Who to give credit of our success - Prophet Sulaymān (Solomon) teaches us (excerpt from Al Qur'an)

Since my childhood, I have seen an Arabic inscription " هَٰذَا مِن فَضْلِ رَبِّي " on shops and houses. Although, I knew its plain meaning, but never really reflected to find its deeper meaning nor ever tried to find out what is the context of this. Today, I got lucky when I glanced at the 40th verse of Surah An-Naml that added to my knowledge and I  am sharing the context of this duly interpreted by scholars keeping in view the context of this part verse of Al Qur'an. 

The Context

Surah An-Naml 27:40 comes at a remarkable moment in the story of Prophet Sulaymān عليه السلام. The Queen of Sheba was approaching him, and Sulaymān asked who could bring her throne before she arrived. That is, the same throne about which the hoopoe (hud- hud) had reported, "She has a splendid throne." One powerful jinn offered to bring it before Sulaymān rose from his place, but then “one who had knowledge of the Book” said he could bring it “before your glance returns to you.” When Sulaymān suddenly saw the throne placed before him, his first response was not pride, amazement at his own power, or praise of his court. He said:

هَٰذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ

“.......This is from the favour of my Lord, to test me whether I am grateful or ungrateful. Whoever is grateful is grateful only for his own benefit, and whoever is ungrateful—surely my Lord is Self-Sufficient, Most Generous.” — 27:40 (Part of the verse)

Interpretation.

The explanation of the complete verse as given by the scholars is quite elaborate and lengthy. Herein under we have only presenting the gist. Those interested in complete explanation, may refer to resource links given at the end of the post.

The central theme: success itself is a test 

Most of us easily recognize difficulty as a test: illness, financial problems, bereavement, failure, unemployment, humiliation.

But Sulaymān teaches something subtler: A blessing may be an even greater test than a hardship.

He had extraordinary authority, knowledge, wealth and command over resources. Yet when something astonishing happened before him, he immediately asked:

• أَأَشْكُرُ أَمْ أَكْفُرُ “Will I be grateful or ungrateful?”
• He did not ask: “How powerful have I become?”
• He asked: “How will I respond to what Allah has given me?”
• That is the spiritual heart of the verse.

1.    Ibn Kathīr's interpretation

Ibn Kathīr explains the surrounding episode by relating the reports concerning the person who possessed “knowledge of the Book,” while emphasizing Sulaymān's response once the throne appeared before him. Sulaymān recognized the event as Allah's favour and a test of gratitude, not simply as an achievement attributable to his own power or servants.

That distinction is crucial. The throne arrived for Sulaymān, but Sulaymān refused to treat the blessing as though it originated from Sulaymān. He traced the blessing back to Allah.

2.    Al-Ṭabarī

Al-Ṭabarī records several early reports about the identity and knowledge of the person described as possessing knowledge from the Scripture. The details were discussed by early authorities, but the Qur’an itself keeps that person secondary to the main lesson: the extraordinary event occurs, and Sulaymān immediately attributes it to Allah.

This itself is instructive. We can become fascinated with: 

• Who brought the throne? How? What knowledge did he possess?
• But the Qur’an quickly redirects our attention toward something spiritually more important:
• How did Sulaymān react when something extraordinary happened in his favour? His reaction was shukr, not self-glorification.

3.    Maududi's emphasis

Maududi reads the passage as part of the demonstration of the extraordinary kingdom Allah had entrusted to Sulaymān. Yet Sulaymān's response shows that those powers never deluded him into believing that they belonged independently to him. His recognition that this was a test from his Lord distinguishes prophetic kingship from arrogant worldly kingship.

This contrast runs throughout the story.

• A worldly ruler may think: “I possess this because I deserve it.”
• Sulaymān thinks: “Allah has entrusted this to me; now I am being examined.”

Why does gratitude benefit us and not Allah?

The verse continues:

وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ “Whoever is grateful is grateful only for his own benefit.”

Allah gains nothing from our gratitude.

The verse concludes: فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ “Indeed, my Lord is Self-Sufficient, Most Generous.”

That is Allah does not need our praise. We need gratitude. Why?

• Because gratitude protects the soul from developing the illusion: “I achieved everything myself.”
• Gratitude transforms: (1) wealth → responsibility (2) knowledge → service (3) authority → accountability (4) success → humility (5) talent → stewardship.
• Without gratitude, those same blessings can create arrogance.

Now bring 27:40 into our own lives

Imagine receiving: a promotion, a successful business, a beautiful house, good health, intelligent children, public recognition, academic qualifications, wealth, influence, or even religious knowledge. Our instinct is often: “I worked hard for this.” That may be partly true. Islam does not deny human effort.

But Prophet Sulaymān teaches us to place another sentence before it:

هَٰذَا مِن فَضْلِ رَبِّي “This is from the favour of my Lord.”

You worked hard—but:

• Who gave you your intelligence? Who gave you health enough to work?
• Who created the opportunity?
• Who placed helpful people in your path?
• Who protected you from thousands of circumstances that could have derailed you?

Although, Human effort is real. But the ability to make the effort is itself a gift.

What about today's “distractors”?

1.    Modern life surrounds us with things constantly competing for our attention.

• Social media says: Show people what you possess.
• Advertising says: You need more.
• Professional culture says: Your title determines your worth.
• Consumerism says: Compare yourself with everyone else.
• Celebrity culture says: Be noticed.
• The ego says: Take the credit.

And 27:40 interrupts all of them: هَٰذَا مِن فَضْلِ رَبِّي “This is from the favour of my Lord.” That sentence can become a spiritual shield against distraction.

A simple test for every blessing

Whenever something good enters your life, ask three questions.

1. Where did it ultimately come from?

Say inwardly: هَٰذَا مِن فَضْلِ رَبِّي This is from the favour of my Lord. This prevents arrogance.

2. Why might Allah have given it to me?

Remember: لِيَبْلُوَنِي “to test me.”

