Why does Allah ask believers to give Him goodly loan? Understand the metaphor "Goodly Loan"

The caption of our post may lead to some of the readers why should Allah ask loan from the believers for He is above all worldly needs and in fact it is He to blesses all means of sustenance for the entire mankind, whether they ask for it or not. So why a loan to Him. Let us understand this rather unique "demand" by Allah from Al Qur'an. The expression “a goodly loan to Allah” appears in several Qur’anic verses. 

One of the clearest verse from AL Qur'an is found in the 11th verse of Surah Al-Ḥadīd, the 57th Surah/Chapter of Al Qur'an shared herein under along with  its explanation by eminent Muslim scholars:

مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِيمٌ

“Who is it that will lend Allah a goodly loan, so He may multiply it for him, and he will have a noble reward?”

A similar statement appears in 2:245, while the same idea is also found in 5:12, 57:18, 64:17, and 73:20. Please refer to earlier post: Give Goodly Loan to Allah - He will increase it Several Fold for explanation of 64:17 to understand the verse being explained in this post.

What does “lending Allah” mean?

It does not mean that Allah needs money or becomes indebted to anyone. Allah is Al-Ghanī—the Self-Sufficient, while human beings are entirely dependent upon Him.

The expression is a powerful metaphor for: (1) spending sincerely for Allah’s sake; (2) helping the poor,  (3) needy, or indebted; (4) supporting beneficial religious and social causes; (5) using one’s wealth, abilities, or resources in ways pleasing to Allah.

Although the money reaches another human being, Allah describes it as a loan made to Him. This gives dignity to the recipient and assures the giver that nothing spent sincerely is ever lost.

Why is it called a “loan”?

A loan normally carries the expectation that it will be returned. Allah uses this familiar human expression to give the believer absolute assurance: Whatever you give for Allah will return to you—multiplied.

The repayment may come as: (1) blessing in one’s remaining wealth; (2) protection from harm; (3) inner peace and purification; (4) reward in the Hereafter; (5) forgiveness and entrance into Paradise.

That means Allah is not borrowing from us; rather, He is honouring us by accepting His own provision back from us and promising a far greater return.

What makes it a goodly loan—قَرْضًا حَسَنًا (qardan ḥasanan)?

A charitable act becomes a “goodly loan” when it is

• Given sincerely for Allah, not for fame or praise.
• Earned lawfully, because Allah is pure and accepts what is pure.
• Given willingly, without resentment.
• Free from reminders and humiliation of the recipient.
• Directed toward a genuinely beneficial cause.
• Given from something valuable, not merely what the giver wants to discard.

Remember, loan or charity to anyone other than the intention of pleasing Allah becomes useless. That is why Al Qur’an warns: “Do not invalidate your charities with reminders of your generosity or hurtful words.” —Qur’an 2:264

Therefore, the manner of giving is as important as the amount.

Why does Allah say, “Who is it that will lend Allah?”

This is not because Allah is unaware of who will give. It is an invitation that awakens faith and generosity. It is as though Allah asks:

Who trusts My promise enough to exchange temporary wealth for permanent reward?

The rhetorical question turns charity from a loss into an investment with Allah.

Its connection with Surah Al-Ḥadīd Surah Al-Ḥadīd repeatedly teaches that worldly wealth is temporary and that human beings are only trustees of what Allah has given them. Just before verse 57:11, believers are commanded:

“Believe in Allah and His Messenger and spend from that over which He has made you trustees.” —Qur’an 57:7

The wealth was originally Allah’s. Human beings temporarily possess it. When they spend it for good, Allah nevertheless calls it a “loan” and promises to multiply it. This demonstrates His extraordinary generosity.

How can we apply it today?

The value of goodly loan never ceases and is for all times. A goodly loan may include:

• feeding a struggling family;
• paying for someone’s education or medical treatment;
• helping an honest debtor;
• supporting an orphan or widow;
• contributing to clean water, shelter, or community welfare;
• giving secretly to preserve another person’s dignity;
• supporting authentic religious education and beneficial knowledge.

It may also include qard ḥasan in its ordinary legal sense: giving someone an interest-free loan and requiring only the original amount to be returned.

The deeper lesson

The “goodly loan” is a test of what we truly believe. Wealth appears to decrease when it leaves our hands, but faith sees that it has merely been transferred from a temporary account in this world to an everlasting account with Allah.

Please listen to an enlightening explanation of goodly loan to Allah by Nauman Ali Khan, one of the eminent Muslim scholars of present times:

To sum up, it is impressed upon all believers that to lend Allah a goodly loan means to give sincerely from what He has entrusted to us, confident that He will preserve it, multiply it, and return it as blessing, forgiveness, and eternal reward.

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 57. Al-Ḥadīd (The Iron)

 already published.

You may also refer to our exclusive reference pages: 

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

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

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

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

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

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

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

Follow @IslamUltimate

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

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A single statement from Al Qur'an that gives out a complete blueprint for human society

A righteous human society is the ultimate objective of Al Qur'an. a society which free from heartburns and false pride - a society where hearts of every believer beat together. We have been sharing such verses from Al Qur'an for the guidance of our readers. Today we share one very important verse that gives out a complete blueprint for human society. This is the 25th verse of Surah Al Ḥadīd, the 57th Surah of Al Qur'an.

