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(24) أَ لَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلاً كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُها ثابِتٌ وَ فَرْعُها فِي السَّماءِ
24. " Have you not seen how Allah sets forth a parable A good word is like a good tree, the roots of which are fixed and its branches are in heaven, "
Commentary:
A good tree and a tidy noble one has got several ensuing outcomes like: growing, bearing fruits abundantly, casting shadows and sustaining itself, and bearing fruits under all kinds of circumstances. A monotheistic person is never stagnant and the signs of his faith constantly reveal themselves in his speech and his acts. His faith is continuous and not seasonal, and he always calls others to the faith, persuading them to act according what is allowed. The verse says:
" Have you not seen how Allah sets forth a parable A good word is like a good tree, ..."
In some Islamic quotations and in the commentaries of the Qur'an, several things as the examples of the Qur'anic term/ tayyibah/ are referred to. Monotheism, faith, correct and sound ideas, heavenly leaders and their companions are among them. Of course, monotheism is a constantly- fixed principle which is inherently embedded in human nature.
"... the roots of which are fixed ..."
It affects all the deeds and words as well as the thinking of man.
One can enjoy the fruits of faith at any time, anywhere, and in all of one's ups and downs. The verse says:
"... and its branches are in heaven, "
The tree of monotheism has got fixed roots. No threats, or conspiracies, no instigators and blame as well as the despots can uproot or eradicate it. If we find that in quotations this tree has been rendered to the Prophet (p.b.u.h.) and his Ahl- ul- Bayt (a.s.) , it is because of this very reason that the religion of Muhammad (p.b.u.h.) and the path of his household widens ever more as against the background of all those enemies, and it will globalize one day.
Some Traditions: (Fad a'il- ul- Khamsah, vol. 1 p. 172 from the Mustadrak- us- S ahihaynn, vol. p. 760)
Mula 'Abd- ur- Rahman- ibn- 'OUf has been quoted as saying: take from me the correct traditions of the Prophet (p.b.u.h.) before they are distorted and mixed with lies. I heard the Messenger of Allah (p.b.u.h.) who said: 'I am the tree (of prophecy) (T ou ouba) and Fatimah is its trunk, Ali is its seed, Hassan and Hussayn are its fruits. The Shi'ites of us (our followers) are its leaves. The grass root of this tree is in the Garden of Eden, and the rest of it is in other Gardens (of Paradise) . (Fad a'il- ul- Khamsah, vol. 1, p. 172 take from Mustadrak- us- S ah ih ayn, vol. 3, p. 160) .
The Prophet (p.b.u.h.) said: "People are from different (roots of) a tree, and Ali and I are from (the roots of) a single tree. " (Fad a'il- ul- Khamsah, vol. 1, p. 172, taken from Kanz- ul- H agha'igh, p. 155)
The blissful Prophet (p.b.u.h.) remarked: "My Ahl- ul- Bayt and I are a tree in Paradise, the branches of which are in the world and whoever attached to us (took the tree by the branch) , has taken a way unto his Lord. " (Fad a'il- ul- Khamsah, vol. 1, p. 172, taken from Thakha'ir- ul- 'Uqba, p. 16)
(25) تُؤْتي أُكُلَها كُلَّ حينٍ بِإِذْنِ رَبِّها وَ يَضْرِبُ اللَّهُ الْأَمْثالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ
25. " (The good tree) yields its fruits at all times by the permission of its Lord, and Allah sets forth parables for the people that they may reflect. "
Commentary:
The tree of faith always bears good fruits and there are no seasons for the faithful as autumn and winter. The verse says:
" (The good tree) yields its fruits at all times by the permission of its Lord, ..."
