Verses 19–34
The verses encompass reminders to people, frequently addressing them through the Prophet with phrases like, “Have you not regarded (or seen) that Allah created the heavens and the earth with justice,” “Have you not regarded how Allah has drawn a parable,” and “Have you not regarded those who have exchanged Allah’s blessing for unfaith.”
In these verses, the Almighty underscores that creation is built on truth. Accordingly, all will manifest their true nature. Those who walk in truth, believe in it, and act upon it will attain happiness and Paradise. Conversely, those who follow falsehood, worship Satan, and obey arrogant tyrants will experience inevitable suffering. Their misled followers, both among the jinn and humans, will disassociate themselves from them. To God belongs all glory and praise.
The text then elaborates that this division into two groups occurs due to the divergence in their paths: one follows guidance, while the other follows misguidance. The one bound by guidance is the believer, and the one bound by misguidance is the wrongdoer. The ultimate arbiter in this is God, the Exalted, who does as He wills. To Him belong all glory and praise.
Lastly, the verses recall past communities that were destroyed due to their ingratitude towards the blessings of God, the Mighty, the Praiseworthy. The text reproaches human beings for their injustice and denial of divine blessings that fill existence. Even if one tries to count these blessings, they could never enumerate them.
Commentary
أَلَمْ تَرَ أَنَّ اللَّهَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ إِنْ يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ ١٩ وَمَا ذَلِكَ عَلَى اللَّهِ بِعَزِيزٍ ٢٠
(14:19-20) Have you not regarded (or seen) that Allah created the heavens and the earth with justice? If He wishes, He will take you away, and bring about a new creation, and that is not a formidable thing for Allah.
In this verse, the term ruʾyah (seeing) refers to decisive knowledge rather than visual perception. This is more fitting in context, given that the verse discusses the manner in which the heavens and the earth were created.
An action is considered “true” (ḥaqq) if it serves a purpose for its doer, directing towards a meaningful end. Each type of creation has its purpose from the moment of its inception. Some creations are means to an end for others, as in the symbiotic relationship between earthly elements and plants, or plants and animals. As the Qur’an states, “We did not create the heavens and the earth and whatever is between them for play,” (al-Dukhān:38) and “We did not create the sky and the earth and whatever is between them in vain. That is a conjecture of the faithless” (Ṣād:27).
Creation continually evolves, moves through stages and reaches objectives until it returns to the ultimate end: As He mentions, “that the terminus is toward your Lord” (al-Najm:42).
In summary, an action is “true” when it serves a purpose and aims towards a goal. If an action is aimless, it is “false” (bāṭil). A seemingly organized but pointless action is termed “play,” as children engage in organized games and activities that serve no ultimate goal.
In divine action, there is a constant adherence to the truth. The creation of the heavens and the earth sets in motion a world that remains even after its initial phase. If this were not the case, it would be pointless, leaving no lasting impact. The intricate order observed in the universe would merely be a “game” devoid of higher purpose.
In light of the above, the letter “bā” in “with justice” (bi al-ḥaqq )indicates companionship or association. Therefore, the interpretation by some that the “bā” indicates causality or means—as in, He created them by His truthful word or for a truthful purpose—is not appropriate.
“If He wishes, He will take you away, and bring about a new creation, and that is not a formidable thing for Allah:” The notion of this being ‘hard’ or ‘difficult’ is irrelevant for God. This divine message is addressed to all of humanity, utilizing the Prophet as a paradigmatic example. This contextual focus on the Prophet is evident from the verses that precede and follow this statement, specifically the phrases “Have you not seen” and “and that is.”
It has already been stated that creation “with justice” necessitates that God Himself is Omnipotent and Self-Sufficient. Otherwise, if the creation we witness—so intricately organized—were mere “play,” it would signify some internal necessity on His part, such as relieving stress or seeking entertainment. God’s inherent Self-Sufficiency precludes such possibilities.
Perhaps this subtlety is what necessitated the follow-up after “Indeed, Allah created the heavens and the earth” with “If He wishes, He will take you away,” etc. Meaning, do you not realize that God’s creation of this world reveals His Power and Self-Sufficiency? He has the authority to replace you, and this would not be difficult for Him. God is the Most Powerful, possessing the most beautiful names, and all glory and majesty belong to Him.
This demonstrates that the explicit word “Allah” is mentioned to serve as an evidence, emphasizing that it is not difficult for Him precisely because He is God, Glorious is His name.
If one argues that the phrase “If He wishes” suffices to indicate His absolute Self-Sufficiency and that He is not engaged in play, then it would be more suitable to restrict it to “If He wishes, He will take you away” and exclude “and bring about a new creation.” The cessation of the old and the inception of the new do not negate the possibility of “play.”
However, when it is said “If He wishes, He will take you away,” and the discourse is directed at humanity in general or specifically at the followers of the Prophet, it becomes necessary to follow it up with “and bring about a new creation.” For the observed creation, with its interconnected and dependent parts, only serves its purpose through this specific combination and organization. Without humans, the current state of the heavens and the earth would be meaningless and considered “play” from another aspect.
In other words, the removal of humans alone, while keeping the rest of the observable creation intact, would be futile and aimless play. Similarly, eliminating creation without a subsequent goal is also aimless. True justice, revealing God’s Self-Sufficiency, is to replace one people with another, as indicated by the noble verse. Understand this.
وَبَرَزُوا لِلَّهِ جَمِيعًا فَقَالَ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا مِنْ عَذَابِ اللَّهِ مِنْ شَيْءٍ قَالُوا لَوْ هَدَانَا اللَّهُ لَهَدَيْنَاكُمْ سَوَاءٌ عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِنْ مَحِيصٍ ٢١
(14:21) Together they will be presented (barazū) before Allah. Then those who were weak will say to the arrogant (leaders), ‘Indeed we were your followers. So will you avail us against Allah’s punishment in any wise?’ They will say, ‘Had Allah guided us, surely we would have guided you. It is the same to us whether we are restless or patient: there is no escape for us.’
The term barūz means to come out or to emerge, derived from al-barāz with a fatha on the bā, which refers to an open space. It is said baraz ilayhi when one emerges in such a way that there is no barrier to shield him from view. This concept is also seen in mubārazah and al-barāz, like when a fighter emerges from the ranks to face his counterpart from the enemy.
The term tabaʿ with two vowels indicates the plural of tābʿ which means follower, similar khadam is plural for khādim (servant). Some say it’s a collective noun, others infer it’s a hyperbole. Ighna implies giving benefit (or assistance), it also encompasses the idea of repelling or pushing away. The terms jaz’a (despair) and sabr (patience) are opposites. Mahis is derived from the verb hasa which means to avoid something distasteful. Hence, mahis signifies a place or state where one avoids adversity or hardship.
The phrase, “Together they will be presented before Allah,” means they will manifest in His presence, with no barrier concealing them from Him. This is from their perspective, as in the worldly life they presumed that their Lord was hidden from them and they were absent from Him. But on the Day of Judgment, all illusory veils will vanish, and they’ll realize that there’s no barrier between them and God. However, for God, nothing is hidden from Him, either in this world or the hereafter. As stated in the verse: “Nothing is indeed hidden from Allah in the earth or in the sky” (Āl ʿImrān:5).
This statement can also be interpreted as a reflection of their being held accountable for their deeds and the divine will being executed, finalizing their promised recompense. This is similar to the verse, “Soon We shall make Ourselves unoccupied for you, O you notable two!” (al-Raḥmān:31).
Regarding “Then those who were weak will say to the arrogant (leaders), ‘Indeed we were your followers. So will you avail us against Allah’s punishment in any wise?,’” this depicts a conversation between the disbelievers on the Day of Judgment. The “weak” are individuals who followed and obeyed the influential disbelievers during their lives. Meanwhile, the “arrogant” refers to these powerful figures, who actively dissuaded belief in God and denied His signs. (The exchange reveals the desperate appeal of the weak, seeking reprieve from divine punishment through those they once followed.)
The essence is that the weak followers will say to the arrogant, “In the worldly life, we were your followers, obeying you without questioning your directives. Can you now assist us today, protecting us from the torment of God that’s decreed for us?”
