Know O' man: Apparent worldly advantage is not the same as ultimate success (Al Qur'an)

It is generally observed that people run after worldly desires because wealth, status, pleasure, recognition, and comfort offer immediate and visible rewards, while the consequences of excess and the rewards of the Hereafter feel distant. Human beings are naturally attracted to what is attractive, competitive, and gratifying, and modern culture intensifies this through advertising, social media, and constant comparison. 

Although, Islam stresses upon the need to live a simple worldly life for it being but temporary, it does not condemn enjoying lawful blessings, but it warns against allowing them to become our purpose, because when desire becomes the master, gratitude, contentment, justice, and remembrance of Allah begin to weaken. True wisdom is therefore not to abandon the world, but to possess it without letting it possess the heart.

This is the theme of Surah Ar-Raʿd 13:26 shared and explained herein under:

اللَّهُ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ ۚ وَفَرِحُوا بِالْحَيَاةِ الدُّنْيَا ۖ وَمَا الْحَيَاةُ الدُّنْيَا فِي الْآخِرَةِ إِلَّا مَتَاعٌ

“Allah expands provision for whom He wills and restricts it. They rejoice in the life of this world, but the life of this world compared with the Hereafter is only a fleeting enjoyment.”

Context

The verse comes in a passage contrasting those who respond to Allah with those who reject guidance and become absorbed in worldly success. Just before it, the Surah speaks of people who break covenants and spread corruption, while the wider section repeatedly reminds us that apparent worldly advantage is not the same as ultimate success. Verse 13:26 therefore corrects a common human mistake: assuming that greater wealth means greater divine favour, or that restricted wealth means divine rejection.

This group of people is delighted with whatever comfort or pleasure they have in the life of this world, and as such, they do not aspire to the far superior happiness in the life to come. Yet it is God who determines what people have in this life. He gives either abundant or stinted provision, which means that He has the final say in both this present life and in the future life alike. Had such people sought the reward of the hereafter, God would not have deprived them of happiness in this life, when it is He who gives it to them in the first place.

Scholarly interpretation

1.    Classical scholars such as Ibn Kathīr explain that Allah gives abundant provision to some and limits it for others according to His wisdom and as a test. The verse then criticizes those who become excessively delighted with worldly life and forget the Hereafter. 

2.    Al-Ṭabarī similarly emphasizes that the distribution of provision belongs to Allah and that worldly prosperity is temporary. 

3.    Maududi stresses that material prosperity is not a reliable measure of a person’s worth before Allah; wealth can itself be a trial, just as poverty can be a trial.

Relevance today

The verse is highly relevant today because modern society often measures success almost entirely through salary, property, lifestyle, status and consumption. Social media intensifies this by constantly displaying other people’s homes, travel, careers and possessions. This can create envy in those with less and arrogance in those with more. 13:26 teaches both sides to correct their perspective: the wealthy should see abundance as a responsibility and test, while those with less should not assume they are inferior or abandoned by Allah.

This does not mean Islam glorifies poverty or discourages effort. A believer should work, seek lawful income, improve circumstances and support family. The warning is against making wealth the ultimate measure of success. A person may be financially rich yet spiritually bankrupt, while another may possess little but live with integrity, gratitude and peace.

A practical way to live 13:26 today is to ask: “Do I possess my wealth, or does my wealth possess me?” If prosperity makes us grateful, generous and humble, it becomes a blessing. If it makes us boastful, anxious, greedy or forgetful of Allah, the same wealth becomes a test we are failing.

The essence of 13:26

Provision rises and falls by Allah’s wisdom, but neither abundance nor scarcity defines our true worth. Worldly success is temporary; what ultimately matters is how we use what we have and what we become before Allah.

