Surah Al-Baqarah 2:26
سُورَةُ البَقَرَةِ · Medinan · Verse 26 of 286
۞ إِنَّ ٱللَّهَ لَا يَسْتَحْىِۦٓ أَن يَضْرِبَ مَثَلًۭا مَّا بَعُوضَةًۭ فَمَا فَوْقَهَا ۚ فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ ۖ وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلًۭا ۘ يُضِلُّ بِهِۦ كَثِيرًۭا وَيَهْدِى بِهِۦ كَثِيرًۭا ۚ وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلْفَٰسِقِينَ
Translation
God does not shy from drawing comparisons even with something as small as a gnat, or larger: the believers know it is the truth from their Lord, but the disbelievers say, ‘What does God mean by such a comparison?’ Through it He makes many go astray and leads many to the right path. But it is only the rebels He makes go astray:
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
'God is not shy to strike a parable of a mosquito, or something above it. Those who believe know it is the truth from their Lord; but those who disbelieve say: What did God intend by this? He misguides many by it and guides many by it, and He misguides none but the defiantly disobedient.' Ibn Ashur and al-Saadi note the profound point, the same verse guides the humble and repels the arrogant: revelation sorts hearts, and what a person brings to it determines what they take from it. Ask yourself: two people meet the identical sign, one sees truth and draws near, the other sneers 'what's the point of this?' and drifts further. The difference is not in the verse but in the heart reading it. It warns that my posture toward the Qur'an, receptive or contemptuous, decides whether the very same words guide or mislead me. Do I approach it ready to be led, or ready to object?
Grounded in classical tafsir: Ibn Ashur, al-Saadi, Ibn Kathir.
Wording
This verse begins with a profound declaration, directly from Allah, addressing criticisms leveled against the Quran for its use of parables, especially those involving seemingly humble creatures. It clarifies the divine perspective on these examples and how different hearts respond to them.
The Divine Unashamedness
Allah declares, "Indeed, Allah is not ashamed to present an example even of a mosquito or what is greater than it" (إِنَّ ٱللَّهَ لَا يَسْتَحْيِۦٓ أَن يَضْرِبَ مَثَلًۭا مَّا بَعُوضَةًۭ فَمَا فَوْقَهَا). The word *yastahyi* (يَسْتَحْيِۦٓ), meaning "is ashamed" or "feels modesty," usually implies avoiding something because it's considered improper or unbecoming. Allah explicitly negates this quality from Himself regarding parables. This is a direct response to those who mocked the Quran, arguing that divine speech should not include references to creatures like flies or spiders, as if such examples were beneath God's majesty (al-Razi, al-Zamakhshari). Allah is effectively stating that He is far above such human limitations of what is "appropriate" or "shameful." Every creature, no matter how small, is a sign of His power and wisdom.
The phrase *yadhriba mathalan* (يَضْرِبَ مَثَلًۭا) translates to "to present an example" or "to set forth a parable." It carries the meaning of making or creating an illustration, similar to setting up a tent or making a seal (al-Jalalayn, Ibn Ashur). The chosen example, *ba'oodah* (بَعُوضَةًۭ), a mosquito, highlights extreme smallness. The particle *ma* (مَّا) emphasizes "any example at all," no matter how seemingly insignificant (Ibn Ashur). The mosquito, though tiny, possesses intricate creation, from its delicate proboscis to its ability to pierce thick skin, demonstrating Allah's boundless wisdom in the minutest details of creation (al-Razi).
The phrase *fama fawqaha* (فَمَا فَوْقَهَا) can be understood in a few profound ways. It can mean "what is larger than it," encompassing other creatures like flies or spiders that were also mocked. It can also imply "what is lesser than it" in terms of insignificance or contempt, highlighting that Allah does not shy away from using the most humble of creations. Another interpretation is "what is beyond it" in complexity or subtle detail, further emphasizing divine wisdom even in the incredibly minute (Ibn Ashur, al-Zamakhshari, al-Razi). This concise wording, therefore, powerfully conveys that Allah's scope for parables is boundless, encompassing all of creation from the tiny to the vast, the seemingly humble to the majestic.
Two Paths, One Revelation
The verse then sharply contrasts the reactions to these divine examples: "As for those who believe, they know that it is the truth from their Lord. But as for those who disbelieve, they say, 'What did Allah intend by this example?'" (فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ ۖ وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلًۭا). The repeated *fa-amma* structure emphasizes the clear distinction between two groups of people (Ibn Ashur). Believers *know* (يَعْلَمُونَ) with certainty that these parables are *al-haqq* (ٱلْحَقُّ), the truth, originating *min Rabbihim* (مِن رَّبِّهِمْ), from their Lord, the One who cherishes and guides them. This connection to "their Lord" underscores that the truth is fitting for their relationship with their Creator. Disbelievers, on the other hand, *question* (يَقُولُونَ) with disdain, using *madha* (مَاذَآ) to express contempt and ridicule, not genuine inquiry (Ibn Ashur, al-Zamakhshari).
Guidance and Misguidance
Allah concludes by revealing the profound dual effect of these very parables: "He misguides many thereby and guides many thereby. But He misguides thereby none except the defiantly disobedient" (يُضِلُّ بِهِۦ كَثِيرًۭا وَيَهْدِي بِهِۦ كَثِيرًۭا ۚ وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلْفَاسِقِينَ). The same divine words act as a catalyst for both guidance (*hidaya*) and misguidance (*idlal*). This is not arbitrary; Allah's misguidance is a consequence for those who *choose* to reject the truth, while guidance is granted to those who sincerely seek it (al-Razi).
The key lies in the final word: *al-fasiqeen* (ٱلْفَاسِقِينَ). Linguistically, *fasiq* means "to exit" or "to go out," like a date escaping its shell (Ibn Ashur, al-Zamakhshari, al-Razi). In the Quran, it describes someone who defiantly disobeys Allah, stepping outside the bounds of His commands. This includes breaking covenants, severing ties, and spreading corruption (Ibn Ashur). Misguidance, therefore, is not a random act but a just consequence for those whose hearts are already inclined towards rebellion and persistent disobedience. The verse emphasizes that only those who willfully choose to deviate from Allah's path will find themselves further astray by His signs.
Sources: Ibn Ashur (al-Tahrir wa al-Tanwir), al-Zamakhshari (al-Kashshaf), al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Razi (Mafatih al-Ghayb), al-Jalalayn
Topics that discuss this verse
Surah Al-Baqarah 2:26 is discussed in 10 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah Al-Baqarah 2:26 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.