Surah Saba • Ayah 16

The Disbelief of Saba' (Sheba) and Their PunishmentSaba' refers to the kings and people of the Yemen. At-Tababa`ah (Tubba`) surname of the ancient kings of Yemen were part of them, and Bilqis, the queen who met Sulayman, peace be upon him, was also one of them. They lived a life of enviable luxury in their land with plentiful provision, crops and fruits. Allah sent them messengers telling them to eat of His provision and give thanks to Him by worshipping Him alone, and they followed that for as long as Allah willed, then they turned away from that which they had been commanded to do. So they were punished with a flood which scattered them throughout the lands around Saba' in all directions, as we will see in detail below, if Allah wills. In Him we put our trust. Ibn Jarir recorded that Farwah bin Musayk Al-Ghutayfi, may Allah be pleased with him, said, "A man said, `O Messenger of Allah! Tell me about Saba' -- what was it, a land or a woman' He said:«لَيْسَ بِأَرْضٍ وَلَا امْرَأَةٍ، وَلَكِنَّهُ رَجُلٌ وُلِدَ لَهُ عَشَرَةٌ مِنَ الْوَلَدِ، فَتَيَامَنَ سِتَّةٌ وَتَشَاءَمَ أَرْبَعَةٌ، فَأَمَّا الَّذِينَ تَشَاءَمُوا: فَلَخْمٌ وَجُذَامٌ وَعَامِلَةُ وَغَسَّانُ، وَأَمَّا الَّذِينَ تَيَامَنُوا: فَكِنْدَةُ وَالْأَشْعَرِيُّونَ وَالْأَزْدُ وَمَذْحِجٌ وَحِمْيَرُ وَأَنْمَار»(It was neither a land nor a woman. It was a man who had ten children, six of whom went Yemen and four of whom went Ash-Sham. Those who went Ash-Sham were Lakhm, Judham, `Amilah and Ghassan. Those who went south were Kindah, Al-Ash`ariyyun, Al-Azd, Madhhij, Himyar and Anmar.) A man asked, `Who are Anmar' He said:«الَّذِينَ مِنْهُمْ خَثْعَمُ وَبَجِيلَة»(Those among whom are Khath`am and Bajilah. )" This was recorded by At-Tirmidhi in his Jami` Sunan in more detail than this; then he said, "This is a Hasan Gharib Hadith." The genealogists -- including Muhammad bin Ishaq -- said, "The name of Saba' was `Abd Shams bin Yashjub bin Ya`rub bin Qahtan; he was called Saba' because he was the first Arab tribe to disperse. He was also known as Ar-Ra'ish, because he was the first one to take booty in war and give it to his people, so he was called Ar-Ra'ish; because the Arabs call wealth Rish or Riyash. They differ over Qahtan, about whom there were three views. (The first) he descended from the line of Iram bin Sam bin Nuh, then there were three different views over how he descended from him. (The second) was that he was descended from `Abir, another name for Hud, peace be upon him, then there were also three different views over exactly how he descended from him. (The third) was that he was descended from Isma`il bin Ibrahim Al-Khalil, peace be upon him, then there were also three different views over exactly how he descended from him. This was discussed in full detail by Imam Al-Hafiz Abu `Umar bin `Abdul-Barr An-Namari, may Allah have mercy on him, in his book Al-Musamma Al-Inbah `Ala Dhikr Usul Al-Qaba'il Ar-Ruwat. The meaning of the Prophet's words,«كَانَ رَجُلًا مِنَ الْعَرَب»(He was a man among the Arabs.) means that he was one of the original Arabs, who were before Ibrahim, peace be upon him, and were descendants of Sam bin Nuh (Shem, the son of Noah). According to the third view mentioned above, he descended from Ibrahim, peace be upon him, but this was not a well-known view among them. And Allah knows best. But in Sahih Al-Bukhari, it is reported that the Messenger of Allah ﷺ passed by a