From this, the term “min” in min adhāb Allah (against God’s punishment) is for clarification, whereas in min shay (any wise) it serves to emphasize, like when we say, “No one came to me at all.” Negation and interrogation are closely related in meaning. There’s no evidence to suggest that a clarifying statement can’t precede what’s being clarified, especially when they’re linked without separation.
Their saying, “Had Allah guided us, surely we would have guided you,” implies that if they had received guidance, they would have also guided their followers. This can either mean guidance away from the torment or guidance to the true faith in the world. Regardless, the outcome remains the same given the parallels between this life and the hereafter. As illustrated (by the inhabitants of paradise) in the verse: “They will say, ‘All praise belongs to Allah, who guided us to this. We would have never been guided had not Allah guided us. Our Lord’s apostles had certainly brought the truth’” (al-A’rāf:43).
The phrase, “It is the same for us whether we despair or are patient; there is no escape for us,” signifies that despair and patience are equivalent for the speakers. In Arabic, the term sawā refers to equality or equivalency, serving as the predicate for an omitted subject, and the interrogative phrase serves to clarify this point. The phrase, “there is no escape for us,” serves as another clarification for this equality. The implication is that the two conditions—despair and patience—are equal for us and in our regard; there is no escape from the inevitable punishment.
وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُمْ مِنْ سُلْطَانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلَا تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ ٢٢
(14:22) When the matter is all over, Satan will say, ‘Indeed Allah made you a promise that was true and I (too) made you a promise, but I failed you. I had no authority over you, except that I called you and you responded to me. So do not blame me, but blame yourselves. I cannot respond to your distress calls, neither can you respond to my distress calls. Indeed I disavow your taking me for (Allah’s) partner aforetime. There is indeed a painful punishment for the wrongdoers.’
In Majma’ al-bayyān, it is mentioned that the term al-Iṣrākh al-Ighāthah refers to a collective cry for help, responding to the one who cries out. The expression “someone cried out to me, so I responded to him” in Arabic is conveyed as Istasrakhani Fulan fa Asrakhtuhu, meaning that someone sought my help, and I came to his aid.
This is a comprehensive statement that Satan will make on the Day of Judgment to the wrongdoers. In this statement, he clarifies his position with respect to them and informs the assembled people about the true nature of the relationship that existed between him and them in the worldly life. God the Exalted has promised that He will inform them on the Day of Judgment about the matters over which they had been in disagreement. On that Day, the truth will be manifest for all; any obscurity or confusion that had previously existed will be cleared. The angels will disavow their association with polytheism, while the jinn and devilish companions will disown and expel them. The idols and gods they took as lords besides God will reject their polytheism. Even their leaders and misguided scholars will not respond to them. The wrongdoers themselves will confess their misguidance and wrongdoing. All these events are mentioned in numerous verses, and they are not hidden from anyone who reflects upon them thoughtfully.
Although Shaytan (the Satan) can refer to any evil entity from both jinn and humans, as in His saying: “That is how for every prophet We appointed as enemy the devils from among humans and jinn” (al-An’ām:112), the reference in this verse is specifically to the Shaytan who is the source of all temptation and misguidance among the children of Adam, which is Iblīs. The context clearly indicates that he addresses all the wrongdoers, confessing that he had called them to polytheism. The Qur’an explicitly states that Iblīs is responsible for this, as he proclaimed: “He said, ‘By Your might, I will surely pervert them, except Your exclusive servants among them. ... until (the verse) ...I will surely fill hell with you and all those who follow you” (Ṣād:82-85).
As for his progeny and tribe mentioned in the Qur’an, “Indeed, he and his tribe see you from where you do not see them. We have made the devils allies to those who do not believe” (al-A’rāf:27) and “Will you then take him and his offspring for guardians?” (al-Kahf:50), their influence might be over certain individuals or certain acts. However, the primary entity responsible for misguidance and temptation is Iblīs.
The one proclaiming, “Indeed Allah made you a promise that was true...” is Iblīs. Through these words, he aims to shift the blame for sinful actions onto them and disassociate himself from their polytheism. His statement: “Indeed Allah made you a promise that was true and I (too) made you a promise, but I failed you,” means that God’s promise, which encompasses resurrection, gathering, accountability, judgments, paradise, and hell, was true and evident. But his promise, which denied resurrection, accountability, paradise, and hell, was false and unfulfilled. This explanation is in line with that provided by exegetes.
Based on this understanding, everything related to the Hereafter, whether affirming or denying it, has been confirmed by God, the Exalted, and denied by Iblīs. The breach of promise implies the manifestation of falsehood and the non-occurrence of what is implied, as well as the intention of what is essential.
It’s possible, and indeed likely, that the promise encompasses the consequences of faith and polytheism in both this world and the Hereafter, as they are intertwined. God has promised believers a good life and a joyful existence, while those who associate partners with Him and turn away from His remembrance are promised a life of hardship, distress in their hearts, and torment in their souls in this world. Additionally, everyone is promised (the realities of) resurrection, judgment, paradise, and hellfire in the Hereafter.
Iblīs promised his followers enticing desires and prolonged hopes, making them forget about death and diverting their attention from resurrection and judgment. He instilled in them the fear of poverty, humiliation, and the blame of others. At the core of all this was his tactic to make them oblivious of their Lord’s position, presenting the immediate causes in their lives as independent influencers and creators of their effects. He portrayed their souls as self-sufficient, dominating over all other causes, and managing them as they wished. This illusion led them to rely on themselves instead of God, harnessing these causes in pursuit of their hopes and wishes.
In summary, God promised them concerning matters of this world and the Hereafter, fulfilling what He guaranteed. On the other hand, Iblīs lured them through negligence and adornment towards illusions and wishful thinking. These fall between what humans can never attain and what, when attained, is found different from what they perceived. This leads them to chase after what they assume is as they desire in this world. As for the Hereafter, he makes them forgetful of its affairs, as previously mentioned.
Iblīs’ statement, “I had no authority over you, except that I called you and you responded to me”—the term “authority” (sulṭān) as mentioned by al-Rāghib, refers to “dominance” (salāṭah) or the capability to overpower. The term is also used to describe a compelling argument because of its ability to convincingly influence minds towards certain conclusions. Often, the term “one with authority” (dhū al-sulṭān) is used in reference to a ruler or someone similar.
The apparent meaning suggests that what is intended here is broader than just physical or metaphorical authority. The implication is, “In this world, I had no dominion over you, neither over your very beings or possessions to compel you to disobey God by taking away your free will and imposing my desires upon you, nor over your intellects to establish a convincing argument for polytheism as I wished, thereby forcing your minds to accept it and your souls to obey whatever it commands.”
It also seems evident that the exception in His saying, “except that I called you,” is discontinuous. The meaning is: However, I called you without any authority, and you responded to me. His invitation of people towards polytheism and sin was with God’s permission, but it was not a form of domination. Because calling someone to do something does not establish control of the caller over the one being called, even if there is a kind of control over the nature of the invitation itself. An evidence for this is His saying: “‘Instigate whomever of them you can with your voice... until ...but as for My servants, you shall have no authority over them.’ Your Lord suffices as trustee” (al-Isrā’:65).
From here, it becomes clear that al-Rāzī’s interpretation, which claims that the exception is continuous, falls apart. He said: The power to compel a human towards something sometimes comes from force by the compeller and sometimes by strengthening the caller’s presence in the heart. This is done by whispering into it. This is a kind of domination. As if he said: I had no control over you except through these whispers, not through any physical means.
The flaw in this argument is that the mere act of calling someone doesn’t naturally equate to domination or overwhelming control over the one being called. Counting this as a form of control is inadmissible.
Yes, a kind of psychological inclination might arise from the one being called, leading him to heed the call. The caller, with his invitation, may have control over himself, but it is self-imposed control by the invitee, not control imposed by the caller. In other words, it is a power that the invitee possesses within himself, which the caller then taps into; it’s not that the caller inherently possesses this power over him. Satan denies having the sort of control he possesses over himself, not what they impose upon themselves by obeying. This is evident in his saying, “So do not blame me, but blame yourselves.”
