Parables in the Quran

Parables are used by Allah to give greater clarity and deeper meaning when explaining things to mankind. This method allows us to think, comprehend and ponder over the divine Verses in order to understand the message fully, and therefore increase our knowledge and embrace the truth wholeheartedly. Additionally, the parables really allow the reader to appreciate the absolute beauty and divine eloquence of the linguistics in the Quran. Quranic parables are the most indicative visual examples of Quran, which have made various concepts understandable in the best manner possible - through descriptions and simulation. Moreover, according to verses referring indirectly to functions of mental imagery, it seems that mental imagery in the form of parables is one of the main cores of guidance. And Allah says in the Quran:

۞إِنَّ ٱللَّهَ لَا يَسۡتَحۡيِۦٓ أَن يَضۡرِبَ مَثَلٗا مَّا بَعُوضَةٗ فَمَا فَوۡقَهَاۚ فَأَمَّا ٱلَّذِينَ ءَامَنُواْ فَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡۖ وَأَمَّا ٱلَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلٗاۘ يُضِلُّ بِهِۦ كَثِيرٗا وَيَهۡدِي بِهِۦ كَثِيرٗاۚ وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلۡفَٰسِقِينَ ٢٦

Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than 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 did Allah intend by this parable?” by it He misleads many, and many He guides thereby. And He misleads thereby only those who are Al-Fasiqun (the rebellious, disobedient to Allah).

Surah 2 Al-Baqarah Verse 26

And Allah continues in the Quran:

وَلَقَدۡ ضَرَبۡنَا لِلنَّاسِ فِي هَٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلٖ لَّعَلَّهُمۡ يَتَذَكَّرُونَ ٢٧

And indeed, We have put forth for men, in this Quran every kind of similitude in order that they may remember.

Surah 39 Az-Zumar Verse 27

The fact that parables are source of guidance can also be gauged from the fact that their understanding is beset with preconditions and that it is also denied (just as with guidance). Let us have a look at these verses in the Quran:

وَتِلۡكَ ٱلۡأَمۡثَٰلُ نَضۡرِبُهَا لِلنَّاسِۖ وَمَا يَعۡقِلُهَآ إِلَّا ٱلۡعَٰلِمُونَ ٤٣

And these similitudes We put forward for mankind; but none will understand them except those who have knowledge.

Surah 29 AL-Ankabut Verse 43

And again:

وَلَقَدۡ صَرَّفۡنَا فِي هَٰذَا ٱلۡقُرۡءَانِ لِلنَّاسِ مِن كُلِّ مَثَلٖۚ وَكَانَ ٱلۡإِنسَٰنُ أَكۡثَرَ شَيۡءٖ جَدَلٗا ٥٤

And indeed, We have put forth every kind of example in this Quran, for mankind. But man is ever more quarrelsome than anything.

Surah 18 Al-Kahf Verse 54

And yet again:

وَلَقَدۡ صَرَّفۡنَا لِلنَّاسِ فِي هَٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلٖ فَأَبَىٰٓ أَكۡثَرُ ٱلنَّاسِ إِلَّا كُفُورٗا ٨٩

And indeed, We have fully explained to mankind, in this Quran, every kind of similitude, but most of mankind refuse (the truth and accept nothing) but disbelief.

Surah 17 Al-Isra Verse 89

And still again:

وَلَقَدۡ ضَرَبۡنَا لِلنَّاسِ فِي هَٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلٖۚ وَلَئِن جِئۡتَهُم بِ‍َٔايَةٖ لَّيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ أَنتُمۡ إِلَّا مُبۡطِلُونَ ٥٨

And indeed, We have set forth for mankind, in this Quran every kind of parable. But if you (O Muhammad, pbuh) bring to them any sign or proof (as evidence for the truth of your Prophethood), the disbelievers are sure to say (to the believers): “You follow nothing but falsehood and magic”.

Surah 30 Ar-Rum Verse58

And lastly, but most importantly, the failure to learn from the guidance offered by the parables is going to be used on the Day of Resurrection against the disbelievers as a proof of their adamancy against belief, as Allah says in the Quran:

وَأَنذِرِ ٱلنَّاسَ يَوۡمَ يَأۡتِيهِمُ ٱلۡعَذَابُ فَيَقُولُ ٱلَّذِينَ ظَلَمُواْ رَبَّنَآ أَخِّرۡنَآ إِلَىٰٓ أَجَلٖ قَرِيبٖ نُّجِبۡ دَعۡوَتَكَ وَنَتَّبِعِ ٱلرُّسُلَۗ أَوَ لَمۡ تَكُونُوٓاْ أَقۡسَمۡتُم مِّن قَبۡلُ مَا لَكُم مِّن زَوَالٖ ٤٤ وَسَكَنتُمۡ فِي مَسَٰكِنِ ٱلَّذِينَ ظَلَمُوٓاْ أَنفُسَهُمۡ وَتَبَيَّنَ لَكُمۡ كَيۡفَ فَعَلۡنَا بِهِمۡ وَضَرَبۡنَا لَكُمُ ٱلۡأَمۡثَالَ ٤٥

And warn (O Muhammad, pbuh) mankind of the Day when the torment will come to them; then the wrong doers will say: “Our Lord! Respite us for a little while, we will answer Your call and follow the Messengers!” (It will be said:) “Had you not sworn aforetime that you would not leave (the world for the Hereafter). And you dwelt in the dwellings of men who wronged themselves, and it was clear to you how We had dealt with them. And We put forth (many) parables for you”.

Surah 14 Ibrahim Verses 44-45

Let us have a look at the various verses of the Quran stating such parables:

مَثَلُهُمۡ كَمَثَلِ ٱلَّذِيٱسۡتَوۡقَدَ نَارٗا فَلَمَّآ أَضَآءَتۡ مَا حَوۡلَهُۥ ذَهَبَ ٱللَّهُ بِنُورِهِمۡ وَتَرَكَهُمۡ فِي ظُلُمَٰتٖ لَّا يُبۡصِرُونَ ١٧ صُمُّۢ بُكۡمٌ عُمۡيٞ فَهُمۡ لَا يَرۡجِعُونَ ١٨ أَوۡ كَصَيِّبٖ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَٰتٞ وَرَعۡدٞ وَبَرۡقٞ يَجۡعَلُونَ أَصَٰبِعَهُمۡ فِيٓ ءَاذَانِهِم مِّنَ ٱلصَّوَٰعِقِ حَذَرَ ٱلۡمَوۡتِۚ وَٱللَّهُ مُحِيطُۢ بِٱلۡكَٰفِرِينَ ١٩ يَكَادُ ٱلۡبَرۡقُ يَخۡطَفُ أَبۡصَٰرَهُمۡۖ كُلَّمَآ أَضَآءَ لَهُم مَّشَوۡاْ فِيهِ وَإِذَآ أَظۡلَمَ عَلَيۡهِمۡ قَامُواْۚ وَلَوۡ شَآءَ ٱللَّهُ لَذَهَبَ بِسَمۡعِهِمۡ وَأَبۡصَٰرِهِمۡۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ٢٠

Their (hypocrites) likeness is as the likeness of one who kindled a fire; then, when it lighted all around him, Allah took away their light and left them in darkness. (So) they could not see. They are deaf, dumb, and blind, so they return not (to the Right Path). Or like a rainstorm from the sky, wherein is darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers. The lightning almost snatches away their sight, whenever it flashes for them, they walk therein, and when darkness covered them, they stand still. And if Allah willed, He could have taken away their hearing and their sight. Certainly, Allah has power over all things.

Surah 2 Al-Baqarah Verses 17-20

• Allah likened the hypocrites when they bought deviation for guidance, thus acquiring utter blindness, to the example of a person who started a fire. When the fire was lit, and illuminated the surrounding area, the person benefited from it and felt safe. Then the fire was suddenly extinguished. Therefore, total darkness covered this person, and he became unable to see anything or find his way out of it.
• The first parable refers to those hypocrites who disbelieved completely but had become Muslims merely, to further their worldly interests. The second parable refers to those who were prone to doubt and hesitation or whose faith was weak; who believed in the Truth but not to the extent of exposing themselves to hardships for its sake. The ‘violent rainstorm’ here alludes to Islam, which came to the world as a blessing. ‘Pitch-dark clouds, thunder and lightning’ refer to trials, tribulations and difficulties which confronted the Islamic movement, owing to the violent opposition and resistance of those committed to ignorance. The last part of the parable portrays the state of mind of the hypocrites. They move a little ahead when circumstances seem favorable, but when either difficulties cloud the horizon, or when they are given directives which run counter to their desires or inherited prejudices, they are seized with alarm and come to a halt.
• Just as Allah has completely deprived the first category of hypocrites of their ‘light of perception’, He could have rendered these other hypocrites totally blind and deaf. But it is not Allah’s way to deprive anyone of sight and hearing while he is willing to see and hear. Hence, Allah allowed them to retain their sight and hearing to the extent they were prepared to see and hear the Truth.

ثُمَّ قَسَتۡ قُلُوبُكُم مِّنۢ بَعۡدِ ذَٰلِكَ فَهِيَ كَٱلۡحِجَارَةِ أَوۡ أَشَدُّ قَسۡوَةٗۚ وَإِنَّ مِنَ ٱلۡحِجَارَةِ لَمَا يَتَفَجَّرُ مِنۡهُ ٱلۡأَنۡهَٰرُۚ وَإِنَّ مِنۡهَا لَمَا يَشَّقَّقُ فَيَخۡرُجُ مِنۡهُ ٱلۡمَآءُۚ وَإِنَّ مِنۡهَا لَمَا يَهۡبِطُ مِنۡ خَشۡيَةِ ٱللَّهِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ ٧٤

Then after that your hearts were hardened and became as stones or even worse in hardness. And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them which fall down for fear of Allah. And Allah is not unaware of what you do.

Surah 2 Al-Baqarah Verse 74

• In this Verse (stated to be about the Jews) Allah compares the hardness of hearts with stones; and whereas, it is stated, some stones are softened by certain actions or requirements, the hardness of the hearts of the addressed Jews do not soften to the truth (meaning accepting and following the Right Path) despite the Ayat (signs, evidences, proofs) and the Verses of Allah being provided to them.

وَمَثَلُٱلَّذِينَ كَفَرُواْ كَمَثَلِ ٱلَّذِي يَنۡعِقُ بِمَا لَا يَسۡمَعُ إِلَّا دُعَآءٗ وَنِدَآءٗۚ صُمُّۢ بُكۡمٌ عُمۡيٞ فَهُمۡ لَا يَعۡقِلُونَ ١٧١

And the example of those who disbelieve is as that of him who shouts to those (flock of sheep) that hears nothing but calls and cries. (They are) deaf, dumb and blind. So, they do not understand.

