2. Al-Baqarah, Medina 87

The Quranic Text & Ali’s Version:

إِنَّ اللَّهَ لاَ يَسْتَحْيِي أَن يَضْرِبَ مَثَلاً مَّا بَعُوضَةً فَمَا فَوْقَهَا...

2: 26. Allah disdains not to use the similitude of things, lowest as well as highest.

C45. The word for "the lowest" in the original Arabic means a gnat, a byword in the Arabic language for the weakest of creatures.

In 29:41, which was revealed before this Surah, the similitude of the Spider was used, and similarly in 22:73, there is the similitude of the Fly. For similitudes taken from magnificent forces of nature, expressed in exalted language, see 2:19 above.

To Allah all His creation has some special meaning appropriate to itself, and some of what we consider the lowest creatures have wonderful aptitudes, e.g., the spider or the fly.

Parables like these may be an occasion of stumbling to those "who forsake the path"; in other words those who deliberately shut their eyes to Allah's Signs, and their Penalty is attributed to Allah, the Cause of all causes.

But lest there should be misunderstanding, it is immediately added that the stumbling and offence only occur as the result of the sinner's own choice of the wrong course. Verses 26 and 27 form one sentence and should be read together.

"Forsaking the path" is defined in 2:27, viz.,

breaking solemn covenants which the sinner's own soul had ratified, causing division among mankind, who were meant to be one brotherhood, and doing as much mischief as possible in the life on this earth, for the life beyond will be on another plane, where no rope will be given to evil.

The mention of Covenant (2:27) has a particular and a general signification.

The particular one has reference to the Jewish tradition that a Covenant was entered into with "Father Abraham" that in return for Allah's favours the seed of Abraham would serve Allah faithfully. But as a matter of fact a great part of Abraham's progeny were in constant spiritual rebellion against Allah, as is testified by their own Prophets and Preachers and by Muhammad Mustafa.

The general signification is that a similar Covenant is entered into by every creature of Allah: for Allah's loving care, we at least owe Him the fullest gratitude and willing obedience.

The sinner, before the darkness his own conscience, knows this, and yet he not only "forsakes the path" but resists the Grace of Allah which comes to save him. That is why his case becomes hopeless. But the loss is his own. He cannot spoil Allah's design.

The good man is glad to retrace his steps from any lapses of which may have been guilty, and in his case Allah's Message reclaims him with complete understanding. (R).

... فَأَمَّا الَّذِينَ آمَنُواْ فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ...

Those who believe know that it is truth from their Lord;

... وَأَمَّا الَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَـذَا مَثَلاً...

but those who reject Faith say: "What means Allah by this similitude?"

... يُضِلُّ بِهِ كَثِيراً وَيَهْدِي بِهِ كَثِيراً...

By it He causes many to stray, and many He leads into the right path,

... وَمَا يُضِلُّ بِهِ إِلاَّ الْفَاسِقِين ﴿٢٦﴾

but He causes not to stray, except those who forsake (the path).

الَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ...

2: 27. Those who break Allah's Covenant after it is ratified, and who sunder what Allah has ordered to be joined,

... وَيُفْسِدُونَ فِي الأَرْضِ أُولَـئِكَ هُمُ الْخَاسِرُون ﴿٢٧﴾

and do mischief on earth: These cause loss (only) to themselves.

Other versions:

2: 26 Asad Behold, God does not disdain to propound a parable of a gnat, or of something [even] less than that. Now, as for those who have attained to faith, they know that it is the truth from their Sustainer – whereas those who are bent on denying the truth say, “What could God mean by this parable?”

In this way does He cause many a one to go astray, just as He guides many a one aright: but none does He cause thereby to go astray save the iniquitious,

Pickthall Lo! Allah disdaineth not to coin the similitude even of a gnat. Those who believe know that it is the truth from their Lord; but those who disbelieve say: What doth Allah wish (to teach) by such a similitude? He misleadeth many thereby, and He guideth many thereby; and He misleadeth thereby only miscreants;

Transliteration Innalla_ha la_ yastahyi ay yadriba masalam ma_ ba'u_datan fama_ fauqaha_, fa ammal lazina a_manu_ faya'lamu_na annahul haqqu mir rabbihim, wa ammal lazina kafaru_ fa yaqu_lu_na ma_za_ ara_dalla_hu bi ha_za_ masala_(n), yudillu bihi kasiraw wayahdi bihi kasira_(n), wa ma_ yudillu bihi illal fa_siqin(a).