The Verse

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ

"Indeed, We sent Our Messengers with clear proofs, and We sent down with them the Book and the Balance so that people may uphold justice. And We sent down iron, in which is great might and benefits for mankind, so that Allah may make evident who supports Him and His Messengers unseen. Indeed, Allah is All-Powerful, Almighty." (Qur'an 57:25)

This verse is widely regarded as one of the Qur'an's most comprehensive statements on the philosophy of civilization. It describes the essential ingredients required for a just and enduring human society. In a single verse, Allah mentions five pillars of civilization:

Messengers – moral leadership.

Clear proofs – evidence and truth.

The Book – Divine guidance and law.

The Balance (Mīzān) – justice, fairness and accountability.

Iron – lawful power to protect justice.

Together they present the Qur'anic blueprint for establishing a righteous civilization.

Historical Context

Surah Al-Hadid was revealed in Madinah when the Muslim community was no longer merely preaching faith but was also building a functioning society. The Muslims had (1) established a state, (2) enacted laws, (3) defended themselves militarily, (4) developed economic institutions, and (5) begun governing diverse communities.

This verse explains how every successful civilization should function.

Commentary on this verse by eminent scholars / exegetes of Al Qur'an

Let us now understand the importance and explanation of the verse by eminent Muslims scholars / exegetes:

Ibn Kathir's Commentary Ibn Kathir explains that this verse summarizes Allah's entire program for humanity.

1. Messengers came with clear evidence That is Every prophet brought unmistakable proofs establishing the truth. 

Without revelation, people differ endlessly.

2. The Book The Book refers to Divine revelation. It teaches worship, morality, law, economics, family life, government, and justice for human opinions alone cannot guarantee fairness.

3. The Balance (Mīzān) According to Ibn Kathir, the Balance means justice. Every person, be it a ruler, judge, merchant, or a parent must judge fairly. Justice is the objective behind revelation.

4. Iron Ibn Kathir explains that iron represents strength. Some people obey voluntarily, while others refuse justice. Therefore governments require lawful authority to:

• stop oppression,
• punish criminals,
• defend society,
• protect the weak.

Justice without strength eventually collapses.

5. Allah tests people Allah already knows who supports His religion. The test is for humans to demonstrate their loyalty through action.

Abul A'la Maududi's Explanation Maududi calls this verse the philosophy of Islamic government and civilization. He explains that civilization rests upon three foundations.

• First: Guidance Without Divine guidance, people disagree on morality, rights, truth, purpose. Hence revelation is essential.
• Second: Justice 
• The Book alone is not enough. Justice must actually be implemented.
• The Mīzān represents: fair courts, honest trade, equal treatment, social responsibility. 
• A nation survives through justice.
• Third: Power Law without enforcement becomes meaningless.
• Iron symbolizes government, military, police, lawful authority - Its purpose is not oppression but protecting justice.
• Power must remain under Divine guidance.

Maududi concludes: Revelation guides, justice regulates, and power protects. Remove one of these and civilization eventually fails.

Yusuf Ali's Reflection Yusuf Ali gives this verse a broader moral meaning. For him:

• The Book forms the conscience.
• The Balance forms ethical society.
• Iron Iron provides the practical means to preserve civilization. Iron has two faces: 
• Constructive It can build: bridges, hospitals, homes, industries.
• Destructive Or destroy through war, tyranny, oppression.
• Therefore moral guidance must govern technological power.

Javed Ahmad Ghamidi's Explanation Ghamidi emphasizes the sequence of the verse.

• Allah first mentions: Prophets Evidence Revelation Justice - Only then mentions iron.
• This order is deliberate for Power is never the starting point - rather Power serves justice.

According to Ghamidi, Islam does not seek dominance through force. Instead: Truth leads to Conviction and Conviction leads to Justice to establish Responsible Authority. The state exists to protect justice—not to impose faith by coercion.

Nouman Ali Khan's Reflection Nouman Ali Khan often highlights the remarkable progression in this verse. He explains that Allah did not say He sent iron first. Instead, He established a sequence:

• Truth is taught.
• Hearts are convinced.
• Society accepts justice.
• Only then is authority exercised when necessary.

He also notes the symbolism:

• The Book shapes the mind.
• The Balance shapes relationships.
• Iron protects both.

Without revelation, power becomes tyranny. Without power, justice can become ineffective against oppression. A healthy society requires all three working together in the proper order.

He further points out that iron is described as containing both "great might" and "benefits for mankind," reminding us that technology and material resources are morally neutral; whether they become tools of mercy or oppression depends on the values that govern them.

Why This Verse Is a Blueprint for Human Society

The verse outlines the progression necessary for a flourishing civilization:

     Foundation             Purpose

Messengers             Moral leadership

Clear proofs             Convincing evidence

The Book             Divine guidance and law

The Balance             Justice and fairness

Iron                             Lawful authority and protection

This progression teaches that: (1) truth precedes law, (2) law aims at justice, (3) justice sometimes requires legitimate authority to protect it.

How Can We Implement This Verse Today?

Although most individuals do not govern nations, the principles of this verse apply at every level of life.

