Behold, Allah does not disdain to propound a parable of a gnat, or of something [even] less than that. Now, as for those who believe, they know that it is the truth from their Lord and Sustainer – whereas those who reject faith say, ‘What means Allah by this parable?’ By it He causes many to go astray, and many He guides aright; but none does he cause thereby to go astray save those who forsake [the path] – ❋ Who break Allah’s covenant after it has been ratified, and cut asunder what Allah has bidden to be joined, and spread corruption on earth; these it is that shall be the losers. (Inna Allāha lā yastaḥyī an yaḍriba mathalan mā ba‘ūḍatan fa‑mā fawqahā fa-ammā alladhīna āmanū fa-ya‘lamūna annahu al-ḥaqqu min rabbihim wa ammā alladhīna kafarū fa-yaqūlūna mādhā arāda Allāhu bi-hādhā mathalan yuḍillu bi-hi kathīran wa yahdī bi-hi kathīran wa mā yuḍillu bi-hi illā al-fāsiqīn ❋ Alladhīna yanquḍūna ‘ahd Allāh min ba’d mithāqihi wa yaqṭa’ūna mā amara Allāh bi-hi an yūṣala wa yufsidūna fī al-arḍ ūlā’ika humu al-khāsirūn.)
Consider this: There are three aspects to these verses also, that look to the composition [and positioning and relationships] (naẓmiyya), and the meaning of all them looks to both the preceding verses and the succeeding ones, and to the Qur’an as a whole.
Their Positioning in Respect of What Follows Them
You should be aware that when the Qur’an gives examples of gnats and spiders and speaks of ants and date‑palms, the Jews, dissemblers, and idolators see it as an opportunity to oppose [it], and ask foolishly:
“Does Allah the Most High – despite His sublimity – condescend to speak of such lowly matters, which the people of excellence disdain even to mention?” So the Qur’an deals them a blow in the mouth with this verse.
Their Positioning with Regard to with What Precedes Them
With its miraculousness and inimitability the Qur’an proves [Muhammad’s (UWBP)] prophethood; and by challenging [its opponents] it proves its miraculousness and inimitability; and by their silence it proves [the success of] its challenges; and it proves at the start of the sura that it possesses elevated qualities not found together in other speech. [Thus it defeats its opponents who] remain silent in the face of its challenges, with not even their feelings of tribal solidarity being aroused.
However, using false arguments they object to one [aspect] of the Qur’an’s perfection, saying that such parables as their parable is that of people who kindle.‥ and or [the parable] of a violent cloudburst in the sky.‥ are about commonplace matters and lower the level of the language putting it on a par with the conversation of ordinary people. So the Qur’an raps them on the head with this verse, dazing them.
An explanation of this: Their frail doubts arise from a string of delusions, the source of which are a number of fallacies:
The First is a false analogy the source of which is their seeing everything in the mirror of what they are familiar with.
For they see a person whose mind is partial, whose thought is partial, whose speech is partial, whose hearing is partial, and who cannot attend to two matters at once,
and they know that the criterion for his aspirations is the thing he is preoccupied with and attaches importance to.
They consider that worth and greatness are proportionate to ambition and cannot ascribe lowly, inferior matters to a lofty, august person, for they assume that he would not stoop to bothering himself with such things nor go to great lengths concerning paltry matters.
With this false view they look to the Necessary One (May He be exalted) and say: “How in His sublimity and glory does He condescend to speak with men and converse in their way and to talk of trifling matters, especially these contemptible things?”
Do these foolish people not understand that the will, knowledge, and power of Allah the Most High are universal, general, all‑embracing, and comprehensive, and that the only measure for His sublimity is His works in their totality, and that the only scale for His manifestations is His words which, if all the seas were ink for them, would never be exhausted.
For example, And Allah’s is the highest similitude, if the light of the sun – assuming it possessed will and intelligence – were to fall on a dusty atom, could you ask it: “How with all your glory can you stoop to busy yourself with this atom?”
Yes, just as Allah the Most High created the world and made it with the utmost art and perfection, going to great lengths with it, so too He creates the minutest particle and fashions it with the greatest precision and art. In the view of [divine] power, there is no difference between a minute particle and the planets, for the power, knowledge, will, and speech of the Most High are necessary inherent qualities. They are unchanging, and can neither increase nor decrease, nor have degrees, which would cause them to vary. For being the opposite [of power], impotence cannot intervene in it. There is therefore no difference [for it] between an atom and the sun.
