Parables and Allegories in the Holy Quran
A Test and Challenge for Muslims and Their Scholars
ABSTRACT
“ART THOU NOT aware how God sets forth the parable of a good word? [It is] like a good tree, firmly rooted, [reaching out] with its branches towards the sky ; yielding its fruit at all times by its Sustainer's leave. And [thus it is that] God propounds parables unto men, so that they might bethink themselves [of the truth] ; And the parable of a corrupt word is that of a corrupt tree, torn up [from its roots] onto the face of the earth, wholly unable to endure. [Thus,] God grants firmness unto those who have attained to faith through the word that is unshakably true in the life of this world as well as in the life to come; but the wrongdoers He lets go astray: for God does whatever He wills.”
Four instead of one. I had to select all four ayahs together for discussion to realise the full message of Allah Ta’aala Subhanahoo conveyed by these ayahs.
Do you not see how the meaning of a “good word” is explained to you by comparing it with a “good tree” asks Allah Ta’aala Subhanahoo in the opening ayah. HE declares that HE uses parables to elaborate HIS point of view so that people might think over and pay heed to it. It should be noted that whenever Bari Ta’aala desires to describe the state of affairs of men in the Hereafter he resorts to allegory (mathal) indicating that the situation and circumstances in that arena (al-ghaib) are beyond the perception of the created-beings. Using the human experience and knowledge on this planet as parables helps to bring the picture within human imagination. The ayah says a kind word uttered is like a tree which is firmly rooted in the ground, has branches reaching the sky and gives fruits all the time by the permission of its Sustainer. Thus a kind or gentle word or a small deed can be very helpful to another person. First it is firm and established; second it spreads like branches to a wider circle; lastly it continues it rewards over a period of time at God’s pleasure. On the other hand a bad or unkind word is like a bad tree which has no stability or firmness. Thus an unsympathetic word or act does not endure nor is it helpful. Lastly the ayahs declare the sunnah of Allah Ta’aala: first, He gives firmness in this world and the hereafter to Momins who are firm believers; second HE leads astray the evildoers; third, HE is completely free to act as HE wishes.
A PPK Muslim can come only thus far on his own in the understanding of these ayahs. Obviously something is missing. What is the message beyond it’s primary meaning? Apart from “saying” or “utterance”, what are the wider meanings of “good word”, “good tree”, “bad word”, “bad tree” and “firm word”. Certainly we need the authority of scholars to dwell on that. Let us consult some of them. You will realise that each scholar has expanded and explained these terms as per his approach and point of view.
“Goodly word is usually interpreted as the Divine Word, the Divine Message, the True Religion” says scholar Yousuf Ali. Dr. Mohammed Asad tries to dip into the root of the problem. Maulana Maudoodi believes that pure or goodly word stands for “truthful saying and righteous creed”. The eminent scholar Amin Ahmed Islahi and his equally prominent scholar Javed Ahmed Ghamdi are clear and categorical; ’کلمہ طیبہ‘ سے کلمہ توحید اور اس پر مبنی عقائد و نظریات مراد ہیں i.e. kalima tayyaba refers to the kalima Tauheed and the doctrine, dogma and teachings based on it. Similarly they defined the bad word as کلمۂ خبیثہ سے مراد کلمۂ شرک اور مبنی بر شرک و کفر عقائد و نظریات ہیں i.e. bad word means shirk and the dogma and precepts based on shirk. Nasr, Seyyed Hossein et al express a similar view in The Study Quran.
It is noteworthy that the ayah speaks of those who have attained to their faith “by a firm word” - بِالقَولِ الثّابِتِ. The article elaborates on this.
November 27, 2017
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- November 2017
Choose the section you have time, in the next 30 days to read this ayah:-
Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short Summary: For the Busy Bee Two Pages
The Main Story: Recommended Three Pages
Footnotes: For the Perfectionist Half Pages
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this generates a fruitful interactive discussion.
DUAA’
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.
Further, we recall that Allah Ta’aala has declared in HIS Book1
“He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)”
and we also recollect that he has warned us about the day of judgement2
“Then on that day you shall most certainly be questioned about the boons (joy, pleasure).”
We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but in matters religion we choose to
resort to blind following -- taqleed, doctrine of classical Sunni Islamic Fiqh.