This is the kind of control that God confirms for him in His saying: “Indeed he does not have any authority over those who have faith and put their trust in their Lord. His authority is only over those who befriend him and those who make him a partner (of Allah)” (al-Naḥl:100). Or His saying: “Indeed, as for My servants you do not have any authority over them, except the perverse who follow you” (al-Ḥijr:42). As you can see, these verses make it clear that his power is conditional upon following, befriending, and associating partners with God, not the other way around.
Due to his lack of absolute control over them, it leads to his subsequent statement: “So do not blame me, but blame yourselves.” The word “So” is for specification. That is, if I had no power over you in any form—as indicated by the definite article’s negation and emphasis in his saying, “I had no authority over you”—then none of the blame that befalls you due to polytheism and sinning returns to me. Therefore, you have no right to blame me. Instead, you ought to blame yourselves because you have control over your actions.
And his saying, “I cannot respond to your distress calls, neither can you respond to my distress calls,” means I cannot be your savior or protector, nor can you be mine. Hence, today, neither am I an intercessor for you, nor are you intercessors for me.
Regarding his statement, “Indeed I disavow your taking me for (Allah’s) partner aforetime,” it means, “I have distanced myself from your association of partners with God in the world.” The intended meaning of association here is associating in obedience, not associating in worship, as is evident from the saying of the Most High addressing the congregation: “Did I not exhort you, O children of Adam, saying, Do not worship Satan. He is indeed your manifest enemy. Worship Me. That is a straight path?” (Ya-Sin:60-61). This statement from him is a disavowal of their association, just as the Sublime described the disavowal of every follower of falsehood from their leader on the Day of Judgment. This demonstrates that their association of partners with Him in the world was nothing but an illusory mirage. The Almighty said: “on the Day of Resurrection they will forswear your polytheism” (al-Fāṭir:14). And He said: “and when the followers will say, ‘Had there been another turn for us, we would disown them as they disown us now.’ Thus shall Allah show them their deeds as regrets for themselves, and they shall not leave the Fire’” (al-Baqarah:167). And also: “Those against whom the word had become due will say, ‘Our Lord! These are the ones whom we have perverted. We perverted them as we were perverse ourselves. We repudiate them before You: it was not us that they worshipped.’ It will be said, ‘Invoke your partners!’ So they will invoke them, but they will not respond to them, and they will sight the punishment, wishing they had followed guidance” (al-Qaṣaṣ:63-64).
His statement, “There is indeed a painful punishment for the wrongdoers,” as a continuation of Iblīs’ statement in the context, indicates that the wrongdoers will be recorded for painful punishment because they committed wrong, which will only revert to themselves.
The apparent context indicates that his saying, “I cannot respond to your distress calls, neither can you respond to my distress calls,” alludes to the severance of the bond between him and his followers. This is indicated in other places, such as His saying: “Certainly all links between you have been cut, and what you used to claim has forsaken you!” (al-An’ām:94). And His saying: “Then We shall set them apart from one another, and their partners will say, ‘It was not us that you worshipped.’” (Yunus:28).
This implies that if it wasn’t an allegory, then his saying, “neither can you respond to my,” would be redundant, for there’s no purpose attached to it. Neither do they assume that they are capable of aiding Iblīs and interceding for him, nor does he assume such. He says, “So do not blame me, but blame yourselves,” for the bond is severed between us. It doesn’t benefit you that you followed me, nor does it benefit me that you were my followers. I disassociate from your association, so I am not a partner to the Most High. I disassociated because you were wrongdoers in your essence, and the wrongdoers shall have a painful punishment. On that day, there will be no justification to protect and approach them.
In this context, as you can see, the followers of Iblīs will blame him on the Day of Judgment for the misfortune that has befallen them due to their allegiance to him. They will expect him to share in their suffering in some way. However, he will respond to them by saying that there is no binding connection between him and them. Therefore, their blame should only be directed at themselves. He will not be able to approach or touch them, as he fears the painful punishment prepared for the wrongdoers, and they themselves are wrongdoers. This is closely related to the verse of the Almighty, “(The hypocrites are) like Satan when he tells man to disbelieve, but when he disbelieves, he says, ‘I am absolved of you. Indeed I fear Allah, the Lord of all the worlds’” (al-Ḥashr:16).
Some have said that when he says, “Indeed I disavow your taking me for (Allah’s) partner aforetime,” the disavowal refers to his actions in this world. The phrase “aforetime” could relate only to his saying, “Indeed I disavow,” or it may also relate to his saying, “your taking me for (Allah’s) partner.” This is a matter of interpretation.
Overall, the main point of the verse is that individuals are responsible for their own actions, as they have the authority over themselves and no one else. Therefore, one should only blame oneself. The perceived connection between the follower and the followed is illusory and holds no real weight. This reality will become clear on the Day of Judgment when Satan disavows his followers and redirects their blame back onto themselves. This parallels the previous verse, which shows that the connection between the weak and the arrogant is also illusory and will be of no use when it is needed on the Day of Judgment, when the truth is revealed.
Various exegetes offer diverse opinions on the details of the verse, which we have chosen not to delve into here. Those interested in further exploration can refer to the extensive exegesis.
The verse also clearly indicates that individuals have control over their own actions, which binds them to the consequences and removes the blame from others. However, the verse does not provide any evidence that this control is absolute. We have discussed this issue in the first part of the book under the commentary for the verse, “and He leads no one astray thereby except the transgressors” (al-Baqarah:26).
وَأُدْخِلَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا بِإِذْنِ رَبِّهِمْ تَحِيَّتُهُمْ فِيهَا سَلَامٌ ٢٣
(14:23) Those who have faith and do righteous deeds will be admitted into gardens with streams running in them, to remain in them (forever), by the leave of their Lord. Their greeting therein will be ‘Peace!’
The Almighty says: “Those who have faith and do righteous deeds will be admitted into gardens...,” which describes the ultimate state of the fortunate believers. In the saying, “Their greeting therein will be ‘Peace!’,” it contrasts their condition of reciprocal peace and blessed greeting with the state of others mentioned in the preceding two verses, who will be engaged in disputes, disavowal, and despair.
أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ ٢٤ تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ ٢٥
(14:24-25) Have you not regarded how Allah has drawn a parable? A good word is like a good tree: its roots are steady and its branches are in the sky. It gives its fruit every season by the leave of its Lord. Allah draws these parables for mankind so that they may take admonition.
There are various interpretations concerning the term “word” (kalimah). Some say that “word” here serves as a substitution for “parable” (mathal) and that “like a good tree” (ka shajarat-in tayyibah) acts as an adjective or even a predicate to the missing subject, which would be inferred as, “it is like a good tree.” Alternatively, it is said that “word” is the delayed first object of “has drawn” (ḍaraba) and “parable” is the advanced second object. This arrangement prevents any misunderstanding that might separate “word” from its description, which is “like a good tree,” and the sentence could be understood as “God has drawn a good word like a good tree, etc., as a parable.” Both interpretations aim to delve into the intricate relationship between “word” and “like a good tree,” attempting to understand how these elements interact within the verse.
It has been said that the verb “to strike” (ḍaraba) governs a single object and that “word” (kalimah) is in the accusative case due to an implied verb such as “made” (ja’ala) or “took” (ittakhadha). The interpretation would be, “God has drawn a parable, making a good word like a good tree,” etc. I believe this is the best explanation if “good word” etc., is understood as an explicative conjunction for the phrase “God has drawn a parable.” In that case, “word” would be in the accusative due to an implied verb like “made” or “took.” This interpretation signifies that the comparison is between the word and the tree, or in other words, the word is likened to the tree, which is what we mean when we say, “took a good word to be like a good tree,” etc.
As for the phrase “its root is steady,” it means that the tree is grounded in the earth, extending its roots deep within it. In the phrase “and its branches are in the sky,” this signifies that what branches off from this root extends upward, covering and shading the sky. The phrase “It gives its fruit every season by the leave of its Lord” means that it bears its consumable fruit at all times by the permission of God. This summarizes the blessings that such a tree can offer.
Regarding the verse, there have been differences of opinion:
Concerning the intended meaning of the “good word” (kalimah ṭayyibah):
Some said it refers to the testimony of “There is no deity but God.”