• A promotion asks: Will you become arrogant—or more just?
• Money asks: Will you hoard—or help others?
• Knowledge asks: Will you boast—or teach?
• Authority asks: Will you dominate—or serve?
• Social influence asks: Will you seek applause—or speak truth?
• Health asks: Will you waste it—or use it in good works?
• Even religious knowledge asks: Will it make you humble—or make you feel superior to other Muslims?

3. What would gratitude look like in action?

Because shukr is more than saying al-ḥamdu lillāh. That is true gratitude has three dimensions:

• The heart recognizes the Giver.
• The tongue praises the Giver.
• The limbs use the gift in ways pleasing to the Giver.

If Allah gives wealth and we merely say al-ḥamdu lillāh while using it unjustly, gratitude is incomplete.

2.    One of the greatest modern distractions: comparison

We constantly see other people's lives. Their houses. their journeys. their careers. their children. their successes. their possessions. This can turn blessings into dissatisfaction. 

Instead of thinking: “What has Allah given me?” we begin thinking: “Why haven't I been given what they have?”

27:40 reverses this psychology. Sulaymān was not looking sideways at somebody else's kingdom. He looked upward toward the Giver of his own blessings. That is one of the most practical forms of gratitude today.

The verse also protects successful people from Qarun's mistake

Elsewhere the Qur’an describes Qarun (the richest man of his time, yet ungratful and arrogant) saying: “I was only given it because of knowledge I possess.” — 28:78 - Compare that with Sulaymān:

• Qarun: I have this because of me.
• Sulaymān: This is from the favour of my Lord.

That difference in one sentence represents two completely different spiritual personalities.

• One ends in arrogance.
• The other in gratitude.

How to “superimpose” 27:40 upon everyday life

You can make the verse into a personal mental habit:

• When praised: “This is from the favour of my Lord.”
• When promoted: “This is from the favour of my Lord—and now I am being tested.”
• When your children succeed: “This is from the favour of my Lord.”
• When your business prospers: “Will I be grateful or ungrateful?”
• When you acquire knowledge: “How can I use this for good?”
• When people admire you: “Allah knows the reality of me better than they do.”

And when distractions make you compare your blessings with others: “I will answer for what Allah gave me, not for what He gave someone else.”

The deepest message of 27:40

Perhaps the verse changes the very definition of success.

• We ordinarily think: Success = obtaining the blessing.
• But Sulaymān teaches: Success = responding correctly after receiving the blessing.

The throne appearing before him was not yet the victory. His gratitude was the victory.

So whenever Allah gives us something—wealth, position, health, intelligence, influence, family, opportunity or even free time—the question hidden within the blessing is:

أَأَشْكُرُ أَمْ أَكْفُرُ “Will I be grateful, or will I be ungrateful?”

In a world full of distractions, 27:40 teaches us not merely to count our blessings, but to recognize that every blessing carries an assignment: acknowledge Allah, remain humble, and use what He has given us in a way that would please Him.

So et us change the way to be grateful. Instead of taking pride on our success, let us always be grateful to Allah for having considered us worthy of our success and blessed us accordingly. Unless Allah is on our side, nothing can permanently be truly ours.

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 27. An Naml "The Ants" 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.

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Believers! Do not destroy innocent people's honour through suspicion, gossip and unverified accusation

Slander and defamation are among the most destructive social wrongs because these can ruin an innocent person’s honour, relationships, livelihood, and peace of mind with words that may be completely false. A rumour, accusation, edited clip, or careless forward can travel far beyond the speaker’s control and leave damage that is difficult to repair. In our age of social media, the responsibility is even greater—before speaking, sharing, or forwarding something harmful about another person, we should verify it, question its necessity, and remember that destroying a reputation can be far easier than restoring one. Islam therefore treats honour as something sacred: accusations require evidence, gossip is condemned, and believers are taught not to pass on what they do not truly know.

More than men, it is the chastity and honour of women which is deeply scared when she is slandered or defamed. So much so even the wife of Prophet Muhammad ﷺ was slandered with an intent of defaming her and tarnishing the image of the family of the Prophet ﷺ. We share today the 26th verse of Surah 24. An-Nūr that comes in the aftermath of the terrible slander against ʿĀ’ishah رضي الله عنها, the wife of the Prophet ﷺ. It is therefore not merely a statement about “good people marrying good people”; it is also a declaration about purity, slander, reputation, and the moral incompatibility between filthy accusations and innocent people.

الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ ۖ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ ۚ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ ۖ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ

“Impure women are for impure men, and impure men for impure women; and pure women are for pure men, and pure men for pure women. Those are innocent of what people say. For them is forgiveness and an honourable provision.” — Qur’an 24:26

The context: the Incident of Ifk

The passage 24:11–26 addresses the Hadith al-Ifk—the “Great Slander.” ʿĀ’ishah رضي الله عنها was falsely accused of immorality after becoming separated from the returning caravan and being escorted back by the Companion Ṣafwān ibn al-Muʿaṭṭal. Rumours spread in Madinah. This was a classic case of spread of slandering and defamation when even some people repeated what they had heard without evidence.

Note: You may refer to our reference page on Selected Verses from Qur'an: Slandering, False Accusations and Sins to know more about the subject of slandering.

Allah then revealed a series of verses condemning the slander and vindicating ʿĀ’ishah. So when 24:26 ends with:

أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ “Those are innocent of what they say.”

This part of the verse strongly links the verse to the accusations that had just been discussed. This context is crucial.

What exactly does “the impure are for the impure” mean?

The Arabic terms الخبيثات — al-khabīthāt and الطيبات — al-ṭayyibāt can carry more than one shade of meaning. They can refer to: (1) impure and pure people, or (2) impure and pure words/statements.

Classical scholars discussed both readings

1.    Ibn Kathīr Ibn Kathīr reports interpretations from the early Muslims that evil words belong to evil people, while good words belong to good people. This fits the context very naturally: obscene accusations against ʿĀ’ishah were unworthy of her character. He also recognizes the broader sense that morally pure men and women are suited to one another.

