Let’s look into the tenth post of the series titled “The Literary Elegance of the Noble Qur’an.”
When a word is not used in its direct literal meaning but is used in an alternative meaning, we call that literature. We have already explained that when a word is used in an indirect or figurative sense, there is always a purpose behind it — a deeper philosophical intent. In that way, there is another type of literary style found in language. What type is it? If we say that when a small matter is prohibited, it automatically controls and prohibits a bigger matter as well — this is something found in all languages. You will understand it only if I give an example.
Do not even say “uff” to Parents
In Surah 17, verse 23, Allahﷻ speaks about how children must behave toward their parents. In that verse, Allahﷻ commands that none should be worshipped except Him. Then He commands kindness toward parents. He says that if one or both of your parents reach old age in your presence, do not even say “uff” to them, do not repel them, but speak to them with honorable speech. It is like advice from a father to his children, but Allahﷻ Himself is saying this.
Here, Allahﷻ says, “Do not even say ‘uff’ to them.” Among the harms one human can do to another, saying “uff” is the smallest. Beating is a much bigger matter. Hitting them, driving them away, refusing to feed them — these are serious matters. If Allahﷻ prohibits even saying “uff,” what do we understand from that? Can we not understand that beating them is also prohibited? The verse does not directly say “Do not beat your parents.” But if even saying “uff” — which causes very little harm — is forbidden, then surely greater harms are also forbidden.
This is a literary method. We do not stop with the direct literal meaning. If Allahﷻ says do not say “uff,” it means at the very least that should not be said — and anything worse than that must certainly not be done. If something small is prohibited, then anything more severe and harmful is also prohibited. Among all the harms one could inflict upon parents, the smallest is saying “uff.” If even that is forbidden, then all greater forms of harm are automatically included.
If Allahﷻ had said “Do not beat them,” we might think only beating is forbidden. One might argue: “He only said do not beat — so perhaps saying ‘uff’ is allowed.” But by forbidding the smallest act, everything above it is automatically covered. If He had mentioned the greater act, the lesser might not necessarily be understood. By mentioning the lesser, the greater is included. This type of usage appears frequently in the Qur’an. Even when something is stated directly, it also implies greater matters beyond it.
Weight of an atom
For example, regarding the Day of Judgment, Allahﷻ says He will not do injustice even to the weight of an atom. If it is a good deed, He will multiply it many times over. The smallest injustice is the weight of an atom. If someone steals 100 rupees, that is major injustice. If someone steals 5 rupees, it is still wrong. Even 1 rupee is wrong. An “atom” here does not mean the modern scientific atom. In ancient times, when sunlight entered through a window and you saw tiny dust particles floating — those visible specks were referred to as atoms. That was their understanding of the smallest particle.
So if Allahﷻ says He will not commit injustice even equal to the weight of an atom, will He commit greater injustice? Certainly not. If even the smallest injustice is denied, greater injustice is automatically denied. If He had said He will not commit injustice worth millions, one might assume thousands are possible. If He said not thousands, perhaps hundreds are possible. If not hundreds, perhaps small amounts are possible. But by saying not even an atom’s weight, it includes everything above it.
Mustard seed
Likewise, Allahﷻ says whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it. There is no such thing as an “atom-sized” good deed in reality — even saying “SubhanAllahﷻ ” is something significant. But Allahﷻ uses that smallest expression to show that nothing will be ignored. Even what seems insignificant will be accounted for and rewarded.
Similarly, in Surah 21, verse 47, Allahﷻ says He will establish just scales on the Day of Judgment. Even if it is the weight of a mustard seed, it will be brought forth. A mustard seed is extremely small. If even that will be accounted for, then surely everything larger will be accounted for.
Qitmir – membrane over a date seed
Likewise, Allahﷻ mentions the thin membrane over a date seed — something that has no value at all. He says that those you call upon besides Allahﷻ do not possess even that much authority. That thin membrane covering the date seed — which is useless — is called “qitmir.” If they do not even have authority equal to that, will they have authority to grant children or wealth? If they do not possess the smallest authority, they cannot possess greater authority. Again, the smallest is mentioned to deny everything above it.
