Indeed, We have offered in this Qur’an every evidence and lesson by way of parables and examples for people so that they may think and take heed (Zumar 39:27)

So God propounds parables for human beings, that they may reflect on them and infer the necessary lessons. (Ibrahim 14:25)

Parables are short stories that may or may not represent an actual event that are designed to convey a truth or a moral lesson (Flexner 92). If we accept this definition of what a parable is then there are approximately 40 parables in the Qur’an. Some scholars define parables to include other narratives, such as stories of past prophets and their people, and thus find more parables in the Qur’an.

Parables help people understand abstract concepts by alluding to shared experiences and by allowing the readers to emphasize with participants or to feel as if they are direct observers in these experiences. By using carefully selected or crafted parables, remote and abstract truths can be made nearer and more comprehensible. Topics with a variety of sub-topics can be organized into a harmonious unity (Risale-i Nur).

Human beings are visual creatures. About 80% of the input to our brain comes through our eyes. Hence, important parts of the brain are dedicated to the processing, storage, and recall of visual information. Parables help activate our imagination, the eye of the mind, and enable us to comprehend a general truth or principle in a particular circumstance (Ozsoy). Parables help the power of imagination and inner senses to assist the mind/intellect in comprehending or internalizing the message. The parables of the Qur’an are another way in which the Qur’an uses human language to explain things that are beyond human capacity; this has been recognized even by non-Muslim experts, such as one of translators of the Qur’an, N. J. Dawood, who calls the Qur’an a “literary masterpiece.”

Those Who Associate Partners with God

The most important message of the Qur’an is the unity of God. As God is one and has no partners, there can be no partners associated with Him nor can any worship, including prayers, be directed toward others to seek help and protection. The very first chapter of the Qur’an emphasizes this fact in the form of a prayer; believers are instructed to say: You alone do We worship and from You alone do we seek help (Fatiha 1:5). In many verses, God challenges those who worship other objects or beings to bring proof that these are worthy of worship, and asks what those objects have produced that can be understood as a sign of their status. The following parable is an example:

O humanity! A parable is set forth, so pay heed. Those whom, apart from God, you call upon as gods will never be able to create even a fly, even if all of them were come together to do that. And if a fly snatches away anything from them, they cannot recover it from the fly. Powerless indeed is the seeker, and (powerless) the sought! They have no true judgment of God as His being God requires. God is certainly All-Strong, All-Glorious with irresistible might. (22:73-24)

Another example emphasizes the same message:

To Him alone is made the call to truth and the true prayer. Those (powers and persons) to whom they pray and call others, apart from Him, cannot answer them in any way-meaning nothing more than the action of he who stretches out his open hands in dire need toward the water so that it may reach his mouth; yet the water never reaches him. The prayer of the unbelievers is destined to go to waste. (13:14)¹

Those Who Forget God and Think of Themselves as Self-sufficient

In the Qur’an the reason why humanity was created is to worship God. According to this teaching, humans have been created to recognize their Lord, to strive to learn His attributes, to learn what code of conduct is pleasing to Him and to worship him in the way He desires. An important aspect of this worship is thanksgiving. Various verses of the Qur’an emphasize the importance of recognizing God’s bounties and being thankful for them. In particular, the chapter Al-Rahman (The All-Merciful) the following verse is repeated numerous times: Then, (O humankind and jinn,) which of the favors of your Lord will you deny? (Rahman 55:13) In the following parable, the Qur’an illustrates the events that happen to two people, one of whom is a grateful believer, and the other who abstains from recognizing the Giver of all bounties:

