Who are the people of the Heights (Al-A'raf) mentioned in the Qur'an

Each Surah / chapter of the Qur'an is named after some important event or related to a place or prophet or people mentioned in the particular Surah. Like all other Surahs, the 7th Surah of Qur;an is named after the people of Al A'raf, which means the people of the Heights. Let us know about these people as mentioned in the ayat / verses 46-49 of the Surah.

The Verses:

وَبَيۡنَهُمَا حِجَابٌ​ۚ وَعَلَى الۡاَعۡرَافِ رِجَالٌ يَّعۡرِفُوۡنَ كُلًّاۢ بِسِيۡمٰٮهُمۡ​ ۚ وَنَادَوۡا اَصۡحٰبَ الۡجَـنَّةِ اَنۡ سَلٰمٌ عَلَيۡكُمۡ​ لَمۡ يَدۡخُلُوۡهَا وَهُمۡ يَطۡمَعُوۡنَ‏ 

(7:46) And between the two there will be a barrier, and on the Heights will be men who will recognize each person by his mark and will cry, out to the people of Paradise: 'Peace be to you.'These will be the ones who had not yet joined them in Paradise, though they long to do so.

وَاِذَا صُرِفَتۡ اَبۡصَارُهُمۡ تِلۡقَآءَ اَصۡحٰبِ النَّارِۙ قَالُوۡا رَبَّنَا لَا تَجۡعَلۡنَا مَعَ الۡقَوۡمِ الظّٰلِمِيۡنَ

(7:47) And when the eyes of the people of the Heights will be turned towards the people of Hell they will say: 'Our Lord! Do not cast us among the wrongdoing people.'

وَنَادٰٓى اَصۡحٰبُ الۡاَعۡرَافِ رِجَالًا يَّعۡرِفُوۡنَهُمۡ بِسِيۡمٰٮهُمۡ قَالُوۡا مَاۤ اَغۡنٰى عَنۡكُمۡ جَمۡعُكُمۡ وَمَا كُنۡتُمۡ تَسۡتَكۡبِرُوۡنَ‏ 

(7:48) And the people of the Heights will cry out to the men whom they would recognize by their marks. saving: 'Neither your numbers nor the riches of which you were proud availed you.

They then see some leading figures among the wrongdoing people and they recognize them by their features. They rebuke them for what they have been doing. You see now that you are in Hell, where your armies and great multitude are of no use to you, nor indeed are your arrogance and vain pride.

اَهٰٓؤُلَۤاءِ الَّذِيۡنَ اَقۡسَمۡتُمۡ لَا يَنَالُهُمُ اللّٰهُ بِرَحۡمَةٍ ​ؕ اُدۡخُلُوا الۡجَـنَّةَ لَا خَوۡفٌ عَلَيۡكُمۡ وَلَاۤ اَنۡتُمۡ تَحۡزَنُوۡنَ‏ 

(7:49) Are these not the ones of whom you swore that Allah shall grant them nothing of His mercy?' To such it will be said: 'Enter Paradise. You have no cause to fear, nor shall you grieve.'

They remind them of what they used to say about the believers in this life, accusing them of being in error and that they would never be granted God’s mercy.

Who Are the "People of the Heights"?

The "Heights" (Al-A'raf) refers to an elevated place or wall - a separator realm or borderland between Jannah (heaven) and Jahannam (hell) over which stand some people who recognize the dwellers of heaven and the inmates of the fire by their looks and features. It is important to find out who these people are and what have they got to do with the two groups destined either for heaven or hell.

Ibn Kathir described A'raf as a wall that contains a gate. In this high wall lived people who witness the terror of hell and the beauty of paradise. They yearn to enter paradise, but their sins and virtues are evenly balanced. Yet with the mercy of God, they will be among the last people to enter the paradise.

The people stationed atop the wall are a group of men whose good and bad deeds are balanced — who are neither righteous enough to enter Paradise nor wicked enough to he cast into Hell. They will, therefore, dwell at a place situated between the two.

Scholars have offered a few key interpretations:

• The Barrier Wall:  The actual word is: حِجَابٌ. It refers to the wall that will be erected between Paradise and Hell. Verse 13 of Sūrah al-Ḥadīd mentions it.
• People with equal good and bad deeds:
• Their fate is undecided until Allah judges between them.
• They are stationed on the "A'raf" (a high wall or elevation between Paradise and Hell) temporarily.
• Honorable figures with special knowledge or insight: Some commentators say they are martyrs, prophets, or righteous servants who are placed on the A'raf by Allah to witness the fate of others.
• Recognizers by signs: 
• They recognize both the dwellers of Paradise and the people of Hell by their signs or marks — perhaps spiritual or symbolic indicators.
• Ie., from the sign which will become evident from their faces because of their deeds. It is mentioned in various Aḥādīth (eg. Muslim, 503) that Muḥammad (sws) will recognize the people of his ummah through the signs of wuḍū – with which their foreheads and faces will glisten. There are some indications to this in the Qur’ān as well.
• Or else they recognize the people of paradise by their looks, probably by the fact that their faces are white and bright, or by the light which accompanies them. They also recognize the people destined to the fire by their features, probably by their dark faces or the marks printed on their noses which they used to raise as a gesture of arrogance.