group of people from (the tribe of) Aslam who were practicing archery, and he said,«ارْمُوا بَنِي إِسْمَاعِيلَ فَإِنَّ أَبَاكُمْ كَانَ رَامِيًا»(Shoot, O sons of Isma`il, for your father was an archer.) Aslam was a tribe of the Ansar, and the Ansar -- both Aws and Khazraj -- were from Ghassan, from the Arabs of Yemen from Saba', who settled in Yathrib when Saba' was scattered throughout the land when Allah sent against them the flood released from the dam. A group of them also settled in Syria, and they were called Ghassan for the name of the water beside which they camped -- it was said that it was in the Yemen, or that it was near Al-Mushallal, as Hassan bin Thabit, may Allah be pleased with him, said in one of his poems. The meaning of his words: "If you ask, then we are the community of the noble descendants, our lineage is Al-Azd and our water is Ghassan."«وُلِدَ لَهُ عَشْرَةٌ مِنَ الْعَرَب»(He had ten sons among the Arabs.) means that these ten were of his lineage, and that the origins of the Arab tribes of the Yemen go back to him, not that they were his sons born of his loins. There may have been two or three generations between him and some of them, or more or less, as is explained in detail in the books of genealogy. The meaning of the words,«فَتَيَامَنَ مِنْهُمْ سِتَّةٌ وَتَشَاءَمَ مِنْهُمْ أَرْبَعَة»(Six of whom went south and four of whom went north. ) is that after Allah sent against them the flood released from the dam, some of them stayed in their homeland, whilst others left to go elsewhere.The Dam of Ma'arib and the FloodThe story of the dam is about the water which used to come to them from between two mountains, combined with the floods from rainfall and their valleys. Their ancient kings built a huge, strong dam and the water reached a high level between these two mountains. Then they planted trees and got the best fruits that could ever be harvested, plentiful and beautiful. A number of the Salaf, including Qatadah, mentioned that a woman could walk beneath the trees, carrying a basket or vessel -- such as is used for gathering fruit -- on her head. And that the fruit would fall from the trees and fill the basket without any need for her to make the effort to pick the fruit, because it was so plentiful and ripe. This was the dam of Ma'arib, a land between which and San`a' was a journey of three days. Others said that in their land there were no flies, mosquitoes or fleas, or any kind of vermin. This was because the weather was good and the people were healthy, and Allah took care of them so that they would single out and worship Him alone, as He says:لَقَدْ كَانَ لِسَبَإٍ فِى مَسْكَنِهِمْ ءَايَةٌ(Indeed there was for Saba` (Sheba) a sign in their dwelling place) Then He explains this by saying:جَنَّتَانِ عَن يَمِينٍ وَشِمَالٍ(two gardens on the right and on the left;) meaning, the two sides where the mountains were, and their land was in between them.كُلُواْ مِن رِّزْقِ رَبِّكُمْ وَاشْكُرُواْ لَهُ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ((and it was said to them: ) "Eat of the provision of your Lord, and be grateful to Him." A fair land and an Oft-Forgiving Lord!) means, `He would forgive you if you continue to worship Him alone.'