Friday, August 26, 2005
'Abdullah ibn Mas'ud, may Allah be pleased with him, reported that the Messenger of Allah, may Allah bless him and grant him peace, the truthful and confirmed one, told him:
"The way that each of you is created is that you are gathered in your mother's womb for forty days as a sperm-drop and then for a similar length of time as a blood-clot and then for a similar length of time as a lump of flesh. Then an angel is sent and he breathes the spirit (ruh) into you and is encharged with four commandments: to write down your provision, your life-span, your actions, and whether you will be happy or wretched. By Him, apart from Whom there is no god, one of you can do the actions of someone destined for the Garden until there is only an arm's length between him and it, and then what is written will overtake him and he will do the actions of someone destined for the Fire and enter it."
Saturday, August 13, 2005
Figurative Language in the Qur’an
ﻥﺁﺮﻗﻠﺍ ﻲﻓ ﺯﺎﺟﻤﻠﺍ
There are those today who champion the statement of some ancient dissenters who said that there are no figurative expressions found in the Qur’an and the Hadeeth of the Holy Apostle – may Allah bless and grant him peace.
The term for figurative speech in Arabic is the word majaaz. Majaaz is defined as ‘using the word or expression contrary to what it was originally used for’ {ﻪﻠ ﻊﻀﻭ ﺎﻤ ﺮﻳﻏ ﻲﻔ ﻅﻓﻠﻠﺍ ﻞﺎﻤﻌﺗﺴﺍ}. And when a speaker uses a word in a way contrary to its original application that person is termed a mu’awwil {ﻞﻭﺆﻣ}, and his action is called ta’weel {ﻞﻳﻭﺄﺘ}.
However, it is not the right of any person to interpret another’s words according to a meaning not found in the speaker’s own language. Furthermore, it is impermissible for one to interpret another’s words according to a meaning found in the interpreter’s language but not found in the language of the one whose words are being interpreted.
To deny the existence of figurative speech in any language is one of the greatest signs of a person’s lack of depth and understanding of the inner workings of language, as well as a sign of stubbornness and the refusal to acknowledge long established realities accepted by all peoples in every age.
Imam Jalaalud-Deen As-Suyootee says,
“There is no difference of opinion about the occurrence of literal expressions in the Qur’an. They are every expression that has maintained its original usage without a prior or more recent application. This is (the case of) most speech. As for majaaz, the overwhelming majority holds the view that it also occurs in it, even though, a group of them denied it – among them are the Zhaahirees, Ibnul-Qaas of the Shaafi’ees, and Ibn Khuwaiz Mindaad of the Maalikees. Their argument is that majaaz is the brother of lying. And the Qur’an is innocent of it. (They also argue that) The speaker doesn’t employ it until the literal meaning becomes hard to apply. So he then uses a metaphor. But that is impossible on Allah – Be He Exalted.
Nevertheless, this is an unsupportable argument. If majaaz has fallen from the Qur’an, then half of the beauty would fall from it. The experts of eloquence have all agreed that figurative speech is more eloquent than the literal expression. And if it was essential that the Qur’an be void of figurative speech it would be necessary that it be void of elision, emphasis, the reiteration of narratives, and other things.”
We see from this that only an elect number of scholars have denied the occurrence of figurative language in the Qur’an. But despite their views, most scholars gave very little consideration to them.
And how could they, when the Qur’an was revealed in the Arabic language ((Verily, We made it an Arabic Qur’an so that you may comprehend))? And by virtue of it being in Arabic, it must contain both literal and figurative expressions, since the Arabic language contains literal and figurative expressions. So, it is an undeniable fact that ta’weel existed during the time of the Prophet – may Allah bless and grant him peace – by virtue of the fact that majaaz existed as well, since ta’weel is merely to use a word with both a literal and figurative meaning according its figurative sense (ma’naa majaazee).
In reality, those who denied the occurrence of majaaz in the language did so without strong or valid bases. And some of them merely denied that one make reference to Allah’s words as being ‘figurative language’ (majaaz), not that majaaz doesn’t occur in the Qur’an .
If every statement in the Qur’an was to be taken literally it would be an outright denial of the words of the Creator when He says about the Qur’an, ((From it are verses clear in their indication (muhkamaat) – they are the foundation of The Book. And others are allegorical (mutashaabihaat))) {Aali ‘Imraan: 3}. And this verse is explicit in that allegory and figurative speech exist in the Qur’an whether you call it majaaz or mutashaabih. The difference would just be that Allah alone knows the true interpretation of any allegory He states ((And none know its meaning except Allah)) {Aali ‘Imraan: 7}.