The use of allegories, similes and parables are methods of the Holy Qur'an for calling the attention of the people and of reminding them. The verse continues saying:
"... and Allah sets forth parables for the people that they may reflect. "
Therefore, all is mortal except Allah and the faith in Him. And whatever is mortal cannot bear fruits forever. However, whatever is godly by nature is eternal.(1) Of course, the colour of Allah is constant and other colours will vanish. " and who can give a better hue than Allah ?"(2)
The tree of faith always bears fruits and a believer is under all circumstances remembering Allah (s.w.t.) and is seeking to perform his duties, whether be it in welfare or in hardship, in happiness or in disaster, in poverty or in wealth, and in time of the threat of the oppressors he will resist until the end. At the
(1) Sura An- Nah l, No. 16, verse 96
(2) Sura Al- Baqarah, No. 2, verse 138
time of propagating religion, he does not expect any returns from others. When he is adamant, he will control himself for gaining Allah's consent.(1) At the time of marriage, he trusts in Him.(2) At the time of worship and obedience, he has intention with divine motive.(3)At the time of poverty, he does not go to the rich and is not of the flattering lot.(4)In time of conquest or defeat, he is happy throughout his campaign for he is busy performing his duties.(5)
Of course, faith in Allah, the Almighty, is like a tree the fruits of which satisfies man both in the world, and in the intermediate world, and in the Hereafter. However, man's property and position and his children as well as other blessings of this life are like a tree which bears fruits only for a few days and in a limited way, if such property, position, etc. might even bear no fruits at all, and, therefore, they become merely his own source of spiritual torture. Sura Al- Taubah, No. 9, verse 55 says: "So let not their possessions and their issues astonish you; verily Allah only desires thereby to chastise them in the life of (this) world, "
* * * *
(1) Sura 'Al- i- 'Imran, No. 3, verse 134
(2) Sura An- Nour, No. 24, verse 32
(3) Sura Al- 'An'am, No. 6, verse 162
(4) Sura Al- Qas as, No. 28, verse 24
(5) Sura Al- Taubah, No. 9, verse 52
(26) وَ مَثَلُ كَلِمَةٍ خَبيثَةٍ كَشَجَرَةٍ خَبيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ ما لَها مِنْ قَرارٍ
26. " And the parable of an evil word is like an evil tree rooted upon the surface of the earth; it has naught of stability. "
Commentary:
The Arabic word/ 'ijti a/ mostly signifies uprooting and eradication. The words, ideas and deviant individuals have neither got any roots, nor do they possess any fruits, flowers, beauty, perfume, perseverance, shade, and development. On the contrary, they are just thorns in the eyes of others.
At any rate, as comparative studies present one of the best ways for understanding problems, the opposite of the 'good tree', pops up in ones mind soon and is discussed as: 'the word evil and unclean' is like the evil and unclean tree which is without any roots which is up- rooted from the earth and which is thrown to one side when standing in the stormy weather and has got no stability.
It is interesting to note that the Qur'an speaks in detail about 'the good tree' while, when talking about 'the evil tree', it describes it in one short sentence and passes by it. The verse says:
" And the parable of an evil word is like an evil tree rooted upon the surface of the earth; it has naught of stability. "
This method presents a delicate way of expression which encourages man to describe all qualification of the person once he is talking about the beloved one, whereas, when talking
about the detested individual, he discusses it in a very concise manner.
Imam Baqir (a.s.) is quoted as saying that the objective in mind with regard to/ ajaratin xabi ah/ (the evil tree) is the Umayyads. (Tafsir Majma'- ul- Bayan)
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(27) يُثَبِّتُ اللَّهُ الَّذينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ وَ يُضِلُّ اللَّهُ الظَّالِمينَ وَ يَفْعَلُ اللَّهُ ما يَشاءُ
27. " Allah confirms those who believe by a firm saying in the life of the world and in the Hereafter, and Allah leaves the unjust to stray; and Allah does what He pleases. "
Commentary:
That is, Allah provides stability for the believers, in this worldly life, because of their belief in the word monotheism and its sanctuary, so that they do not deviate and be misled from the path of the truth, making them staunch proponents lest they shall deviate from the right path in their worldly affairs which will also result in Hereafter.
Some commentators suggest: It means that Allah provides them with a living and settlement on earth, and He assists them to overcome their enemies and will place them in the Paradise in the Hereafter.
Ibn- i- 'Abbas and Ibn- i- Mass'oud and the majority of the commentators are of the belief that: This verse has been revealed to the question asked in the grave and the objective in mind is the grave once talking about the hereafter. That is, concerning the question of the grave, He fixes them over the issue of faith. Our dear Immaculate Imams have also been quoted as such.
Therefore, we read in various Islamic quotations that Allah keeps the believer stable on the line of faith once entering the grave at the time when angels ask questions regarding his identity. This is the meaning of:
" Allah confirms those who believe by a firm saying in the life of the world and in the Hereafter, ..."
In some of these quotations, we have it explicitly stated the word/ qabr/ (grave) , while in some other quotations we read that the Satan calls on the faithful at the time of death and tries to seduce him from every direction and any side by his temptations. However, Allah does not permit him to mislead the faithful and this is the meaning of the abovementioned Qur'anic sentence.