Others believed it denotes faith (īmān).
Some asserted it’s the Qur’an itself.
Some said it represents the general acts of glorification and sanctification.
Another opinion is that it’s the general praise of God.
Yet others opined it’s any good word.
Some said it encompasses all acts of obedience.
And there are those who said it refers to the believer (mu’min).
Concerning the meaning of the “good tree” (shajarah ṭayyibah):
The majority opinion is that it’s the date palm.
Some believed it’s the coconut tree.
Others said it’s any tree that bears good fruit, such as figs, grapes, and pomegranates.
Another perspective is a tree possessing the characteristics that God described, even if it might not physically exist.
Additionally, there were differences regarding the meaning of “at every instance” (kull ḥīn):
Some said it means two months.
Others said it represents six months.
Some believed it signifies a complete year.
Some thought it means every morning and evening.
Yet others interpreted it as all times.
Engaging in such disputes can distract one from the true essence, which is seeking the knowledge of the Book of God and understanding the objectives of the noble verses and their purposes.
Upon reflecting on the verses, the interpretation is that the “good word” likened to a “good tree” in terms of its qualities, refers to the firm and true belief. As the Almighty says, which seems to be a conclusion derived from this simile: “Allah fortifies those who have faith with a firm word, in the life of this world and in the Hereafter” (). And the “word” here refers to the utterance (qawl), not just as a mere phrase but as one that is based on a firm belief and resolution, upon which a person remains steadfast and does not deviate in action.
God has alluded to something similar in other parts of His speech, such as: “Those who say, ‘Our Lord is Allah,’ and then remain steadfast, they will have no fear, nor will they grieve” (al-Aḥqāf:13), and “Indeed those who say, ‘Our Lord is Allah!’ and then remain steadfast, the angels descend upon them, (saying:) ‘Do not fear, nor be grieved!” (Fussilat:30), and “To Him ascends the good word, and He elevates the righteous deed” (al-Fāṭir:10).
This “utterance” (qawl) and “good word” (kalimah ṭayyibah ) upon which God promises to keep its people steadfast in this world and the Hereafter, are those who believed. It is then juxtaposed against the misguidance of the wrongdoers and in another context against the polytheists. This indicates that the intended simile is the word of monotheism and the testimony that there is no deity but God in its true essence.
The declaration of monotheism and remaining steadfast upon it is the true word, having a firm root, preserved from all changes, decay, and falsehood. This root is either the name of the exalted God or the essence of realities. From it sprout subsidiary true beliefs, pure morals, and righteous deeds with which the believer enlivens his wholesome life and constructs the human world in its truest form. These align with the universal system which led to the emergence of humans, naturally inclined towards true belief and righteous actions.
The pinnacle among the believers are those who said, “Our Lord is Allah” and then remained steadfast. By embodying this firm word and good utterance, they resemble a tree firmly rooted, with humanity continuously benefiting from their existence and blessings.
Similarly, every true word and every righteous deed follows this analogy, having a stable root, wise branches, and beneficial fruits.
The simile mentioned in the verse applies universally, as supported by the reference to a “good word” in indefinite form. However, what the context of the verse emphasizes is the foundation of monotheism, from which all other true beliefs branch out, upon which pure morals grow, and from which righteous deeds arise.
Finally, God, the Exalted, concludes the verse by saying: “Allah draws these parables for mankind so that they may take admonition,” so that those who reflect may remember that there’s no salvation for one seeking happiness except in realizing the word of monotheism and remaining steadfast upon it.
وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ مَا لَهَا مِنْ قَرَارٍ ٢٦
(14:26) And the parable of a bad word is that of a bad tree: uprooted from the ground, it has no stability.
As defined in al-Rāghib’s al-Mufradāt: “The term al-ijtithāth denotes uprooting or extraction. When one says jathahu or ijtathahu, it implies that something has been uprooted or extracted. The word al-jath, when vocalized with a ḍammah, describes an elevation from the ground, akin to a mound or hillock. The term jathah for an entity signifies its prominent or protruding aspect.”
al-Rāghib continues: “The term ‘bad word’ (al-kalimah al-khabīthah) stands in contrast to the ‘good word’ (al-kalimah al-ṭayyibah). Because of this, there’s a divergence of views about its exact nature. Each group has articulated a definition that aligns with their description of the ‘good word’. Likewise, there’s a debate regarding the intended meaning of the ‘bad tree’ (al-shajarāh al-khabīthah). Some identify it as the colocynth, while others describe it as al-kashūth—a plant that winds around thorns and trees, lacking grounded roots and devoid of leaves. Others believe it’s akin to a garlic tree, or a thorny tree, moss, truffle, or any tree that doesn’t yield palatable fruit.”
You are familiar with these differences from the preceding verse. You also understand what reflection gives in the meaning of the “good word” and what it’s exemplified by. Accordingly, the opposite holds true for the “bad word” and what it’s represented by, letter by letter. It is indeed the word of polytheism represented by a corrupt tree, assumed to be uprooted from the earth’s surface, without any firm root, and having no stability. Being corrupt, its only effects are harm and evil.
يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ وَيُضِلُّ اللَّهُ الظَّالِمِينَ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ ٢٧
(14:27) Allah fortifies those who have faith with a firm word in the life of this world and in the Hereafter, and Allah leads astray the wrongdoers, and Allah does whatever He wishes.
Apparently, “with a firm word” (bil-qawli) is linked with “Allah fortifies” and not with “those who have faith.” The preposition “bi” (with) implies instrumentality or causality, not transitivity. Moreover, the phrase “in the life of this world and in the Hereafter” also seems to relate to “Allah fortifies” and not to “a firm word.”
This means that when the faithful remain steadfast in their belief and are upright, God will fortify them in both this world and the Hereafter. Had God not fortified them, their steadfastness would have been of no avail, and they would have gained nothing from its benefits. All matters ultimately return to Him. In this context of guidance, God’s saying “Allah fortifies those who have faith with a firm word” is parallel to His saying, “So when they swerved (from the right path), Allah made their hearts swerve” (al-Ṣaff:5), in the context of misguidance.
However, there is a distinction between the two. Guidance begins with God, and subsequently, the servant is guided. On the other hand, misguidance begins with the servant’s poor choices, and then God recompenses him with further misguidance. This is illustrated by the verse, “and He does not lead astray thereby any but the transgressors” (al-Baqarah: 26). Numerous Qur’anic verses state that guidance comes solely from God.
To clarify, God, the Exalted, created human beings with an innate disposition towards understanding His lordship and inspired them with both their immorality and piety. This is the initial, innate guidance, which is then reinforced by the religious call carried out by His prophets and messengers.
If a person adheres to this innate disposition and yearns for knowledge and good deeds, God guides them. Hence, their guidance to faith is a result of God’s initial guidance. Conversely, if a person deviates from this innate path due to poor choices and ignorance of his Lord’s status, and instead becomes engrossed in worldly matters and follows desires, this is a self-induced misguidance not preceded by divine misguidance.
Therefore, the context differs in the two verses. In the verse, “So when they swerved (from the right path), Allah made their hearts swerve,” deviation is assumed to come first from the people, followed by divine deviation. However, in “Allah fortifies those who have faith with a firm word,” the emphasis is on the steadfastness of their faith, which necessitates divine guidance and their own guidance. Their good choices are then fortified by God, protecting them from deviations in this world and the Hereafter.
It is said that this fortification is akin to a tree’s firm roots in the ground. If the tree is well-rooted, it grows, branches out, and bears fruit. In this case, the “life of this world and in the Hereafter” corresponds to “at all times,” as both this world and the Hereafter encompass all times.
Others say that the meaning is that God fortifies the faithful and honors them with His grace and reward through the “firm word,” which is the word of faith. This is because it is established with proofs and evidences. The aim of fortifying them is to bring them closer to Him and to grant them Paradise.
Another interpretation suggests that the meaning is that God fortifies them by granting them power and victory in this world and a place in Paradise in the Hereafter. However, this seems far-fetched in the given context.
