Prostration: The ultimate expression of absolute humility and thankfulness

Thanking one another is one of the most universal expressions of human civilization. Across cultures, people instinctively express gratitude because they recognize that they have received a benefit they did not owe to themselves. Gratitude acknowledges goodness, strengthens relationships, and reflects humility rather than entitlement. Thanking others may be expressed physically by hugging or a thank you note or a small gift.

This also helps us understand why sujūd (prostration) is the highest form of gratitude to Allah. If we naturally thank fellow human beings with words, gifts, smiles, or acts of appreciation for relatively small favors, then how should we thank the One who gave us life, faith, intellect, health, sustenance, family, forgiveness, and every blessing we possess? Ordinary words alone cannot fully express such gratitude. The believer therefore lowers the most honored part of the body—the forehead—to the ground before the Creator. In sujūd, gratitude reaches its fullest expression: the heart acknowledges the Giver, the tongue praises Him, and the body itself testifies in humble submission. This is why the Qur'an culminates Surah An-Najm with the command: "So prostrate yourselves before Allah and worship Him" (53:62)—the ultimate response to recognizing His countless favors, which is being shared in this post..

Thus prostration is the ultimate expression of humility and thankfulness, the two of the greatest qualities encouraged in the Qur'an and the Sunnah. They complement one another: humility is recognizing our true position before Allah and before people, while thankfulness is recognizing the source of every blessing. A humble heart naturally becomes grateful, and a grateful heart naturally becomes humble. Before we go on to the mode of thanking our Creator, let us briefly understand what are these two terms:

What is humility?

Humility (tawāḍuʿ) is not thinking poorly of yourself; rather, it is thinking of yourself truthfully. It is acknowledging that every ability, achievement, and blessing comes from Allah and that no one has reason to be arrogant. Allah says:

"Do not turn your cheek in contempt toward people, nor walk through the earth exultantly. Indeed, Allah does not like every self-deluded and boastful person." (Qur'an 31:18) - And He says:

"The servants of the Most Merciful are those who walk upon the earth humbly..." (Qur'an 25:63)

The Prophet ﷺ said: "No one humbles himself for the sake of Allah except that Allah raises him in status." (Sahih Muslim, Hadith 2588)

What is thankfulness?

Thankfulness (shukr) is recognizing Allah as the Giver of every blessing and expressing gratitude with the heart, the tongue, and one's actions. Allah says:

"If you are grateful, I will surely increase you; but if you are ungrateful, indeed My punishment is severe." (Qur'an 14:7), and

"Whatever blessing you have is from Allah." (Qur'an 16:53)

The Prophet ﷺ would stand in prayer until his feet became swollen. When asked why he exerted himself so much although his sins had been forgiven, he replied: "Should I not be a grateful servant?" (Sahih al-Bukhari 1130; Sahih Muslim 2819)

This teaches that gratitude is not merely spoken—it is lived.

How do we express thankfulness in absolute humility

The last verse of Surah An-Najm is among the most powerful commands in the Qur'an which tell us how to thank Allah in total humility: In the 62nd verse of Surah  An Najm it is said:

 ۩فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا

"So prostrate yourselves before Allah and worship Him." (Surah An-Najm 53:62)

This command comes after an entire surah that establishes Allah's absolute majesty, the truthfulness of revelation, the certainty of resurrection, the fate of earlier nations, and the futility of worshipping anything besides Him. It is therefore no coincidence that the surah concludes not with another argument, but with an act of worship. Once the truth has become clear, the only fitting response is to bow.

Note: Wherever the symbol ۩ appears in Al Qur'an, it is recommended to prostrate.

What is prostration (Sujūd)?

Linguistically, sujūd means to lower oneself, to humble oneself, and to submit completely. In Islamic worship it is the physical act of placing the forehead, nose, both palms, both knees, and the toes of both feet upon the ground solely for Allah.

Yet the Qur'an presents sujūd as much more than a bodily movement. It is the moment when:

• the intellect surrenders to Divine wisdom,
• the heart acknowledges its dependence,
• the ego is broken,
• the servant admits his complete poverty before the Creator.

The Prophet ﷺ said: "The nearest a servant comes to his Lord is while he is prostrating, so increase your supplications." — Sahih Muslim, Hadith 482

The closest point is not when a believer is standing proudly, but when he is lying upon the earth from which he was created.

Why is prostration the ultimate expression of humility?

Allah created man from dust. Human beings naturally wish to lift their heads, display their status, protect their dignity and be admired by others. Sujūd reverses all of these instincts.

In prostration the highest part of the body, the forehead, touches the lowest place, the earth;

wealth, rank, intelligence and beauty disappear;

kings and labourers look identical;

only servanthood remains.

It is a declaration that: "Nothing about me deserves worship. Everything about You deserves worship."

That is why Satan's downfall began with refusing to prostrate before Adam (38:74-76). Pride prevented submission. Every sincere sujūd therefore destroys a little of the arrogance that destroyed Iblis.

