How verses from Al Qur'an guide justice to be applied, upheld, and delivered fairly

Justice is the hallmark of a healthy society because it protects human dignity, trust, rights and social peace. When justice becomes dependent on wealth, influence or political power, the poor and weak are usually the first to suffer. History is witness to complete disregard for justice both in ancient times and the colonial era when countless natives were mercilessly killed without any fair trial to strengthen the rule of the foreign rulers. Even today, we see rape of justice when the affluent and powerful steer the justice in their favour.

Islam treats justice not as a favour granted by rulers, but as a divine obligation binding rulers, judges and ordinary people alike. The Qur’an repeatedly insists that justice must survive pressure from wealth, family loyalty, hatred, fear and self-interest.

Justice in Islam

Islamic justice begins with a crucial principle: the law must be stronger than the individual exercising power. If wealth, political connections or social status can place someone above accountability, justice becomes selective.

Several things are therefore essential.

• First, independent courts and institutions must be protected from political and financial pressure. A poor person should be able to challenge a wealthy person or government authority without fear.
• Second, corruption and bribery must be treated as attacks on society rather than merely private misconduct. Qur’an 2:188 is particularly relevant here: when money can purchase favourable decisions, the poor effectively lose access to justice.
• Third, laws should apply equally. 
• The Prophet ﷺ gave an extraordinarily strong warning when people attempted to intercede for a woman of an influential tribe who had committed theft. He said that earlier nations were destroyed because when a noble person stole they spared him, but when a weak person stole they punished him. He then declared that even if his own daughter Fāṭimah had committed the offence, the law would apply. This is reported in Sahih al-Bukhari and Sahih Muslim.
• That hadith directly addresses one of today's greatest injustices: one law for the powerful and another for the weak.
• Fourth, justice requires access. A right that exists only on paper is of little use to someone who cannot afford legal representation, navigate bureaucracy or survive years of delay. Societies therefore need affordable legal assistance, transparent procedures and timely adjudication.
• Fifth, public opinion must also become just. Social media often conducts trials before courts do. Qur’anic principles require verification, evidence and restraint before destroying someone's reputation.

Islam sides particularly with the vulnerable

The Qur’an repeatedly connects justice with protection of those most easily exploited: orphans, the poor, travelers, widows and people without social power. This does not mean that Islam automatically declares every poor person right and every rich person wrong. In fact, Qur’an 4:135 explicitly warns judges not to favour either rich or poor:

“Whether one is rich or poor, Allah is more worthy of both.”

That is genuine justice.

The poor must not be oppressed because they lack power, but neither should poverty become grounds for ignoring truth.

The deepest Islamic principle

"Justice in Islam is ultimately an act of worship because Allah Himself is perfectly just." Human beings know that courts can fail, evidence can be hidden and powerful people can escape punishment. The Qur’an therefore places earthly justice within a larger framework of final accountability before Allah.

• A ruler may escape a court.
• A wealthy person may buy influence.
• A victim may never receive compensation in this world.

But nobody can buy influence before Allah.

That belief gives Islamic justice both moral urgency and ultimate accountability.

Some of the most reflective Qur’anic verses on justice 

We have already published a detailed reference page on "Selected verses from Qur'an on Justice / Rules of Islamic Law" which have links to our large number of posts on justice in Islam. Herein under some of the most important verses that guide justice to be applied, upheld, and delivered fairly:

