| An-Nahl (The Bees): 80. And Allah has made for you...

This is another type of evidence for monotheism (Tawhid), and a discussion of the categories of blessings, favor, dwelling, and abode.

Al-Farra' cited poetry:

Winter has come, yet I have taken no dwelling, O wind, cease from digging in the soft earth!

The Sakan (dwelling/abode) is that to which you find rest, and that in which you reside. The author of Al-Kashshaf said: Sakan is a verbal noun in the meaning of the passive participle (maf'ul), referring to what one settles down in and finds repose in, whether it is a house or a familiar place.

Know that the houses in which humans dwell are of two types:

The First Type: Houses constructed from wood, clay, and materials used for roofing. This is alluded to by His statement: {And Allah has made for you of your houses a dwelling place (sakanan)}. This type of house cannot be moved; the human does not move it.

The Second Type: Domes, tents, and pavilions. This is alluded to by His statement: {And He has made for you, from the hides of livestock, houses which you find light on the day you travel and the day you settle}. This type of house can be moved and transported from one place to another. Know that this refers to tanned hides (intāʿ). The Arabs also make houses from adam (leather, which is livestock hides) so that they are light for them during their journeys.

Nafi', Ibn Kathir, and Abu Amr recited {yawma ẓaʿnikum} (the day of your traveling) with an open ʿayn. The rest recited it with a quiescent ʿayn. Al-Wahidi said: They are two linguistic variations, like shiʿr and shiʿr (poetry) or nahr and nahr (river).

Know that Ẓaʿn (traveling) is the journey of the desert dweller for pasture, seeking water, or looking for grazing land. It is sometimes used for any departure for a journey, and it is the opposite of khafiḍ (staying put).

His statement {and the day you settle} means that these dwellings are not burdensome to you in either situation.

His statement {And of their wool, and their camel's hair, and their hair}: The exegetes and linguists said: Ṣūf (wool) is for sheep, ʾawbār (camel's hair) is for camels, and shaʿr (hair) is for goats.

His statement {as furnishings (athāthan)}: Athāth refers to the various items of the house, such as carpets, coverings, and garments. Al-Farra' said it has no singular form, just as matāʿ (provisions) has no singular form. He added: If one were to pluralize it, saying ʾāthithah for a small amount and ʾathath for a large amount, it would not be far-fetched. Abu Zayd said its singular is ʾathāthah. Ibn Abbas said regarding {as furnishings}: He means rugs, carpets, clothes, and coverings. Al-Khalil said its origin comes from the saying: The plant and the hair ʾaththa when they become abundant (i.e., numerous).

His statement {and as enjoyment (matāʿan)}: Meaning what they benefit from.

His statement {for a time (ilā ḥīn)}: Meaning until the time of decay, or until death, or until after a while, or until the Day of Resurrection.

If it is asked: The conjunction of matāʿ (enjoyment/benefit) with ʾathāth (furnishings) implies difference. What is the difference between ʾathāth and matāʿ?

We reply: The closest interpretation is that ʾathāth refers to what a person wears and uses for covering and bedding, while matāʿ refers to what is spread out in the homes and used for adornment.

< {7} And Allah has made for you, from what He has created, shelters, and He has made for you from the mountains, places of refuge, and He has made for you garments to protect you from the heat, and garments to protect you in your fighting. Thus He completes His favor upon you that you may submit [to Him]. * {8} But if they turn away, then only upon you is the clear delivery of the message. * {9} They recognize the favor of Allah, then they deny it, and most of them are the disbelievers. * >}