وَطَلحٍ مَنضودٍ

And clustered plantains.

EXEGESIS

Manḍūd means serried and clustered together.^{‎[1]Ayn, under n-ḍ-d; Mizan, 19/123.} Ṭalḥ is interpreted to refer to banana trees (plantains).^{‎[2]Fayyumi, under ṭ-l-ḥ.} It is also interpreted to ṭalʿ, meaning spathes or blossoms, as per narrations by Imam Ali (a), Imam al-Ṣādiq (a), and Ibn Abbas.^{‎[3]Tabrisi, 9/330; Zamakhshari, 4/461.} This interpretation is supported by the use of ṭalʿ in the same context elsewhere in the Quran (6:99, 26:148, 50:10). It is likely that the verse refers to trees with abundant and clustered blossoms, which are delightful to see and pleasant to smell. It could also mean trees with clustered fruits, which provide a beautiful scene and are available to be picked. It is also interpreted to mean trees with a cool shade.^{‎[4]Mizan, 19/123.}

It is interesting that ṭalḥ has also been interpreted to mean umm-i ghīlān, a large tree with abundant thorns and a pleasant aroma,^{‎[5]Tibyan, 9/496; Qurtubi, 18/208.} which reminds one that there is much beauty and benefit to thorns. Thus, if the trees of paradise are described as thornless, it is based on our standards and limited views in this world; but what is really meant is the lack of any hardship or discomfort in heaven.

Thy shadow doesn’t fall short of anyone’s height;

If there is a problem, it’s the shortness of our sight.^{‎[6]Ḥāfiẓ, ghazal 71.}

REVIEW OF TAFSĪR LITERATURE

There are some very esoteric interpretations for sidr, makhḍūd and ṭalḥ that are noteworthy: sidr as a tree has entered Arabic from Hebrew, while the original Arabic root s-d-r means bewilderment and perplexity. Thus, what is meant by sidr is a station of spiritual amazement, bewilderment, and perplexity in the divine, which is the goal of every mystic. The word makhḍūd clarifies that this is not a negative bewilderment, but a smooth and lenient one. This is confirmed by the use of sidrat al-muntahā (the ultimate boundary, 53:14) in the Prophet’s ascension, as a station of being covered and overwhelmed: When there covered the lote tree what covered it (53:16). Likewise, the root ṭ-l-ḥ means to be light and delicate – that is why the banana tree is called ṭalḥ, for it has a very soft and delicate fruit. Hence, what is meant here is that they will be light and free from the heavy burden of sins and impurities, even though they benefit from the lofty benefits and bounties of their Lord (manḍūd). It is argued that these two verses cannot be concerning shades and fruits, for those are already mentioned in the following verses. Further, this is also a matter of eloquence, used time and again in the Quran, where a transcendent state is described in the form of something simple and familiar, so that the common man can also take his primitive impression of the verses as his share of the verse.^{‎[7]Tahqiq, under s-d-r, kh-ḍ-d, and ṭ-l-ḥ.}

However, one should admit that the aforementioned interpretations are against the apparent meaning of the verses. It is certainly true that the hereafter and paradise are primarily spiritual and then physical, and it is also true that the physical bounties of heaven are beyond what we can ever imagine; however, the arguments provided are incomplete, and the evidence given is insufficient to avert the verse from its apparent meaning. 1. If sidr (the tree) is taken from Hebrew, sadara (the verb) might also be rooted in Hebrew. With so many Arabic words rooted in or similar to Hebrew words and other ancient languages, it is very difficult to be certain about where to draw the line as to which one is originally Arabic and which one is originally Hebrew. 2. The author of this interpretation has cited verse 34:16 and admitted that sidr in this verse means the tree. If that is so in one place in the Quran, why should it be interpreted as a derivative of the verb sadara elsewhere, even though it is mentioned in a context of garden, thorn, shade, and fruit? 3. It is true that the following verses discuss the extended shade and fruits of heaven, but sometimes specific cases and examples of a broad category or some particulars of a universal are mentioned along with that universal as a means of emphasis or to convey other points, and there are many such instances in the Quran. Therefore, it seems that the interpretation given under Exposition is more plausible.

[1] Ayn, under n-ḍ-d; Mizan, 19/123.
[2] Fayyumi, under ṭ-l-ḥ.
[3] Tabrisi, 9/330; Zamakhshari, 4/461.
[4] Mizan, 19/123.
[5] Tibyan, 9/496; Qurtubi, 18/208.
[6] Ḥāfiẓ, ghazal 71.
[7] Tahqiq, under s-d-r, kh-ḍ-d, and ṭ-l-ḥ.