Islam My Ultimate Decision

Wednesday, 26 August 2026

Why individual verses are formed into passages in Al Qur'an - What do we learn from these

August 26, 2026 Jalal HB No comments

Each verse of Al Qur'an carries a Divine message or commandment for its readers. These verses are generally in simple Arabic language so that every individual, whether rich or poor, literate or illiterate, should receive Divine message and act upon these. Sometimes to induce interest for deep reflections, parables, metaphors or stories are presented to create interest and at the same time making the substance understandable. However, sometimes, the a few verses are grouped together to complete a passage so that one can correlate the passage from previous and following verses that are connected together. We have already grouped verses carrying parable or metaphors in a reference page for easy reference - link given at the end of this post.

This publication is exclusive to individual verses that are grouped together to form a passage because the Qur’an develops ideas in connected layers rather than as isolated statements. One verse may establish a principle, the next explain it, another give an example or warning, and the following verses show its practical consequences. Read together, a passage reveals the full moral argument, emotional tone, historical context, and intended response.

One of such passages comprises verse 23-39 in Surah Al-Isrāʾ 17:23–39 which looks like a complete moral charter: they move from Tawḥīd to family duties, social responsibility, economic ethics, protection of life, chastity, honesty, knowledge and humility. The caption photo is based on this passage.

In short, individual verses give guidance, but passages show how that guidance fits together into a coherent way of life.

We have already shared a number of passages from various Surahs / chapters of Qur'an, the link to which are shared herein under for those of our readers who want to reflect more on understanding AL Qur'an rather than mere recitation and at best reading the translation.

Surah 10. Younis (Passage verses 104-107): DO NOT direct acts of worship to deities or objects other than your Creator
Surah 30 Ar Rum (Verses 6-7): One of the Qur’an’s most striking passages where World History becomes a Lesson in Faith
Surah 31 Luqman (Passage verses 12-21): A passage from Al Qur'an (Surah Luqmān) which is a mini curriculum for raising children
Surah 32 (Passage verses 23-30): How Al Qur'an turns history into a warning for those who reject Divine guidance
Surah 51 Adh-Dhāriyāt (Passage Verses 15-19): One of the most reflective passages in Al Qur’an that describes people who attain Paradise

In time we will add more passages for the benefit of our readers.

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 exclusive reference pages:

Most profound Metaphors and Parables in Al Qur'an (Reference Page)
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.

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.

Two verses of the Qur’an present the most concise statements about the balance between hope and accountability

August 26, 2026 Jalal HB No comments

Allah is both Merciful and strict in accountability because perfect mercy without justice would allow oppression and wrongdoing to go unanswered, while justice without mercy would leave no room for repentance, forgiveness or human weakness. Islam therefore teaches a balance: Allah opens the door of tawbah, pardon and hope for anyone who sincerely returns to Him, but He also holds people accountable so that truth, rights and moral responsibility retain meaning. His mercy encourages us not to despair after sin, while His accountability prevents us from becoming careless about sin; together they teach us to live with hope, humility, responsibility and trust in divine justice.

Surah Al-Ḥijr 15:49–50 contains one of the Qur’an’s most concise statements about the balance between hope in Allah and accountability before Allah:

نَبِّئْ عِبَادِي أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ ۝ وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ

“Inform My servants that I am indeed the All-Forgiving, the Most Merciful—and that My punishment is indeed the painful punishment.”

The context

These verses occur at a remarkable point in Surah Al-Ḥijr. Just before them, 15:43–44 warns of Hell, while 15:45–48 describes the righteous entering gardens and springs in peace, security and freedom from resentment. Then comes 15:49–50, almost as a divine summary:

Do not despair because Allah forgives—but do not become careless because accountability is real.

Immediately afterward, from 15:51 onward, the Surah tells of the guests of Ibrāhīm: they bring good news to Abraham but later bring judgment upon the people of Lūṭ. Thus the surrounding narrative itself illustrates the two truths of verses 49–50: mercy and accountability. However, there is no need to restrict these verses to one particular historical incident; their wording addresses Allah's servants generally.

