Al-Bayan: Speech & Clarification in the Quran
In Quranic terminology, Bayan (Arabic: بيان) refers to articulate speech, clarity, and the ability to distinguish truth from falsehood. It is a central concept linking human intellect to Divine revelation.
1. Description
Divine Endowment: Described as a crowning gift from the Creator to humanity, second only to the creation of man itself.
Reference: "Created man, [and] taught him eloquence (Al-Bayan)." (Surah Ar-Rahman, 55:3-4).
The Quran Itself: Al-Bayan is a proper name for the Quran, describing the scripture as a clear exposition that removes ambiguity.
Reference: "This [Quran] is a clear statement (bayan) to [all] the people..." (Surah Ali 'Imran, 3:138).
Light & Evidence: Described as a mechanism that makes the abstract concrete and the hidden visible. It is the vehicle of proof (hujjah).
2. View & Status
The Human Differentiator: The Quran views articulate speech not merely as communication, but as the defining trait of human rationality. It distinguishes humans from animals, who lack the capacity for conceptual clarity.
A Trust (Amanah): Speech is viewed as a high-stakes responsibility. Because humans possess Bayan, they are accountable for verifying information and speaking truthfully.
Context: The prohibition of speaking without knowledge (17:36) stems from the status of speech as a divine tool.
Instrument of Test: Eloquence is viewed neutrally as a tool; it can be "magic" (manipulative) or "wisdom" (guiding). The Quran condemns those whose "speech pleases you in worldly life" but who harbor corruption (2:204).
3. Utilization
Separation of Truth and Falsehood: Utilized to draw lines between Haqq (Truth) and Batil (Falsehood). Revelation is sent specifically to tubayyin (make clear) disputed matters (16:64).
Legal & Moral Precision: Used to explicate laws (Ahkam) and ethical boundaries. God explicitly states He clarifies signs so people may reason (2:242).
Dawah (Invitation): Utilized as the primary method of prophetic engagement.
Example: Musa (AS) prayed for the removal of a speech impediment to ensure his logic was understood (yafqahu qawli), linking speech directly to the efficacy of the message (20:27-28).
Bayan vs. Nutq: The Linguistic Distinction
In the Quran, words for "speech" are not synonyms; they describe different dimensions of communication. Nutq refers to the mechanics or faculty of speech, while Bayan refers to the intelligence and clarity of the message.
1. Nutq (نطق): The Hardware of Speech
Definition: The physiological or miraculous ability to articulate sounds and convey meaning. It is the raw faculty of "speaking out."
Root Meaning: To articulate, to pronounce. Related to Mantiq (logic), as logic is "internal speech."
Quranic Usage:
Universal/Functional: Used for entities that do not normally possess human intellect but are granted the function of speech by God.
External imposition: often implies speech is "enabled" or "extracted" by a higher power.
Key Verses:
The Skins (Inanimate): "Allah, who has given speech (antaqa) to everything, has made us speak (antaqa-na)..." (41:21). Here, it is a mechanical testimony, not an intellectual discourse.
The Birds (Animals): Prophet Solomon (Sulayman) was taught the "speech/logic (mantiq) of the birds" (27:16).
2. Bayan (بيان): The Software of Intellect
Definition: The capacity to separate, distinguish, and clarify ideas. It is the "intelligent output" that makes meaning accessible.
Root Meaning: To separate (Bana), to become clear, to explain.
Quranic Usage:
Exclusive/High-Status: Generally reserved for God, the Quran, and Humans (as distinct from animals).
Intellectual Agency: Implies the speaker understands the complexity of what they are saying and intends to reveal the truth.
Key Verses:
Human Distinction: "He created man, taught him eloquence (Al-Bayan)" (55:3-4).
Revelation: The Quran is a Bayan (clear statement) to the people (3:138).