Key Themes in the Passage

• Hope and Fear: The people of the A'raf express hope for Paradise but fear being cast into Hell.
• Justice of Allah: 
• They witness Allah's judgment firsthand, highlighting the absolute justice and mercy of God.
• “Peace be upon you,” – they will not yet have entered Paradise but would be contenders [to enter it]" These words are used with reference to their mental situation: in spite of witnessing this honour and respect for them, out of humility and modesty they think that until the final verdict from the Almighty is delivered, they can only be hopeful of His mercy.
• Recognition: They call out to both groups, acknowledging the mercy shown to some and the arrogance or rejection shown by others.

These verses call out to us to hurry and add good deeds to our dossiers for we never know when the angel of death ebgets us and our dossiers closed forever. Blessed will be those who straightaway got the Jannah (Paradise), while many would stand atop the barrier wall with balanced dossiers of good and bad deeds, fearful of whichcamp their fate leads them too. Certainly, none would like to be thrown in the burning fire of hell and will be still hopeful that the Divine justice turns into Divine blessings and allows them to descend to Jannah.

You may like to watch the following video giving a deep explanation on the people of the A'raf:

May Allahhelp us to add more good deeds to our dossiers and blesses us an abode in Jannah. May we be saved from the torment of hell on that fateful day. Ameen

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 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. 

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

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

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

Please refer to our reference page: Al-Qurʾān: Selected verses from Surah .7 Al-A'raf (The Heights) for more selected verses from Surah Al A'raf

Fore more selected verses from Al-Qurʾān Please refer to our Selected verses from Sūrahs of Qur'an to highlight important topics with detailed explanation and Reference Page on Understanding Al Qur'an for knowing more about Islam and Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Quran.

Photo | References: | 1 | 2 | 3 | 4 | 5 | 

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.

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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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Al-Qurʾān: Selected verses from Surah .7 Al-A'raf (The Heights)

Surah Al-A‘rāf (الأعراف) – “The Heights” or “The Elevated Place”  (Surah 7) with 206 verses (āyāt) spanned over Juzʼ 8—9 of Al-Qurʾān, is a powerful and lengthy Meccan surah that explores themes of divine guidance, human responsibility, and the rise and fall of past nations due to their rejection of prophets. Its name, "Al-A'raf", refers to a barrier or elevation—a symbolic place between Paradise and Hell, mentioned in verses 46–48. 

The period of its revelation is about the same as that of Al-An'am, i. e., the last year of the Holy Prophet's life at Makkah. As both have the same historical background the reader should keep in view the preface to Al-An'am.

Context of Revelation

Surah Al-A'raf was revealed during a time of:

• Intensifying opposition to Prophet Muhammad ﷺ in Mecca.
• A need to strengthen the Prophet and believers with lessons from the past.
• A focus on the struggles between truth and falsehood, especially from the lives of previous prophets.
• It responds to idol-worshippers, moral decay, and arrogance of leadership—both then and as a timeless warning.

Overall Theme

The struggle between truth and falsehood, and the consequences of rejecting divine guidance. It emphasizes:

• The unity of the divine message
• The repetition of human mistakes
• The critical importance of heeding the message of prophets

Major Subjects Discussed

• Story of Adam and Iblis (Verses 11–27)
• The fall of Iblis due to arrogance and disobedience.
• Adam and Eve’s mistake and repentance.
• Lessons on human vulnerability and Satan’s ongoing deception.
• Importance of modesty, repentance, and avoiding arrogance.
• The People of the Heights (Al-A'raf) (Verses 46–49)
• A unique group who stand between Paradise and Hell.
• Possibly those whose deeds are evenly balanced or those awaiting judgment.
• Reflects the fairness and complexity of divine justice.
• Stories of Previous Prophets and Nations: A major part of the Surah tells the stories of past prophets to:
• Warn the Quraysh and future generations.
• Show that rejection of messengers leads to ruin.
• The stories included:
• Prophet Noah whose people rejected him and were thus destroyed by the great deluge
• Prophet Hud whom people of 'Aad rejected him and were destroyed by very fast winds
• Prophet Salih whom people of Thamud rejected and destroyed by earthquake
• Prophet Lot whom people of Sodom rejected him and did not refrain from their lewdness and homosexuality and were thus destroyed by shower of molten rocks from the sky
• Prophet Shu’ayb whom people of Midian rejected and were severly punished
• These stories emphasize:
• The unity of divine messages.
• The repeated patterns of human pride and denial.
• The consistent mercy and justice of Allah.
• Tawheed and Refutation of Shirk
• Strong arguments against idol worship are presented.
• Challenges to the illogic of polytheism.
• Encouragement to reflect on creation as evidence of one Creator.
• Warning to the Quraysh and Humanity
• The fate of previous nations is a clear warning.
• Repeated use of “afala ta‘qilun?” (Will you not reflect?) to urge thinking and humility.
• Free Will, Accountability, and Guidance
• People have the freedom to choose, but with consequences.
• Emphasis on the role of divine messengers in conveying truth.
• God does not destroy a people without clear warning.
• Call to Repentance and Submission
• The Surah ends with a majestic depiction of believers and their devotion to Allah.
• Urges patience, steadfastness, and turning away from arrogance.

