are a tribulation, and if they are forbid- den, they are a curse. The poor consider their status and beauty to lie in union with the Patron and see perfect intimacy in companionship with the Patron. It is said that Rābiʿa ʿAdawiyya was cut off from a caravan and was wandering lost in the desert. She sat down under a thorn tree and put her head on the knees of remorse. She heard a call from the air of exaltedness, “You feel terrified when I am with you?” On the night of the miʿrāj all the beauty and wealth of jinn and men were offered as ransom for one footstep of the Master of the Children of Adam, but he did not glance at it. His boast was this: “Replete one day, I praise Thee; hungry one day, I thank Thee.”

And in them is beauty for you when you bring home to rest and drive forth to pasture. Some people attach beauty to possessions, some to states. The wealthy find beauty when they bring home to rest and drive forth to pasture, and the poor busy themselves with their Patron when they wake in the morning and rest in the evening. The rich consider the perfection of their beauty to lie in possessions, and possessions are one of two: permitted or forbidden. If they are permitted, they are a tribulation, and if they are forbid- den, they are a curse. The poor consider their status and beauty to lie in union with the Patron and see perfect intimacy in companionship with the Patron. It is said that Rābiʿa ʿAdawiyya was cut off from a caravan and was wandering lost in the desert. She sat down under a thorn tree and put her head on the knees of remorse. She heard a call from the air of exaltedness, “You feel terrified when I am with you?” On the night of the miʿrāj all the beauty and wealth of jinn and men were offered as ransom for one footstep of the Master of the Children of Adam, but he did not glance at it. His boast was this: “Replete one day, I praise Thee; hungry one day, I thank Thee.”

And in them is beauty for you when you bring home to rest and drive forth to pasture. Some people attach beauty to possessions, some to states. The wealthy find beauty when they bring home to rest and drive forth to pasture, and the poor busy themselves with their Patron when they wake in the morning and rest in the evening. The rich consider the perfection of their beauty to lie in possessions, and possessions are one of two: permitted or forbidden. If they are permitted, they are a tribulation, and if they are forbid- den, they are a curse. The poor consider their status and beauty to lie in union with the Patron and see perfect intimacy in companionship with the Patron. It is said that Rābiʿa ʿAdawiyya was cut off from a caravan and was wandering lost in the desert. She sat down under a thorn tree and put her head on the knees of remorse. She heard a call from the air of exaltedness, “You feel terrified when I am with you?” On the night of the miʿrāj all the beauty and wealth of jinn and men were offered as ransom for one footstep of the Master of the Children of Adam, but he did not glance at it. His boast was this: “Replete one day, I praise Thee; hungry one day, I thank Thee.”

And in them is beauty for you when you bring home to rest and drive forth to pasture. Some people attach beauty to possessions, some to states. The wealthy find beauty when they bring home to rest and drive forth to pasture, and the poor busy themselves with their Patron when they wake in the morning and rest in the evening. The rich consider the perfection of their beauty to lie in possessions, and possessions are one of two: permitted or forbidden. If they are permitted, they are a tribulation, and if they are forbid- den, they are a curse. The poor consider their status and beauty to lie in union with the Patron and see perfect intimacy in companionship with the Patron. It is said that Rābiʿa ʿAdawiyya was cut off from a caravan and was wandering lost in the desert. She sat down under a thorn tree and put her head on the knees of remorse. She heard a call from the air of exaltedness, “You feel terrified when I am with you?” On the night of the miʿrāj all the beauty and wealth of jinn and men were offered as ransom for one footstep of the Master of the Children of Adam, but he did not glance at it. His boast was this: “Replete one day, I praise Thee; hungry one day, I thank Thee.”

And in them is beauty for you when you bring home to rest and drive forth to pasture.Some people attach beauty to possessions, some to states. The wealthy find beauty when they bring home to rest and drive forth to pasture, and the poor busy themselves with their Patron when they wake in the morning and rest in the evening.The rich consider the perfection of their beauty to lie in possessions, and possessions are one of two: permitted or forbidden. If they are permitted, they are a tribulation, and if they are forbid- den, they are a curse. The poor consider their status and beauty to lie in union with the Patron and see perfect intimacy in companionship with the Patron.It is said that Rābiʿa ʿAdawiyya was cut off from a caravan and was wandering lost in the desert. She sat down under a thorn tree and put her head on the knees of remorse. She heard a call from the air of exaltedness, �You feel terrified when I am with you?�On the night of the miʿrāj all the beauty and wealth of jinn and men were offered as ransom for one footstep of the Master of the Children of Adam, but he did not glance at it. His boast was this: �Replete one day, I praise Thee; hungry one day, I thank Thee.�

ولكم فيها زينة تُدْخل السرور عليكم عندما تَرُدُّونها إلى منازلها في المساء، وعندما تُخْرجونها للمرعى في الصباح.