فَأَعْرِضُواْ(But they turned away,) means, from worshipping Allah alone and from giving thanks to Him for the blessings that He had bestowed upon them, and they started to worship the sun instead of Allah, as the hoopoe told Sulayman, peace be upon him:فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِن سَبَإٍ بِنَبَإٍ يَقِينٍ - إِنِّى وَجَدتُّ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِن كُلِّ شَىْءٍ وَلَهَا عَرْشٌ عَظِيمٌ - وَجَدتُّهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِن دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَـنُ أَعْمَـلَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لاَ يَهْتَدُونَ("I have come to you from Saba' (Sheba) with true news. I found a woman ruling over them, she has been given all things, and she has a great throne. I found her and her people worshipping the sun instead of Allah, and Shaytan has made their deeds fair seeming to them, and has barred them from the way, so they have no guidance.") (27:22-24)فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ(so We sent against them flood released from the dam,) Some, including Ibn `Abbas, Wahb bin Munabbih, Qatadah and Ad-Dahhak said that when Allah wanted to punish them by sending the flood upon them, he sent beasts from the earth to the dam, large rats, which made a hole in it. Wahb bin Munabbih said, "They found it written in their Scriptures that the dam would be destroyed because of these large rats. So they brought cats for a while, but when the decree came to pass, the rats overran the cats and went into the dam, making a hole in it, and it collapsed." Qatadah and others said, "The large rat is the desert rat. They gnawed at the bottom of the dam until it became weak, then the time of the floods came and the waters hit the structure and it collapsed. The waters rushed through the bottom of the valley and destroyed everything in their path -- buildings, trees, etc." As the water drained from the trees that were on the mountains, to the right and the left, those trees dried up and were destroyed. Those beautiful, fruit-bearing trees were replaced with something altogether different, as Allah says:وَبَدَّلْنَـهُمْ بِجَنَّـتِهِمْ جَنَّتَيْنِ ذَوَاتَىْ أُكُلٍ خَمْطٍ(and We converted their two gardens into gardens producing bitter bad fruit (ukul khamt),) Ibn `Abbas, Mujahid, `Ikrimah, `Ata' Al-Khurasani, Qatadah and As-Suddi said, "It refers to Arak (Zingiber officinale) and bitter bad fruit."وَأَثْلٍand Athl, Al- Awfi and Ibn Abba0s said that this means tamarisk. Others said that it means a tree that resembles a tamarisk, and it was said that it was the gum acacia or mimosa. And Allah knows best.وَشَىْءٍ مِّن سِدْرٍ قَلِيلٍand some few lote trees. Because the lote trees were the best of the trees with which the garden was replaced, there were only a few of them.وَشَىْءٍ مِّن سِدْرٍ قَلِيلٍand some few lote trees. This is what happened to those two gardens after they had been so fruitful and productive, offering beautiful scenes, deep shade and flowing rivers: they were replaced with thorny trees, tamarisks and lote trees with huge thorns and little fruit. This was because of their disbelief and their sin of associating others with Allah, and because they denied the truth and turned towards falsehood. Allah said:ذَلِكَ جَزَيْنَـهُمْ بِمَا كَفَرُواْ وَهَلْ نُجْزِى إِلاَّ الْكَفُورَ(Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful.) meaning, `We punished them for their disbelief.' Mujahid said, "He does not punish anyone except the disbelievers." Al-Hasan Al-Basri said, "Allah the Almighty has spoken the truth: no one will be punished in a manner that befits the sin except the ungrateful disbelievers."

