Who to give credit of our success - Prophet Sulaymān (Solomon) teaches us (excerpt from Al Qur'an)

Since my childhood, I have seen an Arabic inscription " هَٰذَا مِن فَضْلِ رَبِّي " on shops and houses. Although, I knew its plain meaning, but never really reflected to find its deeper meaning nor ever tried to find out what is the context of this. Today, I got lucky when I glanced at the 40th verse of Surah An-Naml that added to my knowledge and I  am sharing the context of this duly interpreted by scholars keeping in view the context of this part verse of Al Qur'an. 

The Context

Surah An-Naml 27:40 comes at a remarkable moment in the story of Prophet Sulaymān عليه السلام. The Queen of Sheba was approaching him, and Sulaymān asked who could bring her throne before she arrived. That is, the same throne about which the hoopoe (hud- hud) had reported, "She has a splendid throne." One powerful jinn offered to bring it before Sulaymān rose from his place, but then “one who had knowledge of the Book” said he could bring it “before your glance returns to you.” When Sulaymān suddenly saw the throne placed before him, his first response was not pride, amazement at his own power, or praise of his court. He said:

هَٰذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ

“.......This is from the favour of my Lord, to test me whether I am grateful or ungrateful. Whoever is grateful is grateful only for his own benefit, and whoever is ungrateful—surely my Lord is Self-Sufficient, Most Generous.” — 27:40 (Part of the verse)

Interpretation.

The explanation of the complete verse as given by the scholars is quite elaborate and lengthy. Herein under we have only presenting the gist. Those interested in complete explanation, may refer to resource links given at the end of the post.

The central theme: success itself is a test 

Most of us easily recognize difficulty as a test: illness, financial problems, bereavement, failure, unemployment, humiliation.

But Sulaymān teaches something subtler: A blessing may be an even greater test than a hardship.

He had extraordinary authority, knowledge, wealth and command over resources. Yet when something astonishing happened before him, he immediately asked:

• أَأَشْكُرُ أَمْ أَكْفُرُ “Will I be grateful or ungrateful?”
• He did not ask: “How powerful have I become?”
• He asked: “How will I respond to what Allah has given me?”
• That is the spiritual heart of the verse.

1.    Ibn Kathīr's interpretation

Ibn Kathīr explains the surrounding episode by relating the reports concerning the person who possessed “knowledge of the Book,” while emphasizing Sulaymān's response once the throne appeared before him. Sulaymān recognized the event as Allah's favour and a test of gratitude, not simply as an achievement attributable to his own power or servants.

That distinction is crucial. The throne arrived for Sulaymān, but Sulaymān refused to treat the blessing as though it originated from Sulaymān. He traced the blessing back to Allah.

2.    Al-Ṭabarī

Al-Ṭabarī records several early reports about the identity and knowledge of the person described as possessing knowledge from the Scripture. The details were discussed by early authorities, but the Qur’an itself keeps that person secondary to the main lesson: the extraordinary event occurs, and Sulaymān immediately attributes it to Allah.

This itself is instructive. We can become fascinated with: 

• Who brought the throne? How? What knowledge did he possess?
• But the Qur’an quickly redirects our attention toward something spiritually more important:
• How did Sulaymān react when something extraordinary happened in his favour? His reaction was shukr, not self-glorification.

3.    Maududi's emphasis

Maududi reads the passage as part of the demonstration of the extraordinary kingdom Allah had entrusted to Sulaymān. Yet Sulaymān's response shows that those powers never deluded him into believing that they belonged independently to him. His recognition that this was a test from his Lord distinguishes prophetic kingship from arrogant worldly kingship.

This contrast runs throughout the story.

• A worldly ruler may think: “I possess this because I deserve it.”
• Sulaymān thinks: “Allah has entrusted this to me; now I am being examined.”

Why does gratitude benefit us and not Allah?

The verse continues:

وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ “Whoever is grateful is grateful only for his own benefit.”

Allah gains nothing from our gratitude.

The verse concludes: فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ “Indeed, my Lord is Self-Sufficient, Most Generous.”

That is Allah does not need our praise. We need gratitude. Why?

• Because gratitude protects the soul from developing the illusion: “I achieved everything myself.”
• Gratitude transforms: (1) wealth → responsibility (2) knowledge → service (3) authority → accountability (4) success → humility (5) talent → stewardship.
• Without gratitude, those same blessings can create arrogance.

Now bring 27:40 into our own lives

Imagine receiving: a promotion, a successful business, a beautiful house, good health, intelligent children, public recognition, academic qualifications, wealth, influence, or even religious knowledge. Our instinct is often: “I worked hard for this.” That may be partly true. Islam does not deny human effort.

But Prophet Sulaymān teaches us to place another sentence before it:

هَٰذَا مِن فَضْلِ رَبِّي “This is from the favour of my Lord.”

You worked hard—but:

• Who gave you your intelligence? Who gave you health enough to work?
• Who created the opportunity?
• Who placed helpful people in your path?
• Who protected you from thousands of circumstances that could have derailed you?

Although, Human effort is real. But the ability to make the effort is itself a gift.

What about today's “distractors”?

1.    Modern life surrounds us with things constantly competing for our attention.

• Social media says: Show people what you possess.
• Advertising says: You need more.
• Professional culture says: Your title determines your worth.
• Consumerism says: Compare yourself with everyone else.
• Celebrity culture says: Be noticed.
• The ego says: Take the credit.

And 27:40 interrupts all of them: هَٰذَا مِن فَضْلِ رَبِّي “This is from the favour of my Lord.” That sentence can become a spiritual shield against distraction.

A simple test for every blessing

Whenever something good enters your life, ask three questions.

1. Where did it ultimately come from?

Say inwardly: هَٰذَا مِن فَضْلِ رَبِّي This is from the favour of my Lord. This prevents arrogance.

