One of the greatest verses of Hope "āyāt al-rajāʾ " for servants of Allah (Al Qur'an)

A sin is an act of disobedience to our Creator Who has strictly prohibited all forms of evil and usurping rights of others. Sin is also a violation of our moral limits, and a living conscience may naturally feel guilt and inner unrest after committing it. Islam, however, does not want a sinner to remain imprisoned in guilt: the way out is sincere tawbah—stop the wrongdoing, regret it, seek Allah’s forgiveness, resolve not to return to it, and, if another person’s rights were harmed, restore those rights. 

Allah assures even those who have greatly wronged themselves: “Do not despair of the mercy of Allah” (39:53). Thus, remorse should lead not to despair but to reform; once sincerely repented, a sin can become the beginning of humility, spiritual renewal, and peace with Allah.

We now share the 53rd verse from Surah Az Zumar mentioned above and find out how can we cleanse our soul from the blackened heart of our hearts.

The Verse 

Surah Az-Zumar 39:53 is one of the Qur’an’s greatest declarations of hope, repentance and Allah’s limitless mercy:

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

“Say, ‘O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Surely Allah forgives all sins. Indeed, He alone is the All-Forgiving, Most Merciful.’” — 39:53

What makes the verse extraordinary is who Allah is addressing. He does not say, “O My perfectly righteous servants.” Instead He says:

الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ “Those who have exceeded all limits against themselves.”

Even after serious sin, Allah still calls them “My servants.”

Context of the verse

Surah Az-Zumar is a Makkan Surah emphasizing Tawḥīd, sincerity in worship, accountability and the Hereafter. Verse 53 comes at a point where, after repeated warnings, Allah suddenly opens an enormous door of hope.

A report from Ibn ʿAbbās, cited by al-Bukhārī and recorded by Ibn Kathīr, says that some people who had committed many murders and many acts of zina approached the Prophet ﷺ. They found his message beautiful but wondered whether people with such terrible pasts could possibly be forgiven. This verse was revealed as reassurance that the way back to Allah remained open.

Thus the verse addresses precisely the person who thinks: “I have gone too far.” Allah answers: “Do not despair.”

Why does Allah say they wronged “themselves”?

This is spiritually significant. Sin certainly may hurt other people, but the sinner ultimately damages his own soul. When we lie, cheat, commit adultery, steal, oppress, neglect prayer or disobey Allah, we do not diminish Allah in any way. We damage our own character, conscience and ultimate future.

So Allah says: أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ You have committed excess against yourselves. It is almost compassionate language: you have harmed yourselves—but you can still return.

Scholarly Interpretation

1.    Ibn Kathīr: no sin is too great for sincere repentance

Ibn Kathīr calls 39:53 an invitation to all sinners, including unbelievers, to repent and return to Allah. He explicitly says that however great or numerous the sins—even if they were like the foam of the sea—Allah can forgive them when the person genuinely repents.

But Ibn Kathīr adds a crucial qualification: “Allah forgives all sins” does not mean that one may deliberately persist in every sin without repentance.

For example, the Qur’an elsewhere states that dying upon un-repented shirk is not forgiven (4:48). So 39:53 must be read with 39:54, which immediately says:

وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ “Turn back to your Lord and submit yourselves to Him…”

The sequence therefore is: Do not despair → return to Allah → submit to Him → change your life.

2.    Maududi: the verse removes despair, not responsibility

Maududi strongly emphasizes the same point. He interprets the verse as a universal invitation, particularly comforting those who had committed major crimes during the age of ignorance and thought there could no longer be forgiveness for them.

But forgiveness requires turning sincerely toward Allah and obedience to His guidance. The verse does not create permission to continue knowingly in wrongdoing while merely relying upon divine mercy.

This distinction is vital: Hope in Allah is faith. Presuming upon Allah while refusing to change is complacency.

3.    Maʿārif al-Qurʾān: one of the Qur’an’s greatest verses of hope

Maʿārif al-Qurʾān records that ʿAbdullāh ibn ʿUmar regarded this as among the Qur’an's strongest verses of hope for sinners. It explains that sincere repentance made before death can erase even extremely serious sins, including disbelief and shirk when a person truly returns to Allah.

This is why Muslim scholars have often treated 39:53 as one of the great āyāt al-rajāʾ — verses of hope.

But does “Allah forgives all sins” include violations of other people's rights?

Here an important distinction must be made. If the sin was purely between a person and Allah, sincere tawbah involves: stopping the sin, regretting it, and sincerely resolving not to return to it.

But if the sin involved another person's rights, repentance also requires rectifying that injustice where possible.

For example:

• If I stole money, repentance requires returning it.
• If I unlawfully took inheritance, I must restore the rightful share.
• If I usurped someone's property, I cannot simply say Astaghfirullah and continue possessing it.
• If I owe someone money, I should repay it.
• If I have wrongfully damaged someone's reputation, some form of rectification may be required depending on the circumstances.

This is particularly important in light of what we have been discussing about halal and haram: Allah's mercy is immense, but repentance does not convert another person's property into ours. Mercy therefore does not abolish justice.

