Tafsir of Al-Baqarah 2:22

The Almighty prioritized the requirements of His worship and the obligations of gratitude by mentioning the creation of humans as living, capable beings. This is because it is the foundation and precursor to all blessings, and the prerequisite for the ability to worship and give thanks.

Then, He created the earth, which is their place and dwelling—a necessity for them—like the courtyard of a house, its floor, and its bedding. Then, He created the sky, which is like a dome or a tent pitched over this dwelling. Then, He created what follows, such as the "marriage" between the rain (the sperm) and the earth (the womb), by sending down water from the sky to bring forth from the earth’s belly various fruits, like offspring produced from animals.

This is a provision for the children of Adam, serving as a means of reflection and a ladder to the realization that leads to monotheism and acknowledgment. It is a blessing they recognize, and in return, they offer the necessary gratitude. They contemplate their own creation and the creation above and below them, realizing that none of these creatures can create anything. Thus, they become certain that there must be a Creator unlike them, so they do not assign partners to Him while knowing that these creatures are incapable of what He is capable of.

The relative pronoun (alladhī) and its clause can be in the accusative case as an adjective (like "He who created you"), or for praise and exaltation. It can also be in the nominative case as an initial subject (mubtada'), carrying the same sense of praise.

Regarding the terms firāshan (bedding), bisāṭan (carpet), and mihādan (cradle/resting place): they mean that people sit, sleep, and turn upon the earth just as one does on their bedding or carpet.

If you ask: Is there evidence here that the earth is flat and not spherical? I say: It only implies that people use it as a surface, just as they do with bedding. Whether it is shaped like a plane or a sphere, the act of using it as a surface is not denied or impossible, given its immense size, vast volume, and the distance of its extremities. If this is easy for a mountain—which is a peg of the earth—it is even easier for the earth itself in its length and breadth.

"Building" (binā') is a verbal noun used to name the structure itself, whether it is a house, a dome, a tent, or a canopy. The structures of the Arabs were their tents (akhbiya). From this comes the expression "he built upon his wife" (banā 'alā imra'atihi), because when they married, they would pitch a new tent for her.

If you ask: What is the meaning of bringing forth fruits with water, when they only emerge by His power and will? I say: The meaning is that He made water a cause and a material for their emergence, like the male's fluid in the creation of a child. He is capable of creating all species without causes or materials, just as He created the very essence of those causes and materials. However, in creating things, He moves them from one state to another and from one rank to another, for reasons of wisdom and motivation. Through this, He renews lessons and sound thoughts for His angels and for those among His servants who observe with insight, increasing their tranquility and certainty in His great power and wondrous wisdom—something not achieved if they were created suddenly without sequence or order.

The "min" (from) in "from the fruits" (min al-thamarāt) is for partiality (tab'īḍ), as evidenced by other verses (e.g., 7:57, 35:27). Furthermore, the words "water" and "provision" are indefinite, intended to signify a portion. It is as if it were said: "We sent down from the sky some water, and brought forth with it some fruits, to be some of your provision." This is the most accurate interpretation, as not all water is sent from the sky, not all fruits are brought forth by rain, and not all provision is in fruits. It may also be for clarification, like saying, "I spent a thousand from the dirhams."

If you ask: What is the grammatical case of rizqan (as provision)? I say: If "min" is for partiality, it is a maf'ūl lahu (causative object). If it is for explanation, it is an object of "brought forth" (akhrajnā).

If you ask: Since the fruits brought forth by rain are vast and numerous, why is the plural al-thamarāt used instead of the singular al-thamar or the broken plural al-thimār? I say: There are two views. First, it refers to the collective of the fruit, similar to saying "so-and-so harvested the thamar (fruit) of his orchard," meaning his thimār. Second, plurals often substitute for one another when they share the quality of collectivity.

"For you" (lakum) is an adjective describing the provision. If "provision" is taken as a noun of meaning, it is an object, as if it were said: "a provision for you."

If you ask: What does "do not set up" (fa-lā taj'alū) attach to? I say: There are three views:

1. It attaches to the command "worship your Lord," so "do not set up for Him rivals," because the foundation of worship is monotheism.
2. It attaches to "so that you may fear" (la'allakum tattaqūn), meaning: He created you so that you may fear His punishment, so do not liken Him to His creation.
3. It attaches to "He who made for you" (if taken as an initial subject), meaning: He who singled you out with these great signs, so do not take partners for Him.

A "rival" (nidd) is an equal, and the term is only used for an equal who is an opponent or adversary.

If you ask: They used to call their idols by His name and honor them with offerings, yet they did not claim they were His opponents or adversaries. I say: Because they drew near to them, honored them, and called them gods, their state resembled that of one who believes they are gods equal to Him, capable of opposing and contradicting Him. Thus, it was said to them by way of mockery—to shame them and highlight the monstrosity of their actions in setting up many rivals for One who cannot possibly have a rival.

If you ask: What is the meaning of "while you know" (wa-antum ta'lamūn)? I say: It means: your state and description is that you possess such sound discernment between truth and falsehood, such knowledge of subtle matters, and such sagacity and intelligence that you cannot be excused. The object of "know" is omitted, as if to say: "while you are people of knowledge and discernment." The rebuke is thus more intense: "You are the ones who know and distinguish." Therefore, what you are doing in your religion—setting up idols as rivals to God—is the height of ignorance and the ultimate absurdity of mind. It may also be interpreted as: "while you know that He has no equal," or "while you know the disparity between Him and them," or "while you know that they do not perform His actions."