“And these examples We present to the people that perhaps they will give thought.” (Surah Al-Hashr: 21), “And these examples We present to the people, but none will understand them except those of knowledge.” (Surah Al-Ankabut: 43), “And We have certainly diversified for the people in this Qur'an from every [kind of] example, but most of the people refused [anything] except disbelief.” (Surah Al-Isra: 89), “And We have certainly diversified in this Qur'an from every [kind of] example. But man has ever been, most of anything, [prone to] dispute.” (Surah Al-Kahf: 54).
“Iron sharpens iron.”
“Al-Amthal” (Proverbs) do not change in their application from the state of their origin.
The form "Mathal" and what is derived from it indicates presence and appearance, and it may also imply similarity and resemblance. You say "Mathala arajul amam fulan”, meaning the man stood upright before the other, and "Mathala al-qamar (the moon) " meaning it appeared, and "Mathala fulan " meaning he resembled him, and "Mathala fulan fulan" meaning he compared him to someone else. " fulan Mathala fulan" meaning he is his likeness. " daraba lahu mathalan " meaning he explained a proof and an argument to him, and "bassata lahu mathalan" meaning he clarified the matter. The meaning of evidence and narration does not depart from the circle of appearance. "tmathal alshai’" means he imagined its example – and the example is a description of the thing's amount – and the imagination of the thing does not depart from the meaning of its presence in the mind.
The "Mathal" in literary terminology is a common saying represented by its application, meaning the state of its application resembles the state of its source, that is, the state in which the saying was first uttered. It is a metaphorical allegory based on a composite simile, that is, the image taken from the state of the object being likened is compared to the image taken from the state of the likened-to, as in the saying of Bashar: "As if the dust rising above our heads, and our swords were like the night falling, its stars collapsing."
Scholars of literature, both ancient and modern, have confined their discourse on the "mathal" (parable) to this meaning, which has become firmly established, such that "mathal" generally refers only to this concept. They collected ancient proverbs, which often require lengthy explanations, and many have fallen out of common use. These proverbs were recorded in works like "AlAmthal" by Al-Mufaddal Al-Dabbi and "Majma' Al-Amthal" by Al-Maydani, while others compiled and explained them in large volumes, such as "Fara'id Al-La'al" by Sheikh Ibrahim Al-Ahdab Al-Tarabulsi.
Some literary scholars divided Arabic speech into poetry and prose, with prose subdivided into loose and rhymed forms, and into lectures, speeches, and proverbs. They defined "mathal" similarly to the previous definition. These classifications highlight the distinctions between types of Arabic speech, with proverbs being concise expressions that have spread among the people, used in conversations to convey the condition of the moment in a succinct way that no lengthy explanation or writing can match.
The vividness of a proverb allows the listener to immediately grasp the situation it refers to, understanding it clearly and comprehensively, much like recognizing a person from their picture. This illustration performs better in conveying meaning than any long message.
While the classical approach to proverbs is valuable, two types of proverbs, particularly deserving of attention, have often been overlooked by literary scholars:
- The parables in the Noble Qur'an, which are the most important and beneficial.
- Colloquial proverbs, which resemble classical proverbs in essence but are crafted by the common people without regard for linguistic precision or eloquence, making them a form of popular literature.
The Parables in the Qur'an
The parables in the Qur'an do not fall under the conventional literary definition of proverbs. Rather, the Qur'anic parables are a unique type of expression that Allah termed "mathal" (parable) long before literary scholars adopted the term. For instance, in Surah Al-Baqarah, Allah says, "Indeed, Allah is not timid to present an example – that of a mosquito or what is above it." (Surah Al-Baqarah: 26).
In the Qur'anic understanding, the "Mathal" is speech intended to depict a situation, event, or person for the listeners and readers to take heed of the depicted image or to find comfort in it, whether the speech is long or short, whether it spreads widely or remains preserved in its luminous tablet.
This type of speech is one of the most eloquent forms of composite similes, and one of the most precise means used by an eloquent speaker to highlight hidden meanings, bringing them out clearly, with sharp features and a beautiful appearance. This is similar to what artists aim for in their works, and with this, their skill and talent vary.
An indication of the grandeur of this type of speech is that it has been extensively used in the sacred texts, such as in the verse: “You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers – so that Allah may enrage by them the disbelievers.” (Surah Al-Fath: 29).
An example of its impact on people's hearts is that the Holy Qur'an has frequently presented proverbs in various contexts, beginning with the early pages that shine with the light of guidance. After dividing people in the opening of Surah Al-Baqarah into pious believers, stubborn disbelievers, and hypocrites, the Qur'an presented a parable for the hypocrites, depicting their strange condition — what they hide and what they reveal, their crooked path, their hesitation between pretending to believe and secretly harboring disbelief. “And when they meet those who believe, they say, "We believe"; but when they are alone with their evil ones, they say, "Indeed, we are with you; we were only mockers"” (Al-Baqarah: 14), it portrays their confusion in their affairs, their refusal to respond to the call of truth, their cowardice, weakness, and failure, and their turning away from the path of righteousness and their disregard for what they hear from wisdom and admonition. Allah describes their situation vividly: “Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness, [so] they could not see. (17) Deaf, dumb and blind - so they will not return [to the right path]. (18) Or [it is] like a rainstorm from the sky within which is darkness, thunder, and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But Allah is encompassing of the disbelievers. (19) The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent” (Al-Baqarah: 17-20).
The hypocrite is singled out for this representation because the situation of both the pious believer and the stubborn disbeliever is clear: the former openly proclaims his faith and is successful, while the latter openly declares his disbelief and is obstinate and doomed. Both are well-known and have revealed intentions. In contrast, the hypocrite is lost and bewildering, concealing disbelief while pretending to believe, deceptive and hateful, changing colors like a chameleon. His actions are strange, and his motives are hidden. He is the one whose ugly, disgraceful image should be drawn and exposed so that people recognize him, avoid his evil, and steer clear of his twisted ways and reprehensible deeds.
The parables of the Qur'an are clear signs that vividly depict precise meanings and obscure situations. They create images so tangible that they seem almost touchable. These parables evoke joy, awe, guidance, or the unveiling of truth, leading to righteousness or other noble meanings that direct souls towards goodness, purifying and refining them from the impurities of excess and heedlessness. They fill hearts with light, allowing them to behold the wonders of the universe, to read the book of existence as clear signs, and to understand the profound philosophy of the world.
Each parable in the wise Qur'an explains to people a truth of social reality, a marvel of nature, or an undeniable argument to prove something that many people fail to comprehend. Those who are misled turn away from it, and those who are stubborn resist it.
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The Source:
-“Iraqi Academy of Sciences” Magazine
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