Therefore, this verse should never be understood as: “Do whatever you want because Allah forgives everything.”

The very next verses prevent that misunderstanding:

Connecting this verse with thefollowing verses that complete the loope:

• 39:53 — Do not despair.
• 39:54 — Return and submit to Allah.
• 39:55 — Follow what Allah has revealed.
• 39:56–59 — Do not wait until regret comes too late.
• So Allah's mercy produces transformation, not indifference.

Why this verse is profoundly relevant today

Many people today live between two unhealthy extremes.

• One extreme is: “I have sinned so much that Allah will never forgive me.”
• The other is: “Allah is Merciful, so my sins do not really matter.”

39:53–55 rejects both

• To the first person it says: Never despair.
• To the second it says: Return, submit and change before it becomes too late.

Let us elaborate it for better understanding:

1. For someone carrying a sinful past

• A person may have spent years neglecting prayer.
• Another may have committed adultery.
• Another may have been dishonest in business.
• Someone may have abused alcohol or drugs.
• Another may have lived far from religion for decades.

The verse says: Do not allow your past to become a barrier between you and Allah. Remember, Your worst chapter does not have to be your final chapter.'

2. For people who repeatedly fall into the same weakness

• Sometimes a person repents, falls again, repents again and begins thinking: “Allah must be tired of forgiving me.”
• That is projecting human limitations onto Allah.
• The proper response is not to become comfortable with sin but to keep returning sincerely while fighting the weakness.
• Failure should produce renewed tawbah—not despair.

3. For older people who think it is too late

This verse is particularly powerful late in life.

• Someone may think: “I wasted forty years.”
• The Qur’an does not say: “You should have come earlier, therefore the door is closed.”
• It says: لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ “Do not despair of Allah’s mercy.”

As long as genuine repentance remains possible, the believer should return.

4. For a society obsessed with permanent condemnation

Modern culture can sometimes declare a person permanently defined by the worst thing he ever did.

The Qur’anic worldview is different. 

• Wrongdoing must be acknowledged.
• Victims' rights must be protected.
• Justice must be done.

But human beings can morally transform. Islam leaves room for repentance because without the possibility of moral rehabilitation there would be little incentive for the wrongdoer to change.

5. For those trapped by shame

There is an important difference between guilt and despair.

• Healthy guilt says: “I did something wrong; I must return to Allah.”
• Despair says: “I am beyond Allah’s mercy.”

The first can lead to repentance - The second can push someone further into sin.

That is precisely why Satan may benefit from both the original sin and the despair that follows it.

39:53 breaks that cycle.  The astonishing tenderness of “O My servants” Perhaps the most moving feature of the verse is that Allah does not say: “O criminals.” - Instead He says: يَا عِبَادِي “O My servants.”

We must understand that after: sin, disobedience, neglect, and excess, the relationship has not been closed. It is almost as though the verse says: You may have moved far away from Me, but you have not moved beyond My mercy.

How should we act upon 39:53?

The verse should lead not merely to emotional comfort but to tawbah. A practical repentance involves:

• Recognize the wrong — stop justifying it.
• Regret it sincerely — allow conscience to awaken.
• Stop the sin.
• Ask Allah for forgiveness.
• Resolve sincerely not to return.
• If another person's rights were violated, restore them.
• Thereafter, Follow the wrong with good deeds.

This connects beautifully with 25:70, where Allah says that for those who repent, believe and do righteous deeds, He can even replace their evil deeds with good deeds. That is more than forgiveness. It is transformation.

Why despair itself is spiritually dangerous

When one has sinned, one may generally get into depression and a state of despair that whether his repentance will work or not. In that state:

• Despair says: “My sin is greater than Allah's mercy.”
• But 39:53 tells us that this is fundamentally wrong.
• No matter how large the sin appears from the human side, Allah's forgiveness is greater.

But the verse does not tell us to underestimate sin. It tells us never to underestimate Allah.

The central lesson

Surah Az-Zumar 39:53 does not teach: “Your sins do not matter.” - rather it teaches something far more powerful: “Your sins matter—but they are never greater than Allah’s mercy when you sincerely return to Him.”

And when read together with verses 54–55, the complete message becomes:

Never despair of your past, but never become complacent about your future. Return to Allah now, repair what you have wronged, follow His guidance, and let repentance become the beginning of a changed life.

That is why 39:53 remains one of the Qur’an’s most hopeful verses for every generation—especially for anyone who has ever wondered: “After everything I have done, can I still come back to Allah?” The Qur’anic answer is unequivocally: Yes—come back.

The verse is telling servants of Allah that they should not seek the support of others while losing hope in God. If they repent after confessing their sin, He will forgive even the greatest of sins.

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 39. Az-Zumar (The Throngs) 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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What is the broader concept of Halāl (lawful) and Harām (forbidden) in Islam

Muslims usually take few eatables as Harām (forbidden), like eating flesh of pork, dead animal or drinking wine. But that is just a small part of what is Halāl (lawful) and Harām (forbidden) in Islam. In fact the Qur’anic concept of Halāl and Harām is a complete moral framework, not simply a list of foods that may or may not be eaten. Dietary prohibitions are important, but Islam is equally concerned—sometimes with even more severe warnings—with how wealth is acquired, whether other people’s rights are protected, whether contracts are honest, whether inheritance is distributed correctly, whether the weak are exploited, and whether life, honour and property are violated.