For detailed explanation, read our earlier post: But the life of this world (compared to the Hereafter) is only a fleeting enjoyment

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 13. Al Ra'd - The Thunder  already published.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

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Who are people of understanding mentioned in Al Qur'an (Surah 13, Ar Ra'ad - the Thunder)

Who are the people of understanding? The context begins earlier with 13:17, where truth is compared to beneficial water and falsehood to temporary foam. Then 13:19 asks whether the person who recognizes revelation as truth can be like someone spiritually blind. It concludes that only ulū al-albāb—people of sound understanding—take heed. From henceforth verses 13:20-22 tells us how to recognize "the people of understanding" in real life. So let keep the verses 17 and 19 in the back of our mind and then talk about these exclsuive people that Al Qur'an makes a mention of in verses 20-22:

Context

The phrase “people of understanding” — أُولُو الْأَلْبَابِ (ulū al-albāb) actually appears at the end of Surah Ar-Raʿd 13:19, while 13:20 begins to describe their qualities:

الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلَا يَنقُضُونَ الْمِيثَاقَ

“Those who fulfil the covenant of Allah and do not break their pledge.” — 13:20

So verses 13:19–24 form one connected portrait of what a truly intelligent, spiritually awake person looks like.

Who exactly are ulū al-albāb?

The Arabic lubb means the inner core or essence of something. Ulū al-albāb therefore means people possessing sound, purified intellect—not merely intelligence or education. A person may be brilliant academically and still be morally foolish. In Qur’anic terms, a person of understanding is someone who:

Recognizes truth → reflects upon it → accepts it → allows it to change his conduct.

That last step is crucial.

Al-Saʿdī explicitly explains 13:19 as contrasting those who understand the truth and act upon it with those who neither recognize nor follow it. He describes ulū al-albāb as people possessing mature, sound minds.

How Scholars explain People of Understanding

Ibn Kathīr says that ulū al-albāb are people of sound and correct intellect who recognize the truth of revelation, take admonition from it, and respond to it. He then connects 13:20 onward with their practical character. They fulfil Allah’s covenant rather than behaving like hypocrites who betray trusts, lie or break promises.

• This gives an important definition:
• Understanding in the Qur’an is demonstrated by character.
• You do not become one of ulū al-albāb merely because you can explain many verses.
• You become one when those verses begin shaping how you keep promises, treat relatives, handle money, respond to wrongdoing and worship Allah.

Why is fulfilling covenants mentioned first? This is very significant. After praising “people of understanding,” Allah does not first say that they are philosophers, scholars or highly educated.

He says: “They fulfil the covenant of Allah and do not break the pledge.”

But why? Because one of the clearest proofs of genuine faith is reliability. Anyone can speak beautifully about morality. But when there is money, pressure, inconvenience or personal advantage involved, will the person still honour his commitment? This is where understanding becomes character. A business contract, marriage commitment, promise to a friend, public responsibility or trust placed in our hands—all become tests of whether we genuinely live by the truth we claim to know.

Sayyid Abul Ala Maududi explains that this Covenant is the same that was made by Allah with the whole of mankind at the beginning of the creation that they would worship Him alone. As this Covenant has been made with every human being, it has been imbued firmly in human nature. When a human being is born in this world, he, so to say, confines the same Covenant because he owes his creation to the same Allah with Whom he had made that Covenant: then he is brought up by His Providence and fed and nourished with His Provisions, and uses the powers and faculties endowed by Him. AII these things bind him by themselves into a covenant of bondage with his Lord. It is obvious that wise, loyal and faithful people fulfill their Covenant and dare not break it except that they might break it unconsciously and unwillingly.

The full portrait of People of Understanding 

Verses 20-22 paint the full portrait of the People of Understanding, through several qualities:

• They keep their covenants — 13:20. Their word means something.
• They maintain relationships — 13:21. They do not casually sever family and social bonds.
• They fear Allah and accountability — 13:21. They realize actions have consequences beyond this life.
• They are patient for Allah’s sake — 13:22. Their patience is principled, not merely passive.
• They establish prayer — 13:22. Their relationship with Allah is disciplined.
• They spend from what Allah has given them — 13:22. Their faith makes them generous.