The decisive part is: “They are innocent of what they say.”

In context, this is an emphatic declaration that people such as ʿĀ’ishah and Ṣafwān were innocent of the filthy accusations being made against them.

2.    Al-Ṭabarī Al-Ṭabarī records both interpretations but gives serious attention to the understanding that the verse concerns evil speech and good speech, especially because of the preceding discussion of slander. In that reading: Filthy speech belongs to filthy people; pure speech belongs to people of purity. That does not exclude the broader moral principle, but it prevents the verse from being reduced to a simplistic marriage formula.

3.    Maududi Maududi emphasizes the moral incongruity of such accusations against the Prophet's household. His point is essentially: How could someone properly understand the character of the Prophet ﷺ and his household and still readily believe such an accusation?

Some commentators have interpreted this verse to mean that evil things are for the evil people and good things for the good people: the good people are free from the evil things which the wicked people utter about them. Some others have interpreted it to mean that evil deeds only go with evil people and good deeds with good people: the pious people are free from the evil deeds which the wicked people ascribe to them. Still others interpret it to mean that evil and filthy talk is indulged in only by the evil and filthy people and good and pious talk only by the good and pious people: the pious people are free from the sort of talk that these mischievous' people are indulging in. The words of the verse are comprehensive and can be interpreted in any of the three ways, but the first meaning that strikes the reader is the one that we have adopted above, and the same fits in more meaningfully with the context than others.

The verse therefore calls people to judge accusations against the broader evidence of character, not merely gossip.

4.    Yusuf Ali Yusuf Ali interprets the verse as expressing a natural moral affinity: purity belongs with purity, and corruption with corruption. But again, in the immediate context, its force lies especially in the vindication of those falsely accused.

A common misunderstanding

24:26 should not be turned into an absolute rule saying: “Every righteous person will necessarily marry a righteous spouse.”

The Qur’an itself gives counterexamples. Prophets Nūḥ and Lūṭ had wives who rejected faith, while Pharaoh—one of history's greatest tyrants—was married to the righteous Āsiyah.

So 24:26 cannot mean that Allah guarantees that every marriage will pair people of identical moral quality. Rather, the verse expresses moral compatibility and the unsuitability of filthy accusations for people known for purity, particularly within the context of the Ifk. That distinction matters.

Why does this verse matter enormously today?

Because we now live in an age in which reputation can be destroyed within minutes. The misuse of social media has destroyed lives of many innocent by posting photoshopped phots and slandering material. AI has further increase the menace by making false videos that almost look original, and those not familiar with AI techniques can easily be fooled and made to believe the false to be true.

The sequence is worth noting: (1) A rumour appears. (2) Someone forwards it. (3) A clipped video circulates. (4) A screenshot is shared without context. (5) An allegation becomes a headline, (6) And suddenly thousands of people behave as though accusation itself were evidence.

Surah An-Nūr dealt with precisely this social disease fourteen centuries ago. The surrounding passage effectively asks: Why did you repeat something for which you had no knowledge?

That principle is perhaps even more urgent in the age of WhatsApp, Facebook, X, TikTok, edited videos and AI-generated material. Therefore we must be very cautious of slandering material posted on social media, specially with regard to otherwise known people of repute and honesty. Remember:

1. An accusation is not proof

• A person's honour cannot legitimately be destroyed merely because someone made a claim.
• Islam demands evidence—especially in accusations involving sexual immorality.
• That is why Surah An-Nūr places such severe restrictions on accusations of zina.
• The principle extends beyond that specific legal category: do not convert suspicion into certainty.

2. Character matters when evaluating rumours

24:26 teaches us to ask: Is this accusation consistent with everything reliably known about this person's character?

However, this does not mean righteous-looking people can never sin. But it does mean that extraordinary accusations should not be casually believed when they contradict a long-established pattern of good character and lack credible evidence. That was part of the moral failure during the Ifk.

3. Repeating gossip can itself become wrongdoing

Many people say: “I did not invent it; I only forwarded it.” - The Qur’anic account of the Ifk destroys that excuse.

A rumour acquires destructive power precisely because ordinary people repeat it. Surah An-Nūr therefore teaches a remarkable rule for modern communication:

• Before forwarding, ask whether you actually know it to be true.
• If not, silence may itself be an act of worship.

There is also an important lesson about dignity. The final part says:

لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ “For them is forgiveness and an honourable provision.”

Human beings may attempt to stain someone's reputation, but their words do not determine that person's standing before Allah. A false accusation can damage one's public image, but it cannot make the innocent guilty before Allah. That can be profoundly comforting to anyone who has been falsely accused or misrepresented.

The deeper message of 24:26

Surah An-Nūr is concerned with protecting the moral atmosphere of society.

• Zina damages society. But false accusations of zina also damage society.
• Immorality corrupts. But so does obsession with scandal.

That is why the surah does not merely tell people: “Do not commit sexual wrongdoing.” Rather, it also tells society: “Do not destroy people's honour through suspicion, gossip and unverified accusation.” Both morality and reputation deserve protection.

A principle for our time

Before believing or forwarding something damaging about another person, ask three questions:

• Do I know this is true?
• Do I have reliable evidence?
• Would I want someone to treat my reputation this way?

That is where 24:26 becomes profoundly contemporary. Its enduring message is that purity should not be casually associated with filth, dignity should not be destroyed by gossip, and truth—not scandal—must govern how believers speak about one another.

What is being suggested here is that people in future should not credulously put their belief in any rumor that reaches them. They should carefully see as to who is being accused and on what account and whether the accusation fairly sticks on the person or not. And when there exists no trace of evidence to support the accusation, people cannot believe it just because a foolish or wicked person has uttered 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 more Selected Verses from Surah 24. An Nur (The Light), 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.

