And when the essence of the Qur'an revolves around the establishment of Tawhid (Oneness of Allah), Prophethood and its related matters, the Hereafter, and divine decree and destiny, and it has perfected the establishment of these principles, especially in this Surah, and has concluded with an explanation of the states of the happy and the miserable, and He - glorified and exalted is He - expressed amazement at those who associate partners with Him and deny resurrection, and who act like the polytheists, with amazement upon amazement. He condemned their way and reprimanded them with reprimand after reprimand for their denial of the caller without any proof. He narrated their false statements and corrupt claims along with their assertion that they are the most just of people, and their opposition to the guide without any evidence or proof while claiming that they are the most insightful of people. Their demand for signs out of obstinacy, while claiming that they are the most intelligent of people, and their sincerity in hardship and their associating partners in ease while claiming that they are the most grateful of people, and their worship of the jinn and seeking refuge in them while claiming that they are the bravest of people - until He expressed amazement at what they legislated for themselves regarding what He provided for them - glorified is He - of animals and inanimate objects, and they continued on this path, following their predecessors, as a reminder of the weakness of their intellects and the scarcity of their knowledge, to deter people from turning to them and being deceived by their words. He said in the context of the situation from And they made for Allah from what He created of crops and livestock [Al-An'am: 136], clarifying His great dominion, the comprehensiveness of His power, the brilliance of His choice, and His greatness, increasing the amazement at them for their actions in His dominion without His permission - glorified is He - and their legislation of what He did not permit in a context that sufficiently establishes the proof for the establishment of Tawhid, returning to the beginning and reasoning after the conclusion; for it is the greatest essence and the most solid foundation: And He is, meaning: no one else the One who created, meaning: from nothing gardens, meaning: of grapes and others that are trellised [meaning: raised off the ground on wood and similar], meaning: they are only suitable when trellised, and when they are not raised off the ground, their fruit perishes and others that are not trellised, meaning: not raised off the wood, meaning: they are only suitable when laid on the ground, weighed down with what secures their access to it, and when they rise off the ground, they perish. So, what is that for nature or otherwise, otherwise all gardens would be equal, for their relation to the heavens and the earth is the same. They differ only by a single, choosing doer who has no partner, and there will only be what He wills. And when He mentioned the encompassing gardens, He specified the best of them [and indicated them as evidence for acting by choice, and began with the most famous of them among those addressed by these verses] and said: And the date palms, meaning: and He created the date palms and the crops in the state of their fruits differing, meaning: the fruit of one type, which is its edible fruit in relation to the other, and the fruit of each type in relation to the trees and others in bearing, taste, and otherwise. Indeed, there is even a difference in a single cluster. As for the difference in quantity, with this one being extremely tall and that one being extremely short, it is a very clear matter and the olive and the pomegranate.

And when the main purpose in this context is to deny the partner and affirm the action by choice, the situation does not call for mentioning the completeness of resemblance, so it sufficed with the essence of the action, and it was said: ﴿mutashabihan﴾ meaning: likewise ﴿wa ghayra mutashabihin﴾ meaning: in color, taste, corruption and its absence, the details, the types of sustenance, oil, and water - and other states and qualities that only their Creator, glorified and exalted is He, fully encompasses. And perhaps He combined the two first ones because each of them is reserved for sustenance and its corruption does not hasten with the difference in shape, and the difference in type by the tree and the star, and the great disparity in quantity, and the last two because the first does not corrupt in any way, while the second hastens its corruption, and each of them is reserved in a manner different from the other, although both are from the trees and close in quantity and differing in their fruit in shape and size and other than that.

And when His saying ﴿wa huwa allathee anzala mina assama'i ma'an﴾ [Al-An'am: 99] is in the context of proof that there is no doer except Allah, He commanded to look at the fruit and the ripening to be considered by their state. And this verse was in the context of admonishing those who prohibited what Allah has provided and the command to eat from the lawful of what He has bestowed and the prohibition against abandoning it out of piety. So He, the Exalted, said here: ﴿kulu﴾ and He preceded the first one that is used as evidence for the existence of the Creator and His uniqueness in command because believing in that is eternal spiritual happiness. And Abu Hayyan said in (Al-Nahr): When the coming of that verse was in the context of proof for the Creator and His power, and the gathering and resurrection of souls to bodies after non-existence, and the manifestation of the body and its formation from [the bones] of the decayed tailbone, He said: ﴿anzuru ila thamarihi idha athmara wa yan'ih﴾ [Al-An'am: 99] indicating the creation [first] and its ultimate goal. And here, when it was in the context of gratitude and showing kindness for what He created for us, He said: [kulu], and it indicated that sustenance is more than its creation by His saying: ﴿min thamarihi﴾. And when this matter is for permissibility and not for will - He qualified it so that it does not necessitate the existence of fruit in every garden at all times, so He said: ﴿idha athmara﴾. Thus, with all of it, eternal life and the swift worldly life that quickly comes to an end were achieved, and the consideration was advanced, which is the thought of eating for this reason. It has ended. And He expressed with (if) instead of (if) to fulfill the hope of people in fertility and to soothe their aspirations, as a mercy to them and kindness to them, informing them that if drought occurs, it would be in one area rather than another and in one type rather than another, and allowing eating in all states of the fruit, whether ripe or unripe.

And when there were in the verses narrating the views of the disbelievers, it is abhorrent that they make something of their wealth for anyone according to their whims - it is indicated here that He has imposed a right in it and has established for it expenditures by His saying: ﴿And give its due﴾. And when He permitted - glorified and exalted is He - its consumption from beginning to end, He clarified that He has alleviated the obligation from them before the end, so He said: ﴿On the day of its harvest﴾, meaning: its cutting into pieces, whether it is cutting or harvesting. Likewise, the first time of the matter's entitlement is expansive, and the right is more general than the obligatory and the recommended. If the recommendation is intended, it encompasses the five previous types: the grapes referred to by the vine and what comes after it. And if the obligation is intended, it has been indicated by the expression of harvesting that the original in that is the grains that are consumed, and as for others, their knowledge follows the explanation of the Prophet, blessings and peace be upon him, so it is metaphorically referred to as harvesting.

And when Allah commanded to eat from its fruits and to give its due - He prohibited exceeding the limit in either abundance or restraint, so He said: ﴿And do not be excessive﴾. This prohibition includes the individuals of extravagance, so it includes extravagance in eating the fruit until nothing remains of it for zakat, and extravagance in charity until he leaves nothing for himself or his dependents. This is supported by ﴿And eat and drink, but do not be excessive﴾ [Al-A'raf: 31] and ﴿And do not extend it to its fullest extent﴾ [Al-Isra: 29]. Then He explained it by saying: ﴿Indeed, He does not like the extravagant﴾, meaning: He does not treat them with the treatment of one who loves, so He does not honor them. And it was said to Hatim Al-Ta'i: There is no good in extravagance, and he said: Nor is there extravagance in good.