Why is sujūd the highest expression of thankfulness?

Thankfulness (shukr) is not merely saying Alhamdulillah. The Qur'an teaches that gratitude has three dimensions:

• The heart recognises the Giver.
• The tongue praises Him.
• The limbs obey Him.

Sujūd combines all three simultaneously.

The Prophet ﷺ would perform Sujūd ash-Shukr (the prostration of gratitude) upon receiving joyful news or experiencing Allah's favour, demonstrating that overwhelming gratitude naturally expresses itself through prostration.

When one is in the posture of prostrations, suddenly everything start to feel meaningless for while one is pressing his forehead on the ground in absolute humility. One's family, life, job, go back in the background while the countless unseen blessings start to come to one's mind. This is the time when mere words begin to feel insufficient and one's body resists from getting up when in the presence of its Creator.

Why does Surah An-Najm end with prostration?

The entire surah gradually leads the listener toward surrender. The surah gradually builds up a 

1. Revelation is true

The Prophet ﷺ did not speak from personal desire. "Nor does he speak from his own desire. It is nothing but revelation revealed." (53:3-4). If revelation is from Allah, then submission becomes the only rational response.

2. False gods are exposed

The idols al-Lāt, al-'Uzzā, and Manāt are shown to possess no divine authority (53:19-23). When every false object of worship falls, only Allah remains worthy of prostration.

3. Every soul is responsible

The surah declares: "No bearer of burdens shall bear the burden of another." (53:38) That is each individual must personally stand before Allah. Thus each individual must also personally bow before Him. No one can perform that surrender on another's behalf.

4. Every effort belongs to Allah

Success is not inherited since "Man will have only what he strives for." (53:39). Sujūd thus becomes the practical proof that one's striving is directed toward Allah alone.

5. Allah is the ultimate end

One of the most profound verses of the surah states: "And to your Lord is the final destination." (53:42). That is if every journey ends with Allah, then why should our worship end anywhere else? Therefore our final destination deserves our first prostration.

Why did the Companions immediately prostrate?

When the Prophet ﷺ recited Surah An-Najm publicly for the first time, he ended with: "So prostrate to Allah and worship Him." Thereafter, he himself immediately prostrated, and his companions too prostrated. The scene was so overwhelming by the force of the recitation that even many of the pagan Quraysh instinctively fell into prostration. This incident is authentically reported in Sahih al-Bukhari.

It illustrates that the Qur'an speaks not only to the intellect but also to the innate human disposition (fiṭrah). When hearts are momentarily stripped of pride, they recognize the truth and incline toward submission.

Reflections from classical and contemporary scholars

1. Ibn Kathir Ibn Kathir explains that after establishing the truth of revelation, exposing idolatry, and reminding people of resurrection and accountability, Allah concludes with a direct command to worship Him alone. The proper response to all the evidence presented in the surah is immediate obedience through prostration.

2. Al-Tabari Al-Tabari understands the verse as a decisive conclusion: abandon every form of worship directed to other than Allah and devote all acts of humility and worship exclusively to Him.

3. Sayyid Abul A'la Maududi Maududi notes that the surah first appeals to reason, then to history, then to conscience, and finally to the human heart. After all these proofs, argument ends and worship begins. Genuine knowledge of Allah must culminate in humble submission.

4. Nouman Ali Khan Nouman Ali Khan often emphasizes that Islam is not merely about being intellectually convinced. Real faith transforms the body. When the Qur'an reaches the heart, it naturally brings the forehead to the ground. Sujūd is faith made visible.

Lessons for us today

Modern society encourages self-glorification, independence, and constant self-promotion. The Qur'an teaches the opposite: true honor lies in humble servitude to Allah. This verse teaches that true knowledge should lead to worship. The Qur'an is not merely meant to be admired intellectually; it is meant to transform the heart into humility and obedience. In a world that often glorifies human achievement, wealth, or ego, the verse reminds us that the highest honour belongs to the one who bows before Allah alone. Every truth established in the surah ultimately calls us to one practical response: submit, worship, and live in devotion to the Creator.

Sujūd reminds us that:

• every blessing comes from Allah;
• every achievement is by His permission;
• every difficulty is under His wisdom;
• every success should lead to gratitude, not pride;
• every sin should lead to repentance, not despair.

A believer who regularly prostrates with understanding gradually becomes less arrogant, more thankful, more patient, and more conscious of Allah.

A final reflection

Surah An-Najm begins by drawing our attention upward—to the star that descends from the heavens—and ends by directing our foreheads downward to the earth. This movement is deeply symbolic. Divine guidance descends from above, and the appropriate human response is to lower oneself in humble worship. The one who truly recognizes Allah's greatness cannot remain standing in pride. He bows, placing his forehead on the ground from which he was created, acknowledging that every blessing is from Allah, every return is to Allah, and every act of gratitude finds its highest expression in sujūd. Thus, the command "So prostrate yourselves to Allah and worship Him" (53:62) is not merely the conclusion of the surah—it is the natural culmination of faith itself.

