Tafsir of Ar-Rahman 55:12

"The grain" (al-habb) is that which provides nourishment, such as wheat and barley.

"With [its] husks" (dhu al-‘asf): It has been said that this refers to the leaves of the crop, and some have restricted this to the dry parts. Ibn Jarir and Ibn Abi Hatim recorded from Ibn ‘Abbas that it is straw. Ibn Jarir and Ibn al-Mundhir recorded from al-Dahhak that it is the husk that covers the grain. From al-Suddi and al-Farra’, it is said to be the greens of the crop, which is the first of what grows, and others besides them have attributed this to the scholar [Ibn ‘Abbas] as well, though a group has favored what was narrated from him first. In describing the grain with what has been mentioned, there is an indication that just as He (Glorified be He) has favored them with grain that sustains them, He has also favored them with the husks that sustain their livestock.

"And the sweet-smelling plants" (wa al-rayhan): This is every plant with a pleasant scent, according to what Ibn Jarir recorded from Ibn Zayd. He also recorded from al-Hasan that he said: "It is this basil of yours," meaning the well-known rayhan. It was also recorded from Mujahid that it means "provision" (rizq). Indeed, Ibn ‘Abbas said—as it was recorded from him—that every rayhan in the Quran means "provision." Al-Tabarsi claimed that this is the opinion of the majority, and this is supported by the words of some Bedouins; it was said to one of them, "Where shall I seek the rayhan of Allah?" intending by it His (Exalted be He) provision. The reasoning for applying this term to provision is that one finds relief (yartahu) through it.

The apparent stance of al-Kashshaf is that it is used generally, but intended by it is "the kernel" (al-lubb), so that it corresponds with al-‘asf and agrees with the intended meaning in the reading of Hamzah, al-Kisa’i, and al-Asma’i from Abu ‘Amr: wa al-rayhani (with a kasrah), as a conjunction to al-‘asf. For in that reading, it is far-fetched to interpret it as "sweet-smelling plants," while it is close to interpret it as "the kernel." It is as if it were said: "And the grain with the husks which is the provision for your beasts, and with the kernels which is the provision for you."

It has been permitted that al-rayhan in this reading could be a conjunction to "fruit" (fakiha), just as in the nominative reading, with the genitive case due to proximity; but this is as you see [i.e., questionable]. After Al-Zamakhshari interpreted "the sheaths" (al-akmam) as we mentioned previously, and al-rayhan as "the kernel," he said: He (Glorified be He) intended by it that which one enjoys of fruits. The unifying factor between nourishment and enjoyment is the fruit of the palm tree; that which provides nourishment is the grain.

According to what is in al-Kashf, the explanation of this demonstrates the face of the favor: it encompasses all categories of what is consumed in a state of ease. For it is either for pure enjoyment—which is the fruit—or for both enjoyment and nourishment—which is the fruit of the palm—or for nourishment alone—which is the grain. Since the latter two are more deeply rooted in the concept of a favor, He followed each with an addition that also contains a favor.

You know that if the intended meaning of the palm tree is its well-known fruit, then the conjunction follows the style of "His angels and Gabriel," as has been said regarding His saying: In them are fruit, palm trees, and pomegranates. If, however, it refers to the palm tree generally and everything beneficial derived from it, such as the palm heart and the spathes, then the conjunction is not of that type. The author of al-Kashf made Al-Zamakhshari’s statement—after interpreting al-akmam with the broader meaning—a sign of this, then said: "And it does not contradict making it a favor in His saying: In them is fruit..., considering that Paradise is a dwelling dedicated to enjoyment, so the focus there is on the intended objective, which is the fruit only." So ponder this.

Ibn ‘Amir, Abu Haywah, and Ibn Abi ‘Ablah read: wa al-habba dha al-‘asfi wa al-rayhana with the accusative case for the collective nouns. This is explained by the estimation of "[He created] the grain...". It has also been said that it is permissible to estimate "I mean" (akhussu), though there is some agitation in that.

They also permitted that al-rayhan could mean "the kernel" in both the nominative and accusative states by the omission of a genitive-annexed noun (mudaf), the origin being dhu or dha al-rayhan (possessor of the kernel), where the mudaf was omitted and the mudaf ilayhi took its place.

Al-rayhan is a fi‘lan form derived from al-rawh (relief/spirit); its origin was raywahan. The waw was changed into a ya’ due to it meeting a ya’ that preceded it, and it was assimilated into the ya’, becoming rayhan with a tashdid. Then the second ya’, which is the middle radical of the word, was omitted, so it was said rayhan, just as it is said mayyit (dead).

It is reported from Abu ‘Ali al-Farisi that it is a fu‘lan form, its origin being ruwhan with a fatha on the ra’ and a sukūn on the waw. Its waw was changed to a ya’ for ease of pronunciation and to differentiate it from ruwhan (meaning that which has a soul).