[Ruby’s note: All components of reality, smallest or biggest, have its due importance and God knows best about that. When God is using a similitude of a small thing, a believer knows there is a reason for that and it is revealing a Message of Truth and they pay attention to that to understand the Message. However, people who do not believe and find excuses to reject or question God’s infinite wisdom and knowledge, would attempt to find dissension in God’s Message. As Einstein said: one can see miracle in everything or choose to see miracle in nothing. Depending on one’s inner mindset of either humility or arrogance, sincerity or rebellion, one choose to see the way one wants to see. ]

[ Ali’s note: 45 The word for "the lowest" in the original Arabic means a gnat, a byword in the Arabic language for the weakest of creatures. In xxix 41, which was revealed before this Sura, the similtutde of the Spider was used, and similarly in xxii 73, there is the similitude of the Fly. For similitudes taken from magnificent forces of nature, expressed in exalted language, see ii. 19 above. To God all His creation has some special meaning appropriate to itself, and some of what we consider the lowest creatures have wonderful aptitudes, e.g., the spider of the fly.

Parables like these may be an occasion of stumbling to those "who forsake the path"; in other words those who deliberately shut their eyes to God's Signs, and their Penalty is attributed to God, the Cause of all causes. But lest there should be misunderstanding, it is immediately added that the stumbling and offence only occur as the result of the sinner's own choice of the wrong course. Verses 26 and 27 form one sentence and should be read together. "Forsaking the path" is defined in ii. 27, viz., breaking solemn covenants which the sinner's own soul had ratified, causing division among mankind, who were meant to be one brotherhood, and doing as much mischief as possible in the life on this earth, for the life beyond will be on another plane, where no rope will be given to evil. (2.26) ]

2: 27

Asad who break their bond with God after it has been established [in their nature] (note 19), and cut asunder what God has bidden to be joined, and spread corruption on earth: these it is that shall be the losers.

Pickthall Those who break the covenant of Allah after ratifying it and sever that which Allah ordered to be joined, and (who) make mischief in the earth: Those are they who are the losers

Transliteration Allazina yanqudu_na'ahdalla_hi mim ba'di misa_qih(i), wa yaqta'u_na ma_ amaralla_hu bihi ay yu_sala wa yufsidu_na fil ard(i), ula_'ika humul kha_siru_n(a).

[Asad’s note: The “bond with God” (conventionally translated as “God’s covenant”) apparently refers here to man’s moral obligation to use his inborn gifts – intellectual as well physical – in the way intended for them by God. The “establishment” of this bond arises form the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causative power and, thus to a gradual cognition of God’s will with reference to his own behavior. This interpretation of the “bond with God” seems to be indicated by the fact that there is no mention of any specific “covenant” in either the receding or the subsequent verses of the passage under consideration. The deliberate omission of an explanatory reference in this connection suggests that the expression “bond with God” stands for something that is rooted in the human situation as such, and can, therefore, be perceived instinctively as well as through conscious experience…………]

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16. an-Nahl, Mecca 70

The Quranic Text & Ali’s Version:

ضَرَبَ اللّهُ مَثَلاً...   

16: 75.  Allah sets forth the Parable (of two men: one)

... عَبْدًا مَّمْلُوكًا لاَّ يَقْدِرُ عَلَى شَيْءٍ... 

a slave under the dominion of another; he has no power of any sort;

C2107. The first parable is of two men, one of whom is a slave completely under the dominion of another, with no powers of any sort, and another a free man, who is gifted in every way, and is most generous in bestowing out of his opulent wealth (material as well as intangible), privately and publicly, without let or hindrance; for he is his own master and owes no account to any one.

-        The first is like the imaginary gods which men set up, -whether powers of nature, which have no independent existence but are manifestations of Allah, or deified heroes or men, who can do nothing of their own authority but are subject to the Will and Power of Allah;

-        the second describes in a faint way the position of Allah, the Self-Subsistent, to Whom belongs the dominion of all that is in heaven and earth, and Who bestows freely of His gifts on all His creatures.

... وَمَن رَّزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنفِقُ مِنْهُ سِرًّا وَجَهْرًا... 

and (the other) a man on whom We have bestowed goodly favors from ourselves, and he spends thereof (freely), privately and publicly:

... هَلْ يَسْتَوُونَ... 

are the two equal? (By no means);

... الْحَمْدُ لِلّهِ بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ ﴿٧٥﴾

praise be to Allah.

But most of them understand not.

وَضَرَبَ اللّهُ مَثَلاً رَّجُلَيْنِ ...   

16: 76.  Allah sets forth (another) Parable of two men:

... أَحَدُهُمَا أَبْكَمُ لاَ يَقْدِرُ عَلَىَ شَيْءٍ وَهُوَ كَلٌّ عَلَى مَوْلاهُ ... 

one of them dumb, with no power of any sort; a wearisome burden is he to his master;

... أَيْنَمَا يُوَجِّههُّ لاَ يَأْتِ بِخَيْرٍ... 

whichever way he directs him, he brings no good:

C2108. In the second Parable, one man is dumb;

he can explain nothing, and he can certainly do nothing; he is only a wearisome burden to his master, no matter what his master asks him to do; or perhaps he is really harmful instead of bringing any good; such are idols (literal and metaphorical) when taken as false gods.

The other man is in a position to command, and he commands what is just and righteous; not only his commands but his doings also are on the path of righteousness.

Such are the qualities of Allah.

... هَلْ يَسْتَوِي هُوَ وَمَن يَأْمُرُ بِالْعَدْلِ وَهُوَ عَلَى صِرَاطٍ مُّسْتَقِيمٍ ﴿٧٦﴾

is such a man equal with one who commands justice, and is on a straight way?

C2109. The gist of the argument is that those who deviate from the worship of Allah commit twofold treason.

1.     They do not recognise the immense difference between the Creator and created things, although, in their own little selfish lives, they are tenacious of any little differences there may be between themselves and other fellow-creatures not so gifted.

2.     They are guilty of gross ingratitude in forgetting that the source of goodness and power is Allah, to Whom alone they owe all the gifts they enjoy in life.

Other versions:

16: 75

Pickthall Allah coineth a similitude: (on the one hand) a (mere) chattel slave, who hath control of nothing, and (on the other hand) one on whom We have bestowed a fair provision from Us, and he spendeth thereof secretly and openly. Are they equal? Praise be to Allah! But most of them know not.

Yuksel Richness and Freedom, Poverty and Dependence

16:75 God cites the example of a slave who is owned and cannot control anything, against one whom We have provided a good provision which he spends of it secretly and openly. Are they the same? God be praised, but most of them do not know.

Transliteration Daraballa_hu masalan 'abdam mamlu_kal la_ yaqdiru 'ala_ syai'iw wa mar razaqna_hu minna_ rizqan hasanan fa huwa yunfiqu minhu sirraw wa jahra_(n), hal yastawu_n(a), al hamdu lilla_h(i), bal aksaruhum la_ ya'lamu_n(a).

16: 76

Pickthall And Allah coineth a similitude. Two men, one of them dumb, having control of nothing, and he is a burden on his owner; whithersoever he directeth him to go, he bringeth no good. Is he equal with one who enjoineth justice and followeth a straight path (of conduct)?

Yuksel 16:76 God puts forth the example of two men, one of them is mute and he cannot control anything, and he is a burden to his master. Wherever he points him, he does not come with any good. Is he the same as one who orders good and he is on a straight path?*

Transliteration Wa daraballa_hu masalar rajulaini ahaduhuma_ abkamu la_ yaqdiru 'ala_ syai'iw wa huwa kullun 'ala_ maul_h(u), ainama_ yuwajjihhu la_ ya'ti bi khair(in), la_ yastawi huw(a), wa may ya'muru bil 'adli wa huwa 'ala_ sira_tim mustaqim(in).

