The Parables in the Holy Quran

 Al-Amthal fi'l-Quran al-Karim

The Entrance

In the Name of Allah, the Most Gracious, the Most Merciful.

{ لَوْ أَنْزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَرَأَيْتَهُ خَاشِعًا مُتَصَدِّعًا مِنْ خَشْيَةِ اللهِ وَ تِلْكَ الأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ }

Had We sent down this Quran upon a mountain, you would have seen it humbled and falling apart from fear of Allah. And these examples We present to the people that perhaps they will give thought.

(Al-Hashr: 21)

Al-Amthal fi'l-Quran al-Karim

The Examples in the Quran

Foreword

Ere we delve into our intended purpose, let us first set forth certain matters:

The First: The Parable in the Tongue

It doth appear from more than one of the lexicons, such as Lisan al-'Arab and Al-Qamus al-Muhit, that the word "al-mithl" (the like, the parable) bears diverse meanings, such as a counterpart, a description, a lesson, and that which is made an example for others to follow, and other such significations. (1)

Said Al-Fayruzabadi: Al-mithl—with a kasrah and a fatha—is similitude, and its plural is amthal; and al-mathal—with a fatha on the tha'—is an argument, and a description; and al-mithal is a measure and requital, besides other meanings. (2)

Yet it seemeth that all these are instances of its application, and what they have mentioned is by way of mingling the concept with its instances, and the word hath but one or two meanings, the rest being forms and applications of that concept. Among those who have pointed this out is the author of Mu'jam Maqayis al-Lughah, where he said:

Al-mithl and al-mathal denote one and the same meaning, which is the being of a thing a counterpart to another thing. Said Ibn Faris: " Mithl indicates the correspondence of one thing to another; this is the mithl of this, meaning its counterpart, and al-mithl and al-mithal are of one meaning. And perhaps they say: mithil like shabih (similar). The Arabs say: amthala as-sultan fulanan (the sultan made so-and-so a mithl), meaning he killed him in retaliation, and the meaning is that he did unto him as he had done."

And al-mithl is also al-mathal, like shibh and shabah (resemblance). And the mathal that is struck (proverb) is taken from this, for it is mentioned figuratively concerning its mithl in meaning.

And his saying: maththala bihi (he made him an example) when he punished him severely, is also from this, for the meaning therein when he is severely punished is: he made that an example for everyone who committed that deed or intended to commit it. And al-muthulat (exemplary punishments) are also of this kind. Allah the Exalted said: { وَقَدْ خَلَتْ مِنْ قَبْلِهِمُ الْمَثُلات } [1] "And already there have passed before them exemplary punishments" meaning the penalties that deter from the like of that for which they befell, and its singular is muthul. (2)

Notwithstanding this, it is possible that among its meanings are description and attribute, for it has been used in this sense, either literally or metaphorically. Ibn Manzur has attributed its use in this sense to Yunus ibn Habib an-Nahwi (d. 182 AH), Muhammad ibn Sallam al-Jumahi (d. 232 AH), and Abu Mansur al-Tha'alibi (d. 429 AH). (3)

Says Az-Zarkashi (d. 794 AH): The apparent meaning of the words of the people of language is that al-mathal is the attribute, but what is narrated from Abu Ali al-Farisi (d. 377 AH) is that al-mathal in the sense of attribute is not known in the speech of the Arabs; its meaning is rather representation. (4)

What the author of Lisan al-'Arab has mentioned indicates the chosen view of the majority, where he said:

(1) Ar-Ra'd: 6.

(2) Mu'jam Maqayis al-Lughah: 5/ 296.

(3) Lisan al-'Arab: 13/ 22, mathala.

(4) Al-Burhan fi 'Ulum al-Quran: 1/ 490.

'Umar ibn Abi Khalifah said: I heard Muqatil, the author of the Tafsir, asking Abu 'Amr ibn al-'Ala' about the saying of Allah the Mighty and Majestic: { مَثَلُ الجَنّة } "The description of Paradise", what is its mathal (description)? He said: "In it are rivers of water unstagnant." He said:

What is its mathal? Abu 'Amr remained silent.

He said: So I asked Yunus about it, and he said: its mathal is its description. Muhammad ibn Sallam said: And like that is His saying: { ذلِكَ مَثَلُهُمْ فِي التَّوراةِ وَمَثَلُهُمْ فِي الإِنْجِيل } [1] "That is their description in the Torah and their description in the Gospel", meaning their attribute.

Abu Mansur said: And similar to that is narrated from Ibn 'Abbas. As for the answer of Abu 'Amr to Muqatil when he asked him what its mathal is, and he said: "In it are rivers of water unstagnant," then his repeating the question, "What is its mathal?" and Abu 'Amr's silence concerning it, then Abu 'Amr answered him with a convincing answer, and when he saw the dullness of Muqatil's understanding, he remained silent because of his thick-headedness. That is because His saying, the Exalted: { مَثَلُ الجَنّة } "The description of Paradise" is an explanation of His saying, the Exalted: { إِنَّ اللَّهَ يُدخِلُ الَّذينَ آمَنُوا وَعَمِلُوا الصّالِحات جَنّاتٍ تَجْري مِنْ تَحْتِهَا الأَنْهار } [2] "Indeed, Allah will admit those who believe and do righteous deeds to gardens beneath which rivers flow", describing those gardens, so He said: the mathal of the Paradise which I have described, and that is like His saying: { ذلِكَ مَثَلُهُمْ فِي التَّوراةِ وَمَثَلُهُمْ فِي الإِنْجيل } "That is their description in the Torah and their description in the Gospel", meaning that is the description of Muhammad, peace and blessings of Allah be upon him and his family.  He informed them that their description in the Gospel is like a seed. (3)

Then, the difference between al-mumathalah (resemblance) and al-musawah (equality) is that equality occurs between those differing in kind and those agreeing, because equality is equivalence in measure, neither increasing nor decreasing, while resemblance only occurs between those agreeing in kind. (4)

(1) Al-Fath: 29.

(2) Al-Hajj: 14.

(3) Lisan al-'Arab, mathala.

(4) Lisan al-'Arab, mathala.

As for the difference between al-mumathalah (resemblance) and al-mushabahah (similarity), the former is used for those agreeing in essence and reality, unlike the latter, which is mostly used for those differing in reality but agreeing in a particular characteristic.

From this, it is known that experimentation occurs in those resembling and agreeing in reality, like the expansion of metal when fire touches it. This is unlike induction (istiqra'), for its course is different in different matters, like the induction that every animal moves its lower jaw when chewing, so induction relates to those differing in reality, like sheep, cows, and camels.

It has been repeated in the words of more than one lexicographer that al-mathal and al-mithl are the same, like ash-shabah and ash-shibh (similarity). Despite all this, we see that the Quran negates al-mithl for Allah, saying: { لَيْسَ كَمِثْلِهِ شَيْءٌ } [1] "There is nothing like unto Him" and at the same time affirms al-mathal for Him, saying: { لِلَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَةِ مَثَلُ السَّوْءِ وَلِلَّهِ الْمَثَلُ الأَعْلَى وَهُوَ الْعَزِيزُ الْحَكِيمُ } [2] "For those who do not believe in the Hereafter is the description of evil; and for Allah is the highest description. And He is the Exalted in Might, the Wise."

The answer is that there is no contradiction between negating al-mithl for Allah and affirming al-mathal for Him. As for the first, it refers to the existence of an individual for the Necessary Existent who shares His essence but differs in His particularities, and this is an impossible matter whose impossibility has been established in its proper place. As for al-mathal, it refers to praiseworthy attributes by which Allah the Glorified is known, such as His beautiful names and His supreme attributes. Based on this, al-mathal in this verse and what resembles it means that by which a thing is described and expressed, of attributes, states, and particularities.

This verse explicitly states that the lack of belief in the Hereafter is the origin of many blameworthy attributes and the source of all evil.

(1) Ash-Shura: 11.

(2) An-Nahl: 60.

In contrast, belief in the Hereafter is the origin of every good and the source of all goodness and blessing. Every evil and ugly attribute that befalls and clings to man comes to him from the lack of belief in the Hereafter, just as every good attribute that clings to man arises from belief in it. 

Thus, the meaning of His saying: { لِلَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَة مَثَل السُّوء } "For those who do not believe in the Hereafter is the description of evil" becomes clear, which implies that for those who believe in the Hereafter is the description of good.

As for His saying, the Glorified: { وَلِلَّهِ الْمَثَلُ الأَعْلَى } "And for Allah is the highest description", its meaning is that He is far removed from being described with blameworthy and ugly attributes such as injustice. 

He, the Glorified, said: { وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا } [1] "And your Lord does injustice to no one." At the same time, He is described with praiseworthy attributes.

Every attribute that nature abhors or reason rejects has no way to Him. He is power in which there is no weakness, and life in which there is no death, besides other noble attributes, unlike what nature accepts, for He is described with that.