For contingent beings are equal in regard to existence and non‑existence like some scales with two pans: if they hold two suns or two atoms, it takes no more power to raise one and lower the other.
In just the same way, creatures are equal in the face of [divine] power, which is necessary and essential. So there can be no comparison between it and the power of contingent beings, which is accidental and varies on the intervention of impotence.
In Short: Minute particles and lowly matters are creatures of the Most High, and necessarily known by Him, so indisputably and self‑evidently He will speak about them. It is due to this mystery that He says:
Should He not know, He that created? And He is the One that understands the finest mysteries [and] is well‑acquainted [with them]. How should the One who knows [them] not mention them or speak of them, since He is the Mighty, the Wise?
The Second Fallacy They claim that they see in the Qur’an’s style an effigy of man behind the Speaker, by reason of its mentioning insignificant things and common‑ place matters in the manner of human discussions. But do these people who close their eyes [to the truth] not know that speech looks to the speaker in [only] one respect, and to the one addressed in several, as is required by eloquence, which is [to speak] in accordance with [the understanding] of the one addressed. Thus, since the one addressed is man, and what is discussed is his circumstances, and the aim is to ensure that he understands it, the Qur’an assumes the garb of human style, blended with human emotions and called “divine condescension to the minds of men,” to put man’s mind at rest.
You surely know that when you speak with a child, you have to speak in childish language.
If You Were to Ask: Aren’t the triviality and baseness of things opposed to the sublimity of [divine] power and purity of [divine] speech?
You Would Be Told: Their insignificance, lowliness, ugliness and so on are only in regard to their outer face (mulk) and the face that looks to us and appears to our superficial view. Apparent causes have been put to act as intermediaries in this aspect, to absolve divine sublimity [of any fault]. However, the inner face of things (malakūtiyyat al‑ashyā’) is entirely translucent and exalted. This aspect is the locus of [divine] power, and there is nothing outside it.
Thus, on the one hand, [divine] sublimity necessitates the placing of causes outwardly, and on the other unity and dignity demand that power and speech encompass all things. However, a Qur’an written in minute particles on an atom is no less eloquent than a Qur’an written in the ink of the stars on the page of the heavens. And the creation of a gnat is of no lesser art than the creation of an elephant.
Thus, [divine] speech is the same as [divine] power.
If You Were to Ask: What then does the apparent insignificance refer to in these parables?
You Would Be Told: It refers not to the one relating the parables but to the ones portrayed, and the closer the parables are to the things portrayed the better they are and the higher the level of speech and the more elevated the order of the eloquence. Surely you know that if a king gives his shepherd some suitable clothes and throws a dog an appetizing bone, and so on, it cannot be said that what he has done is an innovation (bid‘a) [that is, out of place]; it would be said rather that he had done the best [possible] by giving each what was appropriate. So however insignificant the thing portrayed, its representation is similarly insignificant, and however great it is, its representation is thus.
Since idols are the very least of things, Allah sets gnats to pester them. And since worship of them is the most worthless of things, Allah portrays it as a spider’s web.
The Third Fallacy: They Ask: “What need is there for such parables, which infer that [the Qur’an] is incapable of setting forth reality?”
The Answer: Since the purpose of the Qur’an’s revelation is to guide the masses and they are ordinary people, and ordinary people cannot understand sheer truths and abstract ideas stripped of their imaginings, in His grace and beneficence Allah the Most High clothed the truths in the garments of things familiar to them, to make them more palatable. You have seen this in the discussion about the allegorical verses [in verse 23].
The Positioning [and Relationships] of the Verses’ Phrases
The phrase Behold, Allah does not disdain to propound a parable of a gnat, or of something [even] less than that (Inna Allāha lā yastaḥyī an yaḍriba mathalan mā ba‘ūḍatan fa‑mā fawqahā) refutes and rejects [their] string of objections. It is as though they are asking:
“What is the reason (ḥikma) Allah the Most High speaks with men, and reproaches them and complains about them, for it is a sign that they too have the power to act in the world?
– Especially if [His speech] resembles the conversations people hold among themselves, doesn’t it infer it is human speech?
And especially if man’s image is apparent behind the speech?
And especially if [He speaks in the form of] allegories and parables, for this infers the inability to depict reality?
And especially if the parables are commonplace, for this is a sign that the speaker’s mind is limited?