Surah 2 Al-Baqarah Verse 171

• This parable has two aspects. On the one hand, it suggests that these people are like herds of irrational animals, dumb cattle, which always follow their herdsmen, moving on as they hear their calls without understanding what they mean. (Thus, these people follow their leaders even though they do not grasp where it is, they are being led to). On the other hand, it also suggests that when the Truth is preached to them, they show such insensitivity to it that one may as well be addressing animals who merely comprehend sounds but are incapable of understanding their meaning. The expression lends itself to both interpretations.

مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُمۡ فِي سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتۡ سَبۡعَ سَنَابِلَ فِي كُلِّ سُنۢبُلَةٖ مِّاْئَةُ حَبَّةٖۗ وَٱللَّهُ يُضَٰعِفُ لِمَن يَشَآءُۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ ٢٦١

The likeness of those who spend their wealth in the way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower.

Surah 2 Al-Baqarah Verse 261

• A great many expenditures fall under the category of spending ‘in the way of Allah’, as long as this is done according to the laws of Allah and with the intention of seeking His good pleasure. This includes spending one’s wealth to fulfil one’s legitimate needs, to provide for one’s family, to look after the needs of relatives, to help the needy and to contribute to the general welfare and to spread the true religion and so on.
• The greater the sincerity and the more intense the feeling with which one spends for the sake of Allah, the greater will be Allah’s reward. It is not difficult at all for Allah, Who blesses a grain so that out of it seven hundred grains grow, to allow one’s charity to grow in like manner so that the unit of money one spends will return seven hundred-fold. This statement is followed by a mention of two of Allah’s attributes. First is His munificence. His Hand is not clenched so as to restrain Him from recompensing man for his deeds to the fullest extent that he deserves. Second, Allah is All-Knowing. He is not unaware of what one spends and the spirit in which one spends. So, there is no reason to fear that one will not receive one’s due reward.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُبۡطِلُواْ صَدَقَٰتِكُم بِٱلۡمَنِّ وَٱلۡأَذَىٰ كَٱلَّذِي يُنفِقُ مَالَهُۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۖ فَمَثَلُهُۥ كَمَثَلِ صَفۡوَانٍ عَلَيۡهِ تُرَابٞ فَأَصَابَهُۥ وَابِلٞ فَتَرَكَهُۥ صَلۡدٗاۖ لَّا يَقۡدِرُونَ عَلَىٰ شَيۡءٖ مِّمَّا كَسَبُواْۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡكَٰفِرِينَ ٢٦٤ وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُمُ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ وَتَثۡبِيتٗا مِّنۡ أَنفُسِهِمۡ كَمَثَلِ جَنَّةِۢ بِرَبۡوَةٍ أَصَابَهَا وَابِلٞ فَ‍َٔاتَتۡ أُكُلَهَا ضِعۡفَيۡنِ فَإِن لَّمۡ يُصِبۡهَا وَابِلٞ فَطَلّٞۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ ٢٦٥

O you who believe! Do not render in vain your Sadaqah by reminders of your generosity or by injury. Like him who spends his wealth to be seen of men, and he does not believe in Allah or the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people. And the likeness of those who spend their wealth seeking Allah’s Pleasure while they in their own selves are sure and certain that Allah will reward them, is the likeness of a garden on a height; heavy rains fall on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer of what you do.

Surah 2 Al-Baqarah Verses 264-265

• Narrated Abu Dharr that the Prophet (pbuh) said: ‘Three persons whom Allah shall neither speak to on the Day of Resurrection nor look at nor purify, and they shall receive a painful torment: he who reminds (the people) of what he gives away, he who lengthens his clothes below the ankles and he who swears an oath while lying, to sell his merchandise’
• In this parable, ‘heavy rain’ signifies charity and ‘rock’ the wicked intent and motive which lie behind external acts of charity. The expression ‘on which is a little dust’ signifies external aspect of charity which conceals the wicked intent and motive of a man. The natural effect of rainfall should be the growth of plants and harvest. But if the earth is insignificant in quantity (as in a little dust) the result will be that instead of yielding any beneficial results the rainfall may even prove harmful

أَيَوَدُّ أَحَدُكُمۡ أَن تَكُونَ لَهُۥ جَنَّةٞ مِّن نَّخِيلٖ وَأَعۡنَابٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ لَهُۥ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَأَصَابَهُ ٱلۡكِبَرُ وَلَهُۥ ذُرِّيَّةٞ ضُعَفَآءُ فَأَصَابَهَآ إِعۡصَارٞ فِيهِ نَارٞ فَٱحۡتَرَقَتۡۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأٓيَٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ ٢٦٦

Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is stricken with old age, and his children are weak, then he is struck with a fiery whirlwind, so that it is burnt? Thus, does Allah make clear His Ayat to you that you may give thought.

Surah 2 Al-Baqarah Verse 266

• Al-Bukhari recorded that Ibn Abbas and Ubayd bin Umayr said that Umar bin Al-Khattab asked the companions, “According to your opinion, about whom was this Ayah (V 2:266) revealed?” They said, “Allah knows best”. Umar became angry and said, “Say we know or we do not know”. Ibn Abbas said, “O leader of the faithful! I have an opinion about it”. Umar said. “O my nephew! Say your opinion and do not belittle yourself”. Ibn Abbas said, “This is an example set for a deed”. Umar said “What type of deed?”, Ibn Abbas said, “For a wealthy man who works in Allah’s pleasure and then Allah sends Shaytan to him, and he works in disobedience, until he annuls his good works”. The Ayah thus sets example of a person who does good first and then follows it with evil. When he desperately needed the deeds (good ones), there was none.
• The parable is of an old man whose offspring and children are weak just before the end of his life. Then a lightning storm came and destroyed his garden. Then he did not have the strength to grow another garden, nor did his offspring could offer enough help. This is the condition of the disbeliever on the Day of Resurrection when he returns to Allah, for he will not have any good deeds to provide an excuse – or refuge -- for him, just as the man in the parable had no strength to replant the garden. The disbeliever will not find anything to resort to for help, just as the offspring of the man in the parable did not provide him with help. So, he will be deprived of his reward when he most needs it, just as the man in the parable was deprived of the garden when he most needed it, when he became old and his offspring weak.
• In his Mustadrak, Al-Hakim recorded that the Prophet (pbuh) used to say in his supplication: ‘O Allah! Make your biggest provision for me when I am old in age and at the time my life ends’.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ حَقَّ تُقَاتِهِۦ وَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسۡلِمُونَ ١٠٢ وَٱعۡتَصِمُواْ بِحَبۡلِ ٱللَّهِ جَمِيعٗا وَلَا تَفَرَّقُواْۚ وَٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ كُنتُمۡ أَعۡدَآءٗ فَأَلَّفَ بَيۡنَ قُلُوبِكُمۡ فَأَصۡبَحۡتُم بِنِعۡمَتِهِۦٓ إِخۡوَٰنٗا وَكُنتُمۡ عَلَىٰ شَفَا حُفۡرَةٖ مِّنَ ٱلنَّارِ فَأَنقَذَكُم مِّنۡهَاۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمۡ ءَايَٰتِهِۦ لَعَلَّكُمۡ تَهۡتَدُونَ ١٠٣

O you who believe! Fear Allah as He should be feared, and die not except in a state of Islam. And hold fast, all of you together, to the Rope of Allah, and be not divided among yourselves, and remember Allah’s favour on you, for you were enemies one to another but He joined your hearts together, so that, by His grace, you became brethren (in Islamic faith), and you were on the brink of a pit of Fire, and He saved you from it. Thus, Allah makes His Ayat (proofs, evidences, signs) clear to you that you may be guided.

Surah 3 Al-Imran Verses 102-103

• Rope of Allah: refers to Allah’s covenant, as also to the religion of Allah, as also to Quran. The reason for the use of the word rope (habl) is that it both establishes a bond between man and Allah, and also joins all believers together. To take a firm hold on this rope means that the believers should attach profound importance to their religion; this should always be the centre of their concerns, they should continually strive to establish it, and the common desire to serve it should make them co-operate with each other.
• Narrated Abu Hurairah that the Prophet (pbuh) said: ‘It pleases Allah for you to acquire three qualities and displeases Him that you acquire three characteristics. It pleases him that:

1. You worship Him Alone and not associate anything or anyone with Him in worship
2. You hold on to the Rope of Allah altogether and do not divide; and
3. You advise whoever Allah appoints as your leader

The three that displeases Him are that:

1. You say, ‘It was said’, and, ‘So and so said’
2. Asking many unnecessary questions; and
3. Wasting money’

• The brink of a pit of Fire refers to the state of the Arabs on the eve of the advent of Islam. There were animosities among the tribes which regularly broke out into fighting; every now and then there was much bloodshed. Things had reached a point that the entire Arabian nation seemed to be on the verge of destroying itself. It was due to the blessings of Islam alone that it was saved from being consumed by the fire to which this verse alludes. The people of Madina had embraced Islam some three or four years before these verses were revealed. They had witnessed the blessing of Islam as it unified into one brotherhood the Aws and Khazraj, two tribes which had long been sworn enemies. Moreover, both tribes treated the migrants from Makkah in a spirit of sacrifice and love seldom seen even among members of the same family.

إِنَّٱلَّذِينَ كَفَرُواْ لَن تُغۡنِيَ عَنۡهُمۡ أَمۡوَٰلُهُمۡ وَلَآ أَوۡلَٰدُهُم مِّنَ ٱللَّهِ شَيۡ‍ٔٗاۖ وَأُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ ١١٦ مَثَلُ مَا يُنفِقُونَ فِي هَٰذِهِ ٱلۡحَيَوٰةِٱلدُّنۡيَا كَمَثَلِ رِيحٖ فِيهَا صِرٌّ أَصَابَتۡ حَرۡثَ قَوۡمٖ ظَلَمُوٓاْ أَنفُسَهُمۡ فَأَهۡلَكَتۡهُۚ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَٰكِنۡ أَنفُسَهُمۡ يَظۡلِمُونَ ١١٧

Surely those who reject faith neither their properties nor their offspring will avail them aught against Allah. They are the dwellers of the Fire, therein they will abide. The likeness of what they spend in this world is the likeness of a wind which is extremely cold; it struck the harvest of a people who did wrong against themselves and destroyed it. Allah wronged them not, but they wronged themselves.