This has also been pointed out in more than one verse. He said: { وَلَهُ الْمَثَلُ الأَعْلَى فِي السَّمَاوَاتِ وَالأَرْضِ } [2] "And to Him belongs the highest description in the heavens and the earth" and He said: { لَهُ الأَسْمَاءُ الْحُسْنَى } [3] "To Him belong the best names." So the amthal (descriptions) are of varying degrees, some lower and some higher, but only the high, indeed the highest, are affirmed for Him. (4)

From this, it is known that if al-amthal (examples) is the plural of mithl (the like) with a sukun, then Allah the Glorified is far removed from having a mithl and amthal. But if it is the plural of mathal (description) with a fatha, meaning the attribute by which He is praised, then He has the highest amthal and the best names, as has been mentioned.

(1) Al-Kahf: 49.

(2) Ar-Rum: 27.

(3) Ta-Ha: 8.

(4) Note: Al-Mizan: 12/ 249.

The Second: Al-Mathal in Terminology

A mathal (proverb, example) is a type of wise saying that occurs in a specific incident due to a fitting occasion, and then people circulate it in more than one incident that resembles it without the slightest alteration, because of its conciseness, strangeness, and precision in depiction.

A wise saying is of two types: one that is current and widespread among people and common on tongues, which is the mathal; otherwise, it is a wise saying that has its own value even if it is not current. So what is perhaps said:

"Al-mathal as-sa'ir" (the current proverb), then the description is an explanatory qualifier, not a restrictive one, because dissemination and circulation are inherent in the concept of mathal, and this appears

from Abu Hilal al-'Askari (d. around 400 AH), where he said:

He made every current wisdom a mathal, and a speaker may come forth with eloquent words that are worthy of being cited, but it may not happen that they become current, so they are not a mathal. (1)

And his words indicate that "commonness, dissemination, and frequent circulation on tongues are the distinguishing factors between wisdom and a mathal. A sound saying that originates from experience is called wisdom if it is not circulated, and a mathal if its use becomes frequent and its expression widespread in various occasions."

For that reason, the poet says:

Thou art but a current mathal known by the ignorant and the informed.

As for naming that thing an mithal (example), it is because of the suitability and resemblance between the two instances in a way that it becomes an example for everything that is of its kind.

(1) Jamharat Amthal al-'Arab: 1/ 5.

Said Ibn as-Sikkit (d. 244 AH): A mathal is a word that differs from the word for which it is struck but agrees in meaning with the meaning of that word; they likened it to the mithal (model) upon which others work. (1)

Since the point of resemblance and the suitability that became the reason for uttering this wisdom is not specific to one instance over another, even if it occurs in a particular instance, the mathal becomes a sign and indication or a marker for the comprehensive suitability between different applications.

Says al-Mubarrad: The reality of a mathal is what is made like a marker for comparison with the first state, like the saying of Ka'b ibn Zuhayr:

The promises of 'Urqub were for her a mathal, and her promises were naught but falsehoods.

So the promises of 'Urqub are a marker for every promise that is not fulfilled. (2)

Based on that, a current mathal, like his saying: "In the summer, you wasted the milk," is a marker for everyone who wasted an opportunity and squandered it, just as the saying of the Messenger of Allah, peace and blessings of Allah be upon him and his family: "Two goats will not lock horns in it," is a marker for every matter that has no significance worth considering. (3)

Just as the saying of Abu ash-Shuhada' al-Husayn ibn 'Ali, peace be upon them both: "If the sandgrouse were left alone at night, it would sleep," which the Imam, peace be upon him, cited in response to his sister Zaynab, peace be upon her, is a marker for everyone who is not left alone in any state or who is forced into something disliked without his will, besides other current amthal.

(1) Majma' al-Amthal: 1/ 6.

(2) Majma' al-Amthal: 1/ 6.

(3) Majma' al-Amthal: 2/ 225.

The Third: The Benefits of Current Amthal

Foreword

More than one of the men of letters has mentioned numerous benefits for the current mathal:

 * Said Ibn al-Muqaffa' (d. 143 AH): If speech is made a mathal, it is clearer for logic, more pleasing to the ear, and wider in the scope of discourse.

 * And Ibrahim an-Nizam (d. 231 AH) said: In a mathal are gathered four things that are not gathered in other speech: conciseness of wording, accuracy of meaning, beauty of simile, and excellence of metaphor.

And his discourse doth intimate that "verily, currency and diffusion, and the frequent turning upon the tongues of men, are the distinction betwixt wisdom and the parable. For a saying that is sound and springeth from experience is named wisdom if it be not in common use, and a parable if its employment be frequent and its utterance widespread upon diverse occasions."

And for this cause, the poet doth declare:

Thou art naught but a current parable, known alike to the ignorant and the informed.

As for the naming of an example, it is by reason of the aptness and resemblance betwixt the two instances, in such wise usage that it doth become an example for all that is after its fashion.

(1) Jamharat Amthal al-'Arab: 1/ 5.

Said Ibn as-Sikkit (who died in the year 244 of the Hijra): "The parable is a word that differeth from the word for which it is framed, yet doth its meaning accord with the meaning of that word; they likened it unto the model upon which others do work." (1)

And inasmuch as the point of resemblance and the aptness which became the cause for the utterance of this wisdom are not peculiar to one instance above another, albeit it hath occurred in a particular instance, the parable doth become a sign and a token, or a mark, of the comprehensive aptness that uniteth diverse applications.

Al-Mubarrad doth say: "Verily, the essence of the parable is that which is made as a mark for comparison with the first state, like unto the saying of Ka'b ibn Zuhayr:

The promises of 'Urqub were unto her a parable, and her promises were naught but vanities."

So the promises of 'Urqub are a mark for all promises that are not fulfilled. (2)

And accordingly, the current parable, like unto his saying: "In the summer thou didst waste the milk," is a mark for every one who hath squandered opportunity and let it slip away, even as the saying of the Messenger of Allah (peace be upon him and his progeny): "Two goats shall not lock horns therein," is a mark for every matter that hath no consequence worthy of regard. (3)

Even as the saying of Abu ash-Shuhada' al-Husayn ibn 'Ali (peace be upon them both): "If the sandgrouse were left alone at night, it would sleep," wherewith the Imam (peace be upon him) did make reply unto his sister Zaynab (peace be upon her), is a mark

for every one who is not left in any state, or who is burdened with that which is disliked against his will, and other such current parables.

(1) Majma' al-Amthal: 1/ 6.

(2) Majma' al-Amthal: 1/ 6.

(3) Majma' al-Amthal: 2/ 225.

The Third: The Benefits of Current Parables

Foreword

More than one of the men of letters hath recounted manifold benefits of the current parable:

 * Said Ibn al-Muqaffa' (who died in the year 143 of the Hijra): "If discourse be made a parable, it is clearer unto reason, more pleasing unto the ear, and wider in the scope of narration."

 * And Ibrahim an-Nizam (who died in the year 231 of the Hijra) said: "In the parable are gathered four qualities which are not found in other discourse: conciseness of expression, accuracy of meaning, beauty of similitude, and excellence of metaphor; verily, it is the very summit of eloquence."

And others have said: "The wise sayings whose truth standeth firm in the minds are named parables, by reason of the setting up of their images in the minds, derived from 'al-muthul', which is the standing up." (1)

And Ibn Qayyim al-Jawziyya (who died in the year 751 of the Hijra) hath conveyed the words of an-Nizam in their entirety, and said:

"Verily, Allah and His Messenger have set forth parables unto mankind, that the intended meaning might be drawn nigh, the sense comprehended, and conveyed unto the mind of the listener, and brought before his very self in the image of the parable wherewith it is likened; for it may be nearer unto his apprehension, understanding, retention, and recollection thereof by the recalling of its counterpart, for the soul doth find solace in likenesses and resemblances, and doth recoil from strangeness, singleness, and the lack of a peer.

"Wherefore, in parables there is a solace for the soul, and a swiftness in its acceptance and submission unto that truth whereunto a parable is set forth; a matter which none can deny or gainsay. And the more manifest the parables become, the more doth the meaning increase in manifestation and clarity. Verily, parables are the witnesses of the intended meaning, and they are the very essence, kernel, and fruit of the intellect." (2)

(1) Majma' al-Amthal: 1/ 6.

(2) A'lam al-Muwaqqi'in: 1/ 291. 

Which he hath mentioned of benefit is common betwixt the current parable, which is the subject of our discourse, and the similitude which is widespread in the Quran; and the difference betwixt the current parable and similitude shall come unto thee.

And 'Abd al-Qahir al-Jurjani (who died in the year 471 of the Hijra) said: "Know thou that among the matters whereon the wise have agreed is this: that verily, when similitude doth follow upon meanings, or they are set forth concisely in its form, and transferred from their original images unto its image, it doth clothe them with majesty, and bestow upon them merit, and raise their worth, and kindle their fire, and double their power in moving souls towards them, and summon hearts unto them, and stir up from the depths of bosoms yearning and ardour, and compel natures to grant them love and passion.

"For if it be dispraise, its touch is more painful, its mark more stinging, its impact more severe, and its edge sharper.