And remarkably: وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ “They repel evil with good.” — 13:22 That may be one of their highest characteristics. Instead of automatically returning insult with insult, hostility with hostility, and evil with evil, they try to break the cycle.

Are such people found today?

Certainly. The Qur’an describes a type of character, not merely a generation that existed fourteen centuries ago. We may find ulū al-albāb today in people who quietly:

• Keep a promise even when breaking it would make them money;
• Refuse a bribe even when everyone around them accepts one;
• Care for elderly parents despite inconvenience;
• Maintain family ties despite disagreements;
• Admit that an opponent is right when evidence supports him;
• Give charity without publicity;
• Remain honest when dishonesty would be easier;
• and respond to hostility without abandoning justice.

They may not be famous. In fact, some of the finest people of understanding may never have large platforms or public recognition. Yet their intelligence appears in their choices.

A modern misunderstanding of intelligence

Our age tends to measure intelligence through degrees, technical knowledge, IQ, wealth or professional success.

The Qur’an introduces another standard: Can you recognize what ultimately matters?

• Someone may know how to build a business empire yet destroy his family through arrogance.
• Someone may understand complex technology yet be unable to control anger.
• Someone may have enormous knowledge yet sacrifice truth for money.

The Qur’an would not necessarily call that lubb—deep understanding. True understanding integrates mind, conscience and action.

How can we emulate them?

The best way is to take 13:20–22 almost as a personal checklist.

• When you promise something, fulfil it.
• When relationships become difficult, try to repair rather than unnecessarily sever them.
• Before making a questionable decision, remember that Allah knows what people do not know.
• When hardship comes, practice ṣabr rather than bitterness.
• Build your day around ṣalāh rather than squeezing prayer into leftover time.
• Use some of what Allah has given you for others.
• And when someone harms you, ask whether responding with dignity, forgiveness or goodness might achieve more than retaliation.

However, this does not mean tolerating oppression. Repelling evil with good can include firm justice, but without allowing evil to reproduce itself inside our own character.

The beautiful sequence from 13:17 to 13:22

There is a remarkable progression:

13:17 — Truth is distinguished from falsehood.

13:19 — The person of understanding recognizes that truth.

13:20–22 — Recognition becomes character and action.

That progression gives us a profound definition of ulū al-albāb: They are not simply people who know the truth; they are people whose lives bear witness that they have understood it.

And perhaps the best question to ask ourselves after reading these verses is:

“Has what I know about Allah and the Qur’an actually made me more truthful, reliable, patient, generous and forgiving?”

If the answer increasingly becomes yes, then we are moving toward the character of the ulū al-albāb—the people of true understanding. 

Concluding Remarks

To emulate them, we can treat 13:20–22 as a personal checklist: keep promises, honour trusts and contracts, preserve family ties, remember accountability before Allah, practice patience for His sake, establish prayer, spend generously, and when harmed, respond in a way that prevents evil from multiplying. The essence is this: People of understanding are those whose knowledge becomes character. They do not merely say, “I know the truth.” Their lives say, “I have understood 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 13. Al Ra'd - The Thunder  already published.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 | 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

Knowing the truth is not enough unless it creates a moral responsibility to live by it (Al Qur'an)

Truth is the recognition of what is real, right and morally sound, free from distortion, prejudice or convenience. Once we know the truth, it places a responsibility upon us: to accept it even when it challenges our interests, to speak it honestly, to act upon it, and not to conceal or manipulate it for personal gain. In moral terms, knowing the truth but deliberately living against it weakens conscience; therefore, true integrity lies not merely in knowing what is right, but in having the courage to stand by it, live by it and defend it with justice and humility.

