َ وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ ﴿۱۲﴾ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ ﴿۱۳﴾ خَلَقَ الْإِنْسَانَ مِنْ صَلْصَالٍ كَالْفَخَّارِ ﴿۱۴﴾ وَخَلَقَ الْجَانَّ مِنْ مَارِجٍ مِنْ نَارٍ ﴿۱۵﴾ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ ﴿۱۶﴾ رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ ﴿۱۷﴾

﴾12﴿ Walhabbu zul 'asfi war Raihaan
﴾13﴿ Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
﴾14﴿ Khalaqal insaana min salsaalin kalfakhkhaar
﴾15﴿ Wa khalaqal jaaan mim maarijim min naar
﴾16﴿ Fabi ayyi aalaaa'i Rabbikumaa tukazzibaan
﴾17﴿ Rabbul mashriqayni wa Rabbul maghribayn

﴾12﴿ And grains with husks and fragrant plants
﴾13﴿ So which of the favors of your Lord will you both deny
﴾14﴿ He created man (Adam, peace be upon him) from dry sounding clay, like pottery
﴾15﴿ And He created the jinn from a pure, smokeless flame of fire
﴾16﴿ So which of the favors of your Lord will you both deny
﴾17﴿ He is the Lord of the two easts and the Lord of the two wests

[12] In this verse, three blessings are mentioned:
"Dhū al-ʿAṣf" (ذُو الْعَصْفِ) — refers to the leaves of crops that, when dried, are eaten by livestock.
"Ar-Rayḥān" (وَالرَّيْحَانُ) — refers to sustenance, fragrant plants, and any herb or plant that gives off a pleasant scent.
[13] The repetition of this phrase is due to the diversity of blessings and serves as a strong emphasis and establishment of proof.
The addressees are both jinn and humans who engage in disbelief, shirk, and ingratitude — as indicated by the word "tukadhdhibān" (تُكَذِّبَانِ), meaning: show a blessing like this that Allah has not created, or that your false gods have created, or that Allah created it with their partnership — and thus you make them partners with Him.
"Tukadhdhibān" (you both deny) implies three forms of denial:
1. Considering the blessing as not a blessing — such as denying the Qur’an.
2. Not attributing the blessing to Allah, the Most High.
3. Associating others with Allah in its creation — especially in the case of worldly, outward blessings.
[14] This is the mention of a specific blessing following a general one — meaning that in verse (3), "man" was mentioned in a general sense, while in this verse, the reference is specifically to Adam (peace be upon him).
And this is an inner (personal) blessing after the mention of outer (universal) blessings.
[15] Here, another specific blessing is mentioned: "Al-Jān" — he is considered the father of the jinn. It appears that he is different from Iblis, who is the father of the devils (shayṭān).
"Mārij" (مَارِجٍ) refers to a flame of fire in which three colors are visible — red, yellow, and green — and it is not mixed with smoke. This type of flame is found in intense fire.
[16] In "al-ā’" (الآءِ) there is an indication that in both of these verses, many blessings are mentioned:
The creation of Adam (peace be upon him) and the human species from ṣalṣāl (sounding clay) in a specific manner, and the continuation of this lineage.
The creation of Jān and the jinn species from mārij (a smokeless flame) in a unique way, and the continuation of their lineage.
As a result of these different origins, differences in their morals and temperaments appeared.
All of these are countless blessings upon both humans and jinn.
And none of these blessings can ever be a reason for denial or associating partners with Allah.
[17,18] "Al-Mashriqayn" (الْمَشْرِقَيْنِ) refers to the two easts:
– One interpretation is that it refers to the sunrise points of summer and winter, which are distinct, and likewise, the two west points (maghribayn) are also separate.
– Another interpretation is that the east and west of the sun are separate from the east and west of the moon.
– Or it refers to the eastern and western parts of Asia being separate from those of America and other regions.