Jump to content

Qur'an 14:26

Edit links
Priority: c, Quality: c
Without navbox
From wikishia
Qur'an 14:26
Verse's Information
SuraSura Ibrahim
Verse26
Juz'13
AboutComparison of the "bad word" (kalima khabitha) to an impure tree


Qur'an 14:26 compares the "bad word" (kalima khabitha) to an impure tree that lacks stability and is destroyed in a short time. This expression has been interpreted as shirk, kufr, or any speech involving disobedience to God.

Most exegetes have attributed "a bad tree" (shajara khabitha) to the colocynth (hanzal) tree, which has no roots in the ground. In some hadiths, this tree has been applied to the Umayyads, but some exegetes consider these hadiths as a perfect example and believe that the expression "bad tree" includes all people of kufr and fisq. Sayyid Muhammad Taqi al-Mudarrisi, a Shi'a scholar and exegete, considers this expression to refer to all misguided partisan and tribal groups and has introduced the Ba'ath party of Iraq as one of its examples in his time.

In some sources such as Makarim al-akhlaq, reciting and writing this verse is recommended for curing some diseases. Verse 26 comes after Qur'an 14:24, in which the "good word" (kalima tayyiba) was compared to a pure and rooted tree.

Introduction

In verse 26 of Qur'an 14, God compares the bad word to an impure and unstable tree that is quickly destroyed, using this comparison to express concepts such as shirk, kufr, and sinful speech.[1] In some sources such as Makarim al-akhlaq, reciting and writing this verse is recommended for curing diseases.[2] At the beginning of Qur'an 14, God refers to the fate of the oppressors and the reward of the believers, and then explains spiritual concepts using sensory examples. In verses 24 and 25, the "good word" is compared to a pure and rooted tree, and in verse 26, in contrast, the "bad word" is attributed to a rootless and unstable tree.[3]

The Qur'an often uses comparisons to tangible things to better explain intellectual concepts, as this method makes abstract meanings easier for the audience to understand.[4]

The Bad Word

In Qur'an 14:26, "word" (kalima) is not limited to mere utterance or speech, but refers to its content.[5] Shi'a and Sunni exegetes have interpreted "bad word" as shirk, kufr, or any sinful speech.[6] Some exegeses have introduced it as a symbol of the enemies of the Ahl al-Bayt (a).[7]

Nasir Makarim Shirazi, a Shi'a scholar and exegete, considers "bad word" a broad concept including kufr, shirk, ugly speech, misleading programs, impure people, and anything undesirable.[8] Muhammad Jawad Mughniyya, a Shi'a exegete, also considers any harmful speech, whether from a Muslim or a non-Muslim, and even silence in the face of falsehood, as an example of it.[9]

This expression stands in contrast to the "good word" in Qur'an 14:24.[10] Multiple meanings have also been mentioned for "good word," including traditions (sunan), commands, methods, and pure and blessed actions.[11]

The Bad Tree

See also: Shajara Tayyiba

In Qur'an 14:26, "a bad tree" (shajara khabitha) is compared to an impure tree like colocynth (hanzal) which lacks roots and stability and is quickly destroyed.[12] Some exegetes like Fakhr al-Razi believe that this tree may not have external existence, but its attributes are sufficient for comparison.[13] This expression stands in contrast to "good tree" (shajara tayyiba) in Qur'an 14:24, which most exegetes and hadiths have attributed to the palm tree.[14]

In some hadiths, the bad tree has been applied to the Umayyads,[15] but other exegetes have considered it a general example for the people of kufr, people of fisq,[16] misguided groups like the Ba'ath Party,[17] and even ignorance of God.[18]