"And if it be argument, its proof is more luminous, its authority more compelling, and its exposition more dazzling.

"And if it be praise, its reach is longer, its honour more ancient, and its tongue more contentious.

"And if it be apology, it is nearer unto acceptance, more alluring unto hearts, more assuaging unto resentments, more blunting unto the edge of wrath, more effective in the knots of contracts, and more evocative of a fair return.

"And if it be exhortation, it is more healing unto the breast, more conducive unto thought, more effective in admonition and deterrence, and more worthy to clear away obscurity and make the goal visible, and heal the sick, and quench the thirst." (3)

 * And Abu as-Su'ud (who died in the year 982 of the Hijra) said: "Verily, similitude is naught but the setting forth of the intended meaning in the guise of a well-known matter, and the adorning of the intelligible with the adornment of the sensible, and the depicting of rare meanings in the form of the familiar, so as to incline the imagination and draw it down from its opposition to reason, and its obstinacy against it in the apprehension of hidden truths and the understanding of subtle niceties, that it may follow it in that which it doth require,

(1) From 'al-jadd': fortune; it is said: 'huwa ajaddu minka', meaning 'he is more fortunate than thee' and  go along with it in that which it doth not approve.

(2) Al-Ghayayah: everything that overshadoweth thee from above thy head.

(3) Asrar al-Balaghah: 101- 102.

Wherefore, parables have become widespread in divine books and prophetic sayings, and have been diffused in the expressions of the eloquent and the indications of the wise.

"Verily, similitude is the gentlest means unto the subduing of imagination unto reason and the drawing it down from its state of obstinacy against it, and the most potent instrument unto the understanding of the ignorant and the dull-witted, and the quelling of the vehemence of the unruly and the refractory. How not so, seeing that it is the lifting of the veil from the faces of hidden intelligibles, and the setting forth of them in the guise of manifest sensibles, and the showing of the unfamiliar in the image of the known, and the displaying of the wild in the form of the familiar." (1)

Perchance in these words there is richness and sufficiency, so we shall not prolong discourse, save that it is meet to draw attention unto a subtle point, which is that as-Suyuti hath conveyed in "Al-Muzhir" from Abu 'Ubayd that he said:

"Parables are the wisdom of the Arabs in the Age of Ignorance and in Islam, and therewith they did oppose their discourse, and thereby did they attain unto that which they sought of their needs in logic by way of allusion." (2)

It is not hidden that parables are not the peculiar attribute of the Arabs alone, but every people hath parables and wise sayings whereby they draw nigh their purposes unto the understanding of their listeners and attain unto their needs, and perchance a single parable is shared betwixt diverse peoples and doth become one of the universal parables, and perchance the beauty of a parable doth reach such a point that the poet standeth before it in awe, and doth pour its content into a poetic mould.

At-Tabari hath narrated from Muhallab ibn Abi Sufra, who said: "Al-Muhallab summoned Habib and those of his sons who were present, and he summoned arrows and bound them together, and said: 'Do ye think that ye can break them whilst they are gathered?' They said: 'Nay.' He said: 'Do ye think that ye can break them whilst they are scattered?' They said: 'Yea.' He said: 'This is an example to clarify unity.'" (3)

And al-Muhallab was not the first to utter this parable with his tongue, for others had preceded him therein.

(1) Hashiyat Tafsir al-Fakhr ar-Razi: 1/ 156, Al-Matba'ah al-Khayriyyah, 1st ed., Egypt - 1308 AH.

(2) Al-Muzhir: 1/ 288.

(3) Tarikh at-Tabari: Events of the year 82 AH.

Abu Hilal al-'Askari hath narrated in his "Jamharah" from Qays ibn 'Asim at-Tamimi (who died in the year 20 of the Hijra) the following verses which declare that the parable was also poured into the mould of poetry:

By the rectitude of your mutual relations shall your life be prolonged, whether my days be extended or not.

Until your hearts and your very skins grow soft towards the dark-skinned among you and those who are not dark-skinned.

Verily, the arrows, if they be gathered and one seeketh to break them with anger and a strong hand,

They are strong and are not broken; but if they be scattered, then weakness and breaking are for the scattered ones. (1)

And al-Mas'udi hath narrated in the biography of 'Abd al-Malik ibn Marwan, and said:

"Al-Walid was affectionate towards his brothers, regarding all that 'Abd al-Malik had enjoined upon him, and he often recited verses which 'Abd al-Malik had composed when he wrote his testament, among them:

Banish rancour from yourselves,

And be united in absence and in the presence of the assembly.

Verily, the arrows, if they be gathered and one seeketh to break them with anger and a strong hand,

They are strong and are not broken; but if they be scattered, then weakness and breaking are for the scattered ones." (2)

(1) Jamharat al-Amthal: 1/ 48.

(2) Muruj adh-Dhahab: Akhbar al-Walid ibn 'Abd al-Malik. 

Books Composed on Arabic Parables

Verily, many books, both ancient and modern, have been composed on Arabic parables, and the most comprehensive book in this field is that which was composed by Ahmad ibn Muhammad ibn Ibrahim an-Naysaburi al-Maydani (who died in the year 518 of the Hijra) and which he named "Majma' al-Amthal" (The Collection of Parables), for it containeth the great majority of those which have been narrated, being six thousand and some odd. (1)

The Fourth: Quranic Parables

More than one of the Quranic verses doth indicate that the Quran doth comprise parables, and that He (Glory be unto Him) hath set them forth as examples unto mankind for reflection and admonition. He (Glory be unto Him) said: { لَوْ أَنْزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَرَأَيْتَهُ خَاشِعًا مُتَصَدِّعًا مِنْ خَشْيَةِ اللَّهِ وَتِلْكَ الأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ } (2)

Besides other verses which indicate the existence of parables in the Quran, and that the Trustworthy Spirit did descend therewith, and it was a parable at the time of its descent upon the heart of the Lord of the Messengers; this is what is understood from the verses.

And on the other hand, verily, the parable is a discourse which was uttered in a certain incident due to a fitting occasion for the utterance of that discourse, and then it was circulated through time in incidents which are after its fashion, even as is the case with the generality of universal parables.

(1) Majma' al-Amthal: 1/ 5.

(2) Al-Hashr: 21.

Upon this understanding, the parable in this sense is not to be found in the Holy Quran, for the reason we have mentioned, that the very essence of common people's parables is their circulation upon tongues and their currency amongst peoples, and this attribute is not inherent in the Quranic verses.

Howbeit, He (Glory be unto Him) named it a parable at the time of its descent, ere the Prophet (peace be upon him and his progeny) did comprehend it and recite it unto the people and it did turn upon their tongues. Wherefore, there is no escape from interpreting the parable in the Quran in another sense, which is the analogical representation whereunto the scholars of rhetoric have addressed themselves in the science of eloquence, and which is founded upon simile, metaphor, metonymy, and trope.  Al-Qazwini, in his "Talkhis al-Miftah," hath named it the composite trope, and said:

"It is the composite expression employed in that which is likened unto its original meaning by way of the similitude of representation, for the sake of exaggeration in the likeness." Then he gave as an example

that which Yazid ibn Walid wrote unto Marwan ibn Muhammad when he did hesitate concerning his allegiance: "As for what followeth, verily, I see thee advance one foot and draw back another, so when this my letter cometh unto thee, rely upon whichever of the two thou wilt, and peace be upon thee." (1)

For this representation hath a significance which it would not possess if the meaning were intended by its proper word, insomuch that if he had said, for instance: "It hath reached me that thou dost hesitate concerning my allegiance, so when this my letter cometh unto thee, give thy allegiance or not," this expression would not have the meaning of representation which the former doth possess.

Wherefore, the generality of that which is found in the Holy Quran as parables is of the nature of representation, not the conventional example.

Then, verily, the difference betwixt simile, metaphor, metonymy, and trope is a clear matter which needeth no lengthy discourse, and the scholars of rhetoric have expounded it in the science of eloquence, even as the scholars of the principles of jurisprudence have latterly set it forth in the discussions of words.

(1) Al-Idah: 304; At-Talkhis: 322.

Al-Amthal fi'l-Quran al-Karim, p. 18

Wherefore, we shall turn away from it and refer the noble reader unto the books compiled in this field.

And it doth appear from some that representation is among the meanings of parable. Al-Alusi said: "The parable is taken from 'al-muthul'—which is standing upright—and from it is the hadith: 'Whosoever loveth that men should stand up for him, let him take his seat in the Fire.' Then it was applied to eloquent, widespread, and beautiful discourse comprising either a simile without a peer, or a refined figurative metaphor and the like, or a useful wisdom and admonition, or a wondrous metonymy, or concise and comprehensive expressions." (1)

And were it not for his saying "widespread," the expression would apply unto analogical representation.

"And verily, the form of the Quranic parable hath been distinguished by this: that it hath not been conveyed from a specific event, or an imagined occurrence, repeated again and again as a representation, and its instance made a theoretical basis; but rather the Quranic parable was innovated without any preceding model, and without any prior instance, so it is a new artistic expression which the Quran hath invented, until it hath become a unique characteristic in performance, composition, and indication."