Read More

How not to succumb to pressure of a bullying superior - Allah told how to Prophet Mūsā (Moses) as mentioned in Al Qur'an

Man is always confronted with a situation in the office or otherwise when he is compelled by a bullying superior or a relative to act in a way that amounts to conduct unbecoming. In such situations, one is left with two choices: Either succumb to the pressure or refuse. While the first options leaves a stain on one's character, the second option draws wrath  of the superior which may result in demotion or even being fired. Many opt for the first option to ensure continuation of the job, promotion prospects and be in the good looks of the superior. However, there are some who stand firm on their feet and do not budge to come under pressure to  do an illegal action, no matter the consequences.

So what should we do if opt for the second option? The best thing is stay calm, respectful, and firm: do not argue emotionally, but clearly state that you cannot carry out an action that violates the law or your professional duty. Ask for the instruction in writing, keep accurate records, and, where appropriate, consult compliance, HR, legal counsel, or a higher competent authority. Avoid unnecessary confrontation, but do not let fear of transfer, promotion, reputation, or displeasure push you into wrongdoing. 

Let us see how AL Qur'an helps us in this situation. In Qur’anic terms, combine gentle speech with moral courage—speak wisely, act lawfully, take proper precautions, and trust Allah with the consequences. Surah Ṭā Hā 20:45–46 captures a deeply human moment: Prophet Mūsā and Hārūn were commanded to confront Pharaoh, yet they openly admitted that they were afraid. Allah did not rebuke them for feeling fear; He answered their fear with reassurance.

قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا أَوْ أَنْ يَطْغَىٰ ۝ قَالَ لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ

“They said, ‘Our Lord, we fear that he may act hastily against us or transgress.’ Allah said, ‘Do not fear. Indeed, I am with you both; I hear and I see.’” — 20:45–46

The central theme is therefore courage through awareness of Allah’s presence.

The context

Just before these verses, Allah commanded Prophet Mūsā and Hārūn to go to Pharaoh, who had become extraordinarily arrogant and tyrannical, and yet to address him gently:

“Speak to him with gentle words, perhaps he may take heed or fear Allah.” — 20:44

This was not an easy preaching assignment. Pharaoh was not merely a difficult individual; he was the ruler who had persecuted Banī Isrā’īl and possessed the political power to imprison, torture or kill. So Prophet Mūsā and Hārūn said: “We are afraid.”

Their fear was reasonable. Ibn Kathīr explains that they feared Pharaoh might quickly punish them or exceed all bounds in his treatment of them. Allah’s reply was that Pharaoh should not be feared in the ultimate sense because Allah was with them—with His protection, support and knowledge. Nothing in the confrontation would escape His hearing or sight.

That makes these verses especially important: the Qur’an does not portray courage as absence of fear. Courage is continuing to obey Allah despite fear.

Why did Allah say “I hear and I see”?

Allah could simply have said: “Do not be afraid.” But He added:

إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ “Indeed, I am with you both; I hear and I see.”

That reassurance addresses the deepest sources of anxiety.

• “I hear” means that Allah hears what you say and what the person threatening you says.
• “I see” means that Allah sees what is happening to you—even when nobody else sees it.

Ibn Kathīr accordingly explains this “with you” as Allah’s special presence of protection, help and support, while hearing and seeing everything that takes place. The verse therefore does not mean that believers will never experience difficulty. It means that they never face it outside Allah’s knowledge, authority and care.

What is especially striking about Mūsā’s fear?

Mūsā was a prophet. He had already spoken directly with Allah. He had already witnessed extraordinary signs. Yet he still said: “We are afraid.” 

This is extremely instructive. Faith does not necessarily eliminate natural human emotion. A believer can feel nervous before confronting a powerful person, worried about employment, fearful of family reaction, anxious about financial consequences—and still possess strong īmān.

The question is not: “Did I feel afraid?” - The question becomes: “What did fear make me do?” That is did fear cause me to abandon what I know to be right, or did I carry out my responsibility while relying upon Allah? That is the difference.

How scholars understand the passage

Ibn Kathīr emphasizes that Prophet Mūsā and Hārūn were genuinely concerned that Pharaoh might punish or abuse them, but Allah reassured them that Pharaoh remained completely under Allah’s authority. His power was not independent of Allah.

The broader Tafsīr tradition also highlights that their fear surfaced precisely when they were preparing to act. This is psychologically realistic: we often appear courageous while thinking abstractly, but fear becomes intense when the moment of action arrives. Ibn ʿĀshūr’s al-Taḥrīr wa’l-Tanwīr notes this connection between considering consequences and preparing to carry out the command.

Another commentary observes that Pharaoh’s extreme arrogance and claim to divine authority naturally made the mission intimidating, but Allah reminded the messengers that worldly power cannot overcome divine protection and command.

So the passage gives us a remarkable formula: Real danger + natural fear + obedience + awareness of Allah = Qur’anic courage.

How do we understand this today?

Most of us will never stand before a Pharaoh. But we encounter many smaller forms of pressure.

• A manager may expect us to manipulate figures.
• Colleagues may expect us to participate in dishonest practices.
• Friends may pressure us to compromise religious values.
• Relatives may ridicule religious observance.
• Family members may demand something we believe is wrong.
• Social circles may make us embarrassed to appear “too religious.”

At such moments, 20:46 becomes extremely practical:

لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ “Do not fear. I am with you; I hear and I see.”

It changes the question from: “What will people think of me?” to: “What does Allah see me doing?” That shift can change an entire life.

1.    In the office

Suppose your superior asks you to conceal information, manipulate an account, falsely certify something or harm another employee unfairly. Instantly, Fearful thoughts creep in:

• What if I refuse?
• Will my promotion disappear?
• Will the boss become hostile?
• Will everyone think I am difficult?

The lesson of 20:45 is not to pretend those fears do not exist.

• Acknowledge them: “My Lord, I am afraid of what may happen.”
• But then remember 20:46: “Allah hears and sees.”

You should then choose the wisest lawful response—perhaps explaining respectfully, proposing another solution, documenting matters properly, or seeking advice rather than behaving recklessly.

