“And fear the Day when you shall return to Allah, and every soul shall be compensated for what they earned, and none shall be dealt with unjustly.” 2:281

The day to be feared is awesome indeed. Believers’ hearts dread the events of that day when all will be made to stand in front of God to face the reckoning of their deeds. This verse serves as a fitting comment on a passage devoted to the liquidation of past unfair dealings.

This fear is the powerful ‘voice within’ which Islam kindles in the deepest recesses of people’s minds and hearts to act as a potent guiding force in life. Thus Islam proves yet again how vigorous, well-integrated, practical and merciful it is, and demonstrates that its overriding aim and objective is the happiness and well-being of man as an individual, and human society as a whole.

[In The Shade Of The Qur'an, volume 1, page 468]

“Have you not considered how Allah presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky? It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will be reminded.” 14:24-25

Ali ibn Abi Talhah narrated that Abdullah ibn Abbas commented that Allah’s statement “an example, [making] a good word] refers to testifying to La ilaha illallah, while “like a good tree,” refers to the believer, and “whose root is firmly fixed,” refers to La ilaha illallah being firm in the believers’ heart.

“And its branches [high] in the sky,” refers to 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 (Hadith of Ibn Umar in Bukhari).

[Tafsir ibn Kathir, volume 5, page 339-340]

The good word of truth is indeed like a great firm tree, yielding its fruits, solid, unaffected by wind and undisturbed by the storm of evil. It cannot be uprooted by evil tyranny, even though there may be times when it seems to be exposed to grave danger. As it stands high, it looks on evil, injustice and tyranny from above, even though it sometimes seems to the short-sighted that evil squeezes it into a narrow corner. Its fruits are yielded time after time, because its seeds grow within good souls, generation after generation.

This is the reality of life, even though it may appear to come very slowly. Real goodness does not die or fade away, even though it may be pressed hard by evil which seems to possess enormous power. These are examples that exist in reality, but people often forget due to the pressures of life.

[In the Shade of the Qur'an, volume 10, page 260-261]

These people are willing to dedicate their souls and bodies to Allah, for nothing in return other than His pleasure. It is a deal they conclude without a moment’s hesitation, desiring nothing else but divine blessing and approval.

The Arabic expression used in this verse may be interpreted differently to give the same message. The Arabic term denoting “sell” is also used to mean “buy”. Thus such people buy themselves by giving up all of the pleasures of this world, dedicating themselves purely to Allah. They are ready and willing to sacrifice all worldly success and pleasure so that they may be accepted by Allah and admitted into the divine fold.

In his commentary on the Qur’an, Ibn Kathir cites several reports suggesting that this verse was revealed with reference to one of the Prophet’s companions, Suhaib ibn Sinan, who was of Byzantine origin. He had accepted Islam when the Prophet [saw] was still in Makkah, but when the migration to Madinah took place and he wanted to join the Muslims, the Arab unbelievers prevented him from taking his belongings and money with him. He decided to give it all up in return for the right to leave Makkah.

He was met at the outskirts of Madinah by a group of Muslims, including Umar ibn Al Khattab, who greeted him with the words. “Well done! You have made a profitable bargain!” He returned the compliment by saying, “And may Allah make your trade always profitable. What’s the reason you’re congratulating me?” He was then given the good news that a verse of the Qur’an, a great honor, was revealed in tribute to his deal of leaving his wealth with the Arabs of Makkah.

It has also been reported that the Prophet [saw] had commented, “Suhaib has struck a profitable deal.”

This verse paints a portrait of a type of strong believer whose whole life is dedicated to the service of Allah, and who has conquered the temptations of this life. This, of the two portraits shown in the preceding verses, reveal some extraordinary aspects of the Qur’anic style, and are for us to study and marvel at. We cannot but stand in awe of Allah’s unmatched power of creation, as we learn how not to be taken in by soft-spoken words or false outward appearance. We are directed to look deeper into the essence of things, rather than be deceived by external appearance. This verse also draws our attention to the values of criteria, based on faith in Allah, which should be used to judge people.

[In the Shade of the Qur'an, volume 1, page 300-301]

“Those who love the life of this world more than the Hereafter, who hinder (humankind) from the Path of Allah, and seek therein something crooked: they are astray by a long distance.” 14:3

Giving preference to the life of this world puts a person in a position of conflict with the requirements of faith, and on a collision course with the “path of Allah.” The situation is reversed when preference is given to the life to come. For then, this life is set on the right course. People enjoy it with moderation, always keen to earn Allah’s pleasure.  Hence there is no conflict between their preference for the life to come and their enjoyment of this life with the pleasures that it offers.

Those who turn their minds towards ensuring a happy outcome in the hereafter do not lose the pleasures of this world, as some people with faulty concepts imagine. In Islam, a happy life in this world is a prelude to a happy future life. The fulfillment of man’s task as Allah’s vicegerent on earth requires building a happy life. In Islam, there is no denunciation or renunciation of any aspect of this life as people wait for the hereafter. What Islam requires is that life should prosper with truth, justice and sound behavior by people who seek Allah’s pleasure and a happy life in the hereafter – this it the Islamic outlook.

Those who choose the life of this world in preference to the hereafter cannot monopolize the resources of this world, exploiting, cheating and oppressing people to serve their own interests in a society where the light of faith shines and people follow Allah’s guidance. Hence they turn themselves and others away from Allah’s path and try to make it appear crooked, devoid of truth and justice. It is only when they have done this, and managed to lead themselves away from the straight path of Allah and justice that they resort to their oppressive ways, cheating people and persuading them to share in their corruption. It is only in this way that they can get what they want of self-aggrandisement, taking for themselves most of the resources Allah has placed on earth, and behaving arroganlty towards others. People then submit their authority without resistance.

The way of life advocated by Islam protects human life against the selfishness and greed of those who are preoccupied with the life of this world in preference to the life to come. Under this way of life no one person or group can monopolize the earth’s wealth and resources.

[In The Shade Of The Qur'an, Volume 10, p.240-241.]