Ingawa neno "mathal" hutafsiriwa kwa kawaida kama tashbihi au sitiari, katika muktadha wa Qur'ani linajumuisha pia methali na hata mifano bora. Kwa hiyo, kwa mujibu wa elimu za Kiislamu, ufafanuzi wa mathal ni kifungu kifupi lakini chenye athari na chenye kugusa moyo cha lugha ambamo wazo hutolewa, bila kujali muundo wake. Mathal katika Qur'ani huja katika aina tatu za msingi: al-mathal al-musarrah (lililotajwa wazi), al-mathal al-kaamin (lililofichika), na al-mathal al-mursal (lisilo na umbo maalum).11

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

Aina hii ya usemi, kama jina lake linavyoonyesha, ina ulinganisho wa wazi, na inatumika sana katika Qur'ani.12 Mifano yake inaweza kuonekana katika tashbihi na majazi ya moto na maji yanayotumiwa kuwahusu wanafiki wanaojifanya kuwa Waislamu.

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:

Moto unatumika katika kifungu hiki kwa sababu ya sifa yake ya mwanga, na maji yanatumika kwa sababu ya uwezo wake wa kurudisha uhai ardhini. Moto na maji kwa kweli vinawakilisha vipengele.

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.

Wahyi ulishushiwa kutoka mbinguni ili kuangaza nyoyo za wanadamu na kuzihuisha. Katika aya hizi, Allah anatumia moto na maji kueleza athari ya wahyi kwa wale wanaojifanya kuwa Waislamu. Wanafiki wanaoingia katika Uislamu ili wanufaike kimada ni kama mtu anayewasha moto ili kufaidika na joto lake na mwanga wake. Hata hivyo, kuingia kwao katika Uislamu hakuna athari ya kuangaza nyoyo zao; vivyo hivyo, Allah huondoa sifa ya mwanga kutoka kwenye moto, na kuacha sifa ya joto pekee. Kwa hiyo, wao wamo katika giza totale, vipofu, wasioweza kuona ukweli. Wanafiki pia ni kama mtu aliye katikati ya mvua kubwa, anayeogopa kifo kutokana na miale ya radi na anayejaribu kujikinga na ngurumo yake inayovunja akili. Badala ya kuhuishwa kiroho neno la Mwenyezi Mungu linapowateremkea, wanafiki hujaribu kuziziba amri na makatazo yake yanayongurumia, wakiogopa kwamba kujisalimisha kwazo kutamaanisha kifo cha roho zao na nafsi zao.

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.

Mfano mwingine wa mithali inayohusisha moto na maji unapatikana katika aya ifuatayo inayohusu haki na batili.

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

Tena, wahyu, ambao unateremshwa ili kuhuisha nyoyo, umefananishwa tena na maji yanayoshuka ili kuihuisha ardhi kwa mimea. Nyoyo za wanadamu ni mabonde ya kimfano ya ukubwa mbalimbali, na mafuriko ya wahyu hutiririka ndani yake kulingana na ukubwa wa bonde hilo. Kama mafuriko ya kimwili yanavyobeba povu na takataka za ardhi katika mkondo wake, ndivyo uongofu na elimu vinavyotiririka juu ya nyoyo ili kuosha tamaa duni. Kisha nyoyo zinafananishwa na aina mbalimbali za madini, kama dhahabu, fedha, chuma, shaba n.k., ambayo husafishwa kwa joto la moto. Uchafu hupanda juu ya uso kwa namna ya povu na takataka, ambazo hutupwa, na chuma safi hubaki nyuma. Vivyo hivyo, nyoyo za waumini zinapoathiriwa na joto na nuru ya wahyu, tamaa mbaya hutupwa mbali na nyoyo hizo hutakaswa.

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.