That is very close to Mūsā’s method: courage without unnecessary aggression. Remember that immediately before sending Mūsā to Pharaoh, Allah said: 

فَقُولَا لَهُ قَوْلًا لَيِّنًا “Speak to him gently.” — 20:44

So Qur’anic courage does not mean becoming confrontational. It means: Firm principle + gentle speech.

2.    With relatives

Family pressure can sometimes be harder than workplace pressure because emotional bonds are involved. You may know something is religiously wrong, yet hear:

• “Everybody does it.”
• “What will people say?”
• “Don't embarrass the family.”
• “Why are you becoming so strict?”

Again, the lesson is not to insult relatives or declare oneself more righteous. Remember Mūsā was ordered to speak gently even to Pharaoh. If Pharaoh deserved qawlan layyinan—gentle speech—our parents, siblings and relatives deserve even greater courtesy.

You can therefore respectfully say:

“I understand why you feel this way, and I respect you, but I cannot knowingly do something I believe Allah has prohibited.”

You maintain the relationship while maintaining the principle. One very important balance:

• These verses should not be interpreted as: “I believe Allah is with me, therefore whatever position I take must be correct.”
• That can become dangerous self-righteousness.
• Prophet Mūsā's confidence came because Allah had actually commanded him.
• For us, therefore, before resisting pressure we should ask:
• Is this truly a command or prohibition established by Islam—or merely my personal opinion?
• If the matter is genuinely religious, we should stand firm.
• If it is an issue where scholars legitimately differ, humility and tolerance are necessary.
• This distinction prevents religious conviction from turning into stubbornness.

A practical way to live by 20:45–46: When you feel pressured, mentally pass through four stages:

• First: acknowledge the fear. “Ya Allah, I am worried about the consequences.” - That is exactly what Mūsā and Hārūn did.
• Second: identify your duty. Ask: What does Allah actually require of me here?
• Third: choose the gentlest effective method. Remember 20:44: “Speak gently.”
• Fourth: surrender the consequences to Allah.
• Remember: إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ “I am with you; I hear and I see.”
• That is where tawakkul begins.

The deepest lesson

These two verses teach something extraordinarily relevant to modern life:

• You do not need to become fearless before doing what is right. Mūsā and Hārūn were afraid before they went.
• But Allah did not say: “Come back when you are no longer frightened.”
• Instead He said: “Do not fear; I am with you.”

So courage in Islam is not necessarily a calm heart before the trial. Sometimes courage means a trembling heart that nevertheless refuses to abandon Allah's command. And perhaps this is the message we most need when facing pressure from bosses, colleagues, friends or relatives:

1. People may control opportunities.
2. People may express approval or disapproval.
3. People may make life difficult.
4. But they do not control your ultimate provision, dignity or destiny.

Therefore, neither confront people arrogantly nor surrender your principles timidly. Speak gently. Act wisely. Stand firmly. And remember that Allah hears and sees.

Note: The explanation of the verses above does not mean to become arrogant and bluntly confront one's superior no matter how bullying or arrogant he may be. One should never let emotions override him and take a discussion into a hotly contested argument. the best was is to let the superior say what ever he want to - take a break and ponder over your calculated response - consult friends or legal teams before reaching out to the superior and present your view point calmly yet firmly devoid of an emotional outburst. In many a case, the superior may also have cooled down and listen to you in a less hostile mood - and may even concur to your view point. 

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.

Please visit our reference page: Surah 20 Ta Ha طه for selected verses from this Surah. You may also refer to explanation of verse 46 at: Man laments: I am all alone - Allah assures him 'Have no fear, I am with you'

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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One of the strongest verse of Al Qur'an about Tawakkul - complete reliance upon Allah after doing what one can

Let us illustrate the absolute Tawakkul displayed by Prophet Musa (Moses) which only men of true conviction of faith can exhibit. 

Imagine the vast, roaring expanse of the Red Sea stretched out as far as the eye can see—an impassable barrier. On the shores stand the Children of Israel, exhausted from their flight out of Egypt. The air is thick with panic and despair. Dust billows in the distance, growing closer by the second. The ground trembles under the weight of Pharaoh's massive, heavily armed military force. Chariots, weapons, and ruthless soldiers are rapidly closing in. The Israelites look forward at the deep waters and backward at the approaching army. In the previous verse (26:61), they cry out in absolute terror: "Indeed, we are to be overtaken!"

In the center of this chaos stands Prophet Musa (Moses). From a worldly perspective, there is no escape; they are completely trapped. Yet, Musa does not flinch. He doesn't look at the army, nor does he despair at the sea. But for Moses, that was the moment of absolute conviction. He stands tall, radiating absolute tranquility and unwavering faith. When his people say they are doomed, he points to his heart and to the heavens, illustrating an unbreakable bond with the Divine: "Indeed, with me is my Lord; He will guide me."

Immediately following this profound declaration of trust (Tawakkul), God commands Musa to strike the sea with his staff. The immense waters crash and split into towering mountains of water, revealing a dry, safe path for his people to cross, turning a moment of impossible despair into one of the greatest miracles in history.

This verse beautifully illustrates that even when the "sea" is in front of you and the "army" is behind you, true faith means knowing that God's guidance and deliverance can make a way where there seems to be absolutely no way out. This illustration is based on a verse from Al Qur'an, Surah Ash-Shuʿarāʾ 26:62, which is one of the Qur’an’s most powerful statements of tawakkul — complete reliance upon Allah after doing what one can. Let us expand this verse and ask ourselves of our status of Tawakkul in our Creator:

The Versee

قَالَ كَلَّا إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ

“Moses said, ‘No! Indeed, my Lord is with me; He will guide me.’” — Qur’an 26:62

The dramatic context

The verse comes at what appears, humanly speaking, to be the end of the road. Prophet Mūsā عليه السلام had led Banī Isrā’īl out of Egypt by Allah’s command. Pharaoh then pursued them with his forces. When the Israelites reached the sea, they found themselves trapped: the sea was in front of them, Pharaoh’s army was behind them, and there appeared to be no escape.