Comparison Summary
| Feature | Nutq (نطق) | Bayan (بيان) |
| Primary Focus | The act of speaking / Articulation. | The clarity of meaning / Exposition. |
| Nature | Mechanical, Functional, Auditory. | Intellectual, Conceptual, Illuminating. |
| Scope | Humans, Animals, Inanimate Objects (miraculously). | God, Quran, Humans (Intellect). |
| Opposite | Samt (Silence) or Bukum (Muteness). | Ilbas (Confusion/Ambiguity) or Khitman (Concealment). |
| Function | To produce sound/evidence. | To distinguish Truth from Falsehood. |
Key Takeaway: A parrot or a computer has Nutq (it can articulate sounds), but only a rational human has Bayan (the ability to construct clear arguments and meaningful exposition).
Qawl (قول): The Bridge of Communication
While Nutq is the mechanism and Bayan is the intellect, Qawl (Speech/Saying) is the content itself. It represents the "Message" or the "Word" that bridges the speaker's internal intent with the listener's reality.
1. The Bridge Function
The Output of Integration: Qawl is the external manifestation where Nutq (hardware) and Bayan (software) meet.
Equation: Nutq (Articulation) + Bayan (Clarity) = Qawl (The Statement).
Interpersonal Nature: unlike Nutq (which can be solitary noise) or Bayan (which can be internal understanding), Qawl is inherently transactional. It targets an "other." It bridges the gap between two minds.
Actionable Speech: In the Quran, Qawl is often treated as a deed (Amal). A "saying" is a recorded action for which one is held accountable.
2. The Moral Spectrum (The "How" of Qawl)
The Quran rarely mentions Qawl in isolation. It almost always modifies it with an adjective to define the psychological and social quality of the communication. This creates a detailed framework for emotional intelligence.
| Type of Qawl | Meaning | Context/Command | Reference |
| Qawlan Sadida | Straight/Solid Speech | Truthful, precise, lacking ambiguity or manipulation. The foundation of piety. | Al-Ahzab 33:70 |
| Qawlan Layyina | Gentle/Soft Speech | Used for speaking to tyrants (Pharaoh). Emotional regulation to invite, not antagonize. | Ta-Ha 20:44 |
| Qawlan Karima | Noble/Generous Speech | Used for parents/elderly. Respectful, preserving their dignity. | Al-Isra 17:23 |
| Qawlan Maysura | Easy/Comforting Speech | Used when you cannot help someone financially; speaking kindly to soften the rejection. | Al-Isra 17:28 |
| Qawlan Ma'rufa | Recognized/Kind Speech | Socially appropriate and fair speech. The standard for family/women's rights. | Al-Baqarah 2:235 |
| Qawlan Baligha | Penetrating Speech | Eloquent speech that reaches deep into the psyche (soul). Used for hypocrites/counseling. | An-Nisa 4:63 |
3. Qawl vs. Nutq vs. Bayan: The Full Picture
Nutq (The Body): The Ability. The bird has Nutq (sound), but no complex concept.
Bayan (The Mind): The Clarity. The thinker has Bayan (logic), even in silence.
Qawl (The Action): The Transmission. The messenger uses Nutq to deliver a Qawl filled with Bayan.
Critical Distinction: God creates Nutq (faculty) and teaches Bayan (intelligence), but the human being is responsible for crafting the Qawl (content). We are judged on the Qawl.
Qawlan Sadida (قولاً سديداً): The Architect of Reality
In Quranic psychology, Qawlan Sadida (Straight Speech) is not just an ethical recommendation; it is presented as a prerequisite for a functional life. It appears in Surah Al-Ahzab (33:70).
1. Linguistic Root: Sadad (سداد)
Hitting the Mark: The root S-D-D is used in archery for aiming an arrow correctly to hit the bullseye. It implies precision, relevance, and correctness.
Structural Integrity: It also shares a root with Sadd (dam/barrier). Just as a dam fills a gap to stop a flood, Sadida is speech that perfectly fills the situation—no more, no less—preventing the "leakage" of falsehood or ambiguity.
Definition: Speech that is accurate, verified, direct, and devoid of hidden agendas.