وما لهم فيها من الجمال وهو الزينة ولهذا قال "ولكم فيها جمال حين تريحون" وهو وقت رجوعها عشيا من المرعى فإنها تكون أمده خواصر وأعظمه ضروعا وأعلاه أسنمة "وحين تسرحون" أي غدوة حين تبعثونها إلى المرعى.

وقوله - سبحانه - : ( وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ ) بيان لنوع آخر من أنواع منافع الحيوان للانسان .قال أبو حيان فى البحر؛ والجمال مصدر جمل - بضم الميم - ، يقال رجل جميل وامرأة جميلة وجملاء ، قال الشاعر :فهى جملاء كبدر طالع ... بذت الخلق جميعا بالجمالوالجمال يكون فى الصورة بحسن التركيب ، بحيث يدركه البصر فتتعلق به النفس .ويكون فى الأخلاق ، باشتمالها على الصفات المحمودة ، كالعلم والعفة والحلم .ويكون فى الأفعال ، بوجودها ملائمة لمصالح الخلق ، وجلب المنفعة لهم وصرف الشر عنهم . . .وجمال الأنعام من النوع الأول ، ومن جمالها - أيضا - كثرتها ودلالتها على أن صاحبها من أهل السعة واليسار .وقوله ( تريحون ) من الإِراحة ، يقال : أراح فلان ماشيته إراحة ، إذا ردها إلى المراح ، وهو منزلها الذى تأوى إليه ، وتبيت فيه .و ( تسرحون ) من السروح ، وهو الخروج بها غدوة من حظائرها إلى مسارحها ومراعيها .يقال : سَرَحْت الماشية أسرحها سرحا وسروحا ، إذا أخرجتها إلى المرعى .ومفعول الفعلين " تريحون وتسرحون " محذوف للعلم به .والمعنى : ولكم - أيها الناس - فى هذه الأنعام جمال وزينة ، حين تردونها بالعشى من مسارحها إلى معاطنها التى تأوى إليها ، وحين تخرجونها بالغداة من معاطنها إلى مسارحها ومراعيها .وخص - سبحانه - هذين الوقتين بالذكر ، لأنهما الوقتان اللذان تتراءى الأنعام فيهما ، وتتجاوب أصواتها ذهابا وجيئة ، ويعظم أصحابها فى أعين الناظرين إليها .وقدم - سبحانه - الإِراحة على التسريح ، لأن الجمال عند الإراحة أقوى وأبهج ، حيث تقبل من مسارحها وقد امتلأت بطونها ، وحفلت ضروعها ، وازدانت مشيتها .وقال - سبحانه - : ( حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ ) . بالفعل المضارع ، لإِفادة التجديد والتكرار ، وفى ذلك ما يزيد السرور بها ، ويحمل على شكر الله - تعالى - على وافر نعمه .قال صاحب الكشاف : " منَّ الله بالتجمل بها ، كما منّ بالانتفاع بها لأنه من أغراض أصحاب المواشى . بل هو من معاظمها؛ لأن الرعيان إذا روحوها بالعشى ، وسرحوها بالغداة فزينت إراحتها وتسريحها الأفنية وتجاوب فيها الثغاء والرغاء ، آنست أهلها ، وفرحت أربابها . وأجلتهم فى عيون الناظرين إليها ، وأكسبتهم الجاه والحرمة عند الناس .فإن قلت : لم قدمت الإِراحة على التسريح - مع تأخر الإِراحة فى الوجود؟ .قلت : لأن الجمال فى الإِراحة أظهر ، إذا أقبلت ملأى البطون ، حافلة الضروع ، ثم أوت إلى الحظائر حاضرة لأهلها " .

