Transliteration:( Watlu 'alaihim naba allazeee aatainaahu Aayaatinaa fansalakha minhaa fa atba'a hush Shaytaanoo fakaana minal ghaaween )
176. And if We had willed, We would have exalted him by those signs [405], but he clung to the earth and followed his desires [406]. So his example is like that of a dog: if you chase it, it pants, and if you leave it, it still pants [407]. That is the example of the people who denied Our signs. So relate the stories to them so that they may reflect [408].
This verse refers to Bal‘am bin Bāoora, a once-devoted Israelite scholar and worshipper, who was deeply learned in the scriptures. Allah had bestowed upon him His signs, i.e., Divine knowledge and acceptance, which could have elevated him to spiritual heights. However, instead of being uplifted, he detached himself from these blessings. This shows that spiritual rank is not attained by knowledge alone, but by faithful adherence and humility. Despite being granted wisdom, he allowed pride, arrogance, and worldliness to dominate his heart.
He chose instead to cling to the earth, meaning he was consumed by worldly lusts and material ambitions. Rather than rising towards nearness to Allah, he fell into disgrace by pursuing wealth, status, and the approval of disbelievers. Scholars warn that such people, despite outer piety, become tools of misguidance when they twist religious truths for selfish gain.
Allah gives a vivid and humiliating parable: such a man is like a panting dog—whether it is driven or left alone, it pants relentlessly. It portrays utter disgrace and spiritual restlessness. No advice can reform such a person, as their craving and shamelessness persist regardless of external influence. This analogy is a powerful symbol of disgrace, reserved for those who knowingly oppose Divine Truth.
This parable is not confined to one person. Allah commands the Prophet ﷺ to relate such stories, for every age produces its own “Bal‘ams”—those who misuse sacred knowledge, disrespect Prophets, and betray truth. Such examples are meant to awaken reflection, warn scholars, and urge sincerity and fear of Allah in every generation.
175. And recite to them the story of him to whom We gave Our Ayat, but he threw them away; so Shaytan followed him up, and he became of those who went astray. 176. And had We willed, We would surely have elevated him therewith, but he clung to the earth and followed his own vain desires. So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants. Such is the parable of the people who reject Our Ayat. So relate the stories, perhaps they may reflect. 177. Evil is the parable of the people who rejected Our Ayat, and used to wrong themselves.
`Abdur-Razzaq recorded that `Abdullah bin Mas`ud said that Allah’s statement,
(And recite to them the story of him to whom We gave Our Ayat, but he threw them away) “Is about Bal`am bin Ba`ura’ a man from the Children of Israel.” Shu`bah and several other narrators narrated this statement from Mansur who got it from Ibn Mas`ud. Sa`id bin Abi `Arubah narrated that Qatadah said that Ibn `Abbas said, “He is Sayfi, son of Ar-Rahib.” Qatadah commented that Ka`b said, “He was a man from Al-Balqla’ (a province of Jordan) who knew Allah’s Greatest Name. He used to live in Bayt Al-Maqdis with the tyrants.” Al-`Awfi reported that Ibn `Abbas said, “He is Bal`am bin Ba`ura’, a man from Yemen whom Allah had given the knowledge of His Ayat, but he abandoned them.” Malik bin Dinar said, “He was one of the scholars of the Children of Israel whose supplication was acceptable. They used to seek his lead in suplication in times of difficulty. Allah’s Prophet Musa sent him to the King of Madyan to call him to Allah. That king appeased him and gave him land and gifts, and he reverted from the religion of Musa and followed the king’s religion.” `Imran bin `Uyaynah narrated that `Husayn said that `Imran bin Al-Harith said that Ibn `Abbas said, “He is Bal`am son of Ba`ura’.” Similar was said by Mujahid and `Ikrimah. Therefore, it is well-known that this honorable Ayah was revealed about a man from the Children of Israel in ancient times, according to Ibn Mas`ud and several others among the Salaf. `Ali bin Abi Talhah reported that Ibn `Abbas said, “He is a man from the city of the tyrants (Jerusalem) whose name was Bal`am and who knew Allah’s Greatest Name.” `Ali bin Abi Talhah also reported that Ibn `Abbas that he said, “When Musa and those with him went to the city of the tyrants (Jerusalem), the cousins of Bal`am and his people came to him and said, `Musa is a strong man, and he has many soldiers. If he gains the upper hand over us, we will be destroyed. Therefore, supplicate to Allah that He prevents Musa and those with him from prevailing over us.’ Bal`am said, `If I supplicate to Allah that He turns back Musa and those with him, I will lose in this life and the Hereafter.’ They kept luring him until he supplicated against Musa and his people, and Allah took away what he bestowed on him (of knowledge). Hence Allah’s statement,
(but he threw them away; so Shaytan followed him up).”’ Allah said next,
(And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desires.) Allah said,
(And had We willed, We would surely have elevated him therewith) from the filth of this earthly life through the Ayat that We gave him knowledge of,
