Event: (32) And abundant fruits

When the trees whose leaves are sought after were mentioned, the trees whose fruits are intended were mentioned afterward. There are several issues concerning this:

Issue 1: What is the wisdom in mentioning leafy trees before fruit-bearing trees?

The wisdom is apparent: it follows the pattern of ascending from one blessing to a greater one. Leaves are a blessing, but fruits are the more complete blessing.

Issue 2: What is the wisdom in mentioning the leafy trees by themselves, but mentioning the fruit-bearing trees by their fruits?

This is also apparent. The beauty of leaves is when they are on the tree. As for fruits, they are desired in themselves, whether they are still attached to the tree or have been picked. This is why fruits have names that identify their trees; for instance, one says "fig tree and its leaves."

Issue 3: What is the wisdom in describing the fruit as "abundant" (كثيرة) rather than "good-tasting" (طيب) or "delicious" (لذة)?

We have explained in Surah Ar-Rahman that "fruit" (فاكهة) is an active noun, similar to راضية (satisfying) in the verse: {in a pleasing life} (Al-Haqqah: 21), meaning a life possessing pleasure/fruitfulness (ذات فكهة). Such a thing, by its nature, must be good-tasting and delicious. As for abundance, we explained that whenever Allah mentions fruit, He mentions something indicating abundance because it is not merely for satisfying need (which would be limited to the necessary amount), but rather for enjoyment. Therefore, it is described by abundance and variety.

Issue 4: {Not cut off} (لا مقطوعة), meaning they are not like the fruits of this world, which are cut off at most times and seasons, and in many places. {Nor forbidden} (ولا ممنوعة), meaning they are not withheld from people in exchange for compensation or price.

The forbidden fruit in this world is evident to the senses, as worldly fruit is sometimes withheld from people, thus it is "forbidden." In the Hereafter, it is not forbidden.

Regarding "cut off" (مقطوعة): In this world, one says, "The fruit has ceased" (انقطعت), not "it is cut off" (مقطوعة) when it exists. The statement {Not cut off} is exquisitely beautiful because it implies the evidence for the absence of cutting, just as {Nor forbidden} implies the absence of prohibition.

The explanation is that worldly fruit is only forbidden to demand compensation, as the owner needs its price to meet a need. In the Hereafter, Allah is the Owner, and He has no need. Therefore, the fruit must not be withheld from anyone. If someone has abundant fruit, he neither eats it nor sells it, nor does he need it in any way; undoubtedly, he would distribute it and not forbid it to anyone.

As for cessation (الانقطاع): In this world, we say the fruit has ceased (انقطعت), but we do not say, when it exists, "it is prevented" (امتنعت); rather, we say, "it is forbidden" (مُنِعَت). This is because people speak based on what they understand, young and old. When fruit exists during its season, one sees someone possessing and guarding it, and one does not perceive the fruit itself refusing access; thus, one says it is forbidden (ممنوعة). When it ceases and is absent, one does not see anyone physically cutting and eliminating it, so one assumes it has ceased by itself due to the lack of perception of the cutter and the perception of the prohibitor.

Allah Almighty is saying: If you truly observed this world, you would know that fruit, in any time when it is possible (day or night), does not cease by itself. It only becomes unavailable to the observer because Allah has cut it off, restricting it to certain times, or due to the cold or heat of the season, requiring emergence, growth, and flowering. Thus, customs establish seasons, which time cuts off in the view of the non-realist observer. In Paradise, where the shade is extended, there is no sun nor intense cold, so the seasons are equalized, and Allah does not cut it off. Therefore, it is not "cut off" due to a real or apparent cause. A "cut off" thing makes one contemplate and realize it was cut off by a cutter, not that it ceased on its own. In Paradise, there is no cutter, so it does not become cut off.

Issue 5: The negation of being cut off (مقطوعة) was mentioned before the negation of being forbidden (ممنوعة).

This is because cutting applies to something that exists, while forbidding occurs after existence—it exists first, then it is forbidden. If it does not exist, it cannot be forbidden or guarded. Thus, He said: "Not cut off," meaning it exists eternally. Furthermore, that existing thing is not forbidden to anyone, which is clear. However, we prefer not to leave out any thought that crosses the mind and is sound.

Then Allah Almighty said:

{And couches raised high}