"And upon this understanding, the parable in the Holy Quran is not of the nature of the conventional example, or of the same kind as that which is equivalent to it in word and meaning, poor in parables in its content, but rather it is another kind which the Quran named a parable before we knew the sciences of literature ('the parable'), and before we named a type of prose discourse thereby and made it a technical term for it. Nay, even before the men of letters knew 'the parable' by their definition." (2)

(1) Ruh al-Ma'ani: 1/ 163.

(2) As-Surah al-Fanniyyah fi'l-Mathal al-Qur'ani: 72, quoted from the book "Al-Mathal" by Munir al-Qadi.

The Fifth: Divisions of Representation

Thou hast already known that representation is the giving of the status of one thing unto another by way of simile, or metaphor, or trope, or the like. Wherefore, it is of divisions:

 * Symbolic Representation: It is that which is conveyed by the tongue of birds, and plants, and stones, in the form of symbol and enigma, and is a metonymy for subtle meanings. And this kind of representation aboundeth in the book "Kalila wa Dimna" by Ibn al-Muqaffa', and this style hath been employed by the Gnostic poet 'Attar Nishapuri in his book "Mantiq at-Tayr" (The Conference of the Birds).

It doth appear from the first book that it was current in bygone ages before Islam, and the historians have mentioned that an Iranian physician named "Barzuyah" did come upon the book "Kalila wa Dimna" in India, written in the Sanskrit language, and did translate it into the Pahlavi language, and did present it unto the court of Anushirwan the Sasanian. The book remained preserved in its Pahlavi tongue until 'Abd Allah ibn al-Muqaffa' (106-143 AH) did come upon it and did translate it into the Arabic language, and then the well-known writer Nasr Allah ibn Muhammad ibn 'Abd al-Hamid did translate it in the sixth century into the Persian language, which is current today in scholarly circles.

Yea, the writer Husayn Wa'iz al-Kashifi also translated it into Persian in the ninth century, and fortunately both translations are available.

And the poet Rudaki did versify that which Ibn al-Muqaffa' had translated, in the Persian language.

And it doth appear from more than one of the historical lexicons that some of the parables in this book did find their way into the Arab circles in the time of the الرسالة or thereafter, and it hath been narrated that 'Ali (peace be upon him) said: "Verily, I was eaten on the day the white bull was eaten," and it is from the parables of that book.

There is an endeavour which aimeth to show that all the Quranic narratives are of this kind, that is, symbols of celestial truths without having any previous mention to the mind, and thereby they interpret the story of Adam with Satan, and the disguise of Satan to him, or the story of Abel and Cain and Cain's slaying of his brother, or the ant's speaking with Solomon (peace be upon him), and other narratives. 

This endeavour doth plainly explain the Holy Quran, for it doth declare that they are narratives which recount unseen which the Prophet (peace be upon him and his progeny) nor anyone else did mention before. He (Glory be unto Him) said:

{ لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لأُولِي الأَلْبَابِ مَا كَانَ حَدِيثًا يُفْتَرَى وَلَكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ } (1)

So the verse is explicit that that which hath come in the narratives is not a fabricated matter, besides other verses which indicate that the entire Quran is the truth whereunto falsehood cannot draw nigh.

 * Narrative Representation: And it is the exposition of the states of past nations for the purpose of taking lessons from the existing resemblance. He (Glory be unto Him) saith: { ضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ كَفَرُوا امْرَأَةَ نُوحٍ وَامْرَأَةَ لُوطٍ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلا النَّارَ مَعَ الدَّاخِلِينَ } (2)

The narratives which are found concerning the states of bygone nations, which are expressed as the narratives of the Quran, are both explicit and implicit similitudes, and the purpose is the taking of lessons.

 * Natural Representation: It is the similitude of the intangible with the tangible, and the imagined with the witnessed, provided that the object of comparison be from the constitutive matters. He (Glory be unto Him) saith: { إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الأَرْضِ مِمَّا

(1) Yusuf: 111.

(2) At-Tahrim: 10.

{ يَأْكُلُ النَّاسُ وَالأَنْعَامُ حَتَّى إِذَا أَخَذَتِ الأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُونَ عَلَيْهَا أَتَاهَا أَمْرُنَا لَيْلًا أَوْ نَهَارًا فَجَعَلْنَاهَا حَصِيدًا كَأَنْ لَمْ تَغْنَ بِالأَمْسِ كَذَلِكَ نُفَصِّلُ الآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ } (1)

The Quranic parables revolve betwixt being narrative representations, or natural cosmic representations. As for symbolic representation, it is only affirmed by the people of esoteric interpretation.

The Sixth: Quranic Parables in the Hadith

Verily, the Quranic parables, inasmuch as they are admonitions and lessons, the Imams of the Ahl al-Bayt (peace be upon them) have exhorted the contemplation thereof. We shall convey from them the following:

 * Amir al-Mu'minin 'Ali (peace be upon him) said: "Verily, ye have experienced matters and tested them, and ye have been admonished by those who were before you, and parables have been set forth unto you, and ye have been called unto the clear command, so none shall be deaf thereunto save the deaf, nor blind thereunto save the blind, and whosoever Allah doth not benefit by affliction and experiences, shall not benefit by aught of admonition." (2)

 * He (peace be upon him) said: "The Book of your Lord is amongst you, making clear its lawful and its unlawful, its obligations and its excellences, its abrogating and its abrogated, its dispensations and its strictures, its particular and its general, its lessons and its parables." (3)

 * Amir al-Mu'minin 'Ali (peace be upon him) said: "The Quran descended in four parts: a fourth concerning us, and a fourth concerning our enemies, and a fourth concerning traditions and parables, and a fourth concerning obligations and decrees." (4)

(1) Yunus: 24.

(2) Nahj al-Balaghah, Sermon 176.

(3) Nahj al-Balaghah: Sermon 81.

(4) Bihar al-Anwar: 24/ 305 H 1, Bab Jawami' Ta'wil ma Nazala fihim 'alayhim as-Salam.

 * Imam as-Sadiq (peace be upon him) narrated from his grandfather Amir al-Mu'minin 'Ali (peace be upon him) that he said to a judge: "Dost thou know the abrogating from the abrogated?" He said: "Nay." He said: "Hast thou then considered the intent of Allah the Mighty and Majestic in the parables of the Quran?" He said: "Nay." He said: "Then thou art perished and hast caused to perish." And the Mufti needeth to know the meanings of the Quran and the realities of the traditions and the inner meanings of the allusions and the manners and the consensus and the differences and to be acquainted with the principles of that whereon they have agreed and that wherein they have differed, then good choice, then righteous عمل, then wisdom, then piety, then at that time, if he be able. (1)

 * Amir al-Mu'minin 'Ali (peace be upon him) said: "Name them by the fairest parables of the Quran," meaning the progeny of the Prophet (peace be upon him and his progeny): "This is sweet and palatable, so drink ye thereof, and this is salty and bitter, so avoid ye it." (2)

 * And 'Ali ibn al-Husayn (peace be upon them both) said in his supplication at the completion of the Quran:

"O Allah, verily Thou hast aided me in the completion of Thy Book which Thou didst send down as a light and didst make a guardian over every book Thou didst send down—until he said:—O Allah, make the Quran for us in the darkness of nights a companion, and from the temptations of Satan and the promptings of evil thoughts a protector, and for our feet a restrainer from moving towards sins, and for our tongues a silencer from engaging in falsehood without any affliction, and for our limbs a deterrent from committing sins, and for that which heedlessness hath folded from our perusal of reflection a spreader, until it doth convey unto our hearts the understanding of its wonders and the deterrents of its parables which the firm mountains, despite their solidity, were too weak to bear." (3)

 * And 'Ali ibn al-Husayn (peace be upon them both) said in his admonitions: "So fear Allah, O servants of Allah, and know that verily Allah the Mighty and Majestic did not love the bloom of this world and its fleeting pleasures for any of His friends, nor did He make them desire it and the fleeting nature of its bloom and the outward beauty thereof, but rather He created the world and its people that He might test them therein, which of them are examples of truthfulness.

(1) Bihar al-Anwar: 2/ 121 H 34, Bab an-Nahy 'an al-Qawl bi Ghayr 'Ilm min Kitab al-'Ilm.

(2) Bihar al-Anwar: 92/ 116, Al-Bab 12 min Kitab al-Quran.

(3) As-Sahifah as-Sajjadiyyah: From his supplication (peace be upon him) at the completion of the Quran.