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 (53) An-Najm النجم‎ (The Star) already published.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

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What is the purpose of human existence? Al Qur'an answers in one of its most comprehensive statements

There is no living being which is created without a purpose. We watch the cycle of birth and death in humans, animals and even in the foliage and crops in our daily lives. Surah An Najm, the Star, the 53rd chapter of AL Qur'an amply highlight that every living being, specially the human beings, who is ever born and existed pass through various stages of life from childhood to adolescence, maturity and decaying old age. Although during his life cycle he remains individually accountable for every action of his before, he will finally meet Allah in His court for the final verdict. This is the ultimate end which is emphasised in the 42nd verse of Surah An Najm.

Surah An-Najm (53:42):

وَأَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ

"And that to your Lord is the final destination."

This short verse is one of the Qur'an's most comprehensive statements about the purpose of human existence. It declares that every journey, every effort, every life, and every destiny ultimately ends with Allah.

Is it Part of a Passage?

Yes. It is part of a remarkable passage from Surah An-Najm (53:36–42). These verses summarize timeless principles that were revealed not only to Prophet Muhammad ﷺ but also to Prophet Ibrahim (Abraham) and Prophet Musa (Moses). The passage reads as one complete unit:

53:36–37: These teachings were already in the scriptures of Moses and Abraham.

53:38: No person bears another's burden.

53:39: Every person receives according to what they strive for.

53:40: Every effort will be shown.

53:41: Everyone will be fully recompensed.

53:42: To your Lord is the final destination.

Notice the beautiful progression: Responsibility → Effort → Accountability → Reward → Return to Allah. Verse 42 is therefore the conclusion of the entire passage.

Historical Context

Surah An-Najm is an early Makkan surah revealed when many Quraysh denied resurrection, accountability, divine judgment, and the Prophet's message.

They believed worldly life was the end. Allah reminds them that life is not an endless worldly journey. And that every human being is travelling towards one inevitable meeting with Allah. For some this meeting will be a pleasure, but for the majority this meeting may turn out to be hard one for those who mocked words of Allah and His prophets will find no shade of mercy and will be paid in the same coins in which they negated commands of Allah.

Meaning of "Al-Muntahā"

The key word of this short verse is  المُنْتَهَىٰ (al-muntahā) that comes from the root ن هـ ي (n-h-y), meaning the end, the limit, final destination, and the ultimate point beyond which nothing remains.

Classical scholars explain that this means: Everything eventually reaches Allah's judgment. That is our lives, ambitions, knowledge, wealth, power, success, and suffering, everything will terminate before Him, for nothing goes beyond Allah.

Classical Scholars' Interpretation

1. Ibn Kathir says this verse means: Every affair ultimately returns to Allah. That is He alone is the beginning, the controller, and the final judge. Therefore all hopes, fears and aspirations should ultimately be directed toward Him.

2. Al-Tabari explains that every matter, whether worldly or religious, ends with Allah's decision. No authority exists beyond Him and no appeal exists after His judgment.

3. Al-Qurtubi Al-Qurtubi says this verse teaches: The believer should not make any created thing the ultimate objective. Everything besides Allah is temporary. Only Allah remains forever.

4. Maududi Abul A'la Maududi explains that this verse gives meaning to the preceding verses. Human beings strive (53:39), their deeds are displayed (53:40), and they receive full recompense (53:41) because every person is ultimately returning to Allah. Since Allah is the final destination, all moral responsibility and accountability are real and meaningful.

Correlation with Other Qur'anic Verses

• Surah Al-Baqarah (2:156) "Indeed we belong to Allah, and indeed to Him we shall return." This expresses the same truth in words recited by Muslims during trials.
• Surah Al-Inshiqaq (84:6) "O mankind! You are laboring toward your Lord with great effort, and you will meet Him." This verse beautifully explains how we reach our final destination—we spend our lives journeying toward Allah, whether we realize it or not.
• Surah Yasin (36:83) "To Him you will be returned." The conclusion of Surah Yasin echoes the conclusion of this passage.
• Surah Al-Mulk (67:2) "He created death and life to test you as to which of you is best in deeds." Life is therefore a journey whose destination is Allah.
• Surah Al-Qiyamah (75:30) "That Day the driving will be toward your Lord." No one escapes this meeting.

Connection with the Previous Verse

The Verse 41 says: "Then he will be fully compensated." Immediately afterwards comes: "To your Lord is the final destination."

Why? Because perfect justice requires a final Judge. Without Allah, many injustices of this world would never be resolved. Verse 42 therefore completes the argument.

Applicability Today

This verse profoundly shapes a believer's outlook.

1. It gives purpose to life

Modern culture often defines success by wealth, status, or influence. This verse reminds us that these are temporary milestones. Our true destination is Allah.

2. It keeps us humble

Every achievement, title, and possession will be left behind. Remembering our return to Allah encourages humility and gratitude rather than pride.