1. Seek guidance from revelation Let the Qur'an and the authentic Sunnah shape beliefs, ethics, and decisions rather than changing social trends.

2. Practice justice Be fair (1) in business, (2) within the family, (3) in the workplace, (4) in courts, (5) on social media, (6) even toward those with whom you disagree.

The Qur'an repeatedly commands justice, even against one's own interests (e.g., 4:135 and 5:8).

3. Use power responsibly Whatever authority a person possesses—as a parent, employer, teacher, community leader, or public official—the authority should be exercised to protect rights, not to dominate others.

4. Use technology for benefit

"Iron" today extends beyond metal to the tools and technologies that shape society. Scientific knowledge, industry, engineering, transportation, communication, and even artificial intelligence should serve humanity under ethical guidance rather than exploitation.

5. Support justice actively

The verse concludes by distinguishing those who support Allah and His messengers "unseen." This means standing for truth and justice even when there is no worldly reward, public recognition, or immediate personal benefit.

A Timeless Reflection

Surah Al-Ḥadīd 57:25 teaches that a righteous society is not built by power alone, nor by ideals alone. It requires revelation to guide, justice to regulate, and lawful authority to protect. When moral guidance is separated from power, oppression follows; when justice lacks authority, oppression prevails; and when power is restrained by revelation and exercised with justice, society flourishes. This is why many scholars regard this verse as one of the Qur'an's most comprehensive statements on the foundations of a just civilization.

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 Sürah 57. Al-Ḥadīd (The Iron), 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 | 5 |

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

Race toward forgiveness from your Lord - Al Qur'an's most profound passages on the reality of worldly life viz the eternal life of the Hereafter

Surah Al-Ḥadīd (57:20–21) forms one of the Qur'an's most profound passages on the reality of worldly life versus the eternal life of the Hereafter. These verses were revealed in Madinah, where the Muslim community was becoming established and experiencing increasing prosperity. Allah reminds the believers not to let material success distract them from their ultimate purpose. Verse 20 describes the temporary nature of this world, while verse 21 immediately redirects believers toward striving for Allah's forgiveness and Paradise. Together, they balance detachment from the dunya with active striving for the Ākhirah.

Verse 20

"Know that the life of this world is only play, amusement, adornment, boasting among yourselves, and competition in wealth and children. It is like rain whose resulting vegetation pleases the farmers; then it dries and you see it turn yellow; then it becomes debris. But in the Hereafter is severe punishment and forgiveness from Allah and His pleasure. And the life of this world is nothing but the enjoyment of delusion." (57:20)

• Context This verse does not condemn worldly life itself. Islam permits earning wealth, raising a family, enjoying Allah's blessings, and beautifying one's life within lawful limits. Rather, it warns against making the dunya one's ultimate goal.
• Allah describes the stages of worldly attachment:
• Play (لَعِبٌ) – the carefree pursuits of childhood.
• Amusement (لَهْوٌ) – distractions that consume time.
• Adornment (زِينَةٌ) – concern with appearance and status.
• Boasting (تَفَاخُرٌ) – pride in achievements and lineage.
• Competition in wealth and children (تَكَاثُرٌ) – endless rivalry for more.
• The imagery of rain and vegetation illustrates how worldly success flourishes briefly before fading into dry stubble. Human life follows a similar pattern: youth, strength, prosperity, decline, and death.
• Explanation by Classical scholars
• Ibn Kathīr explains that Allah compares worldly life to crops that delight farmers but soon wither, showing how quickly worldly attractions disappear. The lasting realities are Allah's forgiveness or His punishment.
• Al-Ṭabarī notes that every stage mentioned reflects a common preoccupation of human beings, yet all are temporary and cannot accompany a person into the grave.
• Al-Qurṭubī emphasizes that the world becomes blameworthy only when it distracts from obedience to Allah. Used in His service, worldly blessings become acts of worship.

We have already published a detailed exegesis of verse 20 which can be accessed from our post: O’ Man! Know that the life of this world is only amusement, adornment, boasting and competition

Verse 21

"Race toward forgiveness from your Lord and a Garden as wide as the heavens and the earth, prepared for those who believe in Allah and His messengers. That is the bounty of Allah which He gives to whom He wills. And Allah is the Possessor of immense bounty." (57:21)

• Context
• After warning about worldly competition, Allah redirects that same human drive toward something worthy.
• People naturally compete for wealth, fame, influence, and recognition. Allah says: compete instead for forgiveness and Paradise.
• The command "Race" (سَابِقُوا) conveys urgency. Just as athletes strive for victory, believers should hasten toward repentance, righteous deeds, charity, prayer, patience, and beneficial knowledge.
• This verse parallels:
• 3:133: "Race toward forgiveness from your Lord and a Garden..."
• 23:61: "It is those who hasten to good deeds, and they are foremost in them."
• 83:26: "So for this let the competitors compete."

The Scholarly explanation This verse follows immediately after Allah's description of the fleeting nature of worldly life (57:20). Having shown that worldly competition is temporary, Allah redirects believers toward a competition that truly matters—the pursuit of His forgiveness and Paradise.