The description "bad" (khabitha) refers to undesirable characteristics in smell, taste, appearance, or harmfulness of the tree.[19] At the end of the verse, God describes this tree as "uprooted from the surface of the earth, not having any stability."[20] Allama Tabataba'i has considered this expression as a sign of its fruitlessness, and some exegetes also believe that no righteous deed is accepted from a disbeliever.[21]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 10, p. 331; Ṭayyib, Aṭyab al-bayān, vol. 7, p. 384.
  2. ↑ Ṭabrisī, Makārim al-akhlāq, p. 384.
  3. ↑ Fayḍ al-Kāshānī, Tafsīr al-ṣāfī, vol. 3, p. 85; Kāshānī, Manhaj al-ṣādiqīn, vol. 5, p. 135.
  4. ↑ Faḍl Allāh, Min waḥy al-Qurʾān, vol. 13, p. 105; Sayyid Quṭb, Fī ẓilāl al-Qurʾān, vol. 4, p. 2098.
  5. ↑ Mudarrisī, Min hudā al-Qurʾān, vol. 5, p. 402.
  6. ↑ Ṭabrisī, Tafsīr Jawāmiʿ al-jāmiʿ, vol. 2, p. 248; Zamakhsharī, Al-Kashshāf, vol. 2, p. 553; Maḥallī & Suyūṭī, Tafsīr al-Jalālayn, p. 262; Mughniyya, Al-Tafsīr al-kāshif, vol. 4, p. 443.
  7. ↑ ʿAyyāshī, Tafsīr al-ʿAyyāshī, vol. 2, p. 225; Astarābādī, Taʾwīl al-āyāt al-ẓāhira, p. 247.
  8. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 10, p. 335.
  9. ↑ Mughniyya, Al-Tafsīr al-kāshif, vol. 4, p. 444.
  10. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 12, p. 52.
  11. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 6, p. 480; Qarāʾatī, Tafsīr-i nūr, vol. 1, p. 506; Faḍl Allāh, Min waḥy al-Qurʾān, vol. 13, p. 105; Mughniyya, Al-Tafsīr al-kāshif, vol. 4, p. 443; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 10, p. 332.
  12. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 6, p. 481; Tustarī, Tafsīr al-Tustarī, p. 87; Ṭabarī, Jāmiʿ al-bayān, vol. 13, p. 140.
  13. ↑ Fakhr al-Rāzī, Mafātīḥ al-ghayb, vol. 19, p. 93.
  14. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 12, pp. 51–52; Ālūsī, Rūḥ al-maʿānī, vol. 7, p. 202; Dīwbandī, Tafsīr-i Kābulī, vol. 3, p. 367.
  15. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 6, p. 481.
  16. ↑ Ṭayyib, Aṭyab al-bayān, vol. 7, p. 384.
  17. ↑ Mudarrisī, Min hudā al-Qurʾān, vol. 5, p. 403.
  18. ↑ Fakhr al-Rāzī, Mafātīḥ al-ghayb, vol. 19, p. 93.
  19. ↑ Fakhr al-Rāzī, Mafātīḥ al-ghayb, vol. 19, p. 93.
  20. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 10, p. 335.
  21. ↑ Ṭabāṭabāʾī, Al-Mīzān, vol. 12, p. 53; Thaʿlabī, Al-Kashf wa l-bayān, vol. 5, p. 316.

