وَجَعَلْنَا فِيهَا جَنَّاتٍ مِنْ نَخِيلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ ﴿۳۴﴾ لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ ﴿۳۵﴾ سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنْبِتُ الْأَرْضُ وَمِنْ أَنْفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ ﴿۳۶﴾ وَآيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُمْ مُظْلِمُونَ ﴿۳۷﴾ وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ ﴿۳۸﴾

﴾34﴿ Wa ja'alnaa feehaa jannaatim min nakheelinw wa a'naabinw wa fajjarnaa feeha minal 'uyoon
﴾35﴿ Li ya'kuloo min samarihee wa maa 'amilat-hu aideehim; afalaa yashkuroon
﴾36﴿ Subhaanal lazee khalaqal azwaaja kullahaa mimmaa tumbitul ardu wa min anfusihim wa mimmaa laa ya'lamoon
﴾37﴿ Wa Aayatul lahumul lailu naslakhu minhun nahaara fa-izaa hum muzlimoon
﴾38﴿ Wash-shamsu tajree limustaqarril lahaa; zaalika taqdeerul 'Azeezil Aleem

﴾34﴿ And We created therein gardens of date palms and grapes and caused springs to flow therein
﴾35﴿ So that you may eat its fruit, and their hands did not make it. Will they not then give thanks
﴾36﴿ Glory be to the One who created all kinds in pairs—of what the earth grows, of themselves, and of that which they do not know
﴾37﴿ And a great sign of Tawhid for them is the night; We withdraw the day from it, and behold, they are in darkness
﴾38﴿ And the sun runs on to its appointed time. That is the decree of the Almighty, the All-Knowing

[34] In this verse as well, blessings are mentioned, specifically those related to fruits.
In the previous verse, rainwater was mentioned, and in this verse, spring water is described.
There is a beautiful and purposeful sequence in the verses.
"نَخِيلٍ وَأَعْنَابٍ"—these two types (date palms and grapes) were very common and well-known in Arab lands.
"وَفَجَّرْنَا"—this word includes both meanings: causing water to gush on the surface and causing it to flow underground near the roots.
So the term encompasses both surface irrigation and subterranean nourishment.
[35] "وَمَا عَمِلَتْهُ أَيْدِيهِمْ"—there are two interpretations for this phrase: 1. It refers to products made from fruits and grains, such as juice, wine, oil, bread, and other food items derived from crops and produce.
2. It is a refutation of the polytheists—meaning: these fruits were not created by human hands nor by their false deities.
Rather, Allah alone is the one who created them, which points to His exclusive right to be worshiped.
[36] This is another rational proof along with a declaration of tawḥīd (monotheism), introduced with the phrase "Subḥān" (Glory be to Allah).
In the previous verses, only the creation of things on earth was mentioned.
But in this verse, the focus is on pairing (zawj/زَوج) and the various types of creation in pairs, which further shows the perfect design and wisdom of Allah in His creation.
[37] This is another rational proof.
In the previous proofs, the focus was on earthly and spatial blessings (نعمت‌های مکانی و سفلی).
In this verse, the mention is of temporal and intermediate blessings (نعمت‌های زمانی وسطی)—such as the alternation of day and night, which are signs of Allah’s power and mercy in the management of time and human needs.
[38] This is another rational proof, and in it, the apparent cause is mentioned after the effect—meaning, the visible cause of day and night is the movement of the sun and the moon.
"لِمُسْتَقَرٍّ لَهَا"—this either refers to the sun's position beneath the Throne, or to the time when the sun will rise from the west, which signals the approach of the end of the world. Both meanings are supported by authentic hadiths.
Clarification: Question—The hadith states that the sun makes prostration beneath the Throne, then asks permission from Allah to rise again, and permission is granted. However, it is clearly known through observation and reason that the sun never stops moving—it is always in motion, never stationary. So, what is the meaning of this hadith?
Answer—The sun’s prostration does not contradict its motion.
Even while moving, it remains under Allah’s command and submits to His will.
The “seeking permission” means that in every moment, its movement is by Allah’s permission.
Thus, the hadith expresses the complete submission of celestial bodies to the will of Allah, not a physical pause or literal bowing as understood in human terms.