Halal and haram concern the whole person

Surah Al-Mā’idah 5:3 tells us which foods are prohibited, but elsewhere the Qur’an identifies much broader categories of prohibited conduct. Al-Aʿrāf 7:33, for example, condemns indecencies, sin, wrongful aggression, shirk and speaking about Allah without knowledge.

So Harām may concern:

• what enters our stomach — forbidden food and drink;
• what enters our pocket — theft, bribery, fraud, usurpation and unlawful earnings;
• what comes from our tongue — lies, slander, false testimony and backbiting;
• what we do with power — oppression and denial of rights;
• what we do sexually — zina and prohibited sexual conduct;
• what we do with property entrusted to us — particularly the wealth of orphans;
• what we do in courts and contracts — deception, false claims and corruption.

Therefore, someone can eat completely halal food while sustaining himself from haram money. That is a distinction of enormous importance.

Scholarly Viewpoint

Al Qur'an at different places lays down guideline prohibitions of what is lawful and what is not lawful (forbidden). Herein under are some of the excerpts of the writings of some of the eminent Muslim scholars giving out the boarder concept of Halāl (lawful) and Harām (forbidden) in Islam:

1.    Ibn Kathīr

• Taking another person's wealth remains haram even if you win the case.
• Consider Al-Baqarah 2:188: “Do not consume one another’s wealth unjustly, nor offer it to authorities in order knowingly to consume a portion of other people’s wealth sinfully.”

Ibn Kathīr records the explanation of Ibn ʿAbbās that this includes a person who knows another person has a rightful financial claim against him but denies it because the claimant cannot prove it in court. The offender may even obtain a legal judgment in his favour, but that does not transform another person's property into halal property.

The Prophet ﷺ made this principle exceptionally clear. He warned litigants that one person might present his argument more eloquently than another and receive a judgment in his favour; but if what he receives actually belongs to his brother, he is receiving “a piece of Fire.” This is authentically reported in Sahih al-Bukhari 7181.

That means there are two different questions:

• “Can I legally get this?” and
• “Does it rightfully belong to me before Allah?”

They are not always the same. A clever lawyer, forged document, political connection or technical loophole may secure property legally. But a court order cannot make moral theft halal.

2.    Maududi notes that “unlawfully consuming wealth” is an enormous category. He quotes Surah An-Nisāʾ 4:29 that says: “Do not consume one another’s wealth unjustly, except through trade by mutual consent.”

Maududi explains that bil-bāṭil—wrongfully—covers transactions that violate righteousness either legally or morally. He further explains that genuine mutual consent must be free from deception, coercion and manipulation. A transaction may appear consensual, but if consent was obtained through fraud or unfair pressure, its moral legitimacy is compromised.

This makes the Qur’anic principle extraordinarily modern. It encompasses the moral logic behind prohibitions against things such as:

Embezzlement, property grabbing, bribery, fraudulent contracts, deceptive selling, withholding another person's lawful share, manipulating accounts, cheating employees, and exploiting someone's desperation.

The common element is: I am benefiting from wealth to which I have no morally legitimate right.

The orphan's property: one of the strongest Qur’anic warnings Perhaps nowhere is the broader meaning of haram wealth clearer than Surah An-Nisāʾ 4:10:

“Indeed, those who consume the wealth of orphans unjustly are only consuming fire into their bellies, and they will burn in a blazing Fire.”

Notice the imagery. The Qur’an uses the verb يَأْكُلُونَ — “they eat”, even though the offender might not literally buy food with the orphan’s property. The meaning is to appropriate, use, absorb or benefit from it unlawfully.

Commentaries point out that this prohibition includes misusing an orphan's assets in any form, not merely spending them on food. The surrounding verses command guardians to protect the property and eventually return it properly to the orphan.

The severity is significant because an orphan is especially vulnerable. A powerful adult exploiting someone who cannot defend his own interests is precisely the sort of injustice the Qur’an treats most seriously.

3.    Mufti Muhammad Shafi / Maʿārif al-Qurʾān notes that: “eating wealth” means every form of wrongful use

In explaining 2:188, Maʿārif al-Qurʾān points out that the Qur’anic expression “do not eat one another's wealth” is not confined to literal eating. It encompasses using another person's property wrongfully in any way, and includes theft, robbery, usurpation, bribery, gambling and defective transactions. This linguistic point is extremely important.

When the Qur’an says: “Do not eat one another's wealth unjustly,” it effectively means: Do not enrich yourself through another person's violated rights.

3.    Ghamidi: economic prohibitions grow out of justice and protection of rights

Javed Ahmad Ghamidi similarly treats 4:29 as a foundational principle of economic ethics. He explains that unlawfully consuming wealth includes taking money through means opposed to justice, honesty and fairness, and specifically includes theft, usurpation, lying, embezzlement and misappropriation. He sees deceptive or damaging transactions as extensions of the same principle.