Key Verses and Highlights

7:26         Modesty and clothing of righteousness

7:31     “Eat and drink, but do not be excessive” – moderation

7:56         “Do not spread corruption on earth after it has been set in order”

7:94–100 Pattern of nations destroyed after rejecting messengers

7:157 Describes the coming of Prophet Muhammad ﷺ in previous scriptures

7:180 “To Allah belong the Most Beautiful Names (Asma’ul Husna)...”

Spiritual and Moral Lessons

• Arrogance leads to downfall (like Iblis and Pharaoh).
• Truth is one, even if messengers differ.
• Every nation is tested, and denial has consequences.
• Believers must remain firm, even when truth is unpopular.
• Unity and sincerity are better than outward power or wealth.

Final Reflection

Surah Al-A‘raf is a wake-up call to individuals and societies. It invites deep self-examination, faith in divine justice, and the courage to stand with truth, even if the world opposes it.

“So take warning from the fate of those who denied before you. Indeed, the outcome of the wrongdoers is destruction.” (7:103)

We have already published detailed exegesis of the Surah which can be accessed from links given below:

| Overview | Exegesis: | Part I | Part II | Part III | Part IV |

We now share some of the verses from Surah Al-A'raf which have already been published covering some important messages:

• Is there a correlation between Qur'an Surah 7. Al A'raf verse 172 and Hadith of Prophet Muhammad ﷺ  on Fitrah
• Our Lord! We have wronged ourselves. If You do not forgive us we shall surely be among the losers -verse 23
• O ye children of Adam!  Wear Raiment of Modesty and Righteousness - verse 26
• Children of Adam! Beware of Satanic Machinations - verse 27
• Falsehood against Allah  to justify one's sins - verse 28
• A comprehensive framework for what is forbidden in Islam - verse 33
• Who are the people of the Heights (Al-A'raf) - verses 46-49
• Do not make mischief in the earth  - verse 56
• Believers!! Uphold Justice and do not spread corruption on earth -verse 85
• The Power of true faith induces strength to face demagogues without fear of retribution - verse 126
• Exclusive Supplication for Reverts for grant of Perseverance to defend their ultimate decision - verse 126
• Seek help from Allah and be steadfast - The end belongs to the God-fearing - verse 128
• Why Does Not Allah Show Himself in Islam? - Qur'an Explains - verse 143
• Prophetic Supplication attributed to Prophet Musa (Moses, AS) as mentioned in Qur'an - verse 155
• Who are even more astray like cattle - The utterly heedless - verse 179
• Most people are unaware of the reality (So be of the few and contended) - verse 187
• Important DOs/DONTs from Qur'an: Hold to Forgiveness - verse 199
• Etiquette of listening to Qur'an when it is being recited - verse 204

In time we will continue to add more selected verses from Surah .7 Al-A'raf for information of our readers.

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.

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

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

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

Photo | References: | 1 | 2 | 3 | ChatGPT

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.

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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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Is there a correlation between Qur'an Surah 7. Al A'raf verse 172 and Hadith of Prophet Muhammad ﷺ on Fitrah

Every saying of Prophet Muhammad ﷺ has a correlation with verses of Qur'an and is thus a prophetly explanation of what is contained in Qur'an. Sometime back we shared a Hadith attributed to Prophet Muhammad ﷺ on Fitrah.  "Fitra or fitrah (Arabic: فطرة) is an Arabic word that means 'original disposition', 'natural constitution' or 'innate nature'. In Islam, fitrah is the innate human nature that recognizes the oneness of God (tawhid). It may entail either the state of purity and innocence in which Muslims believe all humans to be born, or the ability to choose or reject God's guidance." 

The Hadith attributed to Prophet Muhammad ﷺ narrated by Abu Huraira states:

"No child is born but upon Fitrah. It is his parents who make him a Jew or a Christian or a Polytheist." A person said: Allah's Messenger, what is your opinion if they were to die before that (before reaching the age of adolescence when they can distinguish between right and wrong)? He said: It is Allah alone Who knows what they would be doing. 

we have already written a detailed post on this Hadith: Every child is born in a state of Fitrah (Hadith of Prophet Muhammad ﷺ), which may be referred to for better understanding of the Hadith.

This Hadith of Fitrah is deeply related to Qur’an 7:172 in Islamic theology. Both refer to the idea of an inherent, primordial recognition of God placed within human beings. Let's explore their meanings and how they correlate.

The Hadith of Fitrah

Fitrah according to many Islamic scholars, includes a basic recognition of Tawhid (the Oneness of God). It implies that belief in Allah is embedded in the human soul right from birth.

