What does the imagery in Al Qur'an (Surah Ya Seen) mean by barriers erected before and behind some people

There are many means adopted in Al Qur'an to better understand a verse and Divine wisdom hidden therein. These means may include metaphors, parable and imageries for many a man understand such methods interesting and attracted to the substance to reflect deeply on what is being indirectly said. We have already shared many such means of understanding in our exclusive reference page: Why Metaphors and Parables are used in Al Qur'an  

This publication also dwells on an imagery which is found in the opening passage of Surah Yā-Sīn, especially verses 8–12. Two ideas are deliberately placed side by side: Some people become spiritually unable to see the truth because of persistent rejection and arrogance (36:8–10), yet every deed—and even the effects we leave behind—is recorded by Allah (36:12).

The key verses

1.    In 36:9, Allah says:

وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ

“We have placed a barrier before them and a barrier behind them and covered them, so they do not see.”

1.    Then, only a few verses later, 36:12 says:

إِنَّا نَحْنُ نُحْيِ الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ ۚ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ

“Indeed, We give life to the dead, and We record what they have sent ahead and the traces they leave behind; and We have recorded everything in a clear Record.”

Combined together, the theme could very accurately be expressed as:

“A person may close his eyes to the truth, but Allah never loses sight of what he does.”

What is the context?

Surah Yā-Sīn is a Makkan Surah. Its opening passage addresses the resistance faced by Prophet Muhammad ﷺ from the Makkan unbelievers. Verses 2–6 first affirm that Muhammad ﷺ is indeed a Messenger and that the Qur’an is Divine revelation sent to awaken a heedless people. Verses 7–10 then describe those who had become deeply entrenched in rejection, while verse 11 contrasts them with those whose hearts remain receptive to the Reminder.

Therefore the image of shackles and barriers is primarily spiritual and moral imagery. They possess physical eyes, but pride, stubbornness and repeated rejection have prevented them from recognizing what is directly before them.

This is important: the passage does not teach that Allah arbitrarily blinds innocent people and then punishes them. Rather, the imagery describes the condition reached by those who repeatedly and arrogantly reject guidance.

Why “barriers before them and behind them”?

Eminent scholar and exegete Maududi gives a particularly thought-provoking explanation. The barrier behind them means they refuse to learn properly from the past; the barrier before them means they do not seriously consider where their present choices will lead in the future. Their arrogance effectively surrounds them until obvious realities become invisible to them.

Thus a person can be highly educated, intelligent and worldly-wise—and nevertheless become morally blind. He may see everything except what he does not want to see.

Ibn Kathir interprets verses 8–10 as a vivid picture of people whose obstinate rejection has made guidance extremely difficult for them. The shackles around their necks symbolize their constrained spiritual condition: their heads are held high and they cannot lower themselves humbly before the truth.

The imagery is therefore connected with kibr—pride.

One of the Qur’an's recurring warnings is that intellectual evidence alone may not guide a person whose heart has become dominated by arrogance.

Maududi Maududi interprets the “fetters” as obduracy and pride. The raised head symbolizes the stiffness of arrogance: they have reached the point where even clear signs fail to move them. The barriers signify their inability to benefit either from history or from reflection upon the consequences awaiting them.

This interpretation gives 36:9 a timeless psychological dimension: Sometimes the greatest obstacle between a person and truth is not absence of evidence—but unwillingness to bow before it.

Then why does verse 12 suddenly speak about records?

This transition is extremely significant. After describing those who refuse to see, Allah declares:

“We record what they send forward and their آثار—āthār.”

Āthār literally means traces, footprints, effects or things left behind. So Allah records two dimensions of our lives:

• مَا قَدَّمُوا — “what they sent ahead” - that is What we ourselves actually did.
• وَآثَارَهُمْ — “their traces” - that is What continued because of us after the original act.

This makes 36:12 much deeper than merely saying “Allah records your deeds.”

Let us understand this way:

• Suppose someone teaches another person something good, establishes a charity, raises righteous children, shares beneficial knowledge, or inspires someone toward Allah. The original action may finish, but its trace continues.
• Conversely, a person may spread falsehood, normalize corruption, teach someone an evil practice or circulate something harmful. He may have forgotten it years later—but its consequences may continue travelling through society.

That is why Allah says those traces are also recorded.

The remarkable contrast of 36:9 and 36:12

Now let us read these verses together: (36:9): They cannot see. (36:12): But We record everything.