But those deeply rooted in knowledge – despite not being able to state for a certainty what Allah’s intent is from a particular allegory – they’re speculation about the matter leads them to a near certainty due to the profundity of their knowledge. Thus, we get the reading ((And none know its meaning except Allah and those deeply rooted in knowledge)) {Aali ‘Imraan: 7} .
In other words, Allah – The Most High – made this an Arabic Qur’an. And when a word has an original signification and two or more figurative significations, the scholar who encompasses all of these significations can be considered of those who know the meaning of the allegorical, although he/she could not speak with absolute certainty in that regard. But by knowing the possibilities with regard to the interpretation of the mutashaabih, it can rightfully be said that one knows the meaning of the mutashaabih but in uncertain terms. And Allah knows best.
And it has been related about Ibn ‘Abbaas – may Allah be pleased with him and his father – that he said,
“Interpretation (tafseer) is of four types: An interpretation that no one is excused for not understanding it, an interpretation that the Arabs know from their dialects (lughaat), an interpretation that those deeply rooted in knowledge know, and an interpretation that only Allah knows.”
Ibn Katheer says, “And this statement has also been related from ‘Aaisha, ‘Urwah, Aboo Ash-Sha’thaa, Aboo Nuhaik, and others.”
He also related the statement ascribed to Ibn ‘Abbaas, “I am one of those who are deeply rooted in knowledge who know its meaning.”
And similar quotes have been related from Mujaahid, and Ar-Rabee’ ibn Anas.
A very prominent majaaz stated in the Qur’an is the verse of fasting wherein Allah says, ((And eat and drink until the white thread becomes distinct from the black thread of dawn)). It is related that one particular companion would place a black sewing thread and a white thread underneath his pillow before he retired at night. And every time he might awaken during the course of the night he would check underneath his pillow to see if he could distinguish the black thread from the white one. So when he woke up the next day he asked Allah’s messenger about that, and he said to him, “That’s not what it means. That is the whiteness of the day and the darkness of the night.”
And the examples of majaaz throughout the Qur’an are many, as will be shown later on.
Add to that, many of the prominent Salaf used to do ta’weel due to the understanding that many expressions in the Qur’an are taken metaphorically. And in what follows is a list of those statements.
Those of the Salaf who did Ta’weel
Ibn Abee Haatim reports with a fair chain of narration (laa ba’sa bihi) about Ibn ‘Abbaas concerning the saying of Allah, ((So wherever you may turn, there is Allah’s face)) [Baqarah: 115], Ibn ‘Abbaas said, “Allah’s direction of prayer” (qiblah).
The reason for this statement of Ibn ‘Abbaas is that were we to accept the literal meaning of the aforementioned verse, we’d have to accept that Allah is everywhere in every place, including inside of us and inside of filth. But that is impossible and unbefitting his pure and perfect state. For this reason, Ibn ‘Abbaas gave this ta’weel (interpretation).
Ibn ‘Abbaas also interpreted the ‘shin’ (saaq) mentioned in Surat Al-Qalam: 42 ((The day that a shin will be uncovered)). He said that it means ‘severity’. That is, ‘the day that a severity will be revealed.’
Imam At-Tabaree said, “A group of the Sahaabah, Taabi’oon, and the scholars of ta’weel have said: ‘He will reveal a severe matter.’”
Types of Majaaz: Al-Majaaz Al-‘Aqlee and Al-Majaaz Al-Lughawee
The scholars of Arabic eloquence have identified two categories of majaaz. If the figurative meaning is being expressed through a combination of words in a phrase, it is called al-majaaz al-‘aqlee (The rational metaphor). And if it is being expressed singularly as one word, it is called al-majaaz al-lughawee (The linguistic metaphor).
As for the first type of majaaz, its figurative meaning materializes as a result of the close relationship (mulaabasah) between a thing that a particular action or description is ascribed to and the actual thing that does the action or rightfully deserves that description.
An example of the majaaz al-‘aqlee is Allah’s saying, ((And when His signs are recited over them they increase them in faith)) [Al-Anfaal: 2]. In this example, the increase in faith is attributed to Allah’s signs, even though it is Allah who is the source of the increase. The increase was attributed to His signs, because He is the Creator and revealer of them.
