وَفاكِهَةً وَأَبًّا
Fruits and pastures.
EXEGESIS
Fākihah (fruits) originally carries the meaning of being joyful or good-natured, like in the verse, And the bounties wherein they rejoiced (fākihīn) (44:27).
Over time, it came to refer specifically to any fruit that is delightful to eat (kullu mā yatafakkahu bihi min al-thimār).
The key distinction between fākihah and thimār lies in its emphasis on enjoyment and pleasurable taste, so much so that fākihah can often be translated as ‘sweet fruit’ to capture its connotation of savouring and delight.
Abb (pastures) refers to natural grazing lands that grow without human cultivation.
Unlike crops farmed for human consumption, abb serves exclusively as fodder for animals.
In this context, it stands in contrast with qaḍb, together representing the two primary types of animal sustenance mentioned in the surah.
EXPOSITION
Verses 27-31 mention a variety of different foods that mankind has been blessed with. By mentioning a selection of various plants, we are reminded of the diversity of nature and its blessings, highlighting the capability of God as the Creator and the vastness of His love and mercy. The previous set of verses spoke of man’s origins in order to instil in him humility and awe. These verses now add to that a sense of gratitude.
Naturally, the question arises as to why these specific plants are mentioned. Generally, the exegetes have suggested that their inclusion stems from their essential utility and significance.
Rāzī, for instance, observes that grain (ḥabb) is mentioned first as it forms the dietary foundation of human sustenance.
In contrast, grapes (ʿinab) represent a luxury crop, one demanding considerable labour and investment to cultivate, thus illustrating the spectrum from basic nourishment all the way to generous provision.
The variety of plants mentioned relates to the central theme of the surah. They act as examples of how the variety that exists is by divine design, each benefiting in its own way. Grains are the staples that form the foundation of diet and nutrition; grapes are used as fruit, for juices, and vinegars; olives are an important source of the most beneficial oil; date palms were the main crop of Arabs; gardens are the source of various herbs, fruits, and of course comfort (hence the specification of them being enclosed); fruits and their sugars are pleasurable and grant enjoyment as well as vital minerals; pastures keep animals fed, whilst fodder fortifies their diet and feeds them in times when pastures are not available.
INSIGHTS FROM HADITH
Regarding abb (pastures), there are several reports from different companions:
- Ibn Abbas defines abb as ‘pasture (kalāʾ) and grazing land (marʿā)’.
- When Abū Bakr was asked about the meaning of abb, he responded: ‘Which sky would shade me, and which earth would carry me, if I were to speak about the book of God without knowledge?’
In another narration he added: ‘As for fruits (fākihah), we know it, but as for abb, God knows best.’ When Imam Ali (a) heard of this he said: ‘Glory be to God! Did he not know that abb is pasture and grazing land (al-kalāʾ wa al-marʿā)? Indeed, God’s mention of fruits and pastures is a reminder of God’s blessings upon His creation – sustenance for humanity and provision for their livestock, through which their lives are upheld.’ - From Anas ibn Mālik, that ʿUmar ibn al-Khaṭṭāb recited these verses up to fruits and pastures while on the pulpit and said: ‘All of this we know, so what is abb?’ Then he cast aside a stick that was in his hand and said: ‘By God, this indeed is unnecessarily overburdening (takalluf). What does it harm if we do not know what abb is? Follow what is made clear to you of guidance from the book, and act upon it. As for what you do not know, refer it to its Lord.’
Note: Naturally it is not takalluf to investigate the meaning of Quranic words; it is in fact a duty upon the scholars. It is said that ʿUmar’s order stating that investigating the meaning of words in the Quran is takalluf was intended at those who would attempt to interpret the Quran without knowledge, like some of the people around him, simply relying on guesswork and baseless speculation.
Others have said it is because people were busy debating matters of which they had no knowledge, when they should have been acting on the instructions of the Quran.
