And when the most important thing for the animal, after the comfort from the concern of resting, is eating, He mentioned it second. And since it is general in every fruit, He mentioned it with the letter of delay, indicating the wondrous creation in that and its facilitation for it. So He said (the Most High): ﴿Then eat﴾; and He indicated the abundance of provision by His saying (the Most High): ﴿from all the fruits﴾. They said: from delicate parts that fall on the leaves of the trees from the shade. And some of them said: from the very flowers and leaves.

And when He allowed her in all of that, and it was known by habit that her taking it would only be with great difficulty in enduring the journey to it, He alerted to the breaking of the habit in its facilitation for her. So He said (the Most High): ﴿So travel﴾; meaning: let the permission for eating be the permission for the journey to it; ﴿the paths of your Lord﴾; meaning: the Benefactor to you with this great upbringing, for the sake of eating; going to it and returning to your homes; while the paths are ﴿made easy﴾; meaning: prepared for walking; facilitated; as He said (the Most High): ﴿He is the One who made the earth submissive for you﴾ [Al-Mulk: 15]. And by mentioning the name of the Lord, He indicated that if it were not for His great kindness in nurturing her, she would not have been guided to that. Then He followed it with the result of that, answering one who might have said: what will come from all of this? So He said (the Most High): ﴿There comes out from their bellies﴾; with the emphasis of the speech; for she did not intend this result; ﴿a drink﴾; what a drink! And it is honey; because, while it is among the most noble of foods, it is also something that is drunk; ﴿of varying colors﴾ (p-199) from white, and red, and yellow, and others; a difference indicating that its doer, with complete ability, is choosing. Then He clarified that with His saying (the Most High): ﴿In it﴾; meaning: while it is from the beneficial fruits and harmful ones; ﴿a healing for people﴾. Imam Al-Razi said in "Al-Lawami'": since all mixtures are with honey. And the Imam of the Awliya, Muhammad ibn Ali Al-Tirmidhi, said: this is because it submitted to Allah, obediently; and it ate from all the fruits: its sweet and its bitter, its beloved and its disliked, leaving its desires. So when it submitted to the command of Allah, this eating became for Allah; thus it became a healing for ailments. Likewise, if the servant submits to Allah obediently and leaves his desires, his words become a healing for the sick hearts. This is the end.

And its being a healing - along with what has been mentioned - is a clearer indication of power and choice; from the difference of colors. No doubt, it has reached His saying (glorified and exalted is He): ﴿Indeed, in that﴾; meaning: the great matter; of all of it; ﴿is a sign﴾. And just as He pointed out at the beginning of the verse to the strange creation in its matter, He pointed to something similar at the end; with His saying (glorified and exalted is He): ﴿for a people who reflect﴾; meaning: in the specialization of the bee with those precise sciences; and the subtle secrets in the hexagonal houses; and the guidance to those delicate parts from the edges of the trees; and the leaves; and other wonders; where He has related it to the exaggerated thought of the strong; affirming its greatness; and magnifying its precision; and its strangeness in its indication of the completeness of knowledge; and the perfection of power. And there has been much in this surah of adding the verses to the addressed; sometimes in the singular; and sometimes in the plural; and sometimes it is related to the intellect; and sometimes to thought; and sometimes to remembrance; and sometimes to others.

