A passage from Al Qur’an that sums up the complete sovereignty of Allah in both the seen and unseen realms

Al Qur'an is a Divine Scripture for understanding and then reflecting on each verse deeply to really understand the Divine wisdom. Sometimes, one verse is sufficient to understand the text of the verse, while sometimes the preceding and proceeding verses are also to be studies to understand what hinges inside the loop. This is very necessary because many a believers and non Muslims sometimes bog down to understand the context under which a verse is being read. Therefore it is essential to keep the context of a verse in view to  fully comprehend what is being said.

Today we share the the final verse of Surah Yā-Sīn يٰسٓ, which serves as a majestic conclusion to the surah. After presenting evidence of Allah's power throughout creation and answering the denial of resurrection, Allah ends by declaring His absolute sovereignty over everything that exists. As our explanation will unfold, we will discover this last verse to be the last verse of a passage which sums up the complete sovereignty of Allah in both the seen and unseen realms.

The Verse (Qur'an 36:83)

(فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ)

"So exalted is He in Whose Hand is the dominion of all things, and to Him you will be returned."

Context of the Verse

Verses 36:77–83 form one complete passage about the resurrection (al-baʿth). The Quraysh mocked the Prophet ﷺ when he spoke about life after death. According to authentic reports recorded by early exegetes such as Ibn Kathīr and al-Ṭabarī, a man from Quraysh (commonly identified as Ubayy ibn Khalaf) brought a decayed bone to the Prophet ﷺ, crushed it into powder, and asked mockingly: "Who will give life to these bones after they have decayed?"

Allah revealed this passage in response. The verses answer step by step:

36:77 – Man forgets that Allah created him from a drop of fluid.

36:78 – He presents the decayed bones as an argument against resurrection.

36:79 – Allah replies: the One who created them the first time will revive them.

36:80 – Allah reminds people that He brings fire from green trees—bringing apparent opposites together.

36:81 – The Creator of the heavens and earth can certainly recreate human beings.

36:82 – Allah's creative command is effortless: "Be," and it is.

36:83 – Therefore, Allah alone possesses complete dominion over everything, and all creation will ultimately return to Him.

Thus, verse 83 is the conclusion of the Qur'an's argument.

Explanation by Classical Scholars

1. Ibn Kathīr

Ibn Kathīr explains that after proving resurrection through multiple rational signs, Allah concludes by glorifying Himself. The phrase: "In Whose Hand is the dominion (malakūt) of everything" means that every kingdom, creature. soul, event and decree is under Allah's complete authority. Nothing escapes His power.

The verse also reminds believers that resurrection is certain because the One who owns all creation can restore it without difficulty.

2. Al-Ṭabarī

Al-Ṭabarī explains that malakūt refers to Allah's absolute and unrestricted sovereignty whereas human beings possess temporary ownership. Allah possesses the ownership, authority, control, command, without limitation. Therefore returning mankind to life is no more difficult than creating them initially.

3. Al-Qurṭubī

Al-Qurṭubī says the verse teaches two fundamental beliefs: (1) Allah alone possesses absolute dominion. (2) Everything else is merely entrusted to human beings.

Besides, every human being "will be returned to Him." This return includes: judgment, accountability, reward, and punishment.

4. Abul A'la Maududi

According to Abul A'la Maududi, Surah Yā-Sīn (36:83) is the natural conclusion of Allah's argument proving the reality of resurrection. After demonstrating that He created humanity from nothing, revives the dead earth, controls the heavens and the earth, and merely says "Be," and it is (36:82), Allah declares: "So exalted is He in Whose Hand is the dominion (malakūt) of all things, and to Him you will be returned." Maududi explains that malakūt signifies Allah's absolute, unrestricted sovereignty over every aspect of creation—nothing exists, functions, or continues except by His will. Since He is not only the Creator but the continual Owner and Ruler of everything, resurrecting mankind is no more difficult than creating them in the first place. The verse therefore affirms both Tawḥīd (Allah's exclusive lordship) and Ākhirah (the certainty of the Hereafter): because everything belongs to Allah, every human being must inevitably return to Him for judgment. For believers today, it is a reminder that our lives, wealth, authority, and achievements are only temporary trusts, and true success lies in living according to the guidance of the One in whose Hand rests the dominion of all things.

Thus the verse links Allah's sovereignty directly with human responsibility.

The Meaning of "Malakūt"

The word malakūt is stronger than mulk (kingdom). Scholars explain that Mulk refers to kingship or dominion. Thus Malakūt emphasizes complete, perfect, unlimited sovereignty and control, including both the seen and unseen realms.

It encompasses: galaxies, angels, atoms, hearts, life, death, destiny, and every law governing creation. Nothing exists independently of Allah.

Relationship with Verse 82

The earlier Verse 82 says: "His command, when He intends a thing, is only to say to it, 'Be,' and it is." And Verse 83 answers the obvious question: Why is Allah's command so effective? Because: He owns absolutely everything. His will is never resisted because His sovereignty is complete.

Connection with Other Qur'anic Verses

• Surah Al-Mulk (67:1) "Blessed is He in Whose Hand is all dominion." Both verses emphasize Allah's unrestricted authority over creation.
• Surah Āl ʿImrān (3:26) "Say: O Allah, Owner of Sovereignty, You give sovereignty to whom You will and take sovereignty away from whom You will." - Human political power exists only by Allah's permission.
• Surah Al-Fātiḥah (1:4) "Master of the Day of Judgment." - Since everyone returns to Allah, He alone judges with perfect justice.
• Surah Al-Baqarah (2:156) "Indeed we belong to Allah, and indeed to Him we shall return."