Why does Allah put mercy first?

Notice the extraordinary wording:

أَنِّي أَنَا الْغَفُورُ الرَّحِيمُ “I—I am the Forgiving, the Merciful.”

Allah identifies Himself by forgiveness and mercy. Al-Ṭabarī explains that Allah forgives the sins of those who repent and return to Him, covering their sins rather than disgracing and punishing them for what they have sincerely repented from.

This means the door back to Allah remains open. A person may have lied, cheated, betrayed, neglected prayer or lived badly for years, but sincere tawbah is not meaningless. The Qur’an does not want the sinner to conclude: “I have gone too far; there is no point returning.” For despair itself is spiritually destructive.

But why immediately mention punishment?

Because mercy can also be misunderstood. Someone may say: “Allah is Merciful, so it does not really matter what I do.” But verse 50 destroys that illusion:

وَأَنَّ عَذَابِي هُوَ الْعَذَابُ الْأَلِيمُ “And My punishment is indeed the painful punishment.”

That is Allah's mercy is enormous, but it is not permission to deliberately persist in injustice while assuming forgiveness is guaranteed.

So these two verses close two dangerous doors:

Despair: “Allah will never forgive me.”
Complacency: “Allah will forgive me anyway, so I need not change.”

Islam allows neither.

Ibn Kathīr and al-Qurṭubī: two wings of faith

Ibn Kathīr cites these verses when explaining the balance between encouragement and warning. Al-Qurṭubī expresses the principle beautifully: hope and fear are like two wings that keep a believer travelling properly toward Allah. If either disappears completely, spiritual balance is lost.

The Prophet ﷺ expressed essentially the same balance. Abu Hurayrah reported that he said that if the believer fully comprehended Allah's punishment, he would feel tremendous fear, while if the unbeliever fully comprehended Allah's mercy, he would never despair of it. This is Sahih Muslim 2755.

So a healthy believer lives between: رَجَاء — rajāʾ: hope, and خَوْف — khawf: fear/accountability.

What does this have to do with truth today?

Strictly speaking, 15:49–50 is not directly a verse about truth-telling. It is about Allah's forgiveness and punishment. But its moral principle has enormous consequences for how we deal with truth.

Why do people conceal truth? Often because admitting truth is costly.

A businessman discovers he has cheated someone. Admitting it costs money.
A politician knows his own party has acted wrongly. Admitting it costs popularity.
A family member knows he falsely accused someone. Correcting himself costs pride.
Someone forwards a damaging allegation and later discovers it was false. Deleting it is easy; publicly acknowledging the mistake is embarrassing.

Here 15:49 gives courage: Tell the truth, admit the wrong and return to Allah—He is Al-Ghafūr, Al-Raḥīm.

And 15:50 gives the warning: Do not knowingly continue the falsehood simply because correcting it is inconvenient—accountability is real.

Thus these two verses create a moral environment in which truth can survive. The greatest obstacle to repentance is often pride. Imagine someone has maintained a lie for ten years. Eventually evidence proves him wrong. He now faces two choices.

He can admit: “I was wrong. Forgive me.”
Or he can manufacture another lie to protect the first one.

Why does the second happen so frequently? Because people fear human humiliation more than divine accountability. 15:49–50 reverses that priority.

Allah says, in effect: If you return sincerely, there is forgiveness. But if you knowingly persist in wrongdoing, do not mistake My mercy for indifference.

That is tremendously liberating. It means admitting truth is not defeat. Sometimes admitting: “I was wrong” is one of the greatest spiritual victories of a person's life.

A particularly important lesson for our time

Modern society sometimes swings between two extremes.

One extreme says: “Do whatever you want; nobody should judge anything.”
The other says: “Once someone has done wrong, condemn him forever.”

The Qur’an accepts neither.

15:50 says: Wrong really is wrong.
15:49 says: But the wrongdoer can return.
That is a remarkably humane moral system.

There is accountability without hopelessness and mercy without moral relativism.

How should we live these verses?

The verses teach both personal accountability and hope of rehabilitation.