• Ibn Kathir 
• Ibn Kathir explains that after showing how temporary worldly life is, Allah redirects believers to what deserves real effort. He notes that: the command "Race" (سَابِقُوا) indicates eagerness and urgency; forgiveness comes before Paradise because no one enters Paradise except through Allah's mercy and forgiveness; describing Paradise as "as wide as the heavens and the earth" emphasizes its unimaginable vastness rather than giving a geometric measurement.
• Ibn Kathir also relates this to the Prophet's encouragement to hasten toward good deeds before obstacles prevent them.
• Abul A'la Maududi's explanation Abul A'la Maududi focuses on the contrast between verses 20 and 21. 
• He explains: Human beings naturally compete. Although Islam does not abolish competition. Islam redirects competition from temporary achievements to eternal success.
• He writes that worldly rivalry often produces: envy, arrogance, injustice, greed.
• Allah therefore invites believers to engage instead in a noble competition whose prize is Allah's forgiveness and Paradise.
• Maududi also notes that Paradise's vastness teaches that Allah's reward is beyond human imagination.
• Abdullah Yusuf Ali's explanation Abdullah Yusuf Ali sees the passage as a beautiful contrast.
• Verse 20 exposes: the glitter of the world.
• Verse 21 presents: the reality of eternity.
• Yusuf Ali explains that believers should not merely avoid worldly attachment but actively strive toward Allah.
• He remarks that Paradise is described in immense dimensions to help human minds grasp something that ultimately exceeds earthly comparison.
• Javed Ahmad Ghamidi's explanation Javed Ahmad Ghamidi emphasizes the literary flow of the passage. According to Ghamidi:
• Verse 20 dismantles the illusion that worldly life deserves ultimate devotion.
• Verse 21 immediately fills that vacuum by directing human ambition toward Allah.
• He stresses that Islam does not condemn worldly work, wealth, or family.
• Rather, it condemns making them life's highest purpose.
• The command to "race" means that a believer should pursue Allah's pleasure with the same determination that others pursue worldly success.

Relationship between the two verses

The two verses form a complete contrast:

            Verse 20                                 Verse 21

Temporary enjoyment                 Eternal reward

Competing for wealth                 Competing for forgiveness

Crops that wither                         Paradise that never fades

Illusion                                         Reality

Pride                                         Humility before Allah

As can be seen from comparison above, Allah first changes our perspective, then redirects our ambition.

Connection with Hadith

The Prophet ﷺ said: "Be in this world as though you were a stranger or a traveler." (Sahih al-Bukhari, 6416) [ Read explanation of hadith at: But the life of this world (compared to the Hereafter) is only a fleeting enjoyment]

And he also said: "The world is sweet and green, and Allah has made you successors in it to see how you will act." (Sahih Muslim, 2742)

These hadith complement the verses perfectly: the world is not to be abandoned, but it is a temporary trust and a place of testing.

What do these verses teach us today?

These verses are especially relevant in an age dominated by consumerism, social media, and constant comparison.

They remind us that likes, followers, possessions, titles, and status are temporary.

They expose the emptiness of defining success solely by wealth or recognition.

They encourage us to redirect our competitive spirit toward faith, character, generosity, and service.

They teach us to enjoy Allah's lawful blessings with gratitude while keeping our hearts attached to the Hereafter rather than to the fleeting attractions of this world.

They remind us that the true measure of success is not what we accumulate before death, but what we send ahead through sincere faith and righteous deeds.

A reflective summary

Surah Al-Ḥadīd 57:20–21 teaches that worldly life is like a beautiful crop after rain—captivating for a short time but destined to wither. Allah does not forbid the blessings of this world; rather, He warns us not to mistake the temporary for the eternal. Having exposed the illusion of worldly rivalry, He calls believers to race instead toward His forgiveness and the everlasting Paradise. The message is timeless: let the dunya remain in your hands, but let the Ākhirah remain in your heart, for only what is done for Allah will endure.

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 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: ChatGPT | 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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O’ Man! Know that the life of this world is only amusement, adornment, boasting and competition

For many, life is only about merry making, adornment, amusement and competition to overtake others to be on the top. Most of our youth is spent in a carefree high pitched environment. Such life style robs man from his sense of direction,  away from remembering our Creator, by following the Satanic pied piper. But the reality is that though the life looks full and attractive at first, but no one at the height of ecstasy, in a state of elated bliss and noise of laughter realizes that life is constantly fading. In fact every passing day in amusement is taking us close to an end when scales will be set to judge our worldly life and those who spent their lives only in merrymaking will know on that day how they badly harmed them.

Al Qur'an warns such merry makers of the day of reckoning and advises them to follow a path of blessings and rewards in a life of the Hereafter rather than being thrown into the blazing fire of hell. One such verses is the 20th verse of Surah Al-Ḥadīd, the 57th Surah / Chapter of Al Qur'an, being shared today. This verse talks of the transience of worldly life and verse emphasizes that worldly life is temporary and fleeting, similar to crops that grow and then dry up.

Surah Al-Ḥadīd (57:20)

“Know that the life of this world is only play, amusement, adornment, boasting among yourselves, and competition in wealth and children. Like the example of rain whose growth pleases the farmers; then it dries and you see it turn yellow; then it becomes debris. And in the Hereafter is severe punishment and forgiveness from Allah and His pleasure. And the life of this world is nothing but a deceiving enjoyment.”