In his broader discussion of halal and haram, Ghamidi emphasizes that violation of another person's life, wealth or honour belongs to the category of wrongful aggression.

Whatever differences may exist among scholars on particular legal details, there is broad agreement on this fundamental Qur’anic principle: Other people's rights are sacred.

The Prophet ﷺ elevated property rights alongside the sanctity of life

In the Farewell Sermon, the Prophet ﷺ declared people's blood and property sacred and inviolable, comparing their sanctity to the sacredness of the day, month and place in which he addressed them. This is recorded in Sahih Muslim 1218a.

This gives us a very important hierarchy of thinking: Islam does not say: “Do not eat pork, but financial exploitation is a secondary matter.” Rather, the Sunnah places people's life and wealth under sacred protection.

What about inheritance?

Inheritance provides another striking example. A person may pray, fast, avoid alcohol and eat only halal meat—yet deliberately deprive a sister, daughter, widow or other rightful heir of the share Allah has assigned. That property does not become halal simply because: 

• “This is our family custom.”
• Nor because: “The land should remain with the sons.”
• Nor because: “She agreed not to take it,”

If that agreement resulted from intimidation, emotional pressure or social coercion.

The Qur’anic inheritance shares in Surah An-Nisāʾ are described as obligations established by Allah. Therefore deliberately taking someone's share amounts to taking another person's property.

The same principle applies to grabbing land belonging to a weaker relative or exploiting someone's lack of documentation.

What about bribery and corruption?

This is exactly where 2:188 becomes exceptionally important. The Qur’an specifically connects wrongful consumption of wealth with approaching authorities in order to acquire someone else's property unjustly. So bribing an official to obtain:

• a government contract unfairly,
• someone else's property, 
• a favourable judicial outcome, 
• an undeserved license, 
• or an advantage denied to others

Is not merely “how the system works.” It falls into the Qur’anic category of consuming wealth through bāṭil—false and wrongful means. Maududi expressly connects the verse with bribery and manipulating judicial processes.

Halal food purchased with haram income creates a moral contradiction

This deserves reflection. Imagine a man carefully checks whether restaurant meat is halal. He refuses anything containing alcohol. But the money in his wallet came from: a bribe, a fraudulent property transaction, an orphan's inheritance, an employee whose wages he withheld, or land he illegally occupied.

This explains that He has understood only one dimension of halal. The food may itself be halal - but the money purchasing it may not be.

Islam seeks purity of both: what we consume and how we obtained the means to consume it.

Rights of Allah and rights of people

Islamic scholarship often distinguishes between obligations principally concerning ḥuqūq Allāh—rights owed to Allah and ḥuqūq al-ʿibād—rights of human beings.

If someone misses an obligation toward Allah and sincerely repents, Allah may forgive him.

But when another person's property or rights are involved, one cannot simply say Astaghfirullah while continuing to possess what belongs to someone else. The repentance ordinarily also requires rectification: (1) return the property, (2) repay the debt, (3) restore the inheritance, (4) compensate the victim, (5) or seek forgiveness where appropriate.

A broader way of asking “Is it halal?”

Perhaps Muslims should expand the questions we normally ask:

• We commonly ask: “Is this chicken halal?”
• We should equally ask:
• “Is my salary halal?”
• “Is this property really mine?”
• “Have all heirs received their shares?”
• “Did I obtain this contract fairly?”
• “Did the employee receive the wages owed to him?”
• “Am I using someone's weakness to gain financial advantage?”
• “Did I deceive the buyer?”
• “Did I bribe someone to obtain what was not rightfully mine?”

These questions take us much closer to the Qur’an’s complete concept of halal and haram.

The deeper Islamic principle

The Qur’an is not primarily attempting to create a believer who is ritually meticulous but morally careless. It seeks a person whose worship produces integrity.

Therefore the believer should be concerned about: halal food, halal income, halal ownership, halal business, lawful relationships, truthful speech, fulfilled contracts and protected human rights.

A useful summary

Halal and haram do not stop at the mouth; they extend to the hands that earn, the contracts we sign, the property we possess, the rights we owe, the words we speak and the power we exercise over others.

Indeed, one of the most disturbing possibilities the Qur’an warns against is that a person may apparently be eating ordinary food while, in the sight of Allah, he is “eating fire” because the wealth by which he lives belongs unjustly to someone else (4:10). That is why protecting the rights of people is not a peripheral social virtue in Islam—it is an essential part of living a genuinely halal life.

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.

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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.

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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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O' Ye who believe! Do not set up another god with Allah - Worship Him alone, the beginning and the end of all wisdom

Surah Al-Isrāʾ (Passage 17:23–39) is a compact Qur’anic charter for a complete moral life: it begins with Tawḥīd, then translates faith into kindness to parents, care for relatives and the poor, balanced spending, protection of children and human life, chastity, safeguarding orphan property, keeping promises, honesty in trade, intellectual responsibility, and humility. It ends by returning to Tawḥīd, showing that all these duties are parts of one divine wisdom. In fact this passage presents Ten Divine Commandments for the guidance of believers who truly believe in One True God - Allah.