The phrase “and God leads astray the wrongdoers” (wa-yuḍillu Allahu aẓ-ẓālimīn) explicitly suggests, when considered in juxtaposition to “those who have faith” in the preceding sentence, that the wrongdoers referred to here are the disbelievers in God and His signs. However, God elaborates on who the wrongdoers are in His own words elsewhere, saying: “May Allah’s curse be on the wrongdoers! Those who bar (others) from the way of Allah, and seek to make it crooked, and disbelieve in the Hereafter” (al-A’rāf:44-45).
This statement can be viewed as a conclusion derived from the second parable mentioned: “And the parable of a bad word is that of a bad tree, uprooted from the earth, having no stability.” The implication is that God misguides the disbelievers by depriving them of the path of guidance. As a result, they neither attain a fulfilling life in this world nor everlasting blessings and divine satisfaction in the Hereafter. What surfaces upon the unveiling of their hearts are nothing but doubt, indecision, anxiety, confusion, sorrow, regret, and remorse.
Regarding the phrase “and God does whatever He wishes” (wa yafʿalu Allahu mā yashāʾ), it means that the guidance of some and the misguidance of others proceed as God’s will dictates. There is neither a barrier nor a deterrent to His will and action.
From all this, it becomes evident that God has willed the guidance of some and the misguidance of others; He is certainly the doer of both. This reflects the predetermined destiny— the happiness of the believer and the misery of the disbeliever— as narrated in the traditions.
The occurrence of the Divine Name in phrases such as “wa yuḍillu Allahu” (and God leads astray) and “wa yafʿalu Allahu” (and God does) accentuates the gravity and awe of the situation, as has been said.
أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ ٢٨
(14:28) Have you not regarded those who have exchanged Allah’s blessing for ingratitude, and landed their people in the abode of ruin?
Majma’ al-bayyān says: “iḥlāl refers to placing something in its proper place, either by proximity if it is a tangible object or by induction if it is an intangible attribute. The term bawār signifies destruction. The expression bāra al-shay’ yabūr means something is annihilated, and a rajul būr implies a doomed man, and qawm būr likewise.”
al-Rāghib says: “Bawār refers to extreme decay, which leads to corruption. As it is said, decay leads to corruption. Therefore, bawār is used metaphorically for destruction, as the phrase tijāratun lan tabūr (a trade that will never fail) indicates.”
The verse reflects the state of the leaders of disbelief and the chiefs of misguidance in their oppression and ingratitude toward God’s grace, which envelops them from all sides. Instead of being thankful and believing in their Lord, they choose to be ungrateful. It was previously discussed how God created the heavens and the earth out of His richness, which is a grace. Then, the Word of Truth to which He invites and its wholesome, enduring impacts are also graces.
This verse is general and is not specifically referring to the disbelievers of Mecca or the Quraysh, even though it is addressed to the Prophet. The concluding phrase (in verse ), “Say, ‘Enjoy (for a while), for indeed your destination is hellfire!,’” serves to emphasize that restricting the scope of the verse isn’t necessary. Its generalization extends to the tyrants among the nations and what they have done to their people.
Therefore, the phrase “ Have you not regarded those who have exchanged Allah’s blessing for ingratitude” refers to the leaders of disbelief and the chiefs of misguidance among past nations and within this Ummah as well. The specification for this general reference is found in the phrase “and landed their people in the abode of ruin” because they have persuasive authority and are obeyed within their communities; thus, they are the leaders and chiefs.
By exchanging God’s grace for disbelief, they have replaced the gratitude that was obligatory upon them with ingratitude. An implicit component of the phrase could be understood as “they exchanged the obligatory gratitude for God’s grace with disbelief.” Alternatively, the meaning could be that they directly replaced the grace itself with disbelief. A verse that parallels this concept is found in Sūrah al-Waqi’ah: “And make your denial of it your vocation?” (Verse 82).
Mentioning their act of leading their people to the “abode of ruin” implies that they too will end up there, as they are the leaders of misguidance who have gone astray and then led others astray. Another verse that mirrors this meaning is found in Sūrah Hūd: “he will lead his people and conduct them into the Fire: an evil goal for the incoming!” (Hūd:98).
The meaning, therefore, is: have you not seen the leaders and chiefs among the previous nations and from your community who have replaced gratitude for God’s grace with disbelief? Their people followed them, so both they and their people will end up in the abode of destruction, which is misery and Hellfire.
جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ ٢٩
(14:29)—hell, which they shall enter, and it is an evil abode!
This verse serves as an explanation for the “abode of ruin.” There is also a possibility that “Hell” is in the accusative case due to the absence of a subject, meaning “they will reach Hell, they will burn in it.” This clause stands on its own without a preceding reason, because the accusative case is likely and there is no context that requires its independence.
From this, it becomes clear that the view claiming these verses to be Medinian and referring specifically to the leaders of Mecca and the nobles of Quraysh—those who rallied against the Prophet and fought him in Badr, where they were killed and led their people to the abode of destruction—is flawed. You understand from the meaning of the verse that it is general and there is no justification to limit it to those disbelievers killed in Badr. Rather, the verse encompasses every leader of misguidance who has led his people to the abode of destruction, regardless of those who came before or after. What is meant by “leading to the abode of destruction” is their sealing in the misery of Hell, even if they have not yet been killed, died, or entered Hell.
Furthermore, the subsequent verse: “They have set up equals to Allah..., suggests that the plural pronoun (“they”) refers back to those disbelievers mentioned in this verse. Therefore, the address “Say, ‘Enjoy (for a while)’” applies to those remaining among them—those who accepted Islam on the day of the conquest. This reiterates an absolute, final misery for them without exception.
وَجَعَلُوا لِلَّهِ أَنْدَادًا لِيُضِلُّوا عَنْ سَبِيلِهِ قُلْ تَمَتَّعُوا فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ٣٠
(14:30) They have set up equals to Allah, to lead (people) astray from His way. Say, ‘Enjoy (for a while), for indeed your destination is hellfire!’
The term al-andād, which is the plural form of nad, means “equivalent” or “comparable.” In this verse, it alludes to the deities that were revered alongside God, encompassing angels, jinn, and humans.
They have declared these beings as equivalents to God, despite their admission that these entities are created by God. They labeled them as gods and lords and attributed to them the governance of worldly affairs, then worshipped them out of fear and hope. All of this, while the matter of creation and command belongs solely to God. Their own innate nature acknowledges this, and God has supported it with signs and evidences given through His prophets and messengers to attest His oneness.
They were not unaware or mistaken about the principle of Tawḥīd (monotheism); rather, they deliberately took these andād (equals) seeking worldly gains, subjugating people, and diverting them from the path of God. This is why their taking of andād (equals) is justified by the phrase “to lead (people) astray from His way.” The Prophet was then commanded to warn them of the Fire, which is their ultimate abode, by saying, “Say, ‘Enjoy (for a while), for indeed your destination is hellfire!’”
It would be conventional in speech to tell them, “You have taken rivals (to God) or have gone astray from God’s path, so your destiny is to the fire.” Yet, instead of merely saying “enjoy (for a while),” the phrasing was articulated to clearly highlight their hidden corrupt motives, making their exposure more pronounced.
قُلْ لِعِبَادِيَ الَّذِينَ آمَنُوا يُقِيمُوا الصَّلَاةَ وَيُنْفِقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا بَيْعٌ فِيهِ وَلَا خِلَالٌ ٣١
(14:31) Tell My servants who have faith to maintain the prayer and to spend out of what We have provided them with, secretly and openly, before there comes a day on which there will be neither any bargaining nor friendship.
When God threatened them through His Messenger with the punishment of the Day of Judgment for misleading people from the path of God, He commanded His faithful servants to adhere to His path before the arrival of the Day of Judgment. On that Day, they will not have the opportunity to make up for their lost happiness through worldly means. These worldly means are either material exchanges or love and friendship (khilāl), neither of which will have any impact on the Day exclusively set for reckoning and retribution.
From this, it becomes evident that “to maintain the prayer and to spend” is an elucidation of God’s path. These two pillars encompass all the prescribed religious duties that rectify the worldly life of human beings, in their relationship with their Lord and with each other.
The phrase “to the maintain the prayer and to spend” and so forth are in the subjunctive mood due to being the response to a command. There’s an implied statement: “Say: perform the prayer and give charity,” etc.
