Surah Yasin ayat 35 Tafsir Quran 36:35

﴿لِيَأْكُلُوا مِن ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ ۖ أَفَلَا يَشْكُرُونَ﴾
[ يس: 35]

36:35 That they may eat of His fruit. And their hands have not produced it, so will they not be grateful?

that they might eat of its fruits read thamarihi or thumurihi in other words of the fruits of the mentioned date-palms and otherwise; but it was not their hands that made it namely they did not cultivate the fruits. Will they not then give thanks? for His favours to them exalted be He?

So that they eat of their flowers when they come to be fruits and grow ripe. It Is all replete with choice of all delights. And none of these natural products was nor will it be of their own making or their handiwork All natural objects, animal, vegetable and mineral are Allah’s handiwork. And so, will they not impel themselves with the feeling of gratitude

Proof of the Creator of the Universe and of Life after Death Allah, may He be glorified and exalted, says: وَءَايَةٌ لَّهُمُ ( And a sign for them ) means, evidence for them of the existence of the Creator and His perfect power and ability to resurrect the dead, الاٌّرْضُ الْمَيْتَةُ ( is the dead land. ) means, when it is dead and arid, with no vegetation, then Allah sends water upon it, it is stirred ( to life ), and it swells and puts forth every lovely kind ( of growth ).
Allah says: أَحْيَيْنَـهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ ( We give it life, and We bring forth from it grains, so that they eat thereof. ) meaning, `We have made it a provision for them and their cattle.' وَجَعَلْنَا فِيهَا جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ ( And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein. ) means, `We have created therein rivers which flow to the places where they are needed, so that they may eat of their fruits.' When Allah reminds them of the blessing that He bestows upon His creation by creating crops and plants, He mentions the different types and kinds of fruits.
Allah says: وَمَا عَمِلَتْهُ أَيْدِيهِمْ ( and their hands made it not. ) means, all of that could only come about by the mercy of Allah towards them, not by their own efforts and labor and strength.
This was the view of Ibn `Abbas and Qatadah.
Allah says: أَفَلاَ يَشْكُرُونَ ( Will they not then give thanks ) meaning, will they not then give thanks for the innumerable blessings that He has bestowed upon them.
Ibn Jarir, however, understood the word Ma to mean Alladhi ( i.e., a relative pronoun ).
In this case the meaning of the Ayah would be that they eat from the fruits provided by Allah's bounty and from what their own hands have done, i.e., by planting the seeds and tending the plants.
Ibn Jarir mentioned other possible interpretations in his Tafsir, but this is the interpretation that he favored.
This interpretation also fits with the recitation of Ibn Mas`ud: ( لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمِمَّا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ ) ( So that they may eat of the fruit thereof -- and from what their own hands have done. ) Then Allah says: سُبْحَـنَ الَّذِى خَلَق الاٌّزْوَجَ كُلَّهَا مِمَّا تُنبِتُ الاٌّرْضُ ( Glory be to Him Who has created all the pairs of that which the earth produces, ) meaning, of crops and fruits and plants. وَمِنْ أَنفُسِهِمْ ( as well as of their own (human ) kind, ) means, He made them into male and female. وَمِمَّا لاَ يَعْلَمُونَ ( and of that which they know not. ) means, different kinds of creatures of which they know nothing.
This is like the Ayah: وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ ( And of everything We have created pairs, that you may remember. ) ( 51:49 )

(36:35) that they might eat of its fruits. It was not their hands that made them. *28 Will they not, then, give thanks? *29

That they may eat of His fruit. meaning

*28) Another translation of this sentence can be: " ......so that they may eat fruits thereof and what their own hands make. " That is, the artificial kinds of food, which the people prepare from the natural products, e.g.
bread, curry, jam, pickles, sauces and countless other things.

*29) In these brief sentences the vegetable and plant life of the earth has been presented as an argument.
Man is eating the products of the earth day and night and regards this as very ordinary.
But if he considers it seriously, he will see drat the growth of rich crops and lush green gardens from the dry earth and the flowing in it of the springs and rivers is not a simple thing, which might be happening of itself, but there is a great wisdom and power and providence which is working behind it.
Consider the reality of the earth.
The substances of which it is composed do not possess any power of their own for growth.
All these substances individually as well as after every sort of combination, remain inorganic, and thus do not possess any sign of life.
The question is: How did it become possible for plant life to emerge from the lifeless earth? If one looks into it, one will see that there are some important factors without whose provision leforehand life here could not have coma into existence.

First, in particular regions of the earth, on its outer surface, a layer was arranged of many such substances, which could serve as food for vegetation.
This layer was kept soft so that the roots of the vegetation could spread in it and suck food.

Secondly, a system of irrigation was arranged on the earth in different ways so that the food elements could get dissolved in water and absorbed by the roots .
Thirdly, the atmosphere was arranged around the earth which protects it against the calamities of the sky, becomes a means of the rainfall, and possesses gases which are necessary for the life and growth of the vegetation.