Most of the commentators have accepted this commentary according to the quotation of the great commentator, Tabarsi, in Majma'- ul- Bayan. Perhaps, their reason is that the hereafter is no place for erroneous behaviour, nor is it a place for practice, but it is only a place for attaining the results. However, at the time of the arrival of death, and even in the state of purgatory, which is the world that exists between this world and the Hereafter, there is the possibility of deviation more or less. It is in this circumstance that Allah's favour comes to the assistance of man in order to protect him and make him straightforward.
Anyway, in two explanatory examples in the previous verses, the state of 'faith' 'disbelief' 'a believer', 'a disbeliever' and, in general, the state of every 'clean' and 'untidy' were visualized. In this verse, the consequence of the job and the ultimate destiny of man are referred to.
First, it implies that Allah straightens and strengthens those who are believers, for their belief, their words and their ideas. He confirms them and protects them in this world, in the purgatory where there is a possibility of deviation, and in the Hereafter, for their belief has not been a superficial one and a shaky one, and their personality has not been a hypocritical and a versatile one. They will remain constant in their
confrontation with difficulties and whims, and they will be kept clean of all scandalous flaws of character in here. Allah's endless blessings will be bestowed on them in the eternal life there.
Then, dealing with the opposite point, it says:
"... and Allah leaves the unjust to stray; and Allah does what He pleases. "
We have repeatedly asserted that wherever, in the Qur'an, there is the question of leading and misleading and it is attributed to Allah, its first steps have been taken by man himself. Allah's job is that very impact that has been created in every act, and also Allah's job is bestowal of blessings or withdrawal of blessings that are designated by Him as a consequence of a person's suitability or his lack of worth.
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Section 5
The Ingratitude of Men to Allah's Bounties
Men returning the bounties of Allah with ingratitude - Exhortation to the faithful servants of Allah to establish regular prayers and giving of alms - The Great Bounties of Allah referred to.
(28) أَ لَمْ تَرَ إِلَى الَّذينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْراً وَ أَحَلُّوا قَوْمَهُمْ دارَ الْبَوارِ
(29) جَهَنَّمَ يَصْلَوْنَها وَ بِئْسَ الْقَرارُ
28. " Have you not seen those who changed Allah's favour for ingratitude, and caused their people to alight into the abode of perdition "
29. " Hell! They shall enter into it; and (what) a bad place it is! "
Commentary:
It is the Prophet (p.b.u.h.) who is being addressed in this verse and, in fact, it is a depiction of one of the aspects of 'evil tree' pointed out here. At first, the Qur'an implies whether you did not see those who converted Allah's blessings and gratitude into ingratitude and sent themselves ultimately to the land of annihilation. Such people are the roots of the 'evil tree' and are the pioneers of paganism and deviation. The verse says:
" Have you not seen those who changed Allah's favour for ingratitude, and caused their people to alight into the abode of perdition ?"
Commentators have sometimes commented this blessing as the existence of the Prophet (p.b.u.h.) and, at other times, they
have considered it to be Ahl- ul- Bayt (a.s.) and the ungrateful ones of this blessing to Umayyads, or to Bani Muqayrah and, at times, they have introduced all the unbelievers who were contemporaries of the Prophet (p.b.u.h.) . Yet, definitely, the meaning of the verse is extensive and covers a wide range, thus one cannot confine it to a certain group. It embraces all of those who have been ungrateful with respect to one of the blessings of Allah and have misused it.
The pagans and the unbelievers converted the great blessings of Allah into a matter of ingratitude. A- They took the option of paganism instead of the blessing of monotheism. B- They abandoned the blessing of the clean and pure inherent nature and imitated their seduced ancestors.
C- They preferred superstitions to the Divine revelation. D- They expressed their lack of gratitude in face of the blessing of the Divine leaders and followed the despots.
Many quotations indicate that the Imams (a.s.) of Shi'ites have remarked: "By Allah, we are the blessing of Allah that He bestowed upon His servants. " (Majma'- ul- Bayan) In other words, it means: Swearing to Allah: the blessings which were converted were our existence. The folks abandoned us and went in search of other leaders. Thus, they changed the blessing of Allah.
The Qur'an, later, comments on the Qur'anic phrase:/ dar- ul- bawar/ (a bad place) as: It is Hell in the flames of which they will immerse, and it is the worst of all places for someone to settle, for its ultimate end is annihilation.