Qur’an 7:172

Now let us find a correlation between the above quoted Hadith with the 172nd verse of Surah 7. Al A'raf given herein under:

وَإِذْ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰٓ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا۟ بَلَىٰ ۛ شَهِدْنَآ ۛ أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَـٰمَةِ إِنَّا كُنَّا عَنْ هَـٰذَا غَـٰفِلِينَ 

And ˹remember˺ when your Lord brought forth from the loins of the children of Adam their descendants and had them testify regarding themselves. ˹Allah asked,˺ “Am I not your Lord?” They replied, “Yes, You are! We testify.” ˹He cautioned,˺ “Now you have no right to say on Judgment Day, ‘We were not aware of this.’

Eminent Muslim scholar Imam Ahmad bin Humbal in his book explains:

God gathered all human beings, divided them into different groups, granted them human form and the faculty of speech, made them enter into a covenant, and then making them witnesses against themselves He asked them: 'Am I not your Lord?' They replied: 'Assuredly you are Our Lord.' Then God told them: 'I call upon the sky and the earth and your own progenitor, Adam, to be witness against you lest you should say on the Day of Judgement that you were ignorant of this. Know well that no one other than Me deserves to he worshipped and no one other than Me is your Lord. So do not ascribe any partner to Me. I shall send to you My Messengers who will remind you of this covenant which you made with Me. I shall send down to you My Books.' In reply all said: 'We witness that You are Our Lord and our Deity. We have no lord or deity other than You.' (Ahmad b. Hanbal, Musnad, vol. 5, p. 135 - Ed.)

This verse thus describes that:

• The "Primordial Covenant" (Mithaq) that Allah took from all human souls before their earthly existence.
• All souls affirmed God’s Lordship with the response "Bala" (Yes!).
• This testimony serves as a foundational awareness that humans are accountable to recognize and worship Allah.

Now let us try to find a correlation between the Hadith and the Verse of Surah Al A'raf:

Innate Knowledge of God

• Hadith of Fitrah: Every child is born with a natural inclination toward belief in One God.
• Qur'an 7:172: Every soul testified to God's Lordship before birth.

Accountability

• Hadith of Fitrah: People deviate due to external influences (e.g., parents, society).
• Qur'an 7:172: Humans cannot claim ignorance of God’s existence on Judgment Day.

Divine Imprint

• Hadith of Fitrah: God instills Fitrah as part of human nature.
• Qur'an 7:172: God extracted a testimony from human souls, forming a spiritual imprint.

Original Purity

• Hadith of Fitrah: Fitrah is a symbol of original spiritual purity.
• Qur'an 7:172: The Primordial Covenant reflects pre-earthly spiritual awareness.

Conclusion

The Hadith of Fitrah and Qur’an 7:172 complement each other by reinforcing the idea that human beings have an inborn awareness of God. While the Hadith highlights the role of nurture and external influences, the Qur'anic verse focuses on a pre-temporal, spiritual event that binds all souls to divine accountability.

Together, the Hadith and the Qur'anic verse underpin a major Islamic theological point: belief in God is natural and intrinsic, not acquired, and deviation from it is due to external, worldly influences.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

Photo: Pixabay| Qur'an and Hadith References: | 1 | 2 | 3 | Source of Hadith

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A

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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

Why Does Not Allah Show Himself in Islam? - Qur'an Explains

When Allah chose selected human beings as His messengers, the obvious query that came to their mind was who is Allah and how does He look like? Even today, many non Muslims ask this question from Muslim scholars: Why Does Not Allah Show Himself in Islam?

Let us answer this question in the light of Qur'an. Surah 7. Al A'raf  that mentions the meeting Allah with Prophet Musa (Moses, may peace be upon him) atop the Mt. Sanai and the revered Prophet asked Allah to show Him to him. The Divine reply is mentioned in verse 143 as mentioned herein under:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

"In the name of Allah, the Most Gracious, the Most Merciful"

وَلَمَّا جَآءَ مُوۡسٰى لِمِيۡقَاتِنَا وَكَلَّمَهٗ رَبُّهٗ ۙ قَالَ رَبِّ اَرِنِىۡۤ اَنۡظُرۡ اِلَيۡكَ​ ؕ قَالَ لَنۡ تَرٰٮنِىۡ وَلٰـكِنِ انْظُرۡ اِلَى الۡجَـبَلِ فَاِنِ اسۡتَقَرَّ مَكَانَهٗ فَسَوۡفَ تَرٰٮنِىۡ​ ۚ فَلَمَّا تَجَلّٰى رَبُّهٗ لِلۡجَبَلِ جَعَلَهٗ دَكًّا وَّخَرَّ مُوۡسٰى صَعِقًا​ ۚ فَلَمَّاۤ اَفَاقَ قَالَ سُبۡحٰنَكَ تُبۡتُ اِلَيۡكَ وَاَنَا اَوَّلُ الۡمُؤۡمِنِيۡنَ‏ 

(7:143) And when Moses came at Our appointment, and his Lord spoke to him, he said: 'O my Lord! Reveal Yourself to me, that I may look upon You!' He replied: 'Never can you see Me. However, behold this mount; if it remains firm in its place, only then you will be able to see Me.' And as soon as his Lord unveiled His glory to the mount, He crushed it into fine dust, and Moses fell down in a swoon. And when he recovered, he said: 'Glory be to You! To You I turn in repentance, and I am the foremost among those who believe.'

