Ibrāhīm (14:24-26)

Have you not seen how...

Know that when the Almighty explained the states of the wretched and the fortunate, He presented a parable to clarify the situation regarding the judgment of these two groups, and this is that parable. It contains several issues:

Know that the Almighty mentioned a tree described with four attributes and then likened the good word to it.

The First Attribute: That the tree is Ṭayyib (good/pure). This admits of several interpretations:

1. It is good in appearance, form, and shape.
2. It is good in fragrance.
3. It is good regarding its fruit, meaning the produce it yields is delicious and pleasant.
4. It is good in terms of benefit, meaning just as it is enjoyed when eaten, its benefit is greatly realized.

The phrase "a good tree" must be understood to encompass all these aspects, as their combination achieves complete goodness.

The Second Attribute: His saying, {Its root is firmly fixed} (أصلها ثابت). This means it is established, remaining, safe from uprooting, severance, annihilation, and decay. This is because if something good is in danger of perishing, the joy of obtaining it is accompanied by great sorrow due to the fear of its disappearance. But if it is known to be permanent, never ceasing or ending, the joy of possessing it is magnified, and the delight is perfected by attaining it.

The Third Attribute: His saying, {and its branches are in the sky} (وفرعها فى السماء). This description indicates the perfection of the tree's state in two ways:

1. The height and strength of its branches ascending indicate the firmness of the root and the deep establishment of its veins.
2. When it is ascending and high, it is far from the foulness of the earth and the impurities of structures, so its fruits are pure, manifest, and good, free from all contaminants.

The Fourth Attribute: His saying, {It gives its fruit every season by the permission of its Lord} (تؤتى أكلها كل حين بإذن ربها). This means the aforementioned tree was characterized by this quality: its fruit is always present at all times, unlike trees whose fruits are present only at certain times and absent at others.

This is the explanation of the tree mentioned by Allah in this noble Book. It is self-evident that the desire to acquire such a tree must be immense, and a rational person, if able to acquire and possess it, must not neglect it or be remiss in attaining it.

Once you know this, we say: Knowledge of Allah, immersion in His love, service, and obedience, resembles this tree in these four attributes.

1. Regarding the First Attribute (Being Good): This is certainly present. Indeed, we say: There is no true pleasure or delight except in this knowledge. The pleasure derived from eating a specific fruit occurs because perceiving that fruit is congenial to the body's temperament; this compatibility causes the great pleasure. Here, the thing congenial to the essence of the rational soul and the holy spirit is nothing but the knowledge of Allah, His love, and immersion in rejoicing in Him. Therefore, this knowledge must be extremely delightful. We even say: The pleasure derived from perceiving fruit must be inferior to the pleasure resulting from the illumination of the soul's essence by the knowledge of Allah. The difference between these two levels of pleasure is explained in several ways:

• First Way: Perceptible things become known only when the surface of the sensory organ meets the surface of the perceived object. It is not the case that the essence of the perceived object penetrates the essence of the sense organ, as bodies cannot interpenetrate. However, here, the knowledge of Allah—that light and illumination—permeates the essence of the soul, uniting with it. It is as if the soul, upon receiving this illumination, becomes different from the soul it was before this illumination. This is a great difference between the two domains.
  • Second Way: In deriving pleasure from fruit, the perceiver is the gustatory faculty, and the perceived object is the specific taste. Here, the perceiver is the essence of the holy soul, and what is known and felt is the very essence of the Truth (Glorified and Exalted is He), and the attributes of His Majesty and Honor. Therefore, the ratio of one pleasure to the other must be like the ratio of one perceiver to the other.
  • Third Way: The pleasures derived from eating good fruit cease immediately upon being experienced, as they are qualities that are quickly transient and highly mutable. However, the perfection of the Truth and His Majesty is immutable and unchangeable. The soul's capacity to receive this felicity is also immutable. Thus, the great difference is clear from this perspective.

Know that the difference between the two types is nearly infinite, so these three points suffice to alert the sound intellect to the rest.

2. Regarding the Second Attribute (Firm Root): This attribute is stronger and more perfect in the tree of the knowledge of Allah. This is because the roots of this tree are firmly established in the essence of the holy soul, and this essence is a substance free from coming-to-be and passing-away, distant from change and annihilation. Furthermore, the sustenance for this firmness comes from the manifestation of Allah's Majesty. This manifestation is inherent to His being the Light of Lights and the Origin of Manifestation, which is rationally impossible to cease, as He is necessarily existent by His essence, and necessarily existent in all His attributes. Change, annihilation, alteration, and stinginess/withholding are impossible for Him. Thus, it is established that the tree described as having a firm root can only be this tree (the knowledge of Allah).

