He specified these three types, for they are the noblest of trees, the best of them, and the most comprehensive in benefits. He described the date palm and the grapevine as their fruits being a combination of two matters: that they are a fruit to enjoy, and food that is eaten fresh and dried, fresh dates and grapes, and dried dates and raisins. And the olive, as its oil is suitable for both lighting and dyeing. It is permissible that his saying, 'And from them you eat,' is from their saying: 'So-and-so eats from a profession he practices, from a property he cultivates, and from a trade he profits from,' meaning that it is the source of his sustenance, as if he said: 'And these gardens are the sources of your provisions and livelihoods, from them you earn and sustain yourselves.' And 'a tree' is an addition to 'gardens.' It was read in the nominative as a beginning, meaning: 'And from what has been created for you is a tree, the tree of Tur Sinai and the tree of Sinai.' It is not devoid of either being added to a place named Sinai and Sinan, or being a name of the mountain composed of a noun and its addition, like Imru' al-Qais and Baalbek, in the case of those who add. So, whoever breaks the 's' in Sinai has prevented it from being declined due to the definiteness and foreignness or femininity, for it is a place, and the 'a' in 'fa'ala' is not for femininity like 'alba' and 'harba.'

And whoever opens it did not decline it, because the 'a' is for femininity like 'sahra.' It was said: it is a mountain in Palestine. And it was said: between Egypt and Aila. From it, Moses was called. Al-A'mash read: 'Sina' in the shortened form with 'the oil' in the state of being, meaning: it grows and contains oil. And it was read: 'it grows.' And there are two aspects to it, one of which is that 'to grow' means 'to sprout.' And Zuhair has been quoted:

'I saw those in need around their houses... We provided for them until the vegetables sprouted. When the barren year afflicted the people... And the noble people ate in the drought. I saw those in need around their houses... We provided for them until the vegetables sprouted. There, if they ask for wealth, they would be granted... And if they are asked, they give, and if they are generous, they give much.'

This is from Zuhair ibn Abi Sulma praising Sinan ibn Abi Haritha, and 'the barren year' refers to the horse whose blackness is mixed with whiteness, likening it to the barren year due to the abundance of white in its land and its lack of black vegetation and rain. Or due to the mixture of the light of wealth in it with the darkness of poverty. 'Afflicted the people' means it took them away and erased the traces of wealth from them, and the attribution is a mental metaphor. 'Al-Juhra' - with the opened 'j' - refers to the barren year, and it was narrated: 'in the house.' Its original form is with movement, so its stillness is a dialect or necessity, and it is a severe hardship. It may be read with a 'd' meaning the house, meaning: and they obtained the food of the noble people. And they reached them inside their houses due to their stinginess that year. And it is narrated: 'the noble wealth.' The meaning is that the best of wealth was affected by consumption and reduction in that year due to its scarcity. 'I saw' is the answer to 'if.' 'Those in need' is a metaphor for the poor. 'Around their houses' means Sinan and his people. 'We provided' means we were residents, and it is used for both singular and plural. And it was said it is plural. And it is narrated: 'We provided for them,' meaning we resided for them near the houses, which is a metaphor for their generosity, until when the vegetables sprouted: meaning the fresh plants grew and fertility appeared, then there: meaning in that time, if anyone asks them to grant him much wealth, they would grant him: meaning they would bestow it upon him. And if they are asked for a little wealth, they give the asker. And it is narrated: 'If they are asked for wealth, they would grant it,' with the singular 'he,' meaning one of them lends one of their camels for the benefit of its milk and wool during the drought, then returns it: they lent it to him, and if he asks them for a gift without returning it, they give it and do not refuse the asker. And if they are generous: meaning they play games of chance, they make the risk high due to their lack of fear for the poor because the wealth is abundant unlike during the drought. And it is permissible to read: 'And if they are generous,' meaning they give without asking, they would check on the poor and give them, it is said: 'they are generous' like 'they promised': they played games of chance, and 'they are generous' like 'they worked and toiled': because they are kind and generous. And it is narrated: 'they ask and they are generous' in the present tense. 'The gatherings' are the assemblies of people. And it is narrated: 'their faces.' And in any case, the pronoun refers to the gatherings. 'And the assemblies' - the plural of 'nida' - meaning generosity, not according to the norm, 'they are visited by' meaning they are frequented by a turn after a turn of their words and actions.

Or it is circulated by the saying and actions of the people. It is possible that it is a plural of ناد [UNTRANSLATED-LATIN:nād] meaning the speaker of the people. Or ندى [UNTRANSLATED-LATIN:nadā] in the sense of فعيل [UNTRANSLATED-LATIN:fa'īl], it is visited by:

That is, it comes to it a turn after a turn of saying and action, that is: the righteous deeds. The second: that its object is omitted, that is: its olive grows and in it is oil. And it was read: تنبت [UNTRANSLATED-LATIN:tanbat], with the ت [UNTRANSLATED-LATIN:t] being pronounced with a dammah and the ب [UNTRANSLATED-LATIN:b] being opened, and its ruling is like تنبت [UNTRANSLATED-LATIN:tanbat]. Ibn Mas'ud read: تخرج الدهن [UNTRANSLATED-LATIN:takhruj al-dahn] and the dye of the eaters. And others: تخرج بالدهن [UNTRANSLATED-LATIN:takhruj bil-dahn]. And in the reading of Abu: تثمر بالدهن [UNTRANSLATED-LATIN:tuthmir bil-dahn]. And from some of them: تنبت بالدهان [UNTRANSLATED-LATIN:tanbat bil-dahān]. And Al-A'mash read: وصبغا [UNTRANSLATED-LATIN:wa-sabghā] and it was read وصباغ [UNTRANSLATED-LATIN:wa-sabbāgh]. And similar to them: دبغ [UNTRANSLATED-LATIN:dabbagh] and دباغ [UNTRANSLATED-LATIN:dabbāgh]. And الصبغ [UNTRANSLATED-LATIN:al-sabgh] is the dipping for dyeing. And it is said: it is the first tree that grew after the flood, and Allah, glorified and exalted is He, described it with blessing in His saying يُوقَدُ مِنْ شَجَرَةٍ مُبارَكَةٍ [UNTRANSLATED-LATIN:yūqadu min shajaratin mubārakah].