When Prophet Musa (Moses) asked to see Allah, a profound and awe-inspiring event took place that highlighted the transcendence and incomparability of Allah. This incident is mentioned in the Quran in Surah Al-A'raf (7:143), where it is narrated that Musa requested to see Allah directly. Here’s a detailed account of what happened according to the Quran:

Explanation of the Event:

• Musa's Request to See Allah: Prophet Musa, who had been granted the honor of speaking directly to Allah (hence known as "Kalimullah," or the one who spoke to Allah), was filled with a desire to see Allah with his own eyes. In his deep longing and devotion, he made a humble request: "My Lord, show me [Yourself] that I may look at You."
• Allah’s Response: Allah responded to Musa by saying, "You will not see Me," indicating that it is impossible for any human being to see Allah in this worldly life due to their limited capacity and the overwhelming nature of Allah's essence. Allah's being is beyond physical form and cannot be perceived by the human eye.
• The Test with the Mountain: To illustrate the impossibility of seeing Him, Allah set a condition: He directed Musa to look at a nearby mountain. Allah said, "Look at the mountain; if it remains in place, then you will see Me." This statement implied that the mountain, a massive and solid structure, would serve as a test to demonstrate the immense and overpowering nature of even a glimpse of Allah’s presence.
• The Manifestation and the Collapse: When Allah manifested a tiny fraction of His glory to the mountain, the mountain could not withstand it and instantly crumbled to dust. The sheer magnitude of Allah’s presence caused a tremendous upheaval, demonstrating that even the most solid and steadfast parts of creation cannot bear His manifestation.
• Musa’s Reaction: 
• Upon witnessing this, Musa was overwhelmed by the majesty and power of the event. He fell unconscious from the awe and shock of the sight. When he regained consciousness, Musa immediately recognized the limits of human capacity and the majesty of Allah. 
• He exclaimed, "Exalted are You! I have repented to You, and I am the first of the believers." This was an acknowledgment of Allah’s greatness, his own limitations, and a reaffirmation of his faith and submission to Allah’s will.

Key Lessons from the Incident:

• Allah’s Transcendence and Majesty: 
• The event emphasizes Allah’s absolute transcendence, indicating that His essence is beyond any form that creation can endure or perceive. Even the slightest glimpse of Allah's glory was enough to demolish a mountain, showing the limits of human and worldly capacity.
• Islam teaches about Emphasis on Allah’s Immanence and Transcendence and that Allah is both close to His creation and entirely beyond it. His presence is known through His signs, guidance, and the effects of His will rather than through physical appearance.
• Surah Qaf (50:16): "And We have already created man, and We know what his soul whispers to him, and We are closer to him than [his] jugular vein." That is Allah’s closeness is not a physical proximity but a spiritual and metaphysical nearness that transcends physical form.
• Humility and Recognition of Limitations: Musa’s reaction underscores the importance of humility and recognition of one’s own limitations when approaching the divine. Despite being a prophet with a special status, Musa understood that certain aspects of Allah’s nature are beyond human comprehension. 
• Allah is Beyond Human Perception: Allah’s nature is beyond anything that human beings can comprehend or visualize. He is not like His creation and does not conform to the physical attributes that characterize created beings.
• Surah Ash-Shura (42:11): "There is nothing like unto Him, and He is the Hearing, the Seeing."
• This verse emphasizes the uniqueness and incomparability of Allah. Since He is unlike anything in existence, He cannot be perceived in any form that human senses could comprehend.
• Faith in the Unseen: 
• The incident reinforces the Islamic principle of faith in the unseen. Allah’s existence and attributes are known through His signs, revelations, and prophets, rather than through physical sight. Believers are encouraged to have faith in Allah’s presence without needing to see Him physically. 
• Faith in the unseen is a foundational aspect of a Muslim’s relationship with Allah. Believing in Allah without seeing Him tests and strengthens the believer's sincerity, trust, and devotion.
• Surah Al-Baqarah (2:3): "[This is] the Book about which there is no doubt, a guidance for those conscious of Allah, who believe in the unseen..."
• Avoiding Idolatry and Misrepresentation
• One reason why Allah does not manifest Himself physically is to prevent any possibility of idolatry or the worship of forms. Islam strictly prohibits any depiction or representation of Allah to maintain the purity of monotheism (Tawhid).
• Surah Al-Ikhlas (112:1-4): "Say, 'He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'"
• By not showing Himself, Allah ensures that He remains beyond all forms and likenesses, preserving the concept of absolute monotheism.
• Allah’s Compassion in Teaching: Allah’s response to Musa was not a punishment but a compassionate teaching moment. It allowed Musa and, by extension, all believers to understand the profound reality of Allah’s nature in a way that respects human limitations while still affirming His unparalleled power.
• Reward of the Hereafter
• The ultimate reward for believers is the vision of Allah in the Hereafter, an experience that is promised to those who attain Paradise.
• Hadith: The Prophet Muhammad (peace be upon him) said, “You will see your Lord on the Day of Resurrection as you see the full moon; you will have no difficulty in seeing Him.” (Sahih Bukhari)
• This Hadith suggests that the vision of Allah is reserved for the Hereafter as a reward for the righteous, providing a powerful motivation for faith and obedience in this life.
• However, this grace will be only for those who are rewarded the highest level of Jannah, that is Jannah tul Firdous.