And especially if they [depict] trifling things, for this indicates the speaker’s frivolity?
And especially if they are things that do not have to be mentioned and it would be better to avoid?
And especially if some are things self‑respecting people would not stoop to speak of? And especially if the speaker is someone grand and important?
So the Qur’an replies and demolishes this chain from beginning to end with a single blow. It declares: Allah does not disdain…
For the inner face [of things] (malakūtiyya) is not contrary to His grandeur and glory, and He neglects or omits nothing. Godhead necessitates this.
Hence He portrays insignificant things [to express] insignificant meanings, for wisdom and true (lit. the mystery of) eloquence necessitate this.
And hence He propounds commonplace parables since they are conducive to education and guidance.
And hence He depicts truths by means of parables since this is necessitated by divine grace and condescension.
And hence He chooses to speak in the manner of human conversation since this is necessitated by dominicality (rubūbiyya) and instruction.
And hence He speaks with the people since this is demanded by wisdom and the order [of things].
In Short: When Allah the Most High deposited the faculty of will (juz’ ikhtiyārī) in man and made him the source (maṣdar – lit. verbal noun, infinitive) of the world of actions, He sent His word (kalām) in order to set that world in order.
Now, as for those who have attained to faith, they know that it is the truth from their Lord and Sustainer (fa‑ammā alladhīna āmanū fa-ya‘lamūna annahu al-ḥaqq min rabbihim):
The Positioning [with Respect to the Preceding Phrase] of the Phrase:
With this phrase [the Qur’an] points out the way to prove the statement made by the previous one. It alludes too to the way to repulse ungrounded fears.
That is, whoever looks with the light of belief, and from the point of view of Allah the Most High and His power, bearing in mind His wisdom, grace, and dominicality, will know that this is [the parables are] true and [in conformity with] eloquence.
But the person who looks from the depths of his soul and from the point of view of contingent beings is bound to attract delusions. This resembles two people who went up hill and down dale till they encountered a number of streams. One of them continued uphill and came to the spring. He tasted the water and found it clear and fresh. [He then descended and] whenever he came across a small piece of water from the tributaries of the streams, he knew it to be good, though this was on the slightest evidence, and no delusions could mislead him however powerful.
The other man, however, went downhill and sought the water from the tributaries. He did not [climb to or] see the spring and therefore needed strong evidence so as to know from the small amounts of water he encountered whether or not each bit was good. The least suspicion cast him into doubt.
Or it resembles two people between whom is a mirror: one of them looks at the transparent glass, and the other at its coloured back.
In Short: When observing the art of the Most High one has to look from His point of view (min jānibihi) and noticing His grace and dominicality. This is to look with the light of belief, while delusions – even the most powerful of them – become flimsier than a spider’s web. But if one looks at [divine art] from the point of view of contingent beings, with the narrow view of a customer, frail delusions will grow powerful in his sight and the truth will be hidden from him, just like a gnat’s wing may prevent the eye seeing Mount Judi.
Whereas those who reject faith (wa ammā alladhīna kafarū)
The Positioning of the Phrase:
Having pointed out the way to understand the wisdom in the parables, (tamthīlāt) which is to look with the light of belief from the point of view of the Necessary Existent, it explains here the opposite way, which is the source of delusions and distractions.
This is because it looks from the side of the soul, through the darkness of unbelief, which imagines everything to be dark, and with a sickness of the heart that causes even the slightest delusion to become oppressive. Then [such a person] strays from the path of truth, then he vacillates, then he starts to ask questions, and then he denies. So concisely and allusively, indicating [the disbelievers’] questioning that smacks of denial, the Qur’an says, What could Allah mean by this parable? (mādhā arāda Allāhu bi‑hādhā mathalan) instead of they do not know, although clearly this would have corresponded to [the they know in] the previous phrase.
The positioning of the phrase By it He causes many to go astray, and many He guides aright (yuḍillu bihi kathīran wa yahdī bi‑hi kathīran):
This is the answer to [the unbelievers’] question [in the previous phrase]. For to be exceedingly concise, it makes the result [of the parable; that is, guidance and misguidance] the ultimate reason for it (al‑‘illa al-ghā’iyya), [that is, guidance and misguidance are not the underlying reason for the parable; its purpose is to admonish and offer guidance to the people] and they are asking: “Why is it like that? Why isn’t its miraculousness obvious? Why doesn’t it have to be Allah’s word? Why does it provide the opportunity for doubts and delusion through these parables?” So the Qur’an [dispels all these questions] saying: By it He causes many to go astray, and many He guides aright.
