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We move on to our next parables, and we're going to be doing quite a lot today, at least four of them, because they're all of a similar motif.

They're all done in a very similar manner.

And in the first one, Surat Annahin, verse 75 to 76, Allah Azaz al-Jal gives two parables.

Allah says, Darab Allahum Athanan Abiden, Memluqan, La Yaktir al-Ashay. Allah gives the example of a slave or a servant, who is not capable of doing anything.

Compared to the one, Wa Marrazaqnahu minna Rizpan Hassanan, Fuhuayun Fikhumin Hussirran Wajahra.

Compared to the one whom Allah has made wealthy, powerful, Allah has given him everything, and he is spending his money left and right.

So Allah Azaz al-Jal mentions, Helyas Thawun, are they the same?

Now, this parable is actually double meaning, I need you to pay attention, it's a very deep parable.

Our scholars have differed over, does it mean example A or example B, but in reality it means both of them.

Allah is giving an example of parable A or the first motif, the righteous Muslim versus the one who doesn't believe in Allah.

According to this, Allah is saying, is the one who is stingy, who owns nothing and spends nothing, the same as the one who is wealthy and spends for the sake of Allah, the two are not the same.

However, there is a higher meaning, and that is according to the majority of scholars, the primary meaning, because the context of the Surah, the context of the Nuhil is about idolatry versus the Hid.

So Allah is saying, is the example of the one who is spending i.e. Allah, the same as the example of the one who has nothing to spend, i.e. the false gods.

Allah is giving the metaphor or the parable of himself, being the one who spends and being all powerful compared to the gods who are incompetent, who own nothing.

So Allah is saying, are these two the same.

So this is the first parable we're going to do, the other three are exactly the same and you can have both of these meanings.

The next verse, the first person is that he is a once again a servant to his, dumb, deaf, he cannot speak, he cannot talk.

He is not capable of doing anything on the contrary, he is a burden on the person who owns him.

Wherever the owner sends him, he comes back with trouble, he brings no good.

Is he the same as the one who is guiding others, commanding others, being a positive force in society?

Now, once again, we have two human beings in this parable and some of our scholars said that one of them, let's say is Umayya Eben Khalaf, the other is, let's say Abu Bakr to sit there, they even give their names even.

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