This method appears in many places in the Qur’an. It is literary because we do not stop at the literal mention. We extend its implication beyond what is directly stated. When someone says in Tamil, “I will not give even a small coin,” we understand it means they will give nothing at all. The smallest coin is mentioned, but the meaning includes everything greater. The same principle exists in Arabic.
Turning back on one’s heels
Similarly, when someone leaves the straight path, we say he “ran away.” But he may not physically run. It means he withdrew or turned away. The Qur’an uses a powerful phrase: turning back on one’s heels. This is different from running away. When you run, you turn your back and flee quickly. But walking backward on your heels means slow retreat, unable to see the path clearly, stumbling and confused. Allahﷻ uses this expression for those who revert from faith.
In Surah 3, verse 144, during the Battle of Uhud, when news spread that the Prophetﷺ Muhammad had been killed, some companions retreated. Allahﷻ revealed: Muhammad is only a Messenger; messengers passed away before him. If he dies or is killed, will you turn back on your heels? Meaning: will you revert? Turning back on one’s heels implies regression, confusion, lack of direction.
Similarly, regarding the change of Qiblah: Initially, the Prophetﷺ prayed toward the Ka‘bah in Makkah. After migrating to Madinah, for about 17 months he prayed toward Jerusalem (Masjid al-Aqsa). Then Allahﷻ commanded him to turn back toward the Ka‘bah. This was a test. Who truly follows the Messenger? Who questions and doubts? If Allahﷻ commands change, the believer submits without hesitation. If someone wavers because of changes, that shows weakness.
Thus, Allahﷻ sometimes creates situations that test whether people will “turn back on their heels” or remain firm. Those who truly believe will accept Allahﷻ ’s command no matter how many times direction changes.
Therefore, this literary style — mentioning the smallest to include the greatest, using figurative retreat to imply ideological regression — is a powerful feature of the Qur’an. If we stop only at the literal meaning, it is not literature. When we go beyond the stated word to understand the greater intended meaning that is literature.
If someone obeys the Messenger, even if the command changes a thousand times, he will continue to submit. That is true faith.
Even if it is changed 100 times, he will not feel any discomfort about it. Why? Because the One who changed it is Allahﷻ . He has the authority. Accepting that authority of His — that is what Islam means. Islam means accepting that Allahﷻ has full authority.
So what does Allahﷻ do? For that reason He uses that expression. How? To distinguish who follows the Messenger and who turns back on their heels in reverse. Turning back on one’s heels does not mean that he physically leaves the place. He remains standing there. He does not literally walk backward. For example, someone who refused to accept the Ka‘bah as the Qiblah — did he physically run away backward? No. He stands in the same place. But by rejecting it in thought, he has moved away from us intellectually. He says, “I cannot accept this Qiblah change.”
So what word does Allahﷻ use for him? Allahﷻ says he has gone in reverse. Where did he go in reverse? He is standing right there. He did not physically move backward. It is not necessary that he physically walk backward. Even if he merely rejects the decision, he has gone in reverse. The phrase is used to describe rejecting the decision, not literally walking backward.
Even in ordinary speech, sometimes we say someone “went in reverse.” That does not necessarily mean something bad. In some situations, reversing is normal — like in a competition where people walk backward. That is not wrong. But why does Allahﷻ use “going in reverse”? It refers to changing in creed, changing in principle — not physically walking backward on heels. Even if he does not physically walk backward, if he rejects what the Messenger said, then he has gone in reverse. Even if he sits in the same place but refuses to obey, that itself is going in reverse.
The literal meaning of reverse is moving backward from a place. But Allahﷻ does not use it in that literal sense. People remain in the same place yet refuse to obey. For example, a mother gives an order to her child, and the child refuses to obey. He sits in the same house. Has he gone anywhere? No. Yet we can say he has “gone backward” — meaning he has regressed in obedience. It is a literary usage.