• Surah An-Nisā’ 4:135
•  “Stand firmly for justice, as witnesses for Allah, even if it be against yourselves, your parents or close relatives…”
• This is perhaps one of the strongest Qur’anic statements on impartial justice. It demands truth even when justice harms our own interests or those of people we love. Poverty or wealth must not influence judgment.
• Please refer to our following posts for explanation of verse 4:135 Believers! Stand out firmly for justice, as witnesses to Allah
• Surah Al-Mā’idah 5:8 
• “Do not let the hatred of a people cause you to be unjust. Be just; that is nearer to righteousness.”
• Justice must extend even to opponents and enemies. Islam does not allow anger, political rivalry, sectarianism or personal grievance to become excuses for wrongdoing.
• Please refer to our following posts for explanation of verse 5:8 O ye who believe: Be Just - Do not let the hatred of a people lead you to injustice
• Surah An-Naḥl 16:90
• “Indeed, Allah commands justice, excellence and generosity to relatives…”
• This verse presents justice as a fundamental divine command. Scholars often regard it as one of the Qur’an’s most comprehensive ethical statements because it combines justice with iḥsān—going beyond bare fairness toward goodness and compassion.
• Please refer to our following posts for explanation of verse 16:90
• Universal moral code as explained in Al Qur'an
• Allah enjoins Three Virtues - and Forbids Three Vices 
• Surah An-Nisā’ 4:58 
• “When you judge between people, judge with justice.”
• Authority is described as a trust. Judges, officials, rulers, employers and anyone exercising power are accountable for using that authority fairly rather than for personal benefit.
• Please refer to our post: Allah Commands: Return the Trusts and Judge with Justice for explanation of verse 4:58
• Surah Ash-Shūrā 42:15
• “I have been commanded to do justice among you.”
• Justice is presented as part of the Prophet’s ﷺ mission. Religious commitment therefore cannot be separated from fair dealing with people.
• Surah Al-Ḥadīd 57:25
• Allah says that messengers were sent with revelation and the balance “so that people may uphold justice.”
• This is especially significant because justice is described as one of the great purposes of revelation itself. Religion is not merely about private worship; it should help establish a just moral order.
• Surah Al-Aʿrāf 7:29 
• “My Lord has commanded justice.”
• Justice is not a temporary political policy but a permanent moral command from Allah.
• Surah Al-Mumtaḥanah 60:8
• Allah does not forbid Muslims from being kind and just toward those who have not fought or expelled them.
• This establishes justice and good treatment across religious boundaries. Fairness is not restricted to one's own community.
• Surah Al-Baqarah 2:188
• “Do not consume one another’s wealth unjustly, nor offer it to authorities in order to consume a portion of others’ wealth sinfully.”
• This verse speaks directly to corruption, bribery and manipulation of institutions—precisely the mechanisms through which the powerful often oppress the poor.
• Please refer to our following posts for explanation of verse 2:188:
• Do not use your property as bait for the JUDGES with intent that ye may eat up wrongfully (other) people's property
• Do not usurp one another’s possessions by false claims
• Surah Al-Ḥujurāt 49:9
• When two groups fight, believers are commanded to reconcile them justly.
• Even peacemaking must not simply favour the stronger party. Reconciliation without justice often preserves oppression rather than ending it.

The essence of Justice in Islam can be summarized in one line:

Islamic justice means giving every person their due, protecting the weak without favouring them blindly, restraining the powerful without prejudging them, and allowing neither love nor hatred, wealth nor poverty, to distort the truth.

And perhaps the two verses that best capture the whole philosophy are:

4:135 — Be just even against those you love.

5:8 — Be just even toward those you hate.

Together, they leave very little room for selective justice.

Thus in Islam, justice is not optional or selective; it is a sacred trust and a command from Allah. It must protect the weak, restrain the powerful, and remain firm even when personal interest, family loyalty, wealth, anger or hatred pull us in another direction. A truly Islamic society is therefore not one that merely speaks about justice, but one in which every person—rich or poor, powerful or powerless—can expect fairness, dignity and equal accountability before the law and, ultimately, before Allah.

Keeping upkeep of justice in Islam, we as individuals should also ensure justice within our families rather than running to court for solving a discord. Unless at individual level, the essence of justice has not permeated into us, we cannot groom ourselves when it comes to ensuring justice within family or community. It must be remembered that whatever we do, we must remember that we are watched by Allah and on the Day of Judgement, nobody will be able buy influence before Allah.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

Photo | references: | 1 | 2 | 3 |

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A. You may also refer to our refference page: Scholars' Viewpoint on important issue related to Islam to know more about Islam.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Don’t buy Hell (Jahannam) — seek Jannah (Paradise) for free through mercy of Allah

Most of the people in our world are engaged in business of one form or the other. Their effort remains making more profit with less effort. For earning profit, many go to any extent in deceiving the buyers by hiding the dark shade of their products. And when the succeed in doing so, they take it as their success and business acumen. But they never ponder for a minute that they are buying hell unknowingly.

This simple premise is based on the theme “Don’t buy Hell — seek Jannah for free” which struck to my mind to write on. And as for Muslims, the Qur’an repeatedly warns that people sometimes pay dearly—through money, desires, pride, time, reputation and disobedience—for things that lead them toward ruin, while Allah opens the path to Paradise through faith, repentance, sincerity and righteous deeds that are ultimately gifts of His mercy.