Other examples are His sayings, ((He slaughters their sons)) [Al-Qasas: 4], ((O Haamaan! Build for me a tower!)) [Ghaafir: 36], and ((A day that will make children gray-haired)) [Al-Muzammil: 17]. In the first example, the slaughter of their sons was attributed to Pharaoh, even though his agents carried out the slaughter. In the second example, the order to build the tower was given to Haamaan even though his masons were those who fulfilled the order. And in the last example, the day was considered the cause of turning the children’s heads gray, even though it was Allah who actually did so.
As for the second type of majaaz (al-majaaz al-lughawee), it is defined as ‘using the word or expression contrary to what it was originally used for.’ It is this type of majaaz that concerns us most in this study. And it takes many forms:
1- Using the whole of a thing to refer to a part of it (itlaaqul-kulli ‘alaa al-juz’): This is like Allah’s saying, ((They place their fingers in their ears)) [Baqarah: 19]. Allah said that they put their fingers in their ears even though they merely insert the tips of their fingers (anaamil). Inserting the entire finger in one’s ears is impossible. The wisdom behind mentioning fingers instead of fingertips is to exaggerate the extent of their rejection and flight from truth. So it was as if they put their entire fingers in their ears. Another example of this kind is Allah’s saying, ((And when you see them, their exteriors please you)) [Al-Munaafiqoon: 4]. But what it means is “their faces please you”, since they didn’t see their entire persons.
2- Using the characteristic of a thing to refer to the whole of it (itlaaqul-juz’i ‘alaa al-kulli): An example of this sort is Allah’s saying, ((And the countenance of your Lord will remain)) [Ar-Rahmaan: 27]. It means, “And your Lord will remain,” since it would mean that all of Allah’s attributes except for His countenance would cease to exist were we to take it literally. Other examples are ((Then turn your faces toward it)) [Baqarah: 144], ((Faces that day are joyful)) [Al-Ghaashiyah: 8], and ((Faces that day are humiliated, laboring, weary)) [Al-Ghaashiyah: 2-3]. As for ((Then turn your faces toward it)), it actually means ‘turn your entire person (dhawaatakum) toward it’; since it is only said that one is facing a thing when they do so with their chest and the rest of the body. As for ((Faces that day are joyful)) and ((Faces that day are humiliated, laboring, weary)), He used the word ‘face’ to refer to ‘the entire body’, since ‘joy’ (tana’um) and ‘weariness’ (nasab) are manifested on the entire body. Other examples of this are Allah’s sayings, ((That is because of what your hands have set forth)) [Al-Hajj: 10], and ((…because of what your hands have earned)) [Ash-Shooraa: 30]. Even though deeds are carried out by more than just the hands, Allah attributed every deed done with every part of the body to the hands, since most deeds are carried out with the hands. Otherwise, we’d have to accept that we will only be called to account for what we do with our hands, while what we do with our eyes, ears, and privates will not be subject to judgment. So this is what is called using the characteristic or part of a thing to refer to its entirety.
3- Describing the part of something with the attribute of the whole (wasful-ba’di bil-kulli): An example of this type of majaaz is Allah’s saying ((You would have surely been filled with alarm (ru’b) from them)) [Al-Kahf: 18]. What it means is ‘your heart would have been filled with alarm’, since alarm only takes place in the heart.
4- Using the noun designated to a specific thing to refer the general category of it (itlaaqu ismil-khaass ‘alaa al-‘aamm): An example of this is Allah’s saying, ((Verily, we are the messenger of the Lord of the Worlds)) [Ash-Shu’araa: 16]. Here Allah commands His messengers to go to their people, but He tells them to say that they are ‘the messenger’ as opposed to ‘messengers’, since the two of them come with the same message. So it is as if they are one person.
5- Using the general category of a noun to refer to the specific entity excluded from that generality (itlaaqul-‘aamm ‘alaa al-khaass): An example of this type of majaaz is ((And they ask forgiveness for whoever is in Earth)) [Ash-Shooraa: 5]. Allah says ‘whoever’ (man), but the intent is actually that ‘they ask forgiveness for whoever is a believer in the Earth.’ What supports this is Allah’s statement ((And they ask forgiveness for those who believe)) [Ghaafir: 7]. So the general is interpreted according to the specific.