This is because [the Qur’an] increases in light those who ponder over [the parables] in the light of belief, while it increases in darkness those who ponder over them in the darkness of disbelief [with a view to] criticizing them. And this is because [the Qur’an] is speculative (naẓarī) and not obvious (badīhī). And this is so that elevated pure spirits may be distinguished from lowly turbid ones. And this is so that eminent dispositions may be differentiated through their progress from wicked ones. And this is so that sound natures may be picked out through their development, striving, and exertion from among corrupted rotten ones. And this necessitates man’s examination. And this requires his being tested and tried. And this demands his accountability due to the obligations laid on him (al‑taklīf), to perfect him and his happiness.
If You Were to Ask: You say that the obligations laid on human beings and their accountability are to secure their happiness, but they are the reason for most of them being wretched. If it hadn’t been for this accountability there wouldn’t have been such an enormous difference between people?
You Would Be Told: Just as Allah the Most High entrusted man with the faculty of will (al‑juz’ al-ikhtiyārī) and charged him (al‑taklīf) through it (lit. through its acquisition – bi‑kasbihi) to form the world of voluntary actions; so too He made this obligation the means of watering the unlimited seeds planted in the human spirit and their germination. If it were not for that obligation, those seeds would not sprout.
If you study the history (aḥwāl) of mankind deeply, you will see that all advances of the [human] spirit, and divine perfecting of the conscience, and progress of the intellect, and the productive advances in thought which are so great as to be astounding, have occurred only due to man’s accountability, and [those faculties] being awakened by the sending of prophets, and the fecundation of religious laws, and the inspiration of the religions. Had it not been for them human beings would have remained as animals and those perfections of the conscience and moral virtues would have been non‑existent. A minority accepted the responsibility [and undertook the obligations] voluntarily and they both won happiness for themselves and were the means of the happiness of the human race.
As for the majority, quantitatively, even though they may have disbelieved in their hearts and in those areas in which they were free, since not every attitude and attribute of every disbeliever arises from his disbelief, because the prophets aroused the sensibilities of the human conscience and awakened its moral sense, the sacred laws [they brought] have been heeded and their works are known, [and the majority] has willy‑nilly accepted some of the obligations [with which man is charged].
If You Were to Say: How can happiness for the few and wretchedness for the majority be happiness for the human race, that the Shari‘a may be a mercy? For the happiness of the human race could be [attained] only through [the happiness] of all or [at least] the majority.
You Would Be Told: If you have a hundred eggs and you put them under a hen, and twenty hatch and eighty do not, wouldn’t you say that you had brought the species up to full‑strength? For twenty living chicks are equal to thousands of eggs.
Or if you have a hundred date stones and you [plant and] water them, and twenty become towering date palms while eighty rot, wouldn’t you say that the water was happiness for the species?
Or if you have some metal ore and you smelt it and one fifth becomes gold and the rest turns to dross and ashes, isn’t the fire the means of its perfection and excellence (lit. happiness)? You can make further examples in the same way. Consequently, it is only through striving that elevated sensibilities unfold and [high] morals develop, and it is only through the confrontation of opposites and competition that things are perfected.
You surely know that if a government or state exerts itself its courage grows, but if it gives up striving its courage expires. [That is, if it abandons jihād, it loses its courage and enterprise.] Reflect on this!
Now the Positioning of the Phrase: But none does he cause thereby to go astray save those who forsake [the path] (wa mā yuḍillu bi‑hi illā al-fāsiqīn):
Because of the vagueness of the [previous] phrase, He causes many to go astray, this one alerts the listener’s mind, and perturbed, he asks: “Who are these people who go astray? What is the reason? And how can darkness come from the light of the Qur’an?” So [the Qur’an] answers: “[They go astray] because they are depraved and have deviated from the right path (al‑fāsiqūn). Misguidance is the penalty for their depravity. And because of it the light becomes fire for them, and the brightness, darkness.” You surely know that sunlight putrefies filth.