“…Tell them as an example the story of two men: for one of them We made two vineyards and surrounded both with date-palms, and placed a field of grain in-between. Both of the vineyards (including the date-palms and grain) yielded its produce, without failing in the least therein. We had also caused a stream to gush forth in their midst. So both of the vineyards including the date-palms and grain) yielded its produce, without failing in the least therein. We had also caused a stream to gush forth in their midst. The man had fruit in abundance, and one day he said to his friend, bandying words with him: “I am more than you in wealth, and more esteemed and stronger in respect of men.” He went into his vineyard in self-wronging (puffed up by worldly successes which had led him to conceit and unbelief). He said: “I deem not that all this will ever perish. Nor do I deem that the Last Hour will ever come. Even if (it should come, and) I am brought back to my Lord, I shall surely find (there by virtue of my own abilities and as my deserts) something even better than this as a resort.” His friend said to him, in the course of the argument with him: “Do you blaspheme (in such ingratitude as this) against He Who has created you out of dust, then out of a sperm-drop, then fashioned you into a complete man? But I believe for my part that He is God, my Lord, and none can I associate with my Lord as partner (in His Lordship-His bringing up, providing, sustaining and protecting). Alas, if you had but said, on entering your vineyard, “Whatever God wills will surely come to pass. How perfectly He creates and how mercifully He provides! There is no strength save with God.” Though you see me as less than you in wealth and children, (this is no problem at all, for it is God Who does what He will, and He is All-Compassionate toward His servants). Yet it may well be that my Lord will give me something better than your vineyard, just as He may send a calamity upon your vineyard from Heaven, so that it becomes a barren waste. Or its water sinks deep into the ground, so that you will never be able search for and find it again.” So eventually all his produce was encompassed by ruin, and there he was, wringing his hands with grief over all that he had spent on it, when now it was all ruined on its trellises, and he could but say, “Oh, would that I had never associated anyone with my Lord as partner (in His Lordship).” And he had, apart from God, none, no troop of men to help him, nor could he be of any help to himself. For thus it is: all protective power and authority essentially belongs to God alone, the True One. He is the best to reward, and the best to determine the end of things. (Kahf 18:32-44)

The Transience of the Bounties of the World

The Qur’an presents three views of this world: (1) As a place to plant good deeds as seeds that will blossom in the Hereafter, (2) as a wonderful display of God’s names, and (3) as a place of enjoyment. While the world carries enormous significance with respect to the first two aspects, with the third it carries little weight in God’s sight. This is illustrated by the following parable:

The present, worldly life (which you pursue) is like this: We send down water from (the direction of) the sky, and with it the plants of the Earth grow rich and dense, mingling so that human beings and animals can eat of them, until, when the Earth has taken on her ornaments and has been embellished, and its inhabitants believe that they can do with it whatever they want, Our command comes upon it by night or day unexpectedly, and We cause it to become like a field mown down, as if it had not flourished the previous day. Thus We display in detail the signposts of Our way and the relevant Revelations (included in the Qur’an) for a people who will reflect (on them and draw the necessary lesson). (Yunus 10:24)²

Sincere Charity versus the Pleasure of Acknowledgement

The Qur’an encourages spending in the way of God to help the poor and the needy without embarrassing or insulting recipients. Any feeling or display of pride in giving nullifies its meaning. These are made clear in the following parables: The example of those who spend their wealth in God”s way is like that of a grain that sprouts seven ears; in every ear there are a hundred grains. Thus God multiplies for whomever He wills. God is One Who embraces all (with His mercy), All-Knowing. (Baqara 2:261) O you who believe! Render not in vain your almsgiving by placing under obligation and taunting like he who spends his wealth to show off to people and to be praised by them, he who does not believe in God or the Last Day. The example of his spending is that of a rock on which there is soil; a heavy rain falls upon it, and leaves it barren. They derive no gain (pertaining to the Hereafter) from their almsgiving, nor do they succeed in preserving it if they can derive any. God guides not such people of the unbelievers (to attain their goals). (Baqara 2:264) The example of those who spend their wealth in pursuit of where God”s good pleasure lies and who strive to make belief firmly established in their hearts is that of a garden on a hilltop; a heavy rain falls upon it, and it yields its produce twofold; even if no heavy rain falls upon it, a light shower suffices. Whatever you do, God sees it well. (Baqara 2:265)

