Plants Mentioned in the Holy Quran
The Holy Quran references a variety of plants, which are detailed as follows:
- Al-Athl: Mentioned in the verse: (وَبَدَّلْنَاهُم بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ خَمْطٍ وَأَثْلٍ), al-Athl refers to a plant with a stable root system, describing the tree as “mut’athil,” meaning firmly rooted. According to Al-Kashaf dictionary, al-Athl is similar to the tamarisk tree but is larger and more appealing. The tamarisk is known for its long stature and has thin leaves and non-edible red seed-like fruits.
- Vegetables and Garlic: Mentioned in the verse: (فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنبِتُ الْأَرْضُ مِن بَقْلِهَا وَقِثَّائِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا), “bqel” refers to anything that turns the earth green, while “fum” is speculated to refer to wheat since it is mentioned alongside garlic, as noted by scholars such as Ibn Ashour and Al-Alusi. According to Ibn Abbas and most exegetes, “fum” corresponds to wheat.
- Onion: Cited in the phrase: (وَعَدَسِهَا وَبَصَلِهَا).
- Ginger: Found in the verse: (وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا).
- Grains: The term “habb” is used in both singular and collective form, encompassing all types of cereals such as wheat and barley.
- Basil: Scholars suggest that it is a fragrant plant, as stated by Al-Hasan. Others, including Ibn Abbas, interpret it as representing sustenance or food, as noted in the verse: (وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ).
- Fig and Olive: Both are mentioned in: (وَالتِّينِ وَالزَّيْتُونِ). The fig is well-known for its edible fruit, while the olive is processed to extract oil. Allah swears by these two due to their abundant blessings.
- Talh: Referenced in the verse: (وَطَلْحٍ مَّنضُودٍ), identified as the banana tree. The Arabs admired its vibrant color and greenery, and Allah highlighted it in the Quran due to its impressive appearance that captivated the people of Quraish.
- Pumpkin: Mentioned in: (وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ), the verse indicates that the pumpkin tree provided shade. Al-Mubarrad states that it refers to the tree known as “duba,” and Al-Jahiz explained it as edible squash. Al-Hasan described it as a plant that extends along the ground without a stem, unlike trees.
- Lentils: Included in: (فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنبِتُ الْأَرْضُ مِن بَقْلِهَا وَقِثَّائِهَا وَفُومِهَا وَعَدَسِهَا). The plural is lentils, with the singular form being ” عدسة,” belonging to the legume family, characterized by small circular seeds that turn red when peeled.
- Cucumbers: Mentioned in the verse: (فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنبِتُ الْأَرْضُ مِن بَقْلِهَا وَقِثَّائِهَا). Cucumber is similar in appearance to another plant but is typically longer.
- Mustard: Cited in: (وَإِن كانَ مِثقالَ حَبَّةٍ مِن خَردَلٍ أَتَينا بِها وَكَفى بِنا حاسِبينَ), it represents a plant with very small seeds, mentioned to highlight Allah’s omnipotence and awareness of even the tiniest details.
- Palms: Found in the verse: (فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ). Here, “nakhil” refers to date palms, known for their tall, slender trunk and frond-like leaves that thrive in warm climates, producing edible dates.
- Grapes: Referenced in: (جَنَّتَينِ مِن أَعنابٍ); the singular form is “عنب,” symbolizing the grapevine that produces grapes when ripe.
- Herbs: Noted in: (وَفَاكِهَةً وَأَبًّا), referring to crops that grow in soil and are consumed by livestock, functioning as their version of fruit.
- Fresh Dates: Mentioned in the verse: (وَهُزّي إِلَيكِ بِجِذعِ النَّخلَةِ تُساقِط عَلَيكِ رُطَبًا جَنِيًّا), referring to delicious, ripe dates that are suitable for harvest.
- Tree of Zaqqum: Cited in the line: (شَجَرَتَ الزَّقُّومِ), a tree known for its bitter fruit, growing in the region of Tihamah.
- Star: Found in: (وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ), where prostration refers to submission to Allah, with “najm” applied to anything that sprouts from the ground sans a stem.
- Al-Khamth: Mentioned in: (أُكُلٍ خَمْطٍ وَأَثْلٍ), referring to any plant that has a bitter taste making it inedible. According to Al-Zajjaj, this includes thorny plants, while Ibn Abbas defined it as the plant known as “arak.”
- Sidr: Noted in: (وَشَيْءٍ مِّن سِدْرٍ قَلِيلٍ), also referred to as the nabq tree, with distinctions made by Al-Azhari between its wilderness variety, which is non-beneficial, and that which people have cultivated.
Purpose of Plant Mentions in the Quran
The Quran highlights numerous blessings that Allah has granted to His servants and transitions from one blessing to another, noting various forms of creation to showcase His wondrous creations. It aims to draw attention to the notion that life extends beyond humanity, encompassing plants as well; a concept that may not have been previously recognized. Allah asserts in the Quran that He alone creates plants and brings forth grains, stating: (إِنَّ اللَّـهَ فالِقُ الحَبِّ وَالنَّوى يُخرِجُ الحَيَّ مِنَ المَيِّتِ وَمُخرِجُ المَيِّتِ مِنَ الحَيِّ ذلِكُمُ اللَّـهُ فَأَنّى تُؤفَكونَ).
In the Quran, plant references often coincide with mentions of the earth, indicating that every time vegetation or fruit is discussed, the concept of earth follows. This reflects the earth’s role as the source of such produce. In contrast, the term “dust” is used when discussing the creation and origin of humanity, representing the material from which humans were formed and to which they will ultimately return, as indicated by the verse: (وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ). The prostration of plants before Allah signifies a direct relationship to human life, emphasizing that human economic stability relies heavily on the proper functioning of plant life.
Plants in the Quran
The term “plants” generally refers to all that grows from the ground. The origin of something is referred to as its “manbat.” Exegetes have classified the term “plants” in the Quran into several categories, generally narrowing it down to four meanings. The first refers to plants themselves, as seen in: (فَأَنبَتْنَا فِيهَا حَبًّا * وَعِنَبًا وَقَضْبًا). The second indicates the concept of emergence, noted in: (كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ). The third refers to creation, as illustrated in: (وَاللَّـهُ أَنبَتَكُم مِّنَ الْأَرْضِ نَبَاتً). The fourth encompasses the idea of nurturing, as seen in: (وَأَنبَتَهَا نَبَاتًا حَسَنًا), implying growth without wrongdoing.