Context of the Verse in the Surah

Surah Al-Ḥadīd generally addresses faith vs. hypocrisy, detachment from dunya (worldliness) and encouragement to spend in the path of Allah (57:10–18)

Then right after motivating believers to give charity, sacrifice for higher causes, the 20th verse comes as a reality check to warn the believers not to get attached to the world you’re being asked to give from. It reframes dunya so believers can act with clarity and detach emotionally while engaging responsibly

Breakdown of the Verse (Layer by Layer)

In this verse, Allah describes worldly life in five stages—this is deeply psychological:

• Play (لَعِبٌ – laʿib)
• Play is associated with childhood - a state when life feels like games, fun, no responsibility
• This is exactly like the life of endless entertainment, gaming, scrolling, distraction culture.
• Amusement (لَهْوٌ – lahw)
• This is the teenage/young adult phase in which youth pursue for pleasure and excitement.
• Today we find men obsessed with trends, engrossed in social media attractions and dopamine-driven habits.
• Adornment (زِينَةٌ – zīnah)
• This is more applicable to women whose sole focus is on their appearance, beauty and exposing lifestyle.
• Today we see an exhibitionist environment projecting image culture, Fashion, luxury, and curated online personas
• Boasting (تَفَاخُرٌ – tafākhur) Comparing status with others has become a fashion of the day. Most of us compare our possessions and status with others and get into a race so as to boast of our superior edge over the others. It is a boastful culture that creeps to show “Look at my success” culture to socially validate our status and prestige.
• Competition (تَكَاثُرٌ – takāthur)
• The more one gets into a projectionist life style, the more one is prone to accumulate wealth and assets to add to their self and family pride.
• Today we witness an increase in the race for elevated career, net worth obsession and setting material benchmarks of success.

The Parable of Rain (Powerful Imagery)

The second part of the verse relates life by giving a striking metaphor: "Like the example of rain whose growth pleases the farmers; then it dries and you see it turn yellow; then it becomes debris."

This metaphor aligns it with the Dunya (worldly life) which at first looks attractive, promising and full of life - But it also shows that every galore is temporary and it inevitably declines and disappears. This metaphor does not exhibit pessimism - but plain realism and true reality of the worldly life.

The Real Contrast

After describing dunya, Allah shifts perspective: “In the Hereafter is severe punishment and forgiveness from Allah and His pleasure…”

This means life is not meaningless—it is a bridge (between this world and the life of the Hereafter) and a test with consequences. This points towards Accountability (punishment) and Mercy and success (forgiveness and pleasure)

Scholarly Explanation

• One of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi is of the opinion that to understand this theme fully one should keep the following verses of the Qur'an in mind: Imran; 14- 15, Yunus: 24-25, Ibrahim: 18, AI-Kahf: 45-46, An-Nur: 39. In all those verses the truth that has been impressed on the mind is: The life of this world is a temporary life: its spring as well as its autumn is temporary, Them is much here to allure man. but this, in fact, consists of base and insignificant things which man because of his shallowness of mind regards as great and splendid and is deluded into thinking that in attaining them lies supreme success, The truth however is that the highest benefits and means of pleasure and enjoyment that one can possibly attain in the world, arc indeed bast and insignificant and confined to a few years of temporary life, and can be destroyed by just one turn of fate. Contrary to this, the lift hereafter is a splendid and eternal life: its benefits are great and permanent and its losses too are great and permanent. The one who attains Allah's forgiveness and His goodwill there, will indeed have attained the everlasting bliss beside which the whole wealth of the world and its kingdom become pale and insignificant. And the one who is seized in God's torment there, will come to know that he had made a bad bargain even if he had attained all that he regarded as great and splendid in the world. 
• The 14th century exegete Ibn Kathir describes the life of this world:
• As a temporary, deceptive distraction (amusement, adorning, boasting) that vanishes quickly, comparing it to rain-fed vegetation that flourishes and then withers into dry chaff. The verse emphasizes that true reality is in the hereafter, offering either severe punishment or forgiveness.
• Key Takeaways from Ibn Kathir on 57:20:
• Synonyms of Worldly Life: Ibn Kathir defines the worldly life through five stages of pursuit: amusement, diversion, decoration, boasting among yourselves, and competition in wealth and children.
• The Parable of Rain: The verse uses the analogy of rain causing crops to grow. The green vegetation pleases the farmers, but quickly turns yellow, dries, and scatters as dust (or chaff).
• Significance of the Parable: Ibn Kathir explains that this illustrates the transience of life: youth and strength are followed by old age and decay, ultimately ending in death.
• The Two Destinies: The verse concludes by stating that in the Hereafter, there is either a "severe punishment" or "forgiveness from Allah and His pleasure," reinforcing that this life is merely a "deluding enjoyment".
• Purpose of the Parable: The purpose is to remind believers not to be deceived by the superficial beauty and temporary pleasures of the world, encouraging focus on the afterlife.

