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Parables in the Qur'an Jan-March
2007 -------------------------------------------------------------------------------- Good and Evil Trees Surah Ibrahim 14: 24-26 24 See you not how Allah sets forth a parable A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky. 25 Giving its fruit at all times, by the leave of its Lord, and Allah sets forth parables for mankind in order that they may remember. 26 And the parable of an evil word is that of an evil tree uprooted from the surface of earth, having no stability. The Parable of the Word of Islam and the Word of Kufr `Ali bin Abi Talhah reported that `Abdullah bin `Abbas commented that Allah's statement, a parable: a goodly word, refers to testifying to La ilaha illallah, (none has the right to be worshipped but Allah) while, as a goodly tree, refers to the believer, and that whose root is firmly fixed, indicates that La ilaha illallah, (none has the right to be worshipped but Allah) is firm in the believers' heart, and its branches (reach) to the sky, with which the believer's works are ascended to heaven. Similar is said by Ad-Dahhak, Sa'id bin Jubayr, `Ikrimah, Mujahid and several others. They stated that this parable describes the believer's deeds, good statements and good actions. The believer is just like the beneficial date tree, always having good actions ascending at all times, by day and by night. Al-Bukhari recorded that `Abdullah bin `Umar said, "We were with the Messenger of Allah when he asked, (Tell me about a tree that resembles the Muslim, the leaves of which do not fall in summer or winter and gives its fruit at all times by the leave of its Lord.)'' Ibn `Umar said, "I thought of the date palm tree, but felt shy to answer when I saw that Abu Bakr and `Umar did not talk. When they did not give an answer, the Messenger of Allah said, (It is the date palm tree.) When we departed, I said to `Umar, `My father, by Allah! I thought that it was the date tree.' He said, `Why did you not speak then' I said, `I saw you were silent and I felt shy to say anything.' `Umar said, `Had you said it, it would have been more precious to me than such things (i.e., would have been very precious to me).''' `Abdullah bin `Abbas said that, as a goodly tree, is a tree in Paradise. Allah said next, Giving its fruit at all times, It is said that it means by day and by night. And they say that describes the believer as a tree that always has fruits during summer and winter, by night and by day. This is the parable of the believer whose good works ascend to heaven by day and by night and at all times, by the leave of its Lord, thus earning perfection and becoming beneficial, plentiful, pure and blessed, and Allah sets forth parables for mankind in order that they may remember. Allah said next, And the parable of an evil word is that of an evil tree describing the disbelief of the disbeliever, for it has no basis or stability. It is similar to the colocynth tree (a very bitter, unscented plant) which is also called, `Ash-Shiryan'. Shu`bah narrated that Mu`awiyah bin Abi Qurrah narrated that Anas bin Malik said that it is the colocynth tree. Allah said, uprooted meaning, was cutoff from the root, from the surface of earth, having no stability, therefore, existing without basis or stability, just like Kufr (disbelief), for it does not have a basis or roots. Surely, the works of the disbelievers will never ascend nor will any of them be accepted. Reference: Tafsir ibn Kathir (abridged) English version -------------------------------------------------------------------------------- Parable of a Dog Surah Al-A'raf 7:175-177 175. And recite to them the story of him to whom We gave Our Ayat, but he threw them away; so Shaytan followed him up, and he became of those who went astray. 176. And had We willed, We would surely have elevated him therewith, but he clung to the earth and followed his own vain desires. So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants. Such is the parable of the people who reject Our Ayat. So relate the stories, perhaps they may reflect. 177. Evil is the parable of the people who rejected Our Ayat, and used to wrong themselves. Story Bal`am bin Ba`ura `Abdur-Razzaq recorded that `Abdullah bin Mas`ud said that Allah's statement, And recite to them the story of him to whom We gave Our Ayat, but he threw them away "Is about Bal`am bin Ba`ura' a man from the Children of Israel.'' Shu`bah and several other narrators narrated this statement from Mansur who got it from Ibn Mas`ud. Sa`id bin Abi `Arubah narrated that Qatadah said that Ibn `Abbas said, "He is Sayfi, son of Ar-Rahib.'' Qatadah commented that Ka`b said, "He was a man from Al-Balqla' (a province of Jordan) who knew Allah's Greatest Name. He used to live in Bayt Al-Maqdis with the tyrants.'' Al-`Awfi reported that Ibn `Abbas said, "He is Bal`am bin Ba`ura', a man from Yemen whom Allah had given the knowledge of His Ayat, but he abandoned them.'' Malik bin Dinar said, "He was one of the scholars of the Children of Israel whose supplication was acceptable. They used to seek his lead in supplication in times of difficulty. Allah's Prophet Musa sent him to the King of Madyan to call him to Allah. That king appeased him and gave him land and gifts, and he reverted from the religion of Musa and followed the king's religion.'' `Imran bin `Uyaynah narrated that `Husayn said that `Imran bin Al-Harith said that Ibn `Abbas said, "He is Bal`am son of Ba`ura'.'' Similar was said by Mujahid and `Ikrimah. Therefore, it is well-known that this honorable Ayah was revealed about a man from the Children of Israel in ancient times, according to Ibn Mas`ud and several others among the Salaf. `Ali bin Abi Talhah reported that Ibn `Abbas said, "He is a man from the city of the tyrants (Jerusalem) whose name was Bal`am and who knew Allah's Greatest Name.'' `Ali bin Abi Talhah also reported that Ibn `Abbas that he said, "When Musa and those with him went to the city of the tyrants (Jerusalem), the cousins of Bal`am and his people came to him and said, `Musa is a strong man, and he has many soldiers. If he gains the upper hand over us, we will be destroyed. Therefore, supplicate to Allah that He prevents Musa and those with him from prevailing over us.' Bal`am said, `If I supplicate to Allah that He turns back Musa and those with him, I will lose in this life and the Hereafter.' They kept luring him until he supplicated against Musa and his people, and Allah took away what he bestowed on him (of knowledge). Hence Allah's statement, but he threw them away; so Shaytan followed him up.''' Allah said next, And had We willed, We would surely have elevated him therewith from the filth of this earthly life through the Ayat that We gave him knowledge of, but he clung to the earth, he became interested in the adornment of this life and its delights. He indulged in the lusts of life and its joys and was deceived by it, just as life deceived others like him, without sound comprehension or a good mind. Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that when Musa entered the land of Bani Canaan in the area of Ash-Sham (Greater Syria), the people of Bal`am came to him, saying, "This is Musa, son of `Imran with the Children of Israel. He wants to drive us out from our land, kill us and replace us with the Children of Israel. We are your people and have no other dwelling area. You are a person whose supplication is acceptable (to Allah), so go out and supplicate to Allah against them.'' He said, "Woe to you! Here is Allah's Prophet (Musa) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know'' They said, "We have no other dwelling area.'' So they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks. When he proceeded on the Mount for a while, the donkey sat down and refused to proceed. He got off the donkey and struck it until it stood up again and he rode it. The donkey did the same after a little while, and he struck it again until it stood up... So he proceeded and tried to supplicate against Musa and his people. However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, "O Bal`am! What are you doing You are supplicating for them and against us!'' He said, "It is against my will. This is a matter that Allah has decided.'' He then said to them, as his tongue was made to loll out of his mouth, "Now I have lost this life and the Hereafter.'' This Ayah was revealed about the story of Bal`am son of Ba`ura' And recite to them the story of him to whom We gave Our Ayat, but he threw them away.), until,perhaps they may reflect. Allah said next, So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants. Scholars of Tafsir have conflicting opinions regarding the meaning of this Ayah. Some scholars said that it refers to the end of Bal`am's tongue which flickered out of his mouth, as in the story narrated from Ibn Ishaq, from Salim, from Abu An-Nadr. Therefore, his example is the example of the dog, its tongue pants regardless of whether it is driven away or not. It was also said that the meaning here is a parable of this man -- and his like -- concerning their misguidance, persisting the wrong path and not being able to benefit from faith or comprehend what they are being called to. So his example is that of a dog which pants whether it was driven away or left alone. The person described here does not benefit from the advice or the call to faith, just as if the advice and call never occurred. Allah said in another Ayah, (It is the same to them (disbelievers) whether you warn them or do not warn them, they will not believe.)[2:6] and, (Whether you ask forgiveness for them (hypocrites) or ask not forgiveness for them -- (and even) if you ask seventy times for their forgiveness -- Allah will not forgive them.) [9:80] and similar Ayat. It was also said that the meaning here, is that the heart of the disbeliever, the hypocrite and the wicked is weak and devoid of guidance. Therefore, it keeps faltering. Similar was narrated from Al-Hasan Al-Basri. So relate the stories, perhaps they may reflect Allah said next to His Prophet Muhammad,So relate the stories, perhaps they may- the Children of Israel, who have knowledge of the story of Bal`am and what happened to him when Allah allowed him to stray and expelled him from His mercy. Allah favored him by teaching him His Greatest Name, by which, if He is asked, He will grant, and if He is called upon, He answers. But Bal`am used it in disobedience to Allah and invoked Him against His own party of the people of faith, followers of His servant and Messenger during that time, Musa, the son of `Imran, peace be upon him, whom Allah spoke to directly, perhaps they may reflect, and avoid Bal`am's behavior, for Allah has given the Jews knowledge and made them superior to the Bedouins surrounding them. He gave them the description of Muhammad which would allow them to recognize him, as they recognize their own children. They, among people, have the most right to follow, aid and support Muhammad, in obedience to their Prophets who informed them of him and commanded them to follow him. Therefore, whoever among them defies the knowledge in their Books or hides it from the servants, Allah will place disgrace on him in this life, followed by humiliation in the Hereafter. Allah said, Evil is the parable of the people who rejected Our Ayat. Allah says, evil is the example of the people who deny Our Ayat in that they are equated with dogs that have no interest but to collect food and satisfy lusts.' Therefore, whoever goes out of the area of knowledge and guidance, and seeks satisfaction for his lusts and vain desires, is just like a dog; what an evil example. The Sahih recorded that the Messenger of Allah said, (The evil example is not suitable for us: he who goes back on his gift is just like the dog that eats its vomit.) Allah's statement, and they used to wrong themselves means, Allah did not wrong them, but they wronged themselves by rejecting guidance, not obeying the Lord, being content with this life that will soon end, all the while seeking to fulfill desires and obey lusts. Reference: Tafsir ibn Kathir (abridged) English version. -------------------------------------------------------------------------------- Fertile garden Surah Al Baqarah 2: 265 265. And the parable of those who spend their wealth seeking Allah's pleasure while they in their own selves are sure and certain that Allah will reward them (for their spending in His cause), is that of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer (knows well) of what you do. This is the example of the