So, in his view, they are implicit parables, but it is clear that these Quranic expressions do not fall under the category of parables, for the inclusion of a meaning found in a certain parable within an expression is not sufficient to bestow the term 'parable' upon that expression. The inherited form is a fundamental pillar of the parable. Therefore, we see that the scholars' convention of naming these Quranic expressions 'implicit parables' is an attempt that is not based on textual or historical evidence." (1)

Another Interpretation of the Implicit Parable:

The implicit parable can be interpreted by the representations that have come in the Wise Remembrance without being accompanied by the word "parable" or the "kaf" of similitude, yet it is in reality a wondrous representation of an intellectual truth far removed from embodied beauty by that which is in the representation of the sensible matter. From this category is His (Glory be unto Him) saying:

 * { أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَى تَقْوَى مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَمْ مَنْ أَسَّسَ بُنْيَانَهُ عَلَى شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ وَاللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ } (2). Verily, He (Glory be unto Him) hath likened their building upon the Fire of Hell unto building upon the edge of a riverbank of this description, for just as he who buildeth upon the edge of this river, his building shall collapse into the water and shall not stand firm, so likewise shall the building of these ones collapse and fall into the Fire of Hell. So the verse doth indicate that the deed of the pious and the deed of the hypocrite are not equal, for verily the deed of the believing pious one is firm and upright, built upon a sound and steadfast foundation, and the deed of the hypocrite is not steadfast, but is weak and falling. (3)

(1) As-Surah al-Fanniyyah fi'l-Mathal al-Qur'ani: 118, quoted from the book "Al-Amthal fi'l-Nathr al-'Arabi al-Qadim."

(2) At-Tawbah: 109.

(3) Majma' al-Bayan: 3/ 73.

 * { إِنَّ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا لا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلا يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ وَكَذَلِكَ نَجْزِي الْمُجْرِمِينَ } (1). 

The Arabs were wont to represent that which was far beyond reach by saying: "I shall not do such and such until the crow turneth grey, and until pitch turneth white," and other such parables. The poet saith:

When the crow doth turn grey, I shall come unto my folk, and pitch shall become like fresh milk.

But verily, He (Glory be unto Him) hath likened the impossibility of the disbeliever's entering Paradise unto their entering if the camel could enter the eye of the needle, and He said:

 { وَلا يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ }, 

expressing that they shall never enter Paradise.

So in the verse is representation, and of the word "parable" and the letter of similitude there is no trace.

 * { وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ وَالَّذِي خَبُثَ لا يَخْرُجُ إِلا نَكِدًا كَذَلِكَ نُصَرِّفُ الآيَاتِ لِقَوْمٍ يَشْكُرُونَ } (2). 

Verily, this is a parable which Allah, the Most High, hath set forth for the believer and the disbeliever, and He hath informed that the earth is all of one kind, save that some of it is good, softened by the rain, and its vegetation is fair and its yield abundant, and some of it is barren, yielding naught, or if it yieldeth, it is of no benefit.  Likewise are hearts all flesh and blood, yet some of them are soft, accepting admonition, and some are hard and dry, not accepting admonition. So let them give thanks unto Allah the Most High for that He hath softened their hearts by His remembrance. (3)

(1) Al-A'raf: 40.

(2) Al-A'raf: 58.

(3) Majma' al-Bayan: 2/ 432.

In the conclusion of the verse { كَذَلِكَ نُصَرِّفُ الآيَاتِ } is an allusion to its being a representation, as in the following verse.

 * He (Glory be unto Him) said:

 { أَيَوَدُّ أَحَدُكُمْ أَنْ تَكُونَ لَهُ جَنَّةٌ مِنْ نَخِيلٍ وَأَعْنَابٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ لَهُ فِيهَا مِنْ كُلِّ الثَّمَرَاتِ وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَاءُ فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ } (1).

Al-Bukhari hath narrated from Ibn 'Abbas, who said: "'Umar ibn al-Khattab one day said to the companions of the Prophet (peace be upon him and his progeny) concerning whom they thought this verse had been revealed: { أَيَوَدُّ أَحَدُكُمْ أَنْ تَكُونَ لَهُ جَنَّةٌ مِنْ نَخِيلٍ وَأَعْنَابٍ }?"

They said: "Allah knoweth best." So 'Umar grew angry and said: "Say: we know or we do not know." So Ibn 'Abbas said: "In my mind there is something concerning it." He said: "O son of my brother, speak and do not belittle thyself." Ibn 'Abbas said: "It is a parable set forth for a deed." 'Umar said: "What deed?" Ibn 'Abbas said: "For a rich man who acted in obedience to Allah, then Allah sent Satan unto him, and he acted in disobedience until he drowned his deeds." (2)

And the sum of the research is this: that the representation which is found in the Holy Quran is sometimes accompanied by the word "parable," and at other times it is accompanied by it together with the word "setting forth," where He (Glory be unto Him) hath chosen the root of "setting forth" for a large portion of the parables of the Quran, and a third time by the letter "kaf" of similitude, and a fourth time by the mention of the root of "parable" without being accompanied by any of these, such as His (Glory be unto Him) saying: { وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ وَالَّذِي خَبُثَ

لا يَخْرُجُ إِلا نَكِدًا } (3).

(1) Al-Baqarah: 266.

(2) Sahih al-Bukhari: At-Tafsir: Tafsir Surat al-Baqarah, Bab Qawlihi: { أَيَوَدُّ أَحَدُكُمْ }, Number 4264.

(3) Al-A'raf: 58. 

The Ninth: What is Intended by the Setting Forth of Parables?

Verily, the Wise Remembrance hath employed both the words "al-mathal" and "al-mithl" in more than one of its surahs and verses, until their usage doth nigh reach eighty times, save that the second doth exceed the first by one. And "al-amthal" is the plural of both, and they are distinguished by contextual clues. He (Glory be unto Him) said: 

{ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ عِبَادٌ أَمْثَالُكُمْ } (1).

 And in this instance, it is the plural of "al-mithl," bearing witness that it doth judge concerning their gods that they are like them in need and contingency.

And He (Glory be unto Him) said:

 { تِلْكَ الأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ } (2).

The association of "al-amthal" with the word "setting forth "الضرب is evidence that it is the plural of "mathal." Save that the important matter is the study of the meaning of "setting forthالضرب " in this instance and its counterparts, for the word "parable" is often associated with the word "setting forth ."الضرب He (Glory be unto Him) saith: 

{ ضَرَبَ اللَّهُ مَثَلًا } (3). 

And He (Glory be unto Him) saith:

 { وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ لَعَلَّهُمْ يَتَذَكَّرُونَ } (4).

Their words have differed in the interpretation of the word "setting forth ""الضرب" in this instance, after their agreement that in the language it meaneth the striking of one thing upon another, and it is transitive by the hand or by the stick or by other instruments of striking. 

He (Glory be unto Him) said: { أَنِ اضْرِبْ بِعَصَاكَ الْحَجَرَ } (5). 

They have mentioned several meanings:

The first: that "setting forth الضرب" in these instances meaneth "the parable," and the intent is "representation," and this is

(1) Al-A'raf: 194.

(2) Al-Hashr: 21.

(3) Ibrahim: 24.

(4) Az-Zumar: 27.

(5) Al-A'raf: 160.

Al-Amthal fi'l-Quran al-Karim, p. 35

the choice of Ibn Manzur, who cited His (Glory be unto Him) saying:

 { وَاضْرِبْ لَهُمْ مَثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ } (1)

meaning: "Represent unto them a parable," which is the state of the people of the city. 

And he said: { يَضْرِبُ اللَّهُ الْحَقَّ وَالْبَاطِلَ } (2)

meaning: "Allah representeth the truth and falsehood." (3)

 This is also the choice of the author of al-Qamus.

The second: that "setting forthالضرب " meaneth description and explanation, and it hath been narrated from Muqatil ibn Sulayman, and it is the interpretation of

His (Glory be unto Him) saying:

 { وَضَرَبَ اللَّهُ مَثَلًا عَبْدًا مَمْلُوكًا لا يَقْدِرُ عَلَى شَيْءٍ } (4). 

And he cited the saying of al-Kumayt:

That was a reckoning of fifths intended for sixths, may they not be so. (5)

The third: that "setting forthالضرب " meaneth reliance and confirmation, and this is the choice of Shaykh at-Tusi (6) (385-460 AH), and az-Zamakhshari (7), and al-Alusi (8) (who died in the year 1270 AH), for they have interpreted thereby His (Glory be unto Him) saying:

 { يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ } (9).

The fourth: that "setting forth" in this instance is from the category of journeying in the land and traversing the path,

(1) Ya-Sin: 13.

(2) Ar-Ra'd: 17.

(3) Lisan al-'Arab: 2/ 37, entry "daraba."

(4) An-Nahl: 75.

(5) Tafsir at-Tabari: 1/ 175.

(6) At-Tibyan fi Tafsir al-Quran: 7/ 302.

(7) Al-Kashshaf: 2/ 553.

(8) Ruh al-Ma'ani: 1/ 206.

(9) Al-Hajj: 73.

and the setting forth الضرب of a parable is the expression for making it current in the lands, like unto thy saying: "daraba fi'l-ard" if he became therein, and from it is named the striker "mudariban." (1)

So if "setting forth الضرب " meaneth traversing the land and folding it, then the setting forth الضرب of a parable is the expression for making it something current among peoples and nations, walking and journeying until it encompasseth hearts.