In Islam, a lot of stress is laid on knowing the truth which must then create a moral responsibility to live by it. The Qur’an does not regard knowledge as an achievement by itself; knowledge must become faith, character and action. Allah asks, “Why do you say what you do not do?” (61:2–3), and praises those who “listen to what is said and follow the best of it” (39:18). Once we recognize what is right, our responsibility is therefore to accept it humbly, practice it sincerely, correct ourselves when we fall short, and convey it to others with wisdom and good character (16:125). We are not responsible for forcing others to accept truth—guidance ultimately belongs to Allah (28:56)—but we are responsible for what we ourselves do with the guidance that reaches us. Thus, truth known but ignored can become evidence against us; truth known and lived becomes guidance, character, and ultimately falāḥ.

This is the theme of Surah Ar-Raʿd 13:19 which asks us:

أَفَمَن يَعْلَمُ أَنَّمَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَىٰ ۚ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ

“Is the one who knows that what has been revealed to you from your Lord is the truth like one who is blind? Only people of understanding take heed.”

Context

This verse comes immediately after the remarkable parable of truth and falsehood in 13:17. There Allah compares truth to beneficial water and purified metal that remain, while falsehood is like foam and slag that eventually disappear. Verse 13:18 then contrasts those who respond to their Lord with those who reject Him. Verse 13:19 then draws the conclusion: the person who recognizes revelation as truth cannot be spiritually equal to the person who refuses to see it.

The “blindness” here is primarily spiritual and intellectual blindness, not physical disability. The Qur’an frequently uses seeing and blindness metaphorically for recognizing or refusing truth.

What does the verse really mean?

Allah poses a rhetorical question: Can the person who recognizes truth be the same as one who lives as though truth does not exist? The answer is Obviously not.

The key phrase is: أُولُو الْأَلْبَابِ — ulū al-albāb - “people of understanding,” literally people possessing sound, purified intellect. The Qur’an therefore does not praise blind belief. It praises people who reflect, recognize truth and allow what they understand to transform their lives.

There are really three stages: Revelation → understanding → changed conduct.

This leaves a clear message for the believers that "Merely hearing the Qur’an is not enough." One must read the Qur'an plainly to start with, then understand it by reflecting on each verse with reference to the context and as explained by eminent scholars and exegetes of AL Qur'an. Thereafter, one must impose upon him self the moral responsibility to abide by what the Divine revelations actually mean and reshape our lives accordingly.

How scholars understand it

1.    Ibn Kathīr explains the contrast as being between the believer who knows that what Muhammad ﷺ received from Allah is truth and the person who remains spiritually blind, unable or unwilling to recognize guidance. The following verses then describe the characteristics of those possessing genuine understanding.

2.    Al-Ṭabarī similarly understands the “blind” person as someone who does not perceive the truth of Allah’s revelation. The verse therefore concerns inner perception, not eyesight.

3.    Maududi emphasizes that accepting revelation is not simply an intellectual conclusion. Once a person truly recognizes something as divine truth, that recognition should influence his moral decisions, loyalties and conduct.

This is why verses 13:20–22 immediately describe what ulū al-albāb actually do: they fulfil covenants, maintain relationships Allah commands to be maintained, fear accountability, remain patient, establish prayer, spend from what Allah has provided, and repel evil with good.

So 13:19 introduces not merely people who know, but people whose knowledge produces character. Its connection with 13:17 is especially beautiful:

• Verse 13:17 says: Truth remains; falsehood disappears like foam.
• Verse 13:19 then asks: If you know this revelation is truth, can you live like someone who cannot see it?
• That means recognizing truth brings responsibility.

That is once we know something is right, we cannot reasonably say: “Yes, I know this is wrong—but everyone does it.” That is precisely where the verse enters our daily lives.

Why this verse matters greatly today

We live in an age with unprecedented access to knowledge but also unprecedented distraction. We may know:

• that lying is wrong, yet forward false information;
• that backbiting is wrong, yet participate in gossip;
• that corruption destroys society, yet offer or accept favours;
• that prayer matters, yet repeatedly postpone it;
• that excessive consumption damages us, yet continue because everyone else does;
• that arrogance is condemned, yet judge people by status and wealth.