Who break Allah’s covenant after it has been ratified, and cut asunder what Allah has bidden to be joined, and spread corruption on earth (Alladhīna yanquḍūna ‘ahd Allāhi min ba‘d mithāqihi wa yaqṭa‘ūna mā amara Allāhu bi‑hi an yūṣala wa yufsidūna fī al-arḍ):
[Various] aspects [of sinfulness, depravity (fisq)] are described in [the following verse]:
This elucidates and spells out [what] depravity [consists of], for it is a renunciation of truth and to exceed the limits and quit the hard shell [of right‑guidance]. It is either excess (al‑ifrāṭ) or deficiency (al‑tafrīṭ) in the three powers of intellect, anger, and animal appetites. And excess and deficiency lead to rebellion in the face of the evidences that are like the divine covenants (al‑‘uhūd) in creation (al‑fiṭra).
They also lead to sickness in personal life; the first attribute [in the above verse] indicates this.
So too they incite rebellion in the face of social life and break the bonds and laws of society. The second attribute indicates this.
They also cause corruption and revolution, which spoil the order of the earth, as indicated by the third attribute.
Yes, when his intellect exceeds the bounds of moderation the depraved person breaks the bonds of the tenets of belief and smashes their strong shell, that is, eternal life.
And when his power of anger oversteps the mark he smashes the shell of social life.
And when his power of animal appetites exceeds the limits and he follows his desires, compassion for his fellow humans vanishes from his heart and he corrupts the people and makes difficulties for them in whatever he becomes involved in, and causes harm to the human race and spoils the order of the earth.
The positioning of the phrase: these it is that shall be the losers (ūlā’ika hum al‑khāsirūn):
Having mentioned the crimes of the depraved and scared them, [the Qur’an] reinforces its threat [by mentioning] their ends and punishment, so as to scare them more effectively. And it says: “They make a loss by trading the hereafter for this world and exchanging guidance for their own caprices.”
Now Let’s Begin [Analyzing] the Positioning [and Relationships] of the Phrases’ Parts
Consider this: The verses and their phrases and parts resemble the hands of a clock that show the seconds, the minutes, and the hours. If one proves one thing, another corroborates it to its own extent, and the other assists it as far as it can. Similarly, if this one wants something, that one helps, and the other aids it in such a way that it recalls the following lines:
Our phrases are diverse but your beauty is one, ❋ And all of us do point to that beauty.
It is by virtue of this mystery that the Qur’an’s fluency and its pre‑eminent level and the fineness of its embroideries reach the degree of miraculousness.
The Parts of the Phrase: Behold, Allah does not disdain to propound a parable of a gnat, or of something [even] less than that (Inna Allāha lā yastaḥyī an yaḍriba mathalan mā ba‘ūḍatan fa‑mā fawqahā):
Consider this: The [particle] Inna – Behold! (lit. indeed, verily) is intensifying and [its purpose is] to dispel hesitation and rebut denial. It also indicates the succession of vacillating [doubts] mentioned previously.
The word Allāh is [used] to alert [the listener’s] mind against the error of [making the] comparison mentioned above.
The choice of does not disdain (lit. is not ashamed to) (lā yastaḥyī) rather than does not desist or refrain from, – although shame (al‑ḥayā’), which is a retraction of the self, is impossible in reference to the Most High and it is futile to negate the impossible –
indicates that since such things as wisdom, eloquence and so on necessitate a fine parable, there is no reason to refrain [from propounding one] except shame, and since shame is impossible for the Most High, there is absolutely no reason to refrain [from propounding one]. Thus, it silences [the unbelievers] most effectively and subtly.
Moreover, it alludes by means of [the literary device by which similar forms express different meanings, called] mushākala al‑ṣuḥba, to the foolish words they were saying: “Isn’t Muhammad’s lord ashamed by these parables about trifling matters?”
[That is, the Qur'an uses the expression they used in order to refute what they were saying.]
The choice of to propound (an yaḍriba) rather than ‘of lowly parables,’ although the latter would have been more appropriate, indicates a stylistic subtlety which is that a parable resembles striking a seal in order to affirm and authenticate [something],
or minting a coin to set the value and credibility [of money].
And this suggests that fine parables and comparisons repel doubts and suspicions. Similarly, it indicates that parables are a well‑known and valued device, for propounding examples is an acknowledged method.
Furthermore, the choice of to propound (an yaḍriba) [which is in the imperfect tense] rather than [the verbal noun] ‘ḍarb’ although this is more concise, is to indicate that the source of [the unbelievers’] objections is the triviality [of the thing represented in the parables, not the parables themselves, which are useful.] For being a verb, to propound is not independent [self‑sufficient]; it seems insubstantial, so the mind (lit. aim, intention, goal] passes lightly onto the object. However, because [the verbal noun] ‘ḍarb’ is independent, it is dense and impedes the mind.