believers who give away charity seeking only Allah's pleasure, while they in their own selves are sure and certain meaning, they are certain that Allah shall reward them for these righteous acts with the best rewards. Similarly, in a Hadith collected by Al-Bukhari and Muslim, the Messenger of Allah said, (Whoever fasts Ramadan with faith and expectation...) meaning, believing that Allah commanded the fast, all the while awaiting His reward for fasting it. Allah's statement, is that of a garden on a Rabwah means, the example of a garden on `a height above the ground', as the majority of scholars have stated. Ibn `Abbas and Ad-Dahhak added that it also has flowing rivers. Allah's statement, Wabil falls on it means, heavy rain as we stated, So it produces its, (yield of harvest) meaning, fruits or produce, doubles, as compared to other gardens. And if it does not receive Wabil, a Tall suffices it. Ad-Dahhak said that the `Tall' is light rain. The Ayah indicates that the garden on the Rabwah is always fertile, for if heavy rain does not fall on it, light rain will suffice for it. Such is the case regarding the believer's good deeds, for they never become barren. Rather, Allah accepts the believer's righteous deeds and increases them, each according to his deeds. This is why Allah said next, And Allah is All-Seer of what you do meaning, none of His
servants' deeds ever escapes His perfect watch. Reference: Tafsir ibn
Kathir (abridged) English version. -------------------------------------------------------------------------------- A Grain of corn Surah Al Baqarah 2: 261 261. The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower. Rewards of Spending in Allah's Cause This is a parable that Allah made of the multiplication of rewards for those who spend in His cause, seeking His pleasure. Allah multiplies the good deed ten to seven hundred times. Allah said, The parable of those who spend their wealth in the way of Allah... Sa`id bin Jubayr commented, "Meaning spending in Allah's obedience.'' Makhul said that the Ayah means, "Spending on Jihad, on horse stalls, weapons and so forth.'' The parable in the Ayah is more impressive on the heart than merely mentioning the number seven hundred. This Ayah indicates that Allah `grows' the good deeds for its doers, just as He grows the plant for whoever sows it in fertile land. The Sunnah also mentions that the deeds are multiplied up to seven hundred folds. For instance, Imam Ahmad recorded that Abu Mas`ud said that a man once gave away a camel, with its bridle on, in the cause of Allah and the Messenger of Allah said, On the Day of Resurrection, you will have seven hundred camels with their bridles. Muslim and An-Nasa'i also recorded this Hadith, and Muslim's narration reads, "A man brought a camel with its bridle on and said, `O Messenger of Allah! This is in the sake of Allah.' The Messenger said, (You will earn seven hundred camels as reward for it on the Day of Resurrection. ) Another Hadith: Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said, (Every good deed that the son of Adam performs will be multiplied ten folds, to seven hundred folds, to many other folds, to as much as Allah wills. Allah said, "Except the fast, for it is for Me and I will reward for it. One abandons his food and desire in My sake.'' The fasting person has two times of happiness: when he breaks his fast and when he meets his Lord. Verily, the odor that comes from the mouth of whoever fasts is more pure to Allah than the scent of musk. Fasting is a shield (against sinning), fasting is a shield.) Muslim recorded this Hadith. Allah's statement, Allah gives manifold increase to whom He wills is according to the person's sincerity in his deeds. And Allah is All-Sufficient for His creatures' needs, All-Knower meaning, His Favor is so wide that it encompasses much more than His creation, and He has full knowledge in whoever deserves it, or does not deserve it. All the praise and thanks are due to Allah. Reference: Tafsir ibn Kathir (abridged) English version. -------------------------------------------------------------------------------- Indeed a servant may say a word from which Allah’s displeasure is gained and he does not realize it, Allah will put him in Jahanam due to it.” Saheeh al-Bukhari (8/485) “Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills” [al-Nisa’ 4:48] -------------------------------------------------------------------------------- Whoever wants the Worldly Life Surah Hud 11:15-16 15. Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein. 16. They are those for whom there is nothing in the Hereafter but Fire, and vain are the deeds they did therein. And of no effect is that which they used to do. Whoever wants the Worldly Life, then He will have no Share of the Hereafter Al-`Awfi reported that Ibn `Abbas said concerning this verse, "Verily those who show off, will be given their reward for their good deeds in this life. This will be so that they are not wronged, even the amount equivalent to the size of the speck on a date-stone.'' Ibn `Abbas continued saying, "Therefore, whoever does a good deed seeking to acquire worldly gain - like fasting, prayer, or standing for prayer at night - and he does so in order to acquire worldly benefit, then Allah says, `Give him the reward of that which he sought in the worldly life,' and his deed that he did is wasted because he was only seeking the life of this world. In the Hereafter he will be of the losers.'' A similar narration has been reported from Mujahid, Ad-Dahhak and many others. Anas bin Malik and Al-Hasan both said, "This verse was revealed concerning the Jews and the Christians.'' Mujahid and others said, "This verse was revealed concerning the people who perform deeds to be seen.'' Qatadah said, "Whoever's concern, intention and goal is this worldly life, then Allah will reward him for his good deeds in this life. Then, when reaches the next life, he will not have any good deeds that will be rewarded. However, concerning the believer, he will be rewarded for his good deeds in this life and in the Hereafter as well.'' Allah, the Exalted, says, (Whoever desires the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell; he will burn therein disgraced and rejected. And whoever desires the Hereafter and strives for it, with