Surah 3 Al-Imran Verses 116-117

• The term ‘harvest’ in this parable refers to this life which resembles a field of cultivation the harvest of which one will reap in the World to Come. The ‘wind’ refers to the superficial appearance of righteousness, for the sake of which unbelievers spend their wealth on philanthropic and charitable causes. The expression ‘extremely cold’ indicates their lack of true faith and their failure to follow the Divine Laws, as a result of which their entire life has gone astray.
• By means of this parable Allah seeks to bring home to them that while wind is useful for the growth of cultivation if that wind turns extremely cold it destroys it. So, it is with man’s acts of charity: they can prove helpful to the growth of the harvest one will reap in the Hereafter but are liable to be destructive if mixed with unbelief. Allah is the Lord and Master of man as well as of all that man owns, and the world in which he lives. If a man either does not recognize the sovereignty of his Lord and unlawfully serves others or disobeys Allah’s Laws then his actions become crimes for which he deserves to be tried; his acts of ‘charity’ are but the acts of a servant who unlawfully helps himself to his master’s treasure and then spends it as he likes.

وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ ٱلَّذِيٓ ءَاتَيۡنَٰهُ ءَايَٰتِنَا فَٱنسَلَخَ مِنۡهَا فَأَتۡبَعَهُ ٱلشَّيۡطَٰنُ فَكَانَ مِنَ ٱلۡغَاوِينَ ١٧٥ وَلَوۡ شِئۡنَالَرَفَعۡنَٰهُ بِهَا وَلَٰكِنَّهُۥٓ أَخۡلَدَ إِلَى ٱلۡأَرۡضِ وَٱتَّبَعَ هَوَىٰهُۚ فَمَثَلُهُۥ كَمَثَلِ ٱلۡكَلۡبِ إِن تَحۡمِلۡ عَلَيۡهِ يَلۡهَثۡ أَوۡ تَتۡرُكۡهُ يَلۡهَثۚ ذَّٰلِكَ مَثَلُ ٱلۡقَوۡمِٱلَّذِينَ كَذَّبُواْ بِ‍َٔايَٰتِنَاۚ فَٱقۡصُصِٱلۡقَصَصَ لَعَلَّهُمۡ يَتَفَكَّرُونَ ١٧٦

And recite to them (O Muhammad, pbuh) the story of him to whom We gave Our Ayat (proofs, evidences, signs) but he threw them away; so Shaitan (Satan) followed him up, and he became of those who went astray. And had We willed, We would surely have elevated him therewith, but he clung on the earth and followed his own vain desire. So, his parable is the parable of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out. Such is the parable of the people who reject Our Ayat. So, relate the stories, perhaps they may reflect.

Surah 7 Al-Araf Verses 175-176

• Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that when Musa entered the land of Bani Canaan in the area of Ash-Sham (Greater Syria) the people of Balam came to him, saying. “This is Musa, son of Imran with the Children of Israel. He wants to drive us out from our land, kill us and replace us with the Children of Israel. We are your people and have no other dwelling area. You are a person whose supplication is acceptable (to Allah), so go out and supplicate to Allah against them”. He said, “Woe to you! Here is Allah’s Prophet (Musa) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know?” They said, “We have no other dwelling area”. So, they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks. When he proceeded on the Mount for a while, the donkey sat down and refused to proceed. He got off the donkey and struck it until it stood up again and he rode it. The donkey did the same after a little while, and he struck it again until it stood up. So, he proceeded and tried to supplicate against Musa and his people. However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, “O Balam! What are you doing? You are supplicating for them and against us!” He said, “It is against my will. This is a matter that Allah has decided”. He then said to them, as his tongue was made to loll out of his mouth, “Now have I lost this life and the Hereafter”. This Ayah was revealed about the story of Balam son of Baura (as agreed by Shubah, Ibn Abbas and others). However, certain others believed that the man referred to is Umayyab b Abi-al-Satt and still others that of Sayfib al-Rahib.
• …parable of a dog – Some scholars believe that it refers to the end of Balam’s tongue which flickered out of his mouth as in the story narrated from Ibn Ishaq. Therefore, his example is the example of the dog, its tongue pants regardless of whether it is driven away or not. It was also said that the meaning here is a parable of this man – and his like – concerning their misguidance, persisting the wrong path and not being able to benefit from faith or comprehend what they are being called to. So, his example is that of a dog which pants whether it was driven away or left alone. The person described here does not benefit from the advice or the call to faith just as if the advice and call never occurred. Some commentators of the Quran are of the opinion that a dog’s protruding tongue and the unceasing flow of saliva from his mouth symbolize unquenchable greed and avarice. And Allah knows best.
• The person mentioned in the verse possessed knowledge of Allah’s signs, and hence of the truth. This should have helped him to give up an attitude which he knew to be wrong, and to act in a manner which he knew to be right. Had he followed the truth and acted righteously Allah would have enabled him to rise to higher levels of humanity. He, however, overly occupied himself with the advantages, pleasures, and embellishments of the worldly life. Instead of resisting worldly temptations, he totally, succumbed to them so much so that he abandoned altogether his lofty spiritual ambitions and became indifferent to the possibilities of intellectual and moral growth. He even brazenly, violated all those limits which, according to his knowledge, should have been observed. Hence when he deliberately turned away from the truth merely because of his moral weakness, he was misled by Satan who is ever ready to beguile and mislead man. Satan continually led him from one act of depravity to another until he landed him in the company of those who are totally under Satan’s control and who have lost all capacity for rational judgment.

أَفَمَنۡ أَسَّسَ بُنۡيَٰنَهُۥ عَلَىٰ تَقۡوَىٰ مِنَ ٱللَّهِ وَرِضۡوَٰنٍ خَيۡرٌ أَم مَّنۡ أَسَّسَ بُنۡيَٰنَهُۥ عَلَىٰ شَفَا جُرُفٍ هَارٖ فَٱنۡهَارَ بِهِۦ فِي نَارِ جَهَنَّمَۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ ١٠٩

Is it then who laid the foundation of his building on piety to Allah and His Good Pleasure better, or he who laid the foundation of his building on the brink of an undetermined precipice ready to crumble down, so that it crumbled to pieces with him into the fire of Hell. And Allah guides not the people who are Zalimun (polytheists and wrongdoers).

Surah 9 At-Taubah Verse 109

• In order to comprehend fully the implications of this simile, let us first consider the significance of the Arabic word Juruf. This applies to the brink of that piece of land which has been undermined by a river or a stream, leaving its surface without any support. In this meaningful simile the construction of the structure of life on the Allah- less foundations has been compared to that building which is built on a river brink, which has been undermined by its water. It is obvious that the ignorant man who builds a structure on the surface of such a piece of land, merely because it is a piece of land, will not only lose the building but will also lose his own life, for it will inevitably fall down into the river along with him because it has nothing to support it. Likewise, the one who lays the foundation of the structure of the system of his life on the surface of worldly things, without any regard to Allah’s fear or His favor which are the only permanent supports of human life, is like the man who builds his structure on the surface undermined by the river. For such a man, he himself undermines the structure of his life by his wrong deeds which inevitably follow if there is no bedrock of Allah’s fear and His favor. Therefore, the surface on which he had built his life would one day inevitably tumble down into the abyss of Hell along with the earnings of his whole life.

إِنَّمَا مَثَلُ ٱلۡحَيَوٰةِٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ مِمَّا يَأۡكُلُ ٱلنَّاسُ وَٱلۡأَنۡعَٰمُ حَتَّىٰٓ إِذَآ أَخَذَتِ ٱلۡأَرۡضُ زُخۡرُفَهَا وَٱزَّيَّنَتۡ وَظَنَّ أَهۡلُهَآ أَنَّهُمۡ قَٰدِرُونَ عَلَيۡهَآ أَتَىٰهَآ أَمۡرُنَا لَيۡلًا أَوۡ نَهَارٗا فَجَعَلۡنَٰهَا حَصِيدٗا كَأَن لَّمۡ تَغۡنَ بِٱلۡأَمۡسِۚ كَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ لِقَوۡمٖ يَتَفَكَّرُونَ ٢٤

Verily, the likeness of (this) worldly life is as the water (rain) which We send down from the sky; so, by it arises the intermingled produce of the earth of which men and cattle eat; until when the earth is clad in its adornments and is beautified, and its people think that they have all the powers of disposal over it, Our Command reaches it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus, do We explain the Ayat in detail for a people who reflect.

Surah 10 Yunus Verse 24

• Allah, the Almighty, has set an example of the similitude of the life of this world, its glitter and the swiftness of its passage, likening it to the plant and vegetation that Allah brings out from the earth. These plants grow from the water that comes down from the sky. Those who planted these plants think that they can cultivate it and harvest it; but while they were in that state of mind, a thunderbolt or a severe cold storm came to it. It dried its leaves and spoiled its fruits. It is for mankind to take a lesson from this example in the swift vanishing of this world from its people while they are deceived by it. They would trust this world and its promises, and then it unexpectedly turns away from them. This world, in its nature, runs away from those who seek it but seeks those who run away from it.
• Narrated Abu Darda that the Prophet (pbuh) said: ‘Two angels descend every day in which the sun rises and say that which Allah’s creatures would hear except Jinn and humans: “O people! Come to your Lord! Anything little and sufficient is better than a lot but distractive”’.

۞مَثَلُ ٱلۡفَرِيقَيۡنِ كَٱلۡأَعۡمَىٰ وَٱلۡأَصَمِّ وَٱلۡبَصِيرِ وَٱلسَّمِيعِۚ هَلۡ يَسۡتَوِيَانِ مَثَلًاۚ أَفَلَا تَذَكَّرُونَ ٢٤

The likeness of the two parties (disbelievers and believers) is as the blind and the deaf and the seer and the hearer. Are they equal when compared? Will you not then take heed?

Surah 11 Hud Verse 24

• Can the attitude and ultimate end of both these types of people be the same? Obviously, he who fails to see the right way and ignores the instruction of the guide who directs him to the right way will necessarily stumble and meet with some terrible mishap. However, he who perceives the right way and follows the instructions of his guide will reach his destination, and reach it safely. The same difference is found between the two parties mentioned here. One of these carefully observes the realities of the universe and pays heed to the teachings of Allah’s Messengers. The other party, however, neither uses their eyes properly to perceive Allah’s signs nor pays heed to His Messengers. The behaviour of the two parties is, therefore, bound to be different. And when their behaviour is different, there is no reason to believe that their ultimate end will be identical.

لَهُۥ دَعۡوَةُ ٱلۡحَقِّۚ وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَجِيبُونَ لَهُم بِشَيۡءٍ إِلَّا كَبَٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ لِيَبۡلُغَ فَاهُ وَمَا هُوَ بِبَٰلِغِهِۦۚ وَمَا دُعَآءُ ٱلۡكَٰفِرِينَ إِلَّا فِي ضَلَٰلٖ ١٤

For Him (Allah, Alone) is the Word of Truth (i.e., la ilaha illallah – none has the right to be worshipped but Allah). And those whom they (polytheists and disbelievers) invoke besides Him, answer them no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not; and the invocation of the disbelievers is nothing but an error (i.e., of no use).