When we sin, do not hide from Allah—return to Him.
When we discover that something we said was false, correct it.
When we have taken someone's right, restore it.
When our ego tells us to continue defending a wrong position merely to save face, remember that Allah knows the truth already.
And when another person sincerely repents, we should not permanently imprison him inside his past.

The deepest message

Perhaps the most beautiful feature of these two verses is that Allah tells the Prophet ﷺ:

“Inform My servants…” He wants His servants to know both things about Him.
Not merely: “I punish.”
And not merely: “I forgive.”

But:

I am infinitely merciful—therefore never despair.
I am perfectly just—therefore never become complacent.

For a world in which truth is often sacrificed to profit, reputation, ideology and convenience, 15:49–50 gives us a powerful moral formula:

Have enough hope in Allah's mercy to admit the truth when you are wrong, and enough awareness of accountability never to knowingly persist in falsehood.

That balance between mercy and responsibility is one of the foundations of genuine moral courage. We should therefor all ways seek mercy of Allah for He is Ghafoor and Rahim. Admitting one's fault now and seeking Divine forgiveness is the best option while we still live - if we do not and continue to lie and sin, then the severe accountability will be unsustainable.

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.”

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

You may refer to our reference page Selected verses from Sürah 15 Al Hijr 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 |

Follow @IslamUltimate

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

August 25, 2026 Jalal HB No comments

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

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

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

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

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

Context

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

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

Scholarly interpretation

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

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

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

Relevance today

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

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

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

The essence of 13:26

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

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

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

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

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

You may also refer to our exclusive reference pages:

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

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

Photo | Reference: | 1 | 2 | 3 |

Follow @IslamUltimate

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

August 24, 2026 Jalal HB No comments

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

Context

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

الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلَا يَنقُضُونَ الْمِيثَاقَ

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

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

Who exactly are ulū al-albāb?

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

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

That last step is crucial.

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

How Scholars explain People of Understanding

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

This gives an important definition:

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

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

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

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

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

The full portrait of People of Understanding

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

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

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

Are such people found today?

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

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

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

A modern misunderstanding of intelligence

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

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

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

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

How can we emulate them?

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

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

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

The beautiful sequence from 13:17 to 13:22

There is a remarkable progression:

13:17 — Truth is distinguished from falsehood.

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

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

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

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

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

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

Concluding Remarks

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

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

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

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

You may also refer to our exclusive reference pages:

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

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

Photo | Reference: | 1 | 2 | 3 | 4 |

Follow @IslamUltimate

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

August 24, 2026 Jalal HB No comments

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

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

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

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

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

Context

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

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

What does the verse really mean?

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

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

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

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

How scholars understand it

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

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

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

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

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

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

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

Why this verse matters greatly today

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

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

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

A particularly modern form of blindness

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

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

How should we apply this verse to ourselves?

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

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

The practical test of 13:19

Whenever you encounter Qur’anic guidance, ask:

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

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

The essence of the verse

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

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

Deep Reflection

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

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

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

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

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

You may also refer to our exclusive reference pages:

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

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

Photo | Reference: | 1 | 2 | 3 | 4 |

Follow @IslamUltimate

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

August 23, 2026 Jalal HB No comments

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

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

Justice in Islam

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

Several things are therefore essential.

First, independent courts and institutions must be protected from political and financial pressure. A poor person should be able to challenge a wealthy person or government authority without fear.
Second, corruption and bribery must be treated as attacks on society rather than merely private misconduct. Qur’an 2:188 is particularly relevant here: when money can purchase favourable decisions, the poor effectively lose access to justice.
Third, laws should apply equally.

The Prophet ﷺ gave an extraordinarily strong warning when people attempted to intercede for a woman of an influential tribe who had committed theft. He said that earlier nations were destroyed because when a noble person stole they spared him, but when a weak person stole they punished him. He then declared that even if his own daughter Fāṭimah had committed the offence, the law would apply. This is reported in Sahih al-Bukhari and Sahih Muslim.
That hadith directly addresses one of today's greatest injustices: one law for the powerful and another for the weak.

Fourth, justice requires access. A right that exists only on paper is of little use to someone who cannot afford legal representation, navigate bureaucracy or survive years of delay. Societies therefore need affordable legal assistance, transparent procedures and timely adjudication.
Fifth, public opinion must also become just. Social media often conducts trials before courts do. Qur’anic principles require verification, evidence and restraint before destroying someone's reputation.

Islam sides particularly with the vulnerable

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

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

That is genuine justice.

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

The deepest Islamic principle

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

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

But nobody can buy influence before Allah.

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

Some of the most reflective Qur’anic verses on justice

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

Surah An-Nisā’ 4:135

“Stand firmly for justice, as witnesses for Allah, even if it be against yourselves, your parents or close relatives…”
This is perhaps one of the strongest Qur’anic statements on impartial justice. It demands truth even when justice harms our own interests or those of people we love. Poverty or wealth must not influence judgment.
Please refer to our following posts for explanation of verse 4:135 Believers! Stand out firmly for justice, as witnesses to Allah

Surah Al-Mā’idah 5:8

“Do not let the hatred of a people cause you to be unjust. Be just; that is nearer to righteousness.”
Justice must extend even to opponents and enemies. Islam does not allow anger, political rivalry, sectarianism or personal grievance to become excuses for wrongdoing.
Please refer to our following posts for explanation of verse 5:8 O ye who believe: Be Just - Do not let the hatred of a people lead you to injustice

Surah An-Naḥl 16:90

“Indeed, Allah commands justice, excellence and generosity to relatives…”
This verse presents justice as a fundamental divine command. Scholars often regard it as one of the Qur’an’s most comprehensive ethical statements because it combines justice with iḥsān—going beyond bare fairness toward goodness and compassion.
Please refer to our following posts for explanation of verse 16:90

Surah An-Nisā’ 4:58

“When you judge between people, judge with justice.”
Authority is described as a trust. Judges, officials, rulers, employers and anyone exercising power are accountable for using that authority fairly rather than for personal benefit.
Please refer to our post: Allah Commands: Return the Trusts and Judge with Justice for explanation of verse 4:58

Surah Ash-Shūrā 42:15

“I have been commanded to do justice among you.”
Justice is presented as part of the Prophet’s ﷺ mission. Religious commitment therefore cannot be separated from fair dealing with people.

Surah Al-Ḥadīd 57:25

Allah says that messengers were sent with revelation and the balance “so that people may uphold justice.”
This is especially significant because justice is described as one of the great purposes of revelation itself. Religion is not merely about private worship; it should help establish a just moral order.

Surah Al-Aʿrāf 7:29

“My Lord has commanded justice.”
Justice is not a temporary political policy but a permanent moral command from Allah.

Surah Al-Mumtaḥanah 60:8

Allah does not forbid Muslims from being kind and just toward those who have not fought or expelled them.
This establishes justice and good treatment across religious boundaries. Fairness is not restricted to one's own community.

Surah Al-Baqarah 2:188

“Do not consume one another’s wealth unjustly, nor offer it to authorities in order to consume a portion of others’ wealth sinfully.”
This verse speaks directly to corruption, bribery and manipulation of institutions—precisely the mechanisms through which the powerful often oppress the poor.
Please refer to our following posts for explanation of verse 2:188:

Surah Al-Ḥujurāt 49:9

When two groups fight, believers are commanded to reconcile them justly.
Even peacemaking must not simply favour the stronger party. Reconciliation without justice often preserves oppression rather than ending it.

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

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

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

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

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

Together, they leave very little room for selective justice.

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

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

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

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

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.

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.

Wednesday, 26 August 2026

Why individual verses are formed into passages in Al Qur'an - What do we learn from these

Two verses of the Qur’an present the most concise statements about the balance between hope and accountability

Tuesday, 25 August 2026

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

Monday, 24 August 2026

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

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

Sunday, 23 August 2026

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

Featured Post

Understanding Al Qur'an (Reference Page)

Translate

Popular Posts

Search the Qur'an

Search This Blog

My Favourite Blogs

Gregorian / Hijri Calendar

Prayer Timings

Blog Archive

Labels