the necessary effort due for it while he is a believer - then such are the ones whose striving shall be appreciated. On each - these as well as those - We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden. See how We prefer one above another, and verily, the Hereafter will be greater in degrees and greater in intricacy.) [17:18-21] Allah, the Exalted, says, (Whosoever desires the reward of the Hereafter, We give him increase in his reward, and whosoever desires the reward of this world, We give him thereof, and he has no portion in the Hereafter.) [42:20] Reference: Tafsir ibn Kathir (abridged) English version. Parable of The Woman who untwists her Yarn -------------------------------------------------------------------------------- Woman who untwists her Yarn Surah An-Nahl 16:92 92. And do not be like the one who undoes the thread which she has spun, after it has become strong, by taking your oaths as a means of deception among yourselves when one group is more numerous than another group. Allah only tests you by this, and on the Day of Resurrection, He will certainly clarify that which used to differ over.) In the Ayah before this no 91 Allah commands the Believers to fulfill covenants, keep promises and to fulfill their oaths after confirming them And do not be like the one who undoes the thread which she has spun, after it has become strong, `Abdullah bin Kathir and As-Suddi said: "This was a foolish woman in Makkah. Everytime she spun thread and made it strong, she would undo it again.'' Mujahid, Qatadah and Ibn Zayd said: "This is like the one who breaks a covenant after confirming it.'' This view is more correct and more apparent, whether or not there was a woman in Makkah who undid her thread after spinning it. The word Ankathan could be referring back to the word translated as "undoes'', reinforcing the meaning, or it could be the predicate of the verb "to be'', meaning, do not be Ankathan, the plural of Nakth (breach, violation), from the word Nakith (perfidious). Hence after this, Allah says: by taking your oaths as a means of deception among yourselves meaning for the purposes of cheating and tricking one another. when one group is more numerous than another group. meaning, you swear an oath with some people if they are more in number than you, so that they can trust you, but when you are able to betray them you do so. Allah forbids that, by showing a case where treachery might be expected or excused, but He forbids it. If treachery is forbidden in such a case, then in cases where one is in a position of strength it is forbidden more emphatically. Mujahid said: "They used to enter into alliances and covenants, then find other parties who were more powerful and more numerous, so they would cancel the alliance with the first group and make an alliance with the second who were more powerful and more numerous. This is what they were forbidden to do.'' Ad-Dahhak, Qatadah and Ibn Zayd said something similar. Allah only tests you by this Sa`id bin Jubayr said: "This means (you are tested) by the large numbers.'' This was reported by Ibn Abi Hatim. Ibn Jarir said: "It means (you are being tested) by His command to you to adhere to your covenants.'' And on the Day of Resurrection, He will certainly clarify that which you differed over. Everyone will be rewarded or punished in accordance with his deeds, good or evil. Reference: Tafsir ibn Kathir (abridged) English version. Parable of a Man who kindled a fire -------------------------------------------------------------------------------- Man who kindled a fire (Surah Al Baqarah 2: 17 and 18) 17. Their likeness is as the likeness of one who kindled a fire; then when it illuminated all around him, Allah removed their light and left them in darkness. (So) they could not see. 18.They are deaf, dumb and blind so they return not (to the right path) The Example of the Hypocrites Allah likened the hypocrites when they bought deviation with guidance, thus acquiring utter blindness, to the example of a person who started a fire. When the fire was lit, and illuminated the surrounding area, the person benefited from it and felt safe. Then the fire was suddenly extinguished. Therefore, total darkness covered this person, and he became unable to see anything or find his way out of it. Further, this person could not hear or speak and became so blind that even if there were light, he would not be able to see. This is why he cannot return to the state that he was in before this happened to him. Such is the case with the hypocrites who preferred misguidance over guidance, deviation over righteousness. This parable indicates that the hypocrites first believed, then disbelieved, just as Allah stated in other parts of the Qur'an. Allah's statement, Allah removed their light means, Allah removed what benefits them, and this is the light, and He left them with what harms them, that is, the darkness and smoke. Allah said, And left them in darkness, that is their doubts, disbelief and hypocrisy. (So) they could not see meaning, they are unable to find the correct path or find its direction. In addition, they are, deaf and thus cannot hear the guidance, dumb and cannot utter the words that might benefit them, and blind in total darkness and deviation. Reference: Tafsir ibn Kathir (abridged) English version A Proud Man and a Humble Believer Surah Al-Kahf 18:32-44 32. And put forward to them the example of two men: unto one of them We had given two gardens of grapes, and We had surrounded both with date palms; and had put between them green crops (cultivated fields). 33. Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of both. 34. And he had Thamar, and he said to his companion in the course of discussion: "I am greater than you in wealth and have a mightier entourage.'' 35. And he went into his garden while having been unjust to himself. He said: "I do not think that this will ever perish.'' 