And when He enumerated the blessings within Himself, He followed it by mentioning the blessings that one needs. He said, "Let man look to his food, to the sustenance by which he lives. How We have arranged its matter. Indeed, We poured down the water," meaning the rain. It was read with a kasrah as a new statement, and with a fathah as a substitute for food. Al-Husayn ibn Ali, may Allah be pleased with him, read, "How We poured down the water," with a slight elongation, meaning: Let man look at how We poured down the water. "And We split" refers to splitting the earth with vegetation, and it may also refer to splitting it with the plow. As for the saying, "splitting it with the plow," it is mentioned in the dictionaries: "The earth is plowed when it is turned for cultivation." And he attributed the splitting to himself, attributing the action to the cause. The grain refers to everything harvested, such as wheat, barley, and others. The fodder is the fresh grass. And the fodder is fresh. It is also said that the fodder is what is known in Egypt as al-barasīm al-ḥijāzī. The pasture is the land, named after its source when it is cut, because it is cut repeatedly. "And gardens thick with trees" may mean that each garden is dense, intending its abundance and the size of its trees, as one says: a large garden. It may also mean that its trees are thick, meaning large and stout. The original meaning of describing with thickness refers to necks, so it was borrowed. Amr ibn Ma'di Karb said: "They walk with thick necks as if they are camels adorned with tar." The thick-necked refers to the stout necks, and thick is its plural. Then it was borrowed for everything stout. The bazzal is the plural of bazzal for both male and female camels when the necks are broken, and that was in the ninth year. The tar is the black substance. The adornment refers to the gathering of a wilderness where stout black-necked camels walk, as if they were young female camels that have been oiled with tar until they became like the adornment. The thick is a clear metaphor, and the adornment is a metaphorical description. It is narrated: as if they were, borrowing the pronoun of rational beings for others. The pasture is the grazing land, because it is sought and frequented. The pasture and the mother are siblings. He said: "We are from the tribe of Qays, and Najd is our home. We have the pasture there and the watering place." The root refers to the original from which something else is cut off. The pasture and the mother, meaning the grazing land, because it is sought and frequented. The watering place refers to the source of water. He says: "We are from the tribe of Qays, and Najd is our home, and we have there the pasture and the watering place." In it, he praised himself for nobility and bravery over others. And from Abu Bakr al-Siddiq, may Allah be pleased with him, it is reported that he was asked about the pasture and said: "Which sky will shade me, and which earth will carry me if I speak about the Book of Allah without knowledge?" This was narrated by Abu Ubaid in the virtues of the Qur'an. Muhammad ibn Yazid narrated to us from al-Awwam ibn Hushayb from Ibrahim al-Taymi that Abu Bakr, may Allah be pleased with him, was asked about it and mentioned it, and it was narrated by Ibn Abi Shaybah and Abd ibn Hamid from this chain. This is an interrupted narration. It was narrated by Yahya al-Hamani and Ibn Abd al-Barr in the knowledge from his path from the narration of Ibrahim al-Nakha'i from Abu Ma'mar from Abu Bakr, and he mentioned it. And from Umar, may Allah be pleased with him, it is reported that he recited this verse and said: "We have known all this, but what is the pasture?" Then he dropped the staff that was in his hand. This was narrated by al-Tabari and al-Tabarani in the Musnad of the people of Sham from the path of Ibn Wahb from Yunus and Amr ibn al-Harith. It was narrated by al-Hakim and al-Bayhaqi in the Sha'b in the nineteenth from the path of Salih ibn Kaysan and Ibn Mardawayh from the narration of Shu'ayb, all of them from al-Zuhri. "A man informed him that he heard Umar mention it." There is another way from the narration of Hamid from Anas that al-Hakim narrated. Al-Hakim also narrated from another source that Umar, may Allah be pleased with him, asked Ibn Abbas, may Allah be pleased with him, about the verse and said: "It is the vegetation of the earth that the animals and livestock eat, and people do not eat it." And he said: "By Allah, this is overreaching, and it does not matter to you, O son of Umm Umar, that you do not know what the pasture is. Then he said: "Follow what has been made clear to you from this Book, and what you do not understand, leave it." If you say: "This resembles the prohibition of pursuing the meanings of the Qur'an and searching for its ambiguities." I say:

He did not go to that, but the people had their greatest concern focused on action. Engaging in something of knowledge that is not acted upon was considered a burden for them. He intended that the verse is directed towards the favor upon man regarding his sustenance and calling for his gratitude. It is known from the essence of the verse that the father is part of what Allah has provided for man as a benefit for him or for His blessings. So, you should focus on what is more important than rising in gratitude to Allah for what has been made clear to you and is not ambiguous, from the blessings that have been enumerated. Do not occupy yourself with seeking the meaning of the father and knowing the specific plant that is named after it. Rather, suffice with the general knowledge until it becomes clear to you at another time. Then he advised the people to adhere to this practice in matters similar to those that are problematic in the Qur'an.