Katika mifano yote miwili iliyotolewa hapo juu, ulinganisho kati ya moto na wahyi, pamoja na ulinganisho kati ya maji na wahyi, uko wazi. Kihusishi cha kulinganisha "kama" na maneno "ulinganisho, mfano, tashbihi" yote yametajwa, hivyo hakuna shaka kuhusu nia ya vifungu hivyo.

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.

Katika aina hii, vipengele vya kulinganisha havitumiki.15 Hata hivyo, aina hii ya mathal huwasilisha maadili ya Kiislamu ambayo nafsi za kibinadamu za asili huyakubali kwa urahisi kutokana na maana zake za kina na zenye kuvutia. Kwa mfano, dhana ya njia ya kati baina ya mambo mawili yaliyokithiri imeelezwa kwa uzuri mkubwa katika aya nyingi za Qur’ani. Katika suala la kutoa mali, Allaah anawasifu wale

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

Na katika suala la swalah, Allah anatushauri:

And in the case of salaah, Allaah advises:

Mfano mwingine wa usemi mzuri unapatikana katika wazo kwamba kusikia si sawa na kuona. Magharibi, toleo kali zaidi la wazo hili mara nyingi hunukuliwa kama, "Kuona ndiko kuamini." Hata hivyo, maisha yamejaa mifano ya mambo tunayoyaamini bila kuyaona (sumaku, akili, upepo, n.k.), hivyo kauli hiyo si sahihi. Msingi wa Kiislamu ni kwamba kuona kitu hutoa imani yenye nguvu zaidi kuliko kusikia tu kuhusu kitu hicho. Kwa hiyo, Nabii Ibrahim alipomwomba Allah amwonyeshe jinsi anavyohuisha wafu, Allah (SWT) alisema,

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,

Fomu hii inahusu aya fupi zinazowasilisha mafunzo, ambazo nyingi kati yake zimekuwa methali. Kama mathal kaamin, haina misemo wala tamathali za usemi; hata hivyo, ulinganisho unaweza kufanywa au kudokezwa.19 Aya zifuatazo zinaonyesha wazi aina hii ya mathal:

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:

Faida zinazopatikana kutokana na matumizi ya mathal katika Qur'aan ni nyingi.25 Dhana zisizoonekana huwasilishwa katika umbo linaloonekana ili ziweze kueleweka na kukumbukwa kwa urahisi zaidi. Dhana ambazo huenda ni vigumu sana kuzielewa kinadharia huwa rahisi na zinaeleweka haraka zinapowekwa katika mfano wa uzoefu wa kila siku wa binadamu au michakato ya kimaumbile. Kwa mfano, wazo kwamba mtu anayetoa pesa kwa kujionyesha hapati thawabu lolote linafikishwa kwa njia inayoonekana kupitia mfano ufuatao:

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:

Wakati mwingine mathal hutumika kuwahimiza watu kutenda matendo mema kwa kuyalinganisha na kitu kinachovutia tabia ya binadamu. Mfano wa kazi hii unaweza kuonekana katika aya:

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:

Wakati mwingine, mathal hutumiwa kukatisha tamaa baadhi ya matendo maovu kwa kuyalinganisha na vitu vinavyochukiza. Kwa mfano, Allaah amesema kuhusu ghiibah (kusengenya) kama ifuatavyo:

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:

Chuki tunayohisi sote tunapofikiria kula nyama ya ndugu yetu aliyekufa inapaswa kuhisiwa pia tunaposikia fitina au ghiba.

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.

Mithali inaweza pia kutumika kusifu aina fulani za watu au kudharau na kuwashusha hadhi wengine, ili kuweka viwango vya tabia inayokubalika. Usemi wa kimfano kwa kawaida ni njia yenye kugusa moyo zaidi na yenye ufanisi zaidi ya mawasiliano kuliko amri za moja kwa moja na maelezo ya kina. Ndiyo maana Allaah ameyatumia mara nyingi katika Qur'aan:

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:

Pia kuna mifano mingi katika kauli za Mtume ﷺ ambapo alitegemea mathal ili kufikisha ujumbe wake. 30

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