2. The Divine Equation
The Quran establishes a direct causal link between linguistic discipline and life management.
"O you who have believed, fear Allah and speak words of appropriate justice (Sadida). He will [then] amend (Yuslih) for you your deeds and forgive you your sins..." (33:70-71)
Input: Qawlan Sadida (Straight/Precise Speech).
Output: Islah (Rectification/Repair) of deeds.
3. The Mechanism: How Speech Fixes Life
Why does speaking "straight" fix your actions?
Cognitive Alignment: When you force your tongue to be precise and truthful, your mind is stripped of the ability to rationalize bad behavior. You cannot hide behind vague language.
Eliminating Chaos: Lying or "crooked" speech creates complexity (you must remember the lie). Sadida is linear. It streamlines social interactions and removes the friction that causes life to feel "broken" or chaotic.
Commitment: In the Quran, words are binding contracts. "Straight speech" compels the speaker to act in accordance with their statement to avoid hypocrisy (Nifaq).
4. Contrast: Zukhruf al-Qawl (Gilded Speech)
The opposite of Sadida is identified in Surah Al-An'am (6:112) as Zukhruf al-Qawl (Decoration of Speech).
Visual: Zukhruf implies coating a cheap material in gold. It is flowery, manipulative rhetoric designed to deceive ("magic").
Functional: Sadida is structural (it supports weight); Zukhruf is cosmetic (it hides rot).
The Parable of the Two Trees
In Surah Ibrahim (14:24-26), the Quran creates a vivid botanical metaphor to describe the nature and consequences of speech. It moves beyond the act of speaking to the lifecycle of an idea.
The "Word" (Kalimah) here refers to a creed, a truth, or a significant statement.
1. The Good Word (Kalimah Tayyibah)
The Metaphor: A Good Tree (Shajarah Tayyibah).
The Roots: "Its root is firm."
Thabit (Fixed): The speech is grounded in truth and sincerity. It cannot be easily shaken by trends, doubts, or opposition. Just as a deep root accesses water others cannot reach, a good word draws from deep conviction.
The Reach: "Its branches are high in the sky."
Visibility: The higher the branches, the wider the shade. A good word (like justice or faith) protects others and reaches far beyond the speaker's immediate location.
Ascension: In Quranic cosmology, good words literally "ascend" to God (35:10).
The Yield: "It gives its fruit in every season by permission of its Lord."
Sustainability: It is not seasonal or temporary. A truthful idea or kind advice provides benefits long after the speaker has died. It creates a legacy.
2. The Bad Word (Kalimah Khabithah)
The Metaphor: A Bad Tree (Shajarah Khabithah). Usually interpreted as the Colocynth (bitter apple) or a weed.
The Roots: "Uprooted from the surface of the earth."
Ijtuth-that (Ripped out): The word comes from Juththa (corpse/body without soul). The bad word (lies, slander, hate) has no connection to reality (the "earth"). It is disconnected from the source of life.
The Stability: "It has no stability."
Fragility: Despite potentially looking large or bushy (like a tumbleweed), it has no anchor. A slight "wind" (test of truth) blows it away. It exists only momentarily to cause obstruction, then vanishes.
3. The Usage: Evaluating Speech
This parable teaches us to evaluate speech not by its volume or excitement, but by its roots:
Good Word: Hard to plant (requires conviction), but grows independently and feeds others.
Bad Word: Easy to toss out, but requires constant maintenance to stay "upright" because it has no roots.
Jadal (جدل): The Art of Argumentation
In the Quran, Jadal describes the intense engagement of ideas. Linguistically, it comes from "twisting a rope tightly," implying tension, strength, and the attempt to overpower an opponent. The Quran acknowledges Jadal as an inherent human trait but heavily regulates its use.
1. The Default View: The Trap of Ego
The Quran views the default human tendency toward argumentation as a spiritual liability, often rooted in arrogance rather than a search for truth.
