In this series we are examining verses of the Qur’an that are not used in their direct literal meaning, but rather in a figurative or rhetorical sense. We are trying to understand what those alternative meanings are and why such meanings are used.
In the previous post we saw how Allahﷻ , the Lord of the worlds, used the donkey as an example to explain certain matters. In the same way, Allahﷻ gives another example involving the donkey.
The most unpleasant sound is ‘the braying of a donkey’
What does He say? When you walk, walk moderately and calmly, and lower your voice. Reduce your volume. Because, among the sounds, the most unpleasant sound is ‘the braying of a donkey’.
This is mentioned in Surah Luqman (31:19).
Thus, Allahﷻ presents the sound of the donkey as an example, saying that the most unpleasant sound is the sound of the donkey. Therefore do not shout or speak loudly; instead lower your voice. From the command “lower your voice,” we understand that raising one’s voice excessively is not appropriate.
Why is the donkey’s sound used as the example?
Because everyone dislikes the sound of a donkey. People generally find it unpleasant.
Even in Tamil language, when someone speaks too loudly or shouts excessively, we ask: “Why are you shouting?” The word “shouting” is actually associated with the donkey.
In Tamil, each animal sound has a particular term. The elephant trumpets, the lion roars, the tiger growls — each animal sound has a specific description. But “shouting” is associated with the donkey. A donkey “brays.” When we say to someone, “Why are you shouting?” it indirectly compares him to a donkey.
Thus we speak as if saying, “You are behaving like a donkey.”
So, the Qur’an refers to the donkey’s sound as something detestable among sounds. This statement actually appears as advice from Luqman to his son, though it is mentioned in the Qur’an.
Luqman advises: Walk with moderation. Do not rush arrogantly. Lower your voice. Because, among voices, the most unpleasant is the voice of the donkey.
Now, why exactly is the donkey’s sound disliked so much?
Allahﷻ does not explicitly explain the reason in the verse, but everyone naturally dislikes that sound. Many animals make loud noises, sometimes even louder or more frightening than a donkey. Yet their sounds do not evoke the same dislike. Why? Because most animal sounds have rhythm and variation. For example, when a rooster crows, there is a certain rise and fall in its sound. It has a pattern.
Even when a lion roars or an elephant trumpets, there is a kind of rhythm. The sound rises and falls. But the donkey’s sound is different.
Another point: most animals make sound when they exhale. When they inhale, there is no sound.
For example, when a dog barks, the sound occurs while breathing out. When it breathes in, there is silence.
But the donkey produces sound both when breathing out and when breathing in. Thus, there is no pause. If you recorded animal sounds and played them, you would hear pauses — sound when exhaling, silence when inhaling.
But with the donkey, sound occurs both ways, creating a continuous, uninterrupted noise. Because of this continuous harsh sound, people feel irritation and dislike.
Therefore Allahﷻ uses this as an example: Do not raise your voice excessively, because it resembles the unpleasant braying of a donkey.
Sometimes speakers shout loudly in speeches. Some religious speakers and political speakers shout intentionally, raising their voices dramatically through microphones. They think shouting loudly makes the speech powerful. But this verse shows that such behaviour is not commendable.
Even when delivering religious lectures, shouting unnecessarily to excite the audience is not the proper method. Excessive loudness is something disliked. Thus, we learn from this verse that speech should not be delivered in an excessively high pitch.
This is one example of literary expression in the Qur’an.
You cannot make the dead hear
Now let us see another verse, which if taken literally might even appear to lead toward shirk (associating partners with Allahﷻ ).
Therefore, it must be understood not in its literal sense but in its rhetorical meaning. The verse refers to Prophetﷺs who lived in the past and passed away.
Can we see, speak or ask them any questions? No.
Once someone has died, communication with them from this world is no longer possible. The word “death” (mawt) itself means the cessation of such worldly interaction. However, the verse says something interesting.
In Surah Az-Zukhruf (43:45) Allahﷻ says: “Ask those Messengerﷺs whom We sent before you.”
This is a command directed to the Prophetﷺ Muhammad— and by extension to us.
Allahﷻ says: ask the Messengerﷺs who were sent before you whether We ever commanded that gods other than Ar-Rahman (the Most Merciful) should be worshipped.
In other words: ask the previous Prophetﷺs if Allahﷻ ever instructed people to worship anyone besides Him.
But here a question arises. How can the Prophetﷺ ask the previous Prophetﷺs?
During the time of Prophetﷺ Muhammad, none of those Prophetﷺs were alive.
Could he go and ask Musa (Moses)? Could he ask Isa (Jesus)? Could he ask Ibrahim (Abraham)?
Obviously, this is impossible. The verse literally says: “Ask the previous Messengerﷺs.”
But practically speaking, how could that happen?
Those Prophetﷺs had already passed away.
Even if we say the Prophetﷺ had special status and could meet them during the Mi‘raj (ascension), that was an extraordinary event. In normal circumstances, people cannot meet those who have died.
Furthermore, the Qur’an elsewhere clearly states that the dead cannot hear.
Allahﷻ says: “You cannot make the dead hear.”
This applies to all who have died — even Prophetﷺs.
Another verse says: “You cannot make those in the graves hear.”
Even the Prophetﷺ himself is told that he cannot make those in the graves hear.
If the Prophetﷺ cannot make the dead hear, then how could he ask them questions?
Therefore the verse cannot be taken in a literal sense.
Once a person dies, he no longer hears the speech of people in this world. Their ability to listen to worldly voices ceases. Since this is clearly established in the Qur’an, the command “ask the previous Messengerﷺs” must be understood in a figurative sense.
Thus it becomes clear that the literal meaning cannot be applied here.
Did the Messengerﷺ of Allahﷻ ﷺ ever say during his lifetime, “Just now I asked Prophetﷺ Musa,” or “I went and asked Prophetﷺ Isa,” or “I asked Prophetﷺ Ibrahim or Prophetﷺ Ismail about this matter”?
Did he ever implement the verse in that literal way?
Is there any evidence that he went and asked the previous Prophetﷺs? No. There is no evidence that he asked, and in fact it is impossible to ask them.
Many Qur’anic verses clearly state that when someone dies, a barrier is placed between them and the people of this world. There is no communication.
Even with the Messengerﷺ of Allahﷻ ﷺ, when people send salawat (blessings) upon him, the angels convey those blessings to him. It does not mean that he personally hears every voice directly. Thus the dead do not hear directly in the way living people hear.
However, some people take this verse — “Ask the previous Messengerﷺs” — and misuse it.
They argue like this:“If the Prophetﷺ can ask the previous Prophetﷺs who passed away, then we too can call upon the righteous people who died. We can call saints, awliya, and pious figures even after they have died.”
This is how they attempt to justify shirk (associating partners with Allahﷻ ).
But notice something: even those who make this argument do not actually call Prophetﷺs. Instead, they call upon people they consider saints or holy men.
When questioned, they say: “Didn’t Allahﷻ say the Prophetﷺ should ask the previous Messengerﷺs? If Prophetﷺs who died can be asked, why can’t we ask saints?” But this interpretation is incorrect. To understand the correct meaning, we must compare it with other Qur’anic verses.
For example, in Surah An-Nisa (4:59) Allahﷻ says: “O believers! Obey Allahﷻ , obey the Messengerﷺ, and those in authority among you. And if you differ about something, refer it back to Allahﷻ and the Messengerﷺ.”
Now think about this statement.
If you have a disagreement, Allahﷻ says: refer it to Allahﷻ . But how do we bring a matter to Allahﷻ ? Can we literally go and ask Allahﷻ directly?
No one has ever said: “Wait, I will go ask Allahﷻ and come back with the answer.” So what does “refer it to Allahﷻ ” mean?
It means refer it to the Book of Allahﷻ — the Qur’an. If there is a disagreement, look into the Qur’an and see what Allahﷻ has said about it.
Thus “refer it to Allahﷻ ” means refer it to His revelation. Similarly, the verse says refer it to the Messengerﷺ. During the Prophetﷺ’s lifetime, this meant go and ask the Prophetﷺ directly.
If companions had disputes while he was alive, they would go to him and ask him for judgment. But, what about after his death? Did the companions go to his grave and ask him questions? Did they go to the grave and say: “O Messengerﷺ of Allahﷻ , there is a dispute among us. Please tell us the ruling.”
No, they never did that.
Many serious disputes occurred among the companions after the Prophetﷺ’s death. If it were permissible to ask him after his death, they could have simply gone to his grave and asked. But they did not do that. Instead, they referred to his teachings and hadith.
Thus: Referring to Allahﷻ means referring to the Qur’an. Referring to the Messengerﷺ means referring to the hadith and teachings of the Prophetﷺ.
In the same way, when Allahﷻ says “Ask the previous Messengerﷺs,” it means: Look into the teachings of those Prophetﷺs. Examine their scriptures and messages.
Did any Prophetﷺ ever teach that multiple gods should be worshipped besides Allahﷻ ? Search their teachings and see.
The polytheists often claimed: “Ibrahim taught this,” “Ismail taught this,” “Musa taught this.”
They used the names of Prophetﷺs to justify their false beliefs.
Even the disbelievers of Makkah claimed that they were following the religion of Ibrahim.
Therefore, Allahﷻ challenges them: “Ask the previous Messengerﷺs whether We ever appointed gods besides the Most Merciful to be worshipped.” This does not mean literally asking the Prophetﷺs themselves. It means investigate their teachings. The Qur’an often uses such expressions.
For example, when someone says, “Ask the town,” it obviously does not mean asking buildings or streets. It means ask the people of the town. A town cannot hear or speak. But the phrase refers to the people living there.
Similarly, the verse “ask the Messengerﷺs” means ask through their teachings and messages. If we understand it like this, no one will misuse the verse to justify shirk.
Prostration
Another issue that misleads people is related to the story of Prophetﷺ Adam (Alahis Salam)
There are certain religious leaders — some who call themselves sheikhs or spiritual guides — who instruct their followers to bow or prostrate at their feet. They say their disciples must touch their feet, kiss them, or even prostrate before them as a sign of respect. Why do they claim this?
They use the story of Adam as evidence.
They say: “Did Allahﷻ not command the angels to prostrate to Adam? If angels prostrated to Adam, then followers should prostrate to spiritual masters.” They claim that just as Adam was superior and the angels bowed to him, their followers must bow to them. But this argument comes from lack of understanding of language.
Yes, Allahﷻ commanded the angels to prostrate to Adam. This is mentioned many times in the Qur’an: 2:34, 7:11, 15:29-31, 17:61, 18:50 ,20:116, 38:75
In these verses Allahﷻ says He commanded the angels to make sujud to Adam, and they did so except Iblis. Because Iblis refused, he became cursed. But here is the important point.
The word “sujud” (prostration) did not originally mean exactly what we perform in prayer today. Before Islam, in Arabic language sujud meant showing humility or acknowledging superiority.
It did not necessarily mean placing the forehead on the ground in worship.
When Islam came, the Prophetﷺ ﷺ defined a specific act — placing the forehead on the ground in prayer — and that act became known as sujud in Islamic practice. But linguistically the word existed long before Islam. Originally it meant showing submission, humility, or recognition of someone’s status.
Thus when Allahﷻ commanded the angels to make sujud to Adam, it meant acknowledging Adam’s superiority and honoring him, not worshipping him.
Adam had been given knowledge that the angels did not possess, and this act was a demonstration of that recognition. If Islam had not redefined the physical act of prostration in prayer, Arabs today would still understand the word “sujud” mainly as humility or submission, not necessarily as the prayer posture.
Meaning of Salah
Arabic contains many such words whose meanings changed or became more specific after Islam. For example, we perform prayer, right? In Arabic, the word for prayer is ṣalāh (salat).
But did the Messengerﷺ of Allahﷻ ﷺ invent the word ṣalāh?
No. Before Islam, the word ṣalāh already existed in Arabic. Its basic meaning was duʿā (supplication or prayer).
So linguistically: Ṣalāh = supplication / prayer / asking from God
Before the Prophetﷺ ﷺ taught the structured form of prayer, people used the word ṣalāh simply to mean making a supplication.
For example: Allāhumma ṣalli ʿalā Muḥammad “O Allahﷻ , send blessings upon Muhammad.” Here ṣalli comes from ṣalāh, and it means bestow mercy / bless.
So, the original meaning of ṣalāh is supplication. However, when Islam came, the Prophetﷺ ﷺ taught a specific act of worship: Saying Takbir, bowing (rukuʿ), Standing, Prostrating, Sitting, Giving salām
All these actions together became known as Ṣalāh. So, Islam specialized the meaning of the word.
Thus: Dictionary meaning: supplication
Islamic legal meaning: the formal ritual prayer
Therefore, when the Qur’an says: “Establish ṣalāh”
we do not translate it as “establish supplication.” Instead, we understand it as “establish the formal prayer.”
Why? Because, within the religious context, the word carries a technical meaning. This happens in many fields. A word may have one meaning in the dictionary but a specialized meaning in a specific discipline.
Applying This Principle to the Word Sujūd, Similarly, the word sujūd (sajdah) originally meant submission or humility, not necessarily placing the forehead on the ground. When Islam came, the Prophetﷺ ﷺ defined a specific form of prostration in prayer. But before Islam, sujūd simply meant showing submission.
Example from the Qur’an: Allahﷻ says in Surah Al-Baqarah (2:58) that Bani Israel were told, “Enter the city in sujūd through the gate”
If we interpret sujūd in the modern prayer sense, it would mean: “Entering the city while prostrating with forehead on the ground”
But that is physically impossible. Instead, scholars explain the meaning as: Enter humbly. Enter with submission. Meaning: do not enter arrogantly. This interpretation is supported by scholars because true prostration while walking through a gate cannot happen. The same wording appears in Surah An-Nisa (4:154) as well.
Another Example – Universal “Sujūd” : Prostration
In Surah Al-Hajj (22:18) Allahﷻ says: Everything in the heavens and earth makes sujūd to Allahﷻ : the sun, the moon, the stars, the mountains, the trees, the animals, many humans
But how can the sun perform prostration?
Does the sun have: a forehead? knees? hands?
Of course not. So, the meaning here cannot be physical prostration.
Instead, it means: They submit to Allahﷻ ‘s command. The sun rises and sets according to Allahﷻ ’s order.
The moon follows its orbit. The stars shine according to His command. Mountains remain where He placed them. Trees grow according to His design. Animals follow their natural instincts.
All of this is their form of sujūd — submission to Allahﷻ ’s command.
Prostration of Human
Allahﷻ then says: Many humans make sujūd. Not all humans. Because some people obey Allahﷻ while others refuse. So, the word here also means submission and obedience.
Another Qur’anic Example, In Surah Yusuf (12:4) Prophetﷺ Yusuf says: He saw in a dream: 11 stars, the sun, the moon, All prostrating to him. Again, stars cannot literally perform prostration. The meaning is:
They were showing honour and submission. Later this dream came true when his family honoured him.
Shadows
Another Example – Allahﷻ even says that shadows make sujūd. Shadows move to the right and left as the sun moves.
This movement represents submission to Allahﷻ ’s order. From all these verses we learn: Sujūd originally means submission, humility, or obedience. Only within Islamic prayer does it specifically mean placing the forehead on the ground.
Therefore, when the Qur’an mentions events before the Prophetﷺ Muhammad ﷺ, the word sujūd should be understood according to its original linguistic meaning.
For example: When angels were told to make sujūd to Adam, the meaning is: Honor him and acknowledge his superiority, not worship him.
1. Prostration is worship that belongs only to Allahﷻ
The Prophetﷺ ﷺ taught us that sujūd is an act of worship.
Therefore, Allahﷻ would never command an act of worship for a human being.
When the Qur’an mentions that the angels made sujūd to Adam, it cannot mean the same type of worshipful prostration that Muslims perform in prayer today. Instead, the meaning is submission or honoring, not worship.
The Arabic dictionary meaning of sujūd is humility, submission, or obedience.
2. Qur’an clearly forbids prostration to created things
Allahﷻ clearly commands in Qur’an Surah Fussilat 41:37: Do not prostrate to the sun or the moon. Prostrate only to the One who created them. This verse establishes a clear rule: Prostration as worship belongs only to the Creator.
No created being deserves it. Even, Saints, Sheikhs, Religious leaders, any human being are all created beings. They did not create anything. Therefore, they cannot deserve prostration.
3. Even if Adam’s prostration were literal — it was a special command
It makes another logical argument: Even if someone insists that the angels performed literal prostration to Adam:
That was a specific command from Allahﷻ for angels only. It does not apply to humans today. If Allahﷻ commanded angels: “Prostrate to Adam.” They obeyed because it was Allahﷻ ’s command.
But Allahﷻ never commanded Muslims to prostrate to saints or teachers. Instead, He commanded the opposite.
4. Clear Prophetﷺic ruling against prostrating to people
The Prophetﷺ ﷺ explicitly prohibited prostrating to humans. A narration recorded in Sahih Ibn Hibban describes: The Prophetﷺ ﷺ once entered a garden where two camels were agitated. When they saw him, they lowered themselves. People around said:
“The camel is prostrating to the Messengerﷺ of Allahﷻ .” The Prophetﷺ ﷺ immediately corrected them and said: No human should prostrate to another human.
He then added: If prostration to a human were allowed, I would have commanded a wife to prostrate to her husband because of his rights over her. But he did not allow even that.
This shows clearly: Prostration to any human is forbidden.
5. Even standing up excessively for someone was discouraged
The companions loved the Prophetﷺ ﷺ more than anyone else.
Yet they said: When the Prophetﷺ entered gatherings, they would not stand up for him.
Why? Because the Prophetﷺ ﷺ disliked exaggerated honor.
This narration is reported by Anas ibn Malik. If the Prophetﷺ discouraged even standing excessively, then how could prostration to saints be acceptable?
6. Misinterpretation of the word سجود caused many wrong practices
Many practices today come from misunderstanding the word sujūd.
Examples include:
- Bowing to spiritual leaders
- Falling at the feet of sheikhs
- Touching or kissing feet
- Seeking blessings through prostration
These practices appear in some cultures and ceremonies. But they contradict Islamic teachings.
7. The principle of language: words change meaning in different fields
A word may have Dictionary meaning & Technical meaning in a specific field
Example: The word “needle”
In medicine → injection needle, In tailoring → sewing needle
Same word, different meaning depending on context.
Likewise,
Linguistic meaning of sujūd = submission
Islamic ritual meaning = prostration in prayer
Therefore, we must interpret Qur’anic verses according to their correct context.
8. Islamic belief: worship belongs only to Allahﷻ
The foundation of Islam is: La ilaha illAllahﷻ
Meaning: No one deserves worship except Allahﷻ . Since sujūd is worship, it must only be for Allahﷻ .
Doing it for a human becomes shirk (associating partners with God).
9. Warning about practices seen today
Modern practices where people:
- fall at the feet of elders
- bow to religious leaders
- imitate cultural customs
- Some even record such acts in wedding videos.
These practices, confuse non-Muslims who then think Islam also involves human worship like other religions.
Another type of literary style used in the Qur’an. In some verses, Allahﷻ uses words that appear—if taken literally—to describe human-like actions, but those words cannot be understood in their direct literal meaning. If we take them literally, it may wrongly suggest weakness or human limitations, which do not apply to Allahﷻ .
Therefore, such expressions must be understood according to Allahﷻ ’s majesty and perfection, not according to human behavior.
Expressions like “Allahﷻ mocks”, “Allahﷻ plots”, etc.
In the Qur’an we find expressions such as: Allahﷻ mocks, Allahﷻ plans or plots, Allahﷻ deceives (in response to deception)
If someone reads these literally, it may sound like ordinary human behavior.
For example: Mocking is usually done by someone who cannot confront directly.
Plotting or scheming is usually done by someone who is weak or unable to face openly. But Allahﷻ is All-Powerful. If He wills something, He can simply command it and it happens.
So when the Qur’an uses these expressions, they do not mean weakness or human trickery. Instead, they describe how Allahﷻ responds to the actions of wrongdoers, in a way that exposes them or brings justice upon them. In other words, these words are rhetorical expressions showing that Allahﷻ turns their own schemes back against them.
Example: “Remember Me and I will remember you”
Allahﷻ says in Qur’an Surah Al-Baqarah 2:152: “So remember Me; I will remember you.”
At first glance, someone might think: Humans remember Allahﷻ . Then Allahﷻ remembers humans.
But that literal meaning cannot apply to Allahﷻ in the same way it applies to humans.
Why? Because humans remember things after forgetting them. Memory implies that something was not present in the mind before.
But Allahﷻ never forgets anything. Everything is already known to Him at all times.
The Qur’an itself says that even a leaf falling from a tree does not happen without His knowledge. So Allahﷻ does not “remember” in the human sense.
When Allahﷻ says: “Remember Me and I will remember you”
The meaning is: If you remember Allahﷻ through dhikr, Allahﷻ will reward you, honour you, and grant you blessings.
So “I will remember you” means: I will give you reward and respond to your remembrance.
It does not mean Allahﷻ previously forgot and then started remembering. Allahﷻ is always aware of His servants. The Qur’an sometimes speaks in a way that humans can easily understand. If the Qur’an used only abstract theological language, people might struggle to grasp its message. So, Allahﷻ sometimes uses human-style expressions to convey the meaning in a relatable way, while the real meaning refers to divine justice, reward, or response.
Whenever a Qur’anic expression seems to attribute human-like weakness to Allahﷻ , it must be interpreted: in a way befitting Allahﷻ ’s perfection, and not literally like human behaviour.