Without a doubt, this matter also highlights how the companions of the Prophet were not equal in matters of knowledge, and those that took to the matter of leadership were not necessarily the most knowledgeable ones.
- Ibn Abbas reports that he was with ʿUmar when he asked some of the companions who were in his presence: ‘What do you think about the statement of the Messenger of God – peace and blessings upon him – regarding the Night of Ordainment (laylat al-qadr): “Seek it in the last ten [nights], on odd-numbered nights,” which night do you think it is?’ Some of them said the eve of the twenty-first, others said the twenty-third, others the twenty-fifth, others the twenty-seventh. Ibn Abbas remained silent, so ʿUmar asked him: ‘Why don’t you speak?’ to which he replied: ‘You ordered me not to speak until they did.’ ʿUmar said: ‘I did not send for you except that you should speak.’ Ibn Abbas said: ‘I have heard the number seven being mentioned: seven heavens, and from the earth their like, and man was created in seven stages, and the earth brings forth in sevens.’ ʿUmar said: ‘This what you told me is something that I already knew. What I did not know, is your statement “the earth brings forth in sevens”.’ Ibn Abbas replied: ‘He – mighty and glorious – has said: Then We split the earth into fissures, and made the grain grow in it, and vines and vegetables, olives and date palms, and densely-planted gardens.’ He then explained: ‘Densely-planted gardens are enclosures of date palms and trees.’ ʿUmar asked: ‘And fruits and pastures (abb)?’ He said: ‘Abb is that which grows from the earth, which is eaten by cattle and livestock, and it is not consumed by people.’ ʿUmar said to his companions: ‘Are you incapable of speaking like this boy, whose hair has not yet even fully grown? By God, I think it is as he has said.’
REVIEW OF TAFSĪR LITERATURE
Regarding abb (pastures), it has been suggested that it is not Arabic in origin, and may mean dried fruits, dates, or generally everything that grows from the earth that is not a fruit.
[1] Tahqiq, 9/143-144, f-k-h.
[2] Ibn Kathir, 8/325.
[3] See for example Lane, p. 2433, f-k-h.
[4] Tabrisi, 10/668.
[5] Ibn Kathir, 8/325.
[6] See for example Tibyan, 10/276; Mizan, 20/210.
[7] Razi, 31/59.
[8] Suyuti, 6/316.
[9] Suyuti, 6/317; Thalabi, 10/134; Baghawi, 5/212; Zamakhshari, 4/704; Qurtubi, 19/223; Alusi, 15/250. Ibn Kathīr says that this hadith has a broken chain (munqaṭiʿ) (Ibn Kathir, 8/325).
[10] Mufīd, al-Irshād (Beirut: Dār al-Mufīd, 1993), p. 200; Nur, 5/511.
[11] Suyuti, 6/317; Thalabi, 10/134; Baghawi, 5/212; Zamakhshari, 4/705; Alusi, 15/250. For a shorter version of the same report, see Tabari, 30/38; Mustadrak.S, 2/514. Ibn Kathīr grades this report as authentic (Ibn Kathir, 8/325), as does Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bārī (Beirut: Dār al-Maʿrifah, n.d.), 6/212.
[12] As argued by Ali al-Kūrānī al-ʿĀmilī, Tadwīn al-Qurʾān (N.p.: Dār al-Qurʾān al-Karīm, n.d.), p. 227.
[13] As argued by Zamakhshari, 4/705.
[14] Bayhaqi, 4/313.
[15] Related in Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bārī (Beirut: Dār al-Maʿrifah, n.d.), 13/230.
[16] Related in Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bārī (Beirut: Dār al-Maʿrifah, n.d.), 13/230.
[17] Attributed to Ibn Abbas. See Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bārī (Beirut: Dār al-Maʿrifah, n.d.), 13/230.
[18] Attributed to al-Ḍaḥḥāk. See Ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bārī (Beirut: Dār al-Maʿrifah, n.d.), 13/230.