Surah 13 Ar-Rad Verse 14

• The meaning of this Ayah is that he who stretches his hand to fetch water which is at a distance far away, will not benefit from the water since he cannot get it and hence will not reach his mouth, where water should be consumed. Likewise, those idolators who call another deity besides Allah, will never benefit from these deities in this life or the Hereafter.

أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَسَالَتۡ أَوۡدِيَةُۢ بِقَدَرِهَا فَٱحۡتَمَلَٱلسَّيۡلُ زَبَدٗا رَّابِيٗاۖ وَمِمَّا يُوقِدُونَ عَلَيۡهِ فِي ٱلنَّارِٱبۡتِغَآءَ حِلۡيَةٍ أَوۡ مَتَٰعٖ زَبَدٞ مِّثۡلُهُۥۚ كَذَٰلِكَ يَضۡرِبُ ٱللَّهُٱلۡحَقَّ وَٱلۡبَٰطِلَۚ فَأَمَّاٱلزَّبَدُ فَيَذۡهَبُ جُفَآءٗۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمۡكُثُ فِي ٱلۡأَرۡضِۚ كَذَٰلِكَ يَضۡرِبُ ٱللَّهُٱلۡأَمۡثَالَ ١٧

He sends down water (rain) from the sky, and the valleys flow according to their due measure, but the flood bears away the foam that mounts up to the surface – and (also) from that (ore) which they heat in the fire in order to make ornaments or utensils, rises a foam like it, thus does Allah show forth truth and falsehood. Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus, Allah sets forth parables (for the truth and falsehood – belief and disbelief).

Surah 13 Ar-Rad Verse 17

• Commentators of the Holy Quran have given many points when talking about this verse. Some of these points are summarized below:

1. The rain falls equally on the surfaces of the earth, but the acceptance and absorption by the ground depends on the ground quality. Some soil will absorb enough water for growth, and the water turns it into a fertile place. Other types of soil will not have the capacity to absorb much, and will remain barren. Such is the example of Divine revelation and the human heart. The wisdom and guidance from the Almighty come for everyone, but each human being accepts and derives benefit from it according to his capacity.

2. Truth and falsehood are sometimes difficult to distinguish. Often, falsehood is disguised as a form of truth, and has many advocates who will vouch for it. This point is especially true in today’s modern world, where truth and falsehood in moral and ethical issues are often indistinguishable. In the verse above, the Almighty gives us the following signs to identify truth and falsehood:

a) Truth is always useful and beneficial. Like the flowing water that is a source of life, truth gives life and spirit to everything it comes into contact with. Falsehood on the other hand, is useless and superfluous. The foam on top of the water does not quench any thirst, nor cause any greenery to grow. It has no benefit for the human being.

b) Falsehood is always on top, making a lot of noise and movement. It invites attention and seems large, but like the foam is empty inside. Truth is humble, quiet, and content to stay at the bottom.  It has weight and value, and does not need to attract attention to be worthy.  Imam Ali used to say: Truth is heavy and wholesome, while falsehood is light and bitter.

c) Truth is strong and always depends on itself. It is often used as a support. Falsehood depends on others to exist. It tries to disguise itself in the dress of truth, and use it to support itself.

3. Truth will always overcome falsehood, even if it takes some time. Those who have neither patience nor wisdom to know that this will eventually be the outcome are deceived. Wise people, however, are content to wait. They know that truth will ultimately emerge the winner. Almighty Allah says in Surat Al-Anbiya: Nay, We fling (send down) the truth (this Quran) against the falsehood (disbelief), so it destroys it, and behold, it (falsehood) is vanished. And woe to you for that (lie) which you ascribe (to Us). (Verse 21:18). The foam may be strong for a while, but will eventually disappear.

4. When the water calms down and enters a flat area, the foam subsides and soon disappears. Clear and pure water then becomes visible. When human beings become tranquil and are ready to see the truth, the falsehood on top of the truth subsides and disappears. Truth, in all its purity, is then recognized and accepted.

The above verse of the Holy Quran is a beautiful example of how human beings can learn much from nature. It is a great loss if we pass by such wonderful lessons of nature, seeing them but not really understanding them. That is why the Almighty reminds us often in the Holy Quran to ponder over creation.

مَّثَلُٱلَّذِينَ كَفَرُواْ بِرَبِّهِمۡۖ أَعۡمَٰلُهُمۡ كَرَمَادٍ ٱشۡتَدَّتۡ بِهِ ٱلرِّيحُ فِي يَوۡمٍ عَاصِفٖۖ لَّا يَقۡدِرُونَ مِمَّا كَسَبُواْ عَلَىٰ شَيۡءٖۚ ذَٰلِكَ هُوَ ٱلضَّلَٰلُٱلۡبَعِيدُ ١٨

The parable of those who disbelieved in their Lord is that their works are as ashes, on which the wind blows furiously on a stormy day; they shall not be able to get aught of what they have earned. That is the straying far away (from the Right Path).

Surah 14 Ibrahim Verse 18

• This is a parable that Allah has given for the deeds and actions of the disbelievers who worshipped others besides Him and rejected His Messengers, thus building their acts on groundless basis. That is, those who were perfidious, faithless, and disobedient to the divine message, and refused to adopt that way to which the Messengers invited, will find in the end that all the deeds and earnings of their lives were as worthless as a heap of ash. Just as each and every particle of a high mound of ash formed during a long course of years is scattered by the wind on a stormy day, likewise all their grand works will prove on the stormy doomsday to be no more than a mound of ash. Their dazzling culture, their grand civilization, their wonderful kingdoms and states, their magnificent universities, their sciences and their literatures, nay, even their hypocritical worship, and so-called virtuous deeds, their charitable and reformative works of which they were very proud in the worldly life, shall prove to be as worthless as a heap of ash, and will be scattered by the storm of the Day of Resurrection. So much so that there shall not remain a single particle of their works worthy of being placed in the divine scale on that Day in their favor.

أَلَمۡ تَرَ كَيۡفَ ضَرَبَ ٱللَّهُ مَثَلٗا كَلِمَةٗ طَيِّبَةٗ كَشَجَرَةٖ طَيِّبَةٍ أَصۡلُهَا ثَابِتٞ وَفَرۡعُهَا فِي ٱلسَّمَآءِ ٢٤ تُؤۡتِيٓ أُكُلَهَا كُلَّ حِينِۢ بِإِذۡنِ رَبِّهَاۗ وَيَضۡرِبُ ٱللَّهُٱلۡأَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُونَ ٢٥ وَمَثَلُ كَلِمَةٍ خَبِيثَةٖ كَشَجَرَةٍ خَبِيثَةٍ ٱجۡتُثَّتۡ مِن فَوۡقِ ٱلۡأَرۡضِ مَا لَهَا مِن قَرَارٖ ٢٦

See you not how Allah sets forth a parable? A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky. Giving its fruits at all times, by the leave of its Lord, and Allah sets forth parables for mankind in order that they may remember. And the parable of an evil word is that of an evil tree uprooted from the surface of the earth having no stability.

Surah 14 Ibrahim 24-26

• ‘A goodly word’ refers to testifying to La ilaha illallah (none has the right to be worshipped but Allah). Literally the expression ‘kalimah tayyibah’ means a goodly word. However, it also stands for the statement about truth and sound belief. Such a statement according to the Quran could only be one that consists of affirming the doctrines of unity of Allah, Prophet Hood, heavenly scriptures, and the Hereafter.

• ‘evil word’ refers to all false doctrines – atheism, deism, polytheism, idolatry – embracing every variety of falsehood.
• A goodly tree – refers to the believer and his root is firmly fixed indicating his unwavering faith; branches reaching out refer to his good words and action ascending to heaven. The believer is a beneficial tree.
• The ‘goodly word’ provides believers with a firm intellectual frame of reference, a stable perspective, and an all-embracing world-view. Through the ‘goodly word’ the conduct and morals of people acquire firmness and are scarcely affected by the violent vicissitudes of time. Through it, the believers are able to grasp a set of solid principles which provides them with mental peace on the one hand and prevents them from stumbling into confusion on the other.
• The ‘goodly word’ brings about the following in a person/society:

• Clarity in thought
• Stability in attitude
• Moderation in temperament
• Firmness in character
• Purity in morals
• Truthfulness in speech
• Strength in commitment
• Honesty in dealing with others
• Refinement in social relationships
• Elegance and finesse in culture
• Balance and equilibrium in collective life
• Justice and compassion in economy
• Honesty in politics
• Magnanimity in war
• Sincerity in peace; and
• Faithfulness in covenant

• The distinction between the good word and the evil word is so apparent that anyone who makes a critical study of the religious, moral, intellectual and cultural history of the world can perceive it easily. For the good word has always been the one and same during the whole history of mankind and has never been uprooted. On the contrary, there have been innumerable evil words but each and every one has been so uprooted that there has remained hardly anything of it except it’s name in the pages of history. Nay, some of these had proved to be so absurd that if these are mentioned today one wonders how one could have followed such nonsensical things. There has been another noteworthy difference between the two words. Whenever and wherever the good word has been adopted by an individual or a community, its blessings had not been confined to that individual and community but had benefited all around them. On the contrary, whenever and wherever an evil word has been adopted by an individual or a community, its evils had spread chaos and disorder all around them.

فَلَا تَضۡرِبُواْ لِلَّهِ ٱلۡأَمۡثَالَۚ إِنَّ ٱللَّهَ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ ٧٤ ۞ضَرَبَ ٱللَّهُ مَثَلًا عَبۡدٗا مَّمۡلُوكٗا لَّا يَقۡدِرُ عَلَىٰ شَيۡءٖ وَمَن رَّزَقۡنَٰهُ مِنَّا رِزۡقًا حَسَنٗا فَهُوَ يُنفِقُ مِنۡهُ سِرّٗا وَجَهۡرًاۖ هَلۡ يَسۡتَوُۥنَۚٱلۡحَمۡدُ لِلَّهِۚ بَلۡ أَكۡثَرُهُمۡ لَا يَعۡلَمُونَ ٧٥

So, put not forward similitudes for Allah (as there is nothing similar to Him, nor does He resemble anything). Truly, Allah knows you and you know not. Allah puts forward the example of (two men – a believer and a disbeliever); a slave (disbeliever) under the possession of another, he has no power of any sort, and (the other), a man (believer) on whom We have bestowed a good provision from Us, and he spends thereof secretly and openly. Can they be equal? (By no means). All praise and thanks are Allah’s. Nay! (But) most of them know not.

