The Poets — Verse 79
26:79 · ash-Shu`ara`
Verse display
وَٱلَّذِی هُوَ یُطۡعِمُنِی وَیَسۡقِینِ ٧٩
wa-alladhī huwa yuṭ'ʿimunī wayasqīn
The Poets / ash-Shu`ara` (26:79)
Connections 2 multi-source 3 single-source 5 commentators
Multi-source connections cited by 2+ commentators
Single-source mentions (3) cited by only one commentator
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Q 1:6 (al-Fatihah)
cited by
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Q 9:40 (at-Taubah)
cited by
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Q 72:10 (al-Jinn)
cited by
By commentator who cites how many verses on this ayah
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Al-Qushairi Tafsir 2 verses 4 mentions total
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Kashani Tafsir 2 verses 4 mentions total
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Kashf Al-Asrar Tafsir 2 verses
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Tafsir Ibn Kathir (abridged) 2 verses
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Ma'arif-ul-Quran 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
He who gives me food and drink
wa-alladhī huwa yuṭ'ʿimunī wayasqīn
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Tafsir Commentary
Ibrahim mentions Allah's Kindness towards Him
Ibrahim said, "I will not worship any but the One Who does these things:
الَّذِى خَلَقَنِى فَهُوَ يَهْدِينِ
(Who has created me, and it is He Who guides me.) He is the Creator Who has decreed certain things to which He guides His creation, so each person follows the path which is decreed for him. Allah is the One Who guides whomsoever He wills and leaves astray whomsoever He wills.
وَالَّذِى هُوَ يُطْعِمُنِى وَيَسْقِينِ
(And it is He Who feeds me and gives me to drink.) He is my Creator Who provides for me from that which He has made available in the heavens and on earth. He drives the clouds and causes water to fall with which He revives the earth and brings forth its fruits as provision for mankind. He sends down the water fresh and sweet so that many of those whom He has created, animals and men alike, may drink from it.
وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ
(And when I am ill, it is He Who cures me.) Here he attributed sickness to himself, even though it is Allah Who decrees it, out of respect towards Allah. By the same token, Allah commands us to say in the prayer,
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
(Guide us to the straight way) (1:6) to the end of the Surah. Grace and guidance are attributed to Allah, may He be exalted, but the subject of the verb with reference to anger is omitted, and going astray is attributed to the people. This is like when the Jinn said:
وَأَنَّا لاَ نَدْرِى أَشَرٌّ أُرِيدَ بِمَن فِى الاٌّرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَداً
(And we know not whether evil is intended for those on earth, or whether their Lord intends for them a right path) (72:10) Similarly, Ibrahim said:
وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ
(And when I am ill, it is He Who cures me.) meaning, `when I fall sick, no one is able to heal me but Him, Who heals me with the means that may lead to recovery'.
وَالَّذِى يُمِيتُنِى ثُمَّ يُحْيِينِ
(And Who will cause me to die, and then will bring me to life.) He is the One Who gives life and causes death, and no one besides Him is able to do that, for He is the One Who originates and repeats.
وَالَّذِى أَطْمَعُ أَن يَغْفِرَ لِى خَطِيئَتِى يَوْمَ الدِّينِ
(And Who, I hope, will forgive me my faults on the Day of Recompense.) means, no one is able to forgive sins in this world or the Hereafter except Him. Who can forgive sins except Allah For He is the One Who does whatever He wills.