قوم سبا کا تفصیلی تذکرہ ٭٭قوم سبا یمن میں رہتی تھی۔ تبع بھی ان میں سے ہی تھے۔ بلقیس بھی انہی میں سے تھیں۔ یہ بڑی نعمتوں اور راحتوں میں تھے۔ چین آرام سے زندگی گزار رہے تھے۔ اللہ کے رسول ان کے پاس آئے انہیں شکر کرنے کی تلقین کی۔ رب کی وحدانیت کی طرف بلایا اس کی عبادت کا طریقہ سمجھایا۔ کچھ زمانے تک وہ یونہی رہے لیکن پھر جب کہ انہوں نے سرتابی اور روگردانی کی احکام اللہ بےپرواہی سے ٹال دیئے تو ان پر زور کا سیلاب آیا اور تمام ملک باغات اور کھیتیاں وغیرہ تاخت و تاراج ہو گئیں۔ جس کی تفصیل یہ ہے۔ رسول اللہ صلی اللہ علیہ وسلم سے سوال ہوا کہ سبا کسی عورت کا نام ہے۔ یا مرد کا یا جگہ کا؟ تو آپ صلی اللہ علیہ وسلم نے فرمایا یہ ایک مرد تھا جس کے دس لڑکے تھے جن میں سے چھ تو یمن میں جا بسے تھے اور چار شام میں۔ مذحج، کندہ، ازد، اشعری، اغار، حمیریہ یہ چھ قبیلے یمن میں۔ نجم، جذام، عاملہ اور غسان یہ چار قبیلے شام میں۔ [مسند احمد:316/1:حسن] ‏ (‏مسند احمد)صفحہ نمبر7169 فردہ بن مسیک رضی اللہ عنہ فرماتے ہیں میں نے رسول اللہ صلی اللہ علیہ وسلم سے پوچھا کہ میں اپنی قوم میں سے ماننے والوں اور آگے بڑھنے والوں کو لے کر نہ ماننے اور پیچھے ہٹنے والوں سے لڑوں؟ آپ نے فرمایا ہاں۔ جب میں جانے لگا تو آپ نے مجھے بلا کر فرمایا دیکھو پہلے انہیں اسلام کی دعوت دینا نہ مانیں تب جہاد کی تیاری کرنا۔ میں نے کہا نبی کریم صلی اللہ علیہ وسلم ! یہ سبا کس کا نام ہے؟ تو آپ کا جواب تقریباً وہی ہے جو اوپر مذکور ہوا۔ اس میں یہ بھی ہے کہ قبیلہ انمار میں سے بجیلہ اور خثعم بھی ہیں۔ [سنن ترمذي:3222،قال الشيخ الألباني:۔حسن صحیح] ‏ ایک اور مطول روایت میں اس آیت کے شان نزول کے متعلق اسی کے ساتھ یہ بھی ہے کہ فردہ رضی اللہ عنہ نے نبی کریم صلی اللہ علیہ وسلم سے کہا تھا یا رسول اللہ صلی اللہ علیہ وسلم ! جاہلیت کے زمانے میں قوم سبا کی عزت تھی مجھے اب ان کے ارتداد کا خوف ہے۔ اگر آپ اجازت دیں تو میں ان سے جہاد کروں۔ آپ نے فرمایا ان کے بارے میں مجھے کوئی حکم نہیں دیا گیا۔ پس یہ آیت اتری۔ لیکن اس میں غرابت ہے اس سے تو یہ پایا جاتا ہے کہ یہ آیت مدنی ہے، حالانکہ سورت مکیہ ہے۔صفحہ نمبر7170محمد بن اسحاق سبا کا نسب نامہ اس طرح بیان کرتے ہیں عبد شمس بن العرب بن قحطان اسے سبا اس لیے کہتے ہیں کہ اس نے سب سے پہلے عرب میں دشمن کے قید کرنے کا رواج ڈالا تھا۔ اس وجہ سے اسے رائش بھی کہتے ہیں۔ مال کو ریش اور ریاش بھی عربی میں کہتے ہیں۔ یہ بھی مذکور ہے کہ اس بادشاہ نے نبی کریم صلی اللہ علیہ وسلم کے تشریف لانے سے پہلے ہی آپ کی پیشن گوئی کی تھی۔ کہ ملک کا مالک ہمارے بعد ایک نبی ہو گا جو حرم کی عزت کرے گا۔ اس کے بعد اس کے خلیفہ ہوں گے، جن کے سامنے دنیا کے بادشاہ سرنگوں ہو جائیں گے پھر ہم میں بھی بادشاہت آئے گی اور بنو قحطان کے ایک نبی بھی ہوں گے اس نبی کا نام احمد ہو گا (‏ صلی اللہ علیہ وسلم ) کاش کہ میں بھی ان کی نبوت کے زمانے کو پالیتا تو ہر طرح کی خدمت کو غنیمت سمجھتا۔ لوگو! جب بھی اللہ کے وہ رسول صلی اللہ علیہ وسلم ظاہر ہوں تو تم پر فرض ہے کہ ان کا ساتھ دو اور ان کے مددگار بن جاؤ۔ اور جو بھی آپ سے ملے اس پر میری جانب سے فرض ہے کہ وہ آپ کی خدمت میں میرا سلام پہنچا دے (‏اکیل ہمدانی) قحطان کے بارے میں تین قول ہیں۔ ایک یہ کہ وہ ارم بن سام بن نوح کی نسل میں سے ہے۔ دوسرا یہ کہ عابر یعنی ہود علیہ السلام کی نسل میں سے ہے۔ تیسرا یہ کہ اسماعیل بن ابراہیم علیہما السلام کی نسل سے ہے۔ اس سب کو تفصیل کے ساتھ حافظ ابن عبد البر رحمہ اللہ نے اپنی کتاب الابناہ میں ذکر کیا ہے۔ بعض روایتوں میں جو آیا ہے کہ سبا عرب میں سے تھے اس کا مطلب یہ ہے کہ ان لوگوں میں سے جن کی نسل سے عرب ہوئے۔ ان کا نسل ابراہیمی میں سے ہونا مشہور نہیں۔ «وَاللهُ اَعْلَمُ» صفحہ نمبر7171صحیح بخاری میں ہے کہ قبیلہ اسلم جب تیروں سے نشانہ بازی کر رہے تھے اور نبی کریم صلی اللہ علیہ وسلم ان کے پاس سے نکلے تو آپ نے فرمایا اے اولاد اسماعیل! تیر اندازی کئے جاؤ تمہارے والد بھی پورے تیر انداز تھے۔ [صحیح بخاری:2899] ‏ اس سے تو معلوم ہوتا ہے کہ سبا کا سلسلہ نسب خلیل الرحمن علیہ السلام تک پہنچتا ہے۔ اسلم انصار کا ایک قبیلہ تھا اور انصار سارے کے سارے غسان میں سے ہیں اور یہ سب یمنی تھے۔ سبا کی اولاد ہیں۔ یہ لوگ مدینے میں اس وقت آئے جب سیلاب سے ان کا وطن تباہ ہو گیا۔ ایک جماعت یہاں آ کر بسی تھی دوسری شام چلی گئی۔ انہیں غسانی اس لیے کہتے ہیں کہ اسی نام کی پانی والی ایک جگہ پر یہ ٹھہرے تھے۔ یہ بھی کہا گیا ہے کہ یہ مشلل کے قریب ہے۔ سیدنا حسان بن ثابت رضی اللہ عنہ کے شعر سے یہ بھی ثابت ہوتا ہے کہ ایک پانی والی جگہ یا اس کنویں کا نام غسان تھا۔ یہ جو نبی کریم صلی اللہ علیہ وسلم نے فرمایا کہ اس کی دس اولادیں تھیں اس سے مراد صلبی اولادیں نہیں کیونکہ بعض بعض دو دو تین تین نسلوں بعد کے بھی ہیں۔ جیسے کہ کتب انساب میں موجود ہے۔ جو شام اور یمن میں جا کر آباد ہوئے یہ بھی سیلاب کے آنے کے بعد کا ذکر ہے۔ بعض وہیں رہے بعض ادھر ادھر چلے گئے۔صفحہ نمبر7172دیوار کا قصہ یہ ہے کہ ان کے دونوں جانب پہاڑ تھے۔ جہاں سے نہریں اور چشمے بہہ بہہ کر ان کے شہروں میں آتے تھے اسی طرح نالے اور دریا بھی ادھر ادھر سے آتے تھے ان کے قدیمی بادشاہوں میں سے کسی نے ان دونوں پہاڑوں کے درمیان ایک مضبوط پشتہ بنوا دیا تھا جس دیوار کی وجہ سے پانی ادھر ادھر ہو گیا تھا۔ اور بصورت دریا جاری رہا کرتا تھا جس کے دونوں جانب باغات اور کھیتیاں لگا دی تھیں۔ پانی کی کثرت اور زمین کی عمدگی کی وجہ سے یہ خطہ بہت ہی زرخیز اور ہرا بھرا رہا کرتا تھا۔ یہاں تک کہ قتادہ رحمہ اللہ کا قول ہے کہ کوئی عورت اپنے سر پر جھلی رکھ کر چلتی تھی۔ کچھ دور جانے تک پھلوں سے وہ جھلی بالکل بھر جاتی تھی۔ درختوں سے پھل خودبخود جو جھڑتے تھے وہ اس قدر کثرت سے ہوتے تھے کہ ہاتھ سے توڑنے کی حاجت نہیں پڑتی تھی۔ یہ دیوار مارب میں تھی صنعاء سے تین مراحل پر تھی اور سد مارب کے نام سے مشہور تھی۔ آب و ہوا کی عمدگی، صحت مزاج اور اعتدال عنایت الہٰیہ سے اس طرح تھا کہ ان کے ہاں مکھی، مچھر اور زہریلے جانور بھی نہیں ہوتے تھے۔ یہ اس لیے تھا کہ وہ لوگ اللہ کی توحید کو مانیں اور دل و جان سے اس کی خلوص کے ساتھ عبادت کریں۔ یہ تھی وہ نشانی قدرت جس کا ذکر اس آیت میں ہے کہ دونوں پہاڑوں کے درمیان آباد بستی اور بستی کے دونوں طرف ہرے بھرے پھل دار باغات اور سرسبز کھیتیاں اور ان سے جناب باری نے فرما دیا تھا کہ اپنے رب کی دی ہوئی روزیاں کھاؤ پیو اور اس کے شکر میں لگے رہو۔ لیکن انہوں نے اللہ کی توحید کو، اور اس کی نعمتوں کے شکر کو بھلا دیا اور سورج کی پرستش کرنے لگے۔ جیسے کہ ہدہد نے سلیمان علیہ السلام کو خبر دی تھی کہ «فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِن سَبَإٍ بِنَبَإٍ يَقِينٍ» [27-النمل:22-24] ‏ الخ یعنی ” میں تمہارے پاس سبا کی ایک پختہ خبر لایا ہوں۔ ایک عورت ان کی بادشاہت کر رہی ہے جس کے پاس تمام چیزیں موجود ہیں عظیم الشان تخت سلطنت پر وہ متمکن ہے۔ رانی اور رعایا سب سورج پرست ہیں۔ شیطان نے ان کو گمراہ کر رکھا ہے۔ بے راہ ہو رہے ہیں “صفحہ نمبر7173مروی ہے کہ بارہ یا تیرہ پیغمبر ان کے پاس آئے تھے۔ بالاخر شامت اعمال رنگ لائی جو دیوار انہوں نے بنا رکھی تھی وہ چوہوں نے اندر سے کھوکھلی کر دی اور بارش کے زمانے میں وہ ٹوٹ گئی پانی کی ریل پیل ہو گئی ان دریاؤں کے، چشموں کے، بارش کے، نالوں کے، سب پانی آ گئے ان کی بستیاں، ان کے محلات، ان کے باغات اور ان کی کھیتیاں سب تباہ و برباد ہو گئیں۔ ہاتھ ملتے رہ گئے کوئی تدبیر کارگر نہ ہوئی۔ پھر تو وہ تباہی آئی کہ اس زمین پر کوئی پھلدار درخت جمتا ہی نہ تھا۔ پیلو، جھاؤ، کیکر، ببول اور ایسے ہی بےمیوہ بدمزہ بےکار درخت اگتے تھے۔ ہاں البتہ کچھ بیریوں کے درخت اگ آئے تھے جو نسبتاً اور درختوں سے کار آمد تھے۔ لیکن وہ بھی بہت زیادہ خار دار اور بہت کم پھل دار تھے۔ یہ تھا ان کے کفر و شرک کی سرکشی اور تکبر کا بدلہ کہ نعمتیں کھو بیٹھے اور زحمتوں میں مبتلا ہو گئے کافروں کو یہی اور اس جیسی ہی سخت سزائیں دی جاتی ہیں۔ ابو خیرہ رحمہ اللہ فرماتے ہیں گناہوں کا بدلہ یہی ہوتا ہے کہ عبادتوں میں سستی آ جائے روز گار میں تنگی واقع ہو لذتوں میں سختی آ جائے یعنی جہاں کسی راحت کا منہ دیکھا وہاں فوراً کوئی زحمت آ پڑی اور مزہ مٹی ہو گیا۔صفحہ نمبر7174

