Tafsir of Ya seen 36:33-35

Surah Ya-Sin (36): Verses 33–35

And a sign for them is the dead earth: We give it life, and bring forth from it grain, of which they eat.

Issue 1: Connection to the Preceding Verses

There are two ways this verse connects to what precedes it:

1. Connection to Resurrection: Since verse 32 mentioned, "And indeed, all of them will be brought forth together," which alludes to the Resurrection (Hashr), this verse provides definitive proof of its possibility. It addresses their denial, stubbornness, and obstinacy by stating: "And a sign for them is the dead earth; We give it life. Likewise will be the resurrection of the dead."
2. Connection to Monotheism (Tawhid): Since the preceding verses discussed the state of the Messengers and the destruction of deniers, focusing on Tawhid, this verse presents evidence supporting it. The earth is mentioned first because it is their immediate environment, inseparable from them in movement or stillness.

Issue 2: Why is the Earth specified as a "Sign for Them" (وآية لهم)?

The sign is enumerated and detailed for those who do not know something in the most eloquent manner. For someone who knows something through direct observation, a proof is not usually mentioned.

The Prophet (PBUH) and the sincere servants of God knew God before they knew the earth and the heavens, so the earth is not a new sign for them. This is like what God Almighty said: "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth" (Fussilat: 53), and "Is it not sufficient for your Lord that He is a witness over all things?" (Fussilat: 53). This means your Lord is sufficient as a knower; through Him, you know everything, and He is a witness over everything for you. As for these deniers, the truth becomes clear to them through the horizons and themselves; similarly, here, the earth is a sign for them.

Issue 3: The Purpose of Detailing the Signs (Grain, Gardens, Springs)

If the sign is meant to prove the possibility of resurrecting the dead, then saying, "We give it life" (أحييناها) would suffice, and there would be no need to mention bringing forth grain, etc.

If the sign is meant to prove the existence and Oneness of God (Tawhid), then stating, "the dead earth: We give it life" is unnecessary because the earth itself is a clear proof and a dazzling demonstration. Even if that were insufficient, "the dead earth: We give it life" is enough for Tawhid.

So, what is the purpose of saying, "And bring forth from it grain"?

1. Regarding Resurrection: It serves to explain the completeness of the resurrection. When God revived the earth and brought forth grain, it was a complete revival, as a green earth that does not produce crops or grain is less alive than one that does. It is as if God is saying: "The One who revived the earth completely, enabling it to produce crops, will revive the dead completely, such that matters are realized."
2. Regarding Tawhid: It involves enumerating blessings:
   • Blessing 1: The earth itself is a sign for them—their place of dwelling and cradle, where their movement and rest occur, a necessary foundation for their existence and possibility.
   • Blessing 2: Reviving it so it becomes green is a second blessing, making it more beautiful and pleasant.
   • Blessing 3: Bringing forth grain from it is a third blessing, as their sustenance is placed in their dwelling place. God could have made their sustenance in the sky or the air, preventing certainty.
   • Blessing 4: Creating gardens within it is a fourth blessing, as the earth produces fruit annually, and trees (yielding fruits) come after grain in existence.
   • Blessing 5: "And We cause springs to gush forth therein" is a blessing that provides reliance and stability. Although water from the sky suffices, one would not know where to plant or where rain would fall.

All these details are relevant to proving the resurrection:

• Bringing forth grain (حبا) refers to the necessary provision for survival.
• Creating gardens (جنات) refers to the needed provision; without it, humans survive but remain in an incomplete state.
• Causing springs to gush forth (فجرنا من العيون) refers to the adornment; without it, humans are not harmed or left in dire need, but life is not in its best state.

This is likened to the state of a person:

• With grain, they are like the poor person who covers some needs but not all.
• With fruits, their state is like one satisfied with flowing springs upon which they rely, strengthening their hearts—like the self-sufficient, wealthy person saving provisions for years.

God is saying: Just as We dealt with the dead earth, We will deal with the dead on earth; We will revive them and give them what is necessary for their survival and formation (like necessary limbs and faculties: sight, hearing, etc.), and We will add what is an adornment, like complete intellect and comprehensive perception. Thus, He revives the dead a complete revival, just as He revived the earth a complete revival.

Issue 4: Difference in Wording for Eating Grain vs. Fruit

God said regarding grain: "Of it they eat" (فمنه يأكلون), but regarding the trees and fruits, He said: "That they may eat of its fruit" (ليأكلوا من ثمره).

This is because grain is essential sustenance (قوت), so He said, "Of it they eat," implying it is their staple food. Fruits are not necessarily staples in the same way. It is as if God is saying: If We had not brought forth the grain, they could survive without eating it, so We brought it forth for them to eat.

Issue 5: Singling Out Palms and Grapes

Palms (النخيل) and grapes (الأعناب) are singled out from other fruits for several reasons:

1. Sweetness is the most delicious taste, and it is most complete in these two.
2. Dates and grapes serve as both sustenance (قوت) and fruit (فاكهة), unlike many others.
3. They are more generally beneficial, as they can be transported from their regions to distant places.