Our problem is therefore often not absence of knowledge. It is the gap between: “I know” and “I live according to what I know.” Surah 13:19 confronts precisely that gap.

A particularly modern form of blindness

Modern society often confuses information with wisdom. A person may have a university education, thousands of books, unlimited internet access and enormous technical knowledge—and still make morally disastrous choices.

That is why the Qur’an's ulū al-albāb are not merely highly informed people. They are people whose intelligence leads them toward truth, humility and responsibility. That distinction is extremely important.

How should we apply this verse to ourselves?

Instead of immediately thinking: “Those unbelievers are the blind people mentioned here,” the more spiritually useful question is: “In which areas of my own life do I know the truth but behave as though I cannot see it?” That question can be uncomfortable—but transformative.

• If I know a business practice is dishonest and still participate in it, what good has my knowledge done?
• If I know someone's reputation is being unfairly damaged but remain silent because the victim is unpopular, what has my understanding achieved?
• If I read verses about humility but continue looking down upon others, then I have heard revelation without allowing it to give me sight.

The practical test of 13:19

Whenever you encounter Qur’anic guidance, ask:

• What truth have I just learned?
• What habit of mine contradicts it?
• What will I change because I now know it?

That is how a person moves from merely reading the Qur’an toward becoming one of the ulū al-albāb.

The essence of the verse

Surah Ar-Raʿd 13:19 teaches that knowing truth carries a moral responsibility to live by it. Spiritual blindness is not simply ignorance; sometimes it is seeing the truth clearly yet choosing to behave as though we never saw it. 

And this makes the verse extraordinarily relevant today: The tragedy of our age is often not that we do not know what is right, but that we know—and still choose otherwise. The Qur’an calls us to close that distance between knowledge and conduct, seeing and following, truth and life.

Deep Reflection

This verse states clearly that the opposite of a person who knows that the revelation received by the Prophet from his Lord is the truth is not one who does not have that knowledge, but one who is blind. This is a unique way of expressing that which touches hearts and magnifies differences. At the same time it states the truth without any exaggeration, addition or distortion. This is a great, clear and readily apparent fact that remains unnoticed only by he who is blind. People, then, belong to one of two groups: those who keep their eyes open, so they know it, and those who are blind, so they do not. Real blindness is that which shuts minds, intelligence and learning faculties. It is a blindness which switches off the source of spiritual knowledge.

Those with understanding are the ones who have open minds and active faculties of understanding. When those are reminded of the truth, they keep it in mind, and when they are alerted to its indications, they appreciate them.

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 13. Al Ra'd - The Thunder  already published.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 | 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

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

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

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

Justice in Islam

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

Several things are therefore essential.

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

Islam sides particularly with the vulnerable

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

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

That is genuine justice.

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

The deepest Islamic principle

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

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

But nobody can buy influence before Allah.

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

Some of the most reflective Qur’anic verses on justice 

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

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

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

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

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

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

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

Together, they leave very little room for selective justice.

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

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

Photo | references: | 1 | 2 | 3 |

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

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

Follow @IslamUltimate

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

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

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

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

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

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

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

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

Let us dwell on it in detail:

Don’t buy Hell

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

 

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

Seek Jannah / Paradise for Free

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

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

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

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

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

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

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

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

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

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

Or even more briefly:

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

Deep reflection

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

Read More

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

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

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

The Verse

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

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

Context of the verse

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

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

Scholarly Interpretation

First Image - Water and Froth

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

This is a very important distinction:

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

But falsehood does not thereby become permanent or true.

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

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

The second image: metal and slag

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

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

Why this verse speaks so strongly to our world

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

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

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

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

How should we superimpose this verse on ourselves?

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

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

The verse therefore calls for substance over spectacle.

A modern example Imagine a false accusation circulating online.

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

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

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

Therefore 13:17 teaches us not to.

How can we live the verse practically?

We should cultivate five habits:

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

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

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

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

A hopeful verse in an age of falsehood

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

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

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

Deep Reflection

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

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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