آیت 16 { فَاَعْرَضُوْا فَاَرْسَلْنَا عَلَیْہِمْ سَیْلَ الْعَرِمِ } ”تو انہوں نے اعراض کیا ‘ چناچہ ہم نے بھیج دیا ان پر سیلاب بہت زور کا“ اس قوم نے اللہ کی نعمتوں کی ناشکری کی اور اعراض و سرکشی کی روش اختیار کی تو ان پر اللہ کا عذاب اس انداز سے آیا کہ ایک عظیم سیلاب نے ان کے بند کو توڑ دیا جس سے ان کی بستیاں تباہ ہوگئیں اور ان کے باغات کے سلسلے بھی برباد ہوگئے۔ { وَبَدَّلْنٰـہُمْ بِجَنَّتَیْہِمْ جَنَّـتَیْنِ ذَوَاتَیْ اُکُلٍ خَمْطٍ وَّاَثْلٍ وَّشَیْئٍ مِّنْ سِدْرٍ قَلِیْلٍ } ”اور ہم نے بدل دیے ان کے دو باغوں کی جگہ دو اور باغ ‘ جن میں کڑوے کسیلے پھل ‘ جھائو کے درخت اور کچھ تھوڑی سی بیریاں تھیں۔“

The 'flood of the dam' (sayl al-'arim) and the Dam of Ma'arib (the sadd of Ma` arib)The word: عرم (` arim) in: فَأَرْ‌سَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِ‌مِ (So We sent to them the flood of the dam - 16) carries several recognized meanings in terms of Arabic lexical usage and the scholars of tafsir have explained this verse in terms of every such meaning. But, the meaning more in consonance with the context of the Qur'an is the one that appears in the Arabic lexicons like Qamus, Sihah of Jawhari and others, that is, 'arim' means a dam that is made to block water. Sayyidna Ibn ` Abbas ؓ has also given the meaning of 'arim as dam. (Qurtubi)The episode regarding the 'flood of the dam' referred: to in this verse, according to the statement of Ibn Kathir, is that in the country of Yemen, three miles away from its capital, San'a', there was a city by the name of Ma'arib settled in which the people of Saba' used to live. The city was located in between two mountains. Water from rains used to come from the two mountains, leaving the city inundated. The city had the reputation of being a target of such deluges. Rulers of the city (of those, Queen Bilquis has been mentioned particularly) built a strong and fortified dam between these two mountains, a dam that would remain unaffected by the flow of water. This dam stopped the serial surges of flooded water that entered from the two mountains and turned the place into a great big storage of water. Even the water from rains falling on the mountains started flowing in there. Provided inside this dam, there were three gates at appropriate levels, so that this storage of water could be released systematically for people of the city to irrigate their farms and gardens. To accomplish this objective, they would first open the topmost gate and use water as needed. When no water remained at that level, they would open the gate in the middle and after that came the turn of the third and last gate until came the time of rains next year, and the whole dam would stand filled to the brim all over again. Then, engineered and built under the dam, there was a huge big tank in which twelve outlets of water were provided to supply water to twelve canals serving different parts of the city with water flowing in all canals uniformly and was used to take care of various needs of the city. (Mazhari)The slopes of the two mountains to the right and left of the city were landscaped with rows of gardens fed by canals of water. These gardens stood adjacent to each other in two continuous rows by the slopes of the