In the light of the above verse and its explanation, we can safely conclude that Allah does not show Himself in Islam because His nature is beyond human perception, and His invisibility serves as a test of faith. The belief in the unseen strengthens the believer’s trust in Allah and reinforces the core principles of monotheism. Allah’s presence is known through His signs, guidance, and attributes, and the ultimate reward of seeing Him is reserved for the Hereafter. This approach preserves the purity of worship and ensures that Allah remains unique, transcendent, and free from any form of misrepresentation or idolatry.

You may now like to listen to Dr Zakir A Naik explaining Why Does Not Allah Show Himself in Islam?:

As explained by Dr Zakir Naik, only those lucky ones will be able to see Allah who enter the highest level of Jannah, called Jannah tul Firdous. This means the those residing in lower levels of Jannah will be devoid of this honour. This thus gives the reason why Allah doesn't show himself is that he wants us to work hard in the unseen and believe in Allah and His commandments and live a life as perfectly as so commanded and try to endure every test that comes our way with steadfastness and Sabr / patience. Allah wants us to work hard into making our faith stronger in Allah, Islam or anything else in our lives. And if we pass all our tests be remaining steadfast, let us pray to be awarded an abode in Jannah tul Firdous and be a contender of seeing Allah, In sha Allah.

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Reading the Holy Quran 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 Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [3]
• And the exegesis of the chapters of the Holy Quran are basically 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. [1]
• 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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A comprehensive framework for what is forbidden in Islam

In Islam, "forbidden" refers to any action, behavior, or substance that Allah and His Messenger have prohibited. Avoiding forbidden acts is essential for maintaining a righteous life, preserving spiritual purity, and achieving success in both this life and the Hereafter. Muslims are encouraged to seek knowledge of what is forbidden and to strive to live according to Allah's guidance, always ready to repent if they fall into error.

The 33rd verse of Surah 7. Al A'raf lays down a comprehensive framework for what is forbidden in Islam, covering both actions and beliefs. It emphasizes the importance of moral integrity, justice, and monotheism, while warning against oppression, immorality, and making unfounded claims about Allah. The verse serves as a reminder of the ethical and spiritual responsibilities of Muslims to adhere to the guidance of Allah in all aspects of life.

Surah Al-A'raf, verse 33, reads:

قُلۡ اِنَّمَا حَرَّمَ رَبِّىَ الۡـفَوَاحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَ وَ الۡاِثۡمَ وَالۡبَـغۡىَ بِغَيۡرِ الۡحَـقِّ وَاَنۡ تُشۡرِكُوۡا بِاللّٰهِ مَا لَمۡ يُنَزِّلۡ بِهٖ سُلۡطٰنًا وَّاَنۡ تَقُوۡلُوۡا عَلَى اللّٰهِ مَا لَا تَعۡلَمُوۡنَ‏  

(7:33) Tell them (O Muhammad): 'My Lord has only forbidden indecent acts, whether overt or hidden; all manner of sin; wrongful transgression; and [He has forbidden] that you associate with Allah in His divinity that for which He has sent down no sanction; and that you ascribe to Allah things of which you have no sure knowledge that they are from Him.'

This verse is part of a passage in Surah Al-A'raf where Allah is addressing the Prophet Muhammad (peace be upon him) to clarify what is forbidden and sinful behavior. The verse lists several categories of forbidden actions and beliefs, emphasizing the importance of morality, justice, and the correct understanding of divine guidance.

1. Forbidden Immoralities (Fawahish):

• The term "immoralities" (فَوَاحِشَ, fawahish) refers to acts that are grossly immoral and indecent. These can include both physical and sexual immorality, as well as broader acts of indecency.
• The part of the verse specifies that these immoralities include both what is apparent and what is concealed, meaning that both outward actions and hidden intentions or thoughts that are immoral are forbidden. This highlights that Allah’s prohibitions extend to both visible and secret sins.