The ending of Yā-Sīn echoes this central Qur'anic truth.

Applicability Today

1. Ownership is temporary

• Modern society often encourages people to think in terms of: "my wealth," "my career," "my influence," and "my achievements."
• This verse reminds us that we are stewards, not absolute owners. Our possessions, abilities, and opportunities are trusts from Allah to be used responsibly.

2. Power belongs to Allah

A study of history of bygone days and our immediate surroundings tell us that:

Governments rise and fall.

• Economies flourish and decline.
• Technology advances rapidly.

Yet all worldly power remains limited and temporary. The verse encourages believers not to place ultimate hope or fear in human authority but in Allah, whose dominion encompasses all things.

3. Accountability gives life purpose

The reminder "to Him you will be returned" shapes ethical decisions. Knowing that every action will be reviewed by Allah encourages honesty, justice, compassion, and restraint even when no one else is watching.

4. Hope during hardship

When circumstances seem beyond our control—illness, loss, injustice, or uncertainty—this verse reassures believers that nothing lies outside Allah's knowledge or authority. While it does not promise immediate relief, it affirms that events unfold under the care of the One whose dominion is complete.

5. Humility before the Creator

Scientific discoveries reveal extraordinary complexity in the universe, from galaxies to cells. Rather than diminishing faith, the verse invites believers to see every aspect of creation as belonging to and governed by Allah.

A Reflective Summary

Surah Yā-Sīn closes not with an argument but with glorification. After demonstrating that the One who created humanity from nothing can certainly resurrect them, Allah declares: "Glory be to Him in Whose Hand is the dominion of everything." Classical scholars explain that this verse affirms Allah's absolute sovereignty over the seen and unseen worlds and reminds every person that life culminates in a return to Him for judgment. For believers today, it offers a comprehensive worldview: our lives, possessions, abilities, and futures are trusts from Allah, and true wisdom is to live with humility, gratitude, and the constant awareness that the One who owns everything is also the One to whom we will all return.

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 36. Yā-Sīn 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.

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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 Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Why did Prophet Muhammad ﷺ warn men who reach age of 60

Human decision-making changes significantly across the stages of life because the brain, emotions, experience, responsibilities, and awareness of consequences all develop over time. The stage of maturing from young man to middle age, man is at the height of balancing ambitions, relationships, and identity and has more energy, adaptability, innovation. However, by age of 60 and beyond, decisions often emphasize meaning, legacy, and spiritual priorities. It matures one's perspective, patience, emotional stability.

That is when a man reaches the age of 60, he has absolute understanding to analyze ideas which he may not have been to reflect over with prudence and maturing as a young man. If we now refer this age to accepting a faith, which he may not have adopted earlier owing to bondage with culture, traditions and ancestral lineage. Any man who has attained the age of 60, cannot say he is unable to differentiate between two theological concepts presented to him or choose right from wrong. That said, it is prudent to deduce that one does not have any excuse left to argue that he could not find out the truth from the heap of wrong.

Prophet Muhammad ﷺ, therefore, cautioned and warned men who reach the age of sixty to be better prepared to face the consequences of their dictions which have earlier been taken due to lack of adequate knowledge and maturity to sift good from the wrong. This Prophetic caution has been mentioned in the Sahih al-Bukhari as hadith number 6419 which is one of the Prophet's ﷺ most profound reminders about accountability and the value of time.

The Hadith

Narrated by Abu Huraira: The Prophet (ﷺ) said, "Allah will not accept the excuse of any person whose instant of death is delayed till he is sixty years of age."

Arabic Text

حَدَّثَنِي عَبْدُ السَّلاَمِ بْنُ مُطَهَّرٍ، حَدَّثَنَا عُمَرُ بْنُ عَلِيٍّ، عَنْ مَعْنِ بْنِ مُحَمَّدٍ الْغِفَارِيِّ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم فَقَالَ ‏"‏ أَعْذَرَ اللَّهُ إِلَى امْرِئٍ أَخَّرَ أَجَلَهُ حَتَّى بَلَّغَهُ سِتِّينَ سَنَةً ‏" ‏‏.‏ تَابَعَهُ أَبُو حَازِمٍ وَابْنُ عَجْلاَنَ عَنِ الْمَقْبُرِيِّ‏.‏

The Arabic expression "Aʿdhara Allāhu ilā imriʾ" means that Allah has removed every valid excuse. By granting a person such a long life, He has given ample opportunity to recognize the truth, repent, and prepare for the Hereafter.

Context in Sahih al-Bukhari

This hadith appears in the Book of Softening the Hearts (Kitab al-Riqaq), where Imam al-Bukhari gathers narrations reminding believers about:

• the brevity of worldly life,
• the certainty of death,
• avoiding procrastination in repentance,
• preparing for the Hereafter before it is too late.

It is therefore not a legal ruling about age, but a spiritual warning against delaying obedience to Allah.

Connection with the Qur'an

The hadith directly explains Surah Fatir 35:37, where the people of Hell plead:

"Our Lord! Bring us out; we will do righteousness other than what we used to do."

Allah replies: "Did We not give you a life long enough for whoever would remember to take heed? And the warner came to you..." (35:37)

Classical scholars, including Ibn Kathir, cite this hadith when explaining the phrase: "Did We not give you a life long enough?"

