O ye who believe: Be Just - Do not let the hatred of a people lead you to injustice (Al Qur'an)

Upkeep of unbiased justice is the hallmark of every civilized society and country. Justice is the foundation of trust, peace and moral order; when justice is compromised, resentment, oppression and disorder quickly take its place. It must be upheld even when it goes against our own interests, family, group or emotions, because selective justice is not justice at all. In Islam, justice is a duty before Allah, not merely a social convenience, and this is why the Qur’an repeatedly commands believers to remain fair even toward those they dislike. Justice must therefore stand above anger, loyalty, status and personal gain, because without it, neither individuals nor societies can remain truly righteous or secure.

This is very unfortunate that even after many centuries since revelation of this verse, we see injustice prevalent and true justice denied to the innocent merely because of old hatred or for political reasons. And while doing injustice, we forget that "Surely Allah is All-Aware of what you do" - and every wrong thing and injustice is duly recorded and will be presented as a proof of our injustice.

With this premise in view, we share and explain 8th verse of Surah Al-Mā’idah, the 5th Surah/Chapter of Al Qur'an - which is one of the Qur’an’s strongest commands about justice under emotional pressure:

The Verse

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

“O believers! Stand firm for Allah and bear true testimony with justice. Do not let the hatred of a people lead you to injustice. Be just! That is closer to righteousness. And be mindful of Allah. Surely Allah is All-Aware of what you do.”

Context

Surah Al-Mā’idah was revealed in the later Madinan period, when the Muslim community was no longer a weak minority but had political and social power. That context matters greatly: the Qur’an was teaching Muslims how to behave when they had the ability to retaliate.

The verse addresses situations in which hostility, conflict or past wrongs could tempt believers to abandon justice. The Qur’an does not say, “Be just only toward those who are fair to you.” It deliberately speaks about people toward whom one may feel shanā’ān — intense dislike, resentment or hostility. That makes the command much more demanding.

Why is this verse so important?

The moral test of justice is not how we treat people we love. It is how we treat people we dislike. Anyone can be fair to a friend. The Qur’an demands something much higher: Do not allow your hatred to corrupt your judgment.

The verse therefore separates moral principle from emotion. You may dislike someone. You may oppose them. You may even have suffered because of them. But you are still not permitted to:

• lie about them,
• deny them their rights,
• exaggerate their wrongdoing,
• punish the innocent among them,
• suppress evidence in their favour,
• or justify injustice merely because they belong to the “other side.”

Scholarly explanation

1.    Ibn Kathīr

Ibn Kathīr explains that believers are commanded to uphold justice toward everyone, whether friend or enemy. Hatred must never lead a Muslim to abandon fairness.

His interpretation emphasizes that justice is not conditional upon another person’s conduct. Even when others behave unjustly toward you, their injustice does not grant you permission to become unjust yourself. This is a profound Qur’anic principle: Another person's sin does not legalize your sin.

2.    Al-Ṭabarī

Al-Ṭabarī understands the verse as commanding believers to bear testimony truthfully and uphold equity for Allah’s sake.

The phrase: اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ “Be just; that is nearer to taqwā” means that justice is not merely a social virtue—it is part of God-consciousness. A person cannot claim deep piety while deliberately treating opponents unfairly.

3.    Maududi

Maududi highlights the exceptional moral standard established here. Islam requires justice even toward those for whom one feels hatred. For him, this distinguishes Islamic justice from tribal morality, where people instinctively defend their own group and condemn the opposing side.

The Qur’an instead tells the believer: Truth comes before tribe, party, race, nation or personal loyalty.

4.    Yusuf Ali

Yusuf Ali stresses that hatred is one of the strongest forces capable of distorting judgment. Therefore, the believer must consciously guard against allowing emotional hostility to interfere with moral responsibility. Justice must remain objective, even when emotions are intense.

5. Javed Ahmad Ghamdi

The implication is that not only should every Muslim adhere to truth and justice, but also if truth and justice require his testimony he should fulfil this demand even if this means endangering his life. He should speak the truth and submit to the truth. He should be just, bear witness to justice and not adopt anything in his beliefs and deeds except what is true and just. So much so, even his animosity to a nation should not induce him to swerve from truth and justice. 

The relationship with Surah An Nisa verse 135

• Surah An-Nisā’ 4:135 gives the complementary principle:  Stand firmly for justice even against yourselves, your parents and relatives.
• Together, 4:135 and 5:8 form an extraordinary ethical pair:
• 4:135: Do not let love make you unjust.
• 5:8: Do not let hatred make you unjust.

In other words, the Qur’an protects justice from both emotional extremes. That may be one of the most complete definitions of impartial justice found in scripture.