3. It gives hope during hardship

Pain, illness, injustice, and grief are not the end of the story. They are stages on the journey to Allah, who judges with perfect justice and mercy.

4. It guides our decisions

When faced with choices, a believer can ask: "Will this action help me on my journey back to Allah?" This question aligns our priorities with our ultimate goal.

5. It comforts the believer

Death is not annihilation but a return to the One who created us. For the faithful, this transforms fear into hope and motivates sincere preparation.

A Deep Reflection

The passage 53:36–42 teaches that every person is responsible for their own choices, every sincere effort is known to Allah, every deed will be displayed and rewarded with perfect justice, and the entire journey of life culminates in a meeting with the Creator. Verse 53:42 is therefore not merely about death—it is about purpose. It reminds us that every ambition, every relationship, every success and every trial is temporary, while Allah alone is the lasting destination. If we truly believe that "to your Lord is the final destination," our priorities change: we strive for excellence without becoming attached to worldly achievements, we endure hardship with patience, and we live each day conscious that our greatest meeting is not with any person in this world, but with Allah Himself. 

The only road to follow is the one leading to Him. There is no refuge other than with Him, and no abode other than what He defines, in a place of bliss or one of suffering. This truth is extremely significant in shaping man's feelings and ideas. When man realizes that everything and everyone will ultimately end with God, he knows the inevitable outcome right from the beginning, and will try to determine his own actions in accordance with this truth. His heart and mind will remain, throughout his life journey, focused on the end he knows to be inevitable.

This is why the verse serves as the fitting conclusion to one of the Qur'an's most profound passages on responsibility, effort, accountability, and ultimate return.

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 (53) An-Najm النجم‎ (The Star) already published.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

Read More

One of the Qur'an's most profound principles of personal responsibility, justice, and accountability

Taking responsibility is the hallmark of high character of a man. That is a person should take responsibility for his actions because responsibility is the foundation of justice, moral growth, and one's relationship with Allah. If people could avoid responsibility by blaming others, heredity, society, or circumstances, neither justice nor accountability would have meaning.

At many places in Al Qur'an man has been cautioned about his responsibilities and actions. In this post today, we share one such verse which is one of the Qur'an's most profound principles of personal responsibility, justice, and accountability. It comes in a passage (53:36–42) that summarizes the enduring teachings revealed to the Prophets Ibrāhīm (Abraham) and Mūsā (Moses), showing that these principles are universal and not unique to Islam. In fact this verse is oft repeated in sermons and lectures to continuously remind man of his personal responsibilities for which he will held accountable for on the Day of Judgement.

The Verse Surah An-Najm (53:39)

وَأَنْ لَيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ

"And that man will have nothing except what he strives for."

Context of the Verse

The verse 39 is part of a passage comprising verses 36 to 42 given herein under:

• 53:36–37: These truths were already taught in the scriptures of Moses and Abraham.
• 53:38: "No bearer of burdens shall bear the burden of another."
• 53:39: "Man will have nothing except what he strives for."
• 53:40: His striving will be shown to him.
• 53:41: He will then receive its full recompense.
• 53:42: To Allah is the final destination.

These verses form a complete chain: Personal responsibility - Personal effort - Divine judgment - Final reward. Thus, verse 39 explains why no one bears another's burden (53:38): every individual earns the consequences of their own striving.

Meaning of "Striving" (Sa'y)

The Arabic word سَعَى (saʿā) means to to strive, exert effort, work seriously, and pursue something with determination. It is broader than physical work. It includes:

• acts of worship,
• seeking knowledge,
• earning an honest livelihood,
• serving others,
• repentance,
• and even striving against one's own desires.

The verse emphasizes effort, while the outcome remains in Allah's hands.

Classical Scholars' Explanation

1. Ibn Kathīr

Ibn Kathīr explains that no one acquires the reward of another's deeds merely by wishing for it. Every person is rewarded according to what they sincerely strive for.

He also clarifies that this verse establishes a general rule of justice. Other texts show that Allah, out of His mercy, may allow a believer to benefit from certain deeds performed by others—such as the prayers of righteous descendants or charity done on behalf of the deceased—because Allah Himself has legislated those means. These are exceptions granted by Allah's grace, not contradictions of the principle.

2. Al-Ṭabarī

Al-Ṭabarī explains that every person possesses only what they have earned through their own actions. Reward and punishment are tied to one's own effort, demonstrating Allah's perfect justice.

3. Al-Qurṭubī

Al-Qurṭubī writes that this verse encourages diligence and rejects dependence on ancestry, status, or the righteousness of others. Neither noble lineage nor association with pious people benefits a person without faith and righteous deeds.

4. Sayyid Abul Ala Maududi

From this verse three cardinal principles are derived:

• That every person is himself responsible for what he does;
• that the responsibility of one man's act cannot be transferred to another unless he has a share in the commission of the act; and
• that even if a person wishes he cannot take on himself the responsibility of another man's act, nor can the actual culprit be Iet off on the ground that another person is willing to suffer the punishment on his behalf. 