[[Yuksel’s note - 016:076 See 2:286. ]]

[[ Ali’a notes –

2107 The first parable is of two men, one of whom is a slave completely under the dominion of another, with no powers of any sort, and another a free man, who is gifted in every way, and is most generous in bestowing out of his opulent wealth (material as well as intangible), privately and publicly, without let or hindrance; for he is his own master and owes no account to any one. The first is like the imaginary gods which men set up,-whether powers of nature, which have no independent existence but are manifestations of Allah, or deified heroes or men, who can do nothing of their own authority but are subject to the Will and Power of Allah; the second describes in a faint way the position of Allah, the Self-Subsistent, to Whom belongs the dominion of all that is in heaven and earth, and Who bestows freely of His gifts on all His creatures. (16.75)

2108 In the second Parable, one man is dumb; he can explain nothing, and he can certainly do nothing; he is only a wearisome burden to his master, no matter what his master asks him to do; or perhaps he is really harmful instead of bringing any good; such are idols (literal and metaphorical) when taken as false gods. The other man is in a position to command, and he commands what is just and righteous; not only his commands but his doings also are on the path of righteousness. Such are the qualities of Allah. (16.76)

2109 The gist of the argument is that those who deviate from the worship of Allah commit twofold treason. (1) They do not recognize the immense difference between the Creator and created things, although, in their own little selfish lives, they are tenacious of any little differences there may be between themselves and other fellow-creatures not so gifted. (2) They are guilty of gross ingratitude in forgetting that the source of goodness and power is Allah, to Whom alone they owe all the gifts they enjoy in life. (16.76)]]

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24. an-Nur, Medina 102

The Quranic Text & Ali’s Version:

...وَلَقَدْ أَنزَلْنَا إِلَيْكُمْ آيَاتٍ مُّبَيِّنَاتٍ...

24: 34. We have already sent down to you verses making things clear,

...وَمَثَلًا مِّنَ الَّذِينَ خَلَوْا مِن قَبْلِكُمْ وَمَوْعِظَةً لِّلْمُتَّقِينَ ﴿٣٤﴾

an illustration from (the story of) people who passed away before you, and an admonition for those who fear (Allah).

C2995. This prepares the way for the magnificent Verse of Light that follows, and its sublime meaning. (R).

***************************************

اللَّهُ نُورُ ...

Allahu Nuru

24:35. Allah is the Light ...

C2996. Embedded within certain directions concerning a refined domestic and social life, comes this glorious parable of light, which contains layer upon layer of transcendent truth about spiritual mysteries.

No notes can do adequate justice to its full meaning. Volumes have been written on this subject. In these notes I propose to explain the simplest meaning of this passage. (R).

... السَّمَاوَاتِ وَالْأَرْضِ...

Allahu nooru alssamawati waal-ardi

... of the heavens and the earth.

C2997. The physical light is but a reflection of the true Light in the world of Reality, and that true Light is Allah.

We can only think of Allah in terms of our phenomenal experience, and in the phenomenal world, light is the purest thing we know, but physical light has drawbacks incidental to its physical nature: e.g.

- it is dependent upon some source external to itself;

- it is a passing phenomenon; if we take it to be a form of motion or energy it is unstable, like all physical phenomena;

- it is dependent on space and time;

its speed is 186,000 miles per second, and there are stars whose light takes thousands of years before it reaches the earth.

The perfect Light of Allah is free from any such defects. (R).

...مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ...

mathalu noorihi kamishkatin feeha misbahun

The parable of His Light is as if there were a Niche and within it a lamp:

...الْمِصْبَاحُ فِي زُجَاجَةٍ...

almisbahu fee zujajatin

the Lamp enclosed in Glass:

C2998. The first three points in the Parable centre round the symbols of the Niche, the Lamp, and the Glass.

1. The Niche (Mishkat) is the little shallow recess in the wall of an Eastern house, fairly high from the ground, in which a light (before the days of electricity) was usually placed. Its height enabled it to diffuse the light in the room and minimised the shadows.

The background of the wall and the sides of the niche helped to throw the light well into the room, and if the wan was white-washed, it also acted as a reflector: the opening in front made the way for the light.

So with the spiritual Light; it is placed high, above worldly things; it has a niche or habitation of its own, in Revelation and other Signs of Allah; its access to men is by a special Way, open to all, yet closed to those who refuse its rays.

2. The Lamp is the core of the spiritual Truth, which is the real illumination; the Niche is nothing without it; the Niche is actually made for it.