The righteous Imam Abu al-Hasan al-Harali has made in his book "The Key" a chapter on this matter. He made the teeth of the hearts similar to the teeth of the bodies, which are between distinction, wet dreams, youth, and old age, and others, as has been previously quoted from him in Surah "At-Tawbah" at His saying (glorified and exalted is He): ﴿And among them are those who harm the Prophet﴾ [At-Tawbah: 61]. He said: The ninth chapter is about the aspects of the additions of the verses and the consistency of the states of the hearts in the Qur'an. That is, for this there are ranks in knowledge and understanding. Know that the verses and states are added and are consistent for whoever possesses the qualities by which he understands their meanings. He is admonished for what he falls short of and is denied access to it by whoever does not reach it. They are stages, the most apparent of which are the verses of reflection that are evident to those who have insight. This is because all of creation is a sign for reflection from it, not that it exists for conviction in it. ﴿And they are pleased with the worldly life and are secure in it, and those who are heedless of Our verses﴾ [Yunus: 7] ﴿Those are their abode, the Fire, for what they used to earn﴾ [Yunus: 8]. They have taken what was created for reflection upon their Lord as a means of gain for themselves, until it became for them, and for their followers, their signs, not the sign of their Creator. ﴿Do you build on every elevation a sign, amusing yourselves?﴾ [Ash-Shu'ara: 128] ﴿And Allah created you and what you do﴾ [As-Saffat: 96]. Then follows the verses of reflection that the lesser intellect can grasp by the obviousness of its perception. ﴿And He has subjected to you the night and the day and the sun and the moon and the stars, subjected by His command. Indeed, in that are signs for a people who use reason﴾ [An-Nahl: 12]. He gathered the verses for the multiplicity of their aspects in the purpose of clarification. Then follows what can be understood by the obviousness of the intellect that requires thought to be stirred by the lesser intellect, to occupy the senses with its benefit from contemplating the face of His sign: ﴿He is the One who sends down from the heavens water, from which you drink and from which trees grow, in which you pasture﴾ [An-Nahl: 10] ﴿He causes crops to grow for you, and olives, and date palms, and grapes, and from all fruits. Indeed, in that is a sign for a people who reflect﴾ [An-Nahl: 11]. He singled out the verse for its reliance on the unity of water at the beginning and the unity of benefit at the end. Then follows what can be understood by the thought of the lesser intellect that accepts belief, and it is a sign of a matter established upon creation, which is what can be heard, for creation is visible, and the matter is heard: ﴿And We did not send down to you the Book except to make clear to them that in which they differ and as guidance and mercy for a people who believe﴾ [An-Nahl: 64] ﴿And Allah sent down from the heavens water and revived the earth after its death. Indeed, in that is a sign for a people who listen﴾ [An-Nahl: 65]. This is the sign of the life of hearts with the light of knowledge and wisdom, which is taken by hearing when faith is established. At this limit, the intellect reaches the nature of the most intense, and its obviousness rises and its natures ascend to the perception of what may be a sign in the soul of the observer. This is because the mysteries of the unseen universe are referred to the awareness of the observer's deficiency. Just as water is a sign of the life of hearts, the two drinks - milk and wine - became two signs, under conditions that pertain to the hearts with what nourishes them from Allah, the nourishment of milk, and invigorates them with the intoxication of wine, emerging from between excrement and blood, and the descent of creation from the matter established upon it. ﴿And indeed, for you in the animals is a lesson﴾ [An-Nahl: 66]. The two verses, to His saying (glorified and exalted is He): ﴿Indeed, in that is a sign for a people who use reason﴾ [An-Nahl: 67]. This higher intellect, and he singled out the verse for the uniqueness of its source in the existence of the heart. Just as the lesser intellect has a thought that indicates its obviousness, so too does the higher intellect have a thought that indicates its lofty nature: ﴿And your Lord inspired the bee, saying, 'Take for yourself among the mountains houses and among the trees﴾ [An-Nahl: 68]. To His saying: ﴿A sign for a people who reflect﴾. This higher intellect is the core, from which remembrance occurs with the lower of creation for the higher of the matter. ﴿And whatever He has created for you on earth, differing in its colors. Indeed, in that is a sign for a people who remember﴾ [An-Nahl: 13]. And in contrast to each of these attributes are opposites, in which the statement is made according to their contrasts. Likewise, the ruling of the description of the Muslims in it shows that "there is no salvation for the servant except through his Islam to his Lord." And the description of the doers of good in what appears to be the servant's fulfillment of his Lord. And the description of the certain ones in what the servant has found of certainty from himself, or witnessed its beginning with the appearance of his senses: ﴿Alif Lam Meem﴾ [Al-Baqarah: 1] ﴿This is the Book about which there is no doubt, a guidance for those conscious of Allah﴾ [Al-Baqarah: 2]. Whoever is self-sufficient with what he has of existence will not be preoccupied with accepting the unseen: ﴿O you who have believed, fear Allah and believe in His Messenger﴾ [Al-Hadid: 28] ﴿If they feared and believed and did righteous deeds, then they feared and believed, then they feared and did good﴾ [Al-Ma'idah: 93] ﴿And whoever seeks a religion other than Islam, it will not be accepted from him﴾ [Al-Imran: 85] ﴿Then fear and do good, and Allah loves the doers of good﴾ [Al-Ma'idah: 93]. (If I love him, I am his hearing by which he hears and his sight by which he sees); ﴿And in the creation of you and what He spreads of creatures are signs for a people who are certain﴾ [Al-Jathiya: 4] ﴿And thus We showed Ibrahim the dominion of the heavens and the earth, and that he would be among the certain﴾ [Al-An'am: 75]. And for all these attributes, there are also opposites, in which the Qur'an's statement is made according to their contrasts. And its understanding flows with them. What the obscurity of hearing and sight has brought to the heart is its understanding. Whoever lacks that is described as having deafness in hearing and blindness in sight, and understanding is denied from his heart, and he is attributed to animality. And whoever's thought does not reach the signs of what is absent from his sight is denied knowledge: ﴿Those whose eyes were veiled from My remembrance and who were unable to hear﴾ [Al-Kahf: 101] ﴿They have hearts from which they do not understand, and they have eyes from which they do not see, and they have ears from which they do not hear. Those are like the animals; rather, they are more astray. Those are the heedless﴾ [Al-A'raf: 179] ﴿They say, 'If we return to the city'﴾ [Al-Munafiqun: 8]. To His saying: ﴿But the hypocrites do not know﴾ [Al-Munafiqun: 8] ﴿They say, 'Do not spend on those who are with the Messenger of Allah until they disperse'﴾ [Al-Munafiqun: 7]. The verse, to His saying (glorified and exalted is He): ﴿But the hypocrites do not understand﴾ [Al-Munafiqun: 7]. Knowledge is denied in what its signs have appeared, and understanding in what its matter is hidden. The intended clarification about their opposites, these attributes, according to their contrasts. This chapter is for whoever opens it as one of the most beneficial keys of understanding in the Qur'an; it has ended.