The point of contention here is that the subjunctive mood in a response to a command should naturally follow that command. Yet, the command to pray and give charity does not necessarily mean that it will be obeyed, but because the command is directed to His believing servants, obedience is expected without any issue.
The spending (infāq) mentioned in the verse is general charity in the path of God, as the Sūrah was revealed in Mecca before the revelation of the verses about obligatory alms (zakāt). The purpose of spending secretly or openly is to do so as deemed appropriate by the standards of religious etiquette.
It is not contradictory to the verse “On that day, friends will be one another’s enemies, except for the Godwary” (al-Zukhrūf:67). The relationship between the two verses is one of general to specific. Every form of friendship that is not based on piety will cease to exist on the Day of Judgment. However, the friendship that is for the sake of God will remain and benefit.
The verse negates all forms of khilāl (befriending) but then establishes some form, similar to how intercession is negated in the verse “...there comes a day on which there will be no bargaining, neither friendship, nor intercession” (al-Baqarah:254), and then affirmed with the permission of God as in “...except those who are witness to the truth and who know (for whom to intercede)” (al-Zukhrūf:86).
اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ وَسَخَّرَ لَكُمُ الْأَنْهَارَ ٣٢ وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَيْنِ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ ٣٣ وَآتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ ٣٤
(14:32-34) It is Allah who created the heavens and the earth, and He sends down water from the sky and with it He brings forth crops for your sustenance. And He disposed the ships for you(r benefit) so that they may sail at sea by His command, and He disposed the rivers for you. He disposed the sun and the moon for you, constant (in their courses), and He disposed the night and the day, and He gave you from all that you had asked Him. If you enumerate Allah’s blessings, you will not be able to count them. Indeed man is most unfair and ungrateful!
When God addressed their act of associating partners with Him, leading people away from His path and issued a subsequent warning, the subsequent three verses accentuates God’s exclusive sovereignty. This divine dominion is evident in the meticulous orchestration of creation, the descent of rain, the provision of sustenance, and His dominion over seas, ships, rivers, the sun, moon, day, and night.
Towards the end of these verses, it’s emphasized that such numerous and invaluable blessings, and many others not specifically mentioned, are manifestations of God’s graciousness to humanity. The narrative of this chapter, as previously alluded to, unfolds under the guiding attributes of God being the Mighty and the Praiseworthy.”
His statement, “Allah is the One who created...,” is akin to our assertion: He alone is the Lord, distinct from those you have set up as His equals.
In the next statement, “and He sends down water from the sky and with it He brings forth...,” the term “sky” refers to what is above, which is its linguistic meaning. The water descending from it refers to the rain that falls from it. This water on Earth sustains life, nourishing both plants and animals.
The verse, “And He disposed the ships for you(r benefit) so that they may sail at sea by His command, and He disposed the rivers for you,” implies that the subjection of ships for humans is such that they serve their various needs, including the conveyance of themselves and their goods, without sinking or becoming immobile.
Some argue that God’s subjection of these entities entails endowing humans with the ability to build and use them, but this seems unlikely. The apparent meaning of subjection in this context is making them useful for human purposes, rather than inspiring humans on how to use them.
In conventional expression, it would have been stated: “And He subjected for you the sea so that ships may sail by His command and subjected for you the rivers.” However, the expression is inverted to emphasize the blessings bestowed through ships, although these are not confined to maritime blessings alone. This is likely done to enumerate the blessings, as ships are more apparent blessings, while the sea holds greater ones.
Attributing the sailing of ships to His divine command, despite being based on natural laws like wind and vapor, underscores that everything ultimately returns to His encompassing will.
Furthermore, “And He disposed the rivers for you” refers to flowing waters across various regions of the Earth. Their subjection serves human needs for drinking, cleaning, and other uses, and supports the life of plants and animals.
Regarding: He disposed the sun and the moon for you, constant (in their courses), and He disposed the night and the day, al-Raghib delves into the term dā’ibīn, which is translated as “constant.” He clarifies that the root word, dāb, signifies an ongoing course of action. Within the context of the verse, dā’ibīn conveys the idea of a never-ending or perpetual state. To further illustrate this, al-Raghib refers to another Qur’anic phrase, kadāb āl Fir‘awn (like the way of the people of Pharaoh), emphasizing that dāb alludes to a consistent, unchanging condition or habit.
The next verse highlights: “and He gave you all that you had asked Him. If you enumerate Allah’s blessings, you will not be able to count them. Indeed man is most unfair and ungrateful!” The term “asking” is differentiated from “requesting.” Asking implies a conscious demand and is specific to rational beings, while requesting is more general. People are prompted to ask out of a compelling need, pushing them to alleviate that need. The typical medium for this is spoken language, although one could also communicate needs through gestures or written text. Such forms of communication are all categorized under genuine asking.
God, in His majesty, is the One who fulfils the needs of all who are in need. Nothing is associated with His essence in terms of what He needs for His existence and sustenance, except through the extension of His generosity and kindness. This is the case whether people acknowledge it or deny it. God is more knowledgeable about the apparent and hidden needs of people, and everyone turns to His divine bounty, asking Him to meet their various needs—regardless of whether He grants or withholds, and whether He answers all or some of their prayers.
This is the rightful nature of asking, specific only to God and not extending to anyone else. Regarding spoken asking, sometimes people verbally ask God, and sometimes they verbally ask others. However, God is the ultimate destination of genuine asking, as everything turns to Him in this true sense. Some among the believers also engage in verbal asking towards Him.
As for “giving,” it is stated broadly, without limitation or exception. This indicates that for every request, there is a corresponding act of giving on His part. This reinforces the idea that the verse is addressing mankind in general terms, as further corroborated by the concluding statement, “Indeed man is most unfair and ungrateful.”
In summary, every type of human need or request—whether met in full or in part—is addressed by God’s infinite generosity. This is true even though individual humans might sometimes ask and not have their needs fulfilled.
This notion is corroborated by the divine verse: “I answer the supplicant’s call when he calls upon Me” (al-Baqarah:186). In the exegesis of this verse, it has been explained that the Almighty does not reject the prayers of those who call upon Him. The only exceptions are when the prayer is not sincere or when it’s not the supplicant’s own prayer but that of someone else. It is true that sometimes an individual may experience a disconnect between their heart and their tongue, or may err in the wording of their supplications. However, the human species, by its nature, do not recognize idle talk or hypocrisy and acknowledges no Lord other than God. When faced with a need, it sincerely turns to God and only to God for help. Consequently, all its supplications are answered, its inquiries are fulfilled, and its needs are met.
The preceding analysis clarifies that the particle “min” (“from” or “of”) in the phrase “from all that you had asked Him” serves an initiatory purpose. It suggests that what God grants is drawn from what has been asked—this could be the entirety of the requests in some instances, or only a portion in others. If the term “from” were used in a divisive sense, it would imply that God grants only a part of what is requested in every supplication. This, however, is not the case.
Similarly, if the verse were worded as, “He gave you all that you have asked Him,” it would convey the granting of all requests, which isn’t the actual scenario. On the other hand, if it were phrased as, “of what you have asked Him,” this would imply that it is possible that some supplications may go unanswered or some queries may be entirely rejected. Yet, given that this verse emphasizes gratitude, such an interpretation would be incongruous.
In summary, the verse conveys that God Almighty has bestowed upon humanity all that they have asked for. There isn’t a single need among their various needs that He hasn’t addressed, whether in full or in part, in alignment with His profound wisdom.
Some might interpret the phrase “and He gave you from all that you asked Him” to encompass both the explicitly expressed requests and the unspoken ones. This presupposes that the “asking” mentioned in the verse pertains solely to verbal requests. Yet, this interpretation has been previously challenged, and the verse’s broader context doesn’t bolster such a reading.
Regarding the words, “If you enumerate Allah’s blessings, you will not be able to count them,” al-Rāghib says: The term “enumeration” (al-iḥṣā) involves counting numerically. This term derives from the word for pebbles (ḥaṣā,). This connection can be traced back to the ancient practice where pebbles served as counting tools, akin to how we employ our fingers in the present day.
