When one thinks about the anecdotes from the earlier prophets and their people and the parables, which constitute the greater part of the Qur’an, one realizes that Allah the Almighty uses metaphors, examples, and comparisons when addressing to His servants. A verse describes the state of those who do not practice their knowledge as follows:
مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
“The likeness of those who are entrusted with the Law of Moses, yet apply it not, is as the likeness of the ass carrying books. Wretched is the likeness of folk who deny the revelations of Allah. And Allah guides not wrong-doing folk.” (al-Jum’a 62; 5)
With this example Allah the Almighty describes the situation of those Jews who have learned the Torah but do not apply it properly in their lives.
In the Holy Qur’an there are hundreds of facts presented to human understanding through metaphors and comparisons. The wisdom behind this literary style is also explained by the Qur’an itself:
“We have put forth for men, in this Quran every kind of Parable, in order that they may receive admonition.” (al-Zumar 39; 27)
“…Such are the similitude which We propound to men, that they may reflect.” (al-Hashr 59; 21)
Allah’s Messenger (pbuh) also used metaphors and made comparisons in order to make his audience understand better the matter in question. He gave tangible examples that people can see perceive and touch.
Abu Musa al-Ashari (r.a.) reported that that Messenger of Allah said that:
“The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land was of no benefit). The first is the example of the person who comprehends Allah’s religion and gains benefit (from the knowledge) which Allah has revealed through me (the Prophets and learns and then teaches others). The last example is that of a person who does not care about it and does not take Allah’s guidance revealed through me (He is like that barren land.)” (Bukhari, ‘Ilm, 20; Muslim, Fada’il, 15)
In that narration, our Prophet (pbuh) likens the religion that he brought from Allah the Almighty to the abundant rain falling at the most needed of times. Just like the rain revives dead soil, the truths of Islam revive dead hearts. In respect to their acceptance of spiritual truths, Allah’s Messenger (pbuh) compares people to three types of soil. Through this eloquent and beautiful comparison, he explains the issues of gaining, benefiting from, and spreading the knowledge.
It was narrated by the authority of Nu’man b. Bashir (r.a.) that the Prophet (pbuh) said that:
“The example of the person who abides by Allah’s orders and restrictions in comparison to those who violate them is like the example of those people who drew lots for their seats in a boat. Some of them get seats in the upper part, and the others in the lower. When the latter needed water, they had to go up to bring water and that inconvenienced the others, so they said,
“Let us make a hole in our part of the ship to get water and save troubling those who are above us.”
So, if the people in the upper part had allowed the others do what they had suggested, all the people of the ship would have perished, but if they prevented them, both parties would be safe.” (Bukhari, Shirkat, 6; Tirmidhi, Fitan, 12)
Another reason for eternal destruction can be attributed to the lack of concern for the sins and evil committed in a society. Even if someone tries to protect himself, there will be a penalty both in this world and in the Hereafter for not fulfilling the responsibility of guiding others to the truth. New generations born into societies in which evil is widespread will not be able to protect themselves from the trends of their society. Mischief, corruption, and disorder rise and increase exponentially. This state must be stopped at some point; for “commanding the right and forbidding the wrong – amr bi al- ma’ruf nahy an al-munkar” is one of the most important duties of a Muslim. This fact is made more comprehensible by the above mentioned saying of Messenger of Allah (pbuh).
Below is another example about using metaphors from the traditions of the Prophet (pbuh):
Abu Razin al-Uqail (r.a.) narrated:
“One day I asked:
“O messenger of Allah! How will Allah the Almighty resurrect the Creation? To what can it compare in this world?” Allah’s Messenger (pbuh) replied:
“Have not you passed through a valley during the dry season? And have not you passed through that valley once again during spring when everywhere is green?” When I said:
“Of course I have” He (pbuh) added:
“This is the evidence for the recreation by Allah the Almighty. He will resurrect the dead just like this.” (Ibn Hanbal, IV, 11)
Allah’s Messenger (pbuh) used metaphors to explain how believers will see the face of Allah the Almighty in the Hereafter. Jarir b. Abdullah (r.a.) said that:
“We were with the Prophet on a night of the full moon. He looked at the moon and said:
“You will certainly see your Lord as you see this moon, and you will have no trouble seeing Him.” (Bukhari, Mawaqit al-Salat, 16; Muslim, Masajid, 211)
In the above tradition, our beloved Prophet (pbuh) explains, by comparison, how believers will be able to see Allah the Almighty easily. Since the Companions were worried about not seeing Allah in the Hereafter, the Prophet (pbuh) gave them an example and told them they would not have any difficulty seeing Him just like people had no difficulty seeing each other and their surroundings on a night of the full moon.