يقول تعالى ذكره: ولكم في هذه الأنعام والمواشي التي خلقها لكم (جَمَالٌ حِينَ تُرِيحُونَ) يعني: تردّونها بالعشيّ من مسارحها إلى مراحها ومنازلها التي تأوي إليها ولذلك سمي المكان المراح، لأنها تراح إليه عشيا فتأوي إليه، يقال منه: أراح فلان ماشيته فهو يريحها إراحة ، وقوله (وَحِينَ تَسْرَحُونَ) يقول: وفي وقت إخراجكموها غدوة من مُراحها إلى مسارحها، يقال منه: سرح فلان ماشيته يسرحها تسريحا، إذا أخرجها للرعي غدوة، وسَرحت الماشية: إذا خرجت للمرعى تسرح سرحا وسروحا، فالسرح بالغداة ، والإراحة بالعشيّ ، ومنه قول الشاعر:كــأنَّ بَقايــا الأتْـنِ فَـوْقَ مُتُونِـهِمـدَّبُّ الـدَّبىّ فَـوْقَ النَّقا وَهْوَ سارِحُ (12)وبنحو الذي قلنا في ذلك ، قال أهل التأويل.* ذكر من قال ذلك:حدثنا بشر بن معاذ، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله (وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ) وذلك أعجب ما يكون إذا راحت عظاما ضروعها ، طوالا أسنمتها، وحين تسرحون إذا سرحت لرعيها.حدثنا محمد بن عبد الأعلى، قال: ثنا محمد بن ثور، عن معمر، عن قتادة (وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ) قال: إذا راحت كأعظم ما تكون أسنمة، وأحسن ما تكون ضروعا.------------------------الهوامش:(12) لعل الشاعر يصف حمارًا وحشيًا . يقول : إن الأتن قد عضضنه ، فتركن فوق متونة آثارًا ، كانت كأنها طريق للدبى ، وهو صغار الجراد . فوق النقا ، وهو الكثيب الأبيض من الرمل . ولم أعثر على البيت ولا قائله .

( ولكم فيها جمال ) زينة ، ( حين تريحون ) أي : حين تردونها بالعشي من مراعيها إلى مباركها التي تأوي إليها ، ( وحين تسرحون ) أي : تخرجونها بالغداة من مراحها إلى مسارحها ، وقدم الرواح لأن المنافع تؤخذ منها بعد الرواح ، ومالكها يكون أعجب بها إذا راحت .

وجملة { ولكم فيها جمال } عطف على جملة { لكم فيها دفء }.وجملة { ومنها تأكلون } عطف على جملة { لكم فيها دفء }. وهذا امتنان بنعمة تسخيرها للأكل منها والتغذي ، واسترداد القوة لما يحصل من تغذيتها .وتقديم المجرور في قوله تعالى : { ومنها تأكلون } للاهتمام ، لأنهم شديدو الرغبة في أكل اللحوم ، وللرعاية على الفاصلة . والإتيان بالمضارع في { تأكلون } لأن ذلك من الأعمال المتكررة .والإراحة : فعل الرواح ، وهو الرجوع إلى المعاطن ، يقال : أراح نعمهُ إذا أعادها بعد السروح .والسروح : الإسامة ، أي الغدُوّ بها إلى المراعي . يقال : سَرَحها بتخفيف الراء سَرحاً وسُروحاً ، وسرّحها بتشديد الراء تسريحاً .وتقديم الإراحة على التسريح لأن الجمال عند الإراحة أقوى وأبهج ، لأنها تقبل حينئذٍ مَلأى البطون حافلة الضروع مَرحة بمسرّة الشبع ومحبّة الرجوع إلى منازلها من معاطن ومرابض .والإتيان بالمضارع في { تريحون } و { تسرحون } لأن ذلك من الأحوال المتكررة . وفي تكررها تكرر النعمة بمناظرها .

{ وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ } أي: في وقت راحتها وسكونها ووقت حركتها وسرحها، وذلك أن جمالها لا يعود إليها منه شيء فإنكم أنتم الذين تتجملون بها، كما تتجملون بثيابكم وأولادكم وأموالكم، وتعجبون بذلك