In this connection, it should be understood well that fulfillment of an obligation on behalf of another can be beneficial only to those people who have themselves been keen and desirous of fulfilling their obligations and might have been unable to do so being rendered helpless by circumstances. But a person who deliberately shirked going for Hajj although he had the necessary means for it and had no feeling whatever of this obligation in his heart either, cannot be benefited even if several Hajj be performed on his behalf afterwards. This would be analogous to the case of a person who deliberately avoided paying his debts and had no intention to pay them till the last. Afterwards even if every penny is paid off on his behalf, he would remain a debtor in the sight of Allah. The payment of the debts by another can relieve only such a person who in his lifetime was desirous of paying off his debts but was unable to do so due to straitened circumstances.

The explanation of this verse by Sayyid Abul Ala Maududi and lengthy. Here only a section of it has been reproduced. Those wanting to reflect deeply on this verse may consult the exegesis of Surah 53, link at [1] below.

Correlation with Other Qur'anic Verses

As mentioned above, at many palaces the theme of personal responsibility is repeated. Herein under some verses that can be correlated with verse 53:39

1. Surah An-Najm (53:38)

• "No bearer of burdens shall bear the burden of another." 
• Verse 38 establishes personal accountability. 
• Verse 39 explains that each person's reward corresponds to their own striving.

2. Surah Al-Baqarah (2:286)

• "For it is what it has earned, and against it is what it has earned."
• Every soul receives the consequences of its own deeds.

3. Surah Al-Isrā' (17:15)

• "Whoever is guided is only guided for his own benefit, and whoever goes astray only goes astray against himself. No bearer of burdens shall bear the burden of another."
• This echoes the same principle of individual accountability.

4. Surah Az-Zalzalah (99:7–8)

• "Whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it."
• Even the smallest sincere effort is known to Allah.

5. Surah Āl ʿImrān (3:195)

• "Indeed, I do not allow the work of any worker among you to be lost, whether male or female."
• Allah values sincere effort regardless of who performs it.

6. Surah At-Tawbah (9:105)

• "Work, for Allah will see your deeds, and His Messenger and the believers."
• Belief is accompanied by action and striving.

Correlation with Authentic Hadith

Since Prophet Muhammad ﷺ is the receiver of all revelation in Al Qur'an, who else other than him can explain the meaning of the Quranic verses. Here are some hadiths that are correlated with above quoted verse:

1. Intentions determine reward

• The Prophet ﷺ said: "Actions are judged by intentions, and every person shall have only what he intended." — Sahih al-Bukhari 1; Sahih al-Bukhari and Sahih Muslim
• (Please read detailed explanation of this hadith from our earlier post: Hadith of the Day: Actions are dependent upon Intentions
• This complements 53:39 beautifully. Effort must be sincere, not merely outward.

2. Allah rewards consistent effort

• The Prophet ﷺ said: "The most beloved deeds to Allah are those that are done consistently, even if they are small." — Sahih al-Bukhari; Sahih Muslim
• Allah values perseverance more than occasional bursts of activity.

3. Human effort ends at death—except for lasting benefits

• The Prophet ﷺ said: "When a person dies, his deeds come to an end except for three: ongoing charity (ṣadaqah jāriyah), beneficial knowledge, or a righteous child who prays for him." — Sahih Muslim
• This hadith does not contradict 53:39. These continuing rewards arise from the person's own striving during life: they established the charity, taught the knowledge, or raised the righteous child.

4. Strive for what benefits you

• The Prophet ﷺ said: "Strive for that which benefits you, seek Allah's help, and do not give up." — Sahih Muslim
• This is a practical application of the Qur'anic command to strive.

Does this verse Contradict Intercession or Praying for Others?

No. Rather the verse establishes the general rule: Every person is accountable for their own striving.

Intercession (shafāʿah), forgiveness, and benefiting from others' prayers occur only by Allah's permission and mercy. They do not transfer moral responsibility or erase the need for one's own faith and effort. The Qur'an repeatedly states that no one can intercede except with Allah's permission (e.g., 2:255, 20:109).

How Can We Benefit from This Verse Today?

This verse is as true today as it was when it was revealed. In fact all verses of Al Qur'an stand validated today even after a lapse of more than 1450 years after revelation of Al Qur'an. Let us correlate this verse for its applicability today:

1. Stop relying on status or lineage

Being born into a Muslim family, having righteous parents, or belonging to a respected community does not replace personal faith and righteous deeds.

2. Value effort, not only results

The verse praises striving, not guaranteed worldly success. A sincere effort made for Allah is never wasted, even if the outcome differs from our hopes.

3. Avoid excuses

It is easy to blame circumstances, upbringing, or society. This verse reminds us that each person is responsible for responding to the opportunities Allah has given them.

4. Invest in lasting deeds

Acts such as teaching beneficial knowledge, supporting charitable causes, raising righteous children, and cultivating good character continue to bear fruit beyond one's lifetime.