Why this verse is urgently relevant today

The violation of 5:8 is visible in many areas of modern life.

1.    Politics

People frequently defend wrongdoing when committed by the political group they support, yet condemn the same act when committed by opponents. The Qur’anic standard is: The identity of the offender does not change the morality of the act.

2.    War and international conflict

During conflict, entire populations are sometimes dehumanized because of the actions of governments, armies or militant groups. Verse 5:8 rejects collective hatred as a justification for collective injustice. The innocent remain innocent.

3.    Sectarianism

Religious communities sometimes exaggerate the faults of rival sects while ignoring the faults within their own. The Qur’an does not permit truth to be manipulated for factional loyalty.

4.    Social media

Online platforms reward outrage. People often share an accusation about someone they dislike without checking whether it is true.

A damaging story is eagerly forwarded because: “It confirms what I already believe about them.”

That is precisely where 5:8 should intervene. Before sharing something hostile about an opponent, we should ask: Would I accept this evidence if the same accusation were made against someone I support?

That is a powerful test of justice.

5.    Personal relationships

This verse also applies within families. After a bitter divorce, business dispute or inheritance conflict, people can begin seeing everything the other person does negatively.

5:8 tells us: Your grievance may be genuine, but it does not give you permission to invent new grievances.

6.    Workplace

Suppose an employee dislikes a colleague. 

• When that colleague makes a mistake, it is exaggerated.
• When they perform well, it is ignored.

That is a small but very real violation of the Qur’anic principle. Justice does not mean neutrality between truth and falsehood. 

An important qualification is needed. 5:8 does not tell us to become morally indifferent. Justice does not mean pretending that aggressor and victim are always equal, or that truth and falsehood are interchangeable.

• You may strongly condemn wrongdoing.
• You may oppose injustice.
• You may defend yourself.
• You may seek legal punishment where appropriate.

What the verse forbids is crossing from justice into vengeance.

There is a difference between: holding someone accountable - and dehumanizing them.

How can we practice 5:8 today?

Today, buying judges, presenting false witnesses and unleashing a propaganda campaign against the opponent, no matter how innocent he may be, is the norm today. Such heinous tactics not only taint the face of justice but also results into injustice in most of the cases.

Therefore, in order to uphold justice as commanded by Allah, following habits can make this verse practical.

• Before judging a dispute, hear both sides.
• Before forwarding damaging information, verify it.
• When criticizing an opponent, criticize the actual wrong rather than inventing motives.
• Do not punish an entire group for the actions of some members.
• If evidence favours someone you dislike, acknowledge it.
• If someone you support commits wrongdoing, admit it.
• And perhaps most importantly: apply the same moral standard to your allies that you apply to your enemies.

Although the last tip is extraordinarily difficult. But that is exactly why Allah says:

اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ “Be just; that is nearer to righteousness.”

The deepest lesson

The verse does not ask us to eliminate human emotions for hatred, anger and resentment may arise naturally. What it demands is that emotion must not become judge and jury.

A believer may say: “I strongly oppose what you have done, but I will not lie about you, deny your rights or treat you unjustly.” That is the moral strength of 5:8.

Its message for our polarized world can be reduced to one principle: Justice is only truly justice when we are willing to give it even to those we dislike. And that is precisely why Surah Al-Mā’idah 5:8 remains one of the Qur’an’s most demanding and urgently needed ethical commands.

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 5 Al Maidah (The Table [Spread with Food]) 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.

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Al Qur'an - A guidance and a mercy for the doers of good

All Divine Scriptures were revealed by our Creator to His chosen prophets and messengers so that they could guide their people to righteousness. Al Qur'an, being the last of the four Divine Scriptures, too is both guidance and mercy for those who sincerely strive to do good. It shows the right path, corrects our thinking and conduct, and protects us from moral and spiritual loss. But its benefit is fully realized only when we are willing to accept its guidance and act upon it. In short: the Qur’an is not only to be recited; it is to be lived, and when lived sincerely, it becomes a source of mercy, direction and moral excellence.

This Divine wisdom is expressed in the 3rd verse of Surah Luqman, the 31st Surah / Chapter of Al Qur'an which is shared today to really understand for whom Al Qur'an is a means of guidance and mercy.

The Verse

Surah Luqmān 31:3 says:

هُدًى وَرَحْمَةً لِّلْمُحْسِنِينَ “A guidance and a mercy for the doers of good.”

The Context

This verse follows 31:2, where the Qur’an is called “the Wise Book”, and it leads into 31:4–5, which describe the people who establish prayer, give zakāh and have certainty in the Hereafter. So the context is important: the Qur’an is not presented merely as a book to be admired intellectually; it is guidance that becomes effective in the lives of those who are morally receptive to it.