References

  • Ālūsī, Maḥmūd b. ʿAbd Allāh al-. Rūḥ al-maʿānī fī tafsīr al-Qurʾān al-ʿaẓīm. Beirut, Dār al-Kutub al-ʿIlmiyya, 1415 AH.
  • Astarābādī, Sharaf al-Dīn ʿAlī al-. Taʾwīl al-āyāt al-ẓāhira. Edited by Ḥusayn Ustād Walī. Qom, Muʾassisa al-Nashr al-Islāmī, 1409 AH.
  • ʿAyyāshī, Muḥammad b. Masʿūd al-. Tafsīr al-ʿAyyāshī. Edited by Hāshim Rasūlī Maḥallātī. Tehran, Al-Maṭbaʿa al-ʿIlmiyya, 1380 AH.
  • Dīwbandī, Maḥmūd Ḥasan. Tafsīr-i Kābulī. Tehran, Iḥsān, 1385 Sh.
  • Faḍl Allāh, Sayyid Muḥammad Ḥusayn. Tafsīr min waḥy al-Qurʾān. Beirut, Dār al-Malāk, 1419 AH.
  • Fakhr al-Rāzī, Muḥammad b. ʿUmar. Mafātīḥ al-ghayb. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420 AH.
  • Fayḍ al-Kāshānī, Mullā Muḥsin. Tafsīr al-ṣāfī. Edited by Ḥusayn Aʿlamī. Tehran, Maktabat al-Ṣadr, 1415 AH.
  • Kāshānī, Mullā Fatḥ Allāh. Manhaj al-ṣādiqīn fī ilzām al-mukhālifīn. Tehran, Kitābfurūshī-yi Muḥammad Ḥasan ʿIlmī, 1336 Sh.
  • Maḥallī, Jalāl al-Dīn & Jalāl al-Dīn al-Suyūṭī. Tafsīr al-Jalālayn. Beirut, Muʾassisa al-Nūr, 1416 AH.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1374 Sh.
  • Mudarrisī, Sayyid Muḥammad Taqī. Min hudā al-Qurʾān. Tehran, Dār Muḥibbī al-Ḥusayn (a), 1419 AH.
  • Mughniyya, Muḥammad Jawād. Al-Tafsīr al-kāshif. Tehran, Dār al-Kutub al-Islāmiyya, 1424 AH.
  • Qarāʾatī, Muḥsin. Tafsīr-i nūr. Tehran, Markaz-i Farhangī-yi Dars-hāyī az Qurʾān, 1383 Sh.
  • Sayyid Quṭb, Ibrāhīm Ḥusayn. Fī ẓilāl al-Qurʾān. Cairo, Dār al-Shurūq, 1412 AH.
  • Shaḥāta, ʿAbd Allāh Maḥmūd. Tafsīr al-Qurʾān al-karīm. Cairo, Dār Gharīb, 1421 AH.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Qom, Daftar-i Intishārāt-i Islāmī, 1417 AH.
  • Ṭabarī, Muḥammad b. Jarīr al-. Jāmiʿ al-bayān fī tafsīr al-Qurʾān. Beirut, Dār al-Maʿrifa, 1412 AH.
  • Ṭabrisī, al-Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Introduction by Muḥammad Jawād Balāghī. Tehran, Nāṣir Khusraw, 1372 Sh.
  • Ṭabrisī, al-Faḍl b. al-Ḥasan al-. Tafsīr Jawāmiʿ al-jāmiʿ. Tehran, Tehran University Press, 1377 Sh.
  • Ṭabrisī, al-Ḥasan b. al-Faḍl al-. Makārim al-akhlāq. Qom, Sharīf Raḍī, 1412 AH.
  • Ṭayyib, Sayyid ʿAbd al-Ḥusayn. Aṭyab al-bayān fī tafsīr al-Qurʾān. Tehran, Intishārāt-i Islām, 1378 Sh.
  • Thaʿlabī, Abū Isḥāq Aḥmad b. Ibrāhīm al-. Al-Kashf wa l-bayān ʿan tafsīr al-Qurʾān. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1422 AH.
  • Tustarī, Sahl b. ʿAbd Allāh al-. Tafsīr al-Tustarī. Edited by Muḥammad Bāsil ʿUyūn al-Sūd. Beirut, Dār al-Kutub al-ʿIlmiyya, 1423 AH.
  • Zamakhsharī, Maḥmūd b. ʿUmar al-. Al-Kashshāf ʿan ḥaqāʾiq ghawāmiḍ al-tanzīl. Beirut, Dār al-Kitāb al-ʿArabī, 1407 AH.
Retrieved from "https://en.wikishia.net/w/index.php?title=Qur%27an_14:26&oldid=201017"