That creates a sobering Qur’anic contrast: Man may become blind to his actions, but Allah is never unaware of them. A person may convince himself: “There is nothing wrong with what I am doing.” He may silence his conscience. He may surround himself with people who agree with him. He may reinterpret wrongdoing until it appears acceptable.

But changing our perception does not change Allah's record.

An extraordinary lesson for our age

Verse 36:12 has perhaps become even easier to appreciate in the modern world because we now understand how far a person's “traces” can travel. A sentence written online can be copied thousands of times. A video can influence millions. A false accusation can destroy someone's reputation long after the speaker has forgotten it.

But the reverse is equally true. (1) A Qur’anic reflection you share may guide someone years later. (2) A child you teach may teach another generation. (3) A charitable institution you help establish may continue benefiting people after your death.

One sincere action can produce a chain of goodness whose full extent even the original person may never know.

Yet Allah knows every link in that chain. 

• Therefore 36:12 asks us a deeper question than simply: “What deeds are you doing?”
• It asks: “What traces are you leaving behind?”

And this is where verses 8–12 become a complete moral warning for us today:

Do not allow pride to blind you to truth. Remain receptive when Allah's guidance challenges your desires. Remember that every decision leaves a footprint—and although human beings may forget those footprints, Allah preserves them all.

Perhaps the most powerful personal reflection from this passage is therefore: When my life is over, what will my āthār—my footprints—still be doing in this world: leading people toward Allah, or away from Him?

This imagery and the verses are rather difficult to understand, as it did with me. But when you deeply reflect over it, the Divine wisdom will start to unfold. Let us make sure that none of our actions or words leave behind footprints that may come haunting to us on the Day of Judgement.

The Quran is full of wisdom, and those who do not follow its guidance are indeed unfortunate.  However only those who believe in God and fear His punishment will take heed of the warning.  God keeps a clear record of everything. 

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 | 5 |

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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Six Principles - One verse of Al Qur'an that constitute a miniature programme for the lifetime success of a believer

Every verse of A; Qur'an, the fourth Divine scripture, guides a believer to live a successful life. Those who reflect deeply on these verse find the Divine wisdom which benefit them to find the straight path to their Creator. We have already shared many such verses for the benefit of our readers that can be found from Part III of our reference page: Selected Verses from the Qur'an 

Through this page we share an important verse which lays down six principles that constitute a miniature programme for the lifetime success of a believer. This verse is from Surah Az-Zumar 39:10 which is one of the Qur’an’s strongest verses on taqwā, perseverance, sacrifice for faith, and the limitless reward of ṣabr. It was especially meaningful to the early Muslims who were living under persecution in Makkah, but its principle extends far beyond that historical situation.

قُلْ يَا عِبَادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ ۚ لِلَّذِينَ أَحْسَنُوا فِي هَٰذِهِ الدُّنْيَا حَسَنَةٌ ۗ وَأَرْضُ اللَّهِ وَاسِعَةٌ ۗ إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ

“Say, ‘O My servants who believe! Be mindful of your Lord. Those who do good in this world will have a good reward. And Allah’s earth is spacious. Only those who endure patiently will be given their reward without limit.’” 

The context

Surah Az-Zumar is a Makkan Surah, revealed when the believers were facing increasing pressure and persecution for their faith. The words “Allah’s earth is spacious” therefore carried a very practical message: if remaining somewhere makes it impossible to worship Allah faithfully, a believer should not imagine that he is permanently trapped. Allah’s earth extends beyond the place of oppression. Classical commentators consequently saw in this verse an early indication toward Hijrah—migration for the protection of faith. Maududi considers the verse evidence that the Surah was revealed before the migration to Abyssinia.

But notice the sequence of the verse: Faith → Taqwā → doing good → willingness to sacrifice → Ṣabr → immeasurable reward. It is almost a miniature programme for the life of a believer.

Explanation of the Verse

1.    “O My servants who believe—fear your Lord”

This part of the verse combines faith and taqwa. The verse does not merely say, believe (that is faith). It says that those who already believe must develop taqwā. Maududi explains this as a warning not to become satisfied merely with possessing faith intellectually; belief must produce obedience—doing what Allah commands and avoiding what He prohibits while remaining conscious of accountability before Him.

This distinction remains extremely important today. “I am a Muslim” is an identity; taqwā is the life that should flow from that identity.

