If you have understood the truths in this comparison, you will be able to make them correspond to the truths of religion, the world, man, and belief in God. I shall say the important ones, then you deduce the finer points yourself.

So, look! Of the two brothers, one is a believing spirit and a righteous heart. The other is an unbelieving spirit and a depraved heart. Of the two roads, the one to the right is the way of the Qur'an and belief in God, while the left one is the road of rebellion and denial. The garden on the road is man's fleeting life in human society and civilization, where good and evil, and things good and bad and clean and dirty are found side by side. The sensible person is he who acts according to the rule: 'Take what is pleasant and clear, and leave what is distressing and turbid,' and goes on his way with tranquillity of heart. As for the desert, it is the earth and this world. And the lion is death and the appointed hour. The well is man's body and the time of his life, while its sixty-yard depth points to the normal life-span of sixty years. And the tree is the period of life and the substance of life. The two animals, one white and one black, are night and day. The dragon is the road to the Intermediate Realm and pavilion of the hereafter, whose mouth is the grave. But for the believer, that mouth is a door opening from a prison onto a garden. As for the poisonous vermin, they are the calamities of this world. But for the believer they are like gentle Divine warnings and favours of the Most Merciful One to prevent him slipping off into the sleep of heedlessness. The fruits on the tree are the bounties of this world which the Absolutely Generous One has made in the form of a list of the bounties of the hereafter, and both as examples of them, and warnings, and samples inviting customers to the fruits of Paradise. And the tree producing numerous different fruits despite being a single tree indicates the seal of the Eternally Besought One's power, the stamp of Divine dominicality, and the signet of the sovereignty of the Godhead. For 'to make everything from one thing,' that is, to make all plants and fruits from earth, and create all animals from a fluid, and to create all the limbs and organs of animals from a simple food, together with 'making everything one thing,' that is, arts like weaving a simple skin and making flesh particular to each animal from the great variety of foods that animals eat, is an inimitable stamp and seal peculiar to the Ruler of Pre-Eternity and Post-Eternity, Who is the Single, Eternally-Besought One. For sure, to make one thing everything, and everything one thing is a sign, a mark, peculiar to the Creator of all things, the One Powerful over all things.