5. Keep working with hope

Even small, consistent acts—daily prayer, Qur'an recitation, honest work, helping others—are part of the striving that Allah sees and rewards.

A Reflective Summary

Surah An-Najm 53:39 teaches a timeless principle of divine justice: every human being is responsible for the effort they make in seeking Allah's pleasure, and no one can rely on another person's righteousness in place of their own. Coming immediately after the declaration that no soul bears another's burden (53:38), it affirms that each person's striving will be displayed, judged, and rewarded with perfect fairness (53:40–42). At the same time, the Qur'an and authentic Sunnah teach that Allah's mercy can extend the benefit of a believer's own enduring efforts—such as ongoing charity, beneficial knowledge, and righteous offspring. 

The verse therefore inspires both humility and hope: our success is not measured merely by visible achievements, but by sincere, persistent striving for the sake of Allah, trusting that He never lets a righteous effort go unrewarded.

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 (53) An-Najm النجم‎ (The Star) already published.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

Read More

A timeless rule of justice! No bearer of burdens will bear the burden of another (Al Qur'an)

There are many a theories, theological or otherwise, that deliberate on sins and sharing the burden of sins by others, even the prophets. Such theories stand absolutely tangent to Islam. Verse 53:38 proclaims one of the greatest principles of divine justice: every soul stands before Allah on its own merits. Neither lineage, status, wealth, nor association can remove a person's moral responsibility, just as no innocent soul will ever be made to bear another's guilt. This truth liberates believers from false hopes and excuses alike. It calls us to sincere repentance, personal accountability, and righteous striving, knowing that Allah judges with absolute justice and mercy. When read together with the next verse—"that man shall have only what he strives for" (53:39)—it reminds us that our future with Allah is shaped not by inherited privilege or borrowed righteousness, but by our own faith, choices, and perseverance.

Please refer to our earlier post: Man is Divinely reassured that he will not be burdened beyond his capacity which carries similar theme.

With this premise, let us reflect upon the 38th verse of Surah 53 An Najm (The Star) and ponder of the true meaning of Divine justice, mercy and forgiveness.

The verse 

أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

"That no bearer of burdens shall bear the burden of another." (Qur'an 53:38)

This statement is part of a passage (53:36–42) in which Allah reminds people that the core teachings given to Prophet Ibrahim (Abraham) and Prophet Musa (Moses) have always been the same. The verses state:

53:36: Has he not been informed of what was in the Scriptures of Moses?

53:37: And of Abraham, who fulfilled his obligations?

53:38: That no bearer of burdens shall bear the burden of another.

53:39: And that man shall have only what he strives for.

53:40–42: His striving will be seen, rewarded in full, and to Allah is the final return.

Thus, verse 38 is not an isolated statement but one of the timeless principles found in previous revelations.

Historical Context (Asbāb al-Nuzūl)

The majority of classical scholars, including Ibn Kathir, Al-Tabari, Al-Qurtubi and Al-Baghawi, do not mention a specific incident that caused this verse to be revealed. Rather, it was revealed in the early Makkan period when the Quraysh held several false beliefs regarding accountability, including:

Ancestors would save descendants.

Idols and deities would carry their followers' sins.

Wealth or tribal status could guarantee salvation.

Others could bear responsibility before Allah.

Thus, this passage came to demolish those assumptions and establish individual moral responsibility.

Why was this principle mentioned?

Immediately before these verses, Allah criticizes those who turn away from guidance and rely on false hopes (53:33–35). Then Allah asks: "Has he not been informed of what was in the Scriptures of Moses and Abraham?" In other words, this is not a new teaching brought only by Muhammad ﷺ. Every prophet taught that every individual is personally accountable before Allah.

What does "no bearer shall bear another's burden" mean?

According to Ibn Kathir: Every soul is accountable for its own deeds. No one will be punished for someone else's sins unless they themselves participated in them.

Allah repeats this principle elsewhere:

6:164

17:15

35:18

39:7

The repetition shows how fundamental this principle is in Islam.

Does this mean nobody can help anyone?

No. This verse refers to bearing guilt before Allah, not helping others in worldly life. Islam encourages us to help one another, pray for one another, give charity, teach, forgive, and support family.

However, No person can remove another person's guilt before Allah merely by taking it upon themselves. On the Day of Judgement, even parents will  not be able to save their children nor would the children be able to save their parents as the following verse makes it very clear: Allah says: 

• "Fear a Day when no father will avail his son, nor will a son avail his father at all." (31:33)
• "A man will flee from his brother, his mother, his father..." (80:34–37)

That means on the Day of Judgment every soul will stand individually before Allah.

Prophet's intercession (Shafā'ah)?

There are authentic Hadiths attributed to Prophet Muhammad ﷺ that he would intercede on behalf of his follower. This verse does not negate intercession. However, intercession exists only (1) by Allah's permission, and (2) for those whom Allah is pleased with.