(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main text will then be of reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)
THE AYAH
Surah Ibrahim (No. 14), Ayah 24-27
أَلَم تَرَ كَيفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصلُها ثابِتٌ وَفَرعُها فِي السَّماءِ ; تُؤتي أُكُلَها كُلَّ حينٍ بِإِذنِ رَبِّها ۗ وَيَضرِبُ اللَّهُ الأَمثالَ لِلنّاسِ لَعَلَّهُم يَتَذَكَّرونَ ; وَمَثَلُ كَلِمَةٍ خَبيثَةٍ كَشَجَرَةٍ خَبيثَةٍ اجتُثَّت مِن فَوقِ الأَرضِ ما لَها مِن قَرارٍ ; ;يُثَبِّتُ اللَّهُ الَّذينَ آمَنوا بِالقَولِ الثّابِتِ فِي الحَياةِ الدُّنيا وَفِي الآخِرَةِ ۖ وَيُضِلُّ اللَّهُ الظّالِمينَ ۚ وَيَفعَلُ اللَّهُ ما يَشاءُ
“ART THOU NOT aware how God sets forth the parable of a good word? [It is] like a good tree, firmly rooted, [reaching out] with its branches towards the sky ; yielding its fruit at all times by its Sustainer's leave. And [thus it is that] God propounds parables unto men, so that they might bethink themselves [of the truth] ; And the parable of a corrupt word is that of a corrupt tree, torn up [from its roots] onto the face of the earth, wholly unable to endure. [Thus,] God grants firmness unto those who have attained to faith through the word that is unshakably true in the life of this world as well as in the life to come; but the wrongdoers He lets go astray: for God does whatever He wills.”
A SHORT VERSION
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
Four instead of one. I had to select all four ayahs together for discussion to realise the full message of Allah Ta’aala Subhanahoo conveyed by these ayahs.
Do you not see how the meaning of a “good word” is explained to you by comparing it with a “good tree” asks Allah Ta’aala Subhanahoo in the opening ayah. HE declares that HE uses parables to elaborate HIS point of view so that people might think over and pay heed to it. It should be noted that whenever Bari Ta’aala desires to describe the state of affairs of men in the Hereafter he resorts to allegory (mathal) indicating that the situation and circumstances in that arena (al-ghaib) are beyond the perception of the created-beings. Using the human experience and knowledge on this planet as parables helps to bring the picture within human imagination. The ayah says a kind word uttered is like a tree which is firmly rooted in the ground, has branches reaching the sky and gives fruits all the time by the permission of its Sustainer. Thus a kind or gentle word or a small deed can be very helpful to another person. First it is firm and established; second it spreads like branches to a wider circle; lastly it continues it rewards over a period of time at God’s pleasure. On the other hand a bad or unkind word is like a bad tree which has no stability or firmness because it is uprooted from the surface of the earth. Thus an unsympathetic word or act does not endure nor is it helpful. Its initial impact may be strong on those effected by it; however it is usually short lived. Lastly the ayahs declare the sunnah of Allah Ta’aala: first, He gives firmness in this world and the hereafter to Momins who are firm believers; second HE leads astray the evildoers; third, HE is completely free to act as HE wishes.
A PPK Muslim can come only thus far on his own in the understanding of these ayahs. Obviously something is missing. What is the message beyond it’s primary meaning? Apart from “saying” or “utterance”, what are the wider meanings of “good word”, “good tree”, “bad word”, “bad tree” and “firm word”. Certainly we need the authority of scholars to dwell on that. Let us consult some of them. You will realise that each scholar has expanded and explained these terms as per his approach and point of view.
“Goodly word is usually interpreted as the Divine Word, the Divine Message, the True Religion” says scholar Yousuf Ali. Dr. Mohammed Asad tries to dip into the root of the problem………………..(see the main story). Maulana Maudoodi believes that pure or goodly word stands for “truthful saying and righteous creed”.……………..The eminent scholar Amin Ahmed Islahi and his equally prominent scholar Javed Ahmed Ghamdi are clear and categorical; ’کلمہ طیبہ‘ سے کلمہ توحید اور اس پر مبنی عقائد و نظریات مراد ہیں i.e. kalima tayyaba refers to the kalima Tauheed and the doctrine, dogma and teachings based on it. Similarly they defined the bad word as کلمۂ خبیثہ سے مراد کلمۂ شرک اور مبنی بر شرک و کفر عقائد و نظریات ہیں i.e. bad word means shirk and the dogma and precepts based on shirk. Nasr, Seyyed Hossein et al express a similar view in The Study Quran: “A good word is understood to refer here to the formula of the shahādah “There is no god but God”; they further add “and a good tree can be a reference to the date palm” on the basis of a hadith. They have also stated “A bad word is usually understood to mean a statement of disbelief in God, which is the opposite of the shahādah…”.