[The word] a parable (mathalan) alludes to the particular attribute of parabolic comparisons (al‑tamthīl), which is to depict abstract things with concrete ones, and represent the imaginary with the real, and portray the hidden with the manifest. And this is a sign that they repel doubts and suspicions.
The indefiniteness of a parable indicates that what is noteworthy is the parable itself, not the character [it assumes through the thing it portrays], which is related to what is demanded by the context (al‑maqām) or the situation of the thing it depicts.
The generality of what (lit. the parable of ‘what’ is a gnat) (mā) indicates that the rule [of parables] is a general one, so that the reply should not be [considered] particular to their objections; [and it should be understood that] the thing depicted will take whatever form necessitated and deemed appropriate by [the science of] rhetoric (eloquence – al‑balāgha).
The specific [mention of] a gnat (ba‘ūḍatan) looks to the frequent parabolic use of them by the masters of eloquence (al‑bulaghā’) in such expressions as: “Smaller than a gnat.” “Stubborner than a gnat.” “He asked me for a gnat’s brain.” “Rarer than a gnat’s brain.” “The gnat told the bee: Hold on tight and I’ll fly off!” “In Allah’s sight the world is not equal to a gnat’s wing.” And so on. It also suggests the flimsiness of their doubts.
The meaning of something [even] less than that (lit. what is above, over, or more than) (mā fawqahā) is what is smaller than it in size or what is of higher value according to eloquence, or what is lower in both value and size. Also, the phrase infers that small things are more remarkable in the view of eloquence, and more exquisite in [their] creation.
Now, as for those who believe, they know that it is the truth from their Sustainer – whereas those who reject faith say, ‘What could Allah mean by this parable?’ (Fa‑ammā alladhīna āmanū fa-ya^lamūna annahu al-ḥaqq min rabbihim wa ammā alladhīna kafarū fa-yaqūlūna mādhā arāda Allāh bi-hādhā mathalan)"
Consider this: The [conjunction] Fa‑ Now [expresses] the branching or ramification (al‑tafrī‘) [of this sentence from the previous one], and this indicates an implied proof which yields this sentence with its two parts. That is, [Allah] does not refrain from [propounding] parables because eloquence requires them, and people who are fair‑minded know that they are eloquent, true, and Allah’s word. While those who obstinately resist them do not know the wisdom [in them], so are hesitant and ask [about them], then deny [them], then they look on them as trifling.
Consequently, since the believer is fair‑minded he affirms that the parable is Allah’s word, while because the disbeliever is obdurate, he asks: “What’s the use of this?”
Since as for (ammā) expresses condition and consequence, [here] it indicates that the predicate [they know that it is the truth] is the necessary consequence of the subject [those who believe]; that is, the predicate [to know the truth] is characteristic of the subject [those who believe].
The use of those who believe (alladhīna āmanū) instead of the believers is a clear indication that belief is the reason they know it is the truth, just as knowing it to be the truth is belief.
And the use of that it is the truth (annahu al‑ḥaqq) rather than that this is [most] eloquent, although it would have been more apt in this context, alludes to the [logical] conclusion of their objections, for their purpose is to deny that [the Qur’an] is Allah’s word.
The restriction expressed by that it is the truth (annahu al‑ḥaqq) [that is, that being right is restricted to that parable], is a sign that contrary to what they claim, it is [only] this [parable of the gnat] that is approved [by the science of rhetoric] and not found disagreeable. [Accordingly, another metaphor would not be acceptable even if free of defect], for freedom from defect does not prove the perfection [of a thing].
The phrase from their Sustainer (min rabbihim) indicates that their aim and purpose is to deny [that the parable] is revealed [by their Sustainer].
The [conjunction] as for (ammā) in whereas (lit. as for) those who reject faith (lit. disbelieve) (wa ammā alladhīna kafarū) signifies emphasis, corroboration, and particularization.
The substitution of those who reject faith (lit. disbelieve) for the disbelievers, although the latter is more concise, infers that their denial arises from disbelief and leads to it, as has been mentioned.
And [they] say (fa‑yaqūlūna) is used rather than but they do not know, although as has been mentioned the latter is clearer, because to make allusion is more succinct;
that is: the person who disbelieves does not know the truth and this causes him to waver, and this leads [firstly] to denial and then to asking disparaging questions.