Allah’s Messenger (pbuh) uses the following metaphor to encourage believers to repent for their mistakes:
“Allah is more pleased with the repentance of one of you than the joy of a servant who sets out on a journey with a provision of food and drink on the back of his camel and then his camel runs away. Having lost all hope (to find his camel) he lies down in the shade of a tree and there he finds the camel standing before him. He takes hold of its nose-string and then out of boundless joy says:
“O Lord, You are my servant and I am Your Lord. He commits this mistake out of extreme delight.” (Muslim, Tawbah, 7)
This tradition presents the endless mercy of Allah the Almighty through a striking example and comforts the hearts darkened by sins with the hope of being forgiven. Statements like Allah’s pleasure, joy, or happiness mentioned in the tradition are figurative expressions. By these and other similar statements, it is expressed that Allah the Almighty is content with His servants and will grant them their requests. When someone commits a sin, he falls into the Devil’s trap. And when someone falls into the Devil’s trap, he is about to perish like the servant who lost his camel in the waterless desert. But, when he turns to Allah the Almighty and repents, he will be saved from the Devil’s hands. He earns the mercy and forgiveness of Allah the Almighty.
In a tradition narrated by Abu Musa al-Ashari (r.a.) Allah’s Messenger (pbuh) portrays those who recites the Qur’an and those who do not as follows:
“The example of him (a believer) who recites the Qur’an is like that of a citris fruit which tastes good and smells good. And he (a believer) who does not recite the Qur’an is like a date which is good in taste but has no smell. And the example of a dissolute wicked person who recites the Qur’an is like the Raihana (sweet basil) which smells good but tastes bitter. And the example of a dissolute wicked person who does not recite the Qur’an is like the colocynth which tastes bitter and has no smell.” (Bukhari, Fada’il al-Qur’an, 17; Muslim, Musafirun, 243)
The effects of the Holy Qur’an upon people’s souls and feelings are eloquently described in this example. In other words, believers are the ones who derive the most benefit from the Qur’an while hypocrites are the ones who get the least. Some of them might seem to be under the effect of the Qur’an in appearance, whereas the Qur’an has no effect upon their interior. People see them reciting the Qur’an but the Qur’an has no place in their lives. Moreover, the people in this group are the ones who like boasting and show-off. On the other hand, there are some people who are the opposite of them. They do not know how to read the Qur’an but its effects can recognizably be seen in their inner world and daily lives. They show the utmost respect and sensitivity to the Qur’an and its orders. These are the believers who do not or cannot read the Qur’an but live in accordance with its principles to the extent of their knowledge. Their most important task is to learn the recitation of the Qur’an at the earliest opportunity.
Comparative presentation is another method of education employed by Allah’s Apostle (pbuh). Comparative presentation of an issue makes it easier to understand by means of the opposites, because human intelligence can most easily comprehendmatters through their opposites. It would be difficult to understand light without darkness, the day without the night, goodness without evil, justice and mercy without persecution. This is why Allah’s Messenger (pbuh) would teach some issues by comparison.
Ibn Abbas (r. anhuma) narrated :
“A woman from the tribe of Juhaina came to the Prophet and said,
“My mother had vowed to perform pilgrimage but she died before performing it. May I perform it on my mother’s behalf?” The Prophet replied,
“Yes, perform pilgrimage on her behalf. Had there been a debt on your mother, would you have paid it or not? So, pay Allah’s debt as He has more of a right to be paid.” (Bukhari, Sayd, 22)
Here, the Messenger of Allah made a comparison between a worldly debt and a religious obligation. Then he stated that the religious obligation must be paid and made the inquiring Companion understand the issue and be convinced more easily.
In another saying, the Prophet (pbuh) made a comparison between a migrantand one who gives up sinning. The Prophet (pbuh) said that:
“A Muslim is the one who avoids harming Muslims with his tongue and hands. And a Muhajir (emigrant) is the one who gives up (abandons) all that Allah has forbidden.” (Bukhari, Iman, 4)
Another remarkable example is the Prophet’s comparison between physical blindness and spiritual blindness. Allah’s Messenger (pbuh) stated that the real blindness was not the blindness of the eye but the blindness of the heart and perception as follows:
“Blindness is not the one whose eyes cannot see. Real blindness is the one who has no perception.” (Bayhaqi, Shuab al-Iman, II, 127)
People who do not have perception see the matter but not the meaning; they are inclined to worldly things and close their eyes to the Divine facts. A similar comparison is made in the Holy Qur’an as follows:
وَمَن كَانَ فِي هَـذِهِ أَعْمَى فَهُوَ فِي الآخِرَةِ أَعْمَى وَأَضَلُّ سَبِيلاً
“But those who were blind in this world, will be blind in the Hereafter, and most stray from the path.” (al-Isra 17; 72)
In short, the explanation of issues by comparisons, examples, and depiction helps people to avoid all kinds of immorality and encourages them to do their deeds just for the sake of Allah. This style beautifies the expression and makes the difficult issues easier to understand. Matters learned in this way last longer and thus strengthen people’s comprehension. Therefore, it is necessary for us to apply and gain the utmost benefit from this method which has been employed by Allah and His Messenger (pbuh).