The Qur’an says of some people: “They have purchased error in exchange for guidance.” — Surah Al-Baqarah 2:16

This is one of the clearest Qur’anic pictures of a disastrous transaction. They are not literally buying Hell with coins; they are exchanging something priceless—guidance—for something worthless. Elsewhere Allah says:

“Indeed, Allah has purchased from the believers their lives and their wealth in exchange for Paradise.” — Surah At-Tawbah 9:111

So the Qur’an presents life itself as a marketplace. Every day we are making exchanges: truth for convenience, integrity for profit, prayer for entertainment, modesty for attention, forgiveness for revenge—or, on the other hand, temporary sacrifice for eternal reward. 

Let us dwell on it in detail:

Don’t buy Hell

There is folk story that an old man asked his grandson that did he know that Jannah / Paradise is for free while you really spend money to buy Jahannam / Hell. The boy was surprised that how it could be? The old man said that people buy Hell by buying wine, cigarettes or going to pubs or even paying the call girls for a night. But on the contrary, one doesn't have to spend a penny to buy Jannah for it can be yours by offering prayer daily on time, keeping fast, staying away from all means that constitute sin or even silently helping someone in need without him ever knowing it who helped him.

 

The phrase “Don’t buy Hell” therefore means: do not spend your wealth, time, influence or desires on what will become evidence against you. A bribe may buy temporary advantage; dishonesty may buy profit; gossip may buy social attention; intoxicants may buy a few hours of pleasure; arrogance may buy a feeling of superiority—but all of these can become terribly expensive in the Hereafter. The Qur’an warns that some people will eventually wish they could ransom themselves with everything on earth to escape punishment (see 39:47). That is the ultimate tragedy: paying in this world for something one would later give the whole world to escape.

Seek Jannah / Paradise for Free

By contrast, the road to Jannah is astonishingly generous. Allah says:

“Race toward forgiveness from your Lord and a Garden as vast as the heavens and the earth.” — Surah Al-Hadid 57:21, and

“Whoever does righteousness, whether male or female, while being a believer—those will enter Paradise.” — Surah An-Nisa 4:124

The Prophet ﷺ also taught that admission to Paradise is ultimately by Allah’s mercy, not because our deeds could ever equal its value. He said that no one enters Paradise merely because of his deeds—not even the Prophet himself—unless Allah envelops him in mercy. This is reported in Sahih al-Bukhari and Sahih Muslim.

That is why the phrase “seek Jannah for free” needs one small clarification: Jannah is not “free” in the sense that nothing is required from us. Faith, repentance, prayer, charity, patience and obedience matter. But it is “free” in the deeper sense that we could never purchase its true worth. Our deeds are signs of sincerity; the actual reward is far beyond what we deserve and comes through Allah’s grace.

The Prophet ﷺ gave many examples of how seemingly small deeds can become doors to immense reward: removing something harmful from the road, giving water, speaking a good word, smiling, forgiving, remembering Allah, feeding someone, helping the weak, and praying sincerely. This shows the generosity of Allah’s economy: small sincere deeds can receive enormous eternal reward.

The practical lesson is very simple. Before making a choice, ask: “What am I buying with this action?”

• If I lie, what am I buying?
• If I humiliate someone, what am I buying?
• If I neglect prayer for entertainment, what am I buying?
• If I forgive, what am I buying?
• If I give charity secretly, what am I buying?
• If I resist temptation for Allah’s sake, what am I buying?

The Qur’an repeatedly teaches us to think beyond the immediate transaction. A useful formulation of the theme would be:

Do not spend your short life purchasing regret. Spend it seeking what Allah is already offering through His mercy: forgiveness, guidance and Jannah.

Or even more briefly:

Hell is often bought through costly sins; Jannah is sought through sincere faith, repentance and good deeds—and granted by the mercy of Allah.

Deep reflection

The theme “Don’t buy Hell — seek Jannah for free” therefore hinges on the fact that people often spend their time, wealth, desires and conscience on sins that bring only temporary pleasure but lasting regret, while Allah offers forgiveness, guidance and Paradise through faith, repentance and righteous deeds. The Qur’an describes those who “purchase error in exchange for guidance” (2:16), whereas believers are promised Jannah through Allah’s mercy. The lesson is to ask before every choice: What am I buying with this action—temporary pleasure and regret, or Allah’s pleasure and eternal reward? Jannah cannot truly be “purchased” by our deeds; it is ultimately granted by Allah’s mercy, but sincere obedience is the path by which we seek it.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

One of the Qur’an’s most beautiful parables about truth and falsehood

The world we live in is dominated by deceit and falsehood while truth is generally quieter and hidden, despite having substantial long term benefits. On the contrary, falsehood may look like someone clad in an attire with the intent to entice and invite others to lust while trying to cover one's falsehood. But we know too that falsehood is ultimately temporary and empty and hollow shell.

