{"id":30693,"date":"2026-07-28T13:20:48","date_gmt":"2026-07-28T13:20:48","guid":{"rendered":"https:\/\/wilayah.info\/en\/?p=30693"},"modified":"2026-06-28T13:24:17","modified_gmt":"2026-06-28T13:24:17","slug":"parables-in-the-holy-quran-are-a-source-of-divine-guidance-2","status":"publish","type":"post","link":"https:\/\/wilayah.info\/en\/parables-in-the-holy-quran-are-a-source-of-divine-guidance-2\/","title":{"rendered":"Parables in the Holy Quran are a source of divine guidance. 2"},"content":{"rendered":"

This is a translation of the provided scholarly text by the esteemed researcher Ja’far al-Subhani regarding the nature and function of parables (*Amthal*) in the Quran.<\/h4>\n

***<\/h4>\n

# A Simplified Study on the Parables Contained in the Holy Book
\n### Authored by the Esteemed Researcher Ja’far al-Subhani<\/h4>\n

***<\/h4>\n

**In the Name of God, the Most Gracious, the Most Merciful**<\/h4>\n

*”If We had sent down this Qur’an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples (*Amthal*) We present to the people that perhaps they will give thought.”* (1)
\n*(1. Surah Al-Hashr: 21)*<\/h4>\n

### Parables in the Quran<\/h4>\n

Before delving into the intended subject, we present several points:<\/h4>\n

#### First: The Parable in Language
\nIt is evident from more than one lexicon, such as *Lisan al-Arab* and *Al-Qamus al-Muhit*, that the word “Mathal” has various meanings, such as likeness (*nazir*), quality\/attribute (*sifah*), lesson (*ibrah*), and that which is made an example for something else to be modeled after, among other meanings. (1)<\/h4>\n

Al-Fayruzabadi said: *Mithl*\u2014with the *kasra* and the *tahrik* (vowelization)\u2014means likeness\/resemblance, and its plural is *Amthal*. *Mathal*\u2014with the *tahrik*\u2014means argument\/proof and attribute\/quality. *Mithal* means measure\/proportion and retribution (*qisas*), among other meanings. (2)<\/h4>\n

However, it appears that all of these are merely instances (*masadiq*) of the concept. What the lexicographers mentioned is a result of confusing the concept with its applications. The term likely has only one or two core meanings, while the rest are forms and applications of that concept. Among those who pointed this out is the author of *Mu\u2019jam al-Maqayis*, who said:<\/h4>\n

“*Mithl* and *Mathal* point to one meaning, which is the existence of one thing as a counterpart to another.” Ibn Faris said: “The root ‘m-th-l’ points to the correspondence of one thing to another. ‘This is the *mithl* of this,’ meaning its counterpart. *Mithl* and *Mithal* are one and the same. Sometimes they say: ‘He *mathala* (executed) the person,’ meaning he killed him as retribution (qawadan), and the meaning is that he did to him the exact same thing he had done to others.”<\/h4>\n

*Mithl* is also *Mathal*, just as *Shibh* (likeness) is *Shabah*. The “parable set forth” (*al-mathal al-madrub*) is derived from this, because it mentions something used as a proxy for its counterpart in meaning.<\/h4>\n

His statement “He *mathala* by him” (*mathala bihi*), meaning to make an example of him through punishment, is also from this. The meaning when someone is made an example of (*nukkila bihi*) is: that person was made a *mithal* (lesson\/example) for anyone who does that same deed or wishes to do it. The *Muthulat* (punishments\/examples) are also of this sort. God Almighty says: *”And there have already passed before them punishments (al-muthulat).”* (1) Meaning: punishments that deter people from doing the same thing for which the punishment occurred. Its singular is *Muthul*. (2)<\/h4>\n

Despite this, it is possible that “quality” or “attribute” (*wasf*) is among its meanings, whether used literally or metaphorically. Ibn Manzur attributed its usage in this sense to the grammarian Yunus ibn Habib (d. 182 AH), Muhammad ibn Salam al-Jumahi (d. 232 AH), and Abu Mansur al-Tha’alibi (d. 429 AH). (3)<\/h4>\n

Al-Zarkashi (d. 794 AH) says: “The apparent view of the linguists is that the *Mathal* is the attribute (*Sifah*). However, what is reported from Abu Ali al-Farisi (d. 377 AH) is that *Mathal* meaning ‘attribute’ is unknown in the speech of the Arabs; it only means ‘representation’ (*Tamthil*).” (4)<\/h4>\n