The Most Contentious Being: The Quran describes the human being (Insan) as, above all else, "argumentative" (more than anything else in Jadal - 18:54). This highlights an instinct to defend the self rather than accept reality.
The Goal of Suppression: In its negative form, Jadal is utilized to "refute the truth with falsehood" (40:5). The intent is not clarity, but to make the truth slip or fall (Li-yud-hidu).
The Symptom of Misguidance: Excessive argumentation is often depicted as a punishment or a sign of being barred from guidance.
2. The Exception: The "Best" Way (Billati Hiya Ahsan)
The Quran permits Jadal only under strict quality control conditions. It is not forbidden, but it is heavily constrained.
The Command: "Argue with them in a way that is best (Ahsan)" (16:125).
Note the superlative. It is not enough to be "good" or "logical"; the emotional and intellectual manner must be superior to the opponent's.
The Methodology: Positive Jadal does not aim to defeat the person; it aims to dismantle the falsehood while respecting the human. It requires distinct emotional intelligence.
3. Distinguishing Truth vs. Ego
The Quran differentiates between Jadal (Deep Argumentation) and Mira' (Superficial Wrangling).
| Feature | Constructive Jadal (Haqq) | Destructive Jadal (Batil) |
| Primary Goal | To reveal the Truth (Izhar al-Haqq). | To win / To silence the other. |
| Reaction to Proof | Submission/Silence. | Shifting goalposts / Mockery. |
| Emotional State | Ahsan (Calm, Best Manner). | Hostile, mocking, loud. |
| Utilization | Used by Prophets to break logical fallacies. | Used by Tyrants to maintain status quo. |
| Outcome | Clarity (Bayan). | Confusion / Hardening of hearts. |
4. Mira’ (مراء): The Ban on Wrangling
While Jadal can be positive, Mira’ is almost always negative in Islamic thought (though the Quran uses the root for "obvious/clear" in other contexts, in the context of debate 18:22, it restricts it).
Surface Level: Mira’ refers to doubting, disputing without deep knowledge, or arguing for the sake of arguing.
Instruction: The Prophet Muhammad (referencing the Quranic ethos) guaranteed a house in the outskirts of Paradise for "the one who gives up Mira’ even if he is right."
Guidance: Do not argue about clear facts (18:22).
Summary of Quranic Logic
Speech (Nutq) is the tool.
Intellect (Bayan) structures the argument.
The Statement (Qawl) delivers it.
Argument (Jadal) tests it.
If the goal is Truth -> Worship.
If the goal is Victory -> Arrogance.
Istima’ & Insat: The Disciplines of Reception
If Jadal (Argumentation) is the aggressive projection of the self, the Quranic antidotes are Istima’ (Active Listening) and Insat (Attentive Silence). These are not passive states; they are active spiritual disciplines designed to tame the ego and allow truth to enter.
1. Sam’ (Hearing) vs. Istima’ (Listening)
The Quran makes a sharp linguistic distinction between the faculty of hearing and the act of listening.
Sam’ (سمع): The physiological perception of sound. It is automatic.
Usage: Even "cattle" hear calls (2:171). The hypocrites say, "We hear" (Sami'na) but they do not process.
Istima’ (استماع): The deliberate, intensified effort to listen. The root (S-M-A) is modified to indicate intention.
Usage: It implies leaning in, focusing, and "stealing" information (as the Jinn do). It is the act of suspending one's own thoughts to fully process the external message.
Reference: "And when the Quran is recited, listen to it (Fastami'u lahu)..." (7:204).
2. Insat (إنصات): The Silence of the Ego
Often paired with Istima’, Insat goes deeper than just "not talking."
Definition: To silence oneself specifically to understand another. It implies quieting the internal monologue that usually rehearses a rebuttal while the other person is speaking.
The Command: "...listen to it and remain silent (wa ansitu) that you may receive mercy." (7:204).
The Logic: You cannot receive Rahmah (Mercy/Guidance) if your vessel is already full of your own noise. Insat empties the vessel.