What does “guidance and mercy” mean and for whom?

1.    Hudā — guidance means that the Qur’an shows a person the right direction: who Allah is, why we are here, what is right and wrong, how to worship, how to treat others and how to prepare for the Hereafter.

2.    Raḥmah — mercy means that this guidance is itself an act of compassion from Allah. Human beings are not left to wander without purpose; they are given moral direction, hope, forgiveness and a path toward a meaningful life.

3.    The recipients are described as: الْمُحْسِنِينَ — al-muḥsinīn

This comes from iḥsān, which carries the idea of doing what is good, beautiful and excellent. In this passage, the next verse explains some of their qualities: prayer, charity and certainty in the Hereafter.

Why is “mercy” paired with “guidance”?

Because Divine guidance is not meant merely to control us. It is meant to protect us.

A prohibition against intoxicants protects the mind and family. A prohibition against adultery protects relationships and lineage. A prohibition against slander protects honour. Charity protects society from indifference. Prayer protects the heart from spiritual neglect.

So many Qur’anic commands that initially look like restrictions ultimately reveal themselves as forms of mercy.

That is perhaps the deepest meaning of: هُدًى وَرَحْمَةً Guidance—and mercy. That is guidance in this world and mercy and graciousness in the next world, which is an essential consequence of adopting this guidance.

How scholars explain 31:3

1.    Ibn Kathīr explains that the Qur’an is guidance and mercy for those who do good deeds in accordance with what Allah has revealed. He connects al-muḥsinīn with the qualities mentioned immediately afterward in verse 4: establishing prayer, giving zakāh and believing firmly in the Hereafter.

2.    Al-Ṭabarī understands the verse to mean that the Qur’an guides people toward the straight path and is a mercy for those who respond to Allah with obedience and righteous action. The emphasis is therefore not simply on possessing the Qur’an, but on responding to it.

3.    Maududi stresses an important idea: 

• The Qur’an is certainly guidance for humanity, but only the person who approaches it with a sincere desire for truth and moral improvement truly benefits from it. 
• A person who approaches revelation merely to mock or reject it will not experience its guiding effect. There are those who only try to dig out verses to mock Islam and Muslims. In fact, mere reading the translation of a verses does not give the complete context of the verse. Unless a verse is connected with the adjacent verses, the wholesome meaning may be misleading.
• Therefore, reaching out to Al Qur'an should be with sincerity and the quest to seek mercy of our Creator and follow steps given therein for guidance. 

4.    Yusuf Ali similarly sees guidance and mercy as closely related. Guidance protects a person from wandering morally, while mercy enables him to rise above weakness, error and despair.

This creates an important principle: The Qur’an gives guidance, but receptivity matters. For example, the sunlight falls everywhere, but a closed window receives very little of it.

Does this mean the Qur’an is only for Muslims?

Not at all. Elsewhere, the Qur’an describes itself as guidance for mankind—for example, 2:185 calls it hudā lil-nās, “guidance for humanity.” Here, however, 31:3 emphasizes who actually benefits from that guidance most deeply: those willing to act with sincerity and goodness.

It is similar to medicine. A medicine may be available for everyone, but its benefit is experienced by the person who actually takes it properly.

How can we explain this verse to non-Muslims?

The best approach is not to begin by demanding that someone first accept that the Qur’an is divine. Instead, invite them to examine its guidance.

One might say:

“The Qur’an claims to provide guidance and mercy. Judge that claim by examining what kind of human being it tries to produce.”

Then show them its teachings:

• Justice even against oneself — 4:135
• Dignity of human life
• Care for parents
• Generosity to the poor
• Prohibition of slander and false accusation
• Forgiveness and restraint
• Humility
• Honesty
• Accountability
• Protection of the weak
• Responsibility toward creation

This is more persuasive than saying merely, “You must believe because the Qur’an says so.” If a book consistently directs people toward truthfulness, justice, compassion, self-control and accountability, then its claim to be guidance deserves serious consideration.

A useful point for interfaith discussion

A non-Muslim may reasonably ask: “If the Qur’an is guidance, why are many Muslims badly behaved?”

The answer is contained in the verse itself. The Qur’an does not say that merely owning it transforms someone. It is guidance for al-muḥsinīn—those who sincerely try to live by it. It is just like a map upon which the traveler hs doubts and refuses to follow. That is one has to have a faith that what path one is following will lead to righteousness and closer to His Creator.

So the misconduct of Muslims does not necessarily disprove Qur’anic guidance; sometimes it demonstrates what happens when people possess guidance but fail to practice it.

How can we “apply” 31:3 to our lives?

It is better to say apply or live by the verse rather than “impose” it upon ourselves.