So when the two groups came within sight of one another, Prophet Mūsā’s followers cried:

إِنَّا لَمُدْرَكُونَ “We will surely be overtaken!” — 26:61

Their conclusion was perfectly understandable from the standpoint of what their eyes could see. But Prophet Mūsā saw something their fear had temporarily hidden from them. 

• He replied: كَلَّا “Never!”
• Then came the reason: إِنَّ مَعِيَ رَبِّي “Indeed, my Lord is with me.”
• And finally: سَيَهْدِينِ “He will guide me.”

Immediately afterward Allah commanded Mūsā to strike the sea with his staff, and the sea parted, creating the very escape route that no human being could have anticipated.

That sequence is essential: No visible road → trust in Allah → divine guidance → an unexpected road opens.

What Mūsā’s words really mean Prophet Mūsā did not say: “I know exactly how we are going to escape.” Rathher, e effectively said: “I do not yet know the way out, but I know the One who will show me the way out.”

That distinction is the heart of tawakkul. Tawakkul does not require knowing how Allah will solve your difficulty. It means trusting Allah even when the how remains invisible.

Scholarly explanation

1.    Ibn Kathīr explains the passage as demonstrating Mūsā’s certainty in Allah while his people feared they would be captured. Allah then fulfilled that confidence by instructing him to strike the sea. In other words, Mūsā's confidence was not optimism without foundation. It rested upon Allah's promise, command and protection.

2.    Maududi interprets “My Lord is with me; He will direct me” as Mūsā's certainty that Allah would show him a way out of the calamity. This gives tawakkul an important dimension: sometimes Allah does not remove the crisis immediately; rather, He guides you through it.

3.    Yusuf Ali draws attention to the contrast between the frightened Israelites and Mūsā's faith. He understands “He will guide me” as Allah showing a way of escape from the danger—which is precisely what subsequently occurred.

So the verse contrasts two ways of looking at exactly the same situation: (1) The people saw Pharaoh + the sea. (2) Mūsā saw Allah above both.

Why is tawakkul necessary?

Because there are limits to what human beings can control. We can plan, calculate, work, save money, consult physicians, seek employment, educate children, conduct business and take precautions—but eventually we reach a boundary beyond which outcomes are not ours to command.

The Qur'an therefore does not teach: “Do nothing and trust Allah.” - It teaches: “Do what Allah has enabled you to do, then entrust what you cannot control to Allah.”

Prophet Mūsā himself illustrates this perfectly. He did not remain in Egypt saying, Allah will rescue us. He left Egypt and led his people. He travelled toward the sea. And when Allah commanded: “Strike the sea with your staff,” he struck it. 

So tawakkul came alongside action, not instead of action.

This is why the Prophet ﷺ famously expressed the same principle in the hadith about birds: they leave their nests hungry in the morning and return full. Their provision is from Allah—but they still fly out searching for it.

Please refer to earlier post on Tawakkul: Is Allah not sufficient for His servants? - One of the Qur'an's greatest verses about trust (tawakkul) in Allah 

Tawakkul is therefore not fatalism

There is an important difference:

        Fatalism                                             Tawakkul

“Whatever happens, happens.” “Allah controls the outcome.”

Avoids responsibility                 Fulfils responsibility

May produce inactivity                 Encourages appropriate action

Depends upon circumstances         Depends upon Allah

Gives up when doors close         Trusts that Allah may open another door

The sea itself is perhaps the perfect metaphor. 

• To the Israelites:  The sea was the end of the road.
• To Allah: The sea became the road.

That is the lesson of سَيَهْدِينِ — “He will guide me.”

How can we practice 26:62 today?

1.    Suppose someone loses a job. Tawakkul does not mean sitting at home saying, “Allah will provide.” It means updating the CV, contacting people, applying for jobs, improving one's skills, making duʿā—and while doing all this thinking: إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ My Lord is with me; He will guide me.

2.    Suppose a person becomes ill. Tawakkul does not mean rejecting medical treatment. One consults competent doctors, takes prescribed medicine, seeks another opinion when appropriate—and remembers that ultimately healing belongs to Allah: وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ “And when I am ill, it is He who heals me.” — 26:80

3.    Suppose one faces financial difficulty. Reduce unnecessary expenditure, seek lawful income, restructure obligations, ask trustworthy people for advice—and do not allow anxiety to convince you that Allah's provision has disappeared.

4.    Suppose a family problem seems insoluble. Communicate, seek reconciliation, consult wise people and fulfil your own responsibilities—but do not assume that because you cannot presently see the solution, there is no solution.

That is precisely the mistake Banī Isrā’īl made at the sea. They said: “We are finished.” But Prophet Mūsā said: “Allah will show the way.”

Perhaps the deepest lesson of 26:62

There are moments in life when Allah allows us to reach our own metaphorical Red Sea:

• Behind us may be something we cannot return to.
• Ahead of us may appear to be something we cannot cross.
• And we may have no idea what happens next.

At that moment tawakkul does not necessarily say: “Everything will happen exactly as I want.” - Rather it says: “Allah knows where I am. Allah has not lost control of my circumstances. I will obey Him, use the means available to me, and trust Him with what I cannot see.”

That is a much deeper faith. And this may be why Mūsā did not say merely: “Allah will save us.” Instead he said: إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ “Indeed, my Lord is with me; He will guide me.”

Sometimes the greatest manifestation of tawakkul is not knowing where the road is, while remaining certain that Allah knows where it is! So trust in Allah after doing your best and be rest assured whatever is good for you will happen -may not what you wanted it to be. Please ponder over 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 more Selected Verses from Sürah 26 Ash-Shuʿarāʾ 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.

| Resources 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.

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Who were Hārūt and Mārūt - Why are they mentioned in the Qur’an?