3. Strategic Silence: The "Fast" of Speech
The Quran presents silence not as weakness, but as a high-level strategy for dealing with overwhelming ignorance or complex social crises.
The Fast of Maryam (Sawm):
Context: When Maryam (AS) faced society with a fatherless child, logic and Jadal would have failed against their prejudice.
The Command: "...say, 'Indeed, I have vowed to the Most Merciful a fast, so I will not speak today to [any] man.'" (19:26).
The Result: Her silence forced the "evidence" (the baby Jesus) to speak for itself. Silence removed the interference of human emotion, allowing the miracle to be the sole focus.
The Sign of Zakariya:
Context: When given the news of a son (Yahya) in old age, his "sign" was an inability to speak for three nights, despite being healthy (19:10).
Function: This enforced silence prepared him psychologically for a heavy spiritual burden. It redirected energy from outward speech to inward dhikr (remembrance).
4. The "Deaf" Who Can Hear
The Quran heavily criticizes those who possess Sam’ (hearing hardware) but lack Istima’ (listening software).
The Worst of Beasts: "Indeed, the worst of living creatures in the sight of Allah are the deaf and dumb who do not use reason" (8:22).
The Barrier: The refusal to practice Insat leads to a seal on the heart. They "hear" the sound, but the meaning ricochets off their ego.
Summary: The Anti-Jadal Protocol
To cure the urge to argue (Jadal):
Activate Istima’: Switch from "hearing to respond" to "hearing to understand."
Engage Insat: Silence the internal rebuttal.
Result: The cycle shifts from Conflict (Me vs. You) to Reception (Me receiving Truth).
Al-Hikmah (الحكمة): The Crown of Intellect
If Bayan is the capacity to speak and Istima’ is the capacity to listen, Hikmah (Wisdom) is the executive function that governs them both. It is the final output of a mind aligned with Quranic logic.
1. The Linguistic Root: Restraint
Root: H-K-M (to judge, to restrain).
The Metaphor: It is related to Hakamah (the bridle of a horse). Just as a bridle restrains the animal to guide it, Hikmah restrains the impulse to speak or act emotionally, ensuring energy is directed precisely.
Definition: "Putting things in their proper place." It is not just knowing the truth (Ilm), but knowing when, how, and to whom to apply it.
2. The Divine Pairing: Al-Kitab wa Al-Hikmah
The Quran frequently pairs "The Book" (Al-Kitab) with "Wisdom" (Al-Hikmah). This distinction is critical for understanding application.
| Al-Kitab (The Book) | Al-Hikmah (The Wisdom) |
| The Text / The Law. | The Application / The Spirit. |
| Tells you what is true. | Tells you how to use that truth in reality. |
| Provides the Rules. | Provides the Insight to navigate exceptions and nuances. |
| Static (The revelation is fixed). | Dynamic (Adapts to context/people). |
"He teaches them the Book and Wisdom..." (62:2).
Note: Possessing the "Book" without "Wisdom" leads to rigid dogmatism. Possessing "Wisdom" without the "Book" leads to subjective philosophy.
3. The Operational Framework
How does Hikmah utilize the tools we discussed earlier (Bayan, Sadad, Insat)?
Filter 1: Necessity (vs. Nutq)
Hikmah asks: "Does this need to be said?"
It restrains Nutq (mechanical speech) if silence is more effective.
Filter 2: Precision (vs. Bayan)
Hikmah asks: "Is this the right level of complexity for this audience?"
It adjusts Bayan (clarity) to match the listener’s intellect (e.g., speaking simply to a child, deeply to a scholar).
Filter 3: Timing (vs. Jadal)
Hikmah asks: "Is this the right time?"
It avoids Jadal (argumentation) when emotions are high, waiting for Istima' (listening readiness) to return.
4. The Archetype: Luqman
The Quran personifies Wisdom in the figure of Luqman (Surah 31). He was not a Prophet (in most views), but a man granted Hikmah.