36. "And I do not think the Hour will ever come, and if indeed I am brought back to my Lord, I surely, shall find better than this when I return to Him.'' The Example of the Rich Idolators and the Poor Muslims After mentioning the idolators who were too arrogant to sit with the poor and weak among Muslims, showing off before them with their wealth and noble lineage, Allah then gives a parable for them of two men, one of whom Allah gave two gardens of grapes, surrounded with palm trees and cultivated with crops throughout. All of the trees and plants were abundantly fruitful, providing readily accessible, good quality produce. Allah says: Each of those two gardens brought forth its produce, meaning, produced its fruits, and failed not in the least therein, meaning, nothing at all was diminishing. And We caused a river to gush forth in the midst of both means, rivers were flowing through them here and there. And he had Thamar, It was said that what was meant here was wealth, and it was said that what was meant were fruits, which is the more apparent meaning here. This is also supported by the alternative recitation, Thumr, which is the plural of Thamrah (fruit) just as Khushb is the plural of Khashab (wood). Others recite it as Thamar. and he said the owner of the two gardens to his companion in the course of discussion means, while he was disputing with him and boasting to him and showing off, I am greater than you in wealth and have a mightier entourage meaning, `I have more servants, attendants and children.' Qatadah said, "This, by Allah, is the wish of the immoral to have a lot of wealth and a large entourage." And he went into his garden having been unjust to himself, meaning, in his disbelief, rebellion, arrogance and denial of the Hereafter. He said: "I do not think this will ever perish.'' Thus he was allowing himself to be deceived because of the plants, fruits and trees that he saw, and the rivers flowing through the different parts of his gardens. He thought that it could never come to an end or cease or be destroyed. This was because of his lack of understanding and the weakness of his faith in Allah, and because he was enamored with this world and its adornments, and because he disbelieved in the Hereafter. So he said: "And I do not think the Hour will ever come...'') meaning, will ever happen and if indeed I am brought back to my Lord, I surely shall find better than this when I return to Him meaning, `if there is a Hereafter and a return to Allah, then I will have a better share than this with my Lord, for if it were not that I am dear to Him, He would not have given me all this.' As Allah says elsewhere: (But if I am brought back to my Lord, surely there will be for me the best with Him.) [41:50] (Have you seen him who disbelieved in Our Ayat and said: "I shall certainly be given wealth and children [if I will be alive again).'')[19:77] He took it for granted that Allah would give him this, without any sound evidence for that. The reason why this Ayah was revealed was because of Al-`As bin Wa'il, as we will explain in the appropriate place, if Allah wills. In Allah we put our trust. 37. His companion said to him during his discussion: "Do you disbelieve in Him Who created you out of dust, then out of Nutfah, then fashioned you into a man'' 38. "But as for my part, (I believe) that He is Allah, my Lord, and none shall I associate as partner with my Lord.'' 39. "It was better for you to say, when you entered your garden: `That which Allah wills! There is no power but with Allah!' If you see me less than you in wealth, and children,'' 40. "It may be that my Lord will give me something better than your garden, and will send on it Husban from the sky, then it will be as a barren slippery earth.'' 41. "Or the water thereof becomes Ghawran so that you will never be able to seek it.'' The Response of the Poor Believer Allah tells us how the rich man's believing companion replied to him, warning and rebuking him for his disbelief in Allah and allowing himself to be deceived. Do you disbelieve in Him Who created you out of dust...This is a denunciation, pointing out the seriousness of his rejection of his Lord Who created and formed man out of dust -- that is, referring to Adam -- then made his offspring from despised liquid, as Allah says: (How can you disbelieve in Allah Seeing that you were dead and He gave you life) [2:28] meaning, how can you reject your Lord and His clear signs to you, which every one recognizes in himself, for there is no one among His creatures who does not know that he was nothing, then he came to be, and his existence is not due to himself or any other creature. He knows that his existence is due to his Creator, beside Whom there is no other god, the Creator of all things. So the believer said: But as for my part, (I believe) that He is Allah, my Lord, meaning, `I do not say what you say; rather I acknowledge the Oneness and Lordship of Allah,' and none shall I associate as partner with my Lord, meaning, He is Allah, the One Who is to be worshipped Alone, with no partner or associate. Then he said: It was better for you to say, when you entered your garden, `That which Allah wills! There is no power but with Allah!' If you see me less than you in wealth, and children. Here he was urging and encouraging him to say that, as if he was saying, "When you entered your garden and looked at it and liked it, why wouldn't you praise Allah for the blessings He gave you and the wealth and children that He has given to you and not to others Why did you not say `That which Allah wills! There is no power but with Allah!''' One of the Salaf said, "Whoever is delighted with something in his circumstances or his wealth or his children, let him say, `That which Allah wills! There is no power but with Allah!''' This is based on this Ayah. It was reported in the Sahih from Abu Musa that the Messenger of Allah said: Shall I not tell you about some of the treasure of Paradise La hawla wa la quwwata illa billah (There is no power or might but with Allah).) It may be that my Lord will give me something better than your garden,.. in the Hereafter and will send on it on your garden in this world, which you think will never come to an end or cease to be, Husban from the sky, Ibn `Abbas, Ad-Dahhak and Qatadah said -- and Malik narrated that Az-Zuhri said -- a punishment from heaven. The apparent meaning is that it is a mighty rain which would disrupt his garden and uproot its plants and trees. As he said: then it will be as a barren slippery earth. meaning, smooth mud in which one cannot get a foothold. Ibn `Abbas said, "Like land without vegetation, where nothing grows.'' Or the water thereof becomes Ghawran means, it disappears into the earth, which is the opposite of flowing water that seeks the surface of the earth. So Gha'ir is to go lower, as Allah says: (Say: "Tell me! If your water were Ghawran, who then can supply you with flowing water'') [67: 30] meaning, water that flows in all directions. And here Allah says: Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it. Ghawr is from the same root as Gha'ir and has a similar meaning, but is more intensive. 