The passage teaches that true religion is not confined to worship alone; it must shape family life, economics, justice, speech, knowledge and character, so that belief in Allah becomes visible in the way we live with others. We have already shared each verse of the passage in our exclusive page: Al Qur'an spells out a comprehensive charter of personal morality, family responsibility, justice, economic ethics and intellectual integrity.

Today we share the 39th verse of Surah Al-Isrāʾ 17:39 which is the concluding verse of the great moral passage 17:23–39:

ذَٰلِكَ مِمَّا أَوْحَىٰ إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ ۗ وَلَا تَجْعَلْ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَتُلْقَىٰ فِي جَهَنَّمَ مَلُومًا مَّدْحُورًا

“That is from the wisdom your Lord has revealed to you. And do not set up another god with Allah, or you will be cast into Hell, blamed and rejected.”

Context

Verse 39 does not introduce a new subject; it summarizes everything taught in 17:23–38. The passage had commanded worship of Allah alone, kindness to parents, assistance to relatives and the needy, moderation in spending, protection of children and human life, chastity, protection of orphan property, fulfilment of promises, honesty in trade, intellectual responsibility and humility.

Then Allah says: 

ذَٰلِكَ مِمَّآ أَوْحَىٰٓ إِلَيْكَ رَبُّكَ مِنَ ٱلْحِكْمَةِ ۗ وَلَا تَجْعَلْ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ فَتُلْقَىٰ فِى جَهَنَّمَ مَلُومًا مَّدْحُورًا

“That is from what your Lord has revealed to you, [O Muhammad], of wisdom. And, [O mankind], do not make [as equal] with Allāh another deity, lest you be thrown into Hell, blamed and banished.”

So these commandments are not disconnected rules. Together they form a Qur’anic philosophy of life.

Notice something especially beautiful: the passage begins in 17:23 with Tawḥīd— “Do not worship except Him.” —and ends in 17:39 with Tawḥīd— “Do not set up another god with Allah.” Thus Tawḥīd surrounds the entire moral code.

What does “wisdom” mean here?

The word is: الْحِكْمَة — al-ḥikmah. Here it refers to revealed wisdom that teaches human beings how to live rightly. 

Wisdom in the Qur’anic sense is not simply knowing many facts. It is knowing what is right, understanding why it matters, and acting accordingly.

Therefore: (1) kindness to parents is wisdom; (2) economic moderation is wisdom; (3) sexual restraint is wisdom; (4) protection of life is wisdom; (5) keeping contracts is wisdom; (6) intellectual honesty is wisdom; (7) humility is wisdom.

Religion therefore does not separate faith from ethical behaviour.

Scholarly interpretation

1.    Ibn Kathīr understands 17:39 as Allah telling the Prophet ﷺ that all the preceding commands and prohibitions are part of the wisdom revealed by Allah. He particularly emphasizes that the passage returns again to the prohibition of shirk, showing that Tawḥīd is the greatest foundation upon which all these teachings rest. 

In other words: good character without recognizing Allah is incomplete, and claiming faith in Allah while ignoring moral responsibility is also incomplete.

2.    Al-Ṭabarī similarly explains “that is from the wisdom your Lord has revealed” as referring back to the entire body of commandments just given. The closing prohibition against associating partners with Allah reinforces the central theological principle from which the ethical system derives.

For al-Ṭabarī, revelation is not merely information about the unseen; it provides practical wisdom for human conduct.

3.    Maududi gives this passage particular importance. He regards 17:23–39 almost as a moral and social charter revealed near the end of the Makkan period, shortly before the Muslim community would acquire a social and political existence in Madinah.

The principles listed here therefore became foundations for Islamic civilization: family responsibility, protection of life, economic honesty, social welfare, sexual morality, contracts, knowledge and humility.

Verse 39 then labels this whole system ḥikmah—wisdom from Allah. This is crucial: Islam does not build society merely through punishment or legislation. It first builds a moral human being.

4.     Ghamidi mentions that at the end the Qur’ān has made it evident that morals are a corollary of beliefs and according to the categorization of the Qur’ān, all moral directives will be subsumed under al-ḥikmah. They will come under al-kitāb when some law is stated about them.   

Why does the verse return to shirk?

Because the Qur’an wants us to understand where morality ultimately comes from. If Allah alone is the Creator and Lord, then our responsibilities toward: parents, money, sexuality, human life, contracts, knowledge, and other people are not merely social conventions. They are matters for which we answer before Allah. Thus Tawḥīd creates accountability.

The believer does not remain honest only because the police are watching. He remains honest because: Allah is watching.

Its relevance today

This verse is highly relevant because modern societies often separate different areas of life. Someone may be considered successful because he is wealthy, professionally accomplished or influential, while his family relationships, business ethics and treatment of others are considered separate matters.

17:23–39 followed by 17:39 gives a different definition.