The major portion of Al Qur'an is based on Divine commands, guidance and cautions. Yet there are parables, imageries, metaphors and anecdotes to make readers of Qur'an understand a concept or a passage which some may not otherwise understand easily. We have already shared many such mentions with explanations for the interest and understanding, based on interpretation by some of the eminent scholars of Islam and exegetes of Al Qur'an.

Today, we share the mention of Hārūt and Mārūt in Al Qur'an, given is verse 102 of Surah 2. Al Baqarah (The Cow).  Hārūt and Mārūt were in fact two angels sent to people of Babylon during the the time of Prophet Solomon (Sulaymān عليه السلام ), entrusted with a divine test involving knowledge of sorcery (siḥr). They did not invite people to disbelief; rather, they clearly warned anyone who approached them: “We are only a trial, so do not disbelieve.” Yet some people still chose to learn and misuse harmful practices, even causing separation between husband and wife. The passage therefore teaches that knowledge can become a test, that harmful knowledge should not be pursued or misused, and that no magic or unseen force can harm anyone independently of Allah’s permission.

The verse (in part)

“And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Hārūt and Mārūt. But they [i.e., the two angels] do not teach anyone unless they say, "We are a trial, so do not disbelieve [by practicing magic]." And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allāh. And they [i.e., the people] learn what harms them and does not benefit them. But they [i.e., the Children of Israel] certainly knew that whoever purchased it [i.e., magic] would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.”

Who were Hārūt and Mārūt?

Let us now understand who were these two angels and why were they sent. According to the straightforward reading adopted by many classical mufassirūn, Hārūt and Mārūt were two angels sent to Babylon as a test for people. Their presence was not an invitation to practice magic. Quite the opposite: whenever someone approached them, they first gave an explicit warning:

إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ “We are only a trial, so do not disbelieve.”

Scholarly Interpretation

1. Ibn Kathīr: they were a test, and people were warned

Ibn Kathīr records several interpretations transmitted from earlier authorities. The most commonly understood reading is that Hārūt and Mārūt were two angels in Babylon, and whoever came to them was first explicitly warned:

إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ “We are only a trial, so do not disbelieve.”

Thus, their role was connected with a divinely permitted fitnah — a test. The sin did not lie in the angels encouraging evil; rather, people knowingly chose to misuse what they encountered despite the warning. Ibn Kathīr also records alternative early interpretations, including reports attributed to al-Ṭabarī and others concerning the grammatical meaning of the verse, showing that the details were debated among early exegetes.

Importantly, the colourful later narrative claiming that the two angels descended, became infatuated with a woman, drank wine, committed murder and were punished should not be treated as part of the Qur’anic account itself. Much of that material comes through disputed reports and Isrā’īliyyāt traditions rather than a clear Qur’anic statement.

2. Al-Ṭabarī: a noteworthy alternative interpretation

Al-Ṭabarī discusses a less common interpretation according to which the verse need not mean that Allah actually sent magic down through two angels. In one line of interpretation preserved in his tafsīr, the reference could be connected with false claims circulating among the Jews about angels and magic. He nevertheless reports the interpretation that Hārūt and Mārūt were angels as well. Ibn Kathīr cites this disagreement and does not hide the exegetical complexity.

This tells us something important: Muslim scholarship distinguished the definite message of the verse from speculative details surrounding the story.

3. Maʿārif al-Qur’an / Ashraf ʿAlī Thanawī: they exposed magic so people could distinguish it from miracles

This interpretation gives a particularly interesting explanation.

According to Maʿārif al-Qur’an, drawing upon Mawlānā Ashraf ʿAlī Thanawī, magic had become widespread in Babylon. People were becoming so impressed by extraordinary magical phenomena that they were beginning to confuse sorcery with prophetic miracles.

• Allah therefore sent Hārūt and Mārūt so that people could understand what magic really was and thereby distinguish: (1) magic from miracle, (2) magicians from prophets, (3) deception from divine signs.
• Before explaining anything, however, they warned the person that this knowledge itself constituted a test. The purpose was therefore protective and educational, not an endorsement of sorcery.

Maʿārif al-Qur’an gives an illuminating analogy: a scholar may explain false doctrines in detail so that students can recognize and refute them. If a student subsequently embraces those doctrines, that does not make the teacher responsible. Similarly, Hārūt and Mārūt warned people beforehand, while some later misused the knowledge.

4. Al-Qurṭubī and other classical scholars: caution about the details

Classical tafsīr literature records more than one grammatical and theological interpretation of this passage. Al-Qurṭubī discusses the view that what was “sent down” should not necessarily be understood as Allah sending magic for people to practise.

The important point remains unchanged: Allah did not command people to become sorcerers. Whatever knowledge was involved, the angels explicitly warned: “We are only a trial, so do not disbelieve.”

That single sentence prevents us from interpreting their mission as promoting magic.

5. The interpretation of many later scholars: knowledge can itself be a moral examination

Later commentators often emphasize the ethical dimension. The significant Qur’anic expression is not merely that people “learned,” but: “They learned what harmed them and did not benefit them.”

This transforms the story into a profound discussion of beneficial versus harmful knowledge. Knowledge is therefore not automatically virtuous merely because it is knowledge. A person may know how to manipulate people, destroy relationships, deceive society, make weapons, steal information or exploit vulnerabilities. 

The moral question is: What will you do with what you know?

This is one reason Hārūt and Mārūt remain extraordinarily relevant.

6.    Where the scholars substantially agree

Despite their disagreements over historical details, their interpretations converge on several fundamentals:

• Sulaymān عليه السلام was innocent of magic. The Qur’an expressly declares: “Sulaymān did not disbelieve.”
• Magic is associated with the devils and serious spiritual danger.
• Hārūt and Mārūt warned people rather than enticing them.
• Their presence constituted a fitnah — a test.
• Human beings remained responsible for their own choices.
• Some people deliberately pursued knowledge that harmed rather than benefited them.
• No occult power operates independently of Allah.