Al Qur'an presents this reality in the form of a visual parable of sea water which has comes to the shore with lot of foam over it - but then foam suddenly perishes and what remains underneath is purity and useful metal. This is the subject of 17th verse of Surah Ar Ra'ad, the 13th chapter of Al Qur'an, shared herein under. In fact Surah Ar-Raʿd 13:17 is one of the Qur’an’s most beautiful parables about truth and falsehood:

The Verse

اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَسَالَتۡ اَوۡدِیَۃٌۢ بِقَدَرِہَا فَاحۡتَمَلَ السَّیۡلُ زَبَدًا رَّابِیًا ؕ وَ مِمَّا یُوۡقِدُوۡنَ عَلَیۡہِ فِی النَّارِ ابۡتِغَآءَ حِلۡیَۃٍ اَوۡ مَتَاعٍ زَبَدٌ مِّثۡلُہٗ ؕ کَذٰلِکَ یَضۡرِبُ اللّٰہُ الۡحَقَّ وَ الۡبَاطِلَ ۬ؕ فَاَمَّا الزَّبَدُ فَیَذۡہَبُ جُفَآءً ۚ وَ اَمَّا مَا یَنۡفَعُ النَّاسَ فَیَمۡکُثُ فِی الۡاَرۡضِ ؕ کَذٰلِکَ یَضۡرِبُ اللّٰہُ الۡاَمۡثَالَ 

He sent down water from the sky; so, the valleys poured forth according to their capacity. And the flood carried the rising froth and such froth also rises from within things which are melted to make jewelry or other [similar] goods. In this way, God strikes truth and falsehood. So, the froth is wasted away and what is beneficial to people stays in the land.

Context of the verse

Surah Ar-Raʿd repeatedly contrasts revelation and rejection, truth and falsehood, believers and those who refuse to see Allah’s signs. Verse 13:17 comes after passages emphasizing that Allah alone is Lord and that many supposed rivals to Him possess no real power. The verse then gives a visual parable: truth may initially appear less dramatic, while falsehood may swell noisily like foam, but ultimately only what has substance and benefit remains.

The image is deliberately taken from ordinary life: rainwater rushing through valleys and metal being purified by fire. Both produce something temporary on the surface—foam or slag—but the useful substance remains underneath.

Scholarly Interpretation

First Image - Water and Froth

1.    Ibn Kathīr explains that the water represents truth, guidance and beneficial knowledge, while the foam carried upon it represents falsehood. Similarly, when gold, silver or other metals are melted, impurities rise to the surface and are discarded, while the valuable metal remains. The parable therefore teaches that falsehood can temporarily become conspicuous, but it has no lasting substance.

This is a very important distinction:

• Falsehood may rise.
• Falsehood may spread.
• Falsehood may become noisy.

But falsehood does not thereby become permanent or true.

2.    Maududi sees in the parable a general law of moral and intellectual life: what is genuinely useful, true and rooted in reality endures, while what is empty, superficial and deceptive eventually passes away. 

The foam may look larger than the water itself for a moment, but it cannot nourish fields, sustain life or remain after the flood recedes. That is a profound metaphor for modern propaganda, trends and public opinion.

The second image: metal and slag

The verse does not stop with water. Allah also refers to metals placed in fire to produce ornaments or useful tools. When heated, slag rises to the top, but the useful metal remains.

This suggests another dimension: Sometimes truth becomes clearer through testing. Just as fire separates pure metal from impurities, trials, arguments, investigation and time often expose what is authentic and what is false.

Why this verse speaks so strongly to our world

Today we often see the opposite of what the verse promises—at least initially.

• False stories spread rapidly.
• A sensational headline receives millions of views.
• A fabricated accusation damages a reputation before the truth is established.
• Political propaganda is repeated until people assume it must be true.
• AI-generated images or videos can make falsehood look extraordinarily convincing.
• Social media rewards what is dramatic, emotional and shareable, not necessarily what is accurate.

That is precisely why the image of foam is so powerful.

• Foam is: highly visible, temporarily impressive, but mostly empty.
• Truth resembles the water beneath it: quieter, deeper and beneficial.

How should we superimpose this verse on ourselves?

The first mistake would be to read 13:17 only as a description of other people's lies. The verse should make us ask: Am I water—or am I foam?

• When we share unverified information because it supports our position, we become part of the foam.
• When we exaggerate someone's faults, we add to the foam.
• When we repeat gossip merely because everyone else is doing so, we add to the foam.
• When our public image is far more impressive than our real character, we may ourselves be producing appearance without substance.