Surah 16 An-Nahl Verses 74-75

• (But) most of them know not - while they feel and carefully observe the distinction between those who have powers and those who are powerless, they neither feel nor observe the clear distinction between the Creator and His creation. That is why they associate the creatures with the Creator in His Attributes and Powers and show the kind of allegiance to them as is the exclusive right of the Creator. The pity is that in their everyday life, they would beg for something from the master of the house and not from the servants but in contrast to this, they would beg for their needs from the servants of Allah and not from Him. Hence, all prayer and thanks are due (should be directed) to the Creator (Allah) alone. But mankind fails to grasp the fact.

وَضَرَبَٱللَّهُ مَثَلٗا رَّجُلَيۡنِ أَحَدُهُمَآ أَبۡكَمُ لَا يَقۡدِرُ عَلَىٰ شَيۡءٖ وَهُوَ كَلٌّ عَلَىٰ مَوۡلَىٰهُ أَيۡنَمَا يُوَجِّههُّ لَا يَأۡتِ بِخَيۡرٍ هَلۡ يَسۡتَوِي هُوَ وَمَن يَأۡمُرُ بِٱلۡعَدۡلِ وَهُوَ عَلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ ٧٦

And Allah puts forward (another) example of two men, one of them dumb, who has no power over anything, and he is a burden on his master; whichever way he directs him, he brings no good. Is such a man equal to one who commands justice, and is himself on a straight path?

Surah 16 An-Nahl Verse 76

• Mujahid said, “This also refers to idols and the True God, may He be exalted”. Meaning that the idol is dumb and cannot speak or say anything, good or otherwise. It cannot do anything at all, no words, no action, it is dependent and is a burden on its master. Al-Awfi reported that Ibn Abbas said: “This is also an example of the disbeliever and the believer”.
• The emphasis here is on the use of given powers. Allah is not only All Powerful, but also hears all the prayers and fulfills all the needs, while the slave is utterly powerless. He does not and cannot hear prayers, nor can make a response to them nor has the power to do anything at all. He is totally dependent on the Master and quite incapable of doing anything by himself. The Master, on the other hand, is All-Powerful and All-Wise. He enjoins justice on the world: whatever He does is right and accurate. Ask them: Is it then a point of wisdom to regard such Master and such a slave as equal?

وَلَا تَكُونُواْ كَٱلَّتِي نَقَضَتۡ غَزۡلَهَا مِنۢ بَعۡدِ قُوَّةٍ أَنكَٰثٗا تَتَّخِذُونَ أَيۡمَٰنَكُمۡ دَخَلَۢا بَيۡنَكُمۡ أَن تَكُونَ أُمَّةٌ هِيَ أَرۡبَىٰ مِنۡ أُمَّةٍۚ إِنَّمَا يَبۡلُوكُمُ ٱللَّهُ بِهِۦۚ وَلَيُبَيِّنَنَّ لَكُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ مَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ ٩٢

And be not like her who undoes the thread which she has spun, after it has become strong, by taking your oaths as a means of deception among yourselves, lest a nation should be more numerous than other nation. Allah only tests you by this (i.e., who obeys Allah and fulfills Allah’s Covenant and who does not). And on the Day of Resurrection, He will certainly make clear to you that wherein you used to differ.

Surah 16 An-Nahl Verse 92

• The reference in this verse is to the three kinds of covenants which have been enjoined by Allah. The first of these covenants is the one between man and Allah which is the most important of all. The second in importance is the covenant between one man or one group of men and another man or another group of men, which is taken with Allah as a witness or in which the name of Allah has been used. The third covenant is that which has been made without using Allah’s name. Though this is third in importance, its fulfilment is as important as that of the first two and the violation of any of these has been prohibited.
• In this connection it should be noted that Allah has rebuked the people for the worst form of violation of treaties which has been creating the greatest disorder in the world. A woman will undo her good work if she breaks the yarn which she has spun. Similarly, believers will be the losers if they lie to, and deceive, one another. It is a pity that even big people consider it to be a virtue to violate treaties in order to gain advantages for their people in political, economic and religious conflicts. At one time the leader of one nation enters into a treaty with another nation for the interest of his own people but at another time the same leader publicly breaks the very same treaty for the interest of his people, or secretly violates it. It is an irony that such violations are made even by those people who are honest in their private lives. Moreover, it is regrettable that their own people do not protest against them; nay, they eulogize them for such shameful feats of diplomacy. Therefore, Allah warns that every such treaty is a test of the character of those who enter into it, and of their nations. They might gain some apparent advantage for their people in this way, but they will not escape their consequences on the Day of Judgment.

۞وَٱضۡرِبۡ لَهُم مَّثَلٗا رَّجُلَيۡنِ جَعَلۡنَا لِأَحَدِهِمَا جَنَّتَيۡنِ مِنۡ أَعۡنَٰبٖ وَحَفَفۡنَٰهُمَا بِنَخۡلٖ وَجَعَلۡنَا بَيۡنَهُمَا زَرۡعٗا ٣٢ كِلۡتَاٱلۡجَنَّتَيۡنِ ءَاتَتۡ أُكُلَهَا وَلَمۡ تَظۡلِم مِّنۡهُ شَيۡ‍ٔٗاۚ وَفَجَّرۡنَا خِلَٰلَهُمَا نَهَرٗا ٣٣ وَكَانَ لَهُۥ ثَمَرٞ فَقَالَ لِصَٰحِبِهِۦ وَهُوَ يُحَاوِرُهُۥٓ أَنَا۠ أَكۡثَرُ مِنكَ مَالٗا وَأَعَزُّ نَفَرٗا ٣٤ وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمٞ لِّنَفۡسِهِۦ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَٰذِهِۦٓ أَبَدٗا ٣٥ وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةٗ وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيۡرٗا مِّنۡهَا مُنقَلَبٗا ٣٦ قَالَ لَهُۥ صَاحِبُهُۥ وَهُوَ يُحَاوِرُهُۥٓ أَكَفَرۡتَ بِٱلَّذِي خَلَقَكَ مِن تُرَابٖ ثُمَّ مِن نُّطۡفَةٖ ثُمَّ سَوَّىٰكَ رَجُلٗا ٣٧ لَّٰكِنَّا۠ هُوَ ٱللَّهُ رَبِّي وَلَآ أُشۡرِكُ بِرَبِّيٓ أَحَدٗا ٣٨ وَلَوۡلَآ إِذۡ دَخَلۡتَ جَنَّتَكَ قُلۡتَ مَا شَآءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِۚ إِن تَرَنِ أَنَا۠ أَقَلَّ مِنكَ مَالٗا وَوَلَدٗا ٣٩ فَعَسَىٰ رَبِّيٓ أَن يُؤۡتِيَنِ خَيۡرٗا مِّن جَنَّتِكَ وَيُرۡسِلَ عَلَيۡهَا حُسۡبَانٗا مِّنَ ٱلسَّمَآءِ فَتُصۡبِحَ صَعِيدٗا زَلَقًا ٤٠ أَوۡ يُصۡبِحَ مَآؤُهَا غَوۡرٗا فَلَن تَسۡتَطِيعَ لَهُۥ طَلَبٗا ٤١ وَأُحِيطَ بِثَمَرِهِۦ فَأَصۡبَحَ يُقَلِّبُ كَفَّيۡهِ عَلَىٰ مَآ أَنفَقَ فِيهَا وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَٰلَيۡتَنِي لَمۡ أُشۡرِكۡ بِرَبِّيٓ أَحَدٗا ٤٢

And put forward to them the example of two men: to one of them We had given two gardens of grapes, and We had surrounded both with date palms; and had put between them green crops (cultivated fields). Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them. And he had property (or fruit) and he said to his companion in the course of mutual talks: “I am more than you in wealth and stronger in respect of men”. And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: “I think not that this will ever perish. And I think not the Hour will ever come, and if indeed I am brought back to my Lord (on the Day of Resurrection), I surely shall find better than this when I return to Him”. His companion said to him: “Do you disbelieve in Him Who created you out of dust, then out of Nutfah (mixed drops of sexual discharge), then fashioned you into a man? But as for my part, (I believe) that He is Allah, my Lord, and none shall I associate as partner with my Lord. It was better for you to say, when you entered your garden: ‘That which Allah wills (will come to pass)! There is no power but with Allah!’ If you see me less than you in wealth, and children, it may be that my Lord will give me something better than your garden, and will send on it Husban (torment, bolt) from the sky, then it will be as a barren slippery earth. Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it”. So, his fruits were encircled (with ruin). And he remained clapping his hands (with sorrow) over what he had spent upon it, while it was all destroyed on its trellises, and he could only say: “Would that I ascribed no partners to my Lord!”

Surah 18 Al-Kahf Verses 32-42

• The arrogant rich in the parable considered his gardens to be Paradise. Thus, he behaved like those mean persons who, when rise to power and wealth, are always involved in the misunderstanding that they are enjoying Paradise in this world, therefore they do not stand in need of any other Paradise. He entertained another misconception, that is, ‘I don’t think there is any life after death, but supposing there be one, I shall fare even better there than in my present life, for my prosperity is a clear proof that I am a favorite of Allah’.
• This shows that unbelief in Allah is not confined to the denial of the existence of Allah in so many words, but arrogance, pride, vanity and the denial of the Hereafter are also kufr. Although that person did not deny the existence of Allah [he professed it as is apparent from his words (if indeed I am brought back to my Lord)], yet in spite of his profession, his neighbor charged him with unbelief in Allah. This is because the person, who considers his wealth and his grandeur etc. to be the fruits of his own power and capability and not the favors of Allah, and who thinks that they are everlasting and none can take than away from him and that he is not accountable to anyone, is guilty of unbelief in Allah, even though he might profess belief in Him, for he acknowledges Allah as a Being and not as his Master, Owner and Sovereign. In fact, belief in Allah demands not merely the profession of His existence but also the acknowledgment of His Sovereignty, Mastery, Rule and the like.

وَٱضۡرِبۡ لَهُم مَّثَلَ ٱلۡحَيَوٰةِٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ فَأَصۡبَحَ هَشِيمٗا تَذۡرُوهُ ٱلرِّيَٰحُۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ مُّقۡتَدِرًا ٤٥

And put forward to them the example of the life of this world: it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it (and becomes fresh and green). But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything.

Surah 18 Al-Kahf Verse 45

• The containing words of this verse are upon the plants and pleasantness of the earth. This statement has been said in order that it becomes a warning for haughty people who are neglectful of Allah. Verily, the world is like a rootless plant which grows with a little rain and dries with a slight wind. In this course, whatever remains, of course, is the man’s righteous deeds. 
• The fine scenery of the green plants and their leaves and branches, which grow pleasantly, enamors man to itself and takes him out into the fields in order that he watches the beautiful nature in the spring. But the green plants and flowers of the spring do not last long. Finally, they become pale and dry and winds scatter their dust and straws here and there. The world is also like that.