2. Why might Allah have given it to me?

Remember: لِيَبْلُوَنِي “to test me.”

• A promotion asks: Will you become arrogant—or more just?
• Money asks: Will you hoard—or help others?
• Knowledge asks: Will you boast—or teach?
• Authority asks: Will you dominate—or serve?
• Social influence asks: Will you seek applause—or speak truth?
• Health asks: Will you waste it—or use it in good works?
• Even religious knowledge asks: Will it make you humble—or make you feel superior to other Muslims?

3. What would gratitude look like in action?

Because shukr is more than saying al-ḥamdu lillāh. That is true gratitude has three dimensions:

• The heart recognizes the Giver.
• The tongue praises the Giver.
• The limbs use the gift in ways pleasing to the Giver.

If Allah gives wealth and we merely say al-ḥamdu lillāh while using it unjustly, gratitude is incomplete.

2.    One of the greatest modern distractions: comparison

We constantly see other people's lives. Their houses. their journeys. their careers. their children. their successes. their possessions. This can turn blessings into dissatisfaction. 

Instead of thinking: “What has Allah given me?” we begin thinking: “Why haven't I been given what they have?”

27:40 reverses this psychology. Sulaymān was not looking sideways at somebody else's kingdom. He looked upward toward the Giver of his own blessings. That is one of the most practical forms of gratitude today.

The verse also protects successful people from Qarun's mistake

Elsewhere the Qur’an describes Qarun (the richest man of his time, yet ungratful and arrogant) saying: “I was only given it because of knowledge I possess.” — 28:78 - Compare that with Sulaymān:

• Qarun: I have this because of me.
• Sulaymān: This is from the favour of my Lord.

That difference in one sentence represents two completely different spiritual personalities.

• One ends in arrogance.
• The other in gratitude.

How to “superimpose” 27:40 upon everyday life

You can make the verse into a personal mental habit:

• When praised: “This is from the favour of my Lord.”
• When promoted: “This is from the favour of my Lord—and now I am being tested.”
• When your children succeed: “This is from the favour of my Lord.”
• When your business prospers: “Will I be grateful or ungrateful?”
• When you acquire knowledge: “How can I use this for good?”
• When people admire you: “Allah knows the reality of me better than they do.”

And when distractions make you compare your blessings with others: “I will answer for what Allah gave me, not for what He gave someone else.”

The deepest message of 27:40

Perhaps the verse changes the very definition of success.

• We ordinarily think: Success = obtaining the blessing.
• But Sulaymān teaches: Success = responding correctly after receiving the blessing.

The throne appearing before him was not yet the victory. His gratitude was the victory.

So whenever Allah gives us something—wealth, position, health, intelligence, influence, family, opportunity or even free time—the question hidden within the blessing is:

أَأَشْكُرُ أَمْ أَكْفُرُ “Will I be grateful, or will I be ungrateful?”

In a world full of distractions, 27:40 teaches us not merely to count our blessings, but to recognize that every blessing carries an assignment: acknowledge Allah, remain humble, and use what He has given us in a way that would please Him.

So et us change the way to be grateful. Instead of taking pride on our success, let us always be grateful to Allah for having considered us worthy of our success and blessed us accordingly. Unless Allah is on our side, nothing can permanently be truly ours.

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 27. An Naml "The Ants" 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-Qurʾān: Selected verses from: Sürah 27. An Naml "The Ants"

Sürah 27. An Naml الْنَّمْل "The Ants" is the 27th Sürah chapter of Al Qur'an with 93 verses with 7 Rukhu spanned over Juzʼ 19 to 20. It  was revealed in Makkah (except a few scholars who consider verse 85 or 93 / Madinan). It takes its name from the story of the ant in verses 18–19 during the narrative of Prophet Sulaymān عَلَيْهِ ٱلسَّلَامُ (Solomon).

The Sürah's name is taken from the ants whose conversations were understood by Solomon. Similar to Sürahs ar-Ra'd "the Thunder" or al-Ankabut "the Spider", "The Ants" has no thematic significance in the Sürah beyond it being a familiar phrase amongst believers, a reminder of the Sürah's story of Solomon.

• Ants do hold a privileged status among animals in Islam on account of the story of Solomon. Hadith literature tells of Prophet Muhammad صلى الله عليه وسلم forbidding Muslims to kill the ant, bee, hoopoe, or shrike; it is no coincidence that they are all featured in an-Naml and an-Nahl "the Bee". 
• One interpretation for the ant's theological significance coincides with its role historically, as written in the 1993 edition of the Encyclopaedia of Islam: Since early antiquity, ants have been an object of admiration on account of the feverish activity with which they provide for their 27th chapter (surah) of the Qur'an with 93 verses (ayat) sustenance and the perfect organisation of their societies. This perfect organization under one cause correlates well with the Islamic idea of obedience, or ibadah. (Wikipedia)

We have already shared the Tafseer / Exegesis of the Surah which can be read from links given below:

| Overview | Exegesis: | Part I | Part II|

Herein under we will only present a condensed overview of the entire Sūrah, for the scope of this post is to only to introduce the Sūrah and provide links to some of the selected verses from this Sūrah for selective reading / references. The following bird eye view includes the context, major themes and subjects and lessons that we can learn from this Sūrah, followed by references to  some of the selected verses already published.

Main Context

Sürah An-Naml was revealed during the Makkan period when the Quraysh were rejecting the message of Tawḥīd (Oneness of God). It uses historical stories of past prophets to demonstrate God’s power, the consequences of arrogance, and the ultimate triumph of truth.

The Central Theme 

• The truth of divine revelation, the certainty of resurrection, and the consequences of disbelief — illustrated through the stories of past messengers.
• The Surah emphasizes:

• Tawḥīd (Monotheism) — Only Allah is worthy of worship.
• Prophethood — Affirmation of Muhammad ﷺ as a true messenger in the same line as earlier prophets.
• Resurrection — Certainty of life after death.
• Moral accountability — Good and evil will be judged.

