Transliteration:( Wa darabal laahu masalar rajulaini ahaduhumaaa abkamu laa yaqdiru 'alaa shai'inw wa huwa kallun 'alaa mawlaahu ainamaa yuwajjihhu laa yaati bikhairin hal yastawee huwa wa many-yaamuru bil'adli wa huwa 'alaa Siraatim Mustaqeem (section 10) )
162. These slaves who cannot speak for themselves, nor understand what others say. This is the example of the infidels. It should be remembered that the ABKAMO are dumb at birth, those who are dumb temporarily are called AKHRAS. The former is beyond any treatment.
163. He will serve his master but will be unable to satistify his basic needs by himself. He will burden the master for this.Â
164. By this it means that the servant is both intelligent and possesses proper limbs. This is the status of a believer and an example of him.Â
From this example emerge three issues:Â
1. That tongue which does not utter the truth is dumb, though it may speak a lotÂ
2. That believer is good who is himself good and influences others to be good.Â
3. That if in the eyes of Allah Almighty believers and infidels are not equal then how can Prophets and non-Prophets be equal?
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76. And Allah gives an example of two men, one of them dumb, who has no power over anything, and he is a burden on his master; whichever way he directs him, he brings no good. Is such a man equal to one who commands justice, and is himself on the straight path
Mujahid said, “This also refers to idols and the True God, may He be exalted.†Meaning that the idol is dumb and cannot speak or say anything, good or otherwise. It cannot do anything at all, no words, no action, it is dependent and is a burden on its master.
(whichever way he directs him,) meaning, wherever he sends him
(he brings no good.) meaning, he does not succeed in what he wants.
(Is such a man equal) meaning, a man who has these attributes
(to one who commands justice) meaning fairness, one whose words are true and whose deeds are righteous.
(and is himself on the straight path) Al-`Awfi reported that Ibn `Abbas said: “This is also an example of the disbeliever and the believerâ€, as in the previous Ayah.
69. In the first similitude, distinction between Allah and false gods has been made clear in regard to the possession of powers and the lack of these. In the second one, the emphasis is on the use of those powers. Allah is not only All Powerful, but also hears all the prayers and fulfills all the needs, while the slave is utterly powerless. He does not and cannot hear prayers, nor can make a response to them nor has the power to do anything at all. He is totally dependent on the Master and quite incapable of doing anything by himself. On the other hand, the Master is All-Powerful and All-Wise. He enjoins justice on the world: whatever He does is right and accurate. Ask them: Is it then a point of wisdom to regard such Master and such a slave as equal?
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