2.    “For those who do good in this world is good”

Ibn Kathir understands this broadly: whoever performs good in this life will receive good both in this world and in the Hereafter.

This does not mean that every righteous person will necessarily become wealthy, healthy or free from difficulty. Rather, ḥasanah includes Allah’s guidance, contentment, spiritual strength, protection, blessing and ultimately the reward of the Hereafter.

So the Qur’anic equation is not: good deeds = an easy life - but rather: good deeds = no goodness is ever wasted before Allah.

3.    “Allah’s earth is spacious”

This short phrase is remarkably powerful. 

• Ibn Kathir records the interpretation of Mujāhid that believers should move through Allah’s earth, striving for His cause and distancing themselves from idolatry when necessary. The idea is therefore closely connected to preserving religion when circumstances become hostile to faith.
• Maududi makes the implication explicit: if it becomes impossible or extremely difficult to profess and practice one's faith in one place, the believer should be prepared to move somewhere that permits obedience to Allah.
• Yusuf Ali similarly interprets it morally as well as geographically: circumstances cannot always be used as an excuse for abandoning what is right. If one's surroundings prevent faithful living, a believer may sometimes have to accept hardship, social exclusion or even migration rather than compromise fundamental belief.

So “Allah’s earth is spacious” means, in effect: Do not believe that your circumstances are greater than your Lord.

4.    “The patient will be given their reward without measure”

This is perhaps the most striking part of the verse:

• بِغَيْرِ حِسَابٍ — bighayri ḥisāb - “without reckoning / without measure.”
• Most good deeds have rewards described in multiples. Here, Allah deliberately leaves the reward of the ṣābirūn—the patiently steadfast—open-ended.

Ibn Kathir cites al-Awzāʿī as explaining that their reward will not be weighed or measured; rather, they will receive an immense reward.

5.    And ṣabr here does not merely mean quietly waiting. It means remaining loyal to Allah when loyalty becomes difficult: enduring persecution, resisting temptation, continuing obedience, accepting sacrifice and refusing to abandon truth simply because circumstances become painful. Maududi includes both those who migrated because of persecution and those who remained and patiently endured it.

Viewpoint of eminent scholars of this important verse

• Ibn Kathir sees the verse as a command to taqwā, steadfast obedience, migration when necessary, and patient endurance, with an unlimited Divine reward awaiting those who persevere.
• Maududi emphasizes that faith must become practical taqwā. “Allah’s earth is spacious” means believers must never regard geographical, social or political circumstances as an absolute excuse for abandoning their religion. If necessary, preserving faith may demand migration and sacrifice.
• Yusuf Ali highlights much the same moral principle: one must continue doing right despite circumstances, and where one's environment makes faithful living impossible, sacrifice—including separation from one's familiar surroundings—may become necessary.

Modern readings such as the Ishraq commentary likewise preserve the verse's sequence of fearing Allah, doing good, recognizing the spaciousness of Allah's earth, enduring patiently and receiving reward beyond measure.

Please refer to our earlier post: Reward beyond all reckoning for those who Fear Allah and Persevere based on verse 10 of Surah Az Zumar.

What does 39:10 say to us today?

Most of us may never face the persecution experienced by the first Muslims, yet we constantly face environments that pressure us to compromise: workplaces where dishonesty seems necessary for advancement, social circles where immorality is normalized, business cultures where unlawful earnings appear unavoidable, or societies where practicing faith may attract ridicule.

39:10 tells us: do not sell your principles because you think you have no alternative. Allah's world is larger than the situation presently surrounding you.

Sometimes our “Hijrah” may literally involve moving. At other times it may mean leaving a harmful friendship, abandoning unlawful income, changing an environment, giving up an opportunity that compromises faith, or spiritually distancing ourselves from influences that lead us away from Allah.