حُنَفَآءَ لِلَّهِ غَيۡرَ مُشۡرِكِينَ بِهِۦۚ وَمَن يُشۡرِكۡ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخۡطَفُهُ ٱلطَّيۡرُ أَوۡ تَهۡوِي بِهِ ٱلرِّيحُ فِي مَكَانٖ سَحِيقٖ ٣١

Hunafa Lillah (i.e., worshipping none but Allah), not associating partners (in worship) to Him; and whoever assigns partners to Allah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far-off place.

Surah 22 Al-Hajj Verse 31

• In this parable sky means the original human nature. Man, by nature, is the servant of none else but Allah and inherently accepts the doctrine of Tauhid. That is why the one who follows the guidance of the Prophets becomes firm in these dictates of his nature and soars higher and higher. On the other hand, the one who rejects Allah or associates a partner with Him falls down from the sky of his nature. Then he either becomes a victim of Satan and evil leaders like the birds of the parable, which snatch away the fallen man, or he becomes a slave of his lusts, passions, whims, etc., which have been likened to the wind in the parable. They lower him down from one wrong position to the other till he falls into the deepest abyss of degradation.

يَٰٓأَيُّهَا ٱلنَّاسُ ضُرِبَ مَثَلٞ فَٱسۡتَمِعُواْ لَهُۥٓۚ إِنَّ ٱلَّذِينَ تَدۡعُونَ مِن دُونِ ٱللَّهِ لَن يَخۡلُقُواْ ذُبَابٗا وَلَوِ ٱجۡتَمَعُواْ لَهُۥۖ وَإِن يَسۡلُبۡهُمُ ٱلذُّبَابُ شَيۡ‍ٔٗا لَّا يَسۡتَنقِذُوهُ مِنۡهُۚ ضَعُفَ ٱلطَّالِبُ وَٱلۡمَطۡلُوبُ ٧٣

O mankind! A similitude has been coined, so listen to it (carefully): Verily, those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatches away a thing from them, they will have no power to release it from the fly. So weak are (both) the seeker and the sought.

Surah 22 Al-Hajj Verse 73

۞ٱللَّهُ نُورُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ مَثَلُ نُورِهِۦ كَمِشۡكَوٰةٖ فِيهَا مِصۡبَاحٌۖ ٱلۡمِصۡبَاحُ فِي زُجَاجَةٍۖ ٱلزُّجَاجَةُ كَأَنَّهَا كَوۡكَبٞ دُرِّيّٞ يُوقَدُ مِن شَجَرَةٖ مُّبَٰرَكَةٖ زَيۡتُونَةٖ لَّا شَرۡقِيَّةٖ وَلَا غَرۡبِيَّةٖ يَكَادُ زَيۡتُهَا يُضِيٓءُ وَلَوۡ لَمۡ تَمۡسَسۡهُ نَارٞۚ نُّورٌ عَلَىٰ نُورٖۚ يَهۡدِي ٱللَّهُ لِنُورِهِۦ مَن يَشَآءُۚ وَيَضۡرِبُ ٱللَّهُٱلۡأَمۡثَٰلَ لِلنَّاسِۗ وَٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٞ ٣٥

Allah is the light of the heavens and the earth. The parable of His light is as a niche and within it a lamp: the lamp is in a glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east nor of the west, whose oil would almost glow forth, though no fire touched it. Light upon light! Allah guides to His Light whom He wills. And Allah sets forth parables for mankind, and Allah is All-Knower of everything.

Surah 24 An-Nur Verse 35

• The Arabic word mishkat (niche) is, in fact, a hole and a tiny place which was used to be created in a wall and old common lanterns were kept in it in order to be protected from wind and storm. And sometimes a ledge was made in the room and the side of that part of the wall, toward the yard, was covered with glass. Thus, both inside of the room and the yard were lighted, meanwhile the lantern was saved from any wind and storm. Again, mishkat was also applied to the glass cases that were made in the form of cubic rectangle, which had a lid and on the top of it there was an opening for letting air out and it was used for putting light in it. In short, mishkat is a case for protecting light against wind and storm and, since it was often made in wall, the light was focused and reflected. The Arabic word Zujajah means glass. In fact, it is applied to transparent stones and since glass is made of stone materials and it is transparent, it is also called zujajah. Here it means a bulb that is put on the lamp to protect its flame and to lead the movement of air from bottom to the top and to increase the lightness of the torch. The Arabic word misbah means a lamp that usually has a wick and a flammable oil material and the wick is burned. The Quranic sentence: lit from a blessed tree, an olive, neither of the east nor of the west - refers to an energetic material which is particularly suitable for this lamp, because olive oil is pressed from a blissful and fruitful tree. It is one of the best oils for burning. It comes from a tree that all its branches and stems must be equally exposed to sunlight and it must be neither located in the eastern part of the garden near wall nor in the western part of it, where one side of it is in expose of sunlight, otherwise, its fruits will be half ripe and half unripe nor its oil will be pure.
• Now we realize that for having a full light of this lamp, we must have 4 factors: a lantern which protects the lamp completely, and focuses light without decreasing its light. A bulb that regulates the movement of air and it must be so transparent that does never prevent lighting. A lamp that produces light by using wick. And, finally, an energetic material that is pure and clean and must be so flammable that as though it is going to be burnt without touch of fire.
• All of these, on one side, show the reality of material and its appearance. On the other side, great Islamic commentators have different opinions about the concept of this likening; or, in other words, to what Divine Light it is likened:

1.Some say that its purpose is that guiding light that Allah casts in the heart of the believers; in other words, its purpose is ‘faith’ that is placed in the hearts of the believers.

2. Some say that it is the holy Quran that casts light in the heart of man.

3. Some say that the similitude refers to the noble Prophet(s).

4. Some say that it refers to the reasons of monotheism and Allah’s justice.

5. Some commentators have interpreted it as the spirit of piety and obedience, which is the cause of goodness and prosperity.

In fact, all the extensions that are for the spiritual light in the holy Qur’an and Islamic narrations are mentioned here as commentary. The spirit and concept of all of them is, in fact, one thing and that is the light of ‘guidance’, which comes from the holy Quran, revelation, and prophets, and it develops by reasons of monotheism and its result is submitting to Allah’s command and piety.

وَٱلَّذِينَ كَفَرُوٓاْ أَعۡمَٰلُهُمۡ كَسَرَابِۢ بِقِيعَةٖ يَحۡسَبُهُ ٱلظَّمۡ‍َٔانُ مَآءً حَتَّىٰٓ إِذَا جَآءَهُۥ لَمۡ يَجِدۡهُ شَيۡ‍ٔٗا وَوَجَدَ ٱللَّهَ عِندَهُۥ فَوَفَّىٰهُ حِسَابَهُۥۗ وَٱللَّهُ سَرِيعُ ٱلۡحِسَابِ ٣٩ أَوۡ كَظُلُمَٰتٖ فِي بَحۡرٖ لُّجِّيّٖ يَغۡشَىٰهُ مَوۡجٞ مِّن فَوۡقِهِۦ مَوۡجٞ مِّن فَوۡقِهِۦ سَحَابٞۚ ظُلُمَٰتُۢ بَعۡضُهَا فَوۡقَ بَعۡضٍ إِذَآ أَخۡرَجَ يَدَهُۥ لَمۡ يَكَدۡ يَرَىٰهَاۗ وَمَن لَّمۡ يَجۡعَلِ ٱللَّهُ لَهُۥ نُورٗا فَمَا لَهُۥ مِن نُّورٍ ٤٠

As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water until he comes up to it, he finds it to be nothing; but he finds Allah with him, Who will pay him his due (Hell). And Allah is Swift in taking account. Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed with waves topped by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light.

Surah 24 An-Nur Verses 39-40

• Like a mirage in a desert - this parable describes the condition of those people who, in spite of disbelief and hypocrisy, practice some good deeds and also believe, among other things, in the life after death in the hope that their good deeds will be of some help to them in the Hereafter even if they did not believe and follow the Prophet and lacked the qualities of true believers. In this parable they are being told that their expectations of reaping benefits of their ostentatious deeds of virtue in the Hereafter are no more than a mirage. Just as a traveler in the desert takes the glittering sands for a surging pool of water and runs towards it for quenching his thirst, so are these people traveling on the road to death cherishing false hopes on account of their good deeds. But just as the one running towards a mirage does not find anything there to quench his thirst, so will these people find nothing to avail them when they enter the state of death. On the contrary, they will find Allah there, Who will require them to account for their disbelief, hypocrisy and misdeeds, which they committed along with their ostentatious deeds of virtue, and will deal with them in full justice. That the acts of such persons are vain and fruitless is evident from the fact that acceptance of man’s acts by Allah is subject to two conditions:

1. One’s acts should conform to the law laid down by Allah
2. One should be prompted by the desire to achieve success in the Hereafter rather than merely in this world

• Darkness in a vast deep sea - This parable describes the condition of all the disbelievers and the hypocrites including those who perform good deeds for ostentation. It is being stated that such people are passing their life in a state of absolute and complete ignorance, whether they are the most learned people in the world and leaders in their respective fields of learning. They are like the man who is lost in complete darkness where no ray of light can reach him. In deep seas and oceans, the darkness is found at a depth of 200 meters and deeper. At this depth, there is almost no light, and below a depth of 1,000 meters there is no light at all. Imagine the darkness caused by layers (sub surface waves) topped by layers (surface waves) topped by dark clouds in a sea – the disbelievers too are covered by such layers of darkness – so no light of divine knowledge reaches them, and they fail to appreciate the signs of Allah in things which would otherwise strike a believer with the divine majesty and omnipotence. The disbelievers think that knowledge merely consists in producing atom bombs, hydrogen bombs, supersonic planes and moon rockets, or in attaining excellence in economics and finance and law and philosophy. But they little understand that real knowledge is something entirely different and they have no idea of it. Thus considered, they are just ignorant; an illiterate peasant who has gained some acquaintance of the divine truth is wiser than them.

مَثَلُٱلَّذِينَٱتَّخَذُواْ مِن دُونِ ٱللَّهِ أَوۡلِيَآءَ كَمَثَلِ ٱلۡعَنكَبُوتِٱتَّخَذَتۡ بَيۡتٗاۖ وَإِنَّ أَوۡهَنَ ٱلۡبُيُوتِ لَبَيۡتُ ٱلۡعَنكَبُوتِۚ لَوۡ كَانُواْ يَعۡلَمُونَ ٤١

The likeness of those who take (false deities as) Auliya (protectors, helpers) other than Allah is the likeness of a spider who builds (for itself) a house; but verily, the frailest (weakest) of houses is the spider’s house – if they but knew.

