Tafsir al-Baghawi - Al-Baghawi - (8/338)

Tafsir al-BaghawiAl-Baghawi

just as one says, “I banished so-and-so,” whereas “Allah banished him” means that He made him an outcast (1).

“Then, when He wills, He will resurrect him (22). No indeed! He has not yet fulfilled what He commanded him (23). So let man consider his food (24): how We poured down water in abundance (25), then split the earth open (26), and caused grain to grow in it (27), along with grapes and fresh fodder (28), olives and date palms (29), and gardens of dense foliage (30), and fruit and pasture (31).”

“Then, when He wills, He will resurrect him”: He will bring him to life after his death. “No indeed!” is a refutation of him; that is, the matter is not as this disbeliever says and supposes. Al-Hasan said that it means: truly. “He has not yet fulfilled what He commanded him”: that is, he has not done what [Allah] commanded him to do (2), nor fulfilled what was made obligatory upon him.

After mentioning the creation of the son of Adam, He mentioned his provision so that he might take heed, saying: “So let man consider his food.” “So let man consider his food”: that is, how his Lord has determined it, arranged it for him, and made it a means of his life. Mujahid said: it refers to its intake and its excretion.

He then explained this. The people of [Kufa] (3) recited annā (that We), with an a-vowel (4), on the basis of repeating the governing preposition; its sense is: “Let him consider the fact that We...” The others recited innā (indeed We), as an independent statement. “We poured down water in abundance”: that is, rain. “Then We split the earth open”: with vegetation. “And caused grain to grow in it”: that is, the grains from which people are nourished. “Along with grapes and fresh fodder”: this is moist fodder, so called because it is cut every day. Al-Hasan said: fresh fodder is feed for animals.

“And olives”: from which oil is pressed. “And date palms”: the plural of date palm. “And gardens of dense foliage”: that is, trees with thick trunks; the singular is used of one with a thick neck. Mujahid and Muqatil said: it means trees intertwined with one another. Ibn Abbas said: tall ones. “And fruit”: meaning the various kinds of fruit. “And pasture”: meaning herbage and grazing land not cultivated by people, which livestock and animals eat.

(1) See Ma'ani al-Quran by al-Farra', 3:237. (2) In manuscript “B”: bihi rabbahu (with his Lord). (3) In manuscript “B”: al-Madinah (the city). (4) In manuscript “A”: with the alif pronounced with fathah.

كَمَا يُقَالُ: طَرَدْتُ فُلَانًا وَاللَّهُ أَطْرَدَهُ أَيْ صَيَّرَهُ طَرِيدًا (١) . ﴿ثُمَّ إِذَا شَاءَ أَنْشَرَهُ (٢٢) كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ (٢٣) فَلْيَنْظُرِ الْإِنْسَانُ إِلَى طَعَامِهِ (٢٤) أَنَّا صَبَبْنَا الْمَاءَ صَبًّا (٢٥) ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا (٢٦) فَأَنْبَتْنَا فِيهَا حَبًّا (٢٧) وَعِنَبًا وَقَضْبًا (٢٨) وَزَيْتُونًا وَنَخْلًا (٢٩) وَحَدَائِقَ غُلْبًا (٣٠) وَفَاكِهَةً وَأَبًّا (٣١) ﴾ ﴿ثُمَّ إِذَا شَاءَ أَنْشَرَهُ﴾ أَحْيَاهُ بَعْدَ مَوْتِهِ. ﴿كَلَّا﴾ رَدًّا عَلَيْهِ، أَيْ: لَيْسَ كَمَا يَقُولُ وَيَظُنُّ هَذَا الْكَافِرُ، وَقَالَ الْحَسَنُ: حَقًا. ﴿لَمَّا يَقْضِ مَا أَمَرَهُ﴾ أَيْ لَمْ يَفْعَلْ مَا أَمَرَهُ [اللَّهُ بِهِ] (٢) وَلَمْ يُؤَدِّ مَا فُرِضَ عَلَيْهِ، وَلَمَّا ذَكَرَ خَلْقَ ابْنِ آدَمَ ذَكَرَ رِزْقَهُ لِيَعْتَبِرَ فَقَالَ: ﴿فَلْيَنْظُرِ الْإِنْسَانُ إِلَى طَعَامِهِ﴾ ﴿فَلْيَنْظُرِ الإنْسَانُ إِلَى طَعَامِهِ﴾ كَيْفَ قَدَّرَهُ رَبُّهُ وَدَبَّرَهُ لَهُ وَجَعَلَهُ سَبَبًا لِحَيَاتِهِ. وَقَالَ مُجَاهِدٌ: إِلَى مَدْخَلِهِ وَمَخْرَجِهِ. ثُمَّ بَيَّنَ فَقَالَ: ﴿أَنَّا﴾ قَرَأَ أَهْلُ [الْكُوفَةِ] (٣) "أَنَّا" [بِالْفَتْحِ] (٤) عَلَى تَكْرِيرِ الْخَافِضِ، مَجَازُهُ: فَلْيَنْظُرْ إِلَى أَنَّا وَقَرَأَ الْآخَرُونَ بِالْكَسْرِ عَلَى الِاسْتِئْنَافِ. ﴿صَبَبْنَا الْمَاءَ صَبًّا﴾ يَعْنِي الْمَطَرَ. ﴿ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا﴾ بِالنَّبَاتِ. ﴿فَأَنْبَتْنَا فِيهَا حَبًّا﴾ يَعْنِي الْحُبُوبَ الَّتِي يُتَغَذَّى بِهَا. ﴿وَعِنَبًا وَقَضْبًا﴾ وَهُوَ الْقَتُّ الرَّطْبُ، سُمِّيَ بِذَلِكَ لِأَنَّهُ يُقْضَبُ فِي كُلِّ الْأَيَّامِ أَيْ يُقْطَعُ. وَقَالَ الْحَسَنُ: الْقَضْبُ: الْعَلَفُ لِلدَّوَابِّ. ﴿وَزَيْتُونًا﴾ وَهُوَ مَا يُعْصَرُ مِنْهُ الزَّيْتُ ﴿وَنَخْلًا﴾ جَمْعُ نَخْلَةٍ. ﴿وَحَدَائِقَ غُلْبًا﴾ غِلَاظُ الْأَشْجَارِ، وَاحِدُهَا أَغْلَبُ، ومنه قيل الغليظ الرَّقَبَةِ: أَغْلَبُ. وَقَالَ مُجَاهِدٌ وَمُقَاتِلٌ: الْغُلْبُ: الْمُلْتَفَّةُ الشَّجَرِ بَعْضِهِ فِي بَعْضٍ، قَالَ ابْنُ عَبَّاسٍ: طِوَالًا. ﴿وَفَاكِهَةً﴾ يُرِيدُ أَلْوَانَ الْفَوَاكِهِ ﴿وَأَبًّا﴾ يَعْنِي الْكَلَأَ وَالْمَرْعَى الَّذِي لَمْ يَزْرَعْهُ النَّاسُ، مِمَّا يَأْكُلُهُ الْأَنْعَامُ وَالدَّوَابُّ.

(١) انظر: معاني القرآن للفراء: ٣ / ٢٣٧. (٢) في "ب" به ربه. (٣) في "ب" المدينة. (٤) في "أ" بفتح الألف.