The Prophet ﷺ clarifies that reaching sixty years is certainly among the lengths of life that leave a person without the excuse of "I didn't have enough time."

Please read explanation of Verse 37 from our already published post: It will be said  'Did We not give you a life long enough for whoever would reflect to take heed?

Why Specifically Sixty?

The Prophet ﷺ did not mean that people younger than sixty are free of responsibility. Rather, sixty symbolizes a complete and generous lifespan.

Classical scholars offered several reasons:

1. Sixty is well beyond maturity

Islamic accountability begins at puberty. By sixty, a person has ordinarily experienced:

• childhood,
• youth,
• adulthood,
• family life,
• success and failure,
• sickness,
• the deaths of relatives and friends,
• countless reminders of mortality.

The opportunities to reflect and repent have been abundant.

2. Most people in that era did not live much beyond sixty

Although some lived longer, sixty represented old age for many. Reaching it was viewed as receiving a substantial extension of life, making the argument of "not enough time" especially implausible.

3. It marks the closing stage of life

Many scholars observed that after sixty, people often become physically weaker while becoming more aware of death's nearness. This stage is meant to prompt greater focus on worship, repentance, and preparation for meeting Allah.

• Does This Apply Only to Men? Not at all: The Arabic word "imriʾ" (امرئ) means a person or an individual. Although many English translations render it as "man," classical Arabic often uses the masculine grammatical form to refer to human beings generally unless the context specifically limits it. Nothing in the hadith indicates that women are excluded. The principle applies equally to anyone whom Allah grants a long life.

• Does This Mean Those Who Die Younger Have an Excuse? 
• No. Every accountable person is responsible according to the opportunities Allah gave them.
• The Qur'an says: "Allah does not burden any soul beyond its capacity." (2:286)
• Someone who dies at thirty is judged according to the opportunities available in those thirty years. Someone who lives to sixty has had far more opportunities and therefore bears correspondingly greater responsibility.

Lessons for Today

This hadith speaks powerfully to modern life, where many people postpone spiritual priorities:

• "I'll pray regularly after retirement."
• "I'll repent later."
• "I'll study the Qur'an when I have more time."

The Prophet ﷺ reminds us that every additional year is not merely a gift—it is also an increase in accountability.

For those who have reached sixty, the hadith is an invitation to gratitude and renewed commitment, not a declaration of hopelessness. As long as a person is alive, the door of repentance remains open. The warning is against assuming there will always be more time.

A Reflective Summary

Sahih al-Bukhari 6419 teaches that time itself is evidence in Allah's court. Reaching sixty is mentioned because it represents a lifetime rich with opportunities to learn, repent, and obey Allah. The hadith does not single out men, nor does it imply that those under sixty are exempt from accountability. Instead, it explains the principle expressed in Surah Fatir 35:37: Allah grants people sufficient life, clear guidance, and repeated reminders before calling them to account. 

The believer therefore should and must treat every passing year as both a blessing and a trust, asking not merely, "How long have I lived?" but, "How have I used the life Allah has given me?"

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

Please refer to our reference page: Collection of Hadiths of Prophet Muhammad ﷺ about Warning and Cautions for more Hadiths on the subject

For more hadiths on varying subjects, refer to our reference page: Sunnah and Hadith of Prophet Muhammad ﷺ to know more about Hadiths and Sunnah of Prophet of Allah. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Source of Hadith | Help taken from ChatGPT for expanding meaning of the Hadith

Disclaimer: 

• The material for this post has been collected from the references as 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. one may also consult local Muslim Imaan of the masjid for more clarification.
• This post is not intended to "force" preach, convert, or criticize any belief system. The views shared are meant to inspire dialogue, understanding, and reflection. Viewer discretion is advised, especially for those navigating sensitive religious experiences. Always seek knowledge with an open heart and mind.

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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Divine Reminders! It will be said 'Did We not give you a life long enough for whoever would reflect to take heed? (Al Qur'an)

Some men are seen pondering and debating the y why of the birth  of a man and the grant of long life to many, while many in their you pass away. The answer may be long and complex for the philosophers, but for men who reflect deeply on the verses of the Divine Scriptures often find the answer. Through this post today will share a post from Al Qur'an and a Hadith related to Prophet Muhammad ﷺ to those wandering for an answer for why do man is granted a long life.

Today we share a very deeply reflective verse from AL Qur'an which is later explained by a Hadith of  Prophet Muhammad ﷺ

The Verse (Surah Fāṭir (35:37)

"And they will cry out therein, 'Our Lord! Take us out; we will do righteous deeds, not what we used to do.' (Allah will say:) 'Did We not give you a life long enough for whoever would reflect to take heed? And the warner had come to you. So taste (the punishment), for the wrongdoers will have no helper.'"

Context of the Verse

Surah Fāṭir is a Makkan surah whose central theme is Allah's absolute sovereignty, His creative power, human accountability, and the certainty of the Hereafter. The verses immediately preceding (35:32–36) describe two opposite destinies:

The believers inherit Paradise and praise Allah for removing all sorrow (35:32–35).

The disbelievers are cast into Hell where neither death ends their suffering nor is the punishment lightened (35:36).

Verse 35:37 continues this scene. It depicts the desperate plea of the inhabitants of Hell after realizing that every opportunity to repent has passed.