Surah 29 Al-Ankabut Verse 41

• One can be careful that every animal and insect has a house or a nest for itself, but none of them is as weak as the spider’s house. In principle, a house must have walls, a roof, and a door and it protects its owner from bad events, and maintains his food and necessary things in it. Some houses have no ceiling but they have at least a wall, or they have no walls while they have ceilings. But the spider’s house, which is made of a few very thin webs that has neither any wall, nor any ceiling, nor any yard, nor any door. These are from one side. On the other side, its materials are so weak and unstable that they resist before no event, and if a mild wind blows, it will tear the webs entirely. If a few drops of rain fall on it, they destroy it wholly. The least flame of fire burns it. It will be torn up even with a little dust, and it will hang on the ceiling.
• The false objects of worship have neither any profit nor harm, nor can remove any difficulty, nor can be a place of refuge for any one of them on the day of affliction. It is true that this house not only is a resting place for the spider, with its long legs, but also a snare for hunting insects and earning food, while comparing it with the houses of other animals and insects it is very weak and unstable. Those who choose a support other than Allah, their support is as the web of spider. The crown and throne of persons like Pharaoh, the endless wealth of individuals such as Korah, the castles and treasures of the kings all are like the webs of a spider: They are weak, unstable, unreliable and ephemeral before the storm of events. The history also shows that; verily, none of these things can be the support of man, but those who rely on their faith and trust in Allah, they have relied on a firm and strong support. Thus, the concept of this sentence is: if they were aware of the weakness of the objects of worship and the position that they have chosen other than Allah, they would know well that these are like the web of spider from the point of weakness.
• This is also how Allah described the idolators in their reverence of gods besides Him, hoping that they would help them and provide for them, and turning to them in times of difficulties. In this regard, they were like the house of a spider, which is so weak and frail, because by clinging to these gods they were like a person who holds on to a spider’s web, who does not gain any benefit from that. If they knew this, they would not take any protectors besides Allah. This is unlike the Muslim believer, whose heart is devoted to Allah, yet he still does righteous deeds and follows the Laws of Allah, for he has grasped the most trustworthy handhold that will never break because it is so strong and firm.

ضَرَبَ لَكُم مَّثَلٗا مِّنۡ أَنفُسِكُمۡۖ هَل لَّكُم مِّن مَّا مَلَكَتۡ أَيۡمَٰنُكُم مِّن شُرَكَآءَ فِي مَا رَزَقۡنَٰكُمۡ فَأَنتُمۡ فِيهِ سَوَآءٞ تَخَافُونَهُمۡ كَخِيفَتِكُمۡ أَنفُسَكُمۡۚ كَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ لِقَوۡمٖ يَعۡقِلُونَ ٢٨

He sets forth for you a parable from your own selves: Do you have partners among those whom your right hands possess (i.e., your slaves) to share as equals in the wealth We have bestowed on you whom you fear as you fear each other? Thus, do We explain the signs in detail to a people who have sense.

Surah 30 Ar-Rum Verse 28

• When we consider such a thing wrong concerning our slaves, who are in our casual possession, how do we take the creatures that are in Allah’s true possession as His partners? Or we count some prophets as Jesus, or Divine angels, or some creatures as jinn, or idols made of stone and wood as the partners of Allah? What an ugly judgment and far from logic it is?
• The casual owned objects, that may become free very soon and come in the same row with you, they, as an owned one, never stand in the row of their owner and they have no right to interfere in his realm, then how the true owned ones whose whole entity belong to Allah, and it is impossible that this dependence be ceased, because whatever they have are from Him and without Him, they are nothing, how have they chosen them as partners with Allah?
• The verse points to this matter that you are neither the true owner of these slaves nor the true owner of your properties, because all of them belong to Allah, yet you are not ready to transfer your own casual properties to your own casual slaves and accept them as your partners, while there will not appear any difficulty and impossibility from the genetic point. But the difference between Allah and His creatures is a genetic difference which is invariable, and their taking partner is impossible!

وَلَوۡ أَنَّمَا فِي ٱلۡأَرۡضِ مِن شَجَرَةٍ أَقۡلَٰمٞ وَٱلۡبَحۡرُ يَمُدُّهُۥ مِنۢ بَعۡدِهِۦ سَبۡعَةُ أَبۡحُرٖ مَّا نَفِدَتۡ كَلِمَٰتُ ٱللَّهِۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ ٢٧ مَّا خَلۡقُكُمۡ وَلَا بَعۡثُكُمۡ إِلَّا كَنَفۡسٖ وَٰحِدَةٍۚ إِنَّ ٱللَّهَ سَمِيعُۢ بَصِيرٌ ٢٨

And if all the trees on earth were pens and the sea (were ink to write with), with seven seas behind it to add to its (supply), yet the Words of Allah would not be exhausted. Verily, Allah is All-Mighty, All-Wise. The creation of you all and the resurrection of you all are only as (the creation and resurrection of) a single person. Verily, Allah is All-Hearer, All-Seer.

Surah 31 Luqman Verses 27-28

• Allah tells us of His Might, Pride, Majesty, beautiful Names and sublime attributes, and His perfect Words which no one can encompass. No human being knows their essence or nature, or how many they are. As the Leader of Mankind and Seal of the Messengers, Prophet Muhammad (pbuh) said: ‘I cannot praise You enough; You are as You have praised yourself’. The verse thus means that even if all the trees on earth were made into pens and the sea was made into ink, and topped up with seven more like it, and they were used to write the Words of Allah showing His Might, attributes and Majesty, the pens would break and the ink would run dry, even if more were brought. 
• The origin of skepticism in the principle of Resurrection is sometimes the length of time that how do the dead bodies return to life again after a long time? Sometimes its origin is the dead themselves that how can the rotten bones, which have been mixed and scattered, be separated from each other? And sometimes the skepticism is attributed to the informing of the deeds, behavior, and that how will those of all human beings be reckoned after the recreation of the dead? In this verse, Allah answers to all of these paradoxes by a single sentence. The Quran implies that raising you all after your death is as easy for Him as the creation of one of you, and the length of time has no role in it. He hears and sees your murmurs and knows all your deeds, and He will reckon all of them. Therefore, quantity, population, time and place, and even ‘hidden and manifest’ have no effect in Allah’s knowledge and power.

ضَرَبَٱللَّهُ مَثَلٗا رَّجُلٗا فِيهِ شُرَكَآءُ مُتَشَٰكِسُونَ وَرَجُلٗا سَلَمٗا لِّرَجُلٍ هَلۡ يَسۡتَوِيَانِ مَثَلًاۚ ٱلۡحَمۡدُ لِلَّهِۚ بَلۡ أَكۡثَرُهُمۡ لَا يَعۡلَمُونَ ٢٩

Allah puts forth a similitude: a (slave) man belonging to many partners disputing with one another, and a (slave) man belonging entirely to one master. Are those two equal in comparison? All praise and thanks are Allah’s! But most of them know not.

Surah 39 Az-Zumar Verse 29

• Monotheists are preoccupied with the satisfaction of the One God (Allah), whereas polytheists are preoccupied at all times with the satisfaction of different gods. It is not ill-advised to illustrate examples concerning Allah in religious discussions, since the blessed Verse in question uses a similitude to liken total submission to Allah to a slave’s obedience to his master. The Verse is saying that all individuals and paths besides Allah lead to contradiction and inconsistency, since every man is to his taste and desire. Thus, the Holy Quran illustrates the fates of polytheists and monotheists by employment of the similitude as per which a slave belongs to several masters each of whom order him to do something and the point is that the orders are contradictory. Therefore, the slave is perplexed as to which order is supposed to be acted upon. To add insult to injury, each and every master asks the other to meet the slave’s demands and the latter is perplexed, miserable, and destitute. On the contrary, mention is made of a man obedient to one single person, whose master and orders to be taken and carried out are specifically clear. He is neither in doubt, nor perplexity, nor contradiction; rather he takes his steps calmly and confidently, since he is under the guardianship of one single person who supports him anywhere and anytime.
• Such are the states of polytheists and monotheists. The former are entangled with every contradiction and inconsistency. Each and every day they set their hearts on an object of worship and turn toward different masters at all times. They lack in peace of mind, security, and a clear path to tread. On the contrary, the latter set their hearts on Allah, select Him from the entire world, and seek refuge in His Boundless Mercy. They have turned away from all beings besides Allah and are totally obedient to Him. Their path is straight and evident and their fate is clear.

ٱلَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ ٱللَّهِ أَضَلَّ أَعۡمَٰلَهُمۡ ١وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ وَءَامَنُواْ بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٖ وَهُوَ ٱلۡحَقُّ مِن رَّبِّهِمۡ كَفَّرَ عَنۡهُمۡ سَيِّ‍َٔاتِهِمۡ وَأَصۡلَحَ بَالَهُمۡ ٢ ذَٰلِكَ بِأَنَّ ٱلَّذِينَ كَفَرُواْ ٱتَّبَعُواْٱلۡبَٰطِلَ وَأَنَّ ٱلَّذِينَ ءَامَنُواْ ٱتَّبَعُواْٱلۡحَقَّ مِن رَّبِّهِمۡۚ كَذَٰلِكَ يَضۡرِبُ ٱللَّهُ لِلنَّاسِ أَمۡثَٰلَهُمۡ ٣

Those who disbelieve, and hinder (men) from the path of Allah (Islamic monotheism), He will render their deeds vain. But those who believe and do righteous good deeds, and believe in that which is sent down to Muhammad (pbuh) – for it is the truth from their Lord – He will expiate from them their sins, and will make good their state. That is because those who disbelieve follow falsehood, while those who believe follow the truth from their Lord. Thus, does Allah set forth for mankind their parables.

Surah 47 Muhammad Verses 1-3

• Narrated Abu Hurairah that the Prophet (pbuh) said: ‘By Him in whose Hand Muhammad’s soul is, there is none from amongst the Jews and the Christians (of these present nations) who hears about me and then dies without believing in the Message with which I have been sent (Islamic Monotheism), but he will be from the dwellers of the (Hell) Fire’.
• One of the Quranic didactic techniques attested in a number of Verses is to draw a distinction between the fates of believers and disbelievers. In the Verse in question, belief and disbelief are distinguished as per truth and falsehood. Since the disbelievers followed their vain desires and proceeded on the path of falsehood, their deeds reflect their inner self, even though seemingly good, their deeds would be rendered vain since their motives rested in the pleasures of the flesh rather than obtaining Divine Satisfaction and were done out of disobedience to Allah and following their concupiscence and Satan. Whoever does such deeds, his deeds will be rendered vain and devoid of truth since truth is restricted to Allah and the followers of falsehood remain in error.
• Thus, Allah strikes a parable saying that good and righteous deeds depend on believing in Divine Unity and the Prophet Hood of His Messenger. When the heart rests truly on the firm ground of faith, deeds stemming from it will be of effect and constancy since man’s truth lies in his heart which accommodates faith and serves as the reservoir of piety. In case it is corrupted through disbelief, all deeds will be rendered vain and ineffective. Thus, it becomes evident that the recompense of one’s deeds depends on the firmness or frailty of faith. The firmer one’s faith and certitude become, the effects and the rewards of one’s deeds will be higher and the same will purify the heart from vices.

