Usool At-tafseer by Shu‘bah ibn al-Hajjaaj, Sufyaan ibn ‘Uyaynah and it was translated by Dr. M. Abdul Haq Ansari

Although the term mathal is commonly translated as simile or metaphor, in the context of the Qur’aan it includes proverbs, and even ideals. Hence, the definition of a mathal according to the Islaamic sciences is a concise but impressive and moving literary passage in which an idea is expressed, regardless of its construction. The mathal in the Qur’aan comes in three basic forms, the musarrah mathal (stated), the kaamin mathal (hidden), and the mursal mathal (formless).11

This form, as the name implies, contains an obvious comparison and is widely used in the Qur’aan.12 Such examples may be found in the fire and water similes and metaphors used in reference to the hypocrites who feign Islaam:

Fire is used in this passage due to its quality of light, and water is used due to its ability to bring earth back to life. Fire and water really represent the elements.

Revelation was sent down from the heavens to enlighten human hearts and bring them to life. In these verses, Allaah uses fire and water to explain the effect of revelation on those who pretend to be Muslims. The hypocrites who enter Islaam so as to benefit from it materially are like someone who lights a fire in order to benefit from its warmth and light. However, their entrance into Islaam has no enlightening effect on their hearts; likewise, Allaah removes the quality of light from the fire leaving only its quality of heat. Hence, they are in total darkness, blind, unable to see the truth. The hypocrites are also like someone in a rainstorm fearing death from its flashes of lightning and trying to avoid its mind-shattering thunderclap. Instead of coming to life spiritually when God’s word is revealed to them, the hypocrites try to block out its thundering commands and prohibitions, fearing that submission to them would mean the death of their souls and egos.

Another mathal involving fire and water can be found in the following verse concerning truth and falsehood.

Once again, revelation, which is sent down to bring hearts to life, is likened to water coming down to bring the earth to life with plants. Human hearts are the metaphorical valleys of varying sizes in which the flood of revelation flows accordingly. As the physical flood carries the froth and scum of the earth in its currents, so guidance and knowledge flow upon the hearts to wash away base desires. Hearts are then likened to different types of ore, such as gold, silver, iron, copper, etc., which are purified by the heat of the fire. Impurities rise to the surface in the form of froth and scum which are discarded, leaving the pure metal behind. Likewise, when the hearts of believers are exposed to the heat and light of revelation, evil desires are cast off and the hearts are purified.

In both of the examples given above, the comparison between both fire and revelation and water and revelation is obvious. The comparative preposition “like” and the words “comparison, parable, simile” are all mentioned, leaving no doubt as to the intent of the passages.

In this form, the terms of comparison are not used.15 However, this type of mathal conveys Islaamic ideals readily acceptable to natural human instincts due to the deep and impressive meanings which they imply. For example, the concept of the middle road between the two extremes is beautifully expressed in many verses of the Qur’aan. In the case of spending, Allaah praises those

And in the case of salaah, Allaah advises:

Another example of beautiful expression may be found in the concept that hearing is not like seeing. In the West, a more extreme version of this concept is often quoted as, “Seeing is believing.” However, life is too full of instances where we believe in things without seeing them (magnetism, the mind, wind, etc.) for that saying to be accurate. The Islaamic precept is that seeing a thing produces a stronger belief than merely hearing about it. Hence, when Prophet Ibraaheem requested that Allaah show him how He brings life to the dead, Allaah said,

This form covers short verses which convey lessons, many of which have become proverbs. Like the mathal kaamin, it has none of the expressions or similes; however, comparisons may be made or implied.19 The following verses clearly illustrate this type of mathal:

The benefits gained from the use of the mathal in the Qur’aan are numerous.25 Intangible concepts are presented in a tangible format in order for them to be more easily grasped and retained. Concepts which may be quite difficult to grasp on a theoretical basis become quickly and easily comprehensible when put in the terms of everyday human experiences or processes in nature. For example, the idea that one who gives money for show gains no reward is tangibly brought across by the following simile:

Sometimes the mathal is used to encourage people to do certain righteous acts by comparing them to something which is appealing to human nature. An example of this function may be found in the verse:

At other times, the mathal is used to discourage certain evil practices by comparing them to distasteful things. For example, Allaah said the following concerning backbiting:

The revulsion we all feel at the thought of eating the flesh of our dead brother should be felt when we hear slander or backbiting.

The mathal may also be used to praise certain types of individuals or disgrace and debase others in order to set up certain standards of acceptable behavior. Figurative speech is generally a more moving and effective method of communica-tion than direct commands and detailed explanations. Hence, Allaah has used them frequently in the Qur’aan:

There are also numerous examples in the statements of the Prophet (r) where he relied on the mathal to get his message across. 30