What is the example of the mosquito?

Sources

• ✓ 2:26 · Al-Baqara

  2:26 · Muhammad Marmaduke Pickthall

  ۞ 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

  Lo! Allah disdaineth not to coin the similitude even of a gnat. Those who believe know that it is the truth from their Lord; but those who disbelieve say: What doth Allah wish (to teach) by such a similitude? He misleadeth many thereby, and He guideth many thereby; and He misleadeth thereby only miscreants;

• ✓ Tafsir Ibn Kathir on 2:26

  Sunni

  Tafsir Ibn Kathir · 2:26

  Ibn Kathir begins by citing the interpretation of al-Suddi, who, transmitting from companions including Ibn Abbas, Ibn Mas'ud, and others, explains that this verse of Allah declaring He does not hesitate to provide even the smallest of examples (like a mosquito) addresses the critics among the polytheists. They questioned the appropriateness of mentioning lowly creatures such as the spider and the fly in divine similitudes. Allah responded with this verse to assert that He does not shy away from using any example, no matter how small or seemingly insignificant. Abd al-Razzaq narrates from Ma'mar from Qatadah that when polytheists questioned why Allah mentioned the spider and the fly, this verse was revealed to affirm God's authority and wisdom in choosing any heedful example. Sa'id also quotes Qatadah, clarifying that Allah neither fears nor refrains from using any likeness as a means of instruction, whether the thing mentioned is common or rare, small or large. Ibn Kathir notes some variant readings and prefers the one where "ma" (what) is a relative pronoun linking to "ba'udah" (mosquito) considered as either an accusative form of specification or an indefinite noun, both valid linguistic constructions. This yields the meaning: "Allah does not hesitate to put forth any example, from a mosquito up to greater things." The phrase "fa-ma fawqaha" (and what is above it) is understood in two ways: either as things smaller or more contemptible than a mosquito, or as things larger or superior to it. Ibn Kathir favors the latter, supported by remarks related in the Hadith that even the weight of a mosquito’s wing counting in divine justice could matter to God. This verse exemplifies that Allah does not belittle any example for instruction, no matter how humble or insignificant the subject, just as He did not hesitate in referring to creatures like flies and spiders in his other verses that clarify the weakness of false deities. Ibn Kathir then provides extensive Qur'anic references showing how Allah frequently uses similitudes and parables—small and large—to guide people to understanding the truth. He recounts how some early Muslims said that when they heard a Qur'anic parable they did not understand, they grieved for themselves because Allah says only the learned truly comprehend these lessons. Mujahid explains that believers accept all parables—small or large—as true from their Lord and are guided by them. Qatadah comments that the believers recognize the truth in these parables as Allah’s speech, coming from Him. In contrast, unbelievers question the purpose of the parables, denying their meaning and thereby increasing their own misguidance. Abu 'Aliyah explains this phenomenon, noting the verse describes two groups: those led astray by such examples—meaning the hypocrites and disbelievers—and those guided by them—the true believers—where the latter’s faith deepens through such signs. Only the rebellious (fasiq) are truly misled by these parables. In language, "fasiq" denotes one who rebels against obedience. Various scholars identify the ‘‘breaking of the covenant’’ in the verse as denial of God's commands found in scripture and refusal to fulfill obligations toward Him, thereby severing ties of kinship and righteousness. Ibn Kathir cites views explaining the "breaking of the covenant" could refer to: 1) the divine commands to people via the Qur'an and explicit scriptures, 2) a covenant originally taken from the progeny of Adam (citing the event in Surah al-A'raf) where mankind acknowledged God as their Lord, or 3) breaking pledges of obedience and worship. All views coalesce around the notion of turning away from God’s ordained responsibilities after acknowledgment. The segment about "cutting what Allah ordered to be joined" is often interpreted as severing family ties and social bonds, which God commands to maintain. The "losers" are those who, by their rebellion and denial, lose the benefits of God’s mercy and guidance in this life and the hereafter. Ibn Kathir relates differing reports explaining who exactly these "fasiq" and "losers" are, including early sects like the Khawarij who broke away from rightful obedience, but chiefly refers to those who knowingly deny God's commands after understanding them. He emphasizes that the parables in the Qur'an serve multiple purposes: the believers are guided and rejoice in them, while the disbelievers mock and refuse them, thus worsening their loss. Lastly, Ibn Kathir reminds that many Prophet's traditions affirm that no matter how small a hardship or striking event is, it is recorded and benefits the believer as a means to elevate their spiritual rank and expiate faults. In sum, the verse teaches God’s freedom and wisdom in employing any example to convey His message, affirming that true guidance and misguidance depend on the listener’s openness and faith. The similes range from minutiae like mosquitoes to larger signs, all serving as vehicles of instruction to distinguish believers from disbelievers and hypocrites.