As a sample of the difference and depth of the flight and expanse of a scholarly mind and the power of his pen from my and probably your thinking, read this: ……………..(see the main story)
Please allow me a slight deflection from our subject to highlight an important attitude and viewpoint to decipher the mandatory from the optional. This statement of the Maulana is not Deen; this is not Quran. This is his interpretation and amplification of a phrase in our Holy Book. I admire it. However our Shari’ah allows us to accept it, alter it and even reject a part or whole of it.
It is noteworthy that the ayah speaks of those who have attained to their faith “by a firm word” - بِالقَولِ الثّابِتِ. This is confusing and needs clarification, you will agree. The term qawl is similar to the term kalimah mentioned earlier. Again as stated earlier, beyond its primary meaning of "saying" or “utterance" the term could be defined as “statement of belief or opinion” i.e. a concept, tenet or assertion of faith. According to a hadith………(see the main story). “It means that the Kalimah Tayyibah, the pivotal guiding principle of a believer, is the 'stable word’” referred to in this ayah, comments Mufti Mohammed Shafi. …………….. The Study Quran concurs “The firm speech mentioned here can be interpreted to mean the full form of the shahādah formula, “There is no god but God, and Muhammad is the Messenger of God”. According to Islahi and Ghamdi, this term refers to Kalama-e-Tauheed, Laa Ilaahaa Il’lal Laah.
At this point Mufti Mohammed introduces some controversy. He states “It has been said in a Hadith of Sahih al-Bukhari that Aahirah” (Hereafter) in this verse means Barzakh (the post-death and pre-Resurrection state of life) that is, the world of the grave.” He generates the title “The Reward and Punishment of the Grave Stands Proved from the Qur'an and Sunnah” and proceeds to make a case on very tall and debatable claims such as: ………………..
Yousuf Ali has elaborated very well the qualities and characteristics of the goodly tree. I liked it. See, if you do: ……………..
Mufti Mohammed Shafi poses the question “What tree is that and where is it found?” ………………….
Towards the end, the ayah says “And Allah lets the unjust go astray”. This is to contrast them from the believers who will have Divine help because of the Kalma. The non-believers will have none and qualify for retribution. Zalemeen refers to the mushrekeen-e-Makkah because they are unjust and destructive to their own souls. All their toil and effort will be of no avail; these will be blown away like dust and sand.
The last segment of the ayah reiterates one of the great Divine attributes “And Allah does what He wills”. Nobody can stop HIM; no advocacy or urging will be tolerated. A note of warning: this quality of our Creator should always be conflated with HIS repeatedly declared sharp and complete sense of Justice and HIS absolute and perfect Wisdom.
Sayyid Qutb summarises the issue we are discussing in his appealing style …………….
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
THE MAIN STORY
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
Four instead of one. I had to select all four ayahs together for discussion to realise the full message of Allah Ta’aala Subhanahoo conveyed by these ayahs.
Do you not see how the meaning of a “good word” is explained to you by comparing it with a “good tree” asks Allah Ta’aala Subhanahoo in the opening ayah. HE declares that HE uses parables to elaborate HIS point of view so that people might think over and pay heed to it. It should be noted that whenever Bari Ta’aala desires to describe the state of affairs of men in the Hereafter he resorts to allegory (mathal) indicating that the situation and circumstances in that arena (al-ghaib) are beyond the perception of the created-beings. Using the human experience and knowledge on this planet as parables helps to bring the picture within human imagination. The ayah says a kind word uttered is like a tree which is firmly rooted in the ground, has branches reaching the sky and gives fruits all the time by the permission of its Sustainer. Thus a kind or gentle word or a small deed can be very helpful to another person. First it is firm and established; second it spreads like branches to a wider circle; lastly it continues it rewards over a period of time at God’s pleasure. On the other hand a bad or unkind word is like a bad tree which has no stability or firmness because it is uprooted from the surface of the earth. Thus an unsympathetic word or act does not endure nor is it helpful. Its initial impact may be strong on those effected by it; however it is usually short lived. Lastly the ayahs declare the sunnah of Allah Ta’aala: first, He gives firmness in this world and the hereafter to Momins who are firm believers; second HE leads astray the evildoers; third, HE is completely free to act as HE wishes.