Main Subjects & Structure

The Surah consists of two discourses, the first from the beginning of the Surah to the end of verse 58, and the second from verse 59 to the end of the Surah.

• The First Discourse: The theme of the first discourse is that only those people can benefit from the guidance of the Quran and become worthy of the good promises made in it, who accept the realities which this Book presents as the basic realities of the universe, and then follow up their belief with obedience and submission in their practical lives as well.
• Opening Verses (1–6): 
• The Qur’an is a guide for believers, but a source of loss for disbelievers.
• The reality of revelation.
• The Surah 27 stories of the prophets Musa (Moses), Sulayman (Solomon), Saleh, and Lot (Arabic Lūṭ) to emphasize the message of tawhid (monotheism) in Arabian and Israelite prophets. The miracles of Moses, described in the Book of Exodus, are mentioned in opposition to the arrogance and kufr (disbelief) of the Pharaoh.

• Story of Prophet Mūsā عَلَيْهِ ٱلسَّلَامُ(Moses)  [7–14]: 

• Call to prophethood.
• Confrontation with Pharaoh and his arrogance.

• Story of Prophet Sulaymān عَلَيْهِ ٱلسَّلَامُ(Solomon)  [15–44]: The story of Solomon is most detailed: Solomon converted Bilqis, Queen of Saba' (the Queen of Sheba) to the "true religion" after a hoopoe reported to him that she was a sun-worshipping queen. This sura was likely revealed to address the role of the "Children of Israel" among the believers in Mecca, to emphasize and commend the piety of past prophets, and to distinguish the present Qurʾānic message from traditions.

• His wisdom, communication with animals, and the ant episode.
• The Queen of Sheba’s conversion to Islam after recognizing the truth.

• Stories of other Prophets [45–58]
• Prophet Ṣāliḥ عَلَيْهِ ٱلسَّلَامُ and the people of Thamūd.
• Prophet Lūṭ عَلَيْهِ ٱلسَّلَامُ and the destruction of his people.

• The Second Discourse: In the second discourse, at the outset, attention has been drawn to some of the most glaring and visible realities of the universe, and the disbelievers of Makkah have been asked one question after the other to the effect : "Do these realities testify to the creed of shirk which you are following, or to the truth of Tauhid to which the Qur'an invites you?" After this the real malady of the disbelievers has been pointed out, saying, "The thing which has blinded them and made them insensitive to every glaring reality is their denial of the Hereafter. This same thing has rendered every matter and affair of life non-serious for them. For, when according to them, everything has to become dust ultimately, and the whole struggle of life is purposeless and without an object before it, the truth and falsehood are equal and alike. Therefore, the question whether one's system of life is based on the right or wrong foundations, becomes meaningless for him."
• Affirmation of Resurrection and Divine Judgment [59–66]: Repeated reminders of Allah’s power in creation.
• Challenge to the Quraysh [67–93]
• Criticism of their disbelief.
• Signs in nature and history as proof of God’s oneness.
• End with a call to worship Allah alone.
• Special Significance about Poets
• Unlike Surah Ash-Shu‘arā’ (26), Surah An-Naml does not address poets directly.
• However:
• It implicitly addresses eloquence and persuasion because the Makkan disbelievers accused the Prophet ﷺ of being a poet or magician (verse 69-70 context in tafsīr).
• Instead of attacking poets, it focuses on wisdom, knowledge, and truth as shown in Prophet Sulaymān’s story — contrasting divine wisdom with human eloquence.
• But the discourse, as outlined above, is not meant to dissuade the Prophet and the Muslims from calling the obdurate and heedless people to the way of Tauhid; it is, in fact, intended to arouse them from their slumber. That is why in vv. 67-93 certain things have been said repeatedly in order to produce in the people a sense of the Hereafter, to warn them of the consequences of being heedless of it, and to convince them of its coining, like an eye witness of something, who convinces the other person of it, who has not seen it.

Straight-forward interpretation

According to a chronological reading of the text, the Surah ends on a bold note of warning. This is a perfectly valid reading of the text. Tafsīr al-Jalalayn concurs with this reading, suggesting in reference to ayat 91-93 that the prophet's duty is only to warn; the powerful, imminent tone expressed supports the conclusion that the final point of the Surah is the focal point.

Lessons for Today

• Wisdom and Leadership: Leadership should be based on justice, humility, and service — like Sulaymān’s.
• Power of Dialogue: The Queen of Sheba’s story shows the value of reasoned discussion in guiding others.
• Signs in Creation: We should reflect on nature as a means of knowing Allah.
• Truth Over Pride: Arrogance — whether due to wealth, power, or intellect — leads to downfall.
• Certainty of the Hereafter: Reminds us to live with accountability.

No Sürah of the Qur'an is without any meaning. It is up to us humans to read in between the lines too to know what is being said to us directly or indirectly through mentions of previous prophets and the attitude of their people in rejecting the Divine guidelines and commandments.

Now let us share herein some of the selected ayat / verses from this surah already shared:

• Verse 19: My Lord! Include me, out of Your Mercy, among Your righteous servants
• Verse 19: How to express one's Gratitude to Allah
• Verse 36: Do not accept the Bribes  in the matter of wicked system of life
• Verse 40: Who to give credit of our success -  Prophet Sulaymān (Solomon) teaches us (excerpt from Al Qur'an)
• Verse 62: Who is He Who heeds the prayers of the distressed when he calls out to Him
• Verse 65: None in the heavens or on the earth has knowledge of the Unseen save Allah

In time we will add more selected ayat / verses from this surah.

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 also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: Selected Verses from the Qur'an. .

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

Read More

Who is He Who heeds the prayers of the distressed when he calls out to Him

This is our first post in our series of posts on Who is He, that we will publish in due course about an invisible and unseen Divine Deity which many people do not beleive in. We Muslims, and many other who follow the Divine religions in true letter and spirit, know that Allah is that unseen and invisible Divine Deity that controls and manages the entire universe which none other than He created - a universe that astronomers believe is continueing to expand and no one shall ever be able to reach its farthesest boundaries.

Today we share the 62nd verse of Surah 27. An Naml (The ant) in which Allah answers that who is He who heeds the prayers of the distressed when he calls upon Him:

اَمَّنۡ يُّجِيۡبُ الۡمُضۡطَرَّ اِذَا دَعَاهُ وَيَكۡشِفُ السُّوۡٓءَ وَيَجۡعَلُكُمۡ خُلَفَآءَ الۡاَرۡضِ​ ؕ ءَاِلٰـهٌ مَّعَ اللّٰهِ ​ؕ قَلِيۡلًا مَّا تَذَكَّرُوۡنَ ؕ‏ 

(27:62) Who is it Who heeds the prayers of the distressed when he calls out to Him and Who removes his affliction?76 And who is it Who makes you vicegerents of the earth? Is there any god associated with Allah (in this task)? How little do you reflect!

The phrase أَإِلَـٰهٌ مَّعَ اللَّـهِ "A deity with Allah?" is repeated 5 times in this Surah. This phrase does not occur in any of the Surah of the Qur'an and is unique to Surah an-Naml.

The Arab polytheists themselves knew and acknowledged that Allah alone could avert a disaster. Therefore, the Quran reminds them again and again that they implore Allah alone for help when they are confronted by a calamity. But when the calamity is removed, they start invoking others besides Allah. And this is not only true of the Arab polytheists but of all polytheists; so much so that even the Russian atheists who are regularly campaigning against God-worship, had to invoke God when in the Second World War they were tightly encircled by the German forces.

"Is there any god associated with Allah (in this task)? How little do you reflect!" This has two meanings: (1) “He raises one generation after the other and one nation after the other”; and (2) “He gives you power and authority to rule in the earth”.

After the brief explanation above, let's now deeply explore Surah An-Naml (27:62) which is a powerful verse about du‘ā (supplication), vulnerability, and Allah’s unmatched mercy.

Verse Breakdown and Explanation

1. “أَمَّن يُجِيبُ ٱلْمُضْطَرَّ إِذَا دَعَاهُ” - “Who is it that responds to the one in desperate need when he calls upon Him?”

• Al-Muḍṭarr (المضطر) = the one who is utterly desperate, helpless, and broken — someone who has exhausted all worldly options.
• This part of the verse emphasizes Allah’s exclusive power to answer du‘ā when no one else can.
• Reflection: 
• Allah responds not just to words, but to the depth of your heart’s need. When no one else hears or understands, He does — fully and instantly.
• Allah has such power that when He decides to help someone all sources found in the universe needed for it are gathered by Him in the blink of an eye and He delivers that person from his grief and difficulty.
• However, there is one thing to understand and that is when Allah says He hears and redresses one's grievance, it does not mean an instant redressal of the frievance. It is because every piece of the jigsaw puzzle tkaes its own time to fit in. What one may consider something to his benefit, it may not be suitable in the eyes of Allah. So instead Allah may bless him with something better beyond one's imagination. This may be immediate ot may take some time as per the plan of Allah. 

2. “وَيَكْشِفُ ٱلسُّوٓءَ” - “And who removes evil/harm?”

• Yakshifu as-sū’ = removes not just pain, but any form of suffering: physical, emotional, spiritual, social.
• Allah removes it in His wisdom — sometimes immediately, sometimes gradually, sometimes by giving strength to endure it.
• Reflection: When you feel buried under hardship, this verse is a promise that Allah lifts what no one else can — when you turn to Him sincerely.

3. “وَيَجْعَلُكُمْ خُلَفَآءَ ٱلْأَرْضِ” “And who makes you successors (khalīfah) on the earth?”

• A reminder: Allah didn’t just create you — He entrusted you with a role on earth.
• This is a reference to the established practice of Allah in accordance with which a nation becomes prominent, plays its role and then permanently leaves the stage of this world to vacate its place for the next. It is as if nations also follow the law of life and death which we observe among human beings. This obviously is a task in the sphere of Allah which can only be carried out by the creator of the heavens and the earth.
• It is Allah who despite your weakness in moments of distress, empowers you to rise, recover, and carry responsibility.
• Reflection: Even in desperation, you are still honored by Allah. You are not abandoned. You are chosen to carry meaning.

4. “أَءِلَـٰهٌۭ مَّعَ ٱللَّهِ؟” “Is there any god besides Allah?”

• A rhetorical, powerful question. No one else hears your heart like Allah. No one can respond the way He can.
• Reflection: Allah invites you to detach from false hopes in people or things — and attach yourself to Him alone.

5. “قَلِيلًۭا مَّا تَذَكَّرُونَ” “Little is it that you remember.”

• A gentle reproach. Allah reminds us how easily we forget — especially when life is smooth.
• The verse calls us to renew awareness, not just in distress, but always.

Overall Meaning and Message

• This verse is divine reassurance for:
• The broken-hearted
• The helpless
• The overwhelmed
• It tells you: ❝ In your most desperate moment, when even your voice trembles — Allah is listening. And only He has the power to respond with full knowledge, mercy, and wisdom. ❞
• This verse teaches:
• Sincerity in du‘ā matters more than eloquence
• Desperation is a door to Allah’s nearness
• Tawḥīd (Oneness of God) isn’t just belief — it’s trusting only Allah in your hardest moments

Real-Life Spiritual Takeaway

When you're feeling Abandoned, Anxious, Drowning in a situation, ecite this verse. Reflect on it. Whisper your du‘ā.

And know this: The One who answered Yunus (عليه السلام) in the belly of the whale, and Maryam (عليها السلام) in childbirth, and Zakariyya (عليه السلام) in old age — is the same One who promises to hear you. 

“أمن يجيب المضطر إذا دعاه” - “Who is it that responds to the one in desperate need when he calls upon Him?”

There is a very deep coherence between اَمَّنْ يُّجِيْبُ الْمُضْطَرَّ اِذَا دَعَاهُ (are they better or that [Lord] Who listens to the oppressed when he calls Him) and وَيَجْعَلُكُمْ خُلَفَآءَ الْاَرْضِ (and makes you the heir of the earth) the two parts of the verse. The implication is that they do not learn a lesson from these difficulties which they face in their lives nor from the rise and fall of nations. So, who can teach those who have such a weak memory?

Let's explore Surah An-Naml (27:62) in light of the Hadith, connecting both to reveal a deeper spiritual truth.

• Qur’an:
• "Amman yujeebu al-muḍṭarra itha da‘āhu wa yakshifu as-sū’a..." - "Who is it that responds to the distressed one when he calls upon Him, and who removes evil...?"
• Meaning: Allah poses a rhetorical question here to emphasize His unique power and mercy:
• He is the only one who truly responds when someone is in deep distress (muḍṭarr) — desperate, broken, with no one else to turn to.
• He removes harm (yakshifu as-sū’) when none else can.
• This verse highlights Allah’s nearness, His mercy, and His direct response to sincere du‘ā.

• Relevant Hadiths That Reflect This Verse
• "There is no Muslim who calls upon Allah... except He will give it."
• The Prophet ﷺ said: “There is no Muslim who calls upon Allah with a supplication in which there is no sin or severing of family ties, except that Allah will give him one of three: either He will answer his du‘a immediately, or He will save it for him in the Hereafter, or He will divert some evil from him because of it.” (Musnad Ahmad, Sahih)
• Connection to the Verse: Allah always responds — not always in the way we imagine, but in the way we most need, especially in distress.
• "Know that Allah does not answer the du‘a from a distracted heart."
• The Prophet ﷺ said: “Call upon Allah while being certain of a response. And know that Allah does not respond to the supplication that comes from a heedless and inattentive heart.” (Tirmidhi, Hasan)
• Connection: Surah An-Naml 62 emphasizes sincere, desperate calling — “when he calls out to Him”. The more broken and focused the heart, the closer the response.
• "Three whose du‘a is never rejected..."
• The Prophet ﷺ said: “Three prayers are never rejected: the du‘a of the oppressed, the du‘a of the traveler, and the du‘a of the parent for his child.” (Tirmidhi, Abu Dawood)
• Connection: Distress (iḍṭirār) can be physical (oppression, travel), emotional, or spiritual — and Allah’s response is guaranteed for such du‘ā.

Spiritual Insights from the Qur’an and Hadith

• Du‘ā in Desperation is Powerful: When all else is stripped away, and you cry to Allah with a heart full of dependence, it unlocks divine mercy.
• Allah Loves When You Turn to Him Alone: The verse in Surah An-Naml calls you to abandon reliance on creation and run to the Creator.
• His Help May Not Look Like What You Expect: The hadith shows that Allah’s response can come in different forms:
• Immediate help
• Hidden benefit
• Averted harm
• Reward in the next life
• Desperation Is Not Weakness — It’s a Door to Divine Strength; When the world lets you down, Allah is drawing you nearer to Him.

Final Reflection:

 “The louder your heart cries in du‘ā, the nearer the Help of Allah comes — because He is the One who answers the distressed when they call.”

Let us focus on the presence of Allah, though not viisble, but His presence is felt if we have faith in His presence and firm belief that none other than He can be our deliverer, redresser of our grievances and provider of relief from our pains and state of anuguish.

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.

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.

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

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

Please refer to our exclusive Reference Post on Wh is He to know anwers to many mreo questions taht may eclipse our thinking from negativities.

For more Selected Subjects, please refer to our reference page: Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects and our reference page: 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 | Tafsir References: | 1 | 2 | 3 | 3 | 4 | 

An effort has been made to gather explanation / exegesis of the surahs and selected verses of the Qur'ān 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, references of other sources which have been explored have also been given above. 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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Do not accept the Bribes in the matter of wicked system of life

Bribe, as described in dictionaries, is to dishonestly persuade (someone) to act in one's favour by a gift of money or other inducement. Since bribe is something to gain personal favours, it is thus a criminal and corrupt practice where an entity offers something of value to a corporate or public official in exchange for their cooperation in influencing a decision-making process, committing or allowing fraud against the official's organization, or otherwise violating their official duties.  

Islam does not allow obtaining personal favours facilitated by bribery and strictly cautions believers to stay away from it. The earliest commandment to this effect is found at the times of Prophet Suleiman (Solomon, peace be upon him) as mentioned in the 36th verse of Surah 27. An Naml (The ants). The background of this verse is when the revered prophet refused gratification from Queen of Saba. In fact the Queen has sent an envoy with the proposal of offering gifts so as to save her kingdom as she contended that "When the kings enter a country, they cause corruption in it and abase those of its people who are held in honour. This is what they want to do." (27:34). This was also to test the honesty of Prophet Suleiman. But the prophet plainly refused the offer as described in the 37th verse quoted below:

فَلَمَّا جَآءَ سُلَيۡمٰنَ قَالَ اَتُمِدُّوۡنَنِ بِمَالٍ فَمَاۤ اٰتٰٮنِۦَ اللّٰهُ خَيۡرٌ مِّمَّاۤ اٰتٰٮكُمۡ​ۚ بَلۡ اَنۡـتُمۡ بِهَدِيَّتِكُمۡ تَفۡرَحُوۡنَ‏  

(27:36) Now, when (the envoy of the Queen) came to Solomon, he said: "Do you want to aid me with wealth? Whatever Allah has granted me is much more than what He has given you. (Keep for yourselves) your gift in which you are exulting.

This sentence is not meant to express pride and vanity. What it means to say is this: "I have no desire for your wealth; I only desire that you should believe, or at least submit to a righteous system. if you agree to neither of these alternatives, it is not possible for me to accept the bribes of wealth and leave you tree in the, matter of a polytheistic and wicked system of life. What my Lord has given me is enough for me to cherish any desire for your wealth. 

Tafsir Ibn-Kathir: 

More than one of the scholars of Tafsir among the Salaf and others stated that she sent him a huge gift of gold, jewels, pearls and other things. It is apparent that Sulayman, peace be upon him, did not even look at what they brought at all and did not pay any attention to it, but he turned away and said, rebuking them:

("Will you help me in wealth'') meaning, `are you trying to flatter me with wealth so that I will leave you alone with your Shirk and your kingdom'

(What Allah has given me is better than what He has given you!) means, `what Allah has given to me of power, wealth and troops, is better than that which you have.'

(Nay, you rejoice in your gift!) means, `you are the ones who are influenced by gifts and presents; we will accept nothing from you except Islam or the sword.'

Muhammad Asad Explanation:

( Now when [the Queen's messenger] came unto Solomon, he said: "Do you people mean to add to my wealth? But that which God has given me) I.e., not only worldly wealth but also faith, wisdom and an insight into realities normally hidden from other men.

(  is [so much] better than all that He has given you! Nay, it is [only such as] you that would rejoice in this gift of yours!)  I.e., people who prize only material things and have no inkling of spiritual values.

Yusuf Ali  Explanation: 

Poor Bilqis! She thought she had arranged with womanly tact to conciliate Solomon, and at the same time pacify her warlike subjects! But the effect of the embassy with presents was the very opposite. Solomon took it as an insult that she should send her presents instead of her submission to the true Religion! He flung back the presents at her, as much as to say, "Let these baubles delight your own hearts! Allah has blessed me with plenty of worldly goods, and something infinitely better, viz.; His Light and Guidance! Why do you say nothing about that?"

Explanation Qur'an Wiki:

We see the queen’s emissaries delivering her gift to Solomon who takes them to task for thinking that they could buy his peace with money, seeking to divert him from calling on them to believe in God. He announced his final ultimatum, in clear and powerful terms. His answer derides money, scorning its use in a situation that involves advocacy of the faith, where it can be of no use. He has given me things that are far superior to wealth; namely, knowledge, prophethood and the service of the jinn and birds. No material thing, rich as it may be, holds any attraction for me: “Yet you rejoice with your own gift.” (Verse 36) Such worldly luxuries may please the likes of you who have no bond with God and who do not receive His gifts.

What we learn from this verse is that the glitter of gifts (behind which ulterior motive of bribery are hidden) should never be a choice for a true believer to accept. For if it is done, there are many chances that one would fall into a trap of illegally gratifying the one offering the gifts and turning things into his favour. This may have very serious consequences specially when it comes to the rulers of a country dealing with other countries. Weaker states my succumb to luring gifts and thus being trapped and sacrificing their own interest and serving the bigger nations for whom a few billions are good enough bait for the dishonest rulers. 

Likewise, the dishonest rulers would buy the people to support their unjust rule. Unfortunately we see these happening to many a Islamic countries today which are on one hand falling into the debt trap and at the same time lowering their guards to allow the materialization of interests of their masters.

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 life 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.

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.

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

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.

For more Selected Verses, please refer to our reference page: 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 | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān 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 order to augment and add more explanation as already provided, additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Al-Quran, Yusuf Ali Translation
• Verse by Verse Qur'an Study Circle

In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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

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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How to express one's Gratitude to Allah

Man is always lamenting of what he does not possess and others do. But such ungrateful ones forget that they still have so much which others do not have. Even if a man has empty pockets, he still has his limbs intact and even if one limb is missing he still is better than the one who is deprived of the limb. If one starts to count his blessings, he will lose count of these. 

I have lost my hearing in one ear almost completely and in the other ear to a great extent. Yesterday my hearing aid malfunctioned and I had to to leave it at the workshop for repairs. And suddenly my ears blacked out and I could not hear a thing. And when I got my hearing aid back, my hearing came to life. Can you imagine how grateful I was to Allah for my hearing to come back !! It is only I who can express the joy of hearing after having been blacked out for almost one day.

Likewise ask the joy of those who after lifetime blindness are given a retina and they can see again. So be always grateful to Allah for everything that He has bestowed upon you. Remember, how Prophet Sulaiman (Solomon, may peace be upon him) expressed his gratitude to Allah. I am sharing this beautiful verse from Qur'an and we should recite this much too often to thank Allah for everything:

Smiling at the ant's utterance, Solomon burst into laughter and said: "My Lord! Hold me under (Your) control that I may render thanks for the favour which You have bestowed on me and on my parents, and that I may act righteously in a manner that would please You. Include me, out of Your Mercy, among Your righteous servants. (Surah/Chapter 27 An Naml - The Ant: Verse 19)

Here Prophet Sulaiman is offering his gratitude for all the blessings that Allah had bestowed upon him and made him a great king who had the command of not only people bu all animals as well. Yet despite his powers, he shows his humility and prays that his power and wisdom and all other gifts may be used for righteousness and for the benefit of all around him. He in his prayer prays that he may not even unwittingly tread on humble beings in his preoccupations with the great things of the world.

Ibn Kathir explains that here Prophet Sulaiman means "`inspire me to give thanks for the blessings that You have bestowed upon me by teaching me to understand what the birds and animals say, and the blessings that You have bestowed upon my parents by making them Muslims who believe in You.' And that `when You cause me to die, then join me with the righteous among Your servants, and the Higher Companion among Your close friends.' 

Please listen to explanation of the ayat by eminent Muslim scholar Nouman Ali Khan:

Let us we too be always grateful to Allah for all his bounties and blessings on us. May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Invocations / Dua " دُعا " from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo | Reference: | 1 | 2 | 

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.

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

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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None in the heavens or on the earth has knowledge of the Unseen save Allah

There has always been a section of misleaders, the so called saints, who tempt believers to follow them by calming that they can see into the future and save them from any impending disaster or misfortune. The illiterate and men of poor faith instantly fall into the trap of such people and get fleeced. There is a need that those who can read Quran by understanding it should educate others that it is ONLY ALLAH who has the knowledge of what lies in the heavens and earth and none but He is in the knowledge of the unseen.

The following verse from Surah 27, An Naml (The Ant) should serve as an eye opener for such mislead people of poor faith that it is only Alone alone who has the knowledge of the unseen and even prophets and messengers of Allah do not have such knowledge, lest something is told to them as a special case:

قُلْ لَّا يَعۡلَمُ مَنۡ فِى السَّمٰوٰتِ وَالۡاَرۡضِ الۡغَيۡبَ اِلَّا اللّٰهُ​ؕ وَمَا يَشۡعُرُوۡنَ اَيَّانَ يُبۡعَثُوۡنَ‏ 

(27:65) Say: "None in the heavens or on the earth has knowledge of the Unseen save Allah. They do not know when they will be raised to life."

In this verse it is being told that from the viewpoint of knowledge, which is an important attribute of Godhead, that Allah is Unique and without associate. Whatever creations are there in the heavens and the earth, whether angels or jinns, prophets and saints, or other men and other creatures, they have only limited knowledge. Something is hidden from all of them. The All- Knowing One is only Allah, from Whom nothing whatever of this universe is hidden, and who knows every thing of the past and the present and the future.

The word ghaib " الۡغَيۡبَ " means something hidden and covered. As a term it implies everything which is unknown, and beyond one’s sphere of knowledge and information. There are many things in the world which individually are known to some human beings and unknown to others. And there are many others which taken as a whole have never been known to any of mankind, nor are known at present; nor will be known in the future: The same is the case with the jinns and the angels and other kinds of creation: certain things are known to some of them and hidden from others, and many things hidden from all of them and known to none. All kinds of hidden things are only known to One Being, the All-Knowing Allah. For Him nothing is unknown, everything is known and evident.

In order to bring out this reality the method of the question as employed above with regard to creation, design and sustenance of the universe has not been adopted here. The reason is that the manifestations of those attributes are clear and evident which everyone sees, and which even the pagans and polytheists acknowledged, and do even today, that they are the works of Allah. So, the argument adopted above was: When all these works, as you admit, are being done by Allah, and no one else is His partner in these, why have you then made others His associates in Divinity, and in His worship? However, the attribute of knowledge has no perceptible manifestation which may be referred to and pointed out. It can be comprehended only by thought and reflection. Therefore, it has been put forward as an assertion instead of a question. Now it is for every intelligent person to think and consider for himself whether it is reasonable to believe that there should be any other than Allah, who is all-knowing, i.e. who knows all those conditions and things and realities which existed in the universe in the past; or exist now; or will exist in the future. And if there is none other who is all knowing, and cannot be, then is it reasonable to believe that any of those who are not aware fully of the realities and conditions and circumstances, cannot become the answerer of the people’s prayers, fulfiller of their needs and remover of their hardships?

There is a subtle relationship between Divinity and the knowledge of the unseen and hidden. Since the earliest times in whatever being has man imagined the presence of an attribute of Godhead, he has taken it for granted that it knows everything and nothing is hidden from it. In other words, it is self-evident for man to believe that making or marring the destinies, answering the prayers, fulfilling the needs and helping everyone in need of help, can be the work of the being who knows everything and from whom nothing is hidden. That is why whomsoever man has regarded as possessor of the powers and authority of Godhead, he has necessarily regarded him as the knower of all hidden things as well. For his intellect testifies rightly that knowledge and authority are inter-dependent. Now if it is a fact that none but God is the Creator and the Designer and the Answerer of the prayers and the Providence, as has been proved in the foregoing verses, then it is also a self-evident reality that none but God is the Knower of the hidden things. After all, who in his senses could imagine that an angel or a jinn or a prophet or a saint or any other creature would be knowing where and what kinds of animals existed in the oceans and in the atmosphere and under the layers of the earth and upon its surface? And what is the correct number of the planets in the heavens? And what kinds of creatures exist in each of them? And where is each one of these creatures living and what are there requirements? All this should necessarily be known to Allah, because He has created them and He alone has to watch over their conditions and control their affairs and arrange for their sustenance. But how can some one else with his limited self have this vast and all-embracing knowledge and what has he to do with the functions of creation and sustenance that he should know these things?

Then this quality is also not divisible in the sense that a person, for instance, may be the knower of everything on the earth, or the knower of everything concerning human beings only, on the earth. It is in the same way indivisible as are God’s Creativity and His Providence and His Self- Subsistence indivisible. After all, how can it be possible for one to know all the affairs and all the conditions and states of all human beings who have been born in the world since the beginning of creation, and will be born till Resurrection, from the time their mothers conceived them till the time they will breath their last? And how and why will he know all this? Is he the creator of these countless multitudes? Did he create their seed in their fathers’ sperm-drop? Did he mold and shape them in their mother’s womb? Did he arrange for their normal birth? Did he make the destiny of each one of them? Is he responsible for taking decisions with regard to their life and death, their health and ill-health, their prosperity and adversity, and their rise and fall in the world? And since when did he become responsible for it? Since before his own birth or since after it? And how can these responsibilities remain confined only to human beings? This is only a part of the universal administration of the heavens and the earth. The Being Who is controlling the whole universe is the Being Who alone can be responsible for the creation and death of men, for restricting and extending their provisions and for making and marring their destinies.

That is why it is a fundamental article of Islam that none other than Allah is the Knower of the hidden and unseen things. Allah may disclose whatever of His information He wills to whomsoever of His servants He pleases and blesses him with the knowledge of one or more of the hidden things as a whole. Being the Knower of all hidden and unseen things is the attribute only of Allah, Who is the Lord of all creation:

 “He alone has the keys of the ‘unseen’ of which none has the knowledge but He.” (Surah Al-Anaam: Ayat 59). “Allah alone has the knowledge of the Hour: He alone sends down the rain and He alone knows what is (taking shape) in the wombs of the mothers. No living being knows what he will earn the next day, nor does anybody know in what land he will die.” (Surah Luqman: Ayat 34). “He knows what is before the people and also what is hidden from them; and they cannot comprehend anything of His knowledge save whatever He Himself may please to reveal.” (Al Baqarah: Ayat 255).

The Quran does not rest content with this general and absolute negation of the knowledge of the hidden and unseen for the different forms of creation. But about the Prophets in particular, and the Prophet Muhammad (peace be upon him), it clearly says that they do not possess the knowledge of the hidden and unseen, and that they were given only that much knowledge of the hidden by Allah as was necessary to enable them to carry out the duties of prophethood. (Surah Al-Anaam: Ayat 50); (Surah Al-Aaraf: Ayat 187); (Surah At-Taubah: Ayat 101); (Surah Hud: Ayat 31); (Surah Al-Ahzab: Ayat 63); (Surah Al-Ahqaf: Ayat 9); (Surah At-Tahrim: Ayat 3): and (Sutah Al-Jinn: Ayats 26-28) do not leave any room for doubt in this regard.

All these elucidations of the Quran support and explain the verse under discussion after which there remains no doubt that looking upon another than Allah as the knower of the hidden and unseen and believing that someone else also possesses the knowledge of all the past and future events, is an absolutely un-Islamic belief. Bukhari, Muslim, Tirmidhi, Nasai, Imam Ahmad, Ibn Jarir and Ibn Abu Hatim have cited this saying of Aishah (may Allah be pleased with her) through authentic reporters: “Whoever claimed that the Prophet (peace be upon him) knew what was going to happen the next day, accused Allah of lying, for Allah says: O Prophet, say, None in the heavens and the earth has the knowledge of the hidden and unseen but Allah.” Ibn al- Mundhir has reported this on the authority of Ikrimah, the well-known pupil of Abdullah bin Abbas: A person asked the Prophet (peace be upon him), O Muhammad, when will Resurrection be? And our territory is suffering from famine: when will it rain? And my wife is pregnant: what will she deliver, a boy or a girl? And I know what I have earned today; but what shall I earn tomorrow? And I know where I was born, but where shall I die? In reply, the Prophet (peace be upon him) recited (verse 34 of Surah Luqman ) as cited above. Then the well-known tradition as reported in Bukhari; and Muslim and other works of Hadith also supports the same. According to it one of the questions asked by Angel Gabriel from the Prophet (peace be upon him) when he sat among the companions in human shape before him, was: “When will Resurrection be?” The Prophet (peace be upon him) replied: “The one being questioned knows no better than the one questioning.” Then added, “This is one of those five things whose knowledge is possessed by none but Allah,” and then he recited the above-cited verse of Surah Luqman .

Suffice to day that “Those others about whom it is thought that they possess the knowledge of the hidden and, therefore, are regarded as partners in Divinity, are themselves unaware of their future. They do not know when will Resurrection be, and when will Allah raise them up again.”

Tafsir Ibn Kathir: 

The One Who knows the Unseen is Allah - Allah in this verse commands His Messenger to inform all of creation that no one among the dwellers of heaven and earth knows the Unseen, except Allah.

(" إِلاَّ اللَّهُ " except Allah) This is an absolute exception, meaning that no one knows this besides Allah, He is alone in that regard, having no partner in that knowledge. 

This is like the Ayat: (And with Him are the keys of the Unseen, none knows them but He) (6:59). And (Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain) (31:34). until the end of the Surah. And there are many Ayat which mention similar things.

(" وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ " nor can they perceive when they shall be resurrected.) That is, the created beings who dwell in the heavens and on earth do not know when the Hour will occur, as Allah says: (Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden) (7: 187). meaning, it is a grave matter for the dwellers of heaven and earth.

Muhammad Asad Explanation: 

In this context, the term al-ghayb - rendered by me here as "the hidden reality" - apparently relates to the "how" of God's Being, the ultimate reality underlying the observable aspects of the universe, and the meaning and purpose inherent in its creation. My repetition, within brackets, of the words "none knows it", i.e., save God, is necessitated by the fact that He is infinite, unlimited as to space, and cannot, therefore, be included among the beings "in the heavens or on earth" who have all been created by Him.

Yusuf Ali Explanation: 

The existence of Allah is certain. But nothing else can be known with certainty to our knowledge. He has told us of the Hereafter, and therefore we know it is true. But those who do not believe in Allah,-what knowledge or certainty can they have? Even when it is actually coming, they will not have the sense to perceive it.

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. Aameen.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

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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.

An effort has been made to gather explanation / exegesis of the surahs of the Qur'ān from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Qur'ān officially published by the Kingdom of Saudi Arabia. [1]
• 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. [2]  

In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources: 

• Towards Understanding the Quran
• Tafsir Ibn Khatir
• Muhammad Asad Translation
• Al-Quran, Yusuf Ali Translation
• Javed Ahmad Ghamidi / Al Mawrid
• Verse by Verse Qur'an Study Circle

In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

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