And when doing the right thing costs us something, the final words become especially comforting: "Allah does not say merely that the patient will be rewarded. He says their reward will be “without measure. - إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ "

That makes 39:10 a verse of extraordinary hope: when obedience becomes expensive, never assume that what you sacrifice for Allah is lost. What you surrender may be measurable—but what Allah promises in return is not.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to more Selected Verses from Sürah 39. Az-Zumar (The Throngs) already published

You may also refer to our exclusive reference pages: 

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

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

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

Why believers are called to Falāḥ five times a day? Let us find out from Al Qur'an

Ever wondered why are Muslims called five times every day with the words Ḥayya ‘alal-Falāḥ—“Come to true success”? A man may have wealth, status, comfort and achievement, yet he is reminded to come to Falāḥ. But Why? Could this call be Allah’s reminder that Falāḥ is not merely having more, but becoming better; not merely succeeding in this world, but succeeding before Him in the Hereafter? And if prayer is the road to that success, should we not ask ourselves each time the Adhan is heard: What am I running toward—and am I answering the call to the success that truly lasts? Let us reflect on the word Falāḥ and its impact on our whole life - not only the worldly life but the life of Hereafter too.

The Qur'anic concept of true success

Falāḥ is one of the most profound concepts in the Qur'an. It is commonly translated as success, prosperity, or salvation, but none of these words fully capture its meaning.

In Qur'anic language, Falāḥ means: To attain lasting success by achieving what is truly beneficial and being saved from ultimate loss—in this life and, above all, in the Hereafter.

Falāḥ is the opposite of khusr (loss), as described in Surah Al-'Asr (103).

1. The linguistic meaning of Falāḥ The Arabic root ف ل ح (F-L-Ḥ) originally means:

• To split open the earth
• To cultivate land
• To make something grow and flourish

From this came the word fallāḥ, meaning a farmer. Why? Because a farmer:

• Works patiently
• Plants good seed
• Waits with hope
• Eventually harvests the fruit

The Qur'an uses this imagery beautifully. Falāḥ is the harvest of a life lived according to Allah's guidance.

2. Falāḥ is much bigger than worldly success

Modern society often defines success as: Wealth Fame Career Popularity and Influence.

However, the Qur'an defines success differently. A person may possess: Millions of dollars, Political power or Scientific brilliance. Yet still be among the greatest losers. But these are temporary worldly gains which only benefit man while he is still living. But someone unknown, poor and struggling may achieve the greatest Falāḥ.

3. The Qur'an's definition of Falāḥ

The Qur'an repeatedly asks: Who are the successful? The answer is never: The richest.  the strongest or the smartest. Instead it repeatedly says: "...those are the successful (المفلحون)." Note this explanation of Falāḥ comes directly from Allah - so its importance is much more than mere success of the world.

4. Who is Falāḥ for?

No matter how successful one may be, he needs Falāḥ to be successful in the life of the both worlds. The Qur'an mentions numerous qualities of those who attain Falāḥ.

• The believers
• 23:1–11 "Certainly the believers have attained Falāḥ."
• Then Allah lists their qualities: (1) Humble in prayer (2) Avoid vain speech (3) Give charity (4) Guard chastity (5) Keep trusts (6) Fulfil promises and (7) Preserve prayers
• Then concludes: "They are the inheritors of Paradise." This is probably the Qur'an's most complete description of Falāḥ.
• Those who purify themselves
• 87:14 "He has certainly attained Falāḥ who purifies himself."
• Here Purification means purification of heart, character, belief and Intentions
• That is the complete purification of within - from one's heart to mind for if anyone aspect is tainted, it darkens one's inner self.
• Those who remember Allah
• 62:10 "Remember Allah much so that you may attain Falāḥ."
• That is true and ultimate success begins with remembrance of Allah.
• Those who obey Allah
• 24:51 True believers respond: "We hear and we obey."
• For such believers, Allah acknowledges: "Those are the successful."
• Those who fear Allah
• 3:200 "...fear Allah so that you may attain Falāḥ."
• Taqwa is one of the greatest roads to success.
• Those who repent
• 24:31 After commanding modesty and purity: "Turn to Allah in repentance, all of you believers, so that you may attain Falāḥ."
• This is the major quality of believer - who when err, instantly repent and seek forgiveness from Allah.

What do the scholars say about Falāḥ?

1.  Ibn Kathīr repeatedly explains Falāḥ as: Success in obtaining Allah's pleasure, entry into Paradise, and protection from Hell. For him, Falāḥ is not temporary achievement. It is eternal victory.

2.    Al-Ṭabarī defines it as: Obtaining what one seeks and being saved from what one fears - A remarkably comprehensive definition.

3.    Al-Qurṭubī explains: Falāḥ includes: Happiness, Prosperity, Success and Eternal salvation. He says all of these come together only in Paradise.

4.    Abul A‘lā Mawdudi writes that Falāḥ is: Success in every sphere of life through living according to Allah's guidance.

