Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (342)

Al-Tafsīr al-QayyimIbn al-Qayyim

Some of the early Muslims said that the good tree is the date palm. This is supported by the hadith of Ibn ‘Umar recorded in the Sahīh.

Others said that it is the believer himself. Thus Muhammad ibn Sa‘d reported from his father, who related from his uncle, who related from his father, from Ibn ‘Abbās, concerning Allah’s words:

“Have you not considered how Allah presents a parable: a good word is like a good tree?”

The good tree means the believer. Its root being firmly established in the earth and its branches reaching into heaven mean that the believer acts and speaks on earth, and his deeds and words reach heaven while he remains on earth.

‘Atiyyah al-‘Awfī said concerning His words, “Allah presents a parable: a good word is like a good tree”: “This is a likeness of the believer, from whom good speech and righteous deeds continually proceed, ascending to Allah.”

Al-Rabī‘ ibn Anas said concerning “Its root is firmly established and its branches are in heaven”: “This is the believer, whose likeness is presented in his sincerity to Allah and his worship of Him alone, without partner.” Concerning “Its root is firmly established,” he said: “The foundation of his deeds is firmly established on earth.” Concerning “Its branches are in heaven,” he said: “He is mentioned in heaven.”

There is no disagreement between the two interpretations.

The believer is the intended subject of the parable: the date palm is likened to him, and he is likened to it. If the date palm is a good tree, then the believer who is likened to it is all the more deserving of that description.

As for those among the early Muslims who said that it is a tree in Paradise, the date palm is among the noblest trees of Paradise.

This parable contains mysteries, knowledge, and insights befitting it and reflecting the knowledge and wisdom of the Lord who uttered it, glorified be He.

Among these is that a tree must have roots, a trunk, branches, leaves, and fruit. The same applies to the tree of faith and Islam, so that the two sides of the comparison correspond. Its roots are knowledge

ومن السلف من قال: إن الشجرة الطيبة هي النخلة. ويدل عليه حديث ابن عمر في الصحيح. ومنهم من قال: هي المؤمن نفسه. كما قال محمد بن سعد: حدثني أبي حدثني عمي حدثني أبي عن ابن عباس في قوله: أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ يعني بالشجرة الطيبة: المؤمن، ويعني بالأصل الثابت في الأرض، والفرع في السماء: بكون المؤمن يعمل في الأرض ويتكلم، فيبلغ عمله وقوله السماء. وهو في الأرض. وقال عطية العوفي في قوله: ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ قال: ذلك مثل المؤمن، لا يزال يخرج منه كلام طيب وعمل صالح يصعد إلى الله. وقال الربيع بن أنس: أصلها ثابت وفرعها في السماء، قال: ذلك المؤمن ضرب مثله في الإخلاص لله وعبادته وحده لا شريك له، أصلها ثابت قال: أصل عمله ثابت في الأرض، وفرعها في السماء قال: ذكره في السماء. ولا اختلاف بين القولين. والمقصود بالمثل: المؤمن، والنخلة مشبهة به، وهو مشبه بها. وإذا كانت النخلة شجرة طيبة فالمؤمن المشبه بها أولى أن يكون كذلك. ومن قال من السلف: إنها شجرة في الجنة. فالنخلة من أشرف أشجار الجنة. وفي هذا المثل من الأسرار والعلوم والمعارف ما يليق به، ويقتضيه علم الرب الذي تكلم به، وحكمته سبحانه. فمن ذلك: أن الشجرة لا بد لها من عروق وساق وفروع وورق وثمر. فكذلك شجرة الإيمان والإسلام ليطابق المشبه المشبه له. فعروقها: العلم