قوله تعالى : ولكم فيها جمال حين تريحون وحين تسرحون الجمال ما يتجمل به ويتزين . والجمال : الحسن . وقد جمل الرجل - بالضم - جمالا فهو جميل ، والمرأة جميلة ، وجملاء أيضا ; عن الكسائي . وأنشد :فهي جملاء كبدر طالع بزت الخلق جميعا بالجمالوقول أبي ذؤيب :جمالك أيها القلب القريحيريد : الزم تجملك وحياءك ولا تجزع جزعا قبيحا . قال علماؤنا : فالجمال يكون في الصورة وتركيب الخلقة ، ويكون في الأخلاق الباطنة ، ويكون في الأفعال . فأما جمال الخلقة فهو أمر يدركه البصر ويلقيه إلى القلب متلائما ، فتتعلق به النفس من غير معرفة بوجه ذلك ولا نسبته لأحد من البشر . وأما جمال الأخلاق فكونها على الصفات المحمودة من العلم والحكمة والعدل والعفة ، وكظم الغيظ وإرادة الخير لكل أحد . وأما جمال الأفعال فهو وجودها ملائمة لمصالح الخلق وقاضية لجلب المنافع فيهم وصرف الشر عنهم . وجمال الأنعام والدواب من جمال الخلقة ، وهو مرئي بالأبصار موافق للبصائر . ومن جمالها كثرتها وقول الناس إذا رأوها هذه نعم فلان ; قاله السدي . ولأنها إذا راحت توفر حسنها وعظم شأنها وتعلقت القلوب بها ; لأنها إذ ذاك أعظم ما تكون أسنمة وضروعا ; قاله قتادة . ولهذا [ ص: 66 ] المعنى قدم الرواح على السراح لتكامل درها وسرور النفس بها إذ ذاك . والله أعلم . وروى أشهب عن مالك قال : يقول الله - عز وجل - ولكم فيها جمال حين تريحون وحين تسرحون وذلك في المواشي حين تروح إلى المرعى وتسرح عليه . والرواح رجوعها بالعشي من المرعى ، والسراح بالغداة ; تقول : سرحت الإبل أسرحها سرحا وسروحا إذا غدوت بها إلى المرعى فخليتها ، وسرحت هي . المتعدي واللازم واحد .

Man’s life begins from a humble fluid. But when man grows up, he tries to take a stand in opposition to God. If he were to keep in view the reality of his origin, he would never allow himself to become arrogant in this world. Animals, in particular, cattle, are among the various bounties with which man has been blessed in the present world. These are just like living machines of nature that are engaged in catering to the various requirements of man. Cows consume grass and fodder and convert them into meat and milk for his consumption. Sheep produce wool on their bodies which is used for his clothing. The owner of these animals includes them in his assets and this enhances his prestige. ‘He creates other things beyond your knowledge’ refers to those benefits that are available through sources other than animals. A part of these other sources was available to man even in ancient times. Man has discovered the major part of it in modern times and, for instance, is utilizing machines in place of animals. Man’s innumerable worldly endowments have not been created by him but have been provided for him by God. This shows that the Creator of this world is a kind Creator. Thus it necessarily follows that man should be grateful to his Creator and discharge the obligations due to Him as his Benefactor.

After human beings, mentioned there was the creation of things which were made specially for their benefit. Since the first addressees of the Qur'an were Arabs and their economic life depended on domestic cattle like camels, cows and goats, therefore, these were taken up first: وَالْأَنْعَامَ خَلَقَهَا (As for the cattle, He created them - 5). Then, out of the benefits received by human beings from the cattle, two were particularly mentioned. (1) لَكُمْ فِيهَا دِفْءٌ (having warmth for you), that is, they use wool from them to make clothings which keep them warm during winters. (2) The second benefit was mentioned in: وَمِنْهَا تَأْكُلُونَ (and of them you eat), that is, they can slaughter these animals and eat from their meat; and, when alive, they procure milk from them which is fine food indeed. Included here are butter, yogurt, butter-oil and everything else which fall under dairy products. For the rest of benefits derived from them, only one word: مَنَافِعُ (manafi`: other benefits) was considered sufficient. It signifies that there are countless benefits tied to the meat, skin, bone and hair of animals. It is within the framework of this brevity, even ambiguity, that a hint has been given towards all modern innovations in the processing and use of food, dress, medicine and domestic articles, innovations which have been made to date, or will be made right through the Last Day. After that, identified there is yet another benefit of these cattle - though, in terms of the contemporary Arab taste of the time - when it was said that these cattle make things look good for them particularly when they return home from their grazing grounds in the evening, or when they are sent out to graze in the mornings. The reason is that these cattle at that time become silent spokesmen of the strength and pride of their owners. Finally, mention has been made of another important benefit which comes from these animals. They carry heavy loads to far out places, places which could not be reached 'without putting yourselves into hardship.' Out of the animals, camels and oxen have been particularly har-nessed into this service of man at a large scale. Even during our day of trains, trucks and cargo planes, human beings cannot universally claim to have become free of their need. There are places in the world where none of our modern means of transportation can work. Consequently, one is compelled to borrow their services.

(And wherein is beauty for you) a beautiful scene, (when ye bring them home) back from pasture, (and when ye take them out to pasture).