and provides me with food and drink
And who gives me to eat and gives me drink. Abraham was shunning delicious and refreshing foods and clear and refined drinks. They said to him, “Why do you not want this and why do you not eat?” He answered, “Surely His are the creation and the command [7:54]. This form of ours is commanded by His creation, and this soul of ours is commanded by His command. We have tied ourselves to His desire and pulled ourselves into the stable of His graciousness so that He will not leave us without nourishment.” The compass of Power had not yet turned around the circle of existence when He gave every- one what was suited for him and was done with him. “God is finished with creation, character, moment of death, and provision.” One person is in bondage to the nourishment of the soul, another hopes for the nourishment of the heart. The nourishment of the soul is food and drink, and the nourishment of the heart is recognition and love. One person lives through the soul-he lives by food and air. Another lives through the Real-he lives by love and remembrance. Whenever this verse was recited Dhu'l-Nūn Miṣrī would say, “Who gives me to eat of the food of recognition, and gives me to drink of the wine of love.” Then he would sing, “The wine of love is the best wine- every other wine is a mirage.” Abū Bakr al-Warrāq said, “Who gives me to eat without food and gives me to drink without drink. Metaphorically, 'He satiates me and quenches me without attachment.' There is evidence for this in the account of the cup-bearer during the era of God's Messenger. For three days the Prophet was heard reciting 'There is no creature crawling on the earth but that its provision rests on God' [11:6]. He had doubts about his proximity. Then someone came to him in a dream with a cup of the wine of the Garden and gave him to drink of it. Anas said, 'After that he lived twenty-some years never eating or drinking because of appetite.'”
And who gives me to eat and gives me drink. Abraham was shunning delicious and refreshing foods and clear and refined drinks. They said to him, “Why do you not want this and why do you not eat?” He answered, “Surely His are the creation and the command [7:54]. This form of ours is commanded by His creation, and this soul of ours is commanded by His command. We have tied ourselves to His desire and pulled ourselves into the stable of His graciousness so that He will not leave us without nourishment.” The compass of Power had not yet turned around the circle of existence when He gave every- one what was suited for him and was done with him. “God is finished with creation, character, moment of death, and provision.” One person is in bondage to the nourishment of the soul, another hopes for the nourishment of the heart. The nourishment of the soul is food and drink, and the nourishment of the heart is recognition and love. One person lives through the soul-he lives by food and air. Another lives through the Real-he lives by love and remembrance. Whenever this verse was recited Dhu'l-Nūn Miṣrī would say, “Who gives me to eat of the food of recognition, and gives me to drink of the wine of love.” Then he would sing, “The wine of love is the best wine- every other wine is a mirage.” Abū Bakr al-Warrāq said, “Who gives me to eat without food and gives me to drink without drink. Metaphorically, 'He satiates me and quenches me without attachment.' There is evidence for this in the account of the cup-bearer during the era of God's Messenger. For three days the Prophet was heard reciting 'There is no creature crawling on the earth but that its provision rests on God' [11:6]. He had doubts about his proximity. Then someone came to him in a dream with a cup of the wine of the Garden and gave him to drink of it. Anas said, 'After that he lived twenty-some years never eating or drinking because of appetite.'”
And who gives me to eat and gives me drink. Abraham was shunning delicious and refreshing foods and clear and refined drinks. They said to him, “Why do you not want this and why do you not eat?” He answered, “Surely His are the creation and the command [7:54]. This form of ours is commanded by His creation, and this soul of ours is commanded by His command. We have tied ourselves to His desire and pulled ourselves into the stable of His graciousness so that He will not leave us without nourishment.” The compass of Power had not yet turned around the circle of existence when He gave every- one what was suited for him and was done with him. “God is finished with creation, character, moment of death, and provision.” One person is in bondage to the nourishment of the soul, another hopes for the nourishment of the heart. The nourishment of the soul is food and drink, and the nourishment of the heart is recognition and love. One person lives through the soul-he lives by food and air. Another lives through the Real-he lives by love and remembrance. Whenever this verse was recited Dhu'l-Nūn Miṣrī would say, “Who gives me to eat of the food of recognition, and gives me to drink of the wine of love.” Then he would sing, “The wine of love is the best wine- every other wine is a mirage.” Abū Bakr al-Warrāq said, “Who gives me to eat without food and gives me to drink without drink. Metaphorically, 'He satiates me and quenches me without attachment.' There is evidence for this in the account of the cup-bearer during the era of God's Messenger. For three days the Prophet was heard reciting 'There is no creature crawling on the earth but that its provision rests on God' [11:6]. He had doubts about his proximity. Then someone came to him in a dream with a cup of the wine of the Garden and gave him to drink of it. Anas said, 'After that he lived twenty-some years never eating or drinking because of appetite.'”