The Good Deeds of Disbelievers are in Vain

One aspect Islamic belief that is misunderstood is the relationship between faith and deeds. In Islam, faith is the essential ingredient for success in this world and in the Hereafter. Deeds are important and have a symbiotic relationship with faith. Deeds both reflect and affect our faith. Through sincere worship we can connect with God in a way that would be impossible through intellect on its own. Conversely, a person who constantly behaves in opposition to their belief may risk losing their belief. As important as deeds are, they cannot qualify anybody for eternal success. In other words, nobody can “earn” Paradise through good deeds alone. In particular, those who do not believe in God or life in the Hereafter will receive the reward for whatever good they do in this world. The following parable illustrates these concepts very clearly: This is a parable to be set forth for those who disbelieve in their Lord: all their work is as ashes which the wind blows hard on a stormy day. They have no control of anything that they have earned (from which to benefit). That indeed is straying very far and extreme failure. (Ibrahim 14:18)³

The Ability of Humans to Transcend their Environment

The Qur’an gives examples of women who transcend their environment (both in good and bad ways) to choose a course of action. In the first example, the wives of Noah and Lot are shown as examples of people who, despite being in an environment of enlightenment, chose falsehood over the truth. The other examples illustrate two women who transcended the conditions of their environment to accept truth and live piously. While these examples are not exactly the same as the previous parables, nevertheless the iconization of the women as prototypes follow the same literary and educational style: God propounds the wife of Noah and the wife of Lot as an example for those who disbelieve. They were married to two of Our righteous servants, yet betrayed them (by rejecting the Messages they brought from God and collaborating with the unbelievers). But they (their husbands) availed them in nothing against God and it was said to them: “Enter the Fire with all those who enter it!” And God propounds the wife of the Pharaoh as an example for those who believe. She prayed: “My Lord! Build for me a home in Paradise in nearness to You, and keep me away and save me from the Pharaoh and his deeds and save me from the people of wrongdoing.” And also Mary, the daughter of “Imran, who guarded her chastity and so We breathed into him out of Our Spirit, who confirmed the words of her Lord (manifested as His Revelations—commandments, promises and warnings—to His Messengers), and His Books, and she was one of those who are devoutly obedient to God.” (Tahrim 66:10-12)

The Infinite Knowledge of God

In the Qur’an some historical accounts and important lessons are repeated; there are a variety of purposes for why this is done. Since most people find it hard to frequently read the Qur’an in its entirety, the major messages are repeated throughout the Qur’an. Also, the fact that the Qur’an serves not only as a reminder, but as a book of prayer, a book of remembrance, and a book of invitation/prohibition (in addition to its other roles), the repetitions fulfill subtle functions. These repetitions are not verbatim in each case, but rather, depending on the context, they display a subtle variance that emphasizes a certain aspect of the message in addition to the others or reveal a meaning that might not be obvious in other contexts. The following parable for instance, responds, in part, to the pagan Arabs” attribution of the frequently repeated messages or historical accounts being caused by the scarcity of God”s knowledge. If all the trees on the Earth were pens, and all the sea were ink, with seven more seas yet added to it, the words of God (the acts of all His Names and Attributes manifested as His commandments, and the events and creatures He creates) would not be exhausted in the writing. (Luqman 31:27)

Parables on Other Topics

In addition to the examples given above, parables in the Qur’an discuss such topics that depict God as the light of the Heavens and the Earth (24:35), the persistence of the truth and the transience of the falsehood (31:17), the Messenger of God and his Companions (48:29), the abundance of good and scarcity of evil (14:24), the hypocrites (2:17, 59:15), the responsibility that comes with knowledge (62:5, 7:175), the peoples who have slandered their messengers (16:112), the weight of the message of the Qur’an (59:21), belief versus unbelief (6:122, 7:58, 11:24, 16:75, 28:61), the hardening of the hearts (2:74), the attitude of unbelievers against the message (2:171), the situation of those who have forgotten God and have refrained from spending in good causes (68:17-33), and the resurrection and life after death (2:259, 35:9).

Conclusion

The parables of the Qur’an exemplify the unique literary aspects of this miraculous book. The parables are there to help readers understand complex and abstract topics. They also facilitate the involvement of the human imagination and inner senses to internalize the messages within the stories. Such characteristics are among many that made those who opposed the Qur’an in the early days of Islam resort to violence; the Qur’an puts forward the challenge to the non-believers to produce something similar if they are intent on proving that the Qur’an was written by a human. They were unable to produce the like, so instead they used violence to try to suppress the Muslims at that time. If they had been successful, the Qur’an would have become irrelevant for society. The fact that they preferred opposition by sword to a verbal or written response illustrates the fact that they were unable to challenge the Qur’an on the grounds of language.

