And when he mentioned the aspects of creative differentiation from these two universes and the reasons for its existence, from which the chapters and others arise, he followed it with its close cause, which is the water from which He made everything alive. He said, detailing how beautiful it is in the grain and the seed, leading it to the path of goodness for what preceded it from the proofs. For the proof, if it is in the form of goodness and reminds of the blessings, its effect on the heart is great. Therefore, it is appropriate for the one engaged in calling the creation to follow this path, so that it may be more effective for the hearts: 'And He' means: no one else 'is the One who sent down' meaning: by His power, knowledge, and wisdom 'from the heaven' meaning: the true one that you know, as indicated by the clear expression and similar mentions of the living beings pointed out by way of indication 'water' meaning: pouring and flowing.

And when the differentiation of creation from water is of such greatness that cannot be reached, he pointed to it by transitioning to speaking about the manifestation of greatness. He said: 'So We brought forth' meaning: according to (p-209) what we have of greatness that no one can rival 'by it' meaning: the water 'the vegetation of everything' differing in its taste, colors, scents, natures, and benefits, and it is from one water. So the cause is one, and the effects are many and diverse. Whether that vegetation is real from the plants and trees, or metaphorical from the male and female; then he caused from the real for its appearance his saying indicating greatness: 'So We brought forth from it' meaning: the vegetation 'green' meaning: something green, fresh, and tender, which has branched from the original plant that comes out of the seed; then he increased in clarifying its greatness by saying: 'We bring forth' meaning: while we are capable of bringing forth 'from it' meaning: from that green 'grain stacked' meaning: in the ear, one part stacking upon another [and guarding it from being picked by the bird after covering it with the husk with very fine long thorns like needles], after it was originally a single seed in its form, or scattered in the soil after He developed it - glorified is He - through several stages. Indeed, the doer of that is certainly capable and chosen.

And when the relation of bringing forth and creation is attributed to Him - glorified and exalted is He - alone in the manifestation of greatness, specifically and generally, it is known that everything is from Him. The situation has become so clear that it is worthy of being believed that nothing can be attributed to others, especially those who are engaged with Him, and who are aware of their inability to create. He began with what He started with first in the verse of Al-Falaq from the grain; then he followed with what comes from the seeds, saying expressing that style: ﴿And from the date palms﴾. The precedence of the grain over it here and in what came before indicates that crops are better than it, for they are sustenance in most lands and for most animals [and food is preferred over fruits]; for it was created from the clay of Adam. Then He replaced with what is more beautiful than that, His saying clarifying: ﴿From its young fruit﴾, meaning: the date palm, which is the first to emerge from it in its buds. ﴿Clusters﴾ is the plural of qinwa, which is the bunch with the broken stem for the shemrakh, which is the kabsah. The 'urjun is its branch in which the dates are found. ﴿Near﴾ means: close to being reached, even if its origin is long, by what He has taught you and made easy for you from the craft of reaching it.

And when they did not have the treatment of grapes and others as they had for the treatment of date palms, He turned to (vegetation) reminding them that it - like the date palms - is He - glorified and exalted is He - who is unique in creating it. As has been mentioned, He said: ﴿And gardens﴾ meaning: orchards ﴿of grapes﴾ and He gathered them due to the abundance of their types. He began with these two trees due to their virtue - as has been mentioned - over others; because their fruit is both a delicacy and sustenance. He presented the first because they have more interaction with it, and although grapes are the noblest of fruits, they are beneficial from the very beginning of their appearance because they [first] have delicate green threads that are sour and delicious. Then there is the unripe grape, which is a noble food for the healthy and the sick. From it, grape syrup and delightful drinks that are beneficial for those with jaundice can be made. The most delicious sour foods are cooked from it, and as grapes, it is the most delicious and sweetest of fruits. Grapes can be stored for nearly a year, and their raisins are food, and from them, syrup and vinegar and other things are made. The best part of it is its seeds, and from it, great beneficial concoctions for the weak and moist stomach are made. He presented the date palms because they are sustenance for the Arabs, and there is a similarity between them and humans in many characteristics that do not exist in other plants. For this reason, it has come in the hadith: "Honor your maternal aunt, the date palm; for it was created from the clay of Adam - peace be upon him - and no tree pollinates others." - narrated by Abu Ya'la and Abu Nu'aim in Al-Hilya and Abu Shaykh from Ali - may Allah be pleased with him - and he followed them with what comes after them in virtue. He said: ﴿And the olive﴾ [and] He presented it for the abundance of its benefits, from which a highly beneficial oil is extracted for eating, lighting, and other uses. ﴿And the pomegranate﴾ He concluded with it for its beauty and great benefit. It is composed of four things: its skin, its flesh, its seeds, and its juice. The first three are cold, dry, earthy, very dense, and astringent, while the juice is the opposite of them; it is the most delicious of drinks, the gentlest, closest to moderation, and most suitable for the balanced temperament. In this, there is a strengthening for the weak constitution, and it is nourishment from one aspect and medicine from another.