Fourthly, a relationship was established between the sun and the earth so as to provide proper temperature and suitable seasons for the vegetation.

With the provision of these main factors ( which in themselves are combinations of countless other factors ), the coming to life of the vegetation becomes possible.
After arranging the suitable conditions the seed of each species of the vegetation was so constituted that as soon as it received favourable soil, water, air and season, vegetable life should begin stirring within it.
Besides, inside the same seed a system was so arranged that from the seed of every species a plant precisely of the same species should grow with all the characteristics of its own species and heredity.
Then, in addition to this, another wonderful thing was done.
Vegetation was not created in twenty, or fifty, or a hundred kinds but in countless species, and they were so made that they should fulfil the requirements of food, medicine and clothing and innumerable other needs of the countless kinds of animals and man, who were to be brought into being after the vegetation on the earth.

Anyone who ponders over this wonderful arrangement, if he is not stubborn and prejudiced, will himself testify that all this could not have come about by itself.
There is certainly a wise plan underlying it, according to which harmonies and relationships of the soil, water, air and season with respect to the vegetation, and harmonics and relationships of the vegetation with respect to the needs and requirements of animals and human beings have been determined, keeping in view the finest detail.
No sensible person can imagine that these universal, all-embracing relationships could be a mere accident.
This same subtle arrangement points to the fact that this cannot be the work of many gods.
This is, and can only be, the work of One God, Who is the Creator and Lord of the earth, water, air, sun, vegetation, animals and mankind.
If each of these had a separate god, it cannot be imagined that such a comprehensive and universal plan with such deep and wise relationship and harmony could be produced, and should have continued to work with such regularity for millions upon millions of years.

After giving these arguments for Tauhid, Allah says: " Do they not then give thanks? " That is: " Are these people so thankless and ungrateful that they do not render thanks to that God Who has provided all this for their survival, but thank others for the blessings and favours done by Him ? Are they so wretched that instead of bowing before Him they bow before the false gods, who have not created even a blade of grass for them ? "
 

Proof of the Creator of the Universe and of Life after Death Allah, may He be glorified and exalted, says: وَءَايَةٌ لَّهُمُ ( And a sign for them ) means, evidence for them of the existence of the Creator and His perfect power and ability to resurrect the dead, الاٌّرْضُ الْمَيْتَةُ ( is the dead land. ) means, when it is dead and arid, with no vegetation, then Allah sends water upon it, it is stirred ( to life ), and it swells and puts forth every lovely kind ( of growth ).
Allah says: أَحْيَيْنَـهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ ( We give it life, and We bring forth from it grains, so that they eat thereof. ) meaning, `We have made it a provision for them and their cattle.' وَجَعَلْنَا فِيهَا جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ ( And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein. ) means, `We have created therein rivers which flow to the places where they are needed, so that they may eat of their fruits.' When Allah reminds them of the blessing that He bestows upon His creation by creating crops and plants, He mentions the different types and kinds of fruits.
Allah says: وَمَا عَمِلَتْهُ أَيْدِيهِمْ ( and their hands made it not. ) means, all of that could only come about by the mercy of Allah towards them, not by their own efforts and labor and strength.
This was the view of Ibn `Abbas and Qatadah.
Allah says: أَفَلاَ يَشْكُرُونَ ( Will they not then give thanks ) meaning, will they not then give thanks for the innumerable blessings that He has bestowed upon them.
Ibn Jarir, however, understood the word Ma to mean Alladhi ( i.e., a relative pronoun ).
In this case the meaning of the Ayah would be that they eat from the fruits provided by Allah's bounty and from what their own hands have done, i.e., by planting the seeds and tending the plants.
Ibn Jarir mentioned other possible interpretations in his Tafsir, but this is the interpretation that he favored.
This interpretation also fits with the recitation of Ibn Mas`ud: ( لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمِمَّا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ ) ( So that they may eat of the fruit thereof -- and from what their own hands have done. ) Then Allah says: سُبْحَـنَ الَّذِى خَلَق الاٌّزْوَجَ كُلَّهَا مِمَّا تُنبِتُ الاٌّرْضُ ( Glory be to Him Who has created all the pairs of that which the earth produces, ) meaning, of crops and fruits and plants. وَمِنْ أَنفُسِهِمْ ( as well as of their own (human ) kind, ) means, He made them into male and female. وَمِمَّا لاَ يَعْلَمُونَ ( and of that which they know not. ) means, different kinds of creatures of which they know nothing.
This is like the Ayah: وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ ( And of everything We have created pairs, that you may remember. ) ( 51:49 )

( That they may eat of the fruit thereof ) of the fruit of the palm-tree, ( and their hand made it not ) their hands did not make it grow; it is also said that this means: their hands did not plant it. ( Will they not, then, give thanks ) to the One Who did it and hence believe in Him?

So that they may eat of the fruit thereof, and their hands made it not. Will they not, then, give thanks?

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