6- Using the effect to refer to the cause of a thing (itlaaqul-musabbab ‘alaa as-sabab): An example of this is, ((And He sends down from the sky sustenance)) [Ghaafir: 13]. Another example is ((We have sent down upon you garments)) [Al-‘Araaf: 26]. In these two verses, Allah states that he has sent down ‘sustenance’ and ‘garments’, when in fact He only sent down rain, which is the direct cause and source of sustenance and clothing, since the water dampens the soil that fruits and vegetables require to grow, and that cattle eat in turn and survive, whose hides are later taken and used for garments by people. Another example of this type of majaaz is ((They do not find marriage)) [An-Noor: 33]. What this really means is ‘they don’t find the provisions for a marriage dower, maintenance, and everything else that a husband is required to have before getting married.’ So marriage is the result of the capacity to get married.
7- Using the cause to refer to the effect (itlaaqus-sabab ‘alaa al-musabbab): An example of this sort of majaaz is Allah’s saying ((And they were not capable of hearing)) [Hood: 20]. What this really means is ‘they didn’t accept and comply to the message’, since acceptance and compliance result from hearing the message.
8- Using a word indicating the state of something to refer to the place where that state is found (itlaaqu ismil-haal ‘alaa al-mahall): An example of this kind is what Allah says about those whose faces turn white on the Day of Judgment that they are ((…in the mercy of Allah. They are therein forever abiding)) [Aali ‘Imraan: 107]. It means, ‘in Paradise’, since it is the place where Allah’s mercy is found. Another example is ((In His hand is all dominion)) [Al-Mulk: 1]. Instead of saying, ‘in His control’, He said ‘in His hand’, since the hand is the place of power and control.
9- Using the ‘heart’ to refer to the ‘mind’ (at-ta’beer bil-qalb ‘an al-‘aql): This is like Allah’s saying, ((They have hearts whereby they don’t comprehend)) [Al-‘Araaf: 179]. That is, ‘they have minds.’
10- Using the ‘mouth’ to refer to the ‘tongue’ (at-ta’beer bil-afwaah ‘an al-alsun): This is like Allah’s saying ((They say with their mouths)) [Aali ‘Imraan: 167]. That is, ‘they say with their tongues.’
11- Using Allah’s name to refer to His friends and supporters (at-ta’beer bi ismillaahi ‘an auliyaaihi): Examples of this sort are Allah’s statements ((Help Allah, He’ll help you)) [Muhammad: 7], ((Verily, those who harm Allah)) [Al-Ahzaab: 57], and ((…those who wage war against Allah)) [At-Taubah: 107]. In each of these examples, Allah uses his name to make reference to His friends. We know this because it is impossible to help, harm, or to wage war against Allah. But it is possible to help, harm, or wage war against the friends of Allah.
12- And finally, using the ‘village’ to refer to its ‘inhabitants’ (at-ta’beer bil-qaryah ‘an sukkaanihaa): An example of this is Allah’s saying ((And ask the village)) [Yoosuf: 32]. That is, ‘ask the inhabitants of the village.’
All of the aforementioned examples are taken from the Qur’an. But the Sunnah is similarly replete with metaphor. The following are just a couple of examples:
1- Describing something with the name of its final consequence (tasmiyatush-shay bi ismi maa yaoolu ilaihi): An example of this is the Prophet’s saying, “Whoever has killed one who is killed (qateel) while having evidence of it, then he has (the right to) his belongings (salabuhu).” In other words, ‘whoever kills an enemy combatant (harbee)’, since it is impossible to kill one has already been killed. Likewise, it isn’t permissible to kill a Muslim or one of protected status through a treaty, alliance, and the like.
2- Using a word indicating the state of something to refer to the place where that state is found (itlaaqul-haal ‘alaa al-mahall): An example of this is in what the Prophet – may Allah bless and grant him peace – said to his wives, “The quickest of you to join me (after death) is the one of you with the longest hand.” Imam An-Nauwawee said, “The meaning of the hadeeth is that they thought that what was meant by ‘the lengthiness of the hand’ is the literal hand, which is the limb (jaarihah). So they measured their hands with a stick. And Saudah happened to have the longest physical hand. But Zainab had the longest hand in terms of charity (sadaqah) and good works (fi’l al-khair). So Zainab died, the first of them. Then they knew that the intent was ‘lengthiness of hand in charity and good works.’ The scholars of language say: “It is said: ‘Fulaan is long of hand (taweelul-yad) and long in goods (taweelul-baa’)’ when he is forgiving and generous. The opposite of it is ‘short of hand’ (qaseerul-yad) and ‘goods’ (baa’). Likewise is, ‘severed at the fingertips’ (jaddul-anaamil)…”
From these examples, it becomes clear that figurative language in the Qur’an is undeniable, while there is no basis to make any distinction between the verses that give some the impression that Allah has human characteristics and those verses that do not make reference to that. And to complete the benefit taken from this paper, I highly encourage everyone to read the endnotes.