Moreover, [they] say infers that just as they are themselves misguided, so with their words they lead others astray.
Now [the positioning and relationships of] the parts of the phrases By it He causes many to go astray, and many He guides aright (yuḍillu bihi kathīran wa yahdī bi‑hi kathīran):
Consider this: Here, the arrangement (al‑tartīb) requires that the second [phrase] comes first [to correspond to the precedence of those who believe previously in the verse], but since the aim is to refute the [disbelievers’] vacillating, questioning, repugnant objections that smack of denial, He causes to go astray is of greater importance.
The non‑use of the verbal nouns ‘guidance’ and ‘misguidance’
and use of the imperfect tense of the verbs indicates that the darkness of their disbelief intensifies proportionately to the gradual revelation [of the Qur’an], just as the believers’ faith increases proportionately in luminosity.
Moreover, as the reply [to their question: What means Allah by this parable?], the verbal form suggests it is elucidating the situations of the two groups, and explaining [the choice of] the reasons [for them].
As for many (kathīran),
the first, [those who have gone astray], expresses quantity and number,
while the second, [the rightly‑guided], expresses quality and value.
Yes, the generous and noble are numerous [due to their high worth] even if few [in number]. The second many is also an allusion to the mystery of the Qur’an’s being a mercy for humankind. Now dwell on this!
The phrase but none does He cause thereby to go astray save those who forsake [the path] (wa mā yuḍillu bi‑hi illā al-fāsiqīn):
Consider this: By explaining here who the misguided are, [the Qur’an] allays the doubts, fear, and hesitation [given rise to by] the many above [He causes many to go astray], and rejects the accusation that the Qur’an is defective. [It explains] that the source of their misguidance is their depravity, and that the cause of it is what they have done (kasbuhum), and that the faults are theirs not the Qur’an’s, and that the creation of misguidance is punishment for their actions.
Understand too that each of these phrases elucidates the one preceding it, and is expounded by the one following it, as though each is proof of the preceding and the consequence of the succeeding.
This may be clarified with two lines of reasoning:
The First Is This: [Allah] does not disdain (lit. is not ashamed) [to propound the parable],
because He does not refrain [from doing this],
because [the parable] is eloquent,
because it is the truth,
because it is the word of Allah,
because the believer knows this.
The Second Is This: [Allah] does not disdain [to propound the parable], as the deniers say,
because they say He should refrain from it,
because they do not know the wisdom in it, because they ask what use it is,
because they deny it, because they deem it trifling,
because they have fallen into misguidance through hearing it,
because the Qur’an has led them astray,
because in their wickedness they have exceeded the bounds,
because they have broken Allah’s covenant,
because they have sundered what He joined through His commands both in creation and in the Shari‘a,
because they spoil the divine order of the earth,
consequently they are the losers both in this world by reason of their pangs of conscience, anxious hearts, and desolate spirits, and in the hereafter due to the everlasting torments and divine wrath that shall be visited on them.
Who break Allah’s covenant after it has been ratified, and cut asunder what Allah has bidden to be joined, and spread corruption on earth (Alladhīna yanquḍūna ‘ahd Allāh min ba‘d mithāqihi wa yaqṭa‘ūna mā amara Allāh bi‑hi an yūṣala wa yufsidūna fī al-arḍ):
Consider this: There is an elevated subtlety in this manner of describing here the depraved, who are doubtful about [the Qur’an’s] miraculous inimitability and composition. It is as though the Qur’an is saying:
“It’s not at all unlikely that the depraved should be doubtful and ignorant about the miraculousness and inimitability of the Qur’an’s order, for they can’t see the miraculousness of divine power in the order of the universe, which is the greater Qur’an. For they look on the the universe’s order as [occurring] by chance, and its fruitful changes as purposeless, so the instances of wisdom in it are concealed from them – since their spirits are corrupted. So too, because of their dissolute natures and their rotten folly, they consider the Qur’an’s miraculousness to be a confused muddle and its preliminaries sterile and its fruits bitter.”