The interpretation most important for us today The most powerful part of the passage may actually be the contrast between two expressions:

إِنَّمَا نَحْنُ فِتْنَةٌ  “We are only a test.” - and  وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ “They learned what harmed them and did not benefit them.”

Put together, they establish an extraordinary Qur’anic principle: The ability to acquire knowledge does not automatically give us the moral right to use it.

That applies far beyond ancient Babylon. Modern humanity possesses unprecedented knowledge—AI, biotechnology, surveillance, psychological manipulation, weapons and mass communication. The Qur’anic question remains essentially the same: Will knowledge be used to benefit creation, or will human beings knowingly choose what harms them? In that sense, Hārūt and Mārūt are not merely mysterious figures from antiquity. Their mention becomes a warning for every generation about knowledge, temptation, responsibility and the misuse of power.

Why are they mentioned in the Qur’an?

Their story is very much a lesson for later generations. The Qur’an is not merely recording an unusual event in Babylon. It is demonstrating a permanent principle: knowledge itself can become a test.Hārūt and Mārūt warned people before teaching them. This means that the individual was confronted with a moral choice: You now know that this knowledge can lead you away from Allah—will you still pursue it?

The Qur’an then gives a disturbing example: “…they learned from them that by which they caused separation between a man and his wife…”

Notice the kind of harm highlighted. It is not merely spectacular magic. It is the destruction of human relationships, especially marriage. The Qur’an therefore exposes one of the ugliest uses of knowledge: using it not to heal, reconcile or benefit people, but to manipulate, divide and destroy them.

The deeper lesson: Not everything we can learn should be learned or used. This principle becomes even more relevant in later generations. Human beings continually acquire greater powers: science, technology, psychology, surveillance, artificial intelligence, genetic engineering, weapons, media manipulation and sophisticated methods of influencing other people. 

The Qur’anic lesson of Hārūt and Mārūt asks a timeless question: Just because something can be known or done, does that mean it should be done? The people mentioned in 2:102 possessed knowledge, but Allah says: “They learned what harmed them and did not benefit them.”

That is perhaps the central warning of the passage.

Islam therefore does not measure knowledge merely by how fascinating, mysterious or powerful it is. Knowledge is also judged by where it leads. Knowledge that brings a person closer to truth, justice and human welfare is a blessing. Knowledge deliberately used for deception, oppression, manipulation or corruption may become a fitnah—an examination of one's faith and character.

Another crucial lesson: Magic has no independent power. The verse immediately places an important theological restriction upon the subject: “…but they could not harm anyone through it except by Allah’s permission.”

This protects a believer from two opposite errors. (1) One is denying Allah's sovereignty by imagining that sorcerers, spirits, occult practitioners or unseen forces possess autonomous supernatural power. (2) The other is becoming obsessed and terrified by them.

The Qur’an teaches that nothing operates independently of Allah. A believer therefore does not live in superstitious fear of magicians, amulets, fortune-tellers or supposed occult powers.

Why was Prophet Sulaymān mentioned immediately before them?

The verse begins by correcting another misconception: “Sulaymān did not disbelieve, but the devils disbelieved, teaching people magic…” Certain people had apparently associated Sulaymān's extraordinary kingdom with sorcery. The Qur’an categorically clears him:

وَمَا كَفَرَ سُلَيْمَانُ “Sulaymān did not disbelieve.”

His extraordinary authority over wind, jinn and other aspects of creation was a miracle and gift from Allah, not magical power obtained through occult practices. So the verse sharply distinguishes between:

• Divine gift and occult manipulation;
• prophethood and sorcery;
• beneficial knowledge and harmful knowledge;
• trust in Allah and pursuit of forbidden powers.

Why does the Qur’an specifically mention husband and wife?

The Qur’an says that people learned something through which they caused:

يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ “separation between a man and his wife.”

This is significant. The Qur’an could have chosen many examples of harm, but it points to the destruction of the closest human relationship. Several commentators therefore see the verse as demonstrating the destructive character of sorcery: instead of building society, it breaks trust, affection and families.

And yet the Qur’an immediately places a theological boundary around its power:

وَمَا هُم بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ “They cannot harm anyone through it except by Allah's permission.”

Thus Islam simultaneously acknowledges the danger while denying that magic possesses independent power outside Allah's sovereignty.

What should we learn from Hārūt and Mārūt today?

Their mention teaches at least these lasting lessons:

• Life itself contains tests disguised as opportunities. Something attractive or powerful may actually be a test of obedience.
• A warning removes excuses. Hārūt and Mārūt explicitly said, “Do not disbelieve.” Those who proceeded did so knowingly.
• Knowledge carries moral responsibility. The more power knowledge gives us, the greater our accountability for how we use it.
• Do not seek knowledge whose purpose is harm. The Qur’an condemns people who deliberately learned what harmed rather than benefited them.
• Destroying relationships is a grave evil. The verse specifically mentions separating husband and wife.
• Never attribute independent supernatural power to creation. Harm occurs only within Allah's decree.
• Do not confuse miracles with magic. Sulaymān's powers came from Allah; sorcery belonged to the path of devils.

The most profound message

The story of Hārūt and Mārūt is therefore not principally a mysterious story about two angels. It is a story about human choice. Two people may encounter exactly the same knowledge. One recognizes the warning and walks away. The other says, “I know it is wrong, but I want the power it gives me.”

That is why the verse concludes with such severity:

“…they certainly knew that whoever purchased it would have no share in the Hereafter. Miserable indeed was that for which they sold themselves, if only they knew.”

The expression “sold themselves” is particularly striking. The Qur’an is telling us that sometimes the real price of forbidden power is not money—it is one's own soul and relationship with Allah.

Thus, the mention of Hārūt and Mārūt has a powerful message for every generation: seek knowledge, but never separate knowledge from morality; seek power, but never at the cost of obedience to Allah; and whenever knowledge becomes a choice between benefit and corruption, remember the warning: “We are only a trial, so do not disbelieve.”

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 2 Al Baqarah (The Cow)  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.

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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.

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