And who gives me to eat and gives me drink. Abraham was shunning delicious and refreshing foods and clear and refined drinks. They said to him, “Why do you not want this and why do you not eat?” He answered, “Surely His are the creation and the command [7:54]. This form of ours is commanded by His creation, and this soul of ours is commanded by His command. We have tied ourselves to His desire and pulled ourselves into the stable of His graciousness so that He will not leave us without nourishment.” The compass of Power had not yet turned around the circle of existence when He gave every- one what was suited for him and was done with him. “God is finished with creation, character, moment of death, and provision.” One person is in bondage to the nourishment of the soul, another hopes for the nourishment of the heart. The nourishment of the soul is food and drink, and the nourishment of the heart is recognition and love. One person lives through the soul-he lives by food and air. Another lives through the Real-he lives by love and remembrance. Whenever this verse was recited Dhu'l-Nūn Miṣrī would say, “Who gives me to eat of the food of recognition, and gives me to drink of the wine of love.” Then he would sing, “The wine of love is the best wine- every other wine is a mirage.” Abū Bakr al-Warrāq said, “Who gives me to eat without food and gives me to drink without drink. Metaphorically, 'He satiates me and quenches me without attachment.' There is evidence for this in the account of the cup-bearer during the era of God's Messenger. For three days the Prophet was heard reciting 'There is no creature crawling on the earth but that its provision rests on God' [11:6]. He had doubts about his proximity. Then someone came to him in a dream with a cup of the wine of the Garden and gave him to drink of it. Anas said, 'After that he lived twenty-some years never eating or drinking because of appetite.'”
And who gives me to eat and gives me drink.Abraham was shunning delicious and refreshing foods and clear and refined drinks. They said to him, �Why do you not want this and why do you not eat?�He answered, �Surely His are the creation and the command [7:54]. This form of ours is commanded by His creation, and this soul of ours is commanded by His command. We have tied ourselves to His desire and pulled ourselves into the stable of His graciousness so that He will not leave us without nourishment.�The compass of Power had not yet turned around the circle of existence when He gave every- one what was suited for him and was done with him. �God is finished with creation, character, moment of death, and provision.�One person is in bondage to the nourishment of the soul, another hopes for the nourishment of the heart. The nourishment of the soul is food and drink, and the nourishment of the heart is recognition and love. One person lives through the soul-he lives by food and air. Another lives through the Real-he lives by love and remembrance.Whenever this verse was recited Dhu'l-Nūn Miṣrī would say, �Who gives me to eat of the food of recognition, and gives me to drink of the wine of love.� Then he would sing,�The wine of love is the best wine- every other wine is a mirage.�Abū Bakr al-Warrāq said, �Who gives me to eat without food and gives me to drink without drink. Metaphorically, 'He satiates me and quenches me without attachment.' There is evidence for this in the account of the cup-bearer during the era of God's Messenger. For three days the Prophet was heard reciting 'There is no creature crawling on the earth but that its provision rests on God' [11:6]. He had doubts about his proximity. Then someone came to him in a dream with a cup of the wine of the Garden and gave him to drink of it. Anas said, 'After that he lived twenty-some years never eating or drinking because of appetite.'�
قال إبراهيم: أفأبصرتم بتدبر ما كنتم تعبدون من الأصنام التي لا تسمع ولا تنفع ولا تضر، أنتم وآباؤكم الأقدمون من قبلكم؟ فإن ما تعبدونهم من دون الله أعداء لي، لكن رب العالمين ومالك أمرهم هو وحده الذي أعبده. هو الذي خلقني في أحسن صورة فهو يرشدني إلى مصالح الدنيا والآخرة، وهو الذي ينعم عليَّ بالطعام والشراب، وإذا أصابني مرض فهو الذي يَشْفيني ويعافيني منه، وهو الذي يميتني في الدينا بقبض روحي، ثم يحييني يوم القيامة، لا يقدر على ذلك أحد سواه، والذي أطمع أن يتجاوز عن ذنبي يوم الجزاء.