The majority view is supported by the author of *Lisan al-Arab*, who states: Umar ibn Abi Khalifa said: I heard Muqatil, the master of exegesis, ask Abu Amr ibn al-Ala about the saying of God Almighty: *”The example (Mathal) of Paradise,”* what is its *Mathal*? He replied: *”In it are rivers of water incorruptible.”* He asked, “What is its *Mathal*?” and Abu Amr fell silent.<\/h4>\n

He said: I asked Yunus about it, and he said: “Its *Mathal* is its description.” Muhammad ibn Salam said: Similar to this is His saying: *”That is their description (Mathaluhum) in the Torah and their description in the Gospel,”* (1) meaning their attribute\/description.<\/h4>\n

Abu Mansur said: Similar things were narrated from Ibn Abbas. As for the reply of Abu Amr to Muqatil\u2014when he asked “What is its *Mathal*?”, he answered “In it are rivers…”, and when Muqatil repeated the question and Abu Amr fell silent\u2014Abu Amr had indeed given him a convincing answer. When he saw the dullness of Muqatil\u2019s understanding, he fell silent. For the saying of God Almighty *”The example of Paradise”* is an interpretation of His saying: *”Indeed, Allah will admit those who have believed and done righteous deeds to gardens beneath which rivers flow,”* (2) describing those gardens. Thus he said: “The *Mathal* (description) of the Paradise I described…” This is like His saying *”That is their Mathaluhum in the Torah,”* meaning that is the description of Muhammad (pbuh) and his companions in the Torah, then He informed them that their description in the Gospel is like “a plant.”<\/h4>\n

Furthermore, the difference between *Mumathala* (likeness) and *Musawat* (equality) is that *Musawat* can exist between different things in genus and those that are the same, because equality is equivalence in measure\u2014no more and no less. *Mumathala*, however, only exists between things that are the same. (4)<\/h4>\n

The difference between *Mumathala* (likeness) and *Mushabaha* (resemblance) is that the former is used for things that are the same in essence and reality, whereas the latter is often used for things different in reality but sharing a specific characteristic.<\/h4>\n

From this, one knows that experimentation (*tajriba*) occurs in things that are identical and same in reality\u2014like the expansion of metal when touched by fire. This is contrary to induction (*istiqra*), as its path is things of different natures, such as inducing that every animal moves its lower jaw while chewing; induction relates to things of different realities, such as sheep, cows, and camels.<\/h4>\n

It has been repeated by more than one dictionary author that *Mathal* and *Mithl* are identical, like *Shabah* and *Shibh*. Yet, despite this, we see the Quran negating *Mithl* for God, saying: *”There is nothing like (Mithlihi) unto Him,”* (1) and at the same time affirming the *Mathal* for Him, saying: *”For those who do not believe in the Hereafter is the evil description (Mathal al-Saw’), and for Allah is the highest description (Mathal al-A’la).”* (2)<\/h4>\n

The answer: There is no contradiction between negating *Mithl* for God and affirming *Mathal* for Him. As for the former, it refers to the existence of an individual [other than God] of Necessary Existence that shares His essence while differing in particulars; this is impossible and its absurdity has been proven in its proper place. As for *Mathal*, it refers to praiseworthy attributes by which God Almighty is known, such as His Beautiful Names and High Attributes. Thus, *Mathal* in this verse and similar ones means that by which a thing is described and expressed\u2014its attributes, states, and characteristics.<\/h4>\n

This verse clarifies that lack of belief in the Hereafter is the starting point for many ugly traits and the source of every evil. Conversely, belief in the Hereafter is the origin of every virtue and the source of every good and blessing. Every evil and ugly description that attaches to a person comes from a lack of belief in the Hereafter, just as every good description that attaches to a person stems from belief in it. Thus the meaning of His saying *”For those who do not believe in the Hereafter is the evil description”* becomes clear, which implies that those who believe in the Hereafter have the “good description.”<\/h4>\n

As for His saying: *”And for Allah is the highest description (Mathal al-A’la),”* it means He is exalted above being described with blameworthy and ugly attributes such as injustice. He says: *”And your Lord does injustice to no one.”* (1) At the same time, He is described with praiseworthy attributes.<\/h4>\n

Every attribute that nature dislikes or the intellect deters, He has no path to it. He possesses power with no incapacity, life with no death, and so on with other praiseworthy attributes, contrary to what nature accepts [in perfection], for He is described by that.<\/h4>\n