The verse therefore calls for substance over spectacle.

A modern example Imagine a false accusation circulating online.

• Within hours thousands of people repeat it.
• It trends.
• Commentators discuss it.
• People become angry.
• The accused person's name becomes associated with scandal.

Then several days later, careful investigation reveals that the claim was false. But the correction receives only a fraction of the attention. That is almost a perfect modern picture of:  الزَّبَدُ — foam. It rose dramatically. But it had no real substance.

The danger is that human beings often mistake visibility for truth.

Therefore 13:17 teaches us not to.

How can we live the verse practically?

We should cultivate five habits:

• Verify before forwarding.
• Do not confuse popularity with truth.
• Do not become discouraged when falsehood temporarily dominates public attention.
• Value what benefits people rather than what merely entertains or agitates them.
• Allow time, evidence and sincere inquiry to separate truth from noise.

The key phrase is: وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ - “As for what benefits people, it remains on the earth.”

That is why Al Qur’an links truth with benefit.

• Real knowledge benefits.
• Justice benefits.
• Integrity benefits.
• Compassion benefits.
• A lie may excite people, but it rarely builds anything lasting.

A hopeful verse in an age of falsehood

13:17 is not primarily pessimistic. It is profoundly hopeful. It tells believers:

• Do not panic merely because falsehood looks large.
• Foam often looks bigger than the water carrying it.
• But the foam disappears.
• The water remains.

So when we see deception, propaganda, slander or manipulation around us, the Qur’anic response is not despair. It is: Remain with what is true, useful and enduring—even when it is temporarily less visible.

Deep Reflection

Surah Ar-Raʿd 13:17 is about truth that has substance and lasting benefit, while falsehood may appear impressive but is ultimately temporary and empty. Allah compares falsehood to foam floating loudly on floodwater and to slag rising from molten metal—both look prominent for a while, then disappear. What remains is the useful water and purified metal. The verse therefore teaches us not to be deceived by the noise, popularity or temporary success of lies: truth may be quieter, but because it benefits people and is rooted in reality, it ultimately endures.

Perhaps the verse can be summarized for today in one sentence: Falsehood may dominate the surface for a time, but truth has depth, usefulness and endurance—and in the end, foam cannot defeat water.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer for more Selected Verses from Sürah 13. Al Ra'd - The Thunder  already published.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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O ye who believe: Be Just - Do not let the hatred of a people lead you to injustice (Al Qur'an)

Upkeep of unbiased justice is the hallmark of every civilized society and country. Justice is the foundation of trust, peace and moral order; when justice is compromised, resentment, oppression and disorder quickly take its place. It must be upheld even when it goes against our own interests, family, group or emotions, because selective justice is not justice at all. In Islam, justice is a duty before Allah, not merely a social convenience, and this is why the Qur’an repeatedly commands believers to remain fair even toward those they dislike. Justice must therefore stand above anger, loyalty, status and personal gain, because without it, neither individuals nor societies can remain truly righteous or secure.

This is very unfortunate that even after many centuries since revelation of this verse, we see injustice prevalent and true justice denied to the innocent merely because of old hatred or for political reasons. And while doing injustice, we forget that "Surely Allah is All-Aware of what you do" - and every wrong thing and injustice is duly recorded and will be presented as a proof of our injustice.

With this premise in view, we share and explain 8th verse of Surah Al-Mā’idah, the 5th Surah/Chapter of Al Qur'an - which is one of the Qur’an’s strongest commands about justice under emotional pressure:

The Verse

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

“O believers! Stand firm for Allah and bear true testimony with justice. Do not let the hatred of a people lead you to injustice. Be just! That is closer to righteousness. And be mindful of Allah. Surely Allah is All-Aware of what you do.”

Context

Surah Al-Mā’idah was revealed in the later Madinan period, when the Muslim community was no longer a weak minority but had political and social power. That context matters greatly: the Qur’an was teaching Muslims how to behave when they had the ability to retaliate.

The verse addresses situations in which hostility, conflict or past wrongs could tempt believers to abandon justice. The Qur’an does not say, “Be just only toward those who are fair to you.” It deliberately speaks about people toward whom one may feel shanā’ān — intense dislike, resentment or hostility. That makes the command much more demanding.

Why is this verse so important?

The moral test of justice is not how we treat people we love. It is how we treat people we dislike. Anyone can be fair to a friend. The Qur’an demands something much higher: Do not allow your hatred to corrupt your judgment.