2. Sin (Ithm):

• The literal meaning of term "sin" (إِثْمَ, ithm)  is negligence. The sense of sin has entered into this word from "athimah" which means a she-camel that can run fast but willfully does not do so. Likewise that man who neglects to obey the Commandments of his Lord, in spite of his ability to do so, shall be sinful for he has no intention of pleasing Him. 
• The term here here refers to actions that are inherently wrong and harmful, both to oneself and to others. These include all forms of behavior that go against the commands of Allah and the moral order He has established.
• This covers a wide range of wrongful actions, such as lying, cheating, stealing, and other behaviors that violate the ethical teachings of Islam.
• This term also includes the Halal and Haraam concept and forbids Muslims to stay away from what has been termed as Haraam, whether in eating, relations and intimate relations between man and women outside the matrimonial bond.

3. Oppression Without Right (Baghī):

• Oppression (بَغْي, baghī) in this context refers to acts of injustice, tyranny, and wrongful aggression. The verse specifically mentions "without right," indicating that any form of oppression or injustice that is not sanctioned by a legitimate right is forbidden.
• This includes taking away the rights of others, whether through physical harm, unfair treatment, or unjust laws and practices. Islam emphasizes justice and fairness, and oppression is one of the most serious sins in this regard.
• It will be rebellion against the Truth, if one transgresses the prescribed limits and enters into the bounds where he has no right. Likewise all such people as transgress the bounds prescribed for the servants of Allah and follow their own will, behave as masters in His Kingdom and encroach on the rights that belong to Allah alone, are really rebels against Allah.

4. Shirk (Associating Partners with Allah):

• The verse condemns associating partners with Allah (شِرْك, shirk) as a grave sin. It specifically mentions associating with Allah something "for which He has not sent down any authority," emphasizing that there is no divine sanction or evidence for such practices.
• Shirk is considered the most serious of all sins in Islam because it contradicts the fundamental belief in the oneness of Allah (Tawhid). This includes worshiping idols, saints, or any other beings or objects besides Allah.
• At another place in Qur'an, Allah warns of associating others with Him: "Is it, then, in regard to Him Who watches over the deeds of every person that they are acting blasphemously by setting up His associates? Tell them: "Name those associates (if Allah Himself has made them His associates)! Or are you informing Allah of something the existence of which He does not even know?" Or do people arbitrarily utter empty words? Indeed, their foul contriving has been made to seem fair to the unbelievers and they have been barred from finding the Right Way. Whomsoever Allah lets go astray will have none to guide him." (Surah 13 Ra'ad, verse 33)

That is, the disbelievers are so audacious that they set up partners with Allah Whose knowledge is All-Comprehensive and Who is aware of even the minutest details of the good and bad actions of each individual. These are the audacious things they do. They ascribe partners and equals to Him. They believe that some of His creatures are a part and parcel of His Being, and have attributes and rights like Him. They presume that they shall not be called to account for whatever they do, even though they live in His kingdom.

5. Speaking Without Knowledge About Allah:

• The phrase "speaking without knowledge about Allah" refers to making statements, claims, or assertions about Allah, His nature, His will, or His commandments without having the proper knowledge or authority to do so. In Islamic theology, this is considered a serious sin because it can lead to misunderstanding or misrepresenting Allah and His teachings.
• Thus this part of the verse warns against saying about Allah what one does not know. This includes making unfounded claims about Allah’s nature, laws, or will, or inventing religious beliefs and practices without proper knowledge or evidence from divine revelation.
• This is a significant admonition because it addresses the importance of seeking accurate knowledge and understanding of Allah's guidance, rather than following conjecture, hearsay, or personal desires.

In summary, the forbidden things are described in four categories: (1) what is shameful or unbecoming; the sort of things which have also legal and social sanctions, not of a local but of a universal kind; they may be called offences against society: (2) sins against self and trespasses or excesses of every sort; these are against truth and reason; here would come in indiscipline, failure in doing intangible duties not clearly defined by law; selfishness or self-aggrandizement, which may be condoned by custom and not punished by law, etc.- (3) erecting fetishes or false gods; this is treason against the true God; and (4) corrupting religion by debasing superstitions, etc.

Let us concentrate on each verse of the Qur'an and try to figure out the hidden meaning, for therein lies the Divine Wisdom which is always cautioning us to remain on the right course, the Siraat Al Mustaqeem, lest the Evil forces of Satan derail us and take us to the era of darkness yet again which existed before the advent of Islam.

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 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. 

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

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

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

Please refer to our Understanding Islam - Frequently Asked Q&A for knowing more about Islam. You may also refer to our other reference pages: Understanding Al Qur'an and General Reference Pages for knowing more about Islam and Quran.

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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.

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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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Most people are unaware of the reality (So be of the few and contended)

In one of our recent posts, we shared a verse from Qur'an which is themed at being of the few, for Most of the People Do Not know many things. Yet they boast of their knowledge to show an edge over the others. It is these Most of the People who are the victims of their pride and vanity and will be well taken for misleading others and not trusting what has been sent to them by their Lord through His messengers and prophets.