In other word, they invite their people to oppose against the Prophet (p.b.u.h.) , throwing them into the Hell Fire, and what an evil abode is Hell. The verse says:
" Hell! They shall enter into it; and (what) a bad place it is! "
(30) وَ جَعَلُوا لِلَّهِ أَنْداداً لِيُضِلُّوا عَنْ سَبيلِهِ قُلْ تَمَتَّعُوا فَإِنَّ مَصيرَكُمْ إِلَى النَّارِ
30. " And they set up (idols as) equals to Allah that they might mislead (the people) from His path. Say: 'Enjoy yourselves, for verily your journey's end will be the Fire'. "
Commentary:
Some consider equal partners for Allah in the course of the creation of the world. Others consider equal partners for Allah in connection with His blessings. Such people consider enjoying good health, knowledge, power, splendour, and property as of the outcome of their own ability, and or as the result of different powers. Nonetheless, they soon find out that they have gone astray. Therefore, the Qur'an alludes to one of the worst cases of ingratitude in this verse, and says:
" And they set up (idols as) equals to Allah that they might mislead (the people) from His path. ..."
They do all these things so as to make the people deviate from thinking about the true path and, as a result, they enjoy their material life, and presiding over and governing the people also for a few days. Then the verse, addressing the Prophet (p.b.u.h.) , implies that he should tell them to enjoy themselves out of this worldly life which is worthless. However, they must know that the ultimate objective of their job will direct them towards the hell- fire. The verse says:
"... Say: 'Enjoy yourselves, for verily your journey's end will be the Fire'. "
Notwithstanding such a life is not a true life; it is rather a misery, and such a presidency and governorship is of no value, but, in its real sense, it is deceit, disaster, and affliction.
(31) قُلْ لِعِبادِيَ الَّذينَ آمَنُوا يُقيمُوا الصَّلاةَ وَ يُنْفِقُوا مِمَّا رَزَقْناهُمْ سِرًّا وَ عَلانِيَةً مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لا بَيْعٌ فيهِ وَ لا خِلالٌ
31. " O' Prophet! Say to My servants who have believed, to perform the prayers and to spend (in charity) out of what We have provided them, secretly and openly, before the coming of a Day in which there shall be neither bartering nor befriending. "
Commentary:
Openly spending out of the wealth may encourage the present generation, and cause the encouragement of others, and self- acquittal from all accusations, while secretly spending out of the wealth is the cause of development and sincerity. Some commentators, of course, have claimed that overt spend relates to the obligatory giving away of the wealth, like Khoms (one fifth) and alms, while secretly giving away of it relates to the recommended cases, such as: charity.
Although each of the open and in secret giving away of the wealth exerts some impacts on others, nonetheless, one can perhaps say that to give away part of the wealth in secret is better, for the Qur'anic term/ sirran/ (secretly) precedes the word/ 'alanyatan/ (openly) in this verse.
Explanations:
1- In order to command others, respect their personalities first. Serving as subservient to Allah provides the believers with a medal of honour. The verse says:
" O' Prophet! Say to My servants ..."
2- Having mere faith in the bottom of one's heart is not sufficient. Prayers, giving away of one's wealth, and good deeds are also necessary. The verse says:
"... who have believed, to perform the prayers and to spend (in charity) out of what We have provided them, ..."
3- Islam is a comprehensive religion. One's relationship with Allah (s.w.t.) , along with one's assistance to the deprived, are coupled with each other and are required for the acceptance of both.
"... to perform the prayers and to spend (in charity) out of what We have provided them, ..."
4- spending out is not only confined to wealth alone. One must often share whatever he has with others, whether they are knowledge and wealth, or prestige and power.
5- Giving away of the wealth must be out of one's allowed earnings and wealth, and not out of whatever wealth we have. Allah said: "We have provided them" and He did not say: "with you"
6- The act of spending out of the wealth must sometimes be done in secret and sometimes openly. It says:
"... secretly and openly, ..."
7- One must take the opportunity. The Qur'an remarks:
"... before the coming of a Day ..."
8- If you wish to have good trade, try to barter and have transactions with Allah, for there will be no transactions carried out in the Day of Resurrection. It continues saying:
"... in which there shall be neither bartering ..."
9- One cannot get away from the punishment with bribing and his special relationships on in the Day of Resurrection. The verse remarks:
"... there shall be neither bartering nor befriending. "
(32) اللَّهُ الَّذي خَلَقَ السَّماواتِ وَ الْأَرْضَ وَ أَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجَ بِهِ مِنَ الثَّمَراتِ رِزْقاً لَكُمْ وَ سَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ وَ سَخَّرَ لَكُمُ الْأَنْهارَ
32. " Allah is He Who created the heavens and the earth, and sent down water from the sky; then brought forth fruits with it to be sustenance for you; and He has made the ships subservient to you that they might run through the sea by His command; and He has made the rivers subservient to you. "
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