Was Salaam
Abdullah bin Hamid Ali
ﻥﺁﺮﻗﻠﺍ ﻲﻓ ﺯﺎﺟﻤﻠﺍ
There are those today who champion the statement of some ancient dissenters who said that there are no figurative expressions found in the Qur’an and the Hadeeth of the Holy Apostle – may Allah bless and grant him peace.
The term for figurative speech in Arabic is the word majaaz. Majaaz is defined as ‘using the word or expression contrary to what it was originally used for’ {ﻪﻠ ﻊﻀﻭ ﺎﻤ ﺮﻳﻏ ﻲﻔ ﻅﻓﻠﻠﺍ ﻞﺎﻤﻌﺗﺴﺍ}. And when a speaker uses a word in a way contrary to its original application that person is termed a mu’awwil {ﻞﻭﺆﻣ}, and his action is called ta’weel {ﻞﻳﻭﺄﺘ}.
However, it is not the right of any person to interpret another’s words according to a meaning not found in the speaker’s own language. Furthermore, it is impermissible for one to interpret another’s words according to a meaning found in the interpreter’s language but not found in the language of the one whose words are being interpreted.
To deny the existence of figurative speech in any language is one of the greatest signs of a person’s lack of depth and understanding of the inner workings of language, as well as a sign of stubbornness and the refusal to acknowledge long established realities accepted by all peoples in every age.
Imam Jalaalud-Deen As-Suyootee says,
“There is no difference of opinion about the occurrence of literal expressions in the Qur’an. They are every expression that has maintained its original usage without a prior or more recent application. This is (the case of) most speech. As for majaaz, the overwhelming majority holds the view that it also occurs in it, even though, a group of them denied it – among them are the Zhaahirees, Ibnul-Qaas of the Shaafi’ees, and Ibn Khuwaiz Mindaad of the Maalikees. Their argument is that majaaz is the brother of lying. And the Qur’an is innocent of it. (They also argue that) The speaker doesn’t employ it until the literal meaning becomes hard to apply. So he then uses a metaphor. But that is impossible on Allah – Be He Exalted.
Nevertheless, this is an unsupportable argument. If majaaz has fallen from the Qur’an, then half of the beauty would fall from it. The experts of eloquence have all agreed that figurative speech is more eloquent than the literal expression. And if it was essential that the Qur’an be void of figurative speech it would be necessary that it be void of elision, emphasis, the reiteration of narratives, and other things.”
We see from this that only an elect number of scholars have denied the occurrence of figurative language in the Qur’an. But despite their views, most scholars gave very little consideration to them.
And how could they, when the Qur’an was revealed in the Arabic language ((Verily, We made it an Arabic Qur’an so that you may comprehend))? And by virtue of it being in Arabic, it must contain both literal and figurative expressions, since the Arabic language contains literal and figurative expressions. So, it is an undeniable fact that ta’weel existed during the time of the Prophet – may Allah bless and grant him peace – by virtue of the fact that majaaz existed as well, since ta’weel is merely to use a word with both a literal and figurative meaning according its figurative sense (ma’naa majaazee).
In reality, those who denied the occurrence of majaaz in the language did so without strong or valid bases. And some of them merely denied that one make reference to Allah’s words as being ‘figurative language’ (majaaz), not that majaaz doesn’t occur in the Qur’an .
If every statement in the Qur’an was to be taken literally it would be an outright denial of the words of the Creator when He says about the Qur’an, ((From it are verses clear in their indication (muhkamaat) – they are the foundation of The Book. And others are allegorical (mutashaabihaat))) {Aali ‘Imraan: 3}. And this verse is explicit in that allegory and figurative speech exist in the Qur’an whether you call it majaaz or mutashaabih. The difference would just be that Allah alone knows the true interpretation of any allegory He states ((And none know its meaning except Allah)) {Aali ‘Imraan: 7}.
But those deeply rooted in knowledge – despite not being able to state for a certainty what Allah’s intent is from a particular allegory – they’re speculation about the matter leads them to a near certainty due to the profundity of their knowledge. Thus, we get the reading ((And none know its meaning except Allah and those deeply rooted in knowledge)) {Aali ‘Imraan: 7} .