• A complete human life requires integrity across all dimensions.
• A person cannot claim morality while exploiting employees.
• He cannot claim religiosity while humiliating parents.
• He cannot speak about justice while cheating in business.
• He cannot demand truth from others while spreading rumours himself.
• He cannot speak proudly of faith while behaving arrogantly.

Therefore Verse 39 says: all of these things belong to one system of wisdom.

A lesson for religious life today

Sometimes religion itself can be reduced to visible rituals. Prayer and fasting are essential, but this passage reminds us that revelation also demands: honest measurement, responsible speech, protection of life, fulfilment of promises and humility.

So one cannot divide Islam into: “religious matters” and “ordinary life.”

• Business is religious when honesty is involved.
• Family life is religious when parents' rights are involved.
• Social media becomes a religious matter when truth and slander are involved.
• Government becomes a religious matter when justice and trust are involved.
• Every sphere can become part of worship through obedience to Allah.

How can we apply 17:39?

The most practical way is to treat the preceding passage as a personal moral audit. Ask yourself:

• Am I maintaining Tawḥīd sincerely?
• How do I treat my parents?
• Do I help relatives and the needy?
• Am I wasteful or miserly?
• Do I respect human life and dignity?
• Do I guard moral boundaries?
• Do I keep promises?
• Are my business dealings honest?
• Do I repeat things without knowledge?
• Has success made me arrogant?

Then 17:39 asks one final question: What is the foundation beneath all these choices? The answer is: my relationship with Allah.

The deeper structure of 17:23–39

There is an elegant progression:

17:23 — Tawḥīd - family ethics - social responsibility - economic responsibility - protection of life - sexual morality - property and contracts - commercial honesty - intellectual integrity - humility - 17:39 — Tawḥīd again. Thus the passage begins and ends with Allah because moral life begins and ends with accountability to Him.

The essence of 17:39

Perhaps the verse can be summarized in one sentence:

The Qur’an teaches that true wisdom is not merely knowing what is right, but organizing every part of life around Allah’s guidance—from worship and family to money, justice, knowledge and character.

The gist of Surah Al-Isrāʾ 17:39 is that all the moral commands given before it—kindness to parents, care for the weak, moderation, protection of life, chastity, honesty, keeping promises, responsible knowledge and humility—are not isolated rules but part of the divine wisdom revealed by Allah. The verse then returns to Tawḥīd, reminding us that the whole moral system rests on worshipping Allah alone. In short, true wisdom is to organize every part of life around Allah’s guidance, so that faith is reflected in character, justice, responsibility and humility.

And that is why 17:39 is such a fitting conclusion to this extraordinary passage: it gathers all these seemingly different rules into one unified way of life rooted in Tawḥīd, wisdom and accountability 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.

You may refer to more Selected Verses from Sürah 17. Al-Isra'ʾ (The Night Journey) already published from Sürah 17. Al-Isra'ʾ.

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

What is Islamic vision of a trustworthy and just society

A society cannot flourish unless its foundation is based on absolute justice. This is one aspect of our lives which is mostly ignored and some deviations are normally accepted as routine or meaningless, not realizing how even a tiny fraction of imbalance in weights and measures turns out to be a huge pile of money ostensibly earned through dishonesty.

We share today a verse, which is part of the wider moral charter of 17:23–39, to warn those who are engaged in business but sell their products with dishonesty. The passage begins with Tawḥīd and duties toward parents, then moves through social responsibility, protection of life, chastity, orphan property, promises, honest trade, intellectual responsibility and humility. So 17:35 is not merely a rule for shopkeepers; it is part of the Qur’an’s vision of a trustworthy and just society.

The Verse

The code of conduct the sūrah outlines also speaks about fairness in commercial dealings. Surah Al-Isrāʾ 17:35 says:

وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

“Give full measure when you measure, and weigh with a straight balance. That is better and best in outcome.”

Why does the Qur’an emphasize measurement?

In the marketplaces of earlier societies, goods such as grain, dates, oil and other commodities were commonly sold by weight and measure. A dishonest merchant could secretly give less than the buyer had paid for.

The Qur’an therefore attacks corruption at one of its most ordinary starting points: the small dishonest advantage. A trader may think: “It is only a few grams.” But if thousands of transactions are conducted dishonestly, the result is a society where nobody trusts anyone. 36That is why economic justice begins not merely in courts or government offices, but at the weighing scale.

Scholarly Interpretation

1.    Ibn Kathīr explains that Allah commands people to give full measure and use a just, accurate balance. He connects this principle with other Qur’anic warnings against cheating in trade, particularly Surah Al-Muṭaffifīn:

“Woe to those who give less than due.” — 83:1

For Ibn Kathīr, honesty in measurement is not merely good commercial practice; it is an act for which a person is accountable before Allah. That is why the verse ends:

ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا “That is better and best in outcome”

Meaning: honesty ultimately brings a better result in this world and the Hereafter, even when cheating appears temporarily profitable.

2.    Al-Ṭabarī interprets القِسْطَاسِ الْمُسْتَقِيم — al-qisṭās al-mustaqīm as a straight and just balance, one that neither deprives the buyer nor unfairly favours the seller.