This appears in Surah 2:143. Similarly, in Surah 3:149, Allahﷻ says: “O believers, if you obey those who disbelieve, they will turn you back in reverse, and you will become losers.” The same expression appears in Surah 6:71 and Surah 23:66.
So when Allahﷻ says “those who turn back in reverse,” it does not necessarily mean literal backward walking. Even if someone does not physically move, if he refuses the command of Allahﷻ and His Messenger, he has gone in reverse. The phrase is literary.
Likewise, Allahﷻ commands the Prophetﷺ to preach the message. In many places the command is direct: “Enjoin good,” “Forbid evil,” “Convey the message.” These are literal commands.
Proclaim : Break it forth
But in Surah 15:94, Allahﷻ uses a very different word. The Arabic word used is like throwing a glass forcefully so that it shatters. If you throw a glass, it shatters, and the shards may hurt someone’s hand, foot, or eye. You do not worry about the consequences — you just throw it. Allahﷻ tells the Prophetﷺ: “Proclaim openly what you are commanded.” The word used implies “break it forth,” like shattering something openly without concern for the reaction.
What does that mean? When you preach, some will become angry. Some will hate you. Some will insult you. Some may even try to attack or kill you. Do not worry about the consequences. Just proclaim it openly without fear. That is why Allahﷻ uses that word — like smashing something openly.
In Tamil too we say “break it open” when revealing a secret publicly. It does not literally mean breaking something. It means to reveal boldly without fear of consequences. That same literary device is used here.
Free a neck
Similarly, regarding slavery, the Arabic word for slave is “abd.” But instead of saying “free a slave,” the Qur’an often says, “free a neck” (raqabah). Why? Because the neck symbolizes total control. If someone is a slave, his neck is under someone’s control. If you hold someone by the neck, he cannot escape. The neck is the key connection point in the body. By saying “free a neck,” Allahﷻ means free the entire human being from bondage. It is a literary expression.
For example, in the case of accidental killing – if someone unintentionally kills a believer, he must free a believing slave and pay compensation to the family. Here too, Allahﷻ uses the phrase “free a neck.”
Similarly, in Surah 5:89, if someone swears an oath in Allahﷻ ’s name and cannot fulfill it, the expiation is: feed ten poor people from the average food you eat, or clothe ten poor people, or free a slave. If unable to do these, then fast three days. Here again, freeing a slave is expressed as “freeing a neck.”
Likewise, in Surah 58 regarding “zihar” — when a man in the pre-Islamic era would say to his wife, “You are to me like my mother’s back,” meaning separation — if he wishes to resume relations, he must first free a slave before touching her. Again, the phrase used is “free a neck.”
Also, in Surah 90, Allahﷻ speaks about crossing the steep path to Paradise. What is the steep path? Freeing a slave, feeding an orphan, feeding the poor in times of hardship. So entering Paradise requires social responsibility — not merely prayer and fasting, but financial sacrifice. Again, freeing a slave is expressed as freeing a neck.
All these are literary expressions. The word used is “neck,” but the meaning is freeing a human being from bondage.
Similarly, sometimes commands are used as challenges. For example, when we say, “Go ahead, hit me,” it does not literally mean we permit hitting. It is a challenge meaning, “You cannot do it.”
Do what you will
In Surah 20:72, when Pharaoh threatened the magicians who believed in Moses, saying he would cut off their hands and feet, they responded: “Do what you will.” It is not a literal permission. It means, “We are not afraid of you.”
Likewise, when Allahﷻ challenges the disbelievers: “Bring a surah like it.” Is that a literal command expecting them to succeed? No. It is a challenge meaning they cannot do it.
Thus, many command forms in the Qur’an are not literal commands but challenges. The grammatical form is command, but the intended meaning is impossibility or defiance.
These literary styles are found throughout the Qur’an. Insha Allahﷻ , we will see more in the next session.