Scholarly Tafsir / Explanation

1.    Ibn Kathir explains the desperate plea of the disbelievers inside Hellfire. They beg Allah to let them return to the earthly life to do good deeds, but Allah reminds them that they were already given enough time, life, and clear warnings to take heed..

• Allah's response exposes the weakness of their excuse: "Did We not give you sufficient life?" That is Allah had already granted them enough years to recognize the truth, repent and reform. 
• Ibn Kathir quotes narrations explaining that this "sufficient life" refers to the age at which a person has ample opportunity to understand guidance.
• The Prophet ﷺ said: "Allah has left no excuse for a person whose life He has prolonged until sixty years of age." — Ṣaḥīḥ al-Bukhārī
• This does not mean people younger than sixty are excused. Rather, sixty represents the completion of a long lifetime after abundant opportunities.

2.     Al-Tabari Al-Tabari states that: 

• Allah provided intellect and Allah provided time.
• Allah sent messengers and revealed scriptures.
• Allah showed signs throughout creation.

Therefore no one can say: "I never had a chance."

3. Sayyid Abul Ala Maududi

This implies every such age of life in which a person may be able to distinguish between good and evil, truth and falsehood, if he likes to, and turn to right guidance instead of deviation, if he wishes. If a person has died before attaining such an age, he will not be called to any account according to this verse. However, the one who has attained this age will certainly be held answerable for his actions. Then, as long as he lives after attaining this age and gets more and more opportunities for choosing and adopting the right path, his responsibility also will increase accordingly; so much so that the one who does not adopt right guidance even in old age will have no chance left for making any excuse. This same thing has been reported by Hadrat Abu Hurairah and Hadrat Sahl bin Sa'd as-Sa'idi in a Hadith, saying: "The one who lives a short life has an excuse to offer, but there is no room for making an excuse for him who lives for 60 years or more." (Bukhari Ahmad, Nasa'i, Ibn Jarir, Ibn Abi Hatim).

The gist of above scholarly explanation is  that the verse establishes one of Allah's great principles:

• Accountability only comes after sufficient opportunity and clear warning.
• No punishment is arbitrary.
• Allah first: gives life, grants understanding, sends guidance, repeatedly reminds mankind.
• And then only persistent rejection results in punishment.

"The Warner had come to you"

Scholars explained this phrase in several complementary ways. The "warner" includes: Prophet Muhammad ﷺ. all previous prophets, the Qur'an itself, , sincere callers to truth, reminders from life. According to some early scholars, even old age, because grey hair warns a person that death is approaching. These meanings are not mutually exclusive; they all serve as reminders from Allah.

Why They Want to Return

Notice they do not ask: "Remove the punishment." - Instead they say: "We will do righteous deeds."

That is after seeing the punishment of theirs going astray in their worldly life by rejecting the Divine cautions and warning from the messengers, now they know: (1) faith was true, (2) resurrection was true, and (3) accountability was true.

But they did not know that repentance belongs only to worldly life. And when a person dies, all chances given to him to repent and seek forgiveness cease and Divine accountability will take over to teach them them that what they have been cautioned and warned about in the wordily life was true and resurrection was a reality which they mocked.

Connection with Other Qur'anic Verses

Since resurrection and accountability is a reality, man has been cautioned throughout the Qur'an to remind man time and again to take heed and follow the true faith. Following are some reference from Al Qur'an that echo the same theme:

 

1.    Surah Al-Mu'minun (23:99–100) When death comes, the sinner says:  "My Lord, send me back so that I may do righteousness." - But it is refused. That is when the angel of death finally knocks at the door then all doors of repentance are shut and even if the repentance is still made, itis denied.

2.    Surah As-Sajdah (32:12) The criminals say: "Our Lord, we have seen and heard, so send us back." Again, no return is granted.

3.    Surah Az-Zumar (39:58) The sinner says: "If only Allah had guided me." But guidance had already reached him and it that time they mocked it.

4.    Surah Al-An'am (6:27–28) Allah says that even if they were returned, they would return to what they had been forbidden, because their hearts had not truly changed. This demonstrates that their request arises from the immediate reality of punishment, not necessarily from genuine inner transformation.

Lessons for Today

Verse 35:37 is not only about the Hereafter; it is a call to reflect on the present.

1. Time is one of Allah's greatest blessings Every additional day is another opportunity to repent, learn, forgive, and do good. We often ask for more time, yet this verse reminds us that the time we already have is itself a trust.

2. Do not postpone repentance People frequently think:

"I'll become religious after retirement."

"I'll change after achieving my goals."

The verse warns that death may arrive before those intentions become actions.

3. Guidance carries responsibility Many people today have unprecedented access to the Qur'an, authentic hadith, translations, lectures, and scholarship. Access to guidance increases responsibility to seek and respond to the truth.

4. Regret cannot replace action One of the recurring themes of the Qur'an is that remorse after certainty is no substitute for faith and righteous deeds during earthly life.

5. Listen to life's warnings Illness, aging, the loss of loved ones, and witnessing death are reminders that our worldly life is temporary. The believer treats these experiences as opportunities to renew faith and priorities rather than ignoring them.

A Reflective Summary

Surah Fāṭir 35:37 is one of the Qur'an's most sobering portrayals of regret after the opportunity to choose has ended. It teaches that Allah does not hold people accountable without first granting life, intellect, guidance, and repeated reminders. The tragedy of the people in Hell is not merely that they sinned, but that they repeatedly delayed repentance until it was too late. 