The phrase break Allah’s covenant (yanquḍūna ‘ahd Allāh): A high style is indicated here with the use of the word ‘al‑naqḍ’, which means undoing the strands of a rope and breaking them, as though the covenant with the Most High were a luminous rope twisted with [divine] wisdom, grace, and will and stretching all the way from pre‑eternity to post-eternity. It is manifested in the universe in the form of [its] general order, and has sent out chains to all the species and realms [of beings] and extended the tips of them to the human race. In the human spirit it has bequeathed the legacy of the seeds of [its] potentialities and abilities, which are watered and made to thrive through the faculty of will, [when] regulated by the commands of the Shari‘a; that is, the evidences of the Qur’an and Sunna (al‑dalā’il al-naqliyya).
Thus, the covenant is fulfilled by employing those abilities as they should be,
and it is broken by doing the opposite and undoing [the rope and spoiling the order], like believing in some of the prophets and denying others, and accepting some precepts and rejecting others, and approving some verses and disapproving others. And this violates the order, arrangement, and regularity.
Now the phrase and cut asunder what Allah has bidden to be joined (wa yaqṭa‘ūna mā amara Allāhu bi‑hi an yūṣala):
Consider this: The command here embraces legislative (tashrī‘ī) commands and creational (takwīnī) commands both of which are included within the natural laws (al‑qawānīn al-fiṭriyya) and the laws of divine practice (al‑‘ādāt al-ilāhiyya). So sundering what the Shari‘a commands to be joined means breaking off family relations and severing the bonds between the hearts of believers. You can make further examples.
And [sundering what is joined by creational commands] means cutting off actions from knowledge, and separating knowledge from intelligence, severing intelligence from innate abilities, and knowledge of Allah from reason, and labour from strength, and jihad from courage, and so on. For the giving of strength is a non‑material creational command (amr ma‘nawī takwīnī) to work, and the giving of intelligence is non‑material creational command to learn. And so on.
The phrase and spread corruption on earth (wa yufsidūna fī al‑arḍ) Consider this:
In accordance with [the saying] “the more general the calamities the pleasanter they become,” a person who becomes depraved and gets embroiled in the morass wants companions who are similarly embroiled so as to alleviate his terrible plight.
Likewise, if [the idea of] revolution settles in someone’s heart, it will lead to the ruin of its perfections and attainments and its high sentiments will gradually decline, and the desire to destroy will born in it. This will make him feel a pleasure at destruction, and he will seek the pleasure by spreading corruption and fomenting revolution.
If You Were to Ask: How can the whole earth, indicated by the word “on earth,” be affected by the corruption of one depraved person?
You Would Be Told: That which has order has balance; in fact, the order is based on balance. If even an insignificant thing disturbs the workings of a machine, the machine is affected by it. And a pair of scales holding two mountains in its pans is affected if only a walnut is placed on one of them.
Now the phrase these it is that shall be the losers (ūlā’ika hum al‑khāsirūn): Consider this: This phrase should have been: “they are the losers since [they did not accept] right-guidance through [the Qur’an].” [It is expressed the way it is to make the following points, concerning:]
these (lit. those) (ūlā’ika), and they (hum), and the definite article of the losers, and its generality:
The purpose of these (lit. those) (ūlā’ika) is to conjure up the idea of something palpable or perceptible (li‑iḥḍār al-maḥsūs) and this indicates that when the listener hears of their vile situation, it arouses his disgust and makes him angry at them.
So he wants to picture them in his imagination in order to vent his anger and express his loathing, and to observe them as their terrible end is described.
The perceptibility indicates that their shameful attributes multiply to the extent they are embodied palpably in the disgusted person’s view. This also alludes to the reason for their loss.
The distance [expressed by these (lit. those) (ūlā’ika)] indicates that they are too far from the way of truth to turn back, and therefore deserve to be censured and execrated, contrarily to those who repent and are within easy reach of return.
They (hum) indicates that the loss is restricted to them, and that if the believers suffer the loss of some worldly pleasures it is not loss, and that compared with their loss, the loss of some worldly people in their businesses is not loss [either].
The definite article denotes [specific] facts and [classes of things]; that is, anyone who wants to see the truth about the losers should look at them.
It is a sign too that their way [results in] pure loss, unlike other sorts of losses, which may contain aspects of gain; the harm is greater. For the definite article is [used] for [things that are] either total or self‑evident, or to depict a [specific] fact.
The generality of the loss [that is, its not being defined] indicates [its comprehensiveness]; that is, they have lost by not remaining faithful to the covenant and breaching it; they have lost in [connection with] family relations by severing them, and in [connection with] reform by spreading corruption, and in [connection with] belief through disbelief, and in their wretchedness they have lost eternal happiness.