3. Regarding the Third Attribute (Branches in the Sky): Know that the tree of knowledge has branches ascending into the atmosphere of the Divine realm and branches ascending into the atmosphere of the corporeal realm.
   • The First Type (Divine Realm): These are numerous divisions, summarized by the Prophet's saying: "The glorification of Allah's command." This includes contemplation of the proofs of Allah's knowledge in the realm of spirits, in the realm of bodies, in the states of the celestial spheres and stars, and in the conditions of the lower world. It also includes the love of Allah, longing for Him, perseverance in the remembrance of Allah, complete reliance upon Allah, complete detachment from everything other than Allah, and exhaustive remembrance of these divisions (which is not fully attainable as they are infinite states).
   • The Second Type (Corporeal Realm): These are also numerous divisions, summarized by the Prophet's saying: "Compassion for Allah's creation." This includes mercy, kindness, forgiveness, overlooking sins, striving to bring good to them, warding off evil from them, and responding to ill-treatment with beneficence. These divisions are also infinite, yet they are fixed branches stemming from the tree of the knowledge of Allah. The more deeply a person delves into the knowledge of Allah, the more perfect, strong, and excellent these states become for him.

4. Regarding the Fourth Attribute ({It gives its fruit every season by the permission of its Lord}): This tree is more deserving of this attribute than corporeal trees because the tree of knowledge necessitates and causes these states. The cause cannot be separated from its effect. The effect of the firm rooting of the tree of knowledge in the ground of the heart is to look with admonition (as in {Take heed, O people of insight} [Al-Hashr: 2]), to listen with wisdom (as in {who listen to the word and follow the best of it} [Az-Zumar: 18]), and to speak with truth and correctness (as in {Be staunch upholders of justice, witnesses for Allah, even if it be against yourselves} [An-Nisā’: 135], and the Prophet said: "Speak the truth even if it is against yourselves"). The stronger and more complete the rooting of the tree of knowledge in the heart's ground, the more apparent these effects become. Perhaps one delves so deeply into this matter that whenever he observes anything, he observes the Truth within it. Perhaps his ascent becomes so great that he sees nothing except that he has already seen Allah before it. This is what is meant by His saying: {It gives its fruit every season by the permission of its Lord}. Furthermore, what we mentioned points to the spiritual inspirations and the spiritual dispositions that occur in the essences of the souls, from which continually ascend, at every moment, glance, and breath, good speech, righteous deeds, humility, awe, weeping, and submission, as the fruit of this tree.

As for His saying, {by the permission of its Lord}, there is a subtle wonder in it. When these sublime states and high ranks are attained, a person might rejoice in them for their own sake. Or, he might ascend further and rejoice in them not for their own sake, but because they are from the Master. In that case, his joy is truly in the Master, not in these states. Therefore, some profound scholars said: Whoever prefers gnosis for the sake of gnosis has chosen the transient. But whoever prefers gnosis not for gnosis itself, but for the Known (Allah), has plunged into the ocean of arrival.

Thus, the exposition we have explained and the clarification we have detailed show that this parable mentioned by Allah in this Book is a parable guiding to the realm of holiness, the Presence of Majesty, and the pavilions of Greatness. We ask Allah for increased guidance and mercy; indeed, He is the All-Hearing, the Responder.

Some scholars offered a sound explanation of this parable, saying: Allah likened the Imān (faith) to a tree because a tree is not worthy of being called a tree unless it has three things: a firm root, an established base, and high branches. Similarly, Imān is not complete except through three things: knowledge in the heart, speech by the tongue, and action by the limbs. And Allah knows best.

Al-Kashshāf mentioned two possibilities for the accusative case of {a good word} (كلمة طيبة):

1. It is governed by an implied verb, meaning: "Allah made a good word like a good tree," which explains His saying, "Allah sets forth a parable."
2. It is possible for mathalan (a parable) to be in the accusative case governed by ḍaraba (He sets forth), meaning: He set forth a good word as a parable (i.e., He made it a parable). And {like a good tree} is the predicate of an omitted subject, meaning: "It is like a good tree."
3. The author of Ḥall al-ʿUqad suggests that the best approach is to treat {word} as an appositive (ʿaṭf bayān), and the kāf in {like a tree} is in the accusative case, meaning "like a good tree."