The verse therefore separates moral principle from emotion. You may dislike someone. You may oppose them. You may even have suffered because of them. But you are still not permitted to:

• lie about them,
• deny them their rights,
• exaggerate their wrongdoing,
• punish the innocent among them,
• suppress evidence in their favour,
• or justify injustice merely because they belong to the “other side.”

Scholarly explanation

1.    Ibn Kathīr

Ibn Kathīr explains that believers are commanded to uphold justice toward everyone, whether friend or enemy. Hatred must never lead a Muslim to abandon fairness.

His interpretation emphasizes that justice is not conditional upon another person’s conduct. Even when others behave unjustly toward you, their injustice does not grant you permission to become unjust yourself. This is a profound Qur’anic principle: Another person's sin does not legalize your sin.

2.    Al-Ṭabarī

Al-Ṭabarī understands the verse as commanding believers to bear testimony truthfully and uphold equity for Allah’s sake.

The phrase: اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ “Be just; that is nearer to taqwā” means that justice is not merely a social virtue—it is part of God-consciousness. A person cannot claim deep piety while deliberately treating opponents unfairly.

3.    Maududi

Maududi highlights the exceptional moral standard established here. Islam requires justice even toward those for whom one feels hatred. For him, this distinguishes Islamic justice from tribal morality, where people instinctively defend their own group and condemn the opposing side.

The Qur’an instead tells the believer: Truth comes before tribe, party, race, nation or personal loyalty.

4.    Yusuf Ali

Yusuf Ali stresses that hatred is one of the strongest forces capable of distorting judgment. Therefore, the believer must consciously guard against allowing emotional hostility to interfere with moral responsibility. Justice must remain objective, even when emotions are intense.

5. Javed Ahmad Ghamdi

The implication is that not only should every Muslim adhere to truth and justice, but also if truth and justice require his testimony he should fulfil this demand even if this means endangering his life. He should speak the truth and submit to the truth. He should be just, bear witness to justice and not adopt anything in his beliefs and deeds except what is true and just. So much so, even his animosity to a nation should not induce him to swerve from truth and justice. 

The relationship with Surah An Nisa verse 135

• Surah An-Nisā’ 4:135 gives the complementary principle:  Stand firmly for justice even against yourselves, your parents and relatives.
• Together, 4:135 and 5:8 form an extraordinary ethical pair:
• 4:135: Do not let love make you unjust.
• 5:8: Do not let hatred make you unjust.

In other words, the Qur’an protects justice from both emotional extremes. That may be one of the most complete definitions of impartial justice found in scripture.

Why this verse is urgently relevant today

The violation of 5:8 is visible in many areas of modern life.

1.    Politics

People frequently defend wrongdoing when committed by the political group they support, yet condemn the same act when committed by opponents. The Qur’anic standard is: The identity of the offender does not change the morality of the act.

2.    War and international conflict

During conflict, entire populations are sometimes dehumanized because of the actions of governments, armies or militant groups. Verse 5:8 rejects collective hatred as a justification for collective injustice. The innocent remain innocent.

3.    Sectarianism

Religious communities sometimes exaggerate the faults of rival sects while ignoring the faults within their own. The Qur’an does not permit truth to be manipulated for factional loyalty.

4.    Social media

Online platforms reward outrage. People often share an accusation about someone they dislike without checking whether it is true.

A damaging story is eagerly forwarded because: “It confirms what I already believe about them.”

That is precisely where 5:8 should intervene. Before sharing something hostile about an opponent, we should ask: Would I accept this evidence if the same accusation were made against someone I support?

That is a powerful test of justice.

5.    Personal relationships

This verse also applies within families. After a bitter divorce, business dispute or inheritance conflict, people can begin seeing everything the other person does negatively.

5:8 tells us: Your grievance may be genuine, but it does not give you permission to invent new grievances.

6.    Workplace

Suppose an employee dislikes a colleague. 

• When that colleague makes a mistake, it is exaggerated.
• When they perform well, it is ignored.

That is a small but very real violation of the Qur’anic principle. Justice does not mean neutrality between truth and falsehood. 

An important qualification is needed. 5:8 does not tell us to become morally indifferent. Justice does not mean pretending that aggressor and victim are always equal, or that truth and falsehood are interchangeable.

• You may strongly condemn wrongdoing.
• You may oppose injustice.
• You may defend yourself.
• You may seek legal punishment where appropriate.

What the verse forbids is crossing from justice into vengeance.