His interpretation highlights impartiality. Economic justice means that neither party should be able to manipulate the transaction through superior knowledge, power or control of the market.

3.    Maududi sees this verse as part of the economic foundations of an Islamic society. A marketplace cannot function morally if individuals seek profit through deception. For him, the Qur’an is establishing something larger than accurate scales: honesty in economic exchange. If a society allows commercial deception to become normal, corruption eventually spreads from shops into contracts, institutions and government.

This instruction is not confined to individuals only but it has been made a part of the duties of an Islamic Government to supervise transactions in the markets and streets to see that exact measures and weights are being observed, and prevent their breach and violation by the force of law. Afterwards it was made one of the duties of the government to eradicate dishonesty in all commercial dealings and economic transactions.

"Its end will be best in this world and it will be best in the Hereafter." It is best in this world because it produces mutual rust between sellers and buyers. As a result of this, commerce prospers and there is a general prosperity. As regards the Hereafter, there the end depends wholly on honesty, piety and fear of God.

4.    Yusuf Ali stresses the connection between fair dealing and social trust. Correct weights and measures are outward symbols of a deeper principle: every person should receive what is genuinely due to them. Thus 17:35 is ultimately about giving people their rights.

5.    Ghamidi declares this verse to be the the eighth directive of the passage 17:23-39. At another instance, the Qur’ān (55:7-9) says that the Almighty has set the earth and the heavens on a scale and thus it is necessary that a person in his circle should remain just and measure with the right scale and weights. It is evident from this that it is a supreme directive and in its essence is actually a corollary of the scale of justice on which this world has been created. Thus if anyone deviates from it, it means that his conception of justice and fairness has become flawed and he actually does not believe in a just God. After this, obviously the economic and social systems of the society are shaken at their bases and no ingredient of the society remains in its place.

Why this verse is exceptionally relevant today

Our scales are no longer only mechanical balances. Today, “false measurement” can take many sophisticated forms.

• A company sells a product as containing 1 kilogram when it actually contains less.
• A manufacturer hides inferior ingredients.
• A contractor bills for work that was never completed.
• A property developer exaggerates the size of a plot or apartment.
• A company manipulates financial statements.
• An online seller uses misleading photographs.
• A bank hides important charges inside complicated conditions.
• A digital platform inflates performance statistics.

All of these reflect the same moral problem: The customer believes he is receiving one thing, while the seller secretly gives him something less.

The scale has changed. The Qur’anic principle has not.

False advertising is also a dishonest scale: Modern commerce often measures not only weight but information. If a product is advertised as healthier, stronger, safer or more effective than it actually is, the customer is being given an inaccurate measure of reality.

Therefore 17:35 can reasonably be extended to: truthful labels, transparent prices, accurate specifications and honest advertising.

Corporate accounting: Financial statements are another modern “scale.” Investors, employees and governments make decisions based upon them. If accounts are deliberately manipulated, the balance is no longer straight. The same verse therefore speaks naturally to accountants, bankers, auditors and corporate executives.

Governments are also measured by this principle: Economic justice cannot exist if governments themselves manipulate figures, contracts, public procurement or taxation for private advantage.

The Qur’anic demand for a straight balance applies wherever one party possesses power over the rights of another. That includes the marketplace, but also administration.

Why honesty ultimately benefits the economy

The verse says honest dealing is: “better and best in outcome.” That can be understood spiritually, but it also makes economic sense. 

When people trust one another: (1) contracts become easier, (3) business relationships last longer, (3) litigation decreases, (4) investment becomes safer, (5) customers return (6) and society spends less energy protecting itself against fraud.

Dishonesty may create short-term profit, but widespread dishonesty produces long-term economic weakness. Trust is therefore an invisible form of capital.

The poor suffer most from dishonest measurement

This deserves particular attention. A wealthy person may absorb a small commercial loss. A poor family cannot. If food is underweight, medicine diluted, wages underpaid or utilities inaccurately billed, the poorest households suffer disproportionately. Therefore commercial honesty is also a matter of social justice. The Qur’an protects the weak partly by making everyday transactions morally accountable.

The Prophet ﷺ reinforced this principle When the Prophet ﷺ encountered a seller whose grain appeared dry on top but was wet underneath, he objected to the concealment and taught: “Whoever deceives us is not one of us.” The lesson matches 17:35 perfectly: a transaction must reflect reality, not merely create a misleading appearance.

How should we act upon 17:35?

Before every commercial transaction, a believer should ask:

• Am I giving exactly what I promised?
• Have I concealed any defect?
• Is the price transparent?
• Would I accept this transaction if I were the buyer?
• Am I benefiting because the other person does not understand something I deliberately concealed?

If the answer exposes unfairness, the “balance” is no longer straight.

The deeper Qur’anic principle

17:35 teaches that economic justice is built from countless ordinary acts of honesty. We often imagine corruption only in terms of enormous scandals. But corruption begins when someone quietly thinks: “No one will notice if I take a little more than I am entitled to.”

The Qur’an says: Allah notices.

That is why a straight balance is not merely a commercial instrument. It is a symbol of conscience.