For us today, the verse is a reminder to value the time Allah has given, respond to His guidance while we are able, and recognize that the greatest opportunity we possess is today, before tomorrow becomes a wish that can never be fulfilled.

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 Summary and Selected verses of Sürah (35) Fāṭir “The Originator / The Creator” for more Selected Verses 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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Can sins be shared? Two Theological Perspectives

The concept of sharing sins is a very deviating theological matter which often come ito discussion when arguing to present one's view point or the basis of one's belief or faith. When it comes to Divine religions, this debate gets heated up between two extremes often leading to no viable midway solution.

In Islam, sins cannot be transferred or shared in the sense that one person becomes guilty in place of another. The Qur'an repeatedly states, "No bearer of burdens shall bear the burden of another" (53:38; 6:164; 17:15; 35:18; 39:7). However, a person can incur additional sin by causing or encouraging others to sin. The one who misleads bears the burden of their own wrongdoing and the responsibility for leading others astray, while those who follow still bear responsibility for their own choices. The Prophet ﷺ said: "Whoever calls to misguidance will have a burden of sin like those who follow him, without that decreasing their sins in the slightest." (Sahih Muslim). Thus, Islam teaches individual accountability without transferable guilt: everyone answers for their own deeds, yet those who spread evil or set a harmful example carry an additional burden for the consequences they helped bring about.

We recently published a post based on the 39th verse of Surah 53. An Najm (The Star) which clearly lays down a timeless rule of justice! No bearer of burdens will bear the burden of another. Today we will share two theological perspectives for academic purpose only for the purpose of this post is not to negate perspective and faiths of others. For sharing burdens and sins is one of the clearest theological differences between the Qur'an and mainstream Christian doctrine. However, it is important to describe the Christian belief accurately and then explain the Qur'anic perspective respectfully.

The Qur'anic Principle

Allah says: "No bearer of burdens shall bear the burden of another." (53:38). This principle is repeated several times in the Qur'an:

6:164 – "No bearer of burdens will bear the burden of another."

17:15 – "No bearer of burdens will bear the burden of another."

35:18 – "No bearer of burdens will bear the burden of another."

39:7 – "No bearer of burdens will bear the burden of another."

The repetition shows that individual accountability is a foundational principle in Islam.

The mainstream Christian belief

Most Christians (particularly Catholic, Orthodox, and the majority of Protestant traditions) believe that:

Humanity is affected by sin.

Jesus willingly died on the cross.

His death was an atoning sacrifice.

Through faith in Christ, God forgives believers because of Christ's sacrifice.

Many Christians describe this as Jesus "bearing our sins," drawing on passages such as Isaiah 53 and parts of the New Testament. However, Christian traditions differ in how they understand exactly how Christ's death brings forgiveness.

Why does the Qur'an differ?

From the Qur'anic perspective, forgiveness cannot come by transferring guilt from one person to another. The Qur'an consistently teaches:

• Every individual commits their own deeds.
• Every individual answers to Allah.
• Allah forgives directly when a person sincerely repents.

This is why verses like 53:38 are so significant. The Qur'an presents forgiveness as flowing from Allah's mercy rather than from another human bearing the sinner's punishment. For example:

"Say, 'O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins.'" (39:53)

Notice that the invitation is to turn directly to Allah.

Why is this important in Islam?

Islam emphasizes two attributes of Allah together:

1. Perfect Justice

A person is accountable only for what they chose. "Every soul earns only against itself." (6:164). That is no innocent person is punished for another's wrongdoing.

2. Perfect Mercy

Allah can forgive without injustice because He is the One against whom the sin is committed. If someone sincerely repents, Allah forgives by His own will.

"Indeed, Allah loves those who constantly repent." (2:222)

Thus, Islam does not see a need for guilt to be transferred to another person.

A respectful point for dialogue

When speaking with Christians, it is usually more constructive to ask reflective questions than to make accusations. For example:

If God is perfectly merciful, why would forgiveness require the punishment of an innocent person?

If God is perfectly just, how is it just for one person to bear another's guilt?

If the prophets before Jesus taught repentance directly to God, why would that principle fundamentally change?

These questions invite thoughtful discussion without misrepresenting Christian beliefs.

The Subtle Theological Differences

The central theological difference is this: Islam teaches absolute, indivisible monotheism (Tawḥīd), whereas mainstream Christianity teaches one God in three persons—the Father, the Son, and the Holy Spirit—the Trinity. And this lays the foundational difference between Islam and Christianity on burden and sharing of sins. Let us give a summarized difference between the two religions:

1. Nature of God

• Islam: Allah is absolutely One, unique, indivisible, and has no partners, children, or equals.
• Christianity: God is one Being existing eternally as three distinct persons: Father, Son, and Holy Spirit.

2. Jesus Christ

• Islam: Jesus—ʿĪsā ibn Maryam—is a great prophet, Messiah, and miraculous servant of God, but not divine.
• Christianity: Jesus is the eternal Son of God, fully divine and fully human.

3. Sin and human nature

• Islam: People are born innocent, not guilty of Adam’s sin. Each person is accountable for his or her own deeds.
• Christianity: Many Christian traditions teach original sin or an inherited fallen condition resulting from Adam’s disobedience.

4. Salvation

• Islam: Salvation comes through faith in Allah, repentance, righteous deeds, and ultimately Allah’s mercy. No one bears another person’s guilt.
• Christianity: Salvation comes through faith in Christ and his atoning death and resurrection; the precise role of works differs among denominations.