42. So his fruits were encircled (with ruin). And began Yuqallibu his hands over what he had spent upon it, while it was all destroyed on its trellises, and he could only say: "Would that I had ascribed no partners to my Lord!" 43. And he had no group of men to help him against Allah, nor could he defend (or save) himself. 44. There (on the Day of Resurrection), Al-Walayah will be for Allah (Alone), the True God. He (Allah) is the best for reward and the best for the final end. The Evil Results of
Kufr Allah says: So his fruits were encircled, meaning his wealth, or according to the other opinion, his crops. What is meant is that what this disbeliever was afraid of and what the believer had terrified him actually had happened. A storm struck his garden, a garden which he had erroneously thought would last forever, distracting him from thoughts of Allah, may He be glorified. And he began Yuqallibu his hands over what he had spent upon it, Qatadah said: "He was clasping his hands together in a gesture of regret and grief for the wealth he had lost.'' and he could only say: "Would that I had ascribed no partners to my Lord!" And he had no group of men meaning a clan or children, as he had vainly boasted, to help him against Allah, nor could he defend himself. There, Al-Walayah will be for Allah, the True God. Here there are differences in recitation. Some of the reciters pause at the word there, nor could he defend himself there i.e., at that time, when Allah sends the punishment upon him, there will be no one to save him. Then they start the next phrase with Al-Walayah will be for Allah, the True God. Some of them pause at the phrasenor could he defend himself and start the next phrase; There, Al-Walayah will be for Allah, the True God. There is a further difference in the recitation of the word Al-Walayah. Some read it as Al-Walayah, which gives the meaning that all allegiance will be to Allah, i.e., on that Day everyone, believer or disbeliever, will return to Allah, for allegiance and submission to Him when the punishment comes to pass. This is like the Ayah: So when they saw Our punishment, they said: "We believe in Allah Alone and reject (all) that we used to associate with Him as partners.'') [40:84] and Allah says concerning the Fir`awn; (Till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe, and I am one of the Muslims.'' Now! While you refused to believe before and you were one of the mischief-makers.) [10:90-91] Some others read it as Al-Wilayah, meaning that on that Day the rule will belong to Allah, the True God. Some read Haqqu (True) refering to Al-Wilayah, as in the Ayah; (The sovereignty on that Day will be the true (sovereignty), belonging to the Most Gracious (Allah), and it will be a hard Day for the disbelievers) [25:26]. Others it read Haqqi referring to Allah, may He be glorified, as in the Ayah: (Then they are returned to Allah, their True Protector.) [6:62] So Allah says: He (Allah) is the best to reward and the best for the final end, for deeds that were done for the sake of Allah, their reward is good and their consequences are all good. Reference: Tafsir ibn Kathir (abridged) English version. Words of Wisdom from Luqman. -------------------------------------------------------------------------------- Words of Wisdom from Luqman “But my son take Allah’s obedience as your trade and you will gain profits without having any merchandises.” Luqman was an Ethiopian slave who worked as a carpenter. One day his master ordered him to slaughter a goat and bring him the most pleasant and delicious two parts thereof. Luqman did so and brought him the tongue and the heart. The master asked: “Did not you find anything more pleasant than these? Luqman said “No!” After a while the master ordered him to slaughter a goat and to throw the most malignant two parts thereof. Luqman slaughtered the goad and threw away the heart and the tongue. The master exclaimed and said: “I ordered you to bring the most delicious parts thereof and you brought the tongue and the heart. and I ordered you to throw away the most malignant parts thereof and you threw the tongue and heart, how can this be?’ Luqman said: “Nothing can be more pleasing than these if they are good, and nothing can be more malicious than these if they were malignant.” “O my son! Set apart with evil and it will set apart with you for evil begets nothing but evil.” “O my son! I have never regretted because of keeping silent. If words are silver, silence is golden.’’ “Allah Almighty scatters and wastes the bones of those who give religious opinion that go with the people’s lusts and desire.” “There is no good for you that you learn something new while you do not practice what you have learnt previously. This is like a man who gathered a pile of dry wood, then tried to carry it but couldn’t. Thereupon he collected a second one.” Source: Stories of The Qur'an by Ibn Kathi The Parable of the Worldly Life -------------------------------------------------------------------------------- The Parable of The Worldly Life Surah Al-Kahf 18: 45-46 45. And mention the parable of the worldly life: it is like the water which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is able to do everything. 