Even then, the Prophet ﷺ does not carry anyone's sins. Rather, he intercedes, and Allah forgives. The guilt itself is never transferred to another.

Why can't someone carry another person's sins?

Because Allah is Perfectly Just. Imagine for example a murderer could simply transfer his punishment to an innocent person. Would that be justice? Of course not.

Allah says: "Allah does not wrong anyone even by the weight of an atom." (4:40)

Therefore, reward and punishment remain attached to the individual who chose the action.

But can someone share in another person's sin?

Yes. This does not contradict the verse. If someone causes another to sin, they bear their own sin for misleading others. For example: teaching shirk, spreading immorality, encouraging corruption.

The Prophet ﷺ has said: "Whoever calls to misguidance will have a burden of sin like those who follow him, without that decreasing their sins in the slightest." — Sahih Muslim

Another example of sharing sins as that if a man or woman wear revealing clothes with the intention of seduce others or forcing others to look at hem, then if someone falls prey to such an action, then both will be held accountable for their action and be dealt with accordingly. This is why in Islam a lot of emphasis is placed on covering one's aura so as to arrest any chance of sharing sins.

Connection with the next verse

Immediately after saying: "No bearer bears another's burden" Allah says:

"And that man shall have only that for which he strives." (53:39)

These two principles complete each other.

• Negative side: You cannot dump your sins on others.
• Positive side: You cannot receive reward without sincere effort.

Islam therefore rejects both inherited guilt and effortless salvation. Ibn Kathir explains that these verses establish two universal laws:

• Everyone is responsible for their own deeds.
• Every reward is connected with one's own striving.

He also notes that this principle was taught in the scriptures of both Ibrahim and Musa, demonstrating its continuity across divine revelation.

Practical lessons for today

This verse remains deeply relevant in contemporary life.

1. Stop blaming others for your sins People often say:

"My friends made me do it."

"Society forced me."

"My family is responsible."

The Qur'an teaches that while others may influence us, we remain accountable for our own choices.

2. Avoid spiritual complacency

Some rely on: (1) family background, (2) being born Muslim, (3) respected scholars, (4)  saints, and (5) famous ancestors. This verse reminds us that each person will answer for themselves before Allah.

3. Take responsibility

Instead of saying: "It's their fault," ask: "What is my responsibility before Allah?" This mindset fosters sincerity and moral growth.

4. Be careful what you encourage

Although no one carries another's guilt, anyone who invites others toward sin acquires additional responsibility for their own role in that misguidance.

5. Never despair over your past

Just as you cannot transfer your sins to others, others cannot permanently define your standing before Allah. Repentance remains open, and every person can return directly to Him.

A timeless reflection

Verse 53:38 proclaims one of the greatest principles of divine justice: every soul stands before Allah on its own merits. Neither lineage, status, wealth, nor association can remove a person's moral responsibility, just as no innocent soul will ever be made to bear another's guilt. This truth liberates believers from false hopes and excuses alike. It calls us to sincere repentance, personal accountability, and righteous striving, knowing that Allah judges with absolute justice and mercy. When read together with the next verse—"that man shall have only what he strives for" (53:39)—it reminds us that our future with Allah is shaped not by inherited privilege or borrowed righteousness, but by our own faith, choices, and perseverance.

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 (53) An-Najm النجم‎ (The Star) already published. You may also like to refer to our refference page: Selected verses from Qur'an on Justice / Rules of Islamic Law for more verses about Islamic law / Justice.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

Read More

Believers! Do not declare yourselves pure (Al Qur'an)

Being close to religion sometimes induces a sense of purity in people of every religion and this results in sense of superiority over others. People generally display a sense of purity over others because the nafs loves superiority. It wants to feel: “I am better, safer, cleaner, more guided.” That feeling can come through religion, knowledge, tribe, sect, wealth, social status, dress, lineage, or even “good deeds.” 

Although feeling elevated for possessing religious (or even worldly) knowledge is OK - but when one starts to compare him with others for being superior in piety or religious knowledge, harm to that man sets in which is least liked by  our Creator. In fact the Qur’an cuts this illusion at its root: This is the subject of Surah 53 An-Najm verse 32 being shared today with a view to help believers whose heart compels them to display a sense of piety over others.

The Verse

ٱلَّذِينَ يَجْتَنِبُونَ كَبَـٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ ۚ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌۭ فِى بُطُونِ أُمَّهَـٰتِكُمْ ۖ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ

“Those who avoid the major sins and immoralities, only committing slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure; He is most knowing of who fears Him.”

Context

Surah An-Najm is a Makkan surah, revealed in the atmosphere of Quraysh’s denial of revelation, their shirk, their false claims about angels and idols, and their rejection of accountability. Its main message is that the Prophet ﷺ did not invent the Qur’an; it is revelation, and all people will be judged by Allah, not by their tribal, religious, or self-made claims. Verse 32 comes after the statement that Allah will recompense evil and good according to deeds, so it teaches that salvation is not by slogans, labels, ancestry, sect, status, or reputation, but by avoiding major sins, repenting from faults, and living with taqwā. Ibn Kathīr explains “al-lamam” as small faults or minor lapses, while major sins and immoralities must be avoided; he links the verse with Allah’s vast forgiveness for those who repent.