mountains. Though many in number, but the Qur'an identified them as: جَنَّتَان (jannatan: Two gardens) because it has taken all the gardens in one row to be one due to their proximity, and then all the gardens on the other side as the other garden.Trees and fruits of all sorts used to grow in these gardens so abundantly that, according to the statement of the leading early authority, Qatadah, and others, a woman would walk with an empty basket perched on her head, and it would automatically get filled with fruits falling off from the trees without the least need to make use of her hands. (Ibn Kathir)The second sentence of verse 15: كُلُوا مِن رِّ‌زْقِ رَ‌بِّكُمْ وَاشْكُرُ‌وا لَهُ بَلْدَةٌ طَيِّبَةٌ وَرَ‌بٌّ غَفُورٌ‌(Eat of the provision from your Lord, and be grateful to Him-- (You have) a good city, and a Most-Forgiving Lord - 34:15) means that Allah Ta’ ala had ordered them through His prophets that they should make use of their extended means of livelihood provided by Allah Ta’ ala and continue to be grateful to Him through their good deeds and unfailing obedience to Divine injunctions, for He had made that city of theirs a really good city. It had a moderate climate without any extremes of heat or chill, so healthy, clean and bracing - to the extent that there was no trace of any hurting life forms like mosquitoes, flies, fleas, snakes and scorpions anywhere throughout the city. In fact, when travelers from outside would reach the city - having lice or other harmful parasites in their clothes - these would die off naturally as soon as they arrived there (Ibn Kathir)At the end of the verse (15), by adding: بَلْدَةٌ طَيِّبَةٌ وَرَ‌بٌّ غَفُورٌ‌(a good city) along with (a Most Forgiving Lord), reference to divine blessings has been made all the more perfect by suggesting that 'this good life is not restricted to the life of the present world, in fact, should you remain consistent with your gratefulness, the promise of greater and more everlasting blessings of the Hereafter also holds good. The reason is simple. He is the creator and master-dispenser of all blessings and the one who sustains you - and should you, at one or the other time, inadvertently fail to be grateful or betray by negligence or shortcoming, Allah Ta’ ala is a great forgiver too and will forgive your shortcomings.'In verse 16, it was said: فَأَعْرَ‌ضُوا فَأَرْ‌سَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِ‌مِ (Then they turned away. So We released over them the flood of the dam). In other words, 'when the people of Saba' flouted the commandments of Allah through their contumacy and rebellion, despite having such blessings and despite having been warned by the noble prophets, We released a flood from the dam over them.' We already know that 'arim means a dam. This flood was attributed to 'arim for the reason that this very 'arim, a source of security and prosperity, was transformed by Allah Ta’ ala into a source of calamity for them. According to an account of the event given by Sayyidna Ibn ` Abbas ؓ ، Wahb Ibn Munnabih, Qatadah, Dahhak and other early Tafsir authorities, when Allah Ta’ ala decided to undo the dam of Ma'rib ('arim) and punish and destroy these people through a flood, blind rats were set upon this great dam, who weakened its foundation and made it hollow. When came the time of rains and the flooding of water, the pressure of water broke through the already weakened foundation