46. Wealth and children are the adornment of the life of this world. But the good righteous deeds that last, are better with your Lord for reward and better for hope. Allah says: And mention O Muhammad, to the people, the parable of the worldly life, its transient nature and how it will eventually cease and come to an end. it is like the water which We send down from the sky, and the vegetation of the earth mingles with it, It mingles with the seeds that are in the earth, so they grow and become good, producing bright, fresh flowers, then after that, it becomes dry and broken pieces, withered up, which the winds scatter tossing them about right and left. And Allah is able to do everything He has the power to do this and that. In the Qur'an Allah often gives parables like this of the life of this world, as He says in Surah Yunus, (The parable of the worldly life is but that of water which We send down from the sky so by it arises the intermingled produce of the earth of which men and cattle eat. ..) [10:24] and in Surat Az-Zumar: (see you not that Allah sends down water from the sky, and causes it to penetrate the earth, then out from it comes crops of different colors.) [39:21] and in Surah Al-Hadid: (Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) like the parable of vegetation after rain, thereof the growth is pleasing to the tiller...) [57:20] and in the Sahih Hadith: (This world is sweet and green.) (Muslim) Between Wealth and Good Deeds Wealth and children are the adornment of the life of this world. This is like the Ayah: (Beautified for men is the love of things they covet; women, children, vaulted hoards of gold...) [3:14]. Allah says: (Your wealth and your children are only a trial, whereas Allah! With Him is a great reward (Paradise).) [64:15] Turning towards Allah and worshipping Him is better for you than keeping busy with them, and accumulating wealth for them and going to extremes in feeling pity and compassion for them. Allah says: But the good righteous deeds that last, are better with your Lord for reward and better for hope. Ibn `Abbas, Sa`id bin Jubayr and others among the Salaf said that the good righteous deeds that last are the five daily prayers. `Ata' bin Abi Rabah and Sa`id bin Jubayr narrated from Ibn `Abbas, "The good righteous deeds that last are `Subhan Allah (glory be to Allah)', `Al-Hamdu Lillah (praise be to Allah)', `La ilaha illallah (there is none worthy of worship except Allah)', and `Allahu Akbar (Allah is Most Great).'" The Commander of the faithful, `Uthman bin `Affan was questioned, "Which are the good righteous deeds that last'' He replied, "They are: `La ilaha illallah, Subhan Allah, Al-Hamdu Lillah, Allahu Akbar and La hawla wa la quwwata illa billah hil-`Aliyil-`Azim (there is no strength and no power except with Allah the Exalted, the Almighty).''' This was recorded by Imam Ahmad. Imam Ahmad also recorded from a freed slave of the Messenger of Allah that he said: (Well done! Well done for five things! (How heavy they will weigh in the balance! "La ilaha illallah, Allahu Akbar, Subhan Allah, and Al-Hamdu Lillah,'' and a righteous son who dies and his parents seek the reward of Allah.) And he said: (Well done! Well done for five things! Whoever meets Allah believing in them, he will enter Paradise; if he believes in Allah, the Last Day, Paradise and Hell, resurrection after death, and the Reckoning). the good righteous deeds that last, `Ali bin Abi Talhah reported that Ibn `Abbas said, "This is the celebration of the remembrance of Allah, saying `La ilaha illallah, Allahu Akbar, Subhan Allah, Al-Hamdu Lillah, Tabarak Allah, La hawla wa la quwwata illa billah, Astaghfirallah, Sallallahu `ala Rasul-Allah', and fasting, prayer, Hajj, Sadaqah (charity), freeing slaves, Jihad, maintaining ties of kinship, and all other good deeds. These are the righteous good deeds that last, which will remain in Paradise for those who do them for as long as heaven and earth remain.'' Al-`Awfi reported from Ibn `Abbas: "They are good words.'' `Abdur-Rahman bin Zayd bin Aslam said, "They are all righteous deeds.'' This was also the view chosen by Ibn Jarir, may Allah have mercy on him. Reference: Tafsir ibn Kathir (abridged) English version. -------------------------------------------------------------------------------- Falling from the Sky Surah Al-Hajj 22:31 31. Hunafa' Lillah, not associating partners unto Him; and whoever assigns partners to Allah, it is as if he had fallen from the sky, and the birds caught him in midair, or the wind had thrown him to a far off place. Hunafa' Lillah means, sincerely submitting to Him Alone, shunning falsehood and seeking the truth. Allah says: not associating partners unto Him; Then Allah gives a likeness of the idolator in his misguidance and being doomed and being far away from true guidance, and says: and whoever assigns partners to Allah, it is as if he had fallen from the sky, meaning, (the birds caught him in midair, or the wind had thrown him to a far off place. means, remote and desolate, dangerous for anyone who lands there. Hence it says in the Hadith of Al-Bara': (When the angels of death take the soul of the disbeliever in death, they take his soul up to the heaven, but the gates of heaven are not opened for him; on the contrary, his soul is thrown down from there.) Then he recited this Ayah. The Hadith has already been quoted in our explanation of Surah Ibrahim. Allah gives another parable of the idolators in Surah Al-An`am, where He says: (Say: "Shall we invoke others besides Allah, that can do us neither good nor can harm us, and shall we turn back on our heels after Allah has guided us -- like one whom the Shayaátin have made to go astray in the land in confusion, his companions calling him to guidance (saying): `Come to us.''' Say: "Verily, Allah's guidance is the only guidance.'') [6:71] Reference: Tafsir ibn Kathir (abridged) English version. -------------------------------------------------------------------------------- Parable of A Fly Surah Al-Hajj 22:73 73. O mankind! A parable has been made, so listen to it: Verily, those on whom you call besides Allah, cannot create a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are the seeker and the sought. 