He emphasizes that: The Qur'an does not separate Spiritual success, Moral success and Social success. They are one integrated reality.

5.    Amin uddin Iṣlāḥī explains Falāḥ as the complete fulfilment of human potential by remaining loyal to the covenant with Allah.

6.    Javed Ahmad Ghamidi emphasizes that: Falāḥ means Success that remains successful forever - for many worldly successes become failures. Only Allah's success never ends.

The Adhān and Falāḥ

Five times every day when we hear: حَيَّ عَلَى الْفَلَاحِ "Come to success," it does not mean the mu'adhdhin is not only asking us to Come to prayer only. What he says is Come to success. That is Prayer is one of the greatest doors to Falāḥ.

Falāḥ compared with worldly success

    Worldly Success              Falāḥ

Temporary                     Eternal

Material                             Material and spiritual

Measured by people     Measured by Allah

Can disappear                     Never disappears

May corrupt                     Purifies

Ends at death                     Begins fully after death

Why every human being needs Falāḥ

Most of us seek worldly Happiness, Peace, Security Love and Achievement, Wealth, Position in society and high status.

While The Qur'an acknowledges these desires to be real, it emphasises that these reach their complete fulfilment only through Falāḥ. For Falāḥ:

• Wealth cannot remove fear.
• Fame cannot defeat death.
• Power cannot guarantee peace.
• Intelligence cannot purchase Paradise.

Falāḥ and Surah Al-'Asr

Surah Al 'Asr, the 110th Surah of Al Qur'an explicitly explains what Falāḥ is. 

• Surah Al-'Asr says: "Indeed mankind is in loss."
• Then gives four exceptions. Those who true and unwavering Faith, Good deeds, Truth and Patience - this is another description of Falāḥ.

So the Qur'an presents only two destinies: (1) Falāḥ (2) Khusr (loss). There is no permanent middle ground.

A practical roadmap to Falāḥ

The Qur'an repeatedly points to these habits:

• Sincere faith in Allah.
• Regular prayer with humility.
• Recitation and reflection on the Qur'an.
• Honest dealings and keeping trusts.
• Repentance after mistakes.
• Generosity and care for others.
• Constant remembrance of Allah.
• Patience in hardship and gratitude in ease.
• Living with taqwā (God-consciousness).
• Seeking Allah's pleasure above people's approval.

Final Reflection

Falāḥ is not merely having a successful life. It is having a life that succeeds in the purpose for which it was created. A person may accumulate everything the world admires and still fail before Allah. Another may live quietly, worship sincerely, act justly, and leave this world with little material wealth—yet attain everlasting Falāḥ.

The Qur'an therefore asks us to measure our lives by a different standard: "What will remain successful when this life ends?"

That is why every believer repeats in every adhān: "Ḥayya 'ala al-Falāḥ" — "Come to success." - It is not simply an invitation to prayer; it is an invitation to the only success that endures beyond death.

Let us start to build our faith to attain Falāḥ - it may be hard at first to leave habits that are tangent to the concept of achieving Falāḥ - so while repenting of the older misdeeds and sins, when may start afresh for it is never too late to take a fresh start.

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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One of Qur'an's clearest affirmations of the Oneness of Allah (Tawḥīd) - A timeless criterion that no created being shares His divinity

When it comes to theology, one must understand the distinguish difference between respect and worship. Islam encourages honoring prophets, righteous people, parents, and scholars, but it forbids directing acts of worship to them. This is the foundational concept of Islam that serves as timeless criterion that no created being shares divinity with one true God. All forms of worship are to be addressed to Him alone and no one else other than God, for others are created beings who on their on are nothing compared to their Creator.

This is the theme of the verse Surah An-Naḥl (16:20), being shared today and explained by some of the eminent scholars of Islam and exegetes of Al Qur'an. We will present the context, meaning and relevance to mankind.

The Verse

وَالَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ

"Those whom they invoke besides Allah create nothing; rather, they themselves are created." 

This verse is one of the Qur'an's clearest affirmations of Tawḥīd (the Oneness of Allah). It follows a passage (16:17–21) in which Allah presents a simple but profound argument: only the Creator deserves worship, not anything that is itself created.

The Context

The surrounding verses form a logical sequence:

16:17 — "Is He who creates like one who does not create"

16:18 — Human beings cannot even count Allah's blessings.