In summary, the text suggests that the blessings bestowed by God transcend the scope of human calculation. It is inherently impossible for humans to enumerate the myriad needs that God has fulfilled through His blessings.
And how can one possibly count the blessings of the Almighty when the entire universe, in all its parts, along with its various attributes and states, is intricately interconnected? Each aspect is beneficial to another, and they are all interdependent. In this context, everything is a blessing in relation to the whole, a reality that eludes any attempt at comprehensive enumeration.
This may clarify why the term “blessing” is used in its singular form in the phrase “blessing of Allah.” In truth, the single term is enough to imply abundance. The use of “blessing” (in singular) here captures the essence of the One who bestows these blessings, serving the same function as the plural form would.
The statement, “Indeed, man is most unfair and ungrateful,” implies that humans frequently display ingratitude, thereby wronging themselves. This lack of gratitude for God’s blessings leads them towards ruin and loss. Alternatively, the verse could mean that humans commit a great deal of injustice towards the blessings of God by neither acknowledging nor appreciating them. The sentence serves as an explanatory recapitulation, reinforcing what can be deduced from the previous discussion. Anyone who reflects on the aforementioned discourse about the blessings of the Almighty, and all that He has granted humans in response to their requests, will undoubtedly conclude that humans, who are generally oblivious to these blessings, are essentially unjust to themselves and ungrateful for the blessings of their Lord.
Examining Narrations
- In al-Durr al-manthūr, al-Tirmidhī, al-Nasā’ī, al-Bazzār, Abū Yaʿlā, Ibn Jarīr, Ibn Abī Ḥātim, Ibn Ḥayyān, al-Ḥākim (who authenticated it), and Ibn Mardawayh narrate from Anas, who said: The Messenger of God was brought a piece of Basri cloth. He then said: “a good word is like a good tree” until he reached, “It gives its fruit every season by the leave of its Lord.” He added, This refers to the date palm. And, “a bad word is like a bad tree” until he reached, “it has no stability.” He then said, “This refers to the colocynth (or bitter apple tree).”
Author’s comment: The notion that the “good tree” refers to the date palm is narrated in several traditions from him (the Messenger). This only underscores the appropriateness of the simile. However, the continuation of this narration contradicts the following one.
- In the same source, another narration by Ibn Mardawayh from Abū Hurayrah states: Some companions of the Messenger of God were sitting and discussing this verse: “uprooted from the ground; it has no stability.” They asked, “O Messenger of God, we think this refers to desert truffle.” The Messenger of God responded: “Desert Truffle is a bounty and its water is a cure for the eyes; the ‘Ajwa date is from Paradise and is a cure for poison.”
Author’s comment: The discussion here involves the colocynth (bitter apple tree), which indeed has significant medicinal properties.
- In it, al-Bayhaqī in his Sunan reported from ʿAlī who said: The term Hayn (every season) is six months.”
Author’s comment: The comment on this narration is similar to the previous one.
- In al-Kāfī, via its chain of narration, from ʿAmr b. Ḥurayth, who said: I asked Imām al-Ṣādiq about the verse, “like a good tree, its roots are steady and its branches are in the sky.” He replied, “The Messenger of God is its root, Amīr al-Mu’minīn is its branch, and the Imāms from their offspring are its twigs. The knowledge of the Imāms is its fruit, and their believing followers are its leaves. Is there any virtue in this?” I said, “No, by God.” He added, “By God, when a believer is born, a leaf sprouts because of him, and when a believer dies, a leaf falls off.”
Author’s comment: This narration is based on the understanding that the “good word” refers to the Prophet. The term has been used in the Qur’ān in reference to a human (being), as in the verse: “A Word from Him whose name is the Messiah, Jesus, son of Mary” (Āl ʿImrān:45). Nonetheless, this narration is about application of the term, and the variations in narrations about its application support this. In some accounts, the root is the Messenger of God, the branch is ʿAlī, the twigs are the Imāms, the fruit is their knowledge, and the leaves are the Shīʿa, as in this narration. In others, the tree is the Messenger of God, its branch is ʿAlī, its twig is Fāṭimah, its fruit is her children, and its leaves are our Shīʿa, as narrated by Al-Ṣadūq from Jābir from Imām al-Bāqir. In yet others, the Prophet and the Imāms represent the stable root, and the branch represents the guardianship for those who embrace it, as mentioned in Al-Kāfī, through its chain from Muḥammad al-Ḥalabī from Imām al-Ṣādiq.
- In Majma’ al-bayyān, Abū al-Jārūd narrated from Imām al-Bāqir regarding the verse, “...bad tree.” He said: This is an allegory for the Umayyads.
- In Tafsīr al-ʿAyyāshī, from ʿAbdul Raḥmān b. Sālim al-Ashal from his father from Imām al-Ṣādiq: “A good word like a good tree.” He said: This is an allegory for the Ahl al-Bayt, and for those who oppose them, it is “And the parable of a bad word is that of a bad tree: uprooted from the ground, it has no stability.”
Author’s comment: al-Ālūsī mentioned in Tafsīr Rūh al-Ma’ānī, and I quote: “The Imāmīs, and you know their stance, have narrated from Imām al-Bāqir an interpretation that the ‘bad tree’ refers to the Umayyads, and the ‘good tree’ refers to the Messenger of God, ʿAlī, Fāṭima, and their descendants. However, some Sunni traditions contest the application of the ‘bad tree’ being the Umayyads. For instance, Ibn Marduwayh quoted ʿAdī b. Ḥātim who stated: ‘The Messenger of God said: “Indeed, God examined the hearts of His servants, finding the best of them to be the Arabs. Among the Arabs, the finest were the Quraysh. They are the ‘blessed tree’ God mentioned in His Book, ‘A good word is like a good tree,’ since the Umayyads are from the Quraysh.’”
It’s intriguing that just because a community or group is considered blessed due to their nature, it doesn’t necessarily mean that all the branches emanating from it are similarly blessed. The tradition, even if we accept it at face value, only implies that the Quraysh is a blessed tree. But what about all the people who branched from it being equally blessed? Take, for example, Banū ʿAbd al-Dār or individuals like Abū Jahl and Abū Lahab; there is certainly no definitive evidence. What correlation exists between a tree being inherently blessed and some of its branches, which have grown in a corrupt manner, also being blessed?
In the same context, Ibn Marduwayh narrated from ʿĀ’ishah, who said to Marwān b. al-Ḥakam: I heard the Messenger of God say to your father and grandfather: “You are the accursed tree in the Qur’an.”
Scholars like al-Ṭabarī and others have narrated from Sahl b. Saʿd, ʿAbdullāh b. ʿUmar, Yaʿlā b. Murrah, al-Ḥusayn b. ʿAlī, and Saʿīd b. al-Musayyib: “We did not appoint the vision that We showed you except as a tribulation for the people and the tree cursed in the Qur’an,” refers to them. Saʿd’s wording tells of the Messenger of God being displeased when he saw certain individuals climbing his pulpit like monkeys, and God revealed: “We did not appoint the vision that We showed you except as a tribulation for the people and the tree cursed in the Qur’an.”
There will also come a tradition from ʿUmar and ʿAlī explaining the verse: “hose who have changed Allah’s blessing with ingratitude” to refer to the most sinful of the Quraysh, specifically Banū al-Mughīrah and Banū Umayyah.
- In Tafsīr al-ʿAyyāshī, it is reported from Safwān ibn Mihrān regarding Imām al-Ṣādiq who said: “Satan intends to approach a man from our supporters at the time of his death. He tries to approach him from his right and his left in order to divert him from his belief. However, God refuses to let that happen and thus He says, ‘Allah fortifies those who have faith with a firm word in the life of this world and in the Hereafter.’”
- In the same source, from Zurārah, Ḥamrān, and Muḥammad b. Muslim from Imāms al-Bāqir and al-Ṣādiq: When a person is laid in his grave, two angels approach him—one from the right and one from the left—while Satan stands in front of him with eyes made of copper. The person is asked about his belief in the Messenger of God. If he’s a believer, he’ll affirm it, and he will be told to sleep without any worries. His grave will expand and he will see his place in Paradise. This is related to the verse, “Allah fortifies those who have faith with a firm word in the life of this world and in the Hereafter.” If he is a disbeliever, they will ask, and he will say, “I do not know,” after which Satan will take over.