The Grant: "And We had certainly given Luqman wisdom..." (31:12).
The Evidence of Wisdom: The Quran does not show Luqman performing miracles or leading armies. It shows him parenting.
The Method: His speech to his son is a masterclass in Qawlan Sadida (Straight Speech) mixed with Mau'izah (emotional connection). He prioritizes foundational truths (Shirk) over minor details, demonstrating the Hikmah of prioritization.
5. The Ultimate Value
While wealth and power are given to many, Hikmah is described as an exclusive and vast treasure.
"...and whoever has been given wisdom has certainly been given much good (Khayran Kathiran)." (2:269).
Final Synthesis: The Quranic Model of Communication
Input: Istima’ & Insat (Active Listening & Silence) gathers accurate data.
Processing: Bayan (Intellect) distinguishes Truth from Falsehood.
Regulation: Hikmah (Wisdom) decides the timing, tone, and necessity of the response.
Output: Qawlan Sadida (Straight Speech) delivers the message efficiently to "fix" the reality.
Quranic Communication Framework: Summary Reference
This table consolidates the terminology, defining the progression from raw ability to divine wisdom.
| Term (Arabic) | Translation | Domain | Core Function | The "Test" or Goal |
| Nutq (نطق) | Articulation | Hardware | Mechanical ability to produce sound/speech. | Functionality: Used by humans, animals, and objects (on Judgement Day). |
| Bayan (بيان) | Eloquence / Clarity | Software | Intellectual capacity to distinguish concepts. | Clarity: To separate Truth (Haqq) from Falsehood (Batil). |
| Qawl (قول) | Saying / Statement | Action | The delivered message bridging two minds. | Integrity: Must be Sadida (Straight) to "fix" life affairs. |
| Jadal (جدل) | Argumentation | Conflict | engaging in debate or defense of ideas. | Ego vs. Truth: Must be done "in the best way" (Ahsan) or avoided. |
| Istima' (استماع) | Active Listening | Input | Deliberate focus to absorb meaning. | Reception: Overcoming the noise of the self to receive Guidance. |
| Hikmah (حكمة) | Wisdom | Governance | Knowing when, how, and where to speak. | Application: putting the right word in the right place. |
The "Flow" of the Righteous
To achieve the Quranic ideal of communication, one follows this sequence:
Start with Istima’ (Listen deeply).
Apply Bayan (Process with intellect).
Filter with Hikmah (Decide the best approach).
Deliver Qawl (Speak straight words).
Avoid Negative Jadal (Do not argue for ego).
Would you like me to shift topics to another Quranic concept, such as Nafs (Self) or Qalb (Heart), or explore a specific story that exemplifies this communication model?
QUR 14:24–26 — The Parable of the Two Trees
Here is the philological analysis of Surah Ibrahim (14:24–26), applying the comparative Semitic module.
Verse 14:24 — The Good Tree
14:24a: The Divine Parable
QUR 14:24a:
أَلَمْ تَرَ كَيْفَ ضَرَبَ ٱللَّهُ مَثَلًا
Have you not considered how Allah presents a parable? (alam tara kayfa ḍaraba Allāhu mathalan, আলাম তারা কাইফা দরাবা আল্লাহু মাসালান; √r-ʾ-y / √র-অ-য় – to see/perceive // tara (jussive) // Cognate: Heb. √r-ʾ-h; √ḍ-r-b / √দ-র-ব – to strike/set forth // ḍaraba (perf.) // [Cognate: none])
14:24b: The Good Word
QUR 14:24b:
كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ
A good word is like a good tree (kalimatan ṭayyibatan ka-shajaratin ṭayyibatin, কালিমাতান তাইয়িবাতান কা-শাজারাতিন তাইয়িবাতিন; √k-l-m / √ক-ল-ম – to speak/wound // kalimah "word/logos"; √ṭ-y-b / √ত-য়-ব – to be good/pleasant // ṭayyiba // Cognate: Heb. ṭôb "good"; √sh-j-r / √শ-জ-র – to intertwine/tree // shajarah // Cognate: Syr. shagārā)
14:24c: Rooted and Branching
QUR 14:24c:
أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِى ٱلسَّمَآءِ
Its root is firm and its branch is in the sky (aṣluhā thābitun wa-farʿuhā fī al-samāʾ, আসলুহা সাবিতুন ওয়া-ফারউহা ফি আস-সামা; √ʾ-ṣ-l / √অ-স-ল – root/origin // aṣl // Cognate: Heb. ʾāṣîl "noble"; √th-b-t / √স-ব-ত – to be firm/stable // thābit; √s-m-w / √স-ম-ও – to be high // samāʾ "sky" // Cognate: Heb. shāmayim)
Linguistic Gloss:
Have you not seen [tara: mental perception] how Allah struck [ḍaraba: idiomatic "to coin/cast"] a similitude [mathal: concrete comparison] a good word [kalimah: often interpreted as the Shahada] like a good tree [shajarah: traditionally the Date Palm] its root firm [thābit: immovable] and its branch in the heaven [samāʾ: spiritual elevation].