In other words, Allah – The Most High – made this an Arabic Qur’an. And when a word has an original signification and two or more figurative significations, the scholar who encompasses all of these significations can be considered of those who know the meaning of the allegorical, although he/she could not speak with absolute certainty in that regard. But by knowing the possibilities with regard to the interpretation of the mutashaabih, it can rightfully be said that one knows the meaning of the mutashaabih but in uncertain terms. And Allah knows best.
And it has been related about Ibn ‘Abbaas – may Allah be pleased with him and his father – that he said,
“Interpretation (tafseer) is of four types: An interpretation that no one is excused for not understanding it, an interpretation that the Arabs know from their dialects (lughaat), an interpretation that those deeply rooted in knowledge know, and an interpretation that only Allah knows.”
Ibn Katheer says, “And this statement has also been related from ‘Aaisha, ‘Urwah, Aboo Ash-Sha’thaa, Aboo Nuhaik, and others.”
He also related the statement ascribed to Ibn ‘Abbaas, “I am one of those who are deeply rooted in knowledge who know its meaning.”
And similar quotes have been related from Mujaahid, and Ar-Rabee’ ibn Anas.
A very prominent majaaz stated in the Qur’an is the verse of fasting wherein Allah says, ((And eat and drink until the white thread becomes distinct from the black thread of dawn)). It is related that one particular companion would place a black sewing thread and a white thread underneath his pillow before he retired at night. And every time he might awaken during the course of the night he would check underneath his pillow to see if he could distinguish the black thread from the white one. So when he woke up the next day he asked Allah’s messenger about that, and he said to him, “That’s not what it means. That is the whiteness of the day and the darkness of the night.”
And the examples of majaaz throughout the Qur’an are many, as will be shown later on.
Add to that, many of the prominent Salaf used to do ta’weel due to the understanding that many expressions in the Qur’an are taken metaphorically. And in what follows is a list of those statements.
Those of the Salaf who did Ta’weel
Ibn Abee Haatim reports with a fair chain of narration (laa ba’sa bihi) about Ibn ‘Abbaas concerning the saying of Allah, ((So wherever you may turn, there is Allah’s face)) [Baqarah: 115], Ibn ‘Abbaas said, “Allah’s direction of prayer” (qiblah).
The reason for this statement of Ibn ‘Abbaas is that were we to accept the literal meaning of the aforementioned verse, we’d have to accept that Allah is everywhere in every place, including inside of us and inside of filth. But that is impossible and unbefitting his pure and perfect state. For this reason, Ibn ‘Abbaas gave this ta’weel (interpretation).
Ibn ‘Abbaas also interpreted the ‘shin’ (saaq) mentioned in Surat Al-Qalam: 42 ((The day that a shin will be uncovered)). He said that it means ‘severity’. That is, ‘the day that a severity will be revealed.’
Imam At-Tabaree said, “A group of the Sahaabah, Taabi’oon, and the scholars of ta’weel have said: ‘He will reveal a severe matter.’”
Types of Majaaz: Al-Majaaz Al-‘Aqlee and Al-Majaaz Al-Lughawee
The scholars of Arabic eloquence have identified two categories of majaaz. If the figurative meaning is being expressed through a combination of words in a phrase, it is called al-majaaz al-‘aqlee (The rational metaphor). And if it is being expressed singularly as one word, it is called al-majaaz al-lughawee (The linguistic metaphor).
As for the first type of majaaz, its figurative meaning materializes as a result of the close relationship (mulaabasah) between a thing that a particular action or description is ascribed to and the actual thing that does the action or rightfully deserves that description.
An example of the majaaz al-‘aqlee is Allah’s saying, ((And when His signs are recited over them they increase them in faith)) [Al-Anfaal: 2]. In this example, the increase in faith is attributed to Allah’s signs, even though it is Allah who is the source of the increase. The increase was attributed to His signs, because He is the Creator and revealer of them.
Other examples are His sayings, ((He slaughters their sons)) [Al-Qasas: 4], ((O Haamaan! Build for me a tower!)) [Ghaafir: 36], and ((A day that will make children gray-haired)) [Al-Muzammil: 17]. In the first example, the slaughter of their sons was attributed to Pharaoh, even though his agents carried out the slaughter. In the second example, the order to build the tower was given to Haamaan even though his masons were those who fulfilled the order. And in the last example, the day was considered the cause of turning the children’s heads gray, even though it was Allah who actually did so.