Applicability Today (Very Powerful)

This verse almost reads like a description of modern life:

• Social Media Culture  where:
• Play is entertainment
• Adornment is curated lifestyles
• Boasting is posting achievements
• Competition is followers, wealth, status
• Consumerism  We have endless desire for more wealth, better lifestyle and elevated status. This exhibits the stark naked reality of never-ending dissatisfaction. This race keeps us running after the mirage all along our lives, not leaving even an iota of satisfaction and contentment.
• Identity Crisis Almost  everyone defines himself with top career positions, wealth and an image of him better than everyone else. It is for them that is verse says: "That is not your true worth."
• Mental Health Insight For those chasing the mirage of this Dunya, Anxiety, Comparison, and Emptiness is the end product. Because we are always chasing something designed to fade.

What the Verse is NOT Saying

It is NOT saying  to leave the world completely, reject success, family, or wealth - Rather it encourages a believer to Use dunya - but don’t be used by it, Stay engaged - but not attached

Practical Takeaways

• Enjoy life—but don’t be deceived by it
• Work hard—but don’t define yourself by results
• Compete—but in good deeds (khayr)

Remember: Everything you see will fade - What you send forward (ākhirah) remains. Thus this verse gives a lens to see reality clearly to know that life is like a beautiful season that will pass and Don’t mistake the season for the destination. It doesn’t tell you to abandon life—it teaches you How to live in the world without losing your soul to it.

An effort has been made to expand this verse with meaningful insertions and explanation. More can be added to it by deeper reflection of this verse to steer life to the guided path as described in Al Qur'an and disassociate ourselves from the galore and glitter of our present life - for a restraint today will turn into an eternal blessing for us in the life of 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.

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

Has Not that Time Come as yet - A stern warning for Believers

Today we share a very important verse, the 16th verse from Surah 57 Al Hadid (The Iron) which was actually revealed for those believers who though had came under the fold of Islam, yet their hearts had yet to develop that attachment to Islam and teachings of the Prophet Muhammad ﷺ which in fact were the direct commandments of Allah for their guidance to live a life in total obedience. 

However, the purpose of re-sharing it specifically today should be well understood. Although there are more than a billion and a half population of the world is followers of Islam, yet we see a  sizeable section of Muslims devoid of true obedience to the commandments of Allah and have found an "enlightened" version of Islam which compromises many commandments of Allah which they find to hard or difficult to follow, the same way the Jews and Christians have parted their ways with the scriptures given to them, rather have made amendments and added things that allow them an allowance to still follow the practices of dark days when there were no prophets to show the right path to the mankind.

Thus the question is being asked that has not the time come when arrogance should have been replaced with humility and humbleness and true obedience to Allah, rather than following the false ways of the people of the older scriptures and imitating their misleading way of life ?

اَلَمۡ يَاۡنِ لِلَّذِيۡنَ اٰمَنُوۡۤا اَنۡ تَخۡشَعَ قُلُوۡبُهُمۡ لِذِكۡرِ اللّٰهِ وَمَا نَزَلَ مِنَ الۡحَـقِّۙ وَلَا يَكُوۡنُوۡا كَالَّذِيۡنَ اُوۡتُوا الۡكِتٰبَ مِنۡ قَبۡلُ فَطَالَ عَلَيۡهِمُ الۡاَمَدُ فَقَسَتۡ قُلُوۡبُهُمۡ​ؕ وَكَثِيۡرٌ مِّنۡهُمۡ فٰسِقُوۡنَ‏ 

( 16 )   Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient.

Here again, the word "believers" is general, but it does not apply to all the Muslims; it refers to those particular Muslims who had professed the faith verbally and joined the followers of the Holy Prophet (upon whom be Allah's peace) though their hearts were devoid of any concern for Islam. They were watching that the pagan forces were bent upon wiping out Islam; they had encircled the handful of Muslims from all sides, who were being made the target of persecution everywhere in Arabia, and thus oppressed the Muslims were fleeing to Madinah empty-handed for refuge; the sincere Muslims were extending to them whatever economic help they could; yet they were, at the same time, engaged in a life and-death struggle with the enemy. But, in spite of this, these people who professed the faith were not being moved at all. So, here, they are being put to shame. as if to say: "What kind of believers are you? At this critical juncture for Islam, is it not yet time that your hearts should melt at the mention of Allah and be filled with the spirit of sacrifice for the sake of His Religion? Can the believers be such that they may 'have no feeling for Islam when it is confronted with hard times, that they may sit un-concerned when they are summoned in the name of Allah, that the hearts may neither tremble out of fear of Allah nor bow to His Command when He Himself should make an appeal for contributions in the Book sent down by Him, declaring it as a loan on Himself and plainly telling that the one who would regard his wealth as dearer than the cause of the true Faith would be a hypocrite and not a believer?”

"  and that they should not be like those who were vouchsafed the Book and then a long time elapsed so that their hearts were hardened? A great many of them are now evil-doers. " That is, "The Jews and Christians seem to have lost fervor and degenerated spiritually and morally hundreds of years after the passing away of their Prophets; but have you already become so depraved that while the Prophet is still present among you, and the Book of God is still being revealed, and not much time has passed over you since you affirmed the Faith, and you have started behaving like the Jews and Christians who have reached this state through centuries of playing and tempering with the Book of Allah and its verses?" 