16:19 — Allah knows what people conceal and reveal.

16:20 — Those worshipped besides Allah create nothing.

16:21 — They are dead (or without independent life) and do not know when they themselves will be resurrected.

16:22 — Therefore, your God is One God.

The argument progresses from creation, to blessings, to knowledge, and finally to the exclusive right of Allah to be worshipped.

(You may like to refer to our earlier posts on the subject of  Compiled verses from Qur'an on specific subjects: | Faith in Allah | Tawhid |

Why was there a need to say this?

The first audience of the Qur'an included people who worshipped idols made of stone, wood, or metal. They believed these idols, or the beings they represented, could bring them closer to Allah or intercede on their behalf. The Qur'an challenges this belief with a straightforward question:

"Can something that did not create itself, and cannot create anything else, truly deserve worship?"

The verse reminds people that every created being is dependent, limited, needy, and mortal. Only the Creator is independent and worthy of worship.

Explanation of the verse by eminent scholars / exegets

1.    Ibn Kathir's Explanation

• Ibn Kathir explains that the verse exposes the helplessness of false deities.
• For the false deities (1) cannot create even the smallest thing, (2) cannot benefit themselves, (3) cannot repel harm, and are themselves created by Allah.

Whether the object of worship is an idol, an angel, a prophet, or a righteous person, none possesses independent divine power. Worship belongs to Allah alone.

2.    Maududi's Explanation

Maududi emphasizes that this verse establishes the fundamental distinction between the Creator and the created. Every created being, however great, is dependent upon Allah. To direct acts of worship toward any created being is irrational because worship rightly belongs to the One who created all things and sustains them.

3.    Yusuf Ali's Reflection

Yusuf Ali notes that humans often elevate created things above their true station. People may: deify rulers, idolize wealth, glorify saints, or place ultimate trust in worldly powers. But The Qur'an redirects attention to Allah, the sole Creator and Sustainer.

4.    Javed Ahmad Ghamidi's Explanation

Ghamidi points out that the verse appeals to human reason.

• The One who creates deserves gratitude, obedience, and worship.
• A being that is itself created has no independent claim to divinity.

Thus, the verse is not merely a theological statement but a rational argument.

How does this relate to people today?

Although stone idols still exist in some parts of the world, the principle of the verse extends much further. Throughout history, some people have directed acts of worship toward:

• deceased saints,
• revered religious figures,
• ancestors,
• kings or rulers,
• spiritual masters,
• celestial bodies,
• even living individuals regarded as possessing divine or semi-divine status.

However, the Qur'an's principle remains the same: "No created being shares Allah's divinity or deserves acts of worship."

How to distinguish between Respect and Worship

At the same time, it is important to distinguish between respect and worship. Islam encourages honoring prophets, righteous people, parents, and scholars, but it forbids directing acts of worship to them.

Acts of worship include:

• supplicating to them as if they independently hear and answer prayers,
• sacrificing in their name as an act of devotion,
• seeking forgiveness from them,
• believing they possess independent control over unseen events or divine powers.

The Qur'an consistently teaches that ultimate help, forgiveness, and reliance belong to Allah alone.

Verse 16:21 strengthens the argument by saying: "They are dead, not alive, and they do not know when they will be resurrected." (16:21)

The Qur'an underscores that those who are worshipped besides Allah—even if they were once honored human beings—remain Allah's servants and do not possess divine attributes. Thus worshipping any other deity than Allah is tantamount to Shirk - the unforgivable sin in Islam.

How can we avoid shirk?

The Qur'an and Sunnah teach several practical safeguards:

1. Know Allah through His Names and Attributes The better one understands Allah's uniqueness, power, knowledge, and mercy, the less likely one is to attribute divine qualities to creation.

2. Direct every act of worship to Allah alone The Qur'an repeatedly says: "You alone we worship, and You alone we ask for help." (1:5) - This establishes exclusive devotion to Allah.

(Please refer to our earlier post: A small verse that is Spinal Cord of Al Qur’an based on Surah 1 Al Fatiha verse 5 mentioned above to understand the exclusive devotion to Allah.)

3. Love righteous people without elevating them

The Prophet ﷺ said:

"Do not exaggerate in praising me as the Christians exaggerated in praising the son of Mary. I am only a servant, so say: the servant of Allah and His Messenger." (Authentically reported in Sahih al-Bukhari)

This teaches that even the Prophet ﷺ should not be elevated beyond the status Allah gave him.

