Source: Ibn Kathir
Allah the Exalted said next,
(Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others.
Allah said,
(or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall,
(If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants,
(why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,'
(From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11)
(Do you not see the fire which you kindle.) `and the fire you start with the use of trees,'
(Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them.
(We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah.
Qatadah said, "We were told that the Messenger of Allah said, (O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot.'' The Messenger said, (It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ; (Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.)
Allah's statement,
(and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers.'' This is also what Ibn Jarir chose, and he said, "From it comes to the saying Aqwat Ad-Dar (the house has become empty), when its people traveled.'' `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry.
Layth bin Abi Sulaym reported that Mujahid said about the Ayah,
(and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire.'' Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire).'' Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes.
It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire.
(Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.
| Allah swears to the Greatness of the Qur'an |
The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger did not touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an.''
Ibn Jarir said, "Some of the scholars of the Arabic language said that the meaning of:
(Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath again by saying, `I swear.'''
(Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars in the sky,'' and he said that it refers to the rising and setting positions.
This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir.
Qatadah also said that it means their positions.
(And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I -- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,'
(That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to Muhammad is a Glorious Book,
(In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book.
(Which none touches but the pure ones.) he said, "The Book that is in heaven.''
Al-`Awfi reported from Ibn `Abbas about:
(Which none touches but the pure ones.) that `the pure ones' means: "The angels.''
Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about:
(Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except the pure ones.
Abu Al-`Aliyah said:
(Which none touches but the pure ones.) "It does not refer to you because you are sinners!'' Ibn Zayd said, "The Quraysh disbelievers claimed that the devils brought down the Qur'an.
Allah the Exalted stated that only the pure ones touch the Qur'an, as He said:
(And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)'' This saying is a good saying and does not contradict those before it.
(A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry. Rather it is the truth, no doubt about it; there is none beyond it of useful truth.
(Is it such a talk that you are Mudhinun) Al-`Awfi reported from Ibn `Abbas that Mudhinun means, "You do not believe in and deny.'' Similar to this was said by Ad-Dahhak, Abu Hazrah and As-Suddi. Mujahid said,
(Mudhinun) means "You want to fill yourselves with and rely upon.''
(And you make your provision your denial!) some of them said that provision here has the meaning of gratitude, meaning: you deny without any gratitude.
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