And when the Oneness, Prophethood, and Messengership were established, and the arguments from their arguments were concluded, the speech here ended at what manifested the station of greatness. The veil of wisdom was lifted for him, and the authority of the word was represented. The listener was prepared for contemplation, and his understanding was freed for reflection. He indicated it, pointing to it, informing that what has passed must have produced and revealed it, reminding of His verses: "And those who believe in the Hereafter" [Al-An'am: 92], and with the argument of Ibrahim - blessings and peace be upon him - directing what has preceded at the beginning of the Surah from the proofs of Oneness to other aspects. This indicates that the proofs of majesty surpass the number of sands, and it alerts that the aim in itself is the knowledge of Allah, the Exalted, by His essence and attributes: "Indeed, Allah" means: the One who has all the attributes of perfection. He is capable of all that He wills: "The Splitter of the grain" means: the Creator and the one who splits it from the crops and plants. He expressed this because the thing, before its existence, was nonexistent. The intellect imagines and conceives from nonexistence a continuous darkness. So when it emerges from pure nonexistence and absolute annihilation, it is as if, according to imagination and conception, it has split that nonexistence. "And the seed" means: what is inside the edible fruits like dates. It is not intended in itself by splitting it from the trees. In that are wisdoms and secrets that are subtle beyond thoughts, and they indicate the perfection of the One, the Chosen. Imam Al-Razi summarized: If the seed and the grain are in moist earth for a while, Allah manifests in it a split at its top and another at its bottom. The tree emerges from the top and descends from the bottom another tree in the depths of the earth, which are the roots. That seed or kernel is a connecting cause between the two trees: the ascending and the descending. The senses and intellect witness that the nature of the ascending and the descending is contrary. This is not determined by nature and specific characteristics, but by creation, invention, and origination. There is no doubt that the descending roots are of the utmost delicacy and softness, such that if they were pressed by hand with the slightest force, they would become like water. Yet, they are strong enough to penetrate the solid earth, in which neither a sharp knife nor a blade can penetrate except with great force. The occurrence of this penetration for these delicate bodies can only be due to the strength of the chosen agent, especially when you contemplate the emergence of a tree from a small seed. Then the tree gathers different natures in its bark and then in what is beneath it of the wood's substance. In the middle of the wood's rotation is a weak substance like fluffed wool. Then from its trunk, its branches are generated, and from the branches, its leaves first, then its lights and flowers second, then the fruit third. Then the fruit may have four types of peels, like walnuts and almonds. Its outer peel is that green substance, and beneath it is the peel that is like wood, and beneath it is the peel that is like the thin covering surrounding the kernel, and beneath it is the kernel that contains a dense substance, which is also like the peel, and a delicate substance which is the flower, and it is what is intended in itself. The generation of these different bodies in nature, description, color, shape, and taste, with the equality of the effects of natures, stars, elements, and the four seasons - indicates the capable, chosen one by its manifestation in joy. The four natures may gather in one fruit like the citron, its peel is hot and dry, and its light is hot and dry. Likewise, the grape, its peel and seed are hot and dry, while you find its conditions different. Some of them have their pulp inside and their peel outside, like walnuts and almonds, and some have what is desired from them outside and their wood inside, like peaches and apricots. Some have no pulp for their seeds, like dates, and some are entirely desired, like figs. The difference of these natures and the opposing conditions and conflicting characteristics even in one seed is not due to nature, but from the chosen one. The grains differ in colors, shapes, and forms. The shape of wheat is as if it is half a cone, and the shape of barley is as if it is two cones connected at their bases, and the shape of chickpeas is on another face. He - glorified is He - has placed in each type of them a characteristic and benefit different from the others. The fruit may be food for one animal and poison for another. This difference, along with the unity of natures and the influences of the planets, indicates that they have occurred by the chosen agent. Then you find in the leaf of the tree a line in its middle that is straight, whose ratio to that leaf is like the ratio of the marrow to the human body. It separates from it different threads, and from each one of them, other threads that are finer than the first. It continues in this manner until the threads exit from the senses and sight, just as the marrow separates from it many nerves to the right and left in the body. Then it continues to separate from each other, and it continues to thin until it becomes subtle beyond perception. He - glorified is He - has done that in the leaf to strengthen the mentioned powers in the substance of that leaf to attract the delicate earthly parts in those narrow channels. This teaches you that His care - glorified is He - in the formation of that entire tree is more complete. His care in the creation of the entire plant is more complete. He created the entire plant for the benefit of the animal, so His care in the creation of the animal is more complete. The aim of creating the entire animal is the human being, so His care in creating him is more complete. He - glorified is He - created the animal and the plant in this world to be food and medicine for the human being according to his body. The aim of his body is to preserve its composition for the sake of knowledge, love, and servitude. So your way is to look at the leaf of the tree and contemplate those strings, then ascend from them to the peak of the creation of the tree, then to what is above it, rank by rank, to know that the ultimate aim of it is the attainment of knowledge and love in human souls. At that time, a door of unveilings will open for you that has no end, and it will become clear to you that the blessings of Allah in your creation are endless.

﴿And if you count the favor of Allah, you will not be able to enumerate it﴾ [Ibrahim: 34] and Allah is the Guide.

(p-198) And when the splitting of them from the vegetation is of the kind of revival; for what is in it of growth, he explained the meaning of splitting and clarified it, indicating the importance of it time after time by saying: ﴿He brings forth﴾ meaning: in the manner of renewal and continuity, affirming the matter of resurrection ﴿the living﴾ meaning: like the stars, trees, birds, and animals ﴿from the dead﴾ from the seeds, pits, eggs, and sperm. So how do you deny His ability to resurrect? And when its meaning was revealed and its intent became clear by bringing forth things from their opposites, so that it would not be imagined - if nothing comes forth from anything except its like - that the acting agent is nature and the specific quality - he added to "the Splitter" an increase in clarification by expressing with the name of the doer that indicates stability, for there is no dispute for them in it. Thus, there was no need to express with the action indicating renewal: ﴿And brings forth the dead﴾ meaning: from the seeds and what is with them ﴿from the living﴾ meaning: from the stars and what is with them.

And when these attributes were established for Him - glorified and exalted is He - which no one else has the ability to do anything of them, He said, alerting them to their error in associating partners with Him, informing that every partner should be equal to his partner in something of the matter in which they are associated, and there is no equal for Him - glorified and exalted is He - in anything of the things, so there is no partner for Him in any way: ﴿That is﴾ meaning: the exalted in ranks, the high in status is ﴿Allah﴾ meaning: the One who possesses the attributes of perfection alone, so divinity is only due to Him; and when this (p-199) is the meaning of the words, it necessitated His saying: ﴿So how﴾ meaning: how and from what direction ﴿are you turned away﴾ meaning: are you diverted and turned away from what should be believed.