4. Base beliefs on the Qur'an and authentic Sunnah Practices inherited from culture or tradition should always be measured against revelation.

5. Make the Qur'anic supplication for steadfastness The Qur'an records the prayer of Prophet Ibrahim:

"Keep me and my children away from worshipping idols." (14:35)

Even a prophet asked Allah for protection from shirk, teaching believers to remain humble and vigilant.

A Reflection

Surah An-Naḥl 16:20 presents a timeless criterion for worship: only the One who creates deserves to be worshipped. Every other being—whether an idol, a prophet, an angel, a saint, a ruler, or any admired person—is created, dependent, and in need of Allah. The verse calls people to examine whom they rely upon with ultimate devotion and reminds them that reverence must never become worship. By grounding our beliefs in the Qur'an, following the authentic Sunnah, and directing all prayer, hope, fear, and ultimate reliance to Allah alone, we preserve the purity of Tawḥīd and protect ourselves from every form of shirk.

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 page Selected verses from Surah 16. An Nahl for more selected verses from this surah already published.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

Read More

Stories of the Doomed as mentioned in Al Qur'an: People of Saba'

The Qur'an repeatedly recounts the stories of people who were destroyed—not to satisfy curiosity or dwell on tragedy, but to warn, educate, and reform. Their downfall demonstrates that arrogance, disbelief, injustice, and ingratitude ultimately lead to ruin, regardless of a nation's wealth or power. By reflecting on the fate of peoples believers are urged to avoid the same moral failings and to recognize that Allah's laws of justice apply across all generations. As the Qur'an says: "Indeed in their stories there is a lesson for people of understanding" (12:111), and "Travel through the earth and see how was the end of those before you" (30:42). Thus, these accounts serve as enduring signs that true success lies in faith, gratitude, justice, and obedience to Allah, while persistent rebellion against Him ultimately brings destruction.

We have in our series of posts already mentioned the doom of Nūḥ's people, ʿĀd, Thamūd, the people of Lūṭ and  Pharaoh. Through this post we add yet another account of the doomed people of Saba' who were destroyed for their turning back on their Creator despite being blessed with innumerable means of sustenance. Their account is mentioned in Surah Saba', the 34th chapter of Al Qur'an. 

Refer to our reference page: Stories of the Doomed as mentioned in Al Qur'an for more stories.

History and Context

The people mentioned in Surah Saba' (34:17) are the People of Saba' (Sheba), an ancient and prosperous Arab civilization located in present-day Yemen. They are best known for their magnificent kingdom, fertile lands, and the famous Ma'rib Dam, one of the greatest engineering achievements of the ancient world. The tale of their destruction is mentioned in the 16th verse of the Surah, shared herein under:

The Verse

فَأَعْرَضُوا فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ وَبَدَّلْنَاهُمْ بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَيْءٍ مِّن سِدْرٍ قَلِيلٍ

"But they turned away, so We sent upon them the Flood of the Dam (Sayl al-'Arim), and We replaced their two gardens with two gardens producing bitter fruit, tamarisks, and a few lote trees." 

Historical Background The Qur'an first describes them in verses 34:15–17. In these verses it is said that Allah had blessed them with: fertile valleys, abundant orchards, flowing irrigation, security, flourishing trade, peace, and prosperity.

Verse 15 says: "Eat from the provision of your Lord and be grateful to Him. A good land and a Forgiving Lord." That is everything a nation could wish for had been granted.

Why Were They Destroyed? The obvious question that arises in peoples' mind is that if they hade be so overly blessed, then why were they destroyed. Here is the answer from the the key phrase of verse 16 is: "فَأَعْرَضُوا - But they turned away."

According to the major mufassirūn, this "turning away" was not merely neglecting gratitude—it was a broader rejection of Allah's guidance.

Scholarly explanation

Let us see how eminent scholars explain the why of their turning away

1.    Ibn Kathir

Ibn Kathir explains that they (1) rejected Allah's blessings, (2) became arrogant, (3) ignored His commands, (4) failed to thank Him, and (5) persisted in sin.

As a result, Allah caused the famous dam to collapse. Their lush gardens became barren. Their civilization declined.

2.    Sayyid Abul Ala Maududi

Maududi notes that the people of Saba' were not destroyed because they lacked wealth, but because wealth produced pride instead of gratitude.