(but he clung to the earth), he became interested in the adornment of this life and its delights. He indulged in the lusts of life and its joys and was deceived by it, just as life deceived others like him, without sound comprehension or a good mind. Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that when Musa entered the land of Bani Canaan in the area of Ash-Sham (Greater Syria), the people of Bal`am came to him, saying, “This is Musa, son of `Imran with the Children of Israel. He wants to drive us out from our land, kill us and replace us with the Children of Israel. We are your people and have no other dwelling area. You are a person whose supplication is acceptable (to Allah), so go out and supplicate to Allah against them.” He said, “Woe to you! Here is Allah’s Prophet (Musa) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know” They said, “We have no other dwelling area.” So they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks. When he proceeded on the Mount for a while, the donkey sat down and refused to proceed. He got off the donkey and struck it until it stood up again and he rode it. The donkey did the same after a little while, and he struck it again until it stood up… So he proceeded and tried to supplicate against Musa and his people. However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, “O Bal`am! What are you doing You are supplicating for them and against us!” He said, “It is against my will. This is a matter that Allah has decided.” He then said to them, as his tongue was made to loll out of his mouth, “Now I have lost this life and the Hereafter.” This Ayah was revealed about the story of Bal`am son of Ba`ura’
(And recite to them the story of him to whom We gave Our Ayat, but he threw them away.), until,
(perhaps they may reflect.) Allah said next,
(So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants.) Scholars of Tafsir have conflicting opinions regarding the meaning of this Ayah. Some scholars said that it refers to the end of Bal`am’s tongue which flickered out of his mouth, as in the story narrated from Ibn Ishaq, from Salim, from Abu An-Nadr. Therefore, his example is the example of the dog, its tongue pants regardless of whether it is driven away or not. It was also said that the meaning here is a parable of this man — and his like — concerning their misguidance, persisting the wrong path and not being able to benefit from faith or comprehend what they are being called to. So his example is that of a dog which pants whether it was driven away or left alone. The person described here does not benefit from the advice or the call to faith, just as if the advice and call never occurred. Allah said in another Ayah, k
(It is the same to them (disbelievers) whether you warn them or do not warn them, they will not believe.)﴿2:6﴾ and,
(Whether you ask forgiveness for them (hypocrites) or ask not forgiveness for them — (and even) if you ask seventy times for their forgiveness — Allah will not forgive them.) ﴿9:80﴾ and similar Ayat. It was also said that the meaning here, is that the heart of the disbeliever, the hypocrite and the wicked is weak and devoid of guidance. Therefore, it keeps faltering. Similar was narrated from Al-Hasan Al-Basri.
(So relate the stories, perhaps they may reflect) Allah said next to His Prophet Muhammad ,
(So relate the stories, perhaps they may) the Children of Israel, who have knowledge ot the story of Bal`am and what happened to him when Allah allowed him to stray and expelled him from His mercy. Allah favored him by teaching him His Greatest Name, by which, if He is asked, He will grant, and if He is called upon, He answers. But Bal`am used it in disobedience to Allah and invoked Him against His own party of the people of faith, followers of His servant and Messenger during that time, Musa, the son of `Imran, peace be upon him, whom Allah spoke to directly,
(perhaps they may reflect.) and avoid Bal`am’s behavior, for Allah has given the Jews knowledge and made them superior to the bedouins surrounding them. He gave them the description of Muhammad which would allow them to recognize him, as they recognize their own children. They, among people, have the most right to follow, aid and support Muhammad , in obedience to their Prophets who informed them of him and commanded them to follow him. Therefore, whoever among them defies the knowledge in their Books or hides it from the servants, Allah will place disgrace on him in this life, followed by humiliation in the Hereafter. Allah said,
(Evil is the parable of the people who rejected Our Ayat.) Allah says, evil is the example of the people who deny Our Ayat in that they are equated with dogs that have no interest but to collect food and satisfy lusts.’ Therefore, whoever goes out of the area of knowledge and guidance, and seeks satisfaction for his lusts and vain desires, is just like a dog; what an evil example. The Sahih recorded that the Messenger of Allah said,
(The evil example is not suitable for us: he who goes back on his gift is just like the dog that eats its vomit.) Allah’s statement,
(and they used to wrong themselves.) means, Allah did not wrong them, but they wronged themselves by rejecting guidance, not obeying the Lord, being content with this life that will soon end, all the while seeking to fulfill desires and obey lusts.
(7:175) And recite to them [O Muhammad] the story of the man to whom We gave Our signs[138] and who turned away from them; then ultimately Satan caught up with him and he was led astray.
138. The words of the text seem to indicate that the person mentioned must indeed be a specific rather than an imaginary figure mentioned for the sake of parable. It may, be borne in mind that God and His Messenger (peace be on him) usually mention evil without specific references to any individual. This is obviously in keeping with their dignity. Only examples of evil are mentioned since those examples are meant for didactic purposes, and this is done without smearing anyone’s reputation.
Some commentators on the Qur’an, however, have applied the statement made here to some persons who lived in the time of the Prophet (peace be on him) as well as before him. Some of them mention the name of Bal’am b. Ba’ura’, others that of Umayyah b. Abi al-Salt, and still others that of Sayfi b. al-Rahib. (See the comments of Qurtubi on (verses 175 and 176 – Ed.) Nonetheless, in the absence of any authentic information about the identity of the persons under discussion, we might as well consider the description made here to fit a certain type of person.
[418]- A man from the Children of Israel at the time of Moses. [419]- Those who deliberately persist in error to the point of destruction.
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