This has been pointed out in more than one verse as well: *”And to Him belongs the highest description (Mathal al-A’la) in the heavens and the earth,”* (2) and: *”To Him belong the best names.”* (3) Parables are some lower and some higher, and for Him, only the high\u2014rather the highest\u2014is affirmed. (4)<\/h4>\n

From this, it is known that if *Amthal* is the plural of *Mithl* (with sukoon), God is exalted above likeness and counterparts. But if it is the plural of *Mathal* (with fatha), meaning the attribute by which God is praised, then to Him belong the highest descriptions and the best names, as previously mentioned.<\/h4>\n

#### Second: The Parable (Mathal) in Terminology
\n*Mathal* is a category of wisdom that arises in a situation due to an occasion that necessitated its emergence. It is then circulated by people in many situations that resemble the original, without the slightest change, due to its brevity, strangeness, and precision in depiction.<\/h4>\n

Wise speech is of two types: (1) A common, widespread saying circulated among people, which is the *Mathal* (Proverb), and (2) Otherwise, it is a wise word that has its own value even if it is not common. The term “Common Proverb” (*al-Mathal al-Sa’ir*)\u2014the description is explanatory, not restrictive, because circulation and popularity are part of the concept of *Mathal*. This is evident from Abu Hilal al-Askari (d. c. 400 AH), who said: “Every common wisdom is made a *Mathal*. Sometimes a speaker says something beautiful that is worthy of being cited as a proverb, but it does not happen to become common, so it does not become a *Mathal*.” (1)<\/h4>\n

This statement indicates that commonality, popularity, and frequent circulation on tongues are the difference between “wisdom” (*Hikmah*) and “parable” (*Mathal*). A correct statement stemming from experience is called *wisdom* if it is not circulated, and a *parable\/proverb* if its usage increases and it becomes commonly used on different occasions.<\/h4>\n

For this reason, the poet says:
\n*”You are but a common proverb,*
\n*Known by the ignorant and the experienced.”*<\/h4>\n

As for naming that thing a “Model\/Example” (*Mithal*), it is due to the correspondence and similarity between the two cases, such that it becomes an example for everything similar to it.<\/h4>\n

Ibn al-Sikkit (d. 244 AH) said: “The *Mathal* is a phrase that differs from the phrase of the thing to which it is applied, yet its meaning agrees with the meaning of that phrase. They likened it to the ‘model’ (*mithal*) upon which others work.” (1)<\/h4>\n

Since the point of similarity and the occasion that caused this wisdom to be uttered is not restricted to one case but applies to many, the *Mathal* becomes a sign, a mark, or a banner for the shared quality between different instances, even if it was uttered in a specific case.<\/h4>\n

Al-Mubarrad says: “The reality of the *Mathal* is that which is made like a banner for comparison to the original state.” As Ka’b ibn Zuhayr says:
\n*”The promises of Arqub became a parable for them,*
\n*And his promises were nothing but falsehoods.”*
\nSo “The promises of Arqub” is a banner for every promise that is not valid. (2)<\/h4>\n

Accordingly, a common proverb like “In the summer you wasted the milk” is a banner for anyone who misses an opportunity and squanders it. Likewise, the saying of the Prophet (pbuh): “No two goats will butt heads in it,” is a banner for every matter that has no significance worth counting. (3)<\/h4>\n

Also, the saying of the Father of Martyrs, Hussein ibn Ali (peace be upon them): “If the *Qata* (sandgrouse) were left at night, it would sleep”\u2014which the Imam (as) cited in reply to his sister Zainab (as)\u2014is a banner for everyone who is not left alone, or who is forced into something undesirable against their will, among other common proverbs.<\/h4>\n

#### Third: Benefits of Common Parables
\nMore than one literary scholar has mentioned the immense benefits of common proverbs:<\/h4>\n

1. Ibn al-Muqaffa (d. 143 AH) said: “When speech is made into a proverb (*Mathal*), it is clearer in logic, more pleasant to the ear, and more expansive in the scopes of conversation.”
\n2. Ibrahim al-Nazzam (d. 231 AH) said: “Four things are gathered in the *Mathal* that are not gathered in other speech: brevity of wording, precision of meaning, excellence of comparison, and quality of metaphor; it is the pinnacle of eloquence.”<\/h4>\n

Others said: Wisdom whose truth is established in the intellect is called *Amthal* (proverbs), because their forms are ‘upright’ (*intisab*) in the intellect, derived from *muthul*, which is standing upright. (1)<\/h4>\n