The essence of the verse

Economic justice begins when every person receives exactly what is due to them—no hidden shortage, no manipulated measurement, no deceptive information and no unfair advantage. A society that cannot trust its scales, contracts or accounts cannot remain truly just, no matter how sophisticated its economy becomes.

This verse is in fact an eye opener for all of us, specially those engaged in any form of business where manipulation, even insignificant, makes lot of undue profit by the end of the day. A .01 litre less petrol piles up to thousands of litres per day at the petrol pumps. This unfortunately goes unnoticed while the petrol pump owners' pockets swell. Choice is ours: Whether to take home pure profit or the tainted one. 

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 17. Al-Isra'ʾ (The Night Journey) already published from Sürah 17. Al-Isra'ʾ.

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

Beware! Do not strut about in the land for you can neither cleave the earth nor attain the height of the mountains (Al Qur'an)

False ego and pride are an inflated sense of self-importance that makes a person imagine that wealth, education, status, intelligence, lineage, appearance, power, or even religious knowledge makes him inherently superior to others. In Islamic terms, this is close to kibr (arrogance): the Prophet ﷺ defined it as rejecting truth and looking down upon people. Such pride is false because every ability and possession is ultimately a gift from Allah, and human beings share the same fragile origin and final return. The cure is humility: recognize blessings without worshipping the self, accept correction, treat people with dignity regardless of status, and remember that true worth before Allah is measured by taqwā and character—not by how important we appear to ourselves or others.

Surah Al-Isrāʾ 17:37 is a direct warning against arrogance, egoism and looking down upon others in deceit and contempt:

وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّكَ لَن تَخْرِقَ الْأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولًا

“Do not strut about in the land for you can neither cleave the earth nor attain the height of the mountains.”

The verse appears near the end of the great moral passage 17:23–39. After commanding kindness to parents, responsible spending, protection of life, chastity, honesty in contracts and intellectual responsibility, the Qur’an turns inward to the ego. The message is that even if a person performs many outwardly correct acts, pride can still corrupt the whole character.

Scholarly Explanation

1.    Ibn Kathīr explains the verse as a prohibition against walking with conceit, swagger and self-importance. The comparison with the earth and mountains is meant to humble the human being: no matter how wealthy, powerful or famous someone becomes, he remains physically small within Allah’s creation. 

2.    Al-Ṭabarī similarly interprets maraḥan as excessive pride and boastful behaviour. 

3.    Maududi emphasizes that arrogance is not merely an unpleasant manner; it reflects a false understanding of one’s place in creation. Human beings are dependent creatures, not self-sufficient masters. This instruction warns against the ways of tyrants and vain people and is not merely meant for the individual but also for the collective conduct of the Muslim Community. It was because of this guidance that the rulers, governors and commanders of the Islamic State which was established on the basis of this Manifesto, were free from every tinge of tyranny, arrogance, haughtiness, pride and vanity, so much so that even in the battlefield they never uttered a word which had the slightest indication of any of these vain things. Their gait, dress, dwelling and conveyance showed humility. In short, their ways of conduct were not those of "big ones" but those of humble persons. That is why they never tried to overawe the people of a conquered city by show of pomp and pride.

4.    Ghamdi explains:

This is the tenth directive. Quoting Imām Amīn Aḥsan Iṣlāḥī he writes:

… The implication is that the God whose glory and grandeur one witnesses in the vast expanse of the earth that He has spread out on which one’s status is not even that of an ant or an insect and the God who has created these towering mountains before which one’s status is not even that of a squirrel. One should try to recognize one’s status and always surrender oneself to the majesty and splendour of God. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 4, 502)

The manner in which a person walks is specially mentioned here. The reason is that the gait obviously reflects one’s inner-self. Wealth, authority, beauty, knowledge, power and other similar things produce pride and vanity in a person. Each of these produces a specific type of pride in one’s gait showing that his heart is devoid of the perception of serving God and there is no concept in it of God’s glory and greatness. The heart which has the perception of serving God and of His greatness only beats in the chests of people who have humility. Instead of walking arrogantly, they walk with their heads bent.  Thus walking with pride and vanity is a very bad trait and its punishment is very grave too.

Relevance Today The verse is highly relevant today because modern culture often rewards self-display, status, luxury, titles, followers and public recognition. Social media can intensify the temptation to project superiority, while wealth and professional rank can make people look down upon workers, the poor or those with less education. 17:37 tells us that success should produce gratitude, not superiority.

To live by this verse, we should speak respectfully to people regardless of their status, avoid flaunting wealth or achievements, accept correction without feeling humiliated, and remember that every ability we possess is ultimately a gift from Allah. Humility does not mean weakness or lack of confidence; it means knowing one’s worth without imagining oneself above others. 

The imagery of the verse is especially powerful: however proudly a person stamps upon the ground, he cannot split the earth; however highly he thinks of himself, he cannot become taller than the mountains. The lesson is simple: greatness before people is temporary, but humility before Allah gives true dignity.

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 17. Al-Isra'ʾ (The Night Journey) already published from Sürah 17. Al-Isra'ʾ.

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.

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