The Parables in the Qur’an – The Scholar, The Investigator Ja’far al-Subhani

The Parables in the Qur’an – The Scholar, The Investigator Ja’far al-Subhani

From Umar ibn Abi Khalifah: I heard Muqatil, the interpreter of the Qur’an, ask Abu Amr ibn al-Ala about the statement of Allah Almighty: (The example of Paradise), what is its example? He replied: “In it, there are rivers of water that are not stagnant.” He asked: “What is its example?” Abu Amr remained silent.
He said: “Then I asked Yunus about it.” He replied: “Its example is its description.” Muhammad ibn Salam said: “And like this is the statement: (That is their example in the Torah and their example in the Gospel) (1) meaning their description.”

Abu Mansur said: “Something similar to this has been narrated from Ibn Abbas.” As for Abu Amr’s answer to Muqatil when he asked, “What is its example?” he said: “In it, there are rivers of water that are not stagnant,” and then his repeated question: “What is its example?” and Abu Amr’s silence—indeed, Abu Amr answered in a convincing manner. When he saw the limited understanding of Muqatil, he remained silent due to the thickness of his comprehension. This is because the verse “The example of Paradise” is an explanation of the verse “Indeed, Allah will admit those who believe and do righteous deeds to Gardens beneath which rivers flow” (2), describing those gardens. He said, “The example of the Paradise that I have described,” and that is similar to the statement: (That is their example in the Torah and their example in the Gospel), meaning that this is the description of Muhammad (peace be upon him) and his companions in the Torah, and then it informed them that their description in the Gospel is like a seed.

Then the difference between ‘mimathala’ (comparison) and ‘musawat’ (equality) is that equality exists between different beings of the same kind, for equality refers to balance in quantity, neither increasing nor decreasing. As for ‘mimathala’ (comparison), it only exists among those who share the same essence. (4)

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1. Al-Fath: 29

2. Al-Hajj: 14

3. Lisān al-‘Arab: root of ‘mimathala’

4. Lisān al-‘Arab: root of ‘mimathala’

The Difference Between Comparison and Similarity

As for the difference between comparison and similarity, the first (comparison) is used for those who share the same essence and reality, while the latter (similarity) is usually used for things that differ in essence but share a particular characteristic.

Through this, it is understood that experiment applies to those who are similar or identical in essence, such as the expansion of metal when exposed to fire. This is in contrast to induction, which deals with different things, such as the induction that every animal moves its lower jaw when chewing, which applies to things of different realities like sheep, cows, and camels.

Many lexicographers have stated that “mimathala” and “mithl” are synonymous, just like “shabah” (resemblance) and “shibah” (resemblance). Despite this, we find that the Qur’an denies any “mimathala” (likeness) to Allah, stating: “There is nothing like Him” (1), and at the same time affirms His “mithl” (example), saying: “For those who do not believe in the Hereafter, the example of evil is theirs, and to Allah belongs the highest example, and He is the Almighty, the Wise” (2). The answer is: there is no contradiction between denying the ‘mithl’ (likeness) to Allah and affirming the ‘mimathala’ (example) for Him; as for the former, it refers to the existence of an individual that shares the essence of the Necessary Being but differs in specific characteristics. This is impossible, as its impossibility has been firmly established. As for the ‘mithl’ (example), it refers to praiseworthy attributes by which Allah is known, such as His beautiful names and exalted attributes. Thus, the ‘mithl’ in this verse and similar ones means what describes and expresses the qualities, states, and characteristics of something.

This verse explicitly states that the lack of belief in the Hereafter is the origin of many characteristics.

1. Ash-Shura: 11

2. An-Nahl: 60