5. Forgiveness

• Islam: A sinner can turn directly to Allah in sincere repentance. No sacrifice of another person is required.
• Christianity: Forgiveness is understood through Christ’s sacrifice, which reconciles humanity with God.

6. Mediation

• Islam: There is no divine mediator between Allah and the worshipper.
• Christianity: Christ is described as the mediator between God and humanity.

7. Final judgment

• Islam: Every person will be judged individually according to faith, deeds, repentance, and Allah’s justice and mercy.
• Christianity: Judgment is connected to one’s relationship with Christ, though Christian traditions differ on faith, works, sacraments, and grace.

Note: Since our dialogue is restricted to burden sharing, comparison on the finality of prophethood, Incarnation, Crucifixion and religious laws are omitted for comparison in one of our future posts.

.

How Muslims understand Jesus (ʿĪsā)

The Qur'an honours Jesus as one of the greatest prophets and the Messiah, but not as one who bore humanity's sins. Instead, his mission was to:

• call people to worship Allah alone,
• confirm the Torah,
• teach righteousness,
• perform miracles by Allah's permission,
• call people to repentance.

The Qur'an quotes him as saying: "Indeed, Allah is my Lord and your Lord, so worship Him. This is the straight path." (3:51)

A deeper reflection

Surah An-Najm 53:38 and the verses that follow (53:39–42) present a complete philosophy of salvation in Islam:

• No one bears another's sin (53:38).
• Each person earns through their own striving (53:39).
• Every deed will be shown (53:40).
• Each person will receive full recompense (53:41).
• To Allah alone is the final return (53:42).

This framework places every human being—regardless of ancestry, status, or association—in a direct relationship with Allah. Forgiveness is available to all through sincere faith, repentance, and Allah's mercy, without requiring another person to assume their guilt. This is one of the central distinctions between the Qur'anic understanding of salvation and the mainstream Christian doctrine of atonement.

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 (53) An-Najm النجم‎ (The Star) already published. You may also refer to our exclusive reference pages: Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Disclaimer: This comparative post is based on available data on the social media / ChatGPT for education purpose only. This is just a step towards understanding the theological difference in perspective of Islam and Christianity on sin / burden sharing. Readers may seek more information as a lot has been written on the subject.

Photo | 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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A timeless rule of justice! No bearer of burdens will bear the burden of another (Al Qur'an)

There are many a theories, theological or otherwise, that deliberate on sins and sharing the burden of sins by others, even the prophets. Such theories stand absolutely tangent to Islam. Verse 53:38 proclaims one of the greatest principles of divine justice: every soul stands before Allah on its own merits. Neither lineage, status, wealth, nor association can remove a person's moral responsibility, just as no innocent soul will ever be made to bear another's guilt. This truth liberates believers from false hopes and excuses alike. It calls us to sincere repentance, personal accountability, and righteous striving, knowing that Allah judges with absolute justice and mercy. When read together with the next verse—"that man shall have only what he strives for" (53:39)—it reminds us that our future with Allah is shaped not by inherited privilege or borrowed righteousness, but by our own faith, choices, and perseverance.

Please refer to our earlier post: Man is Divinely reassured that he will not be burdened beyond his capacity which carries similar theme.

With this premise, let us reflect upon the 38th verse of Surah 53 An Najm (The Star) and ponder of the true meaning of Divine justice, mercy and forgiveness.

The verse 

أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

"That no bearer of burdens shall bear the burden of another." (Qur'an 53:38)

This statement is part of a passage (53:36–42) in which Allah reminds people that the core teachings given to Prophet Ibrahim (Abraham) and Prophet Musa (Moses) have always been the same. The verses state:

53:36: Has he not been informed of what was in the Scriptures of Moses?

53:37: And of Abraham, who fulfilled his obligations?

53:38: That no bearer of burdens shall bear the burden of another.

53:39: And that man shall have only what he strives for.

53:40–42: His striving will be seen, rewarded in full, and to Allah is the final return.

Thus, verse 38 is not an isolated statement but one of the timeless principles found in previous revelations.

Historical Context (Asbāb al-Nuzūl)

The majority of classical scholars, including Ibn Kathir, Al-Tabari, Al-Qurtubi and Al-Baghawi, do not mention a specific incident that caused this verse to be revealed. Rather, it was revealed in the early Makkan period when the Quraysh held several false beliefs regarding accountability, including:

Ancestors would save descendants.

Idols and deities would carry their followers' sins.

Wealth or tribal status could guarantee salvation.

Others could bear responsibility before Allah.

Thus, this passage came to demolish those assumptions and establish individual moral responsibility.

Why was this principle mentioned?

Immediately before these verses, Allah criticizes those who turn away from guidance and rely on false hopes (53:33–35). Then Allah asks: "Has he not been informed of what was in the Scriptures of Moses and Abraham?" In other words, this is not a new teaching brought only by Muhammad ﷺ. Every prophet taught that every individual is personally accountable before Allah.

What does "no bearer shall bear another's burden" mean?

According to Ibn Kathir: Every soul is accountable for its own deeds. No one will be punished for someone else's sins unless they themselves participated in them.

Allah repeats this principle elsewhere:

6:164

17:15

35:18

39:7

The repetition shows how fundamental this principle is in Islam.

Does this mean nobody can help anyone?