Notes

1. For other parables on this topic, see Qur’an 22.31, 29.41, 30.28, and 39.29.
2. Other parables on this topic include 18.45 and 57.20 of the Qur’an.
3. Other parables on this topic include 3.117 and 24.39.

References

• Flexner, S. B. et al., The Random House Dictionary, Random House, NY: 1992.
• Ozsoy, O., Guler, I., Konularina Gore Kur’an, Fecr Yayinevi, Ankara: 2003.
• Celik, M., Kur’an’in Ikna Hususiyeti, Caglayan, Izmir, 1996.
• Nursi, S., Risale-i Nur Kulliyati (The Risale-i Nur Collection), Sikke-i Tasdik-i Gaybi.
• Dawood, N. J., The Koran, Penguin Classics, Penguin Books: 2000.

When reviewing their lives and educational methods, we must keep their era and mission in mind. For example, global dissemination of God’s message became possible only after the time of Prophet Muhammad. Thus, all previous Revelations were restricted to a specific people and period, and so stressed certain principles. Also, God bestowed special time-dependent favors upon each Prophet and community. For example, Noah was endowed with steadfastness and perseverance; Abraham was honored with intimate friendship with God and being the father of numerous Prophets; Moses was given the ability to administer and was exalted through being God’s direct addressee; and Jesus was distinguished with patience, tolerance, and compassion.(1)

Their miracles reflected that which their societies valued the most at that particular time. For instance, medicine was highly valued by Jesus’ society. Thus, his miracles of raising the dead and curing the blind had the greatest possible impact upon his people. During the Prophet’s time, poetry and eloquence were highly valued, and famous poets were celebrities. The Qur’an, his most significant miracle, was a literary miracle. In the words of a non-Muslim translator of the Qur’an: ‘The Koran is the earliest and by far the finest work of Classical Arabic prose’. It is acknowledged that the Koran is not only one of the most influential books of prophetic literature but also a literary masterpiece in its own right.'(2)

While all Prophets share some of the praiseworthy qualities, each of them surpasses the others in one or more of them because of his mission.(3)

Moses as a Teacher

The Israelites lived a wretched life in Egypt before Moses was sent to them. Due to the Pharaohs’ despotic rule and oppression, slavery had become part of the Israelites’ character. To purge this trait, Moses was sent with stern and rigid rules: the Torah (Law). Thus, he was a somewhat stern and unyielding reformer and educator. The story of the golden calf indicates an important social lesson: Yielding on essential principles of faith is detrimental to a faith-based society. In Egypt, the cow was the main ‘tool’ used to cultivate the land that made Egypt rich. Eventually, its importance caused it to be raised to a divine status.

Although the Israelites were monotheists, this belief, symbolizing wealth, became ingrained in their subconscious. When they settled in the Sinai peninsula, God called Moses to Mount Sinai to talk to him. Moses left his brother Aaron in charge. During his absence, a Sumerian fellow (al-Samiri in the Qur’an) among the Israelites made a golden calf and declared it to be a god that Moses had forgotten. Fearing division, Aaron was lenient. Upon his return, warned the Sumerian and was angry with Aaron, as he had expected Aaron to prevent the reappearance of pagan beliefs. In other words, Moses was sensitive to matters that were critical to the community’s preservation. As monotheism was the main bond of communal identity, Moses worked to prevent future deviations.

Jesus as a Teacher

Jesus was sent to the Israelites at a time when the clergy had been corrupted by their unlimited power and materialism was prevalent. He invited his people to leave conventional wisdom behind in order to live by an alternative wisdom. His wisdom teachings consisted of short memorable sayings and parables that included ‘crystallizations of insight that provoked and invited further insight,'(4) such as: ‘If a blind person leads another blind person, they will both fall into a ditch’ and ‘Leave the dead to bury the dead.’

