After describing the ultimate rewards and punishments (Paradise and Hell), the Quran now anticipates and refutes a potential objection from arrogant disbelievers. They mocked the use of parables involving “small” creatures like a mosquito or a spider to illustrate profound truths. These verses address that mockery directly.
سورة البقرة (Surah Al-Baqarah)
آية 26
القرآن: إِنَّ اللَّهَ لَا يَسْتَحْيِي أَن يَضْرِبَ مَثَلًا مَّا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ ۖ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَٰذَا مَثَلًا ۘ يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا ۚ وَمَا يُضِلُّ بِهِ إِلَّا الْفَاسِقِينَ
Translation: Indeed, Allah is not hesitant to present a parable – be it of a mosquito or something even more insignificant. As for the believers, they know it is the truth from their Lord. But as for the disbelievers, they say, “What could Allah mean by this parable?” He leads many astray by it and guides many by it. But He misleads only the defiantly disobedient.
Explanation (Tafheemul Quran):
Maududi explains that this verse responds to the scorn of the pagans of Mecca (like Abu Jahl and Walid ibn Mughirah) who derided the Quranic parables involving small creatures.
· “Allah is not hesitant to present a parable…”: This is a powerful refutation of their arrogance. God’s wisdom is not bound by human standards of what is “noble” or “lowly” for illustration. The purpose of a parable (mathal) is to convey a profound truth effectively, not to showcase grandiose subjects. Even the smallest creature can demonstrate a great reality.
· “A mosquito or something even more insignificant”: Maududi notes this emphasizes that no example is too “small” if it serves the divine purpose of enlightenment. The truth is independent of the stature of the metaphor used.
· The Dichotomy in Reception: The verse then highlights how the same parable separates people based on their inner disposition:
· The Believers: They accept it as truth from God because their hearts are open. They focus on the meaning, not the metaphor.
· The Disbelievers: They mock and question God’s wisdom, asking, “What could Allah mean by this?” Their focus is on arrogant criticism, not understanding.
· The Consequence of the Parable: “He leads many astray by it and guides many by it.” Maududi elaborates that this is a divine law. The Quran—its parables, its commands, its warnings—acts as a criterion (Furqan). It is not the parable itself that misleads, but a person’s arrogant and defiant reaction to it. For those already inclined to rebellion and corruption (Al-Fasiqun), the parable becomes a cause for further misguidance, as they use it as a pretext to reject the truth. For the sincere, it becomes a means of deeper guidance.
آية 27
القرآن: الَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۚ أُولَٰئِكَ هُمُ الْخَاسِرُونَ
Translation: Those who break the covenant of Allah after its confirmation, and sever what Allah has ordered to be joined, and spread corruption on earth. It is they who are the true losers.
Explanation:
This verse defines precisely who “the defiantly disobedient” (Al-Fasiqun) are, whose hearts are sealed against guidance from parables and proofs.
Maududi explains that their transgression (Fisq) manifests in three concrete, grave sins:
- “Break the covenant of Allah after its confirmation”: This refers to several layers of covenant:
· The universal, innate covenant (Fitra) in which every human soul acknowledges God as Lord.
· The historical covenants taken from the Children of Israel through their prophets.
· The general covenant implied in accepting the blessings of life and intellect—which obligates recognition of the Creator. Breaking it means willfully rejecting this fundamental truth after it has become clear. - “Sever what Allah has ordered to be joined”: This includes severing:
· Ties of kinship.
· The bond of faith and brotherhood among believers.
· Social and communal obligations that maintain harmony.
· The connection between humanity and God through worship and obedience. - “Spread corruption on earth”: This is the natural outcome of the first two sins. It includes moral, social, and spiritual corruption: promoting disbelief, injustice, oppression, and violating ethical norms, thereby disrupting the peace and order God intends for His creation.
Conclusion: “It is they who are the true losers.” Maududi concludes that these are the ultimate failures. Their loss is not worldly but eternal, for they have ruptured their relationship with God, shattered social and moral bonds, and chosen the path of corruption. They are the ones who, when faced with the clear signs and parables of God, are led further astray because their hearts are defined by these very traits.
Summary from Tafheemul Quran Perspective:
Verses 26-27 serve a critical purpose:
- Defending Divine Wisdom: They rebuke human arrogance that dares to criticize the method of God’s revelation.
- The Criterion of Faith: They illustrate how divine communication itself acts as a test, separating the sincere seeker (who finds guidance) from the arrogant rejecter (who finds misguidance).
- Defining the Rejecter’s Character: They move from abstract “disbelief” to a concrete description of the rebellious character—marked by covenant-breaking, social disruption, and active corruption. This explains why they reject even the clearest signs.
Messages from Quran 