74. They have not regarded Allah with His rightful esteem. Verily, Allah is All-Strong, All-Mighty. The insignificance of the Idols and the foolishness of their Worshippers Here Allah points out the insignificance of the idols and the foolishness of those who worship them. O mankind! A parable has been made, meaning, a parable of that which is worshipped by those who are ignorant of Allah and who join others as partners with Him. So listen to it pay attention and understand. Verily, those on whom you call besides Allah, cannot create a fly, even though they combine together for the purpose. Even if all the idols and false gods whom you worship were to come together to create a single fly, they would not be able to do that. Imam Ahmad recorded that Abu Hurayrah recorded the Marfu` report: ("Who does more wrong than one who tries to create something like My creation Let them create an ant or a fly or a seed like My creation!'') This was also recorded by the authors of the Two Sahihs via `Umarah from Abu Zur`ah from Abu Hurayrah, who said that the Prophet said: (Allah says: "Who does more wrong than one who tries to create (something) like My creation Let them create an ant, let them create a grain of barley.'') Then Allah says: (And if the fly snatches away a thing from them, they will have no power to release it from the fly.) They are unable to create a single fly and, moreover, they are unable to resist it or take revenge against it if it were to take anything from the good and perfumed thing on which it lands. If they wanted to recover that, they would not be able to, even though the fly is the weakest and most insignificant of Allah's creatures. Allah says: (So weak are the seeker and the sought.) Ibn `Abbas said, "The seeker is the idol and the sought is the fly.'' This was the view favored by Ibn Jarir, and it is what is apparent from the context. As-Suddi and others said, "The seeker is the worshipper, and the sought is the idol.'' Then Allah says: (They have not regarded Allah with His rightful esteem.) meaning, they have not recognized the might and power of Allah when they wor- ship alongside Him those who cannot even ward off a fly, because they are so weak and incapable. (Verily, Allah is All-Strong, All-Mighty.) means, He is the All-Strong Who, by His might and power, created all things. (And He it is Who originates the creation, then He will repeat it; and this is easier for Him) [30:27] (Verily, the punishment of your Lord is severe and painful. Verily, He it is Who begins and repeats.) [85:12-13] (Verily, Allah is the Provider, Owner of power, the Most Strong.) [51:58]. All-Mighty means, He has subjugated and subdued all things, and there is none that can resist Him or overcome His might and power, and He is the One, the Subduer. Reference: Tafsir ibn Kathir (abridged) English version. -------------------------------------------------------------------------------- A Parable of Tawhid - Partners Surah Ar-Rum 30:28 28. He sets forth for you a parable from yourselves: Do you have partners among those whom your right hands possess to share as equals in the wealth We have bestowed on you, whom you fear as you fear each other Thus do We explain the signs in detail to a people who have sense. A Parable of Tawhid This is the parable Allah makes of the idolators, those who worship others besides Him and attribute partners to Him, while at the same time admitting that these so-called partners -- idols and false gods -- are enslaved to and belong to Him. In their Talbiyah (during Hajj and `Umrah they used to say, "At Your service, You have no partner except the partner that You have, You own Him and whatever he owns.'' He sets forth for you a parable from yourselves 'something which you yourselves can see witness, and understand.' Do you have partners among those whom your right hands possess to share as equals in the wealth We have bestowed on you... `None of you would like to have his servant as a partner in his wealth, each of them having an equal share.' whom you fear as you fear each other.`You fear that they will have a share in your wealth with you.' Abu Mijlaz said, "You do not fear that your servant will have a share in your wealth, because he has no such right; similarly, Allah has no partner.'' The point is, that since any one of you would abhor such a thing, how can you attribute rivals to Allah from among His creation At-Tabarani recorded that Ibn `Abbas said, "The people of Shirk used to say in their Talbiyah, `At Your service, You have no partner except the partner that You have, You own Him and whatever he owns.' Then Allah revealed the words:Do you have partners among those whom your right hands possess to share as equals in the wealth We have bestowed on you, whom you fear as you fear each other?'' If humans have this characteristic, this parable shows that it is even less befitting for Allah to have a partner. Thus do We explain the signs in detail to a people who have sense. Then Allah points out that when the idolators worship others instead of Him, doing so out of their own folly and ignorance. Reference: Tafsir ibn Kathir (abridged) English version. Hard barren rock Surah Al Baqarah 2: 264 264. O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people. O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury stating that the charity will be rendered in vain if it is followed by harm or reminders. In this case, the reward of giving away charity is not sufficient enough to nullify the harm and reminders. Allah then said, like him who spends his wealth to be seen of men meaning, "Do not nullify your acts of charity by following them with reminders and harm, just like the charity of those who give it to show off to people.'' The boasting person pretends to give away charity for Allah's sake, but in reality seeks to gain people's praise and the reputation of being kind or generous, or other material gains of this life. All the while, he does not think about Allah or gaining His pleasure and generous rewards, and this is why Allah said, and he does not believe in Allah, nor in the Last Day. Allah next set the example of whoever gives charity to show off. Ad-Dahhak commented that the example fits one who follows his acts of charity with reminders or harm. Allah said, His likeness is the likeness of Safwan where Safwan, from is Safwanah, meaning `the smooth rocks,' on which is little dust; on it falls a Wabil meaning, heavy rain, which leaves it bare. This Ayah means that heavy rain left the Safwan completely barren of dust. Such is the case with Allah's action regarding the work of those who show off, as their deeds are bound to vanish and disappear, even though people think that these deeds are as plentiful as specks of dust. So Allah said, They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people. Reference: Tafsir ibn Kathir (abridged) English version. http://aa.trinimuslims.com/showthread.php?t=1491 |
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