A PPK Muslim can come only thus far on his own in the understanding of these ayahs. Obviously something is missing. What is the message beyond it’s primary meaning? Apart from “saying” or “utterance”, what are the wider meanings of “good word”, “good tree”, “bad word”, “bad tree” and “firm word”. Certainly we need the authority of scholars to dwell on that. Let us consult some of them. You will realise that each scholar has expanded and explained these terms as per his approach and point of view.
“Goodly word is usually interpreted as the Divine Word, the Divine Message, the True Religion” says scholar Yousuf Ali. Dr. Mohammed Asad tries to dip into the root of the problem “In its wider meaning, the term kalimah ("word") denotes any conceptual statement or proposition. Thus, a "good word" circumscribes any proposition (or idea) that is intrinsically true and - because it implies a call to what is good in the moral sense - is ultimately beneficent and enduring; and since a call to moral righteousness is the innermost purport of every one of God's messages, the term "good word" applies to them as well. Similarly, the "corrupt word" mentioned here applies to the opposite of what a divine message aims at: namely, to every idea that is intrinsically false or morally evil and, therefore, spiritually harmful”.
Maulana Maudoodi believes that pure or goodly word stands for “truthful saying and righteous creed”. He further postulates that, in the light of the Holy Quran this saying and creed implies “the acceptance of the doctrine of Tauhid, belief in Prophethood and revelation, and in the life of the Hereafter”. Similarly he considers the “evil word” as the opposite of “pure word” which should be applied to everything that is unreal and wrong. The eminent scholar Amin Ahmed Islahi and his equally prominent scholar Javed Ahmed Ghamdi are clear and categorical; ’کلمہ طیبہ‘ سے کلمہ توحید اور اس پر مبنی عقائد و نظریات مراد ہیں i.e. kalima tayyaba refers to the kalima Tauheed and the doctrine, dogma and teachings based on it. Similarly they defined the bad word as کلمۂ خبیثہ سے مراد کلمۂ شرک اور مبنی بر شرک و کفر عقائد و نظریات ہیں i.e. bad word means shirk and the dogma and precepts based on shirk. Nasr, Seyyed Hossein et al express a similar view in The Study Quran: “A good word is understood to refer here to the formula of the shahādah “There is no god but God”; they further add “and a good tree can be a reference to the date palm” on the basis of a hadith. They have also stated “A bad word is usually understood to mean a statement of disbelief in God, which is the opposite of the shahādah…”.
As a sample of the difference and depth of the flight and expanse of a scholarly mind and the power of his pen from my and probably your thinking, read this: “That is, the pure word is so fruitful that every person (or community) who bases his system of life on it, gets benefit from it every moment for it helps to produce clearness in thought, balance in temperament, strength in character, purity in morals, firmness in conduct, righteousness in talk, straightforwardness in conversation, good temperament in social behavior, nobility in culture, justice and equity in economy, honesty in politics, nobility in war, sincerity in peace; confidence in promises and pledges. In short, it is the elixir that changes everything into gold if one makes the proper use of it.” You guessed it right! This is Maulana Maudoodi speaking.
Please allow me a slight deflection from our subject to highlight an important attitude and viewpoint to decipher the mandatory from the optional. This statement of the Maulana is not Deen; this is not Quran. This is his interpretation and amplification of a phrase in our Holy Book. I admire it. However our Shari’ah allows us to accept it, alter it and even reject a part or whole of it.
It is noteworthy that the ayah speaks of those who have attained to their faith “by a firm word” - بِالقَولِ الثّابِتِ. This is confusing and needs clarification, you will agree. The term qawl is similar to the term kalimah mentioned earlier. Again as stated earlier, beyond its primary meaning of "saying" or “utterance" the term could be defined as “statement of belief or opinion” i.e. a concept, tenet or assertion of faith. According to a hadith as quoted by Bukhari on the authority of Al-Bara' ibn 'Azib (Kitab at-Tafsir), and by other traditionists, including Muslim, on the authority of Shu’bah, the Holy Prophet interpreted this phrase as expressing the concept that there is no deity save God, and that Muhammad is His Apostle. The adjective الثّابِتِ (thabit) translated as firmness connotes the unshakable truth. “It means that the Kalimah Tayyibah, the pivotal guiding principle of a believer, is the 'stable word’” referred to in this ayah, comments Mufti Mohammed Shafi. The ayah thus is describing the special effects and role of the Kalimah Tayyaba. It will achieve great firmness and strength of us in this world and the hereafter provided it is sincere and consistent, it is comprehended completely and clearly and becomes the guiding principle of life. It helps to face all the challenges of life. It will remain a shield and a guard in the aakhra also. The Study Quran concurs “The firm speech mentioned here can be interpreted to mean the full form of the shahādah formula, “There is no god but God, and Muhammad is the Messenger of God”. According to Islahi and Ghamdi, this term refers to Kalama-e-Tauheed, Laa Ilaahaa Il’lal Laah.