আলাম তারা কাইফা দরাবা আল্লাহু মাসালান, কালিমাতান তাইয়িবাতান কা-শাজারাতিন তাইয়িবাতিন, আসলুহা সাবিতুন ওয়া-ফারউহা ফি আস-সামা।
(√র-অ-য়/ দেখা; √দ-র-ব/ উপমা দেওয়া; কালিমাতান/ বাক্য; শাজারাতিন/ বৃক্ষ; আসলুহা/ তার মূল; সাবিতুন/ দৃঢ়; আস-সামা/ আকাশ)
Verse 14:25 — Perpetual Fruit
14:25a: Yielding Sustenance
QUR 14:25a:
تُؤْتِىٓ أُكُلَهَا كُلَّ حِينٍۭ بِإِذْنِ رَبِّهَا
It gives its produce at all times by the permission of its Lord (tuʾtī ukulahā kulla ḥīnin bi-idhni rabbihā, তু'তি উকুলাহা কুল্লা হিনিন বি-ইজনি রাব্বিহা; √ʾ-t-y / √অ-ত-য় – to come/bring // tuʾtī (impf.); √ʾ-k-l / √অ-ক-ল – to eat // ukul "food/fruit" // Cognate: Heb. ʾōkel; √r-b-b / √র-ব-ব – to master/rear // rabb "Lord" // Cognate: Heb. rav)
14:25b: Divine Pedagogy
QUR 14:25b:
وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ
And Allah presents parables for mankind that perhaps they will be reminded (wa-yaḍribu Allāhu al-amthāla lil-nāsi laʿallahum yatadhakkarūn, ওয়া-ইয়াদরিবু আল্লাহু আল-আমসালা লিন-নাসি লাআল্লাহুম ইয়াতাজাক্কারুন; √dh-k-r / √জ-ক-র – to remember/mention // yatadhakkarūn (reflexive) // Cognate: Heb. zākar)
Linguistic Gloss:
It yields its food [ukul: fruit/harvest] every time [ḥīn: season/moment] by the leave [idhn: authorization] of its Lord. Allah strikes similitudes [amthāl: pl. of mathal] for the people so they might remind themselves [ta-dhakkur: active internalization of memory].