- In Al-Durr al-manthūr, it is reported from al-Tayālisī, al-Bukhārī, Muslim, Abū Dāwūd, al-Tirmidhī, al-Nasā’ī, Ibn Mājah, Ibn Jarīr, Ibn al-Mundhir, Ibn Abī Ḥātim, and Ibn Mardawayh, on the authority of al-Barā’ ibn ʿĀzib, that the Messenger of God said: “When a Muslim is questioned in his grave, he testifies that there is no deity but Allah, and that Muhammad is the Messenger of God. This is in reference to God’s statement, ‘Allah fortifies those who have faith with a firm word in the life of this world and in the Hereafter.’”
- In the same source, it is mentioned that al-Ṭabarānī in “al-Awsaṭ” and Ibn Mardawayh reported on the authority of Abū Saʿīd al-Khudrī, who said, “I heard the Messenger of God comment on this verse, ‘Allah fortifies those who have faith with a firm word in the life of this world and in the Hereafter.’ He stated: ‘In the Hereafter’ refers to the grave.”
Author’s comment: Many narrations from both Shī’ah and Sunnī sources detail the questioning in the grave, the arrival of the angels Munkar and Nakīr, the steadfastness of the believer and the confusion of the disbeliever. Many of these narrations refer to and uphold the aforementioned verse.
The apparent meaning suggests that the “Hereafter” referred to (in the verse) is the grave and the realm of death. This understanding may be based on the evident meaning of “making firm.” The notion of being granted firmness inherently suggests a situation where there is a possibility of faltering or stumbling. This is conceivable in situations other than the Day of Resurrection, where only deeds are recompensed. However, when considering that every steadfast being owes its stability to God, be it in a transitory state or otherwise, there is no distinction between the intermediary state (Barzakh) and the Day of Resurrection in terms of a believer being made firm by the grace of God. It is preferable to interpret the narrations as a form of application.
- In Tafsīr al-ʿAyyāshī, it is narrated from Al-Aṣbagh ibn Nabātah who said: Amīr al-Mu’minīn commented on the verse, “Have you not regarded those who have changed Allah’s blessing with ingratitude?” He said: “We are the favor of God with which He blessed His servants.”
Author’s comment: This is a matter of flow and applicability of the verse.
- And from Ma’sim al-Musrif, narrated from ‘Alī b. Abī Ṭālib, regarding the verse, ‘And led their people into the abode of ruin,’ it refers to the wicked among the Quraysh, Banū Umayyah and Banū Makhzūmī.
Author’s comment: This is also narrated in Al-Burhān, from Ibn Shahr Āshūb, who narrates from Abī al-Tufail, who quotes ‘Alī b. Abī Ṭālib.
- In al-Durr al-manthūr, narrations from Ibn Jarīr, Ibn Mundhir, Ibn Abī Ḥātim, and al-Ṭabrānī have been reported from ‘Alī b. Abī Ṭālib concerning the verse, ‘Have you not regarded those who have changed Allah’s blessing with ingratitude’ stating that it refers to the wicked among the Quraysh, Banī Umayyah and Banū Makhzūmī.
Author’s comment: And it is narrated from ʿUmar as follows:
- In this regard, al-Bukhārī reported in his history, as did Ibn Jarīr, Ibn Mundhir, and Ibn Mardawayh, from ʿUmar b. al-Khaṭṭāb regarding the verse, ‘Have you not regarded those who have changed Allah’s blessing with ingratitude,’ he said: ‘These are the wicked among the Quraysh, Banū al-Mughīrah and Banū Umayyah. As for Banū al-Mughīrah, you have dealt with them on the Day of Badr; as for Banū Umayyah, they have been given respite for a while.’
- In it, Ibn Mardawayh narrates from Ibn ʿAbbās, who said to ʿUmar: “O Commander of the Believers, this verse, ‘those who have changed Allah’s blessing with ingratitude,’ refers to the wicked among the Quraysh, my maternal uncles and your paternal uncles. As for my maternal uncles, God eradicated them on the Day of Badr; as for your paternal uncles, God has deferred their reckoning for a time.”
- In al-ʿAyāshī’s exegesis, Dhurayḥ narrated from Imām al-Ṣādiq, ‘I heard him say: Ibn al-Kawāʾ came to Amīr al-Muʾminīn and asked him about the verse, “Have you not regarded those who have changed Allah’s blessing with ingratitude,” he said: ‘That is Quraysh. They exchanged the grace of God for disbelief and belied His Prophet on the Day of Badr.’
Author’s comment: The difference in application of the verse in his speech is evidence that this is from the perspective of explaining the general applicability of the verse, not the reason for its revelation.
- In al-Kāfī, from Imām al-Ṣādiq from some of his companions who narrated: ‘ʿAlī b. al-Ḥusayn when reciting the verse, ‘If you enumerate Allah’s blessings, you will not be able to count them,’ would say: ‘Glory be to the One Who has placed in no one any understanding of His favors, except the understanding of falling short in recognizing them. Just as He has not placed in anyone the ability to comprehend Him more than the knowledge that they cannot comprehend Him. So, the thankfulness of those who know Him is their acknowledgment of their inadequacy in thanking Him. He has made their acknowledgment of their inadequacy a form of thanksgiving, just as He has taught the scholars of the worlds that they cannot comprehend Him, so He made that knowledge.’”
This also translated as “in Truth” (Ed.) ↩︎
Editor’s Note: This explanation highlights the intrinsic link between humanity and the cosmos. Human existence imparts meaning to the universe, and any alteration without divine intent disrupts this harmony, underscoring the profound wisdom in God’s creations. ↩︎
That is, intertwining both forms of guidance. (Ed.) ↩︎
Editor’s Note: This explanation implies that while they act as collaborators, the primary instigator of misguidance and transgression remains Iblīs. ↩︎
Editor’s note: In other words, Iblīs diverted his followers from these realities even though he seems to acknowledge resurrection, accountability, etc. ↩︎
Editor’s Note: In other words, everything about the afterlife, whether it’s being confirmed or denied, is vouched for by God and rejected by Iblīs. When a promise is broken, it reveals dishonesty and the failure to fulfill what was promised, indicating the main intent behind it. ↩︎
Editor’s note: In other words, the “true word” serves as a foundational principle, anchoring both spiritual and moral life. The tree metaphor illustrates the virtues emanating from a core belief in monotheism, showing its essential role as the root of all other virtues and its alignment with a universal ethical and cosmological order. ↩︎
Editor’s note: While humans harness the power of wind and steam to propel ships, it’s God who set these systems into motion. By this understanding, He is the ultimate cause, and every other cause is contingent upon His divine will. ↩︎
Qur’an, (Ed.) ↩︎
Editor’s note: This explanation highlights the meticulous order and unwavering patterns set forth by God in both the celestial realm and human behaviors. The celestial bodies, with their dependable movements, serve as symbols of God’s unwavering order and design in the universe. ↩︎
Editor’s note: This concept underscores the notion that every form of sustenance or provision one receives is a manifestation of God’s boundless generosity. It doesn’t matter if one’s request is directed towards another being or entity; in the grand scheme of things, it is God who fulfills every need. ↩︎
Editor’s note: To complement the author’s discussion, the verse emphasizes the incalculable nature of God’s blessings, illustrating their interconnectedness in the universal order. The use of “blessing” in singular form conveys its boundless essence, while the statement about human ingratitude serves as a sobering reminder of the frequent failure to recognize these divine gifts, leading to spiritual and moral detriment. ↩︎
Qur’an, (Ed.) ↩︎
Editor’s note: The narration emphasizes the boundless magnitude and incomprehensibility of God and His favors. No one can fully grasp the entirety of God’s blessings; the most they can understand is their own inability to do so. Similarly, no one can truly comprehend God; the most they can realize is their own limitation in understanding Him. This acknowledgment of human limitation and inadequacy becomes an act of gratitude and thanksgiving to God, as recognizing our limitations leads us closer to the divine truth. ↩︎