creating gaps and crevices in the dam. Ultimately, the water collected behind the dam ran over the entire valley in which this city of Ma'rib was located. Houses collapsed. Trees were uprooted. The water feeding the twin rows of gardens by the mountain slopes was dried up.It appears in the report of Wahb Ibn Munabbih that it was already predicted in the books of these people that rats will destroy this dam. When people saw rats near the dam, they were alerted by the danger. As a defensive measure, a large number of cats were released under the dam in the hope that they would stop the rats from coming close to the dam.But, when came the divine decree, the rats overcame the cats and entered into the foundation of the dam. Then there are historical narratives that also say that as soon as some smart and far-sighted people saw the rats, they decided to leave the place and move to somewhere else. In fact, they made the necessary arrangements and got out of there one by one. Others stayed. But, once came the flood, they too shifted. However, there were many who were swallowed by the flood. In short, the whole city was destroyed. Some details about residents of the city who had migrated to towns in other countries have been given in the Hadith of the Musnad of Ahmad appearing earlier. Six of their tribes were scattered in Yemen, four in Syria and some of these very tribes came to be the forerunners of the larger population of Madinah-at-Taiyyibah. Related details appear in books of history.What happened to the twin rows of gardens after the coming of flood and the destruction of the city? This has been stated in the second sentence of verse 16 as: وَبَدَّلْنَاهُم بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَيْءٍ مِّن سِدْرٍ‌ قَلِيلٍ (and replaced their two gardens with two gardens having fruits of bitter taste, and Tamarisk and some of the lot-trees), that is, their trees that yielded fruit having good taste were replaced by trees that bore fruit having an evil taste. As for the word: خَمْطٍ (Khamt), most commentators take it to mean the arak (a pungent, thorny desert tree). The lexicographer, Jawhari says that there is a kind of arak which bears some fruit and which is eaten. But, the fruit that grew on this tree was bad in taste. And ` Abu ` Ubaidah ؓ said that every tree that is thorny and of bitter taste is called: خَمْطٍ (khamt). The next word: اثل (athl) means a kind of tree that is also known in Arabic as طرفاء (turfa) according to the majority of commentators and both are generally equated with tamarisk in English. No fruit it bears is worth eating. Some commentators said that اثل 'athl' in the sense of samr (Mimosa, Egyptian thorn) or babul or کِیکَر kikar, (Acacia Arabica found in the subcontinent) is a thorny tree the fruit of which is fed to goats.The word: سِدر (sidr) means بیری beri or بَیر ber in Urdu and is translated in English as the lote-fruit or lotus tree in English. Sidr is of two kinds. The one planted on farms bears fruits of pleasant taste (something close to crunchy pears) and carries more of fruits and less of thorns. The other kind is wild and grows in the form of thorny shrubs and trees with more thorns and less fruits that are bitter as well. At this place, the use of the word:' قَلِیل (qalil: little, some) along with (sidr: bair or lote) perhaps indicates that this too was wild which bears less fruit and is bitter. Allah knows best.