তু'তি উকুলাহা কুল্লা হিনিন বি-ইজনি রাব্বিহা; ওয়া-ইয়াদরিবু আল্লাহু আল-আমসালা লিন-নাসি লাআল্লাহুম ইয়াতাজাক্কারুন।
(উকুলাহা/ তার ফল; কুল্লা হিনিন/ সব সময়; ইজনি/ অনুমতি; লিন-নাসি/ মানুষের জন্য; ইয়াতাজাক্কারুন/ উপদেশ গ্রহণ করা)
Verse 14:26 — The Evil Tree
14:26a: The Corrupt Word
QUR 14:26a:
وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ
And the parable of an evil word is like an evil tree (wa-mathalu kalimatin khabīthatin ka-shajaratin khabīthatin, ওয়া-মাসালু কালিমাতিন খাবিসাতিন কা-শাজারাতিন খাবিসাতিন; √kh-b-th / √খ-ব-স – to be foul/corrupt // khabīthah // Cognate: none - specific Quranic usage)
14:26b: Uprooted Instability
QUR 14:26b:
ٱجْتُثَّتْ مِن فَوْقِ ٱلْأَرْضِ مَا لَهَا مِن قَرَارٍ
Uprooted from above the earth; it has no stability (ujtuththat min fawqi al-arḍi mā lahā min qarār, উজতুসসাত মিন ফাওকি আল-আরদি মা লাহা মিন করার; √j-th-th / √জ-স-স – to pull up/uproot // ujtuththat (pass.); √q-r-r / √ক-র-র – to settle/rest // qarār "stability/settlement")
Linguistic Gloss:
And the likeness of a corrupt word [khabīthah: noxious/impure] is like a corrupt tree [traditionally the Colocynth/Hanzal] uprooted [ujtuththat: violent extraction, stem j-th-th implies cutting from the root] from upon the earth, possessing no stability [qarār: fixedness/residence].
ওয়া-মাসালু কালিমাতিন খাবিসাতিন কা-শাজারাতিন খাবিসাতিন, উজতুসসাত মিন ফাওকি আল-আরদি মা লাহা মিন করার।
(খাবিসাতিন/ অপবিত্র-মন্দ; উজতুসসাত/ সমূলে উৎপাটন; ফাওকি/ উপরে; করার/ স্থায়িত্ব)
Note QUR 14:24–26: The Anatomy of Belief
Classical commentators (Ibn Abbas, Tabari, Ibn Kathir) unanimously identify the "Good Tree" (Shajarah Tayyibah) as the believer or the date palm, and the "Good Word" as Lā ilāha illā Allāh (the Shahada). The roots represent firm faith (Iman) in the heart, while the branches in the sky represent good deeds ascending to God (Ibn Kathir).
This connects to Ps. 1:3 (The righteous as a tree planted by streams), emphasizing spiritual irrigation, and mirrors Jer. 17:8. The "Evil Tree" (Shajarah Khabithah) is identified as the Colocynth (Hanzal) or garlic/onion (minority view), symbolizing Kufr (disbelief)—rootless, unstable, and yielding bitter fruit.
Parallels:
Matt. 7:17: "Every good tree bears good fruit, but a bad tree bears bad fruit."
Matt. 15:13: "Every plant that my heavenly Father has not planted will be pulled up by the roots" (echoing ujtuththat).
Dhp. 337 (Buddhist): Craving (Taṇhā) as a creeper that must be dug out by the root (bīraṇa grass).
Historical context: Revealed in Makkah, providing imagery of stability amidst persecution.
Final Verse Compilation (Bengali Script Transliteration)
QUR 14:24: আলাম তারা কাইফা দরাবা আল্লাহু মাসালান, কালিমাতান তাইয়িবাতান কা-শাজারাতিন তাইয়িবাতিন, আসলুহা সাবিতুন ওয়া-ফারউহা ফি আস-সামা। (√র-অ-য়; √দ-র-ব; √স-ব-ত)
QUR 14:25: তু'তি উকুলাহা কুল্লা হিনিন বি-ইজনি রাব্বিহা; ওয়া-ইয়াদরিবু আল্লাহু আল-আমসালা লিন-নাসি লাআল্লাহুম ইয়াতাজাক্কারুন। (√অ-ক-ল; √জ-ক-র)
QUR 14:26: ওয়া-মাসালু কালিমাতিন খাবিসাতিন কা-শাজারাতিন খাবিসাতিন, উজতুসসাত মিন ফাওকি আল-আরদি মা লাহা মিন করার। (√খ-ব-স; √জ-স-স; √ক-র-র)