His parables included short stories and invitations to see the world differently, such as in the story of the Good Samaritan (Luke 10:25-37). Both concise sayings (aphorisms) and parables are evocative and provocative forms of speech. But more importantly, they are invitations to see something previously unseen or to see things differently. We observe an important principle of education in this style: repetition. ‘No great speaker of one-liners tells a great one-liner only once, no great teller of great stories tells a great story only once.'(5)

How we see things and events makes all the difference in our thinking, attitude, and behavior. Jesus pointed to the world of conventional wisdom as a world of blindness, and invited his audience to see differently. Comparing Jesus’ alternative wisdom with that of the Prophet reveals many parallels:

Jesus Trained His Apostles

Let’s examine how Jesus trained his apostles by means of a program based upon a detailed pedagogical program6 that provided a comprehensive education.7 According to Schirrmacher, the main tenets were the following:

1. Jesus limited his group, for just as a parent can properly care for only a few children, he could train properly only a few followers at a time.

2. The goal of this intensive fellow-ship and dependence was mission preparation.

3. The training program followed a clear plan. The apostles were to be trained by living and working for several years with Jesus, who served as a prototype. He followed a clear order: He first preached alone, then preached while the apostles watched, then let them preach while He watched, and then sent them out in groups of two and afterwards discussed the results with them. This first, short-term assignment is described in Matthew 10:1-11, Mark 6:7-13, and Luke 9:1-6. Finally, he sent them out alone as described in Matthew 28:18-20. The Apostles trained other Christians in the same way.

4. His training program included all aspects of instruction and life, theory and practice, individual and group counseling, personal and public activity, activity and rest, professional and private life. Teaching and counseling formed a single unit.

Jesus’ miracles also played an important role here. Just like the miracles of other prophets, they removed the doubt in some believers’ hearts, challenged the unbelievers’ view, and further strengthened his followers’ bonds.

Analyzing how the Prophet interacted with his Companions reveals that he employed various educational methods. He emerges as a resourceful educator who sometimes asked, and at other times answered, questions. Sometimes he limited his answer to the question; other times he went beyond the question. Sometimes he illustrated a concept through parables, diverted a question to a different path, or told his Companions to write down his words. He drew figures and used body language, repeated a statement three times when it contained a critical lesson, and used symbolic language with implications or else clear and unambiguous words. He also used humor, puzzles, comparisons, and asking seemingly obvious questions to raise curiosity. The most important educational principle was using himself as a living example.

Teaching by Character. One of the first lessons of public speaking is that one’s character speaks louder than one’s words. The Prophet, whose words and actions were in perfect agreement, was a perfect leader and educator. For example, he often advised his Companions to pray during the night, for such a time provided an ideal, uninterrupted environment for reflection, thanksgiving, and prayer. His wife ‘A’isha related that he would wake up in the middle of the night and ask her for permission to pray. He prayed so much that one time she asked him if doing so was really necessary. He replied: ‘Shall I not be a thankful servant to my Lord, Who has bestowed upon me so many bounties?’

Gradual teaching of principles. Ibn Mas’ud, a Companion, relates: ‘We would learn 10 verses from the Prophet, and would not continue with new verses until we internalized and practiced those 10 verses.’

Be moderate and prefer ease over difficulty. The most authentic books of the Prophetic Traditions, Sahih al-Bukhari and Sahih Muslim relate the following saying: ‘Make it easier and not difficult. Give good news (endear) and do not alienate and repel.’8 ‘A’isha related: ‘When the messenger of God was left with a choice, he would always prefer the easier option, other things being equal.’

Observing the learner’s circumstances. Bukhari 7:140 relates: ‘A man asked the Prophet for permission to fight in God’s cause. The Prophet asked him: ‘Are your parents alive?’ The man said: ‘Yes.’ The prophet told him: ‘Go and serve them as best as you can.” Many Companions asked him what was the best deed in God’s sight. The Prophet answered according to the situation. When Abu Dharr asked: ‘O messenger of God, advise me (a good deed).’ He replied: ‘Be God-conscious wherever you are, clean your sins by immediately following them with a good deed, and treat the people around you in the best manner possible.’ Another Companion asked: ‘O messenger of God, advise me (a good deed), but keep it short so that I can remember.’ He replied ‘Don’t get angry.’ The man repeated his question two more times, and the Prophet gave the same reply.