There is a difference between: holding someone accountable - and dehumanizing them.

How can we practice 5:8 today?

Today, buying judges, presenting false witnesses and unleashing a propaganda campaign against the opponent, no matter how innocent he may be, is the norm today. Such heinous tactics not only taint the face of justice but also results into injustice in most of the cases.

Therefore, in order to uphold justice as commanded by Allah, following habits can make this verse practical.

• Before judging a dispute, hear both sides.
• Before forwarding damaging information, verify it.
• When criticizing an opponent, criticize the actual wrong rather than inventing motives.
• Do not punish an entire group for the actions of some members.
• If evidence favours someone you dislike, acknowledge it.
• If someone you support commits wrongdoing, admit it.
• And perhaps most importantly: apply the same moral standard to your allies that you apply to your enemies.

Although the last tip is extraordinarily difficult. But that is exactly why Allah says:

اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ “Be just; that is nearer to righteousness.”

The deepest lesson

The verse does not ask us to eliminate human emotions for hatred, anger and resentment may arise naturally. What it demands is that emotion must not become judge and jury.

A believer may say: “I strongly oppose what you have done, but I will not lie about you, deny your rights or treat you unjustly.” That is the moral strength of 5:8.

Its message for our polarized world can be reduced to one principle: Justice is only truly justice when we are willing to give it even to those we dislike. And that is precisely why Surah Al-Mā’idah 5:8 remains one of the Qur’an’s most demanding and urgently needed ethical commands.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to more Selected Verses from Surah 5 Al Maidah (The Table [Spread with Food]) already published.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Al Qur'an - A guidance and a mercy for the doers of good

All Divine Scriptures were revealed by our Creator to His chosen prophets and messengers so that they could guide their people to righteousness. Al Qur'an, being the last of the four Divine Scriptures, too is both guidance and mercy for those who sincerely strive to do good. It shows the right path, corrects our thinking and conduct, and protects us from moral and spiritual loss. But its benefit is fully realized only when we are willing to accept its guidance and act upon it. In short: the Qur’an is not only to be recited; it is to be lived, and when lived sincerely, it becomes a source of mercy, direction and moral excellence.

This Divine wisdom is expressed in the 3rd verse of Surah Luqman, the 31st Surah / Chapter of Al Qur'an which is shared today to really understand for whom Al Qur'an is a means of guidance and mercy.

The Verse

Surah Luqmān 31:3 says:

هُدًى وَرَحْمَةً لِّلْمُحْسِنِينَ “A guidance and a mercy for the doers of good.”

The Context

This verse follows 31:2, where the Qur’an is called “the Wise Book”, and it leads into 31:4–5, which describe the people who establish prayer, give zakāh and have certainty in the Hereafter. So the context is important: the Qur’an is not presented merely as a book to be admired intellectually; it is guidance that becomes effective in the lives of those who are morally receptive to it.

What does “guidance and mercy” mean and for whom?

1.    Hudā — guidance means that the Qur’an shows a person the right direction: who Allah is, why we are here, what is right and wrong, how to worship, how to treat others and how to prepare for the Hereafter.

2.    Raḥmah — mercy means that this guidance is itself an act of compassion from Allah. Human beings are not left to wander without purpose; they are given moral direction, hope, forgiveness and a path toward a meaningful life.

3.    The recipients are described as: الْمُحْسِنِينَ — al-muḥsinīn

This comes from iḥsān, which carries the idea of doing what is good, beautiful and excellent. In this passage, the next verse explains some of their qualities: prayer, charity and certainty in the Hereafter.

Why is “mercy” paired with “guidance”?

Because Divine guidance is not meant merely to control us. It is meant to protect us.

A prohibition against intoxicants protects the mind and family. A prohibition against adultery protects relationships and lineage. A prohibition against slander protects honour. Charity protects society from indifference. Prayer protects the heart from spiritual neglect.

So many Qur’anic commands that initially look like restrictions ultimately reveal themselves as forms of mercy.

That is perhaps the deepest meaning of: هُدًى وَرَحْمَةً Guidance—and mercy. That is guidance in this world and mercy and graciousness in the next world, which is an essential consequence of adopting this guidance.

How scholars explain 31:3

1.    Ibn Kathīr explains that the Qur’an is guidance and mercy for those who do good deeds in accordance with what Allah has revealed. He connects al-muḥsinīn with the qualities mentioned immediately afterward in verse 4: establishing prayer, giving zakāh and believing firmly in the Hereafter.