No. This verse refers to bearing guilt before Allah, not helping others in worldly life. Islam encourages us to help one another, pray for one another, give charity, teach, forgive, and support family.

However, No person can remove another person's guilt before Allah merely by taking it upon themselves. On the Day of Judgement, even parents will  not be able to save their children nor would the children be able to save their parents as the following verse makes it very clear: Allah says: 

• "Fear a Day when no father will avail his son, nor will a son avail his father at all." (31:33)
• "A man will flee from his brother, his mother, his father..." (80:34–37)

That means on the Day of Judgment every soul will stand individually before Allah.

Prophet's intercession (Shafā'ah)?

There are authentic Hadiths attributed to Prophet Muhammad ﷺ that he would intercede on behalf of his follower. This verse does not negate intercession. However, intercession exists only (1) by Allah's permission, and (2) for those whom Allah is pleased with.

Even then, the Prophet ﷺ does not carry anyone's sins. Rather, he intercedes, and Allah forgives. The guilt itself is never transferred to another.

Why can't someone carry another person's sins?

Because Allah is Perfectly Just. Imagine for example a murderer could simply transfer his punishment to an innocent person. Would that be justice? Of course not.

Allah says: "Allah does not wrong anyone even by the weight of an atom." (4:40)

Therefore, reward and punishment remain attached to the individual who chose the action.

But can someone share in another person's sin?

Yes. This does not contradict the verse. If someone causes another to sin, they bear their own sin for misleading others. For example: teaching shirk, spreading immorality, encouraging corruption.

The Prophet ﷺ has said: "Whoever calls to misguidance will have a burden of sin like those who follow him, without that decreasing their sins in the slightest." — Sahih Muslim

Another example of sharing sins as that if a man or woman wear revealing clothes with the intention of seduce others or forcing others to look at hem, then if someone falls prey to such an action, then both will be held accountable for their action and be dealt with accordingly. This is why in Islam a lot of emphasis is placed on covering one's aura so as to arrest any chance of sharing sins.

Connection with the next verse

Immediately after saying: "No bearer bears another's burden" Allah says:

"And that man shall have only that for which he strives." (53:39)

These two principles complete each other.

• Negative side: You cannot dump your sins on others.
• Positive side: You cannot receive reward without sincere effort.

Islam therefore rejects both inherited guilt and effortless salvation. Ibn Kathir explains that these verses establish two universal laws:

• Everyone is responsible for their own deeds.
• Every reward is connected with one's own striving.

He also notes that this principle was taught in the scriptures of both Ibrahim and Musa, demonstrating its continuity across divine revelation.

Practical lessons for today

This verse remains deeply relevant in contemporary life.

1. Stop blaming others for your sins People often say:

"My friends made me do it."

"Society forced me."

"My family is responsible."

The Qur'an teaches that while others may influence us, we remain accountable for our own choices.

2. Avoid spiritual complacency

Some rely on: (1) family background, (2) being born Muslim, (3) respected scholars, (4)  saints, and (5) famous ancestors. This verse reminds us that each person will answer for themselves before Allah.

3. Take responsibility

Instead of saying: "It's their fault," ask: "What is my responsibility before Allah?" This mindset fosters sincerity and moral growth.

4. Be careful what you encourage

Although no one carries another's guilt, anyone who invites others toward sin acquires additional responsibility for their own role in that misguidance.

5. Never despair over your past

Just as you cannot transfer your sins to others, others cannot permanently define your standing before Allah. Repentance remains open, and every person can return directly to Him.

A timeless reflection

Verse 53:38 proclaims one of the greatest principles of divine justice: every soul stands before Allah on its own merits. Neither lineage, status, wealth, nor association can remove a person's moral responsibility, just as no innocent soul will ever be made to bear another's guilt. This truth liberates believers from false hopes and excuses alike. It calls us to sincere repentance, personal accountability, and righteous striving, knowing that Allah judges with absolute justice and mercy. When read together with the next verse—"that man shall have only what he strives for" (53:39)—it reminds us that our future with Allah is shaped not by inherited privilege or borrowed righteousness, but by our own faith, choices, and perseverance.

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 (53) An-Najm النجم‎ (The Star) already published. You may also like to refer to our refference page: Selected verses from Qur'an on Justice / Rules of Islamic Law for more verses about Islamic law / Justice.

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

Believers! Do not declare yourselves pure (Al Qur'an)

Being close to religion sometimes induces a sense of purity in people of every religion and this results in sense of superiority over others. People generally display a sense of purity over others because the nafs loves superiority. It wants to feel: “I am better, safer, cleaner, more guided.” That feeling can come through religion, knowledge, tribe, sect, wealth, social status, dress, lineage, or even “good deeds.” 

Although feeling elevated for possessing religious (or even worldly) knowledge is OK - but when one starts to compare him with others for being superior in piety or religious knowledge, harm to that man sets in which is least liked by  our Creator. In fact the Qur’an cuts this illusion at its root: This is the subject of Surah 53 An-Najm verse 32 being shared today with a view to help believers whose heart compels them to display a sense of piety over others.

The Verse

ٱلَّذِينَ يَجْتَنِبُونَ كَبَـٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ ۚ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌۭ فِى بُطُونِ أُمَّهَـٰتِكُمْ ۖ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ

“Those who avoid the major sins and immoralities, only committing slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure; He is most knowing of who fears Him.”