Teaching by dialog or asking questions. Questions demand attention. Starting a dialog with a question prepares one for the message. The Prophet made great use of this technique. Bukhari (2:9) relates that the Messenger of God asked: ‘If a river ran by your door and you bathed in it five times a day, would any dirt remain on your body?’ The Companions answered that no dirt would remain. He continued: ‘The daily prayer is such a river. God cleanses you of sins with these prayers.’ We also see this technique in Bukhari (32:1:6251), where Abu Hurayra narrates that the Messenger asked: ‘Do you know who is the real bankrupt among my people?’ The Companions answered: ‘The one without money or property.’ He said: ‘The real bankrupt is the one who comes on the Day of Resurrection with prayers, fast, and charity but nevertheless finds himself bankrupt on that day. He will have exhausted his good deeds because he reviled others, brought calumny against them, devoured their wealth unlawfully, shed their blood, and beat them. So his good deeds will be credited to the account of those (who suffered at his hand). If his good deeds do not clear the account, their sins will be added to his account and he will be thrown in the (Hell) Fire.’

Teaching by comparison and parable. Comparisons and parables help people understand a new concept. Bringing a similar concept as an example makes the new aspects of the concept in question easier to digest. Comparisons and parables that refer to common and strong experiences improve the memory of the new concept that is learned. Muslim (6:83) relates that the Prophet told his Companions: ‘A good friend is like a person who carries amber (which has a fragrant pleasant smell). If nothing else, his pleasant smell will get on you. A bad friend, on the other hand, is like a blacksmith. Even if the dust of his work does not touch you, its fumes do.’

Using body language. Our visual memory far surpasses our audio memory. We remember images and scenes with great ease and speed. With body language, a good educator can make a lasting impression. Bukhari (9:389) relates that the Messenger of God said: ‘One who cares for an orphan and I will be this close in Paradise,’ and he pointed to his index and middle fingers.

Taking advantage of the occasion. Bukhari (8:458) relates that the Companion Jarir ibn Abdullah al-Bajali relates that: ‘One night we were watching full moon with the Prophet. He looked at it and said: ‘All of you will see your Lord on the Day of Judgment just like you see this full moon. None of you will be denied the opportunity to see your Lord.’

Using humor. In Abu Dawud,9 it is related that a man asked the Prophet for a riding animal. The Prophet asked: ‘Would it be alright if I put you on the calf of a female camel?’ The man said: ‘O Messenger of God, what good will that do me?’ and received the following reply: ‘Isn’t every camel the calf of a female camel?’

These are just a few of the many methods the Prophet used to educate his people. Other methods include, but are not limited to, the following: teaching by drawing, diverting the answer toward a different path, asking for the question to be repeated, letting the audience answer, teaching by approval, repeating to emphasize and establish, hiding the culprit or target or subject, describing a concept briefly and then in detail, leaving something ambiguous for the audience to discover, listing and then describing, combining encouragement and discouragement, teaching by stories and stories of past people.

Conclusion

Prophets were sent to the humanity to deliver God’s message in the most effective manner. Every Prophet strove to accomplish his mission by using those educational methods that were best suited to their mission. Today’s educators and parents can learn many lessons from their lives.

Footnotes

1. M. F. Gulen. Online at: www.pearls.org/prophets
2. N. J. Dawood, The Koran (Penguin Classics: 1997).
3. Gulen, www.pearls.org.
4. M. Borg, Meeting Jesus Again for the First Time: The Historical Jesus & the Heart of Contemporary Faith (Harper San Fransisco: 1994). Online at: www.united.edu/portrait/wisdom2.shtml.
5. Ibid.
6. T. Schirrmacher, Jesus as Master Educator (1999). Online at: www.visi.com/~contra_m/ab/schirrmacher/educator.html.
7. A. B. Bruce, The Training of the Twelve (Kregel Publications: 2000 [1894]).
8. M. Khan (trans.), Sahih al-Bukhari: The Translation of the Meanings (Darussalam Publishers: 1997), 1:163 and A. H. Siddiqi (trans.), Sahih Muslim (Kitab Bhavan: 2000), 12:42. All subsequent Tradition citations are taken from these two sources.
9. Harf Information Technology, Hadith Encyclopedia (Egypt: 1996).