16. Sura al-Nahl
The Quranic Text & Ali’s Version:
وَضَرَبَ
اللّهُ مَثَلاً رَّجُلَيْنِ ...
16: 76. Allah sets forth (another) Parable of two men:
... أَحَدُهُمَا أَبْكَمُ لاَ يَقْدِرُ عَلَىَ شَيْءٍ وَهُوَ كَلٌّ عَلَى مَوْلاهُ ...
one of them dumb, with no power of any sort; a wearisome burden is he to his master;
... أَيْنَمَا يُوَجِّههُّ لاَ يَأْتِ بِخَيْرٍ...
whichever way he directs him, he brings no good:
C2108. In the second Parable, one man is dumb;
he can explain nothing, and he can certainly do nothing; he is only a wearisome burden to his master, no matter what his master asks him to do; or perhaps he is really harmful instead of bringing any good; such are idols (literal and metaphorical) when taken as false gods.
The other man is in a position to command, and he commands what is just and righteous; not only his commands but his doings also are on the path of righteousness.
Such are the qualities of Allah.
... هَلْ يَسْتَوِي هُوَ وَمَن يَأْمُرُ بِالْعَدْلِ وَهُوَ عَلَى صِرَاطٍ مُّسْتَقِيمٍ ﴿٧٦﴾
is such a man equal with one who commands justice, and is on a straight way?
C2109. The gist of the argument is that those who deviate from the worship of Allah commit twofold treason.
1. They do not recognise the immense difference between the Creator and created things, although, in their own little selfish lives, they are tenacious of any little differences there may be between themselves and other fellow-creatures not so gifted.
2. They are guilty of gross ingratitude in forgetting that the source of goodness and power is Allah, to Whom alone they owe all the gifts they enjoy in life.
Pickthall’s Version:
16: 76
Pickthall And Allah coineth a similitude. Two men, one of them dumb, having control of nothing, and he is a burden on his owner; whithersoever he directeth him to go, he bringeth no good. Is he equal with one who enjoineth justice and followeth a straight path (of conduct)?
Transliteration Wa daraballa_hu masalar rajulaini ahaduhuma_ abkamu la_ yaqdiru 'ala_ syai'iw wa huwa kullun 'ala_ maul_h(u), ainama_ yuwajjihhu la_ ya'ti bi khair(in), la_ yastawi huw(a), wa may ya'muru bil 'adli wa huwa 'ala_ sira_tim mustaqim(in).
[Ruby’s note: Considering the previous passages and the later passages, I agree with Ali’s interpretation that these parables are to convey the position of God versus the demi-gods or other powers that people associate Him with. One has the capacity and the power to do things, the other does not, one is free to do good or bad and he does good, the others has no choice or capacity in the decision making or causing an effect. The first verse then relates to freedom versus enslavement, the nest deals with the capability and incapability.]
[Ali’s notes : 2107 The first parable is of two men, one of whom is a slave completely under the dominion of another, with no powers of any sort, and another a free man, who is gifted in every way, and is most generous in bestowing out of his opulent wealth (material as well as intangible), privately and publicly, without let or hindrance; for he is his own master and owes no account to any one. The first is like the imaginary gods which men set up,-whether powers of nature, which have no independent existence but are manifestations of Allah, or deified heroes or men, who can do nothing of their own authority but are subject to the Will and Power of Allah; the second describes in a faint way the position of Allah, the Self-Subsistent, to Whom belongs the dominion of all that is in heaven and earth, and Who bestows freely of His gifts on all His creatures. (16.75)
2108 In the second Parable, one man is dumb; he can explain nothing, and he can certainly do nothing; he is only a wearisome burden to his master, no matter what his master asks him to do; or perhaps he is really harmful instead of bringing any good; such are idols (literal and metaphorical) when taken as false gods. The other man is in a position to command, and he commands what is just and righteous; not only his commands but his doings also are on the path of righteousness. Such are the qualities of Allah. (16.76)
2109 The gist of the argument is that those who deviate from the worship of Allah commit twofold treason. (1) They do not recognise the immense difference between the Creator and created things, although, in their own little selfish lives, they are tenacious of any little differences there may be between themselves and other fellow-creatures not so gifted. (2) They are guilty of gross ingratitude in forgetting that the source of goodness and power is Allah, to Whom alone they owe all the gifts they enjoy in life. (16.76) ]
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