Tafsir Ibn-Kathir: Encouraging Khushu` and the Prohibition of imitating the People of the Scriptures

Allah asks, `Has not the time come for the believers to feel humility in their hearts by the remembrance of Allah and hearing subtle advice and the recitation of the Qur'an, so that they may comprehend the Qur'an, abide by it, and hear and obey Muslim recorded that `Abdullah bin Mas`ud said, "Only four years separated our acceptance of Islam and the revelation of this Ayah, in which Allah subtly admonished us,

(Has not the time yet come for the believers that their hearts should be humble for the remembrance of Allah)'' This is the narration Muslim collected, just before the end of his book. An-Nasa'i also collected this Hadith in the Tafsir of this Ayah. Allah's statement,

(Lest they become as those who received the Scripture before, and the term was prolonged for them and so their hearts were hardened) Allah is prohibiting the believers from imitating those who were given the Scriptures before them, the Jews and Christians. As time passed, they changed the Book of Allah that they had, and sold it for a small, miserable price. They also abandoned Allah's Book behind their back and were impressed and consumed by various opinions and false creeds. They imitated the way others behaved with the religion of Allah, making their rabbis and priests into gods beside Allah. Consequently, their hearts became hard and they would not accept advice; their hearts did not feel humbled by Allah's promises or threats,

(And many of them were rebellious.) meaning, in action; therefore, their hearts are corrupt and their actions are invalid, just as Allah the Exalted said,

(So, because of their breach of their covenant, We cursed them and made their hearts grow hard. They changed the words from their (right) places and have abandoned a good part of the Message that was sent to them.)(5:13) meaning, their hearts became corrupt and they hardened, and they acquired the behavior of changing Allah's Speech from their appropriate places and meanings. They abandoned acts of worship that they were commanded to perform and committed what they were prohibited to do. This is why Allah forbade the believers from imitating them in any way, be it basic or detailed matters. 

Yusuf Ali Explanation: 

Humility and the remembrance of Allah and His Message are never more necessary than in the hour of victory and prosperity.

The men immediately referred to are the contemporary Jews and Christians. To each of these Ummats was given Allah's Revelation, but as time passed, they corrupted it, became arrogant and hard-hearted, and subverted justice, truth, and the purity of Life. But the general lesson is far wider. No one is favoured of Allah except on the score of righteousness. Except on that score, there is no chosen individual or race. There is no blind good fortune or ill fortune. All happens according to the just laws and will of Allah. But at no time is humility or righteousness more necessary than in the hour of victory or triumph.

Muhammad Asad Explanation:

I.e., "Should not the remembrance of God and His revelation make them humble rather than proud?" This is an emphatic warning against all smugness, self-righteousness and false pride at having "attained to faith" - a failing which only too often attains to such as consider themselves "pious".

"  lest they become like those who were granted revelation aforetime, " This is apparently an allusion to the spiritually arrogant among the Jews, who regard themselves as "God's chosen people" and, therefore, as predestined for His acceptance.

" and whose hearts have hardened with the passing of time so that many of them are [now] depraved? " I.e., so that now they act contrary to the ethical precepts of their religion: implying that the purpose of all true faith is to make man humble and God-conscious rather than self-satisfied, and that a loss of that spiritual humility invariably results in moral degeneration.

Javed Ahmad Ghamidi Explanation:  for those who lay claim to faith that their hearts submit to God’s reminder and to the truth which has been revealed  [by Him], and these people should not be like those who were given the Book before this; then a long period passed on them until their hearts hardened, and [today] most of them are disobedient."

"Is it not time "  In other words, this time has not come even after the manifestation of various signs and indications which point to the truth of the message of the Prophet (sws)?

" for those who lay claim to faith that their hearts submit to God’s reminder and to the truth which has been revealed " Two words are used in this verse: ذِكۡرِ اللّٰهِ  and الۡحَقّ. Both refer to the Qur’ān. The first refers to its warning and the second to the established facts which it made clear by making them distinct from evil.

" by Him], and these people should not be like those who were given the Book before this; then a long period passed on them until their hearts hardened, and [today] most of them are disobedient." The implication is that even if now these people remain afflicted with doubts and do not pay heed, then it is quite possible that they will encounter the same fate as the one encountered by the Jews before. Imām Amīn Aḥsan Iṣlāḥī writes:

It is evident from this discussion that there is nothing wrong about doubts arising on some matter relating to the truth; neither is their existence for some time any matter of rebuke. A sincere person can also face this situation; however, if a person by seeking refuge in these doubts keeps lulling the calls of the truth, which arise in him, to sleep and makes them an excuse to adhere to falsehood, then as per the established practice of the Almighty, he is deprived of the very ability to accept the truth. The Almighty does not bear for long a person not giving due importance to the truth. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 8, 216)

Qur'an Wiki: This profoundly touching remonstration by God, the Ever Merciful, urges a complete response from hearts that have been slow to bask in His grace after He has sent them His Messenger calling on them to believe. He granted him revelations that are sure to take them out of darkness into light. He has also shown them enlightening signs in the universe around them and in all His creation. This note of remonstration overflows with tenderness as it arouses in them feelings of His majesty so that they humble themselves when He is mentioned. In this way can they receive the truth bestowed from on high with what it deserves of obedience, submission and obedience to God. This is coupled with a touch of criticism for their slow response: "Is it not time for believers that their hearts should feel humble at the remembrance of God and the truth that has been bestowed from on high."