As for the second type of majaaz (al-majaaz al-lughawee), it is defined as ‘using the word or expression contrary to what it was originally used for.’ It is this type of majaaz that concerns us most in this study. And it takes many forms:
1- Using the whole of a thing to refer to a part of it (itlaaqul-kulli ‘alaa al-juz’): This is like Allah’s saying, ((They place their fingers in their ears)) [Baqarah: 19]. Allah said that they put their fingers in their ears even though they merely insert the tips of their fingers (anaamil). Inserting the entire finger in one’s ears is impossible. The wisdom behind mentioning fingers instead of fingertips is to exaggerate the extent of their rejection and flight from truth. So it was as if they put their entire fingers in their ears. Another example of this kind is Allah’s saying, ((And when you see them, their exteriors please you)) [Al-Munaafiqoon: 4]. But what it means is “their faces please you”, since they didn’t see their entire persons.
2- Using the characteristic of a thing to refer to the whole of it (itlaaqul-juz’i ‘alaa al-kulli): An example of this sort is Allah’s saying, ((And the countenance of your Lord will remain)) [Ar-Rahmaan: 27]. It means, “And your Lord will remain,” since it would mean that all of Allah’s attributes except for His countenance would cease to exist were we to take it literally. Other examples are ((Then turn your faces toward it)) [Baqarah: 144], ((Faces that day are joyful)) [Al-Ghaashiyah: 8], and ((Faces that day are humiliated, laboring, weary)) [Al-Ghaashiyah: 2-3]. As for ((Then turn your faces toward it)), it actually means ‘turn your entire person (dhawaatakum) toward it’; since it is only said that one is facing a thing when they do so with their chest and the rest of the body. As for ((Faces that day are joyful)) and ((Faces that day are humiliated, laboring, weary)), He used the word ‘face’ to refer to ‘the entire body’, since ‘joy’ (tana’um) and ‘weariness’ (nasab) are manifested on the entire body. Other examples of this are Allah’s sayings, ((That is because of what your hands have set forth)) [Al-Hajj: 10], and ((…because of what your hands have earned)) [Ash-Shooraa: 30]. Even though deeds are carried out by more than just the hands, Allah attributed every deed done with every part of the body to the hands, since most deeds are carried out with the hands. Otherwise, we’d have to accept that we will only be called to account for what we do with our hands, while what we do with our eyes, ears, and privates will not be subject to judgment. So this is what is called using the characteristic or part of a thing to refer to its entirety.
3- Describing the part of something with the attribute of the whole (wasful-ba’di bil-kulli): An example of this type of majaaz is Allah’s saying ((You would have surely been filled with alarm (ru’b) from them)) [Al-Kahf: 18]. What it means is ‘your heart would have been filled with alarm’, since alarm only takes place in the heart.
4- Using the noun designated to a specific thing to refer the general category of it (itlaaqu ismil-khaass ‘alaa al-‘aamm): An example of this is Allah’s saying, ((Verily, we are the messenger of the Lord of the Worlds)) [Ash-Shu’araa: 16]. Here Allah commands His messengers to go to their people, but He tells them to say that they are ‘the messenger’ as opposed to ‘messengers’, since the two of them come with the same message. So it is as if they are one person.
5- Using the general category of a noun to refer to the specific entity excluded from that generality (itlaaqul-‘aamm ‘alaa al-khaass): An example of this type of majaaz is ((And they ask forgiveness for whoever is in Earth)) [Ash-Shooraa: 5]. Allah says ‘whoever’ (man), but the intent is actually that ‘they ask forgiveness for whoever is a believer in the Earth.’ What supports this is Allah’s statement ((And they ask forgiveness for those who believe)) [Ghaafir: 7]. So the general is interpreted according to the specific.
6- Using the effect to refer to the cause of a thing (itlaaqul-musabbab ‘alaa as-sabab): An example of this is, ((And He sends down from the sky sustenance)) [Ghaafir: 13]. Another example is ((We have sent down upon you garments)) [Al-‘Araaf: 26]. In these two verses, Allah states that he has sent down ‘sustenance’ and ‘garments’, when in fact He only sent down rain, which is the direct cause and source of sustenance and clothing, since the water dampens the soil that fruits and vegetables require to grow, and that cattle eat in turn and survive, whose hides are later taken and used for garments by people. Another example of this type of majaaz is ((They do not find marriage)) [An-Noor: 33]. What this really means is ‘they don’t find the provisions for a marriage dower, maintenance, and everything else that a husband is required to have before getting married.’ So marriage is the result of the capacity to get married.
