Al-Nahl (The Bee): (76) And Allah sets forth a parable...

It is known that the Almighty refuted the claims of the idol worshippers with this second parable.

Its structure is as follows: Just as it is established by basic reasoning that a mute, incapable person cannot be equal in virtue and honor to a speaking, capable, perfect one, while both share humanity, then ruling that an inanimate object cannot be equal to the Lord of the Worlds in divinity is even more appropriate.

We then say: There are two issues in this verse:

The First Issue: The Attributes of the First Man

The Almighty described the first man with several attributes:

The First Attribute: Mute (الأبكم) There are several interpretations of this:

1. Abu Zayd said: Abkam means one who is tongue-tied and unable to speak properly. He also said: Abkam is one whose tongue is cut off, meaning one who does not speak well.
2. Tha'lab narrated from Ibn al-A'rabi: Abkam is one who lacks understanding (la ya'qil).
3. Al-Zajjaj said: Abkam is one whose mouth is sealed (muttbaq), meaning one who neither hears nor sees.

The Second Attribute: {Unable to do anything} (لا يقدر على شيء) This points to complete inability and total deficiency.

The Third Attribute: {A burden upon his master} (كل على مولاه) Meaning this mute, incapable person is a burden upon his master. The scholars of meaning say its origin is from ghiladh (thickness/dullness), which is the opposite of sharpness. It is said: kalla al-sayf (the sword became dull) if its edge became thick and could not cut. And kalla lisānuhu (his tongue became dull) if it became thick and he could not speak. And kalla fulan 'an al-amr (so-and-so became heavy/reluctant about the matter) if it became difficult for him and he did not move toward it. Thus, His saying {A burden upon his master} means he is thick/heavy and burdensome to his master.

The Fourth Attribute: {Wherever he directs him, he brings no good} (أينما يوجهه لا يأت بخير) Meaning, wherever he sends him. The meaning of directing (tawjeeh) is sending your companion toward a specific direction on the road. It is said: "I directed him to such-and-such a place, so he headed there." His saying {he brings no good} means this, because he is incapable, does not know how, and does not understand.

Then the Almighty said: {Is he equal to him who commands justice}?

Know that the one who commands justice (al-Aamir bil-'Adl) must possess speech, otherwise, he cannot be a commander. He must be capable, because commanding implies a difference in rank, which only occurs when one is capable. He must also be knowledgeable so that he can distinguish between justice and injustice. Therefore, it is established that describing him as one who commands justice implies that he is capable and knowledgeable. His being a commander contradicts the first one being mute. His capability contradicts the first one being "unable to do anything" and "a burden upon his master." His knowledge contradicts the first one "bringing no good wherever he is directed."

Then He said: {And he is on a straight path} (وهو على صراط مستقيم). This means he is just and free from oppression and futility.

If this is established, we say: It is self-evident to the intellect that the first and the second are not equal. Thus, it is so here, and Allah knows best.

The Second Issue: The Meaning of This Parable

There are sayings regarding the intended meaning of this parable, just as there were for the previous one.

The First Saying (Mujahid): This entire parable is a metaphor for the god of creation and the falsehoods claimed besides Him.

• The mute one is a metaphor for the idol, because it never speaks, and likewise, it is unable to do anything.
• Furthermore, it is a burden upon its worshippers because it does not spend on them, while they spend on it.
• Also, to whatever matter the idol is directed, it brings no good.
• As for the one who commands justice, it is Allah, the Glorified and Exalted.

The Second Saying: The mute one here refers to a slave of Uthman ibn Affan who disliked Islam and possessed no good. His master is Uthman ibn Affan, who commanded justice and was upon the upright religion and the straight path.

The Third Saying (Preferred): The intended meaning is every slave described by these blameworthy attributes, and every free man described by those praiseworthy attributes. This saying is superior to the first because His description of both as men prevents interpreting it as referring to an idol. Likewise, the description of being mute, burdensome, and directed for benefit prevents this interpretation. Furthermore, the description of the other as being on a straight path prevents interpreting him as Allah. Moreover, the purpose is to compare one form to another in some respect, and this comparison is only complete when one form is different from the other.

As for the second saying, it is also weak because the purpose is to clarify the distinction between two men described by the mentioned attributes, and this is not restricted to a specific individual. Rather, whenever a difference in the mentioned attributes occurs, the intended meaning is achieved. Allah knows best!

7 < {And to Allah belongs the unseen [knowledge] of the heavens and the earth. And the command of the Hour is not except as a blink of an eye or it is nearer. Indeed, Allah is over all things competent.}

{And Allah has brought you out from the wombs of your mothers while you know nothing and made for you hearing and vision and hearts that perhaps you will be grateful.}

{Have they not seen the birds restrained in the air in the sky? None holds them up except Allah. Indeed in that are signs for a people who believe.} > 7

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