"والذي هو يطعمني ويسقين" أي هو خالقي ورازقي بما سخر ويسر من الأسباب السماوية والأرضية فساق المزن وأنزل الماء وأحيا به الأرض وأخرج به من كل الثمرات رزقا للعباد وأنزل الماء عذبا زلالا يسقيه مما خلق أنعاما وأناسي كثيرا.
وقوله : ( والذي هُوَ يُطْعِمُنِي وَيَسْقِينِ ) معطوف على ما قبله . أى : وهو - سبحانه - وحده الذى يطعمنى ويسقينى من فضله ، ولو شاء لأمسك عنى ذلك .
( وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ ) يقول: والذي يغذوني بالطعام والشراب, ويرزقني الأرزاق.
( والذي هو يطعمني ويسقين ) أي : يرزقني ويغذوني بالطعام والشراب ، فهو رازقي ومن عنده رزقي .
وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ يشفين } كالقول في سابقهما للرد على زعمهم أن الأصنام تقدر لهم تيسير ما يأكلون وما يشربون وبها برؤهم إذا مرضوا ، وليسا بضميري فصل أيضاً . والقول في تقديم المسند إليه على الخبر الفعلي في قوله : { والذي هو يطعمني ويسقين } ، وقوله : { فهو
ثم خصص منها بعض الضروريات فقال: وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ
أي يرزقني .ودخول " هو " تنبيه على أن غيره لا يطعم ولا يسقي ; كما تقول : زيد هو الذي فعل كذا ; أي لم يفعله غيره .
Man is an independent being. He has the wisdom to distinguish between good and bad, and make inferences from his continued sustenance on earth. When he falls ill, he finds that there is an abundance of resources from which to derive remedies. But then, man observes that in spite of all his apparent freedom, he is helpless in the face of death. He dies at the end of his allotted lifespan. All these factors can be caused by none other than the one and only God. Then, how can it be legitimate and proper to worship anybody except Him alone? Moreover, a man should be extremely serious and sincere in this matter, because these factors also indicate that whatever God does is in preparation for the day when man will be called before Him to give an account of himself. Death marks the beginning of this process when man will be judged by God on the basis of the performance of his deeds on earth.
The reasoning for this he gave إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ (62) "Indeed with me is my Lord. He will guide me." Such are the moments for the test of faith, when Sayyidna Musa (علیہ السلام) was not terror stricken at all, as if he was seeing for himself the way out. Almost the same thing happened with Holy Prophet ﷺ at the time of migration while hiding in the cave of Thaur. The enemy had reached right at the opening of the cave in his pursuit. In fact they were so close that they could have seen him if they had looked down towards their toes. Sayyidna Abu Bakr ؓ got alarmed a little, but Holy Prophet ﷺ said exactly the same thing لَا تَحْزَنْ إِنَّ اللَّـهَ مَعَنَا ` Do not grieve, Allah is surely with us' (9:40). It is worth noting in the two incidents that while Sayyidna Musa (علیہ السلام) said to his Ummah in order to console them مَعِيَ رَبِّي ` With me is my Lord', Holy Prophet ﷺ said toSayyidna Abu Bakr ؓ in reply ` Allah is with us (two) '. It is a special privilege of the Ummah of Muhammad ﷺ that his followers are also honoured by the company of Allah when they are with their Rasul.
(And Who feedeth me) He provides for me and gives me my full when I am hungry (and watereth me) and gives me to drink when I am thirsty.
and provides me with food and drink,He said:�He feeds me with the joy of faith and gives me to drink from the draught of trust (tawakkul) and of being sufficed (kifāya).� His words: