In the series on “The Literary Elegance of the Noble Qur’an”, we are looking into the ninth post. Yesterday we saw that when Allahﷻ speaks about death, He uses the expression “taste death” — the word used for tasting something with the tongue. It is as if saying, “Go ahead and taste it,” in a style similar to telling someone sarcastically to eat something that is not meant to be eaten. We saw that Allahﷻ uses it in that manner.
Taste
Likewise, when speaking about punishment, torment, and the punishment of Hell, Allahﷻ says, “Taste the punishment.” Hell’s torment is not something to be tasted in the literal sense; it is something that causes suffering and pain. Yet when describing something that causes pain and hardship, Allahﷻ says, “Taste it.” This is a literary style. What kind of literary style? It is the style of rebuking or mocking someone who had been arrogant and heedless in the world. As we mentioned earlier, literature sometimes uses sarcasm or irony. In that way, in Surah 37:31, Allahﷻ says that the disbelievers will say, “Indeed we are tasting the punishment.” In Surah 37:38, Allahﷻ says to the disbelievers, “You will indeed taste the painful punishment.” The same idea appears in many verses — 17:75, 22:25, 19:34, 12:41, 50:44, 49:50, 3:106, 3:181, 4:56, 30:39, 8:13, 7:35, 7:50, 35:10, 52:22,— and many other verses where Allahﷻ speaks about Hell’s punishment and says, “Taste it.”
If it were said directly, “Experience Hell,” that would be straightforward. But when it says, “Taste Hell,” it carries an added layer — because in the world they had lived arrogantly, so now Allahﷻ rebukes them: “Taste it.” It is a form of sarcasm combined with punishment. The punishment is not only physical; the word itself strikes their pride. When someone says mockingly, “Taste it,” it adds to the pain. It doubles the suffering. That is why such wording is used.
At the same time, Allahﷻ uses the word “taste” for good things as well. When speaking about Allahﷻ’s mercy and blessings, He says, “We make them taste Our mercy.” In Surah 10:21, 11:10, 30:36, 41:50, 42:48, 78:24, and elsewhere, the idea appears that Allahﷻ makes people taste His mercy. In these cases, it is not sarcasm; it is literal in the sense of experience. Just as tasting a delicious meal brings satisfaction, so tasting Allahﷻ’s mercy brings inner fulfilment. If you drink a sweet beverage or eat delicious food, you feel satisfied; similarly, through Allahﷻ’s mercy, you attain satisfaction. Thus, when “taste” is used for punishment, it carries a sarcastic tone; when used for blessings, it conveys pleasurable experience.
Likewise, the word “eat” is used in the Qur’an. In many places Allahﷻ says, “Eat and drink, but do not be excessive.” There, “eat” has its direct meaning. But sometimes Allahﷻ uses “eat” for things that are not literally eaten. For example, regarding those who consume the wealth of orphans. Suppose a father dies and leaves behind a young orphan. A relative becomes the guardian and gradually consumes the orphan’s wealth — the rent, the income, the assets — thinking the child does not know. About such people, Allahﷻ says in Surah 4:10 that those who consume the wealth of orphans unjustly are in fact consuming fire into their bellies.
Now, wealth is not something eaten directly. “Eating” the wealth of orphans does not literally mean chewing buildings, land, or gold. If someone transfers the orphan’s property into his own name, we say he has “eaten” the orphan’s property. It does not mean literal eating; it means unjustly taking or consuming in any form. If we interpret it literally, someone could argue: “I did not eat it; I just transferred ownership.” But Allahﷻ’s wording includes all forms of wrongful appropriation — whether spending, using, enjoying, or transferring ownership. Therefore, “eating” here is not restricted to physical eating; it encompasses all types of unjust consumption.
Then Allahﷻ adds: they are in fact eating fire into their bellies. Here again “eating” is used twice — first for unjustly consuming wealth, second for consuming fire. It means that what they think is wealth will result in Hellfire. They believe they are enjoying money, but in reality they are consuming what will lead them to the Fire. Thus, the word shifts meaning — from worldly consumption to ultimate consequence.
Small Price
Similarly, in Surah 2:174, regarding some among the Jews who concealed parts of the revelation for worldly gain, Allahﷻ says they sell Allahﷻ’s revelations for a small price. They did not literally sell scripture as printed books; they concealed parts of it for monetary or social advantage. Allahﷻ describes this as selling it for a small price. Even if they gained large sums, compared to the Hereafter it is trivial. Thus, “selling” is used in a literary sense. And He says they consume nothing but fire in their bellies. Again, they are not literally eating fire now, but their actions will lead to Hellfire, so Allahﷻ describes it as eating fire.
Therefore, when they conceal revelation and gain money through it, Allahﷻ says they are eating fire. They think they are eating food purchased with that wealth, but in reality they are eating the fuel of Hell. The expression serves as a warning: what you consume now will turn into fire for you in the Hereafter. That is why Allahﷻ uses the word “eat” in this way.
Likewise, Allahﷻ mentions a similar matter in Surah 9:34. He says that many of the monks and religious leaders among the People of the Book unjustly consume the wealth of the people. Allahﷻ says they “eat” the wealth of the people. Now, they do not literally eat houses or money. They earn wealth from the people, they take their money unjustly. For that, Allahﷻ uses the word “eat.” So here “eating” does not mean literal eating. You cannot eat houses or currency notes. But Allahﷻ uses the word “eat” to describe unjustly taking and consuming people’s wealth. This is a literary expression.
Thus, whenever Allahﷻ says, “You are eating fire,” it does not literally mean eating in the physical sense; it carries another meaning. It is not literal eating.
Rope of God
Similarly, imagine a person drowning in the sea. The only proper way to save him is by throwing a rope. If you stretch out your hand, he may pull you down with him. But if you throw a strong rope from a distance, he can hold onto it and come out safely. There was a time when helicopters did not exist; people used ropes to rescue others. So Allahﷻ uses this as a metaphor. When speaking about the straight path — Islam — Allahﷻ calls it “the rope of Allahﷻ.”
This religion of Islam is like a rope thrown to save you from drowning in Hellfire. Allahﷻ has thrown this rope. If you hold onto it, you will be saved and reach Paradise. If you let go, you will fall into Hell. Thus, when speaking about the Qur’an and guidance, Allahﷻ says: hold firmly to the rope of Allahﷻ.
For example, in Surah 3:103, Allahﷻ says: “Hold firmly, all together, to the rope of Allahﷻ.” This verse is often misinterpreted by some politicians who say it means “hold onto the rope of unity.” They claim Allahﷻ is telling us to hold onto unity. But the verse does not say “rope of unity.” It says “rope of Allahﷻ.” The meaning is to hold firmly to the Qur’an and Allahﷻ’s guidance together. It does not mean blindly uniting upon wrongdoing. If everyone practices something wrong, Islam does not command us to unite in wrongdoing. Islam commands us to enjoin good and forbid evil. If you forbid evil, conflict may arise. But Islam still requires that.
So the verse means: all of you together hold onto Allahﷻ’s rope — meaning live according to the Qur’an. If something is not in the Qur’an, abandon it. Unity in Islam means unity upon truth, not unity upon sin.
Now, if someone asks, “Where is this rope? Show us the rope of Allahﷻ,” we would say it is a metaphor. Just as a rope saves a drowning person, Allahﷻ’s guidance saves you from the fire. It is not a physical rope; it is a conceptual rope — the guidance of Islam.
Likewise, in Surah 2:256, Allahﷻ says there is no compulsion in religion. Guidance has become clear from misguidance. Whoever rejects false gods and believes in Allahﷻ has grasped the firmest handhold — a strong rope that will never break. Here again Islam is described as a strong rope. Whoever accepts the belief in Allahﷻ alone has held onto a rope that will not break.
Allahﷻ is not forcing anyone. It is like throwing a rope to someone drowning. If he holds it, he will be saved. If not, he will drown. That is the meaning. Grasping the rope does not mean literally holding a rope; it means holding firmly to faith and guidance.
Similarly, in Surah 31:22, Allahﷻ says whoever submits himself to Allahﷻ while doing good has grasped the firmest handhold. Again, the metaphor of a strong rope is used.
In our language too, we have similar expressions. For example, we say someone has “held onto a strong tamarind branch.” We do not literally mean he is hanging from a tamarind tree. It means he has secured a strong support — perhaps a powerful leader or wealthy relative. The branch is used as a metaphor for strength and stability. Likewise, Allahﷻ uses the rope as a metaphor for strong, reliable guidance.
Unlike holding onto a tree branch, which does not pull you upward, Allahﷻ’s rope pulls you toward salvation. One end is held by you, and the other end is with Allahﷻ. So when you hold onto it, you are certainly brought to safety.
Wings
Similarly, Allahﷻ sometimes refers to human hands as “wings.” Humans do not have wings. Wings are for birds. But Allahﷻ instructs the Prophetﷺﷺ to “lower your wing” to the believers — meaning show humility. When a bird lowers its wings, it descends and comes close. When it spreads its wings, it rises higher. So telling someone to “lower your wing” means be humble, come down to the level of the people, do not be arrogant. It does not mean literal wings.
Thus, all these are examples of literary expressions in the Qur’an — rope for guidance, eating for unjust consumption, tasting for experiencing punishment or mercy, wings for humility. They are not to be understood in a crude literal sense but in their intended metaphorical meaning.
So what command did Allahﷻ give to the Messenger? Allahﷻ says: “O Muhammad, lower your wing for the believers.” This is mentioned in 15:88. There are many examples like this. First of all, human beings do not have wings. Only if someone has wings can he lower them. Since there are no wings, why does Allahﷻ say “lower your wing”? It is not referring to literal wings. If I had wings, I could lower them. Without wings, how can I lower them? So when it is already known that humans do not have wings, why does Allahﷻ use this expression? Because, it is not about literal wings.
Wings belong to birds. What is the nature of wings? When they flap and spread, the bird rises. When they fold and lower, the bird descends. Lowering the wing causes it to come down. Descending indicates humility. Rising high indicates elevation and arrogance. So how should you be with people? You must be among them, mixed with them. Do not spread your wings and rise above them. Do not remain at a high place looking down at people. Even though you are the Messenger of Allahﷻ, even if you are a leader or ruler, you must lower your wing — meaning you must live among the people. Do not distance yourself from them. If a bird spreads its wings, it flies far away. If it lowers its wings, it comes close. So leaders must be accessible. People must be able to see you, and you must see them. Only then can you help them. If you remain high above, you cannot understand them.
Thus Allahﷻ says in 15:88: “Lower your wing for the believers.” Likewise, in 17:24, when speaking about parents, Allahﷻ says: lower for them the wing of humility out of mercy. Do not fly above your parents. Descend before them. They gave birth to you and raised you. You must listen to them. You are not above them. Many children, once grown, begin to dominate their parents, command them, even threaten them. Some parents are forced to plead for food from their own children. This should not be so. Allahﷻ says: lower the wing of humility for them.
You are young, strong, capable of earning. Your parents once needed to care for you. When you were a helpless infant, you could not survive without them. Now you are independent. In Tamil we say, “his wings have grown,” meaning he has become independent. It does not mean literal wings have grown; it means he can now function on his own. Similarly, in Arabic this literary style existed, and Allahﷻ uses it.
Allahﷻ says: out of mercy, lower your wing of humility for your parents. You may be able to live without them now, but still you must humble yourself. And say: “My Lord, have mercy upon them as they raised me when I was small.” If one reflects on how he treats his own children — buying them things, cleaning after them, sacrificing for them — he will realize his parents did the same for him. Remembering this brings humility naturally.
Likewise, in 26:215, Allahﷻ tells the Prophetﷺﷺ: lower your wing to those believers who follow you. Even though they follow you, do not think you are above them. Be humble toward them. This does not mean literal wings. Some people might misunderstand and claim the Prophetﷺﷺ had wings. That would be false. It is a metaphor. Taking it literally would mislead people and create strange ideas.
Hand Tied
Similarly, when someone gives generously, we say he has an “open hand.” When someone refuses to give, we say he has “tied his hand.” It does not mean he literally tied his hand. It means he refuses to give. The expression “tying the hand” refers to stinginess; “opening the hand” refers to generosity. In many languages we say someone has a “big hand” meaning he gives a lot, not that his physical hand is large.
Allahﷻ uses similar expressions. In 17:29, Allahﷻ says: do not keep your hand tied to your neck, nor extend it completely open. If your hand were literally tied to your neck, you could not give. So “do not tie your hand to your neck” means do not be miserly. “Do not extend it completely” means do not be wasteful by giving away everything. Be balanced.
Likewise, the Jews once said: “The hand of Allahﷻ is tied.” Meaning, they claimed Allahﷻ does not give them enough provision. Allahﷻ responds: rather, their hands are tied, and they are cursed for what they said. Allahﷻ’s hands are outstretched; He gives as He wills. If He has given wealth to many others, how can His hand be tied? He gives to whom He wills and withholds from whom He wills. So “hand tied” or “hand outstretched” is not literal; it refers to generosity or withholding.
In matters of provision and charity, when it says someone stretched out his hand or withheld it, it refers to generosity or stinginess. Even in our language we say someone has a “generous hand” or a “tight hand.” It is not literal.
Stone-hearted
Similarly, some people are hard-hearted. We call them “stone-hearted.” If you cut them open, you will not find stone; you will find flesh like anyone else. But because they lack compassion, we describe them that way. In the same way, Allahﷻ says: your hearts have hardened. It does not mean their hearts physically turned to stone. It means they lost mercy and compassion.
Thus, all these expressions — lowering the wing, tying the hand, stretching the hand, stone heart, hardened heart — are literary devices. They are not to be taken literally but understood in their intended meaning.
We say about some people that they have a “broad heart.” A broad heart does not mean it is physically big. It means he does not consider money and material things as great; he gives to those who are suffering and helps in times of hardship. Those who have such generosity are described as people with a broad heart. And those who do not give, we say their hearts have become tight or hardened. Allah uses this expression in many places in the Qur’an.
After mentioning certain events, Allah says: “Then your hearts became hardened.” At first you were proper when Musa (peace be upon him) was among you — this is said to the Jews. As long as you were with Musa, you were fine. What happened now? Your hearts have hardened. Like what? Like stones — even harder than rocks, Allah says. Can someone’s heart literally become like a rock? If it truly became like a rock, could he live? Would it pump blood? He would die immediately. So, what does “heart hardened” mean? It means there is no softness, no mercy, no compassion in the heart. Just as in our language we say “hard-hearted,” this expression exists in many languages. It existed in Arabic too. That is why in 2:74 Allah says your hearts hardened.
Likewise, in 6:43, Allah says: when Our punishment came to them, would they not humble themselves? But they did not. I test them with poverty to see if they will reform, but they do not reform. Why? Because their hearts have hardened. When the heart is hardened, nothing enters it. Only if there is receptiveness can it accept guidance. Since their hearts became hardened, Allah describes them that way.
Similarly, in 57:16, Allah says: do not be like those who were given the Scripture before you. Because a long time passed, their hearts became hardened. When revelation is fresh, it settles deeply in the heart. After a long time, hardness can set in. Even for us, when we first heard about Tawheed, how attentive we were! As days passed, did that intensity remain the same? Interest decreases. When something is fresh, there is enthusiasm. After time passes, the heart hardens. That is what Allah is saying: because a long time passed, their hearts hardened.
So “heart hardened” does not mean the physical heart became iron or stone. It means the loss of generosity, mercy, and compassion.
Touching
Likewise, there is the word “touch.” We use it generally to mean touching anything. But in the Qur’an, when it is connected with women, “touching women” does not simply mean physical touch; it refers to marital relations. The literal meaning of “mas” or “lamasa” is to touch. In other contexts, it means touching. But when referring to women in certain verses, it means conjugal relations.
For example, if a man marries a woman and then divorces her before “touching” her, Allah says there is no sin upon you, and in one case he must give half the mahr. What does “before touching” mean? It does not mean merely holding her hand. At marriage, they may hold hands — that is also touching. But the verse does not mean that. It means before consummating the marriage. If he divorces her before consummation, he must give half the agreed mahr. If after consummation, then the full mahr applies.
So “touching” here refers to marital relations, not literal touching. Similarly, in 33:49, Allah says: if you marry believing women and divorce them before touching them, then there is no ‘iddah for them. That means if you divorce before consummation, she does not need to wait for the waiting period; she can remarry immediately. If marital relations occurred, then ‘iddah is required. Again, “touching” here means marital relations.
As further evidence, Maryam (peace be upon her) said: “How can I have a child when no man has touched me?” (19:20). Does that mean no man ever physically touched her? Surely Zakariyya (peace be upon him) would have touched her in care. The meaning is that no man had been intimate with her. So “touch” here clearly means marital relations.
Likewise, in 3:47, she says: no man has touched me. Allah responds that when He decrees a matter, He only says “Be” and it is. So this shows that “touching” in these contexts refers to marital intimacy, not mere physical contact.
Similarly, in the verses about wudu and tayammum, Allah says: if you are in a state of janabah, or if you have relieved yourselves, or if you have “touched women,” and you do not find water, then perform tayammum with clean earth. Scholars explain that “touched women” here refers to marital relations, not mere touch.
However, Imam Shafi‘i interpreted it literally as physical touch, and based on that held that touching a woman breaks wudu. In places where the Shafi‘i madhhab is followed; they strictly apply this ruling. But the stronger evidence shows otherwise.
For example, in hadith, Aisha (Mother of believers) was lying in front of the Prophetﷺ while he prayed. During sujood he would touch her foot so she would move it. If touching a woman broke wudu, his prayer would have been invalid. Yet he continued praying. These hadith are in Bukhari (513, 519, 129) and in Muslim as well.
So, touching does not break wudu. Therefore, the verse does not mean simple physical touch. It refers to marital relations. The verse mentions both relieving oneself and touching women to indicate two separate states: one requiring wudu, the other requiring ghusl. If water is unavailable, tayammum suffices for both.
Thus, in all these cases, words like touching, hardening of hearts, lowering wings, tying hands — they are literary expressions. They are not always meant in their literal sense but convey deeper meanings.
Insha Allah, we will look at more such examples in the upcoming post.