To this note of urging and encouragement is added a warning against slackening and negligence. It tells them how hearts harden when time passes without refreshment provided by remembrance of God and His truth: "And not to be like those who were granted revelations before them and whose hearts have hardened with the passing of time? Many of these are now transgressors." 

When hearts harden, all they produce is sin and disobedience. The human heart is subject to quick changes, it easily forgets. When it brightens up it is like a ray of light spreading life. Should it stay long without reminders, it becomes blunted, hardened and loses its light. Therefore, it requires constant reminders so that it remains soft and enlightened. It must always be alert so as not to harden. 

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

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

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

Photo | Reference:  | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

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

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

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

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

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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Give Charity and give good loan to Allah to earn a noble reward

All men have not been blessed equally by Allah for a reason - and the reason is two fold: Whether the have nots remain steadfast and still continue to worship Allah and whether the rich care for the poor and help them sustain their lives or not. However, the reward for helping the have nots depends on one's intention: Whether is done to please Allah or as a show off to tell the world one's generosity. 

Charity is a means to sustain widows, orphans, war torn people and those living below poverty line. But it is certainly for not the professional beggars and those who do not strive for earning their livelihood by finding a work for the, Nor is charity to be given in the name of wordily gods and be always given in the name of Allah and none else.

We have already shared a number of verses from Qur'an in which Allah has asked his servants to give charity in His name so that they be given a noble reward both here in the world and in the Hereafter. Today we share the 18th verse of Surah 57 Al Hadeed (The Iron) in which Allah terms charity given in His name as a good loan to Allah. Read this verse in conjunction with verse 11 of the same surah.

اِنَّ الۡمُصَّدِّقِيۡنَ وَالۡمُصَّدِّقٰتِ وَاَقۡرَضُوا اللّٰهَ قَرۡضًا حَسَنًا يُّضٰعَفُ لَهُمۡ وَلَهُمۡ اَجۡرٌ كَرِيۡمٌ‏ 

( 18 )   Indeed, the men who practice charity and the women who practice charity and [they who] have loaned Allah a goodly loan - it will be multiplied for them, and they will have a noble reward.

Sadagah, as an Islamic term, is the charity given sincerely and with a pure intention only with a view to seek Allah's good pleasure without making any show of it, and without the intention of doing any favor to the recipient. The donor should give it only because he has a true feeling of the service of his Lord. The word is derived from sidq; therefore, sadaqat(sincerity) is of its essence. No charity and no expending of the wealth can be a sadaqah unless it springs from a sincere and pure motive of spending only for the sake of Allah.

Tafsir Ibn-Kathir: Reward for the Charitable, the True Believers and the Martyrs; and the Destination of the Disbelieve - Allah the Exalted describes the reward that He will award to those who spend from their wealth, whether male or female, on the needy, the poor and the meek, (and lend Allah handsome loan,) meaning, they give in charity with a good heart seeking the pleasure of Allah. They do not seek worldly rewards or appreciation from those to whom they give in charity. 

Allah's statement, (it shall be increased manifold,) indicating that He will multiply the good deeds from tenfold, up to seven hundredfold and even more than that, (and theirs shall be an honorable good reward.) theirs will be a generous, handsome reward, a good dwelling to return to and an honorable final destination. 

Yusuf Ali Explanation: Cf. lvii. 11; also see ii. 245 and note (reproduced below).

Spending in the cause of God is called metaphorically "a beautiful loan". It is excellent in many ways: (1) it shows a beautiful spirit of self-denial; (2) in other loans there may be a doubt as to the safety of your capital or any return thereon; here you give in the Lord of All, in Whose hands are the keys of want or plenty; giving you may have manifold blessings, and withholding you may even lose what you have. If we remember that our goal is God, can we turn away from His cause?

Muhammad Asad Translation : Or: "who give in charity" - depending on the vocalization of the consonants sad and dal. In view of the sequence, the sense given in my rendering seems preferable (and is, indeed, stressed by Zamakhshari), although in the reading of Hafs ibn Sulayman al-Asadi, on which this translation is based, the relevant nouns appear in the spelling mussaddiqin and mussaddiqat, "men and women who give in charity". 

Qur'an Wiki: Those who give generously in charity do not couple their action by pressing for favours from the recipients of that charity. In all this, they do not deal with people. They deal directly with God, offering Him a loan. What better incentive for charity! Can there be a more profound feeling for a charitable believer than that he is giving a loan to God who has no need of anyone and who repays good deeds in multiples. Can he hope for anything better than dealing with the One who has dominion over the entire universe, and that whatever he spends in charity will be given back in multiples together with a generous reward?

Those who uphold the truth enjoy a very high status, as indicated by several statements made by the Prophet. Yet this high status is, by the grace of God, easy to achieve. It is not reserved for any individual or group. Whoever truly believes in God and His messengers can aspire to this height. God's grace is without limit.

May Allah help us understand Qur'ān and help us to act upon the commandments of Allah contained therein. And let us be as charitable as we can to give out good loan to Allah so that we be blessed. Aameen.

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

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Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully.

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

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

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

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

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