If it is argued that pomegranates, olives, fodder, and figs are mentioned elsewhere (e.g., Al-An'am), the context there is generally about enumerating fruits and produce, as seen in the verse: "He sends down water from the sky, and thereby We bring forth..." (Al-An'am: 99), and "Let man look at his food" (Abasa: 24). In those contexts, all types are mentioned. Here, the focus is on describing the qualities of the earth, so the most delicious and beneficial items were chosen. (We have already discussed the benefits derived from the verse in Surah Al-An'am: "Gardens, palms, and pomegranates" (Ar-Rahman: 68)).

Issue 6: Mentioning the Fruit vs. the Tree

In places where fruits are mentioned, God did not mention the date palm by the name of its tree (النخلة), but rather mentioned the fruit (dates). He mentioned grapes (العنب) by the name of the fruit, not the vine (الكرم).

This is because the vine, relative to its fruit, is insignificant and of little benefit. The palm, relative to its fruit, is great, noble, and highly useful; much of its casing is used for containers, and its fibers are utilized. It even resembles an animal in some ways. Therefore, God chose to mention the most wondrous aspects.

Furthermore, the verse, "And We cause springs to gush forth therein" (وفجرنا فيها من العيون), is a great sign because, by custom, water does not ascend from the earth's parts, yet we see the sources of rivers and springs in elevated places. This is evidence of Power and Will.

Those who adhere to natural laws claim that mountains are like built domes, and vapors rise to them, condensing into water droplets, gathering, and forming stagnant water (like wells) or flowing in channels. If the accumulation is strong, it carves the earth, forming running rivers, which are fed by rain and snow. We respond that the specialization of certain mountains to have springs is clear evidence of Divine Will. What they mention is forced interpretation. The truth is that God created water in elevated places and made it flow in rivers and streams, or He caused water to ascend from lower places to elevated areas by His command, flowing into valleys toward the regions blessed by God's favor.

"That they may eat of its fruit, and of what their hands have wrought. Will they not then be grateful?"

The sequence here is clear, and its interpretation is also apparent.

Issue 1: Delaying the Call to Eat from Fruit

Why was the reminder to eat (ليأكلوا) delayed until after mentioning the springs, whereas regarding grain, He said, "Of it they eat" immediately after mentioning the grain?

Grain is essential sustenance (قوت) and its existence primarily depends on rainfall. This is a kindness from God, as what humans need is more generally available. Fruits, however, do not fully materialize except through rivers/springs, and trees do not bear fruit until after the existence of these water sources. This is why the mention of eating from the fruit was delayed.

Issue 2: Reference of the Pronoun in "Its Fruit" (من ثمره)

1. The Majority View: The pronoun refers back to God (i.e., "that they may eat of the fruit of God"). The subtlety here is that after the trees and springs exist, the fruits only come into being through God. Without God creating these things, they would not exist. Thus, despite all perceived causes, the fruit is ultimately from God and His Will.
2. Al-Zamakhshari's Views:
   • It refers to the palms and grapes, assuming the status of palms is understood for grapes.
   • It refers back to what was previously mentioned (grain, gardens, etc.)—that they eat from the fruit of what was mentioned.
3. A More Unusual and Closer View: The term fruit (ثمر) here means benefits/results. For example, the "fruit of trade" is profit, and the "fruit of worship" is reward. In this case, the pronoun refers to the gushing forth of springs (وفجرنا فيها من العيون), meaning: "that they may eat of the benefits of that gushing forth." These benefits are greater than just the physical fruits and encompass what God mentioned in Surah Abasa: "Indeed, We pour down water, then split the earth splitting open, and cause to grow therein grain, and grapes, and fodder, and olives, and palms, and dense gardens, and fruits, and pasture" (Abasa: 25–31). The gushing forth (التفجير) is mentioned closer than the palms. If it referred to God, He would have said "from Our fruit" (من ثمرنا), as He said "We made" (جعلنا) and "We caused to gush forth" (فجرنا).

Issue 3: The Nature of the Word "What" (ما) in "What Their Hands Have Wrought" (وما عملته أيديهم)

There are several interpretations:

1. Negative (نافية): Meaning, "Their hands did not cause the gushing forth; rather, God caused it."
2. Relative Pronoun (موصولة meaning that which): Meaning, "And they eat from the fruit of God, and that which their hands wrought (through planting after the springs flowed)." Thus, what they eat includes what God created without human effort, and what they cultivated through effort.
3. Verbal Noun (مصدرية): Based on the reading without the pronoun (وما عملت), meaning: "That they may eat of its fruit and the work of their hands." This implies they eat from what they plant, and God creates the fruit, so they eat from the combination of their labor and God's creation. (This interpretation is not possible with the reading that includes the pronoun).

Issue 4: Interpretation of "What Their Hands Have Wrought" (If ما is Relative)

If ما is a relative pronoun, it could mean "what they wrought through trade." This would cover the two ways humans acquire food: agriculture and commerce. Some plants (like grapes and dates) are eaten without much manual labor, while others require processing (like cooking or curing olives).

After enumerating these blessings, God points toward gratitude with the question: "Will they not then be grateful?" The use of the interrogative form (أفلا) carries the benefits of questioning previously explained (implying strong admonition).

Verse 37:

Exalted is He who created all the pairs—of what the earth grows, and of themselves, and of what they do not know.