The first step is to stop treating the Qur’an only as a book for recitation and begin asking:

• “What guidance is this verse giving me?”
• When reading about patience, practice patience.
• When reading about charity, give something.
• When reading about forgiveness, forgive.
• When reading about arrogance, examine your own ego.
• When reading about prayer, improve your prayer.

In that way, the Qur’an moves from the tongue to the character. A practical habit is to take one verse after Qur’an reading and ask three questions:

• What is Allah teaching me here?
• What weakness in me does this expose?
• What one action can I change today because of it?

That turns recitation into guidance.

The verse thus teaches that Allah does not merely show us where to go; He gives us a path designed for our moral and spiritual well-being. 

Deep Reflection

This book, which is full of wisdom provides “guidance and mercy for those who excel in doing good.” This is its essential and permanent status: providing guidance so that goodly people can follow the right way. Indeed, travelers who follow its way are never in error. This book also provides people with mercy as they feel reassured and contented by the guidance they are given. They feel God’s mercy as they attain success, establish firm bonds and strong mutual commitments among those who follow such guidance, and also between them and the laws of the universe in which they live.

In one sentence, Surah Luqmān 31:3 tells us that the Qur’an becomes true guidance and mercy when its wisdom is allowed to move from the page into our conduct.

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 31. Luqman - Wisdom of Luqman al-Ḥakīm (“Luqman the Wise”)  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

Beware of those who distract you from the path of Allah (Al Qur'an)

There are always distractors whether people or means to create hindrance in the remembrance of Allah. Such people have been there in times of formatting stage of Islam and continue till date. Therefore, we should be on the lookout of speech, entertainment and distractions that pull our hearts away from Allah. Believers were cautioned at the time of revelation of Al Qur'an, which is the theme of 6th verse of Surah Luqman, the 31st Chapter of Al Qur'an. The verse condemns especially those who use such distractions to mislead others, trivialize faith or make people indifferent to divine guidance. 

And such means of distractions still exist in our world today. Rather the means of distraction have multiplied manifold. The excessive use of social media on our cellphones and laptops indulges us in gossip, endless entertainment, sensational content or meaningless scrolling to consume our attention and time, that could have easily be devoted for our spiritual development. The lesson is simple: use recreation and technology, but do not let them become a substitute for prayer, Qur’an, family, responsibility and remembrance of Allah.

We now share the 6th verse of Surah Luqman which is a powerful warning about anything that captures the mind so completely that it diverts a person from truth, remembrance of Allah, moral responsibility and purposeful living.

The Verse

وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا ۚ أُولَٰئِكَ لَهُمْ عَذَابٌ مُّهِينٌ

“And among mankind are those who purchase distracting speech to lead others away from the Way of Allah without knowledge, and take it in ridicule. For such there is a humiliating punishment.” — 31:6

The key expression of the verse is لَهْوَ الْحَدِيثِ — lahw al-ḥadīth. Lahw is something that occupies or amuses a person so much that it distracts him from something more important.

The context of the verse

Surah Luqmān begins by describing people who benefit from the Qur’an: they establish prayer, give zakāh and have certainty in the Hereafter (31:2–5). Verse 6 immediately presents the opposite type: instead of listening to revelation, some people deliberately promote forms of distraction that turn themselves or others away from Allah.

Classical reports also connect the verse with the Makkan opposition to the Prophet ﷺ. Some opponents sought ways to compete with Qur’anic preaching by attracting people with entertaining stories, songs and tales so that they would not listen to the Prophet. Thus the problem was not simply “entertainment”; it was using entertainment as a rival to guidance. That distinction is essential.

How do the classical scholars interpret lahw al-ḥadīth?

1.    Ibn Kathīr records that ʿAbdullāh ibn Masʿūd strongly interpreted lahw al-ḥadīth as singing, and similar interpretations were reported from several early authorities. But Ibn Kathīr also records the broader interpretation associated with al-Ṭabarī: it encompasses speech or activity that turns people away from Allah's signs and His path.

2.    Al-Ṭabarī records several early interpretations rather than restricting the expression to only one form of amusement. The broader meaning allows the verse to cover whatever serves as distracting discourse that prevents people from receiving or following divine guidance.

3.    Maududi explains lahw al-ḥadīth as an absorbing diversion—something capable of occupying people's attention so fully that they become oblivious to more serious matters. He particularly emphasizes the deliberate use of such distractions to draw people away from Allah's way.

Therefore, it would be too narrow to translate the verse simply as “music is forbidden.” Some early scholars certainly applied it to singing in their environment, but the Qur'anic wording is considerably broader.

How does lahw al-ḥadīth look like today?

This is where the verse becomes extraordinarily relevant. Imagine someone in seventh-century Makkah being deliberately distracted by stories and entertainment whenever the Qur’an was being recited.

Now imagine a person today opening a phone intending to check one message and then the distraction begins: One short video appears, then another and yet another. And from reading one message,  minutes pass. In the meantime, the adhan was heard but ṣalāh was postponed. A child wanted attention but was ignored. A Qur’anic passage was never read. Work was unfinished. Sleep was delayed, sometimes till the dawn prayer.

Although, nothing necessarily looked sinful by itself. Yet, collectively it became lahw — distraction from what mattered. That is one of the most powerful contemporary ways of understanding 31:6.

Social media - a modern form of lahw

Social media itself is merely a technology. It can carry Qur’an, education, family communication, charitable campaigns and valuable knowledge. The problem begins when the tool starts controlling the user.

Algorithms are particularly effective at offering an endless stream of novelty like: short videos, celebrity gossip, arguments, memes, outrage, sensational news, influencer lifestyles, advertisements and constant notifications. The danger is not merely the content. It is the continuous fragmentation of attention.

Due to excessive use of social media, a person may know enormous amounts about strangers' lives while hardly reflecting upon his own. He may know what happened to an influencer five minutes ago but not remember what he read in the Qur’an that morning. In that sense, modern technology can create an unprecedented marketplace of لهو الحديث.

Some contemporary examples

• A person scrolls through reels for two hours but says, “I don't have ten minutes to read Qur’an.”
• Someone spends an evening following an online celebrity dispute but has not spoken meaningfully to his parents or children.
• A person compulsively watches political arguments that leave him angry, suspicious and hostile without enabling him to improve anything.
• Another becomes obsessed with glamorous lifestyles and gradually develops dissatisfaction with his own home, spouse, income or appearance.
• Someone repeatedly watches religious mockery until sacred things gradually lose their seriousness in his heart.

The last example gets especially close to the wording of 31:6 because the verse says:

وَيَتَّخِذَهَا هُزُوًا “and takes it in ridicule.”

The warning therefore concerns not only wasting time, but an environment in which truth itself is trivialized. Yet the Qur’an is not calling us to eliminate recreation. This qualification matters.

Rest, sport, humour, recreation, family outings and permissible entertainment are part of normal human life. But the question posed by 31:6 is not simply: “Is this entertaining?” In fact the better question is: “What is this entertainment doing to me?” If recreation refreshes you and you return to your responsibilities, it serves a healthy purpose. But if it repeatedly causes you to neglect prayer, family, work, sleep, knowledge and remembrance of Allah, amusement has become domination.

A useful modern test for lahw

Before spending considerable time on something, ask yourself three questions:

• Is it taking me away from an obligation?
• Is it filling my mind with something harmful or worthless?
• After consuming it, am I spiritually, intellectually or emotionally better—or merely more distracted?

The answers can reveal much.

How can we practically avoid these distractions?

A complete withdrawal from technology is neither necessary nor realistic. The better solution is discipline over attention.

• First, establish certain parts of your day as phone-free sacred spaces: ṣalāh, Qur’an reading, meals with family and the period immediately before sleeping.
• Second, turn off unnecessary notifications. Every notification is essentially somebody else asking permission to interrupt your mind.
• Third, avoid beginning the day with social media. The first thoughts entering the mind often shape the rest of the day. Beginning with prayer, Qur’an or quiet reflection creates a very different mental state.
• Fourth, use social media with an intention rather than automatically. Decide, “I will check messages for fifteen minutes,” rather than opening the app with no purpose.
• Fifth, periodically examine whom you follow. If an account repeatedly creates envy, anger, lust, gossip, cynicism or meaningless consumption, there is little reason to keep inviting it into your mind.
• Sixth, replace rather than merely remove. A person cannot sustain an empty life. Replace excessive scrolling with reading, exercise, family conversation, gardening, learning, walking or beneficial listening.
• And perhaps most importantly, teach children early that their attention is valuable. Whoever controls their attention eventually influences their thoughts, desires and values.

The deeper message of 31:6

The verse is really about a competition for the human heart. Immediately before it, Allah describes people who receive guidance from the Qur’an. Then He describes those captivated by lahw al-ḥadīth. So the contrast is almost:

What will occupy you—the Word of Allah or the noise surrounding you?

This question may be even more urgent today than it was centuries ago because distraction now travels with us in our pockets. A useful reflection from 31:6 for our time would therefore be: Not everything that takes our time deserves our attention, and not everything that captures our attention deserves a place in our heart. 

The goal is not to abandon the modern world. It is to ensure that we use our devices rather than allowing our devices to use us.

Let us implement this verse on us in a manner that we stay in the world but at the same time not being distracted by the substance that does not help us spiritually and add nothing to our Akhirah - the end time. For if we are distracted and diverted so much from the path to Allah, we will be compromising our end time and leaving us empty handed on the Judgement Day. Think over it!!

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to more Selected Verses from Sürah 31. Luqman - Wisdom of Luqman al-Ḥakīm (“Luqman the Wise”)  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

A strong verse of Al Qur'an for Reverts: Obedience vs Disobedience of parents

There is no worldly relations more dearer than that of parents.  It is for this reason, Allah commands that people be good to their parents, specially mothers who carry their offspring with great difficulty and usually feed them from their own bodies for two years.  Allah associates gratitude towards Him with gratitude towards parents.  He says be grateful and obey them and never be harsh or cruel to them in any manner. This is the dilemma faced by many a reverts who have been confronted rather strongly by their parents and family for choosing Islam upon their religion of birth. And it really disturbs them what course of action they adopt to keep both ends balanced.

Under such circumstances, children are directed not to stresses to obey them when they ask them to commit the greatest sin of associating others with God.  We should not obey them in matters that go against the commandments of God, and do what is right, but at the same time we are expected to treat our parents with care and respect. In fact there have been many a instance that after a child reverts to Islam and then he/she continue to love parents more than before as directed by Islam that the hostile parents too enter the fold of Islam.

This is the theme of Surah Luqmān 31:15 that establishes one of the Qur’an’s most important principles of family life: parents deserve exceptional respect and kindness, but obedience to parents is not absolute. Ultimate obedience belongs to Allah. Reverts much too often come across the disobedience of their parents when they take the ultimate decision of their lives of opting to be a Muslim and abandoning the religion of their birth.

Let us explore the 15th verse of Surah Luqmān and reflect on the obedience and disobedience of parents by the children when it comes to reversion to Islam.

وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا ۖ وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ

“But if they pressure you to associate with Me what you have no knowledge of, then do not obey them. Yet keep their company in this world courteously, and follow the way of those who turn to Me.” — Surah Luqmān 31:15

Explanation of the verse

Is this verse binding upon children or parents?

The immediate command is directed primarily to the child: “Do not obey them… but accompany them with kindness.” Yet it indirectly teaches parents an equally important lesson: parental authority has limits. Parents cannot use their status to compel a child to violate Allah’s commands, abandon faith, commit injustice or participate in sin.

So the verse establishes responsibilities on both sides:

• Children: respect, care for and normally obey their parents.
• Parents: do not demand obedience in something contrary to Allah.

The remarkable thing is that the verse does not abolish respect when obedience becomes impossible. It separates two ideas that are often confused:

• Obedience — ṭāʿah, and
• Kind treatment — maʿrūf.

The first can sometimes cease; the second normally remains.

The context: Saʿd ibn Abī Waqqāṣ and his mother

Classical tafsīr connects this teaching with the experience of Saʿd ibn Abī Waqqāṣ. When Saʿd accepted Islam, his mother strongly opposed his conversion and reportedly threatened to stop eating and drinking until he abandoned Islam. Saʿd loved and respected his mother, but he refused to abandon his faith. Ibn Kathīr relates this account while explaining the verse.

The lesson is striking: Saʿd did not insult his mother, abandon her or cease caring for her. But neither did he surrender his conscience merely because the pressure came from his mother.

This helps us understand the Qur’anic expression:

• فَلَا تُطِعْهُمَا “Do not obey them.”
• Immediately followed by: وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا “But accompany them in this world with kindness.”
• The juxtaposition is the heart of the verse.

Scholarly explanation

1.    Ibn Kathīr explains that if parents try hard to make their child follow them in shirk or false religion, the child must not obey them in that matter. But this refusal must not prevent the child from continuing to treat them kindly and respectfully in worldly matters.

• Thus the Qur’an does not say: “If your parents are wrong, leave them.” 
• It says essentially: “Do not follow their wrong—but continue loving and caring for them.”

That distinction is extremely important.

2.    Maududi's broader principle Maududi understands the passage as establishing the hierarchy of obligations. Parents have an enormous claim upon their children, but their claim comes after the claim of the Creator. Therefore, parental obedience cannot override one's responsibility to Allah.

• The Qur’an had just commanded gratitude: “Be grateful to Me and to your parents.” — 31:14
• Then 31:15 immediately qualifies it. In other words: Honour your parents enormously—but do not turn them into an authority above Allah.
• This principle prevents both extremes: rebellion against parents on one side, and blind obedience on the other.

Does refusing one's parents constitute disobedience?

Not necessarily. This verse proves that refusing a parental command is not automatically ʿuqūq al-wālidayn—sinful mistreatment of parents.

There is a fundamental difference between:

• Disobeying a particular instruction because it conflicts with Allah's command, and
• Being disrespectful, cruel, insulting or neglectful toward one's parents.

The former may actually be obligatory; the latter remains prohibited.

A famous Prophetic principle expresses this clearly:

لَا طَاعَةَ فِي مَعْصِيَةٍ، إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ “There is no obedience in disobedience to Allah; obedience is only in what is right.”

So Islam does not teach blind obedience. It teaches principled obedience accompanied by excellent character. 31:15 gives us a remarkable formula

• Disagree without dishonouring.
• Refuse without insulting.
• Remain firm without becoming cruel.

That is much harder than simply obeying or simply rebelling.

Does the verse apply only to shirk?

The explicit example is certainly shirk, which is the gravest possible conflict. But scholars derive a broader principle from it: no created person is obeyed where obedience would involve disobedience to the Creator.

Therefore a parent cannot legitimately require a child to:

• Abandon an obligatory act of faith;
• Participate in fraud, bribery or dishonesty;
• Wrong another person;
• Break a clearly binding command of Allah;
• Participate in something clearly prohibited.

However, this principle should not be misused by children to reject ordinary parental guidance merely because they dislike it.

A child cannot say: “Islam says I don't have to obey my parents,” simply because the parents ask them to study, return home at a reasonable time, behave responsibly, help the family or avoid harmful company. 31:15 is a safeguard of conscience, not a license for rebellion.

How can we implement it today?

The verse is especially valuable today because tensions between generations can arise over marriage, careers, education, lifestyle, culture, religious practice and family expectations.

Suppose parents insist upon something you sincerely believe is wrong. The Qur’anic method would be:

• First, examine yourself. Is it genuinely contrary to Allah's guidance, or merely something you personally dislike?
• Second, speak respectfully. Avoid shouting, sarcasm, humiliating language or the attitude: “You are old-fashioned and know nothing.”
• Third, explain your reason. A calm “I love and respect you, but I cannot do this because I believe Allah has prohibited it” embodies 31:15 far better than an angry confrontation.
• Fourth, refuse only what is wrong. Do not use one disagreement as an excuse to withdraw affection, financial support, visits or companionship.
• Fifth, increase kindness after disagreement. This is perhaps the hardest part. The Qur’an says وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا—continue accompanying them honourably.

Imagine the moral power of saying “No” to the wrong request while saying “Yes” even more strongly to caring for the parent.

Parents should also reflect deeply on this verse. There is another side that is sometimes overlooked.

• Parents should ask: Am I asking my child to obey Allah—or merely to obey my ego?
• A parent may sometimes confuse: “You must respect me” with “You must agree with every decision I make.”

31:15 teaches otherwise. Children remain morally responsible before Allah. Parents guide them, advise them and deserve extraordinary honour, but they do not own their conscience. This becomes especially important once children become adults. Parental respect remains lifelong, while the nature of parental authority naturally changes.

A beautiful balance between 31:14 and 31:15

These two verses should really be read together:

• 31:14: Be grateful to Allah and your parents. (You may read the explanation of verse 14 at: Islam enjoins Man to care for his parents as an act of worship next to worship of Allah)
• 31:15: But if your parents pressure you toward what is wrong, do not obey them—yet continue treating them kindly.

That is a sophisticated moral teaching. The Qur’an refuses both extremes: blind obedience and self-righteous rebellion. Instead it teaches principled love.

The essence of 31:15 for us today

The verse could be summarized in one sentence:

A believer's conscience belongs to Allah, but his kindness toward his parents must survive even the deepest disagreement.

That may be the most profound lesson of the verse. You can say “I cannot obey you in this” without ever saying, through your words or behaviour, “You no longer matter to me.”

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to more Selected Verses from Sürah 31. Luqman - Wisdom of Luqman al-Ḥakīm (“Luqman the Wise”)  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

Al Qur’an’s most practical teaching on humility, dignity and human relations (Surah Luqman)

Surah Luqmān is one of the most educative Surah of Al Qur'an where the wisdom of Luqman, the wise guy of his time, has been portrayed while him addressing his son and teaching him the basics of Isla, the etiquettes and how to live with honour and dignity in one's life. We have already shared verses from the Surah. Today we share the verse 31:18 which is one of the Qur’an’s most practical teachings on humility, dignity and human relations:

The Verse

وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

“Do not turn your cheek away from people in contempt, nor walk upon the earth arrogantly. Surely Allah does not love anyone who is arrogant and boastful.” — 31:18

Explanation

What does “do not turn your cheek away” mean?

The unusual expression وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ literally evokes turning one’s face away from another person. Classical commentators understood it as a picture of contemptuous arrogance—refusing to face people properly because one regards oneself as superior.

Ibn Kathīr explains the verse as a prohibition against turning away from people disdainfully and behaving boastfully or proudly before them. The lesson is not merely about how one walks; it is about the attitude of superiority within the heart that becomes visible in one's face, speech and behaviour.

Maududi draws attention to the two Qur’anic words مُخْتَالٍ (mukhtāl) and فَخُورٍ (fakhūr). Mukhtāl describes a person filled with an exaggerated opinion of himself, while fakhūr is one who displays or boasts about his supposed superiority before others. Even a person's manner of walking can reveal this attitude.

Other commentators similarly understand the verse to mean that we should not turn our faces away when people speak to us merely because we consider ourselves socially, financially or intellectually above them.

Relevant Hadith

The Prophet ﷺ gave an almost perfect explanation of this verse. ʿAbdullāh ibn Masʿūd reported that the Prophet ﷺ said:

الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ “Arrogance is rejecting the truth and looking down upon people.” Sahih Muslim 91a.

This Hadith is especially important because someone had asked whether liking beautiful clothes and shoes constituted pride. The Prophet ﷺ explained that beauty itself is not the problem. Kibr is rejecting truth because of ego and regarding other human beings with contempt.

So 31:18 and this Hadith illuminate one another beautifully:

• Qur’an: Do not display contempt toward people.
• Hadith: Contempt for people is one of the very definitions of arrogance.

How can we practice this attitude today when everyone seems angry and frustrated?

This is where the verse becomes especially relevant. Economic pressure—scarce jobs, inadequate salaries, inflation, competition and insecurity—can make people irritable and defensive. A person may feel that everyone is competing for the same limited opportunity. Under such conditions, courtesy begins to disappear.

The Qur’an does not require us to pretend that injustice, unemployment or financial hardship does not exist. Rather, it tells us that hardship must not turn us into people who humiliate others.

A frustrated person may be unable to control the economy, but he can still control how he speaks to a waiter, driver, subordinate, job applicant, clerk, domestic worker, colleague or unemployed person. That is where 31:18 begins.

Practical application in today's environment

Suppose two people apply for the same job. One succeeds and the other does not. The successful person must not begin thinking, “I am obviously better than him.” His position may simply be an opportunity Allah has temporarily given him.

Likewise, an employer should never use another person's desperate need for employment as permission to humiliate him. A senior official should not make a junior employee feel insignificant. A wealthy relative should not embarrass a poorer relative. And an educated person should not treat someone with less education as intellectually worthless.

The verse teaches us several very practical habits:

• Look at people when they speak to you rather than dismissing them.
• Do not confuse position with personal superiority.
• Correct people without humiliating them.
• Listen even to someone younger, poorer or less educated than yourself.
• Do not flaunt wealth or success before people struggling financially.
• When angry, lower the temperature of the conversation instead of trying to win it through aggression.
• When someone gives you good advice, accept the truth even if it comes from someone you dislike.

The last point is especially significant because of the Hadith: arrogance is not merely looking down upon people; it is also rejecting truth because accepting it would injure one's ego.

A powerful social message of the verse 31:18

Economic hardship frequently creates an invisible hierarchy:

• Employed over unemployed, wealthy over poor, employer over employee, powerful over dependent, educated over less educated.
• Luqmān's advice destroys this hierarchy of human worth.

Islam allows differences in income, position and responsibility, but it does not allow these differences to become differences in human dignity. A person earning a large salary has no greater intrinsic worth before Allah merely because of his salary. And someone who has lost his job has not lost his dignity. That is why 31:18 is remarkably appropriate in an age of economic frustration.

The deeper lesson

Notice the order of Luqmān's advice. 

• Just before this verse, he tells his son: establish prayer → encourage good → resist wrong → remain patient (31:17).
• Then he says: Do not become arrogant (31:18).

It is almost as though the Qur’an is warning us that even a person doing good can develop pride: I pray more; I know more; I am more religious; I am more successful. The cure is humility.

Therefore, 31:18 is not asking us to become weak or submissive before hostile people. A Muslim may defend his rights, compete for employment, negotiate a salary, disagree strongly and oppose injustice. What the verse forbids is allowing that struggle to produce contempt, boastfulness and the feeling that another human being is beneath us.

A very useful principle for everyday life would therefore be: “Be firm about what is right, but gentle toward people; defend your dignity without attacking theirs.”

That, perhaps, is one of the most practical ways of living Surah Luqmān 31:18 in today's increasingly competitive and impatient world..

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 31. Luqman - Wisdom of Luqman al-Ḥakīm (“Luqman the Wise”)  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