Al-An'am: 99
{فأخرجنا به} by means of the water {نبات كل شيء} the growth of every species of living things. This means the cause is one—which is water—yet the effects are diverse and varied, as He said: "They are watered with one water, yet We make some of them excel others in fruit" (Ar-Ra'd: 4).
{فأخرجنا منه} from the vegetation {خضراً} something fresh and green. It is said khadir and khadar, like a'war and awar. It is that which branches out from the base of the plant that emerges from the seed.
{يخرج منه حباً متراكباً} which is the ear of grain.
{وقنوان} is in the nominative case as an ibtida' (subject), and {من النخل} is its predicate. {ومن طلعها} is a substitute (badal) for it, as if it were said: "And what is produced from the spathe of the palm tree are clusters." It is also permissible that the predicate is omitted due to the indication of "We brought forth," with the estimation: "And what is brought forth from the spathe of the palm tree are clusters." Whoever reads yukhriju minhu habban mutarakiban (in the accusative), then for him {qinwan} is a conjunction to habb.
Qinwan is the plural of qinw, similar to sinw and sinwan. It has been read with both a damma and a fatha on the qaf, as a collective noun like rakb, because fi'lan is not a pattern of broken plural.
{دانية} easy to harvest, accessible to the picker, like something near and easy to reach. Even if the palm tree is small, it produces fruit without waiting for it to grow tall. Al-Hasan said: "Near to one another." It is said that He mentioned the near and omitted the far because the blessing is more apparent in it, and mentioning the near implies the far, like His saying: "Garments to protect you from the heat" (An-Nahl: 81).
{وجنات من أعناب} contains two possibilities:
- That it means: "And there are gardens of grapes," i.e., alongside the palm trees.
- That it is a conjunction to {قنوان}, meaning: "And what is produced from the palm trees are clusters and gardens of grapes," i.e., from the growth of grapes.
It has been read as {وجناتٍ} in the accusative, as a conjunction to {نبات كل شيء}, meaning: "And We brought forth by it gardens of grapes." Likewise is His saying: {والزيتون والرمان}. It is best that they be in the accusative as an ikhtisas (specification), like His saying: "And those who establish prayer" (An-Nisa: 162), due to the excellence of these two types.
{مشتبهاً وغير متشابه} It is said ishtabaha and tashabaha (they resembled each other), just as you say istawaya and tasawaya (they became equal). Ifti'al and tafa'ul often share the same meaning. It has been read as mutashabihan wa ghayra mutashabih, and its estimation is: "The olive and the pomegranate are similar and not similar," as in the saying: "I was, and my father, free of it." The meaning is: some of it is similar and some is not, in size, color, and taste. This is evidence of deliberate design, not negligence.
{انظروا إلى ثمره إذا أثمر} when it brings forth its fruit, how He brings it forth small and weak, hardly of any use. And look at the state of its ripening and maturity, how it returns to being something that gathers benefits and delights. This is a look of contemplation, insight, and deduction regarding the power of its Determiner, its Manager, and the One who shifts it from state to state.
It has been read as {وَيَنْعِهِ} with a damma. It is said: yana'a al-thamara yan'an wa yin'an. Ibn Muhaysin read it as wa yani'ihi. It has also been read as {وَثُمُرِهِ} with a damma.