2.    Al-Ṭabarī understands the verse to mean that the Qur’an guides people toward the straight path and is a mercy for those who respond to Allah with obedience and righteous action. The emphasis is therefore not simply on possessing the Qur’an, but on responding to it.

3.    Maududi stresses an important idea: 

• The Qur’an is certainly guidance for humanity, but only the person who approaches it with a sincere desire for truth and moral improvement truly benefits from it. 
• A person who approaches revelation merely to mock or reject it will not experience its guiding effect. There are those who only try to dig out verses to mock Islam and Muslims. In fact, mere reading the translation of a verses does not give the complete context of the verse. Unless a verse is connected with the adjacent verses, the wholesome meaning may be misleading.
• Therefore, reaching out to Al Qur'an should be with sincerity and the quest to seek mercy of our Creator and follow steps given therein for guidance. 

4.    Yusuf Ali similarly sees guidance and mercy as closely related. Guidance protects a person from wandering morally, while mercy enables him to rise above weakness, error and despair.

This creates an important principle: The Qur’an gives guidance, but receptivity matters. For example, the sunlight falls everywhere, but a closed window receives very little of it.

Does this mean the Qur’an is only for Muslims?

Not at all. Elsewhere, the Qur’an describes itself as guidance for mankind—for example, 2:185 calls it hudā lil-nās, “guidance for humanity.” Here, however, 31:3 emphasizes who actually benefits from that guidance most deeply: those willing to act with sincerity and goodness.

It is similar to medicine. A medicine may be available for everyone, but its benefit is experienced by the person who actually takes it properly.

How can we explain this verse to non-Muslims?

The best approach is not to begin by demanding that someone first accept that the Qur’an is divine. Instead, invite them to examine its guidance.

One might say:

“The Qur’an claims to provide guidance and mercy. Judge that claim by examining what kind of human being it tries to produce.”

Then show them its teachings:

• Justice even against oneself — 4:135
• Dignity of human life
• Care for parents
• Generosity to the poor
• Prohibition of slander and false accusation
• Forgiveness and restraint
• Humility
• Honesty
• Accountability
• Protection of the weak
• Responsibility toward creation

This is more persuasive than saying merely, “You must believe because the Qur’an says so.” If a book consistently directs people toward truthfulness, justice, compassion, self-control and accountability, then its claim to be guidance deserves serious consideration.

A useful point for interfaith discussion

A non-Muslim may reasonably ask: “If the Qur’an is guidance, why are many Muslims badly behaved?”

The answer is contained in the verse itself. The Qur’an does not say that merely owning it transforms someone. It is guidance for al-muḥsinīn—those who sincerely try to live by it. It is just like a map upon which the traveler hs doubts and refuses to follow. That is one has to have a faith that what path one is following will lead to righteousness and closer to His Creator.

So the misconduct of Muslims does not necessarily disprove Qur’anic guidance; sometimes it demonstrates what happens when people possess guidance but fail to practice it.

How can we “apply” 31:3 to our lives?

It is better to say apply or live by the verse rather than “impose” it upon ourselves.

The first step is to stop treating the Qur’an only as a book for recitation and begin asking:

• “What guidance is this verse giving me?”
• When reading about patience, practice patience.
• When reading about charity, give something.
• When reading about forgiveness, forgive.
• When reading about arrogance, examine your own ego.
• When reading about prayer, improve your prayer.

In that way, the Qur’an moves from the tongue to the character. A practical habit is to take one verse after Qur’an reading and ask three questions:

• What is Allah teaching me here?
• What weakness in me does this expose?
• What one action can I change today because of it?

That turns recitation into guidance.

The verse thus teaches that Allah does not merely show us where to go; He gives us a path designed for our moral and spiritual well-being. 

Deep Reflection

This book, which is full of wisdom provides “guidance and mercy for those who excel in doing good.” This is its essential and permanent status: providing guidance so that goodly people can follow the right way. Indeed, travelers who follow its way are never in error. This book also provides people with mercy as they feel reassured and contented by the guidance they are given. They feel God’s mercy as they attain success, establish firm bonds and strong mutual commitments among those who follow such guidance, and also between them and the laws of the universe in which they live.

In one sentence, Surah Luqmān 31:3 tells us that the Qur’an becomes true guidance and mercy when its wisdom is allowed to move from the page into our conduct.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to more Selected Verses from Sürah 31. Luqman - Wisdom of Luqman al-Ḥakīm (“Luqman the Wise”)  already published.

You may also refer to our exclusive reference pages: 

• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 3 | 4 |

An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.  

In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More