And when he mentioned the sustenance from fruits, grains, and oils, and the noblest of fruits and the most general of them, and they were most similar to humans in their origin, resurrection, agreement, and difference, and the similarity of some of them and the difference of some of them - despite being irrigated with one water and in one land - is indicative of power and choice. The context was to affirm the Oneness and negate the partner by affirming the completeness of the power that is negated from others. It is not correct for Him to have a partner; for He would only be similar to His partner in the completeness of the similarity in what the partnership occurred in. And for resurrection, the intended meaning was to reflect on their appearances and transformations from non-existence to existence and after existence. And for the argument against the People of the Book, who are marked by knowledge and attributed to sharp minds and others from the sects, and the term 'ift'ala' comes for definition, which is the exaggeration in affirming the essence of the action and striving to achieve it and reliance. Its attainment, when it occurs, is more complete. He said, establishing a state from all that has preceded: 'similar' meaning: in the utmost similarity, some of them to each other until they can hardly be distinguished. If the fruits of two trees were cut from it, the fruit of this one would not be distinguished from the fruit of that one. So, at that time, the negation of interaction does not apply, for it is merely the participation of two or more in the essence of the action. It is known that the estimation is: and not similar and resembling. Then, when perhaps the speaker might cling to the nature with this expression - he negated what might have been thought that these things have an action in the similarity of some of them with others, saying: 'and not resembling' meaning: not seeking similarity, although there must be some similarity. The verse is from the interlocking: it affirmed the similarity as an indication of negating its opposite, which is the lack of similarity. And because the similarity is more eloquent than the resemblance - he linked the matter to the observation which is the most affirming of the senses, and an indication that the intended meaning is merely the apparent of that; for it was in the indication of resurrection and Oneness, which is its context. He said: 'Look at its fruit.' This is unlike the second letter, for it is in the context of responding to the Arabs regarding what they make of His creation for their idols which have no power over anything at all; and for that reason, He concluded the verse by permitting them to eat from it to end what they used to prohibit from it upon themselves, and by commanding to give charity to whom it was commanded to give charity to him. As for the inner meaning, which is eating, it will come. Then he alerted to the general observation in all its states by saying: 'when it bears fruit' meaning: when it appears from its bud weak, of little benefit or none at all, 'and its ripening' meaning: and look at its perception when it is perceived and the time of its harvest has come. And it is known from that observation in what is between that; for it is necessary from the observation of the first and the last, and it is known the impossibility of its colors, quantities, tastes, shapes, and other matters and states. And it is also necessary from that the observation of its trees to know the disparity of some of them and the similarity of others in height and shortness, smallness and largeness, and other than that from all other states, just as that is found in dates. The basis of these transformations and changes is nothing but to the choosing doer; for its relation to the natures and seasons is equally the same. If it were to depend on them, it would not change.

And when the taking of these mentioned things, firstly, and the differences between their forms, quantities, and colors, secondly, indicates the perfection of the power that necessitates oneness, it indicates His greatness by His saying, beginning with a distant tool and the letter of plurality: "Indeed, in that" (p-214), meaning: the matter of great significance and high rank, "are signs" meaning: indicators of the power of the Creator and His choice.

And when the signs do not benefit those for whom their misfortune is intended, He said: "for a people who believe" meaning: it has been decreed that they - by their skill, activity, and strength in what they attempt - renew their faith whenever they reflect on the creations of Allah - glorified and exalted is He - that indicate Him, pointing to Him with every tongue.