Ibn Abbas said: The good word is the declaration, "There is no god but Allah." The good tree, according to the majority, is the date palm.

Al-Kashshāf said: It is every fruit-bearing tree with good fruits, like the date palm, the fig tree, the vine, and the pomegranate. By "a tree with good fruit," he meant that its root is established, and its branches ascend to the sky (meaning the air, as everything high above you is called samā’). {It gives} (تؤتى) — meaning this tree — {its fruit} (أكلها) — meaning its produce that is eaten — {every season} (كل حين).

They differed on the interpretation of ḥīn (season/time):

• Ibn Abbas said: Six months, because the time between its bearing and its harvest is six months. A man came to Ibn Abbas and said, "I vowed not to speak to my brother until ḥīn." He replied, "Ḥīn is six months," citing this verse.
• Mujāhid and Ibn Zayd said: A year, because the tree bears fruit from one year to the next.
• Sa'īd ibn al-Musayyab said: Two months, because the duration of feeding the date palm is two months.
• Al-Zajjāj said: All linguists we have observed hold that ḥīn is a noun like waqt (time) applicable to all durations, long or short. The meaning of {It gives its fruit every season} is that it is beneficial at every time, every hour, day or night, winter or summer. They said this is because if the fruit of the date palm is left from one year to the next, it benefits people throughout all seasons of the year.

I say: While these scholars are correct in their linguistic analysis of the verse's components, they are far from grasping the intended meaning. The Almighty described this tree with the mentioned attributes, and we do not need to ascertain whether this tree is the date palm or another. We know necessarily that a tree described with the four attributes mentioned is a noble tree that every rational person should strive to acquire and possess for himself, whether such a tree exists in this world or not, because possessing this quality is a desired goal. Their disagreement on the interpretation of ḥīn also falls under this category. And Allah knows best about matters.

Then He said: {And Allah sets forth parables for the people that they may reflect} (ويضرب الله الامثال للناس لعلهم يتذكرون). The meaning is that setting forth parables increases understanding, remembrance, and visualization of meanings. This is because purely intellectual meanings are not readily accepted by the senses, imagination, or illusion. When something equivalent among perceptible things is mentioned, the senses, imagination, and illusion cease their contention, the intelligible aligns with the perceptible, and complete understanding and attainment of the goal are achieved.

And the parable of a wicked word is like a wicked tree, uprooted from above the earth, having no stability.

Know that the wicked tree is ignorance of Allah, for it is the origin of afflictions, the hallmark of disobedience, and the head of wretchedness. The Almighty likened it to a tree described with three attributes:

The First Attribute: That it is wicked (khabīthah). Some said it is garlic, because the Prophet (peace be upon him) described garlic as a wicked tree. Others said it is leeks. Others said it is the colocynth plant due to its many harms. Others said it is the thorn bush.

Know that this detailed specification is unnecessary. A tree can be wicked in terms of smell, taste, appearance, or due to the many harms it contains. Even if a tree combining all these attributes does not exist, its described nature is known, making the simile beneficial for the intended purpose.

The Second Attribute: His saying, {uprooted from above the earth} (اجتثت من فوق الارض). This attribute contrasts with {Its root is firmly fixed}. The meaning of ujtuththat is that it has been completely extirpated. The phrase {from above the earth} means it has no root or vein. Similarly, associating partners with Allah has no proof, stability, or strength.

The Third Attribute: His saying, {having no stability} (ما لها من قرار). This attribute complements the second one. It means it has no firm establishment. It is said, qarra al-shay’u qarāran, similar to thabata thabātan (it became firm). This is likened to a statement not supported by evidence; it is baseless and unstable.

Know that this parable concerning the wicked word is perfectly complete because the Almighty clarified that it is characterized by abundant harm and devoid of all benefit. Its being characterized by harm is indicated by {wicked}, and its being devoid of all benefit is indicated by {uprooted from above the earth, having no stability}. And Allah knows best.

{Allah makes firm those who believe, with the firm saying, in the worldly life and in the Hereafter. And Allah sends the wrongdoers astray, and Allah does what He wills.} (14:27)