He writes that prosperity becomes a curse when people: become self-sufficient, forget Allah, and believe civilization alone guarantees survival. Thus their destruction demonstrates that economic power without moral responsibility cannot endure.

3.    Yusuf Ali

Yusuf Ali sees the story as a parable for all civilizations. Material success cannot preserve a nation that abandons gratitude, justice, and righteousness. The contrast between flourishing gardens and barren land symbolizes how blessings can be withdrawn when abused.

4.    Javed Ahmad Ghamidi

Ghamidi emphasizes that Allah had made life exceptionally easy for Saba'. They enjoyed safety, prosperity, and every opportunity to recognize the Giver of these blessings. Their downfall came not because of a lack of resources but because they responded to abundance with ingratitude and indifference toward Allah's guidance.

What Was "Sayl al-'Arim"?

Most classical scholars identify it as the devastating flood that followed the failure of the Ma'rib Dam. Consequently, the flood destroyed irrigation, ruined agriculture, scattered the population, ended one of Arabia's greatest civilizations.

Archaeological evidence confirms that the Ma'rib Dam suffered major failures, contributing to the decline of the Sabaean kingdom. While archaeology cannot independently verify every aspect of the Qur'anic narrative, it is consistent with the existence of the dam and its historical collapse.

Why Does Allah Mention Their Gardens?

The Qur'an deliberately contrasts:

• Before There were two magnificent gardens, abundant fruit, beauty, and prosperity.
• After The flood destroyed everything and left behind bitter fruit, tamarisk, and sparse lote trees.

The lesson is profound: Allah did not merely reduce their wealth. He transformed abundance into hardship. That is their turning away from their Creator - the One who gives blessings can also withdraw them.

Lessons for Today

The story is not only about an ancient nation; it speaks to every prosperous society.

1. Gratitude preserves blessings

Blessings are maintained not merely by technology or economics but by thankfulness expressed through obedience and responsible conduct. Instead of being ungrateful we should be thankful and always turning to our Lord, not turning away. For those who are grateful, it is Divinely promised:

"If you are grateful, I will surely increase you..." (14:7)

2. Prosperity is a test

Comfort can lead either to gratitude or to complacency. Saba' failed the test because abundance made them forget the One who bestowed it.

3. Engineering and wealth are not guarantees

The Ma'rib Dam was a marvel of ancient engineering, yet it could not protect the people when they abandoned moral responsibility. The Qur'an teaches that technological achievement should never become a source of false security.

4. Moral decline often precedes material decline

The Qur'an presents a pattern: (1) First comes spiritual neglect, (2) then moral corruption, (3) eventually social and economic collapse. The flood was the outward consequence of a deeper inward decline.

5. Every blessing carries responsibility

Health, wealth, knowledge, influence, and natural resources are trusts from Allah. Using them with gratitude, justice, and humility preserves them; abusing them risks losing them.

Connection with the Theme of Surah Saba'

Surah Saba' repeatedly contrasts two responses to Allah's favors:

• Prophet Dawud (David) and Prophet Sulayman (Solomon) thanked Allah for their gifts and used power in obedience to Him.
• The people of Saba' received immense blessings but responded with ingratitude and turning away.

The message is clear: the difference between lasting success and ruin is not the amount of blessing one receives, but one's response to it.

A Reflection for Our Time

The story of Saba' is a timeless reminder that civilizations do not decline merely because of economic or environmental challenges; they become vulnerable when prosperity breeds arrogance, self-sufficiency, and forgetfulness of God. Wealth, technology, and infrastructure are among Allah's blessings, but they cannot secure a nation's future unless they are accompanied by gratitude, justice, humility, and moral responsibility. Surah Saba' teaches that true security lies not only in strong dams and flourishing economies, but in hearts that remain grateful to the One who grants every blessing.

Although, in present times, torments and destruction on the scale of people who have been doomed in the past do not occur. But unprecedented flood, earthquakes, tornadoes and tsunamis do befall over people as warning signs so that people start to turn to their Lord, rather than arrogantly turning away boasting their achievement, wealth, armies and prosperity. Within seconds cities are washed away or destroyed. Let us learn lessons from these stories and be always be grateful and thankful to Allah lest we too draw Divine wrath on us, God forbids.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to more Selected Verses from Surah 34. Saba  (The Sabaeans)  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