3. The Glass is the transparent medium through which the Light passes. On the one hand, it protects the light from moths and other forms of low life and from gusts of wind, and on the other, it transmits the fight through a medium which is made up of and akin to the grosser substances of the earth (such as sand, soda, potash, etc.), so arranged as to admit the subtle to the gross by its transparency.

So the spiritual Truth has to be filtered through human language or human intelligence to make it intelligible to mankind.

...الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ...

alzzujajatu kaannaha kawkabun durriyyun

the glass as it were a brilliant star:

C2999. The glass by itself does not shine. But when the light comes into it, it shines like a brilliant star.

So men of God, who preach Allah's Truth, are themselves illuminated by Allah's light and become the illuminating media through which that Light spreads and permeates human life.

...يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونِةٍ...

yooqadu min shajaratin mubarakatin zaytoonatin

lit from a blessed Tree, an Olive,

C3000. The olive tree is not a very impressive tree in its outward appearance. Its leaves have a dull greenish-brown colour, and in size it is inconspicuous. But its oil is used in sacred ceremonies and forms a wholesome ingredient of food. The fruit has a specially fine flavour.

Cf. n. 2880 to 23:20.

For the illuminating quality of its oil, see n. 3002 below.

...لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ...

la sharqiyyatin wala gharbiyyatin

neither of the East nor of the West,

C3001. This mystic Olive is not localised. It is neither of the East nor of the West. It is universal, for such is Allah's Light.

As applied to the olive, there is also a more literal meaning, which can be allegorised in a different way.

An olive tree with an eastern aspect gets only the rays of the morning sun; one with a western aspect, only the rays of the western sun. In the northern hemisphere the south aspect will give the sun's rays a great part of the day, while a north aspect will shut them out altogether, and vice versa in the southern hemisphere.

But a tree in the open plain or on a hill will get perpetual sunshine by day; it will be more mature, and the fruit and oil will be of superior quality. So Allah's light is not localised or immature: it is perfect and universal.

...يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ...

yakadu zaytuha yudee-o walaw lam tamsas-hu narun

whose Oil is well-nigh luminous, though fire scarce touched it:

C3002. Pure olive oil is beautiful in colour, consistency, and illuminating power.

The world has tried all kinds of illuminants, and for economic reasons or convenience, one replaces another. But for coolness, comfort to the eyes, and steadiness, vegetable oils are superior to electricity, mineral oils, and animal oils.

And among vegetable oils, olive oil takes a high place and deserves its sacred associations. Its purity is almost like light itself: you may suppose it to be almost light before it is lit.

So with spiritual Truth: it illuminates the mind and understanding imperceptibly, almost before the human mind and heart have been consciously touched by it.

...نُّورٌ عَلَى نُورٍ...

noorun AAala noorin

Light upon Light!

...يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاء...

yahdee Allahu linoorihi man yashao

Allah doth guide whom He will to His Light.

...وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ...

wayadribu Allahu al-amthala lilnnasi

Allah doth set forth Parables for men:

...وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿٣٥﴾

waAllahu bikulli shay-in AAaleemun

and Allah doth know all things.

C3003. Glorious, illimitable Light, which cannot be described or measured. And there are grades and grades of it, passing transcendently into regions of spiritual height, which man's imagination can scarcely conceive of. The topmost pinnacle is the true prototypal Light, the real Light, of which all others were reflections, the Light of Allah. Hence the saying of the Holy Prophet about Allah's "Seventy thousand veils of Light".

Asad’s Version:

24:34

AND, INDEED, from on high have We bestowed upon you messages clearly showing the truth, and [many] a lesson from [the stories of] those who have passed away before you, and [many] an admonition to the God-conscious.

24:35

God is the Light of the heavens and the earth. The parable of His light is, as it were, 50 that of a niche containing a lamp; the lamp is [enclosed] in glass, the glass [shining] like a radiant star: 51 [a lamp] lit from a blessed tree - an olive-tree that is neither of the east nor of the west 52 - the oil whereof [is so bright that it] would well-nigh give light [of itself] even though fire had not touched it: light upon light! 53

God guides unto His light him that wills [to be guided]; 54 and [to this end] God propounds parables unto men, since God [alone] has full knowledge of all things. 55

Other versions: