Al Qur'an: Overview and Selected verses from Sürah (34) Saba’- (The Sabaeans)

Surah Saba’ (سَبَأ) is the 34th chapter of Al Qur'an with 54 verses part of the Juzʼ 22. It is a Makkan surah focusing on the civilizations as how societies rise through gratitude and justice, and fall through arrogance, denial, and ingratitude.

The name of the chapter refers to Sheba, a kingdom mentioned in the Qur'an and the Bible. Sheba is the subject of verses 15 to 21 of the surah, although this passage likely does not refer to the kingdom under the famous Queen of Sheba, but rather about a group of people in the same region in a later period. Orientalist A. F. L. Beeston and Jérémie Schiettecatte identified the people in these verses to be the Sabaeans who lived in the Ma'rib valley. [1]

Note: A very important clarification

Before we go further, we make one clarification for the readers of Al Qur'an who often mistake this Surah with the mention of the Queen of Sheba and her interaction / dialogue, diplomacy, and conversion with Solomon. Instead the mention of Queen of Sheba (Bilqīs) appears in Surah An-Naml (27:22–44), where: (1) She rules a powerful kingdom, (2) She initially worships the sun, (3) She corresponds with Prophet Sulayman عَلَيْهِ ٱلسَّلَامُ, and (3) She witnesses Allah’s signs and submits to Him.

Why the difference? Surah Saba focuses on civilizational gratitude and collapse, while Surah An-Naml focuses on guidance, wisdom, and submission to truth. Remember, Al Qur’an distributes aspects of history thematically, not chronologically.

Coming over to the 34th Surah, We have already shared the | Exegesis / Tafseer | of the Sürah Saba’ which can be read from clicking on the highlighted link. 

Although, the theme of this post is the some of the selected verses from this surah, however, herein under we first present an overview of the Sūrah, as an introduction to the Sūrah. Thereafter, we will share some of the selected verses that cover the basic theme of the Sūrah. Therefore, the following overview covers the context, major themes / subjects and lessons that we draw from this Sūrah for our guidance in present times.

Core theme of Surah Saba’

At its core, Sürah Saba’ addresses gratitude vs. ingratitude, faith vs. denial, and accountability in the Hereafter. It contrasts people who recognize Allah’s favors and submit to Him with those who become arrogant, deny resurrection, and misuse blessings. The surah weaves together:

• Historical examples
• Stories of prophets
• Arguments for resurrection
• Refutations of shirk (associating partners with Allah)

Main Themes of Sürah Saba’

• Allah’s Absolute Knowledge / Power & the Hereafter
• The surah opens by affirming that nothing in the heavens or the earth escapes Allah’s knowledge (34:1–3). This directly refutes the denial of resurrection, emphasizing that One who knows all can surely resurrect all.
• Key verse: “Not absent from Him is the weight of an atom in the heavens or the earth…” (34:3)
• Lesson today: (1) Nothing escapes accountability, (2) Hidden injustice is still recorded, and (3) Denial of resurrection is intellectually shallow. This refutes modern materialism that dismisses moral consequence.
• Denial of the Hereafter and Its Consequences
• Disbelievers mock the idea of resurrection.
• Allah responds with rational and moral arguments: denial does not erase accountability (34:3–9).
• Mention of Prophets Dāwūd & Sulaymān: Power with gratitude (34:10–14): These prophets are presented as models of gratitude despite immense power:
• Prophet Dawud عَلَيْهِ ٱلسَّلَامُ: Mountains and birds joined him in glorifying Allah; he was taught skill in armor-making (34:10–11).
• Prophet Sulayman عَلَيْهِ ٱلسَّلَامُ: Commanded the wind, jinn, and animals, yet remained a thankful servant (34:12–14). The emphasis is that Prophet Sulaymān had: (1)Political power, (2)Economic strength, and (3)Technological advantage - Yet he: Acknowledged Allah and used power for service, not arrogance.
• Key verses: “Work, O family of Dāwūd, in gratitude. And few of My servants are truly grateful.” (34:13)
• The people of Saba’: Prosperity destroyed by ingratitude (34:15–19): This is the central historical parable of the surah, which focuses on their rise and fall.
• Central verse: “There was for [the people of] Saba’ a sign in their dwelling place…” (34:15)
• They lived in prosperity with fertile land, economic stability and a magnificent dam (Ma’rib Dam). and they were Divinely told to "Eat from the provision of your Lord and be grateful to Him.” (34:15)
• But they turned away in arrogance and ingratitude.
• Thus Allah caused the dam to collapse, turning their lush land into barren terrain (34:16–17).
• Lesson: 
• Civilizations do not fall due to lack of resources, but due to moral decay and ingratitude.
• Environmental and social collapse often follows moral decay
• Blessings abused become means of destruction
• False Leaders and Blind Following
• On the Day of Judgment, followers will blame their leaders, and leaders will deny responsibility (34:31–33).
• This exposes the illusion of power and influence in dunya.
• False sense of security through wealth & children (34:35–37)
• Key verse: “It is not your wealth nor your children that bring you closer to Us…” (34:37)
• Lesson today: (1)Status is not spirituality, (2)Privilege is not proof of truth, and (3)Nearness to Allah is moral, not material
• Shayṭān’s strategy exposed (34:20–21)
• Key verse: “And Iblīs found his assumption about them to be true…” (34:20)
• Shayṭān does not force disbelief—he exploits: (1) Negligence, (2) Ingratitude, and (3) Moral laziness
• Lesson today: Most people fall not through rebellion, but distraction
• The illusion of intercession & false leaders (34:22–23)
• Key verse: “Say: Call upon those you claim besides Allah…” (34:22)
• Lesson today: No ideology, celebrity, or system will save anyone - the responsibility rests with the individuals.
• Psychology of denial (34:31–33): These verses show: Followers blaming leaders and leaders blaming followers. Thus No one will escape accountability.
• The Prophet ﷺ as a universal warner: The Prophet ﷺ is reassured that rejection is not new. Past nations also denied truth—until reality overtook them (34:43–54)
• Key verse: “We have not sent you except as a bringer of good news and a warner to all mankind.”
• Lesson today: Islam is universal and Da'wah transcends ethnicity, class, and geography

Lessons for us today

• Prosperity without ethics is fragile
• Gratitude is a civilizational force
• Environmental collapse is often moral collapse
• Wealth does not equal worth
• Faith must shape how power is used
• Accountability cannot be outsourced

Summarizing, Surah Saba’ teaches that gratitude sustains civilizations, arrogance destroys them, wealth is a test not a proof, and accountability before Allah is unavoidable.

We now share herein under some of the selected verses from  Sürah Saba’ already published:

• Verse 13: But few of My servants are grateful
• Verses 31-33: A Jaw-Dropping dialogue of blame game  (on Day of Judgement) between the blind followers and the misleading masters (mentioned in Al Qur’an)

We will add more verses in time, In Sha Allah.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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 verses on 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.

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A Jaw-Dropping dialogue of blame game (on Day of Judgement) between the blind followers and the misleading masters (mentioned in Al Qur’an)

Blame game is an age old tactics on the part of the wrong doers and criminals who continue to do immoral and unbecoming acts that fall under the jurisdiction of law of society or country so long they are not caught. However, once caught and are produced in a court to be charged with their crime, they throw the blame on those on whose behest they have indulged in their heinous acts. Before we proceed further in our post of tday, herein under is the definition of blame-game:

The "blame game" is a common, unproductive, and often destructive pattern of behavior where individuals or groups involved in a failure or mistake focus on assigning fault to others rather than taking responsibility or finding solutions. It involves mutual accusations, finger-pointing, and, in many cases, the creation of scapegoats to avoid accountability.

Keeping the concept of blame game at the back of our mind, we share three verses from Al Qur'an which form a unique dialogue which will be witnessed on the Day of Judgement in the Divine COurt of the Lord of the universe between a group of people who hade been following their leaders blindly and acting in ways completely tangent to the Divine commandments. Upon hearing their charge sheet they would straightaway blame their masters, while the masters would try to absolve them of the charges saying that it was the fault of their followers to listen to them and act taking their own decisions for their gains.

These three verses (34: 31-33) are from Surah 34. Saba which form one continuous scene. The Qur’an pulls the curtain back on what will happen after denial hardens into regret, especially in societies where people outsource thinking and morality to elites.

The verses (meaning-focused translation)

• (34:31) 
• The disbelievers say:  “We shall never believe in this Qur'an, nor in any Scripture before it.” If you could only see the wrong-doers arrayed before their Lord, each bandying charges against the other. Those who were suppressed will say to those who waxed arrogant: “Had it not been for you, we would have been believers.”
• That is, the common people who are following their leaders, chiefs, saints and rulers blindly, and are not prepared to listen to any word of advice from a well-wisher against them. When the same people will sec the actual reality and will also remember how their religious leaders used to misrepresent things, and when they will realize what doom they are going to meet on account of following their leaders, they will turn on them, and say, “O wretched people, you led us astray: you are responsible for all our afflictions. Had you not misguided us, we would have listened to the Messengers of Allah and believed in what they said.
• A similar scenario has been painted in Surah 2. Al Baqarah (The Cow) in which the followed will disown their followers saying: (2:166) At that moment those who have been followed will disown their followers, and they will see the chastisement, and their resources will be cut asunder.

Then Allah says: If only you could see when the wrongdoers are made to stand before their Lord, throwing blame back and forth at one another…

• (34:32) 
• The arrogant ones will retort to those who were suppressed: “What! Did we bar you from the guidance after it came to you? Not at all; rather you yourselves were evil-doers.
• That is, they will say: We had no power by which a few of us could have compelled hundreds of thousands of the people like you to follow us. If you had the will to believe, you could have deposed us from leadership and power and authority and government. In fact, you were our army, you were the source of our wealth and power. But for your offerings and gifts and taxes we should have been paupers. Had you not sworn allegiance to us, we could not have flourished as saints even for a day. Had you not appreciated and applauded us as leaders, we would have remained unknown.
• (34:33) 
• Those who were suppressed will say to those who waxed arrogant: “By no means; it was your scheming, night and day, when you would enjoin us to disbelieve in Allah and set up others as equals to Him.” When they are confronted with the chastisement, they will be remorseful in their hearts. We shall put fetters around the necks of the unbelievers. Can people be requited except for their deeds?
• That is the common people’s reply will be: “How can you hold us as equal partners in this responsibility? Do you also remember what sort of trickeries and deceptions and false propaganda you practiced and what efforts you used to make to tempt and entice the people day and night. It is not just that you presented the world before us and we were allured, but this is also a fact that you used to befool us by your frauds and deceptions and each one of you brought a new bait every day to tempt and lure the simple people.”
• The fate of the followed and followers will be the same as also mentioned in Surah 2. Al Baqarah (2:167) And the followers will then say: “Oh if only we might return again, we would disown them as they have disowned us?”  Thus Allah will show them their works in a manner causing them bitter regrets. Never will they come out of the Fire.

Then all of them will conceal regret when they see the punishment.

The core of Framework of these verses

Before we describe the dialogue of these three verses in detail, let us see how these describe a recurring human pattern on the Day of Judgment:

• Followers blame leaders for misguidance
• Leaders deny responsibility and blame followers
• Both are held accountable

That is this is not merely eschatology; it is a diagnosis of social psychology. The Qur’an is exposing how systems of influence operate and how moral responsibility is evaded.

The Qur’anic Framework (in brief)

From 34:31–33, we learn four principles:

• Influence exists (leaders shape thought)
• Choice exists (followers are not coerced)
• Blame-shifting is universal
• Accountability is individual

Now let us return to the context and explanation of these three verses.

Immediate context in Surah Saba

We have already mentioned the context in which Surah Saba was revealed in the Overview and the Exegesis of the surah already published. Herein under is just a brief point wise context with which Surah Saba deals with:

• Denial despite evidence
• Civilizations intoxicated by power
• False confidence in leaders, wealth, and systems
• Collapse followed by blame
• Earlier in the surah: (1) Knowledgeable people recognize truth (34:6), and (2) Sabaʾ collapses due to ingratitude (34:15–19)

Now, in 34:31–33, Allah shows the psychological endgame of denial that is when truth is rejected collectively, no one accepts responsibility individually.

Why the Qur’an stages a dialogue

This is an obvious question some readers may come up with. But this not merely storytelling for drama, for it is moral exposure.

Two groups are identified in these verses are: (1) Al-mustad‘afūn – the socially weak, followers, masses, and (2) Al-mustakbirūn – the arrogant elites, influencers, power-holders.  

The Qur’an shows that both are guilty, but in different ways. And if we look around, the same blame game still continues despite these jaw drooping mentions and cautions in Al Qur'an. Let us now expand these verses for better understanding:

The illusion exposed: “We were just following”

When the weak followers, yet offenders and law breakers or not following the path shown to them by the messengers and prophets of Allah, due to their blind following of their deceiving leaders:

• The Excuse of the Weak: “If it were not f or you, we would have believed.”
• This reflects a universal excuse: 
• “I was just following society”
• “This is how the system works”
• “Everyone thinks this way”
• “Our leaders/scientists/media said so”
• Qur’anic verdict: Al Qur'an strictly reject such notions for:
• Moral agency cannot be delegated.
• Guidance came to them directly — through revelation, conscience, and signs.

The counter-illusion: “It was their choice”

The elite and the mighty who once occupied the positions of authority and misled their people to follow them or what their forefathers did or how they tried to counter the prophets by enticing their followers to side with them so that their positions could not be harmed. On the Day of Judgement, when they would see their once faithful followers have found courage to speak the truth and themselves being cornered, 

• The elites would respond: “Did we block you from guidance?”
• This exposes another false comfort: (1) Leaders claim neutrality, (2) Influencers deny responsibility, and (3) Power structures pretend they only “offer options”
• But the Qur’an immediately unmasks this claim.

“Makr al-layl wa-n-nahār”  - “Your plotting night and day” (34:33)

This is the most relevant phrase today, even today. But this is not accidental wording, for t refers to:

• Continuous persuasion
• Normalization of falsehood
• Cultural engineering
• Ideological pressure disguised as progress

Applicability of the verses

The quoted verses apply to people and their leaders in all walks of life. Be it be religion, governments, establishments of all type. As for religions, pushing away the prophets for the sake of faith of the forefathers, supporting ruthless and illegitimate governments despite their cruelty and corruption and siding with the policies of the bosses in organizations no matter how inhuman they may be, or even in societies where the general populations is suppressed by the demagogues. Yet supporting them for own temporary gains will leave them accounted for and will be punished along with those at the helm of the affairs.

And what a strange coincidence that in modern times we still witness the same equivalents like: 

• 24/7 media narratives, most of which is to brain wash the viewers with articulately shaping the false news which look like authentic to mislead the audience on the behest of individuals, groups or even government.
• Algorithm-driven influence
• Economic coercion
• Redefining truth, morality, and success

The Qur’an acknowledges systemic manipulation — but does not absolve submission to it.

The most terrifying moment: concealed regret (“They will conceal regret when they see the punishment.”)

A time finally comes when concealing regret is the only thing one can do for: (1) Blame no longer benefits anyone, (2) Truth is now undeniable, and (3) All excuses have expired

This is regret without repentance is of its worst kind, for regretting one's misconduct or unfaithfulness and repenting over it cannot revert the game. Seeing the punishment in front means the time has run out and no excuses can work anymore. That is why man has been reminded time and again to instantly regret one's wrong doings and and seek Divine forgiveness for one never knows when his time is up in this world. 

Comparison of the Framework mentioned in 34:31-33 with Pharaoh and his people

Surah Saba 34:31–33 does not name Pharaoh, yet it describes the same moral architecture that the Qur’an repeatedly exposes through Pharaoh’s story. One is abstract and dialogical; the other is historical and concrete. Together they reveal a timeless pattern. Let us just correlate these to connections briefly:

• Pharaoh as the living embodiment of mustakbirūn: Pharaoh personifies what 34:32–33 describes as given in Al Qur'an 10:83 “Indeed, he was arrogant and among the transgressors.”
• Pharaoh Traits: Pharaoh exhibited the exact traits that could be attributed to mustakbirūn. 
• Claimed ultimate authority (“I am your highest lord” — 79:24)
• Controlled truth and fear
• Defined loyalty as survival
• This is exactly the arrogant leadership blamed in Surah Saba.
• “Makr al-layl wa-n-nahār” in Pharaoh’s Egypt
• Surah Saba says: “Your plotting night and day…” (34:33)
• Pharaoh’s system operated the same way: 
• Killing sons, sparing women (28:4)
• Using magicians as spectacle (7:116)
• Framing Musa ﷺ as a threat to order (40:26)
• This was continuous psychological control, not a single act of oppression.
• Followers’ excuse: “We were powerless”
• In Surah Saba, the followers lamented: “If not for you, we would have believed.”
• In Pharaoh’s story: People feared loss of livelihood  as Pharaoh's warned: “Will you leave Musa and his people to cause corruption?” (7:127)
• Qur’anic correction: Fear explains obedience — it does not absolve it.
• Leaders’ denial of responsibility
• Surah Saba leaders say: “Did we block you from guidance?”
• Pharaoh says: “I only show you what I see, and I only guide you to the right path.” (40:29)
• Same claim: (1) “We are neutral” (2) “We are rational” (3) “We offer stability”
• The Qur’an exposes this as false guardianship.
• The moment of regret
• Pharaoh: Believes at drowning — too late (10:90–91)
• People: Follow him into destruction (11:98), Will argue in Hell (40:47–48)
• This mirrors 34:33: “They will conceal regret when they see the punishment.”
• A direct Qur’anic parallel verse: “When they argue with one another in the Fire…” (40:47) - This is the same courtroom scene as Surah Saba — just expressed elsewhere.
• Shared Qur’anic principle: Both narratives establish that (1) Tyrants fall, followers scatter, and no one carries another’s moral burden, and (2) Obedience to false authority is still a choice.
• Relevance to our present life
• Pharaoh is not just a man — he is a pattern: (1) Authoritarian leaders, (2) Ideological states, (3) Cultural tyrannies, (4) Corporate or media Pharaohs.
• And people still say: (1) “We had no alternative” (2) “This was the system” (3) “Everyone followed”

Thus Surah Saba and Pharaoh’s story answer: Guidance reaches individuals even inside oppressive systems. Pharaoh shows how misguidance is organized; Surah Saba shows how it is judged. The Qur’an does not merely condemn tyrants — it warns societies. Pharaoh fell not because he ruled alone, but because people walked behind him.

Comparison of 34:31-33 with Surah Al-A‘rāf 7:38–39 (Nations accusing nations)

While 34:31-33 solely mention people with the ones whom they follow, the same blame game on a larger canvas can be witnessed between nations. We are presently witnessing this phenomenon where nations once following the bigger powers have later been complaining of being drawn in the dirty game and blamed those they once willingly followed.

Without going into sufficient details, we just mention the crux of 7:38-30 which tell us of groups enter Hell one after another and each nation curses the previous one for leading them astray. The later ones demand double punishment for the earlier ones. And in reply Allah declares: “For each is double — but you do not know.” That is both the followed and following nations will be paid in full, rather double, for everyone has to get one's due share for disobedience of Divine commandments. 

Correlation with our present life

These verses speak directly to today’s world and cautioning us against, specially viewed in the comparison of Pharaoh and his followers presented above:

• Blind following the (1) Political tribes, (2) Celebrity intellectuals, and (3) Cultural norms over conscience
• Elite manipulation like shaping values subtly, not forcefully and replacing God with “systems”, “markets”, “science”, or “self”
• Mutual blame culture wherein citizens blame leaders, Leaders blame masses and thus everyone trying to avoid accountability and throwing blame on others.

That is the Qur’an declares that on the Day of Judgment, no one carries another’s moral burden. This should serve as a caution that guidance does reach the individuals, even when misguidance is organized collectively. It is up to the blind followers to decide now how would the brace them on the Day of Judgement when they will pitched against the real truth.

One lime Summary of Surah Sabah 34:31-33

On the Day of Judgment, followers will realize they chose comfort over conscience, and leaders will realize influence without responsibility is condemnation. But then this realization will be too late.

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

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 verses on 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

Three verses of Qur'an that form a coherent philosophy of ‘ilm "علم" (knowledge) in Islam

Man has always been in the quest of knowing things. For this he collects Information / facts, to broaden his mental base of understanding things through learning, studying or even experience. The process of learning and knowing is what we call knowledge. Another word correlated to knowledge is wisdom, which is the ability to use that knowledge with good judgment, insight, and understanding to make sound decisions, seeing the bigger picture and long-term consequences, making wisdom a deeper application of knowledge. That means merely seeking knowledge and not applying it to one's handling of affair is meaningless. 

Knowledge is "knowing what", while wisdom is knowing "when and why" to use it, often gained through experience, reflection, and empathy, unlike knowledge which comes from books or study. 

 Knowledge encompasses both worldly knowledge and religious knowledge. It’s not about shunning the world and only seeking knowledge of the deen. Neither is it about seeking knowledge of the world without the guidance of faith.

In Islam, knowledge is known as 'ilm (Arabic علم). Seeking knowledge is thus mandatory for every believer, 999rrrrfor without learning, understanding, applying and passing on one's experience so gained to others. the cycle of 'ilm (knowledge) remains incomplete. No other religion or ideological thought emphasises seeking knowledge as an obligatory deed as Islam does. The Prophet of Islam Muhammad ﷺ said: “Seeking Knowledge is an obligation on every Muslim ( طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ ).”

The importance of seeking 'good' knowledge that adds to one's wisdom has been stressed upon at man a places in Al Qur'an. Today, we share three verses from three different surahs of Qur'an and will try to know how these form a coherent Qur’anic philosophy of ‘ilm (knowledge). This we would do by asking three questions in sequence which will build a base for selecting three verses that answer our queries. These questions are:

• What does true knowledge do?
• Who truly possesses it?
• What inner state does it produce?

Based on the above three questions, let us see how do the following three verses (side by side) answer our queries:

• Surah Saba 34:6: “Those who have been given knowledge see that what has been sent down to you from your Lord is the Truth, and that it guides to the path of the Mighty, the Praiseworthy.”
• Surah Az-Zumar 39:9: “Say: Are those who know equal to those who do not know?”
• Surah Fatir 35:28: “Only those of His servants who have knowledge truly fear Allah.”

The Qur’an’s three-step definition of knowledge

The above quoted verses mean:

• The intellectual recognition (36:6) which leads to a believer to find and understand the truth
• The verse 39:9 brings about the moral distinctions between a knower and non-knower.
• Finding and knowing the truth has its spiritual outcome in the form of  Reverent awe (khashyah)

Together these show that ‘ilm is not neutral — it necessarily transforms perception, rank, and character.

Explanation of each verse

• If knowledge does not clarify truth, it is defective knowledge. The verse 36:6 stresses upon gaining knowledge as recognition (Basīrah) - recognizing the truth by seeing for knowledge here produces clarity, not confusion. The knowledge gained through reading and understanding Al Qur'an leads us to accept it as Al Haqq (The Complete truth) which leads us to following it.
• Knowledge helps us to differentiate between the truth and falsehood. The verse (49:9) thus dismantles the idea that ignorance and knowledge produce the same outcomes.
• Knowledge as reverent fear (Khashyah): This part of the Islamic philosophy of 'ilm needs to be understood in depth, for there is difference between fearing Allah because He will punish those who do not follow His path and reverent fear for more one knows Allah’s signs, power, and order, the more restrained and humble one becomes. Khashyah, thus, is not panic; it is awe grounded in understanding.

* Note: Scroll down to have an in depth explanation of "reverent fear / Khashah) and panic driven fear,

How the three verses complete each other

If we follow the logical flow , we would come to know that:

• Knowledge allows you to recognize truth (36:6) - Knowledge of Qur'an leads us to know Qur’an is not anti-intellect — it is anti-arrogant intellect.
• That recognition sets you apart (39:9)
• That distinction produces humility and obedience (35:28)

That is if any step is missing, the Qur’anic definition of knowledge collapses.

What the wise deduce from the comparison

The Qur’anic axiom: Knowledge that does not lead to truth-recognition, moral distinction, and reverent humility is not ‘ilm in the Qur’anic sense.

This explains: (1) Why advanced civilizations can still collapse (Surah Saba), (2) Why worship without understanding is shallow (39:9 context) and (3) Why information without humility breeds arrogance (35:28)

One-line synthesis

True knowledge sees the truth (34:6), elevates the knower (39:9), and humbles the heart (35:28).

How khashyah differs from fear in the Qur’an

We made a mention of reverent awe (Khashyah) above and herein under is its detailed explanation and comparison with panic driven fear /khawf خوف.

The Qur’an uses multiple words for fear, but they are not interchangeable. Among them, khashyah (خشية) occupies a unique and elevated position. Understanding this difference is essential to understanding Qur’anic spirituality and knowledge.

• Basic distinction
• Fear خَوف (khawf) - The basic form for "fear" meaning fear or apprehension. It also mean being dreaded or terrorized. Fear stems from a threat, danger or harm and is instinctive and emotional state of a person. It is generally because of one's weakness or uncertainty which makes one flee or hide to evade the chances of being harmed. Fear in Islam may mean fear of being thrown into the hell fire on the day of Judgement for one's sins and wrong doings committed in the worldly life.
• khashyah (خشية) - This form of fear stems from the awareness of greatness of the Lord of the World which one learns through knowledge and recognition. When one understand the awe of the Divine fear based on one's intellect and understanding, it draws one closer to one's Creator rather than running away for then one knows that in reverent fear is hidden the mercy of Allah. Such form of fear is restricted to people of knowledge (35:28).
• Linguistic root difference
• Fear (khawf – خوف): The root meaning is to be afraid of loss or harm. It is shared by humans, animals, even children. It can be be irrational, impulsive, or temporary.
• Khashyah (خشية): The root meaning is to fear due to awareness of magnitude. It is always connected to recognition, not instinct. It cannot exist without understanding who Allah is. This is why the Qur’an says: "إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ Only those of His servants who have knowledge truly fear Allah" 
• Psychological difference
  • Fear (khawf) Produces panic or avoidance and can paralyze action - but may disappear when danger seems gone
  • Khashyah on the other hand produces moral vigilance, deepens obedience and increases consistency, not anxiety
  • Psychological Difference: When one is fraught with fear of danger, the impulsive action tells the man, or even other living beings, to run, Khashyah says: “Be careful; you are before the Majestic.”

Knowledge as the condition of khashyah

This verse (35:28) does not say: (1) The most emotional fear Allah, or (2) The most anxious fear Allah. Rather it says: "The most knowledgeable fear Allah — with khashyah"

This implies that the more deeply one understands Allah’s power, justice, mercy, and order, the more careful, restrained, and humble one becomes.

Qur’anic usage pattern

• Fear (khawf) can be attributed to: Believers and disbelievers related to Worldly dangers and Shayṭān’s whispers (3:175)
• Khashyah is almost always linked to Allah, praised, never condemned and induces into man as a fruit of knowledge

Why the Qur’an prefers khashyah

It is because Allah does not want: (1) Terror without understanding, (2) Obedience born of panic. Instead it is expected of believer Submission rooted in recognition of truth and that hearts that are softened, not shattered

This aligns with: knowledge sees the truth (34:6), knowledge distinguishes (39:9) and knowledge produces khashyah (35:28) - that is Fear reacts to danger; khashyah responds to greatness.

Prophetic insight

The Prophet ﷺ said: “I am the one who knows Allah most among you, and I am the one who has the most khashyah of Him.”

This directly ties Knowledge with khashyah and Ignorance with fear.

Final reflection

• A person ruled by fear asks: “How do I escape punishment?”
• A person shaped by khashyah asks: “How do I remain worthy before the One who sees me?”

That is why the Qur’an elevates khashyah — and reserves it for those who truly know.

Thus Khashyah is the ultimate of knowledge with stems from acquiring knowledge, reflecting over Qur'an and understanding what and why Allah is saying something. Those who finally understand the end result are the ones who will finally succeed both in this world and the hereafter.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

Photo | Resource References: | 1 | 2 | 3 |

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A. You may also refer to our refference page: Scholars' Viewpoint on important issue related to Islam to know more about Islam.

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But few of My servants are grateful (Selected verses from Qur'an)

In our series of posts Let us be of the few who are grateful, we first deliberated on who are the MOST of the people who are ungrateful. And then we mentioned two verses from Qur'an as to who are the few people who are grateful. The first of the few people were mentioned in the 40th verse of Surah 11. Hud "But none had believed with him, except a few." Today we share the 9th verse of Surah 34. Saba in which Allah first mentions how Prophet Sulayman (Solomon, peace be upon him), the family of His servant Prophet Dawud (David, may peace be upon him), thanked him in the best of ways and was indeed one of the few of the grateful.

يَعۡمَلُوۡنَ لَهٗ مَا يَشَآءُ مِنۡ مَّحَارِيۡبَ وَتَمَاثِيۡلَ وَجِفَانٍ كَالۡجَـوَابِ وَقُدُوۡرٍ رّٰسِيٰتٍ ؕ اِعۡمَلُوۡۤا اٰلَ دَاوٗدَ شُكۡرًا ؕ وَقَلِيۡلٌ مِّنۡ عِبَادِىَ الشَّكُوۡرُ‏ 

(34:13) They made for him whatever he would desire: stately buildings, images, basins like water-troughs and huge, built-in-cauldrons: “Work, O house of David, in thankfulness (to your Lord). Few of My servants are truly thankful.”

Tafsir Ibn Kathir: (The Favors which Allah bestowed upon Sulayman)

Having mentioned the blessings with which He favored Dawud, Allah follows this by mentioning what He gave to Dawud's son Sulayman (Solomon), may peace be upon them both. He subjugated the wind to him, so that it would carry his carpet one way for a month, then back again the next month. Al-Hasan Al-Basri said, "He set out from Damascus in the morning, landed in Istakhar where he ate a meal, then flew on from Istakhar and spent the night in Kabil.'' Between Damascus and Istakhar is an entire month's travel for a swift rider, and between Istakhar and Kabul is an entire month's travel for a swift rider.

To understand the 13th verse, let us take a start from the 12th verse:

(34:12) And We subdued the wind to Solomon: its morning course was a month's journey and its evening course was a month's journey. We gave him a spring flowing with molten brass, and We subdued for him jinn who, by his Lord's permission, worked before him. Such of them as swerved from Our commandment, We let them taste the chastisement of the Blazing Fire.

(وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ And We caused a fount Qitr to flow for him,) Ibn `Abbas, may Allah be plased with him, Mujahid, `Ikrimah, `Ata' Al-Khurasani, Qatadah, As-Suddi, Malik from Zayd bin Aslam, `Abdur-Rahman bin Zayd bin Aslam and others said, "Qitr means copper.'' Qatadah said, "It was in Yemen.'' Allah brought forth all the things that people make for Sulayman; peace be upon him.

(وَمِنَ الْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ and there were Jinn that worked in front of him, by the leave of his Lord.) means, `We subjugated the Jinn to work in front of him,' by the permission of his Lord, i.e., by Allah's decree and subjugation, they built whatever constructions he wanted, and did other work as well.

(وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا and whosoever of them turned aside from Our command,) means, whoever among them tried to rebel and disobey, (نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ We shall cause him to taste the torment of the blazing Fire.) which means, burning.

With this premise mentioned in the 12th verse, now we explain the 13th verse, which is the selected verse for this post and culminates in the words: But few of My servants are grateful

(يَعْمَلُونَ لَهُ مَا يَشَآءُ مِن مَّحَـرِيبَ وَتَمَـثِيلَ They worked for him as he desired on Maharib, Tamathil,) Maharib refers to beautiful structures, the best and innermost part of a dwelling. Ibn Zayd said, "This means dwellings.' With regard to "Tamathil,'' `Atiyah Al-`Awfi, Ad-Dahhak and As-Suddi said that Tamathil means pictures.

(وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَسِيَـتٍ large basins like Jawab and Qudur Rasiyat.) Jawab, the plural form of Jabiyah, refers to cisterns or tanks in which water is held, and Qudur Rasiyat are cauldrons that stay in one place and are not moved around because of their great size. This was the view of Mujahid, Ad-Dahhak and others.

(اعْمَلُواْ ءَالَ دَاوُودَ شُكْراً Work you, O family of Dawud, with thanks!) means, `We said to them: Work with thanks for the blessings that We have bestowed upon you in this world and the Hereafter.' This indicates that thanks may be expressed by actions as much as by words and intentions. Abu `Abdur-Rahman Al-Hubuli said, "Prayer is thanks, fasting is thanks, every good deed that you do for the sake of Allah is thanks, and the best of thanks is praise.' This was recorded by Ibn Jarir. In the Two Sahihs, it is reported that the Messenger of Allah said:

«إِنَّ أَحَبَّ الصَّلَاةِ إِلَى اللهِ تَعَالَى صَلَاةُ دَاوُدَ، كَانَ يَنَامُ نِصْفَ اللَّيْلِ، وَيَقُومُ ثُلُثَهُ، وَيَنَامُ سُدُسَهُ، وَأَحَبَّ الصِّيَامِ إِلَى اللهِ تَعَالَى صِيَامُ دَاوُدَ، كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا، وَلَا يَفِرُّ إِذَا لَاقَى»

(The most beloved of prayers to Allah are the prayers of Dawud. He used to sleep for half the night, stand in prayer for a third of it and sleep for a sixth of it. The most beloved of fasting to Allah is the fasting of Dawud. He used to fast for a day then not fast for a day, and he never fled the battlefield.) 

Ibn Abi Hatim narrated that Fudayl said concerning the Ayah: (اعْمَلُواْ ءَالَ دَاوُودَ شُكْراً (Work you, O family of Dawud, with thanks!) Dawud said, "O Lord! How can I thank you when thanks itself is a blessing from You'' He said: "Now you have truly given thanks to Me, for you have realized that it is a blessing from Me.''

Tafsir Qur'an Wiki:

“Few of My servants are truly thankful.” This comment also serves as a directive. It tells us on the one hand that the grace and favours God bestows on His servants are so great that few of them are able to express due thanks for them, and on the other that people often neglect their thanksgiving duty. In fact, however much people try to express their gratitude, they cannot give due thanks for what God bestows on them. What is their status, then, if they slacken and overlook this duty?

(وَقَلِيلٌ مِّنْ عِبَادِىَ الشَّكُورُ But few of My servants are grateful.) 

The end part of verse 13 is in fact a reflection of reality. And this is the prayer which the man was supplicating when the second Caliph of Islam Umar encountered him, which we used as premise for our post "Let us be of the few who are grateful". We share the premise here once again to present the selected verse in its true context:

Once, Umar bin al-Khattab RA was walking in the market, he passed by a man who was supplicating, “O Allah, make us of Your ‘few’ servants! O Allah make us of Your ‘few’ servants!” Surprised by his supplication, Umar said to him, “Where did you get this dua from?” And the man said, “Allah in His Book says ‘And few of My servants are grateful.’ (Qur’an Surah 34. Saba:13)” So Umar wept and admonished himself, “The people are more knowledgeable than you, O Umar! O Allah make us of your 'few' servants.”

Now, my brothers and sisters in Islam, let us decide which side do we stand: The Most or the Few of the People. Choice is ours and is to me made sooner than before for we do not know much life we are left with. Remember: Even among those who consider themselves God's servants - for "truly grateful [to God] is only he who realizes his inability to render adequate thanks to Him." In fact, this is an admonition as well as an expression of trust by God in a trusted servant. The implication is that the test of gratitude is a difficult one. Few succeed in it. However, it is hoped that Solomon (sws) will be among them.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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.

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

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 the following sources: 

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

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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