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much more complete the parable is in the Qur-an. The mentality of the sowers of the seed is expressed in beautiful
terms: its growth and strength filled them "with wonder and delight." (48.29)
4918 I construe the particle "li" as expressing not the object, but the result. The result of the wonderful growth of Islam in
numbers and strength was that its enemies were confounded, and raged furiously within their own minds, a contrast to
the satisfaction, wonder, and delight of the Prophet and his Companions. The pronoun in "rage at them" of course
refers to the Prophet and his Companions, and goes back to the earlier words, "on their faces" etc. (48.29)
57:20 - Know ye (all) that the life of this world is but play and amusement pomp and mutual
boasting and multiplying (in rivalry) among yourselves riches and children: Here is a similitude:
How rain and the growth which it brings forth delight (the hearts of) the tillers; soon it withers;
thou wilt see it grow yellow; then it becomes dry and crumbles away. But in the Hereafter is a
Penalty severe (for the devotees of wrong) and Forgiveness from Allah and (His) Good
Pleasure (for the devotees of Allah). And what is the life of this world but goods and chattels
of deception? 5302530353045305
5302 Cf. vi. 32, and n. 855. In the present passage the idea is further amplified. In this life people not only play and amuse
themselves and each other, but they show off, and boast, and pile up riches and man-power and influence, in rivalry
with each other. (57.20)
5303 Cf. xxxix. 21, and n. 4273. Here the Parable is meant to teach a slightly different lesson. Allah's mercies are free and
open to all, like His rain. But how do men make use of them? The good men take the real spiritual harvest and store
the Spiritual grain. The men who are in love with the ephemeral are delighted with the green of the tares and the
grass; but such things give no real nourishment; they soon wither, become dry, and crumble to pieces, like the worldly
pleasures and pomps, boasting and tumults, possessions and friends. (57.20)
5304 Kuffar is here used in the unusual sense of 'tillers or husbandmen', because they sow the seed and cover it up with
soil. But the ordinary meaning, 'Rejecters of Truth', is not absent. The allegory refers to such men. (57.20)
59:21 - Had We sent down this Qur'an on a mountain verily thou would have seen it humble itself
and cleave asunder for fear of Allah such are the similitudes which We propound to men that
they may reflect. 53985399
5398 There are two ideas associated in men's minds with a mountain: one is its height, and the other that it is rocky, stony,
hard, Now comes the metaphor. The Revelation of Allah is so sublime that even the highest mountains humble
themselves before it. The Revelation is so powerful and convincing that even the hard rock splits asunder under it.
Will man then be so arrogant as to consider himself superior to it, or so hard-hearted as not to be affected by its
powerful Message? The answer is "No" for unspoilt man; "Yes" for man when degraded by sin to be the vilest of
creatures. (59.21)
5399 Cf. vii. 143, and n. 1103, where, in the story of Moses, the Mount became as dust "when the Lord manifested His
Glory". Also cf. xxxiii. 72, and n. 3778, where the mountains are mentioned as an emblem of stability, but as refusing
to accept the Trust (Amanat) because they felt themselves to be too humble to be equal to such a tremendous Trust.
(59.21)
62:5-The similitude of those who were charged with the (obligations of the) Mosaic Law but who
subsequently failed in those (obligations) is that of a donkey which carries huge tomes (but
understands them not). Evil is the similitude of people who falsify the Signs of Allah: and Allah
guides not people who do wrong. 5457
67:30 - Say: "See ye? If your stream be some morning lost (in the underground earth) who then can
supply you with clear-flowing water?" 5591
5591 The Sura is closed with a parable, taken from a vital fact of our physical life, and leading up to the understanding of
our spiritual life. In our daily life, what would happen if we woke up some fine morning to find that the sources and
springs of our water-supply had disappeared and gone down into the hollows of the earth? Nothing could save our life.
Without water we cannot live, and water cannot rise above its level, but always seeks a lower-level. So in spiritual life.
Its sources and springs are in the divine wisdom that flows from on high. Allah is the real source of that life, as He is of
all forms of life. We must seek His Grace and Mercy. We cannot find grace or mercy or blessing from anything lower.
His Wisdom and Mercy are like, fresh clear-flowing spring-water, not like the muddy murky wisdom and goodness of
this lower world which is only relative, and which often hampers life rather than advances it. (67.30)
A. Yusuf Ali Quran Subjects
Parables
1. man who kindled a fire
2.17
2. rain-cloud
2.19
3. goatherd
2.171
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