And in this instance are words of Ibn Qayyim, wherein he explaineth more of these possibilities:

"Allah the Most High hath set forthالضرب parables for His servants, and the Messenger (peace be upon him and his progeny) hath set forth الضرب parables for his nation, and the wise and the learned and the educators have set forth الضرب parables. So what is the meaning of setting forthالضرب a parable?

"It may be derived from thy saying 'daraba fi'l-ard', meaning he journeyed therein.

"So the meaning of setting forth الضرب parable is making it spread and become known and journey in the lands. And unto this went Abu Hilal in the introduction to his book." (2)

"And the meaning of 'setting forthالضرب a parable' may be its erection for the people by making it manifest, that their thoughts may be guided thereby as their eyes are guided by erected things. And its derivation in that case is from their saying 'darabtu'l-khiba', if thou didst erect the tent.

"And His (Glory be unto Him) saying:

 { كَذَلِكَ يَضْرِبُ اللَّهُ الْحَقَّ وَالْبَاطِلَ } (3),

 meaning He erecteth their minarets and maketh clear their signs, that those who are accountable may know the truth by its signs and intend it, and may know falsehood and avoid it, as ash-Sharif ar-Radi (359-406 AH) said in his book

'Talkhis al-Bayan fi Majazat al-Quran':"

(1) Al-Hikam wa'l-Amthal: 79.

(2) See the introduction to the book Jamharat al-Amthal.

(3) Ar-Ra'd: 17.

"And from the setting forthالضرب of a parable may be understood its making and its creation, so it is derived from 'darb al-libn' and 'darb al-khatim'.

"Or it may be from 'ad-darb' meaning: the keeping of one thing upon another." (1)

"And from it is 'darb ad-darahem': that is, the striking of the die wherewith the coin is stamped upon the dirhams that it may be imprinted thereby, so it is as though the parable is in conformity with the state, that is, with the quality which it hath come to clarify. And the sum of the matter is this: the setting forthالضرب of a parable is taken either from:

 * 'Daraba fi'l-ard' meaning: he journeyed.

 * 'Darabahu': he erected it for the people and made it manifest.

 * 'Daraba': he made and created.

 * 'Daraba': the keeping of one thing upon the likeness of another." (2)

And thereby is known the interpretation of His (Glory be unto Him) saying:

 { ... وَقَالَ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلا رَجُلًا مَسْحُورًا * انْظُرْ كَيْفَ ضَرَبُوا لَكَ الأَمْثَالَ فَضَلُّوا فَلا يَسْتَطِيعُونَ سَبِيلًا } (3).

We see that the polytheists described the Prophet (peace be upon him and his progeny) as being a bewitched man, so He (Glory be unto Him) doth reply with disapproval and saith: "Look—O Prophet—how they have set forthالضرب parables for thee," that is, how they have described thee as being bewitched, even though thy conduct beareth witness to the contrary, and that which thou dost recite of verses is His (Glory be unto Him) speech, having no connection with sorcery. That which they find captivating to minds and seizing hearts is by reason of its sweetness and beauty and surpassing miraculousness, and where is that from sorcery?!

(1) Talkhis al-Bayan fi Majazat al-Quran: 107.

Wherefore, the fitting meaning for the interpretation of the verse is the interpretation of "setting forth الضرب" as description, and it hath preceded that description is one of its meanings, and Ibn Manzur hath affirmed it: "that look how they have described thee as being bewitched."

But as for its interpretation by representation, that it be said: "Look how they have set forth for thee the parable or the representation," it is not complete, for the description of the Prophet (peace be upon him and his progeny) as being "bewitched" is neither a current proverb nor a standard representation.

And likewise is its interpretation as traversing the land, for

the polytheists did not describe him therewith to make it known until their saying became "a journeying in the land."

The Tenth: The Quranic Parables and Their Harmony with the Environment

There is no doubt that every orator is influenced by the circumstances in which he liveth, and easily can the speech of the townsman be distinguished from that of the villager, and both from that of the Bedouin, and that is only because the environment is accounted one of the three pillars that form the character of man. And from this aspect, it hath become possible for the learned investigator of history to distinguish pre-Islamic poetry from poetry in the Islamic era, and poetry in the Umayyad era from poetry in the Abbasid era, and this is but the result of the reflections of the environment upon the literary heritage. But the Quran, inasmuch as it is His (Glory be unto Him) speech, is exalted above this blemish, for Allah (Glory be unto Him) is the Creator of all things, so He is exalted above being influenced by aught besides Him.

Notwithstanding all this, the Quranic parables were revealed for the guidance of mankind, and therefore the aims for which they were revealed were taken into account therein. So we find that the Meccan character doth rise above the head of the Meccan parables, and the Medinan character doth rise above the head of the Medinan parables.

As for the Meccan parables, their orbit was the treatment of the maladies with which the society of Mecca was afflicted, especially since the Prophet (peace be upon him and his progeny) was disputing with the polytheists and deeming their fancies foolish and calling them unto belief in Allah alone and the abandonment of the worship of others besides Him, and belief in the Last Day. So in the midst of this struggle, the Quran bringeth the most wondrous parable and likeneth their supposed gods, to whose fringes they clung, unto the house of the spider which doth not show the least resistance before the gentle breeze, and the drops of rain, and the blowing of the winds.

He (Glory be unto Him) saith: { مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِيَاءَ كَمَثَلِ الْعَنْكَبُوتِ اتَّخَذَتْ بَيْتًا وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنْكَبُوتِ لَوْ كَانُوا يَعْلَمُونَ } (1).

So He likened their gods, which they had taken as impregnable fortresses for themselves, unto the threads of the spider, and thereby He belittled them and humbled them.

Likewise, He (Glory be unto Him) in another verse likened their gods unto the fly, and said: 

{ يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ لَنْ يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ وَإِنْ يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لا يَسْتَنْقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ } (2).

For Quraysh used to worship 360 gods, whom they would anoint with saffron until it dried, then the fly would come and snatch it away, and they would not be able to defend themselves.

 So in this regard, He (Glory be unto Him) said: { ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ }, meaning the fly and the invoked.

So what parable is more silencing than the likening of their gods unto this contemptible insect? 

Fourteen centuries have passed over mankind since the Book of Islam set forth this parable for them, and the Quranic parable still challengeth every tyranny of invaders and genius of scientists, and it is still incumbent upon those whom conceit hath deluded by the marvels of science achieved by modern man, to replicate that, by gathering together

(1) Al-'Ankabut: 41.

(2) Al-Hajj: 73.

and creating a fly, or rescuing something which this tiny insect hath snatched from them, this insect which a mote of air saturated with insecticide killeth, and yet it can snatch the life of the inventor of the insecticide with a light, swift touch, carrying unto him the germ of a deadly disease. (1)

This is in the realm of refuting their worship of idols and statues. As for their reliance upon this world and turning away from the Hereafter, He presenteth a parable wherein He pointeth out that this world is a fleeting shadow and not eternal. 

He (Glory be unto Him) saith: { إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الأَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالأَنْعَامُ حَتَّى إِذَا أَخَذَتِ الأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُونَ عَلَيْهَا أَتَاهَا أَمْرُنَا لَيْلًا أَوْ نَهَارًا فَجَعَلْنَاهَا حَصِيدًا كَأَنْ لَمْ تَغْنَ بِالأَمْسِ كَذَلِكَ نُفَصِّلُ الآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ } (2).

 This is some of what can be said concerning the parables that were revealed in Mecca. As for the parables that were revealed in Medina, we may find in them the Medinan character, for they are concerned with treating the maladies with which the society of that time was afflicted, and these were moral maladies instead of polytheism and idolatry, or instead of the denial of the life of the Hereafter. Therefore, the Revelation focused on treating this type of malady with the representations to which we shall point. 

For the Prophet (peace be upon him and his progeny) in his exile was afflicted by the hypocrites who concealed disbelief and manifested Islam with the aim of overthrowing the fledgling Islamic government. In this regard, we see that the Medinan parables touched upon the hypocrites in many verses and clarified the danger of their stance to Islam and the Muslims. So sometimes Allah (Glory be unto Him) set forth a parable for them of fire, and at other times of rain. 

He (Glory be unto Him) saith: { مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ

(1) As-Surah al-Faniyyah fi'l-Mathal al-Qur'ani: 99, quoted from the book "Al-Quran wa Qadaya al-Insan" by Bint ash-Shati'.

(2) Yunus: 24.

{ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لا يُبْصِرُونَ * صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لا يَرْجِعُونَ * أَوْ كَصَيِّبٍ مِنَ السَّمَاءِ فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ مِنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ } (1).

 The Medinan society comprised three factions of Jews: Banu Qaynuqa', Banu Nadir, and Banu Qurayza; and they were innately inclined to deceit and cunning and treachery. They would read the signs of the Prophet (peace be upon him and his progeny) in their Torah, and they would pass over them as the unlettered man who is not skilled in reading and writing. This characteristic led to His (Glory be unto Him) likening them unto the ass that carrieth valuable books without benefiting from them at all. 