Ibn Qayyim al-Jawziyya (d. 751 AH) fully quoted the statement of Al-Nazzam and added:
\n“God and His Messenger have set forth *Amthal* for people to approximate the intended meaning, to clarify it, to convey it to the listener’s mind, and to bring it to their soul in the form of the example cited. It may be closer to being understood, comprehended, grasped, and recalled by recalling its counterpart. The soul finds comfort in counterparts and similarities, and repels from strangeness, loneliness, and the lack of a counterpart.<\/h4>\n

In *Amthal*, there is a comfort for the soul and a speed in its acceptance and submission to the truth for which the example was set\u2014a matter that no one can deny or reject. The more the *Amthal* are revealed, the more the meaning increases in appearance and clarity. *Amthal* are witnesses to the intended meaning; they are the characteristic, essence, and fruit of the intellect.” (2)<\/h4>\n

3. Abd al-Qahir al-Jurjani (d. 471 AH) said: “Know that it is agreed upon by the wise that when representation (*Tamthil*) comes in the wake of abstract meanings\u2014or when those meanings are presented briefly in its framework, transferred from their original forms to its form\u2014it clothes them with grandeur, earns them merit, raises their value, stirs their fire, and doubles their power in moving souls towards them. It calls hearts to them, excites yearning and passion from the depths of the heart, and compels human nature to love and be passionate about them.<\/h4>\n

If it is condemnation: it is more painful, more stinging, more impactful, and sharper.
\nIf it is argumentation: its proof is brighter, its authority more compelling, and its exposition more dazzling.
\nIf it is pride: its reach is further, its honor more lasting, and its tongue more defiant.
\nIf it is apology: it is closer to acceptance, more captivating to hearts, more effective in removing resentment, calmer in the fury of anger, more effective in untying knots, and more encouraging of a good return.
\nIf it is a sermon: it is more healing to the heart, more inviting to thought, more eloquent in warning and admonition, and more capable of clearing the darkness, showing the ultimate goal, curing the ailing, and quenching the thirst.” (3)<\/h4>\n

4. Abu al-Sa’ud (d. 982 AH) said: “Representation (*Tamthil*) is nothing but highlighting the intended meaning in the framework of a well-known matter, adorning the intellectual with the adornment of the sensible, and depicting abstract, unfamiliar meanings in the form of the familiar. This is to persuade the imagination and bring it down from its opposition to the intellect\u2014and its stubbornness in grasping hidden truths and understanding difficult subtleties\u2014so that it may follow the intellect in what it requires and accompany it to what it might not otherwise accept.”<\/h4>\n","protected":false},"excerpt":{"rendered":"

This is a translation of the provided scholarly text by the esteemed researcher Ja’far al-Subhani regarding the nature and function of parables (*Amthal*) in the Quran. *** # A Simplified Study on the Parables Contained in the Holy Book ### Authored by the Esteemed Researcher Ja’far al-Subhani *** **In the Name of God, the Most …<\/p>\n","protected":false},"author":10,"featured_media":30691,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"iawp_total_views":0,"footnotes":""},"categories":[1498],"tags":[],"class_list":["post-30693","post","type-post","status-publish","format-standard","has-post-thumbnail","","category-koran-"],"_links":{"self":[{"href":"https:\/\/wilayah.info\/en\/wp-json\/wp\/v2\/posts\/30693","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/wilayah.info\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/wilayah.info\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/wilayah.info\/en\/wp-json\/wp\/v2\/users\/10"}],"replies":[{"embeddable":true,"href":"https:\/\/wilayah.info\/en\/wp-json\/wp\/v2\/comments?post=30693"}],"version-history":[{"count":1,"href":"https:\/\/wilayah.info\/en\/wp-json\/wp\/v2\/posts\/30693\/revisions"}],"predecessor-version":[{"id":30694,"href":"https:\/\/wilayah.info\/en\/wp-json\/wp\/v2\/posts\/30693\/revisions\/30694"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/wilayah.info\/en\/wp-json\/wp\/v2\/media\/30691"}],"wp:attachment":[{"href":"https:\/\/wilayah.info\/en\/wp-json\/wp\/v2\/media?parent=30693"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/wilayah.info\/en\/wp-json\/wp\/v2\/categories?post=30693"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/wilayah.info\/en\/wp-json\/wp\/v2\/tags?post=30693"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}