At this point Mufti Mohammed introduces some controversy. He states “It has been said in a Hadith of Sahih al-Bukhari that Aahirah” (Hereafter) in this verse means Barzakh (the post-death and pre-Resurrection state of life) that is, the world of the grave.” He generates the title “The Reward and Punishment of the Grave Stands Proved from the Qur'an and Sunnah” and proceeds to make a case on very tall and debatable claims such as: “According to Hadlth, narrated by Sayyidna Bara ibn 'Azib). ………. Similar ahadlth have been reported from about forty Sahabah with reliable chains of authorities which Ibn Kathir has put together at this stage of his Tafsir. Ash-Shaykh Jalduddin As-Suyuti, in his versified treatise AtTathbi’t Ind at-Tabyit and by referring to seventy ahaadith in Sharh As-Suder, has confirmed that these narrations have come to us in an uninterrupted (mutawaatir) succession. All these noble Sahabah have declared that "Akhirah' (Hereafter) in this verse refers to the grave and the verse itself relates to the reward and punishment of the grave…..That man, after his death and burial, lives again, answers the questions asked by the angels, has been mentioned in almost ten verses of the Holy Quran, by way of hint; while, in seventy mutawaatir ahaadith (those passed on in uninterrupted succession), these have been mentioned very clearly and explicitly - in which there remains no room for a Muslim to doubt”.
Yousuf Ali has elaborated very well the qualities and characteristics of the goodly tree. I liked it. See, if you do: “The goodly tree is known for: (1) its beauty: it gives pleasure to all who see it: (2) its stability; it remains firm and unshaken in storms, because its roots are firmly fixed in the earth; (3) its wide compass; its branches reach high, and it catches all the sunshine from heaven, and gives shade to countless birds in its branches and men and animals beneath it, and (4) its abundant fruit, which it yields at all times. So is the Good Word. It is as beautiful as it is true. It abides in all changes and chances of this life, and even beyond: it is never shaken by sorrow or what seems to us calamity; its roots are deep down in the bedrock facts of life. Its reach is universal, above, around, below: it is illuminated by the divine light from heaven, and its consolation reaches countless beings of all grades of life. Its fruit - the enjoyment of its blessings - is not confined to one season or one set of circumstances; furthermore the fortunate man who is the vehicle of that word has no self-pride: he attributes all its goodness, and his act in spreading it, to the Will and Leave of God”.
Mufti Mohammed Shafi poses the question “What tree is that and where is it found?” “In all likelihood, that is a date-palm” is the answer. He quotes ahaadith in its support and then proceeds to describe in great details the relevant attributes of the date-palm tree. He also suggests that the good tree “refers to the statement of Muslim creed”; the disbelievers are likened to a bad tree. A hadith, according to him identifies the bad tree as that of garlic.
Towards the end, the ayah says “And Allah lets the unjust go astray”. This is to contrast them from the believers who will have Divine help because of the Kalma. The non-believers will have none and qualify for retribution. Zalemeen refers to the mushrekeen-e-Makkah because they are unjust and destructive to their own souls. All their toil and effort will be of no avail; these will be blown away like dust and sand.
The last segment of the ayah reiterates one of the great Divine attributes “And Allah does what He wills”. Nobody can stop HIM; no advocacy or urging will be tolerated. A note of warning: this quality of our Creator should always be conflated with HIS repeatedly declared sharp and complete sense of Justice and HIS absolute and perfect Wisdom.
Sayyid Qutb summarises the issue we are discussing in his appealing style “Thus the fundamental relationship between the truth embodied in the divine message and the truth of the existence of the universe is emphasized as one single truth, derived from God who is the truth. It is firmly established and deeply rooted, just like ‘a good tree’: its roots are firm and its branches reach to the sky. Everything else is false, transitory, similar to ‘a corrupt tree’, torn up onto the face of the earth. It cannot have a stable position.”
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
Dr. Khalid Mitha
FOOTNOTES
(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ
(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