He (Glory be unto Him) saith: { مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ وَاللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ } (2). 

As for the Muslims who lived during the time of the Prophet (peace be upon him and his progeny), they were in need of divine guidance to rectify their morals. Some of them would spend their wealth for show without seeking the pleasure of Allah, or they would spend it with reproach and injury. So there descended

the divine revelation with a specific parable clarifying the stance of the one who spendeth in the way of Allah and the one who spendeth with reproach and injury or for the sake of appearances before people. 

He (Glory be unto Him) saith: 

{ مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ } (3).

And He (Glory be unto Him) saith: { يَا أَيُّهَا الَّذِينَ آمَنُوا لا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالأَذَى كَالَّذِي يُنْفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ

(1) Al-Baqarah: 17- 19.

(2) Al-Jumu'ah: 5.

(3) Al-Baqarah: 261.

{ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا لا يَقْدِرُونَ عَلَى شَيْءٍ مِمَّا كَسَبُوا وَاللَّهُ لا يَهْدِي الْقَوْمَ الْكَافِرِينَ } (1).

 This is a fleeting glimpse of the features of the Quranic parables that were revealed before and after the Hijra. And the research into those parables will come to thee when the verses are interpreted one after the other.

The Eleventh: The Denunciation of Quranic Parables

It appeareth from some verses that some of those addressed by the parables were denouncing them and marveling at them, and that was only because the parable would reveal their intentions and clarify the reality of their belief, and deem their fancies foolish, thus arousing in them anxiety and disturbance. That is when He (Glory be unto Him) gathereth in His parables sometimes between the fly and the spider and the gnat—as hath passed—and at other times between the dog and the ass:

Like unto His (Glory be unto Him) saying:

{ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ } (2).

{ مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا } (3). 

And He (Glory be unto Him) hath recounted their denunciation, and said: 

{ إِنَّ اللَّهَ لا يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلًا مَا بَعُوضَةً فَمَا فَوْقَهَا فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا وَمَا يُضِلُّ بِهِ إِلا }

الْفَاسِقِينَ } (1).

(1) Al-Baqarah: 264.

(2) Al-A'raf: 176.

(3) Al-Jumu'ah: 5.

Al-Amthal fi'l-Quran al-Karim, p. 43

Az-Zamakhshari said: 

"Representation is only resorted to for the unveiling of meanings, and the bringing nigh of the imagined unto the witnessed. So if that unto which the representation is made be great, that by which the representation is made is like unto it, and if it be contemptible, that by which the representation is made is likewise." (2)

And perhaps that doubt hath spread unto our present age, for some have marvelled at the setting forth of parables by insects and contemptible, insignificant matters, but he hath been heedless of the fact that the lesson in the setting forth of parables is not in their tools and instruments, but rather in their hidden meanings and their aims. And what knoweth us of the secret of the miraculousness in the physical structure of the gnat, for instance, and what is therein of creation and challenge and preparation? And perhaps therein is of creative achievement that which we do not witness in the most massive and grand bodies, for verily the Creator of them all is Allah, and sufficient is Allah. "And Allah is the Lord of the small and the great, and the Creator of the gnat and the elephant, and the miracle in the gnat is the very miracle in the elephant; it is the miracle of life, the miracle of the sealed secret which none knoweth save Allah. Moreover, the lesson in the parable is not in the size; rather, parables are instruments for illumination and insight, and there is naught in the setting forth of parables that is to be censured, nor aught that should cause shame in its mention. And Allah—exalted be His wisdom—intendeth thereby the testing of hearts and the trial of souls." (3)

The Twelfth: Quranic Representations

Thou hast already known that the current proverb is other than the representation found in the Holy Quran, and that

(1) Al-Baqarah: 26.

(2) Al-Itqan fi 'Ulum al-Quran: 2/ 1042.

(3) Fi Zilal al-Quran: 1/ 57.

He (Glory be unto Him) when He saith: 

{ وَتِلْكَ الأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ } (1),

 intendeth representation, not the current proverb. And these representations are another mode of the sciences of the Quran and a great door of its knowledge.

And more than one hath composed books and treatises in clarification of their symbols, whose names we have mentioned in a special list, and perhaps that which I have not come upon is more than that.

And for the sake of acquainting the noble reader with the verses which we shall address in the research of this book, we shall mention the Quranic representations according to the order of the surahs in which they occur, and the burden of their collection hath been borne by Dr. Muhammad Husayn 'Ali as-Saghir in his book "As-Surah al-Fanniyyah fi'l-Mathal al-Qur'ani,"

notwithstanding that some verses have escaped him:

 * { مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لا يُبْصِرُونَ * صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لا يَرْجِعُونَ } (2). 2. { أَوْ كَصَيِّبٍ مِنَ السَّمَاءِ فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ مِنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ وَاللَّ

 * { Or like a cloudburst from the sky, wherein is darknesses, and thunder, and lightning; they place their fingers in their ears because of the thunderclaps, in dread of death. And Allah encompasseth the disbelievers. The lightning well-nigh snatcheth away their sight; whenever it doth shine for them, they walk therein, and when darkness falleth upon them, they stand still. And if Allah willed, He could take away their hearing and their sight. Verily, Allah is over all things Powerful. } (Al-Baqarah: 19-20)

 * { Verily, Allah disdaineth not to set forth a parable even of a gnat, or of that which is above it. And as for those who believe, they know that it is the Truth from their Lord. But as for those who disbelieve, they say: "What doth Allah intend by this parable?" He misleadeth many thereby, and guideth many thereby; and He misleadeth none thereby save the transgressors, * who break the covenant of Allah after its confirmation, and sever that which Allah hath commanded to be joined, and work corruption in the earth. They are the losers. } (Al-Baqarah: 26-27) 4. 

{ And the likeness of those who disbelieve is as the likeness of one who shouteth unto that which heareth naught save a call and a cry; deaf, dumb, blind, so they do not understand. } (Al-Baqarah: 171) 5. 

{ Or did ye suppose that ye would enter Paradise while yet there hath not come unto you the like of those who passed away before you? There befell them tribulation and adversity, and they were shaken until the messenger and those who believed with him said: "When cometh the help of Allah?" Lo! Verily, the help of Allah is nigh. } (Al-Baqarah: 214)

 * { Or like unto him who passed by a town, and it was fallen down upon its roofs. He said: "How shall Allah raise this after its death?" So Allah caused him to die for a hundred years, then raised him up. He said: "How long hast thou tarried?" He said: "I have tarried a day, or part of a day." He said: "Nay, but thou hast tarried a hundred years. Now look at thy food and thy drink, it hath not spoiled; and look at thine ass; and that We may make thee a sign unto mankind; and look at the bones, how We raise them up, then clothe them with flesh." And when it was made clear unto him, he said: "I know that Allah is over all things Powerful." } (Al-Baqarah: 259) 7. 

{ The likeness of those who spend their wealth in the way of Allah is as the likeness of a grain which sprouteth seven ears, in every ear a hundred grains. And Allah multiplieth for whomsoever He will, and Allah is All-Embracing, All-Knowing. } (Al-Baqarah: 261)

 * { O ye who believe! Render not vain your almsgivings by reproach and injury, like him who spendeth his wealth for show before men, and believeth not in Allah and the Last Day. So his likeness is as the likeness of a smooth rock whereon is dust, then there befall it a heavy shower, and it leaveth it bare. They have no power over aught of that which they have earned. And Allah guideth not the disbelieving folk. } (Al-Baqarah: 264) 9. 

{ And the likeness of those who spend their wealth in seeking the pleasure of Allah and for the confirmation of their souls is as the likeness of a garden on a height; there befalleth it a heavy shower, and it bringeth forth its fruit twofold; and if there befalleth it not a heavy shower, then a dew. And Allah is Seer of that which ye do. } (Al-Baqarah: 265) 10. 

{ Would any of you wish that he should have a garden of date-palms and vines, beneath which rivers flow, wherein he hath all kinds of fruit, and old age hath befallen him, and he hath feeble offspring, then there befalleth it a whirlwind wherein is fire, and it is burnt up? Thus Allah maketh clear unto you the signs, that haply ye may reflect. } (Al-Baqarah: 266) 11. 

{ Verily, the likeness of Jesus with Allah is as the likeness of Adam; He created him of dust, then said unto him: "Be," and he was. } (Al 'Imran: 59) 12.

 { The likeness of that which they spend in this life of the world is as the likeness of a wind wherein is a biting frost; it smiteth the harvest of a people who have wronged themselves, and destroyeth it. And Allah wronged them not, but they wronged themselves. } (Al 'Imran: 117) 13.

 { Or is he who was dead, then We raised him and made for him a light whereby he walketh among mankind, like him whose likeness is in darknesses whence he cometh not forth? Thus is it made fair-seeming unto the disbelievers that which they were wont to do. } (Al-An'am: 122)

(1) Al-Hashr: 21.

(2) Al-Baqarah: 17- 18.

(3) Al-Baqarah: 19- 20.

{ A heavy shower, then it leaveth it bare. They have no power over aught of that which they have earned. And Allah guideth not the disbelieving folk. } (Al-Baqarah: 264) 9. 

{ And the likeness of those who spend their wealth in seeking the pleasure of Allah and for the confirmation of their souls is as the likeness of a garden on a height; there befalleth it a heavy shower, and it bringeth forth its fruit twofold; and if there befalleth it not a heavy shower, then a dew. And Allah is Seer of that which ye do. } (Al-Baqarah: 265) 10. 

{ Would any of you wish that he should have a garden of date-palms and vines, beneath which rivers flow, wherein he hath all kinds of fruit, and old age hath befallen him, and he hath feeble offspring, then there befalleth it a whirlwind wherein is fire, and it is burnt up? Thus Allah maketh clear unto you the signs, that haply ye may reflect. } (Al-Baqarah: 266) 11. 

{ Verily, the likeness of Jesus with Allah is as the likeness of Adam; He created him of dust, then said unto him: "Be," and he was. } (Al 'Imran: 59) 12. { The likeness of that which they spend in this life of the world is as the likeness of a wind wherein is a biting frost; it smiteth the harvest of a people who have wronged themselves, and destroyeth it. And Allah wronged them not, but they wronged themselves. } (Al 'Imran: 117) 13. 

{ Or is he who was dead, then We raised him and made for him a light whereby he walketh among mankind, like him whose likeness is in darknesses whence he cometh not forth? Thus is it made fair-seeming unto the disbelievers that which they were wont to do. } (Al-An'am: 122)

(1) Al-A'raf: 58.

(2) Al-A'raf: 175- 177.

(3) Yunus: 24.

(4) Hud: 24.

(5) Ar-Ra'd: 14.

 * { And the good land, its vegetation cometh forth by the permission of its Lord; but that which is bad, it cometh forth but scantily. Thus do We diversify the signs for a people who give thanks. } (Al-A'raf: 58) 15. 

{ And recite unto them the tidings of him unto whom We gave Our signs, but he cast them off; so Satan followed him up, and he became of those who go astray. * And had We willed, We could have exalted him thereby, but he inclined unto the earth and followed his own lust. So his likeness is as the likeness of the dog: if thou chargest at him, he lolloth out his tongue; or if thou leavest him, he lolloth out his tongue. That is the likeness of the people who deny Our signs. So relate the narratives, that haply they may reflect. * Evil is the likeness of the people who deny Our signs, and their own souls they were wont to wrong. } (Al-A'raf: 175-177) 16. 

 [Verily, the likeness of the life of the world is as water which We send down from the sky, then the vegetation of the earth mingleth therewith, of that which men and cattle eat, until, when the earth hath taken on its ornament and is embellished, and its people think that they have power over it, Our command cometh unto it by night or by day, and We render it as reaped grain, as though it had not flourished yesterday. Thus do We expound the signs for a people who reflect. } (Yunus: 24) 17.

 { The likeness of the two parties is as the blind and the deaf and the seeing and the hearing. Are they equal in likeness? Will ye not then remember? } (Hud: 24)

 * { Unto Him is the call of truth. And those unto whom they call apart from Him answer them not at all, save as one who stretcheth forth his hands toward water that it may reach his mouth, but it reacheth it not. And the prayer of the disbelievers is but astray. } (Ar-Ra'd: 14)

 * { He sendeth down water from the sky, so that valleys flow according to their measure, and the flood beareth along a swelling foam. And from that which they heat in the fire, seeking ornaments or utensils, there is a foam like unto it. Thus doth Allah coin (the truth and falsehood). Then, as for the foam, it departeth as scum, and as for that which benefiteth mankind, it remaineth in the earth. Thus doth Allah coin the parables. } (Ar-Ra'd: 17)

 * { The likeness of Paradise which is promised unto those who ward off (evil): Beneath it rivers flow; its food is everlasting, and its shade; that is the sequel for those who ward off (evil), and the sequel for disbelievers is the Fire. } (Ar-Ra'd: 35)

 * { The likeness of those who disbelieve in their Lord: their works are as ashes which the wind scattereth fiercely on a stormy day. They have no power over aught that they have earned. That is the far straying. } (Ibrahim: 18)

 * { Hast thou not seen how Allah coineth a parable: a good word is as a good tree, its root set firm, and its branches reaching into heaven, * giving its fruit at every season by permission of its Lord. Allah coineth the parables for mankind that haply they may remember. }

(4). 23. { And the likeness of a bad word is as a bad tree, uprooted from the surface of the earth, it hath no stability. } (Ibrahim: 26) 24. 

{ And ye dwelt in the dwellings of those who wronged themselves, and it was made clear unto you how We dealt with them. And We coined for you the parables. } (Ibrahim: 45)

(1) Ar-Ra'd: 17.

(2) Ar-Ra'd: 35.

(3) Ibrahim: 18.

(4) Ibrahim: 24- 25.

(5) Ibrahim: 26.

(6) Ibrahim: 45.

 * { For those who believe not in the Hereafter is an evil likeness, and Allah's is the loftiest likeness. And He is the Mighty, the Wise. } (An-Nahl: 60)

 * { Allah coineth a parable: a (slave) bondman who hath no power over aught, and a man whom We have provided with fair provision from Us, and he spendeth thereof secretly and openly. Are they equal? Praise be to Allah! But most of them know not. } (An-Nahl: 75) 27. 

{ And Allah coineth a parable: two men, one of them dumb, having no power over aught, and he is a burden on his lord. Whithersoever he directeth him, he bringeth no good. Is he equal to one who enjoineth justice and followeth a straight path? } (An-Nahl: 76)

 * { And be not like her who looseth the thread which she hath spun strongly, into filaments, making your oaths a guile between you, because one community is more numerous than another. Allah only trieth you thereby, and He will assuredly explain unto you on the Day of Resurrection that wherein ye differed. } (An-Nahl: 92)

 * { And Allah coineth a parable: a township that was safe and tranquil, its provision coming to it in abundance from every side, but it disbelieved in the bounties of Allah, so Allah made it taste the robe of famine and fear for that which they had wrought. } (An-Nahl: 112) 30. 

{ And coin for them a parable: two men, unto one of whom We had assigned two gardens of grapes, and We had surrounded them with date-palms, and had put between them tillage. * Each of the two gardens gave its fruit and withheld naught thereof; and We caused a river to gush forth in their midst. * And he had fruit. So he said unto his comrade, while conversing with him: I am more than thee in wealth, and mightier in respect of men. * And he went into his garden, while he (was) unjust to himself. He said: I deem not that this will ever perish. * Nor deem I that the Hour will ever come. And if indeed I am brought back unto my Lord, I surely shall find better than this as a resort. *

His comrade said unto him, while conversing with him: Disbelievest thou in Him Who created thee of dust, then of a drop (of seed), then fashioned thee a man? * But as for me, Allah is my Lord, and I ascribe unto my Lord no partner. * If only, when thou wentest into thy garden, thou hadst said: That which Allah willeth (will come to pass)! There is no strength save in Allah! Though thou seest me of less wealth and offspring than thyself, * yet it may be that my Lord will give me better than thy garden, and will send upon it a thunderbolt from heaven, and (in the morning) it will be smooth, barren ground. * Or the water thereof may sink away (into the earth) so that thou wilt by no means be able to seek it out. * And his fruit was beset (with destruction), so that he began to wring his hands for that which he had spent upon it, when (now) it was all ruined on its trellises, and he said: Would that I had ascribed no partner unto my Lord! * And he had no host to help him against Allah, nor could he save himself. * In that case is the sovereignty Allah's, the True One. He is best in reward, and best in consequence. } (Al-Kahf: 32-44)

 * { And coin for them the parable of the life of the world as water which We send down from the sky, and the vegetation of the earth mingleth with it, and in the morning it is dry chaff which the winds scatter. Allah is Able to do all things. } (Al-Kahf: 45)

 * { O mankind! A parable is coined, so listen to it: Lo! those on whom ye call beside Allah will never create a fly though they combine together for the purpose. And if the fly snatch aught from them, they cannot rescue it from it. Weak are both the seeker and the sought! } (Al-Hajj: 73)

 * { Allah is the Light of the heavens and the earth. The likeness of His light is as a niche wherein is a lamp, the lamp is in a glass, the glass as it were a glittering star, kindled from a blessed tree, an olive neither of the East nor of the West, whose oil well-nigh gloweth of itself though no fire touched it. Light upon Light. Allah guideth unto His light whom He will. And Allah coineth the parables for mankind, and Allah is Knower of all things. } (An-Nur: 35)

 * { And as for those who disbelieve, their deeds are as a mirage in a desert. The thirsty one supposeth it to be water till he cometh unto it and findeth it naught, but findeth Allah with him, Who payeth him his due; and Allah is swift at reckoning. } (An-Nur: 39)

 * { Or as darkness on a bottomless sea which is covered by waves, above which are waves, above which are clouds, darkness layer upon layer. If he stretcheth out his hand he scarce can see it. And he for whom Allah hath not appointed light hath no light. } (An-Nur