7- Using the cause to refer to the effect (itlaaqus-sabab ‘alaa al-musabbab): An example of this sort of majaaz is Allah’s saying ((And they were not capable of hearing)) [Hood: 20]. What this really means is ‘they didn’t accept and comply to the message’, since acceptance and compliance result from hearing the message.
8- Using a word indicating the state of something to refer to the place where that state is found (itlaaqu ismil-haal ‘alaa al-mahall): An example of this kind is what Allah says about those whose faces turn white on the Day of Judgment that they are ((…in the mercy of Allah. They are therein forever abiding)) [Aali ‘Imraan: 107]. It means, ‘in Paradise’, since it is the place where Allah’s mercy is found. Another example is ((In His hand is all dominion)) [Al-Mulk: 1]. Instead of saying, ‘in His control’, He said ‘in His hand’, since the hand is the place of power and control.
9- Using the ‘heart’ to refer to the ‘mind’ (at-ta’beer bil-qalb ‘an al-‘aql): This is like Allah’s saying, ((They have hearts whereby they don’t comprehend)) [Al-‘Araaf: 179]. That is, ‘they have minds.’
10- Using the ‘mouth’ to refer to the ‘tongue’ (at-ta’beer bil-afwaah ‘an al-alsun): This is like Allah’s saying ((They say with their mouths)) [Aali ‘Imraan: 167]. That is, ‘they say with their tongues.’
11- Using Allah’s name to refer to His friends and supporters (at-ta’beer bi ismillaahi ‘an auliyaaihi): Examples of this sort are Allah’s statements ((Help Allah, He’ll help you)) [Muhammad: 7], ((Verily, those who harm Allah)) [Al-Ahzaab: 57], and ((…those who wage war against Allah)) [At-Taubah: 107]. In each of these examples, Allah uses his name to make reference to His friends. We know this because it is impossible to help, harm, or to wage war against Allah. But it is possible to help, harm, or wage war against the friends of Allah.
12- And finally, using the ‘village’ to refer to its ‘inhabitants’ (at-ta’beer bil-qaryah ‘an sukkaanihaa): An example of this is Allah’s saying ((And ask the village)) [Yoosuf: 32]. That is, ‘ask the inhabitants of the village.’
All of the aforementioned examples are taken from the Qur’an. But the Sunnah is similarly replete with metaphor. The following are just a couple of examples:
1- Describing something with the name of its final consequence (tasmiyatush-shay bi ismi maa yaoolu ilaihi): An example of this is the Prophet’s saying, “Whoever has killed one who is killed (qateel) while having evidence of it, then he has (the right to) his belongings (salabuhu).” In other words, ‘whoever kills an enemy combatant (harbee)’, since it is impossible to kill one has already been killed. Likewise, it isn’t permissible to kill a Muslim or one of protected status through a treaty, alliance, and the like.
2- Using a word indicating the state of something to refer to the place where that state is found (itlaaqul-haal ‘alaa al-mahall): An example of this is in what the Prophet – may Allah bless and grant him peace – said to his wives, “The quickest of you to join me (after death) is the one of you with the longest hand.” Imam An-Nauwawee said, “The meaning of the hadeeth is that they thought that what was meant by ‘the lengthiness of the hand’ is the literal hand, which is the limb (jaarihah). So they measured their hands with a stick. And Saudah happened to have the longest physical hand. But Zainab had the longest hand in terms of charity (sadaqah) and good works (fi’l al-khair). So Zainab died, the first of them. Then they knew that the intent was ‘lengthiness of hand in charity and good works.’ The scholars of language say: “It is said: ‘Fulaan is long of hand (taweelul-yad) and long in goods (taweelul-baa’)’ when he is forgiving and generous. The opposite of it is ‘short of hand’ (qaseerul-yad) and ‘goods’ (baa’). Likewise is, ‘severed at the fingertips’ (jaddul-anaamil)…”
From these examples, it becomes clear that figurative language in the Qur’an is undeniable, while there is no basis to make any distinction between the verses that give some the impression that Allah has human characteristics and those verses that do not make reference to that. And to complete the benefit taken from this paper, I highly encourage everyone to read the endnotes.
Was Salaam
Abdullah bin Hamid Ali
Friday, August 05, 2005