Context

Surah An-Najm is a Makkan surah, revealed in the atmosphere of Quraysh’s denial of revelation, their shirk, their false claims about angels and idols, and their rejection of accountability. Its main message is that the Prophet ﷺ did not invent the Qur’an; it is revelation, and all people will be judged by Allah, not by their tribal, religious, or self-made claims. Verse 32 comes after the statement that Allah will recompense evil and good according to deeds, so it teaches that salvation is not by slogans, labels, ancestry, sect, status, or reputation, but by avoiding major sins, repenting from faults, and living with taqwā. Ibn Kathīr explains “al-lamam” as small faults or minor lapses, while major sins and immoralities must be avoided; he links the verse with Allah’s vast forgiveness for those who repent.

The Definition of Al-Lamam: Ibn Kathir notes that the exception "except for Al-Lamam" in the verse refers to minor sins, small errors, or momentary lapses in judgment. The good-doers are not punished for these trifling faults, provided they consistently avoid major sins. The verse emphasizes that Allah does not seize His servants over minor errors, as His mercy and forgiveness are vast.

The heart of the verse is: “فَلَا تُزَكُّوا أَنفُسَكُمْ”

“Do not declare yourselves pure.” This is considered as the heart of the verse and it is keeping one's heart pure is stressed upon rather than being boastful. This does not mean a believer should deny Allah’s blessings or hide every good action. It means: do not give yourself a certificate of spiritual purity, do not think your deeds guarantee Paradise, and do not use religion as a badge of superiority. Allah says He knew us when we were nothing but created beings from earth and then hidden fetuses in our mothers’ wombs; therefore, He alone knows the full truth of our intentions, weaknesses, repentance, hypocrisy, and sincerity.

Ibn Kathir explains that this forbids a person from praising themselves, claiming spiritual perfection, or thinking highly of their own righteousness.

The reason people show moral or religious superiority is often that they look at the visible sins of others but forget their own hidden sins, intentions, weaknesses, pride, jealousy, and past mistakes. Allah, however, knows the whole record: what a person did, why he did it, what he resisted, what he repented from, and what is hidden inside the heart.

Allah's Omniscience Allah states in the verse, "He knows best who is God-fearing." Ibn Kathir highlights that Allah knows the true realities of our hearts. He knows exactly who possesses true Taqwa (God-consciousness), even if they appear outwardly less pious, and He knows who is insincere despite outward shows of righteousness.

Applicability of this verse to all religions

1. All religions less Islam: For all religions in general, this verse is a warning against religious self-righteousness: a person may say, “I belong to the saved group,” “I am holier than others,” or “my label is enough,” while his heart may be full of pride, injustice, greed, hatred, or hypocrisy. No religious name automatically purifies the soul. A Christian, Jew, Hindu, Buddhist, Muslim, scholar, preacher, or worshipper can all fall into the same disease: using religion to glorify the self instead of humbling the self before God.

2. For Muslim believers: For Islam in particular, this verse is a cure for arrogance within religiosity. A Muslim should say: Alhamdolillah, Allah guided me to Islam, but should not say with certainty, I am pious, I am pure, I am definitely accepted, I am better than others. The Prophet ﷺ even changed the name Barrah meaning “pious/pure woman,” saying: “Do not hold yourselves to be pious. Allah alone knows the people of piety among you.” Likewise, when praising someone, the Prophetic etiquette is to say, “I think him to be such-and-such, and Allah knows best,” not to certify anyone absolutely before Allah.

Reasons for emergence of sense of superiority

This sense of purity over others may come from several spiritual diseases:

• Kibr — arrogance: seeing oneself above others. The Prophet ﷺ described arrogance as rejecting truth and looking down on people.
• ʿUjb — self-admiration: being impressed with one’s own worship, knowledge, or discipline.
• Riyā — showing off: displaying religiosity so that others admire one’s piety. This is dangerous and is called a form of minor shirk when worship is done for people’s praise.
• Sectarian pride: thinking, “Only my group is saved, so I am automatically better,” while forgetting that Allah judges sincerity, obedience, humility, and truth.
• Selective comparison: comparing one’s strengths with another person’s weaknesses, instead of comparing oneself with Allah’s commands.

These aspects when permeate in someone's heart, the harm begins. One may not know it initially, but when people start to revere him, sometimes even the most pious fall into the trap of feeling superior to others - this may even result into shirk. Read below

Does labelling oneself pious amount to shirk?

Usually, no—not by itself. Calling oneself “pious” is normally a blameworthy act of self-praise, pride, bad adab, or spiritual arrogance, but it is not automatically major shirk. It becomes spiritually dangerous because purity of the heart is Allah’s domain, not ours. However, if a person claims a God-like authority—such as certain knowledge of his own salvation, infallibility, power to forgive sins independently, or demands religious reverence as though he cannot be questioned—then he has moved into a much more dangerous area. Also, if he displays piety mainly to impress people, this may become riyā’, and riyā’ is described in hadith as minor shirk.

So the balanced conclusion is: Do not label yourself pious; label yourself needy of Allah’s mercy. A believer’s language should be: I am trying, I ask Allah to accept, I fear my sins, I hope in His mercy, and Allah knows best who truly has taqwā.

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 Surah Adh-Dhāriyāt The Winnowing Winds,  already published.

You may refer for more Selected Verses from Al-Qurʾān: Overview and Selected verses Sürah (53) An-Najm النجم‎ (The Star),  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.

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