The Definition of Al-Lamam: Ibn Kathir notes that the exception "except for Al-Lamam" in the verse refers to minor sins, small errors, or momentary lapses in judgment. The good-doers are not punished for these trifling faults, provided they consistently avoid major sins. The verse emphasizes that Allah does not seize His servants over minor errors, as His mercy and forgiveness are vast.

The heart of the verse is: “فَلَا تُزَكُّوا أَنفُسَكُمْ”

“Do not declare yourselves pure.” This is considered as the heart of the verse and it is keeping one's heart pure is stressed upon rather than being boastful. This does not mean a believer should deny Allah’s blessings or hide every good action. It means: do not give yourself a certificate of spiritual purity, do not think your deeds guarantee Paradise, and do not use religion as a badge of superiority. Allah says He knew us when we were nothing but created beings from earth and then hidden fetuses in our mothers’ wombs; therefore, He alone knows the full truth of our intentions, weaknesses, repentance, hypocrisy, and sincerity.

Ibn Kathir explains that this forbids a person from praising themselves, claiming spiritual perfection, or thinking highly of their own righteousness.

The reason people show moral or religious superiority is often that they look at the visible sins of others but forget their own hidden sins, intentions, weaknesses, pride, jealousy, and past mistakes. Allah, however, knows the whole record: what a person did, why he did it, what he resisted, what he repented from, and what is hidden inside the heart.

Allah's Omniscience Allah states in the verse, "He knows best who is God-fearing." Ibn Kathir highlights that Allah knows the true realities of our hearts. He knows exactly who possesses true Taqwa (God-consciousness), even if they appear outwardly less pious, and He knows who is insincere despite outward shows of righteousness.

Applicability of this verse to all religions

1. All religions less Islam: For all religions in general, this verse is a warning against religious self-righteousness: a person may say, “I belong to the saved group,” “I am holier than others,” or “my label is enough,” while his heart may be full of pride, injustice, greed, hatred, or hypocrisy. No religious name automatically purifies the soul. A Christian, Jew, Hindu, Buddhist, Muslim, scholar, preacher, or worshipper can all fall into the same disease: using religion to glorify the self instead of humbling the self before God.

2. For Muslim believers: For Islam in particular, this verse is a cure for arrogance within religiosity. A Muslim should say: Alhamdolillah, Allah guided me to Islam, but should not say with certainty, I am pious, I am pure, I am definitely accepted, I am better than others. The Prophet ﷺ even changed the name Barrah meaning “pious/pure woman,” saying: “Do not hold yourselves to be pious. Allah alone knows the people of piety among you.” Likewise, when praising someone, the Prophetic etiquette is to say, “I think him to be such-and-such, and Allah knows best,” not to certify anyone absolutely before Allah.

Reasons for emergence of sense of superiority

This sense of purity over others may come from several spiritual diseases:

• Kibr — arrogance: seeing oneself above others. The Prophet ﷺ described arrogance as rejecting truth and looking down on people.
• ʿUjb — self-admiration: being impressed with one’s own worship, knowledge, or discipline.
• Riyā — showing off: displaying religiosity so that others admire one’s piety. This is dangerous and is called a form of minor shirk when worship is done for people’s praise.
• Sectarian pride: thinking, “Only my group is saved, so I am automatically better,” while forgetting that Allah judges sincerity, obedience, humility, and truth.
• Selective comparison: comparing one’s strengths with another person’s weaknesses, instead of comparing oneself with Allah’s commands.

These aspects when permeate in someone's heart, the harm begins. One may not know it initially, but when people start to revere him, sometimes even the most pious fall into the trap of feeling superior to others - this may even result into shirk. Read below

Does labelling oneself pious amount to shirk?

Usually, no—not by itself. Calling oneself “pious” is normally a blameworthy act of self-praise, pride, bad adab, or spiritual arrogance, but it is not automatically major shirk. It becomes spiritually dangerous because purity of the heart is Allah’s domain, not ours. However, if a person claims a God-like authority—such as certain knowledge of his own salvation, infallibility, power to forgive sins independently, or demands religious reverence as though he cannot be questioned—then he has moved into a much more dangerous area. Also, if he displays piety mainly to impress people, this may become riyā’, and riyā’ is described in hadith as minor shirk.

So the balanced conclusion is: Do not label yourself pious; label yourself needy of Allah’s mercy. A believer’s language should be: I am trying, I ask Allah to accept, I fear my sins, I hope in His mercy, and Allah knows best who truly has taqwā.

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 for more Selected Verses from Surah Adh-Dhāriyāt The Winnowing Winds,  already published.

You may refer for more Selected Verses from Al-Qurʾān: Overview and Selected verses Sürah (53) An-Najm النجم‎ (The Star),  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.

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