His saying, exalted and majestic is He:

"Then indeed, you after that will surely die. Then indeed, you on the Day of Resurrection will be resurrected."

"And We have created above you seven paths, and We were not unaware of creation."

"And We sent down from the heaven water in due measure, and We settled it in the earth, and indeed, We are able to take it away."

"So We brought forth for you thereby gardens of date palms and vines; for you therein are fruits abundant, and from them you eat."

"And a tree that springs forth from the Mount Sinai, which produces oil and a condiment for those who eat."

"That" refers to what has been mentioned of these conditions. Ibn Abi Abla read: "lamayitun" with an alif. And "tuba'thuna" means: from your graves, alive. This is news of resurrection and revival. "The paths" refers to everything that consists of layers, one above the other. Among it is: "Taraqtun 'na'li," and by "the seven paths" He means the heavens. It is permissible that "the paths" means the expanses, from: "Taraqtun al-shay'a." And His saying, exalted and majestic is He: "And We were not unaware of creation" is a general negation, meaning: in perfecting their creation, and concerning their interests, and their deeds.

And His saying, exalted and majestic is He: "water in due measure," some scholars said: He meant the rain. Others said: He meant the four rivers: Sayhan, Jayhan, the Euphrates, and the Nile.

Qadi Abu Muhammad -may Allah have mercy on him- said: And the correct view is that all of this falls under the water that Allah, exalted and majestic is He, sent down.

And Mujahid said: There is no water on earth except that it is from the heaven.

Qadi Abu Muhammad -may Allah have mercy on him- said: This can be qualified by the sweet water, otherwise the salty water remains in the earth during drought, and the sweet water decreases with drought. Also, the hadiths necessitate the water that was before the creation of the heavens and the earth, and undoubtedly Allah, exalted and majestic is He, has placed water in the earth and sent down water from the heaven.

And His saying, exalted and majestic is He: "in due measure" means: in a suitable amount; for if it were too much, it would have destroyed.

And "So We brought forth" means: We created and produced. And He mentioned "the date palms and the vines" because they are the fruits of Hijaz in Ta'if, Medina, and elsewhere, as Al-Tabari said, and because they are also the noblest of fruits, so He mentioned them as an example, not to elevate them, but to draw attention to them.

And His saying, exalted and majestic is He: "for you therein" it is possible that the pronoun returns to "the gardens," and then it means all types of fruits. It is also possible that it returns to "the date palms and the vines," especially since there are ranks and types in them, and the first is more general for all fruits.

And His saying, exalted and majestic is He: "And a tree" is an addition to His saying: "gardens," and by it He means the olive tree, which is abundant in Mount Sinai from the land of Sham. This is what Allah, exalted and majestic is He, spoke to Musa -blessings and peace be upon him- about, as Ibn Abbas -may Allah be pleased with them- and others said. And "the mount" is the mountain in the speech of the Arabs, and it is said that it is something borrowed from the speech of the non-Arabs. There is a difference of opinion regarding "Sinai." Qatadah said: It means: the good. And this interpretation necessitates that "the mount" be indefinite. And Mujahid said: It means: blessed. And Mu'mar said from a group: It means: full of trees.

Qadi Abu Muhammad -may Allah have mercy on him- said:

And it is necessary for them to make "al-Tur" indefinite. The majority said: It is the name of the mountain, as you say: Mount Uhud, and "Sina" is a name added to the mountain.

Nafi', Abu Amr, and Ibn Kathir read: "Sina'a" with a kasra on the sin, while the others and Umar ibn al-Khattab - may Allah be pleased with him - read: "Sina'a" with a fatha on the sin, and all of them with elongation. So, on the fatha of the sin, the name does not decline in any way, and on the kasra of the sin, the hamza is like the hamza of hirba'a. It was not declined in this verse because it was made the name of a spot or land.

The majority read: "Tanbutu" with a fatha on the ta and a damma on the ba, so the meaning is: it grows along with the oil, as you say: Zayd went out with his weapon. Ibn Kathir and Abu Amr read: "Tanbutu" with a damma on the ta and a kasra on the ba, and there was a difference in the meaning regarding this reading. One group said: The ba is extra, and thus His saying, the Exalted: "And do not throw yourselves into destruction with your own hands" [Al-Baqarah: 195], and this example is objectionable to me, even if Abu Ali mentioned it. And like the saying of the poet:

We are the sons of Jadhama, the lords of al-Falaj, we strike with the swords and hope for relief.

And similar to this, another group said: The meaning is: it grows its produce along with the oil, so the object is omitted, as Abu Ali al-Farisi also said. It has also been said that "naba" and "anbata" have the same meaning, so the action would be as mentioned in the reading of the majority, and Al-Asma'i denies "anbata" and accuses the poem of Zuhayr which contains:

The greens grew.

And Al-Zuhri, Al-Hasan, and Al-A'raj read: "Tanbutu" with a raised ta and a nasb on the ba. Abu al-Fath said: It is a ba of state, meaning: it grows along with its oil. In the reading of Ibn Mas'ud - may Allah be pleased with him - it is: "It comes out with the oil", and it is also a ba of state. Zirr ibn Hubaysh read: "Tanbutu" with a damma on the ta and a kasra on the ba, "the oil" with the ba omitted and in the accusative. Sulaiman ibn Abd al-Malik and Al-Ashhab read: "with the oil", and the intended meaning in this verse is the enumeration of the blessing of oil upon man, and it is one of the essential blessings that one cannot do without for health, and the meaning of the olive tree includes all the olive trees according to their differences based on the regions.

And one group read: "and dye", and another group read: "and dyes" in the plural. And Amir ibn Abd Qays read: "and provisions for the eaters."