مُّحَمَّدٞ رَّسُولُ ٱللَّهِۚ وَٱلَّذِينَ مَعَهُۥٓ أَشِدَّآءُ عَلَى ٱلۡكُفَّارِ رُحَمَآءُ بَيۡنَهُمۡۖ تَرَىٰهُمۡ رُكَّعٗا سُجَّدٗا يَبۡتَغُونَ فَضۡلٗا مِّنَ ٱللَّهِ وَرِضۡوَٰنٗاۖ سِيمَاهُمۡ فِي وُجُوهِهِم مِّنۡ أَثَرِ ٱلسُّجُودِۚ ذَٰلِكَ مَثَلُهُمۡ فِي ٱلتَّوۡرَىٰةِۚ وَمَثَلُهُمۡ فِي ٱلۡإِنجِيلِ كَزَرۡعٍ أَخۡرَجَ شَطۡ‍َٔهُۥ فَ‍َٔازَرَهُۥ فَٱسۡتَغۡلَظَ فَٱسۡتَوَىٰ عَلَىٰ سُوقِهِۦ يُعۡجِبُ ٱلزُّرَّاعَ لِيَغِيظَ بِهِمُ ٱلۡكُفَّارَۗ وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ مِنۡهُم مَّغۡفِرَةٗ وَأَجۡرًا عَظِيمَۢا ٢٩

Muhammad (pbuh) is the Messenger of Allah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking bounty from Allah and (His) Good Pleasure. The mark of them (i.e., of their faith) is on their faces (foreheads) from the traces of prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injil (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the sowers, that He may enrage the disbelievers with them. Allah has promised those among them who believe (in Islamic monotheism) and do righteous good deeds, forgiveness and a mighty reward (Paradise).

Surah 48 Al-Fath Verse 29

• The mark of them - this does not only imply the mark that appears on the forehead of some people on account of prostrations, but it implies the marks and traces of the fear of Allah, munificence, nobility and goodness of manner that naturally appears on the face of a person on account of bowing down before Allah. Man’s face is an open book on the pages of which different states of a man’s self can be seen easily. A vain and arrogant person’s face is different from the face of a humble, modest and unassuming person; an immoral person’s face is clearly distinguished from the face of a righteous and well-mannered person; and there is a marked difference between the facial appearance of a wicked man and of a noble and virtuous man. What Allah means to say is: The companions of Muhammad (pbuh) are such that one can recognize them on first sight to be the best of mankind, because their faces shine forth with the light of Allah-worship and Allah-consciousness. This is the same thing about which Imam Malik has said that when the armies of the companions entered Syria, the Syrian Christians remarked: These people possess the very same qualities and characteristics of the disciples of the Prophet Jesus Christ.
• Like a (sown) seed - This parable is found in a sermon of the Prophet Jesus that has been reported in the New Testament, thus:

“And he said, so is the kingdom of Allah, as if a man should cast seed into the ground; And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. And he said, where unto shall we liken the kingdom of God? Or with what comparison shall we compare it? It is like a grain of mustard seed, which, when it is sewn in the earth, is less than all the seeds that be in the earth. But when it is sown, it groweth up, and becometh greater than all herbs, and shouted out great branches; so that the fowls of the air may lodge under the shadow of it”.

The last portion of this sermon is also found in Matthew, 13: 31-32.

ٱعۡلَمُوٓاْ أَنَّمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا لَعِبٞ وَلَهۡوٞ وَزِينَةٞ وَتَفَاخُرُۢ بَيۡنَكُمۡ وَتَكَاثُرٞ فِي ٱلۡأَمۡوَٰلِ وَٱلۡأَوۡلَٰدِۖ كَمَثَلِ غَيۡثٍ أَعۡجَبَ ٱلۡكُفَّارَ نَبَاتُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصۡفَرّٗا ثُمَّ يَكُونُ حُطَٰمٗاۖ وَفِي ٱلۡأٓخِرَةِ عَذَابٞ شَدِيدٞ وَمَغۡفِرَةٞ مِّنَ ٱللَّهِ وَرِضۡوَٰنٞۚ وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا مَتَٰعُ ٱلۡغُرُورِ ٢٠

Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) as the likeness of vegetation after rain, thereof the growth is pleasing to the tillers; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers) and (there is) forgiveness from Allah and Good Pleasure (for the believers). And the life of this world is only a deceiving enjoyment.

Surah 57 Al-Hadid Verse 20

• The parable indicates the near demise of this life and the imminent end of it, while in contrast, the Hereafter is surely coming. Those who hear the parable should, therefore, be aware of the significance of the Hereafter and feel eagerness in the goodness that it contains. The life of this world is a temporary life: its spring as well as its autumn is temporary. There is much here to allure man. But this, in fact, consists of base and insignificant things which man, because of his shallowness of mind, regards as great and splendid and is deluded into thinking that in attaining them lies supreme success. The truth however is that the highest benefits and means of pleasure and enjoyment that one can possibly attain in the world, are indeed short and insignificant and confined to a few years of temporary life and can be destroyed by just one turn of fate. Contrary to this, the life in Hereafter is a splendid and eternal life. Its benefits are great and permanent and its losses too are great and permanent. The one who attains Allah’s forgiveness and His goodwill there, will indeed have attained the everlasting bliss beside which the entire wealth of the world and its kingdom become pale and insignificant. And the one who is seized in Allah’s torment there, will come to know that he had made a bad bargain even if he had attained all that he regarded as great and splendid in the world.

لَوۡ أَنزَلۡنَا هَٰذَا ٱلۡقُرۡءَانَ عَلَىٰ جَبَلٖ لَّرَأَيۡتَهُۥ خَٰشِعٗا مُّتَصَدِّعٗا مِّنۡ خَشۡيَةِ ٱللَّهِۚ وَتِلۡكَ ٱلۡأَمۡثَٰلُ نَضۡرِبُهَا لِلنَّاسِ لَعَلَّهُمۡ يَتَفَكَّرُونَ ٢١

Had We sent down this Quran on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah. Such are the parables which We put forward to mankind that they may reflect.

Surah 59 Al-Hashr Verse 21

• Allah the Exalted emphasizes the greatness of the Quran, its high status and of being worthy of making hearts humble and rent asunder upon hearing it, because of the true promises and sure threats that it contains, as if to say: If this is the case with a mountain which is hard and huge, that if it was made able to comprehend and understand this Quran, will feel humble and crumble from fear of Allah the Exalted, then what about you - O mankind! Why do your hearts not feel softness and humbleness from the fear of Allah, even though you understand Allah’s command and comprehend His Book?
• A similar message is given elsewhere in the Quran, as in:

Truly We did offer Al-Amanah (the trust or moral responsibility and duties ordained by Allah) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it. But man bore it. Verily, he was unjust (to himself) and ignorant (of its results). [Surah 33 Al-Ahzab Verse 72]

مَثَلُ ٱلَّذِينَ حُمِّلُواْ ٱلتَّوۡرَىٰةَ ثُمَّ لَمۡ يَحۡمِلُوهَا كَمَثَلِ ٱلۡحِمَارِ يَحۡمِلُ أَسۡفَارَۢاۚ بِئۡسَ مَثَلُ ٱلۡقَوۡمِ ٱلَّذِينَ كَذَّبُواْ بِ‍َٔايَٰتِ ٱللَّهِۚ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ ٥

The likeness of those who were entrusted with the (obligation of the) Taurat (Torah) (i.e., to obey its commandments and to practice its laws), but who subsequently failed in those (obligations), is as the likeness of a donkey which carries huge burdens of books (but understands nothing from them). How bad is the example of people who deny the Ayat (proofs, evidences, signs) of Allah! And Allah guides not the people who are Zalimun (polytheists, wrong-doers).

Surah 62 Al-Jumuah Verse 5

• This sentence has two meanings, a general meaning and a special meaning. The general meaning is that the people who were entrusted with the knowledge and practice of the Torah and with the responsibility of guiding the world according to it, neither understood this responsibility nor discharged it as they should have. The special meaning is that being the bearers of the Torah these people should have been foremost to join hands with the Messenger (pbuh), good news about whose advent had been already given in the Torah, but, instead, they have been in the forefront to oppose him and have thus failed to fulfil the demand of the teaching of the Torah.
• Likeness of a donkey - That is, just as a donkey loaded with books does not know what it is loaded with, so are these people loaded with the Torah and they do not know what this Book was sent for and what are its demands. In fact, they are even worse than a donkey, who is without sense and therefore is excusable. But these people have intelligence, they read and teach the Torah and are fully aware of its meaning. Yet they are turning away from its guidance and refusing wilfully to acknowledge and believe in the Prophet Muhammad (pbuh) who even according to the Torah teaches the truth. They are guilty not because of ignorance but because of denying Allah’s revelation deliberately. Unfortunately, many of us (Muslims) are becoming that donkey. We carry the holy book of Quran, we read it, but many of us do nothing of it.

فَمَا لَهُمۡ عَنِ ٱلتَّذۡكِرَةِ مُعۡرِضِينَ ٤٩ كَأَنَّهُمۡ حُمُرٞ مُّسۡتَنفِرَةٞ ٥٠ فَرَّتۡ مِن قَسۡوَرَةِۢ ٥١

Then what is wrong with them (i.e., the polytheists, the disbelievers) that they turn away from (receiving) admonition? As if they were (frightened) wild donkeys. Fleeing from a hunter, or a lion, or a beast of prey.

Surah 74 Al-Muddaththir Verses 49-51

• It is said that the wild ass is strikingly afraid of the lion, such that upon hearing the lion’s roar, it fleets away madly, particularly upon noticing a lion’s approach, they scatter away surprisingly. The animal is afraid of anything owing to its wildness, let alone its ferocious enemy, the lion. At any rate, the blessed Verses in question reflect a very eloquent expression of the polytheists’ fear of the life-giving Quranic Verses. These polytheists are herein likened to wild asses, devoid of understanding, afraid of the reminder aimed at their awakening.