Today we share the 187th verse of Surah 7. Al A'raf(The Heights) which says most of the people are unaware of the reality as to the timings of the Doomsday, yet they try to dig in to know the when: 

يَسۡـئَـلُوۡنَكَ عَنِ السَّاعَةِ اَيَّانَ مُرۡسٰٮهَا ​ؕ قُلۡ اِنَّمَا عِلۡمُهَا عِنۡدَ رَبِّىۡ​ ۚ لَا يُجَلِّيۡهَا لِوَقۡتِهَاۤ اِلَّا هُوَۘ ​ؕ ثَقُلَتۡ فِى السَّمٰوٰتِ وَالۡاَرۡضِ​ؕ لَا تَاۡتِيۡكُمۡ اِلَّا بَغۡتَةً ​ ؕ يَسۡـئَلُوۡنَكَ كَاَنَّكَ حَفِىٌّ عَنۡهَا ؕ قُلۡ اِنَّمَا عِلۡمُهَا عِنۡدَ اللّٰهِ وَلٰـكِنَّ اَكۡثَرَ النَّاسِ لَا يَعۡلَمُوۡنَ‏ 

(7:187) They ask you concerning the Hour, when will it be? Say: 'The knowledge of it is with my Lord alone: none but He will disclose it at its time. That will weigh heavily on the heavens and the earth; and it shall not come to you other than all of a sudden.' They ask you - as if you are eagerly inquisitive about it - concerning it. Say to them: 'The knowledge of it is with none except Allah. But most people are unaware of this reality.'

Muhammad Asad Explanation:

The verb ahfa means "he did [a thing] in an excessive measure" or "he exceeded the usual bounds in doing [something]". In connection with an inquiry, and especially when followed by 'anhu or 'anha ("about it"), it signifies "he tried hard to gain insight [into something] by persistently inquiring about it". Thus, used as a participle, it means "one who has gained insight [into something] through persistent inquiry". In the above context, the implication is that no amount of inquiry or speculation can reveal to man - the prophets included - the coming of the Last Hour before its actual manifestation.

Yusuf Ali Explanation: 

The fact of its coming is a certainty: the exact time appointed for it is not revealed by Allah. If it were, it would be so momentous as to disturb our thoughts and life. It would be a heavy burden to us. Our duty is to be prepared for it at all times. It will come when we least expect it. In the present Gospels Jesus says the same thing: he does not know the Hour, but it will come suddenly. "But of that day and that Hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is." (Mark. xiii. 32-33).

Hafi is usually construed to mean; "eager or anxious in search of": the preposition following here is 'an = concerning, about. Some commentators (including Ragib) understand it in this passage to mean "well-acquainted." In xix. 47, with the preposition by following it, it signifies "well-disposed to", favourable to, good to, kind to."

Javed Ahmad Ghamidi Explanation:

The actual words are: اَيَّانَ مُرْسٰىهَا. The word اَيَّانَ connotes متي (when). However, it is used when the purpose is to ask about something in order to express amazement and improbability about it. Similarly, the word مُرْسٰي is used for the anchoring of a ship. The sarcasm concealed in the question can well be gauged from this word. In the words of Amīn Aḥsan Iṣlāḥī it is as if it is being said: when will that threatened warning materialize? Where has this ship got stuck? When will it come to the shore to anchor? (Tadabbur-i Qur’ān, vol. 3, 404)

Only God has its knowledge and only He has the power to bring it about. Neither does the Prophet (sws) know its time of arrival nor does he have the strength to bring it about whenever he wants to.

What does this mean? Imām Amīn Aḥsan Iṣlāḥī has explained it. He writes:

... Just as a pregnant woman puts on weight near delivery because of the child she is carrying even though no one knows the exact time of delivery – yet every person with eyes can see and is certain that this woman will deliver the child and this will happen soon – the case of discerning minds who reflect on the heavens and the earth regarding the Day of Judgement and punishment is no different. They see that the heavens and the earth are burdened with this weight. And even though they cannot say with certainty when the heavens and the earth will be able to relieve their burden, yet just as a pregnant woman in her final days anxiously awaits the time of delivery, a similar anxiety and longing is prominent in the heavens and the earth. Hidden in this verse is also a subtle indication for those who are not able to see the signs of the Day of Judgement and punishment in the heavens and the earth. They are similar to those who are not able to see the bulge of a pregnant lady who is about to deliver. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 404)

In spite of the fact that a person who is blessed with knowledge and intellect from God can never go after something which is beyond the limits of his knowledge and research. And it is befitting that he does not adopt this attitude because what can be more foolish than a person instead of focusing his attention on things, he can know diverts it to seeking those he can neither know nor are they his business to know.

Qur'an Wiki Explanation:

At this point in the sūrah we look at the scene of the unbelievers’ surprise, wonder and incredulousness towards the concept of the hereafter. This is all seen in their questioning that is given in overtones of ridicule and derision: “They ask you about the Last Hour: `When will it come to pass?” (Verse 187)

That Hour is part of a store of knowledge that God has kept to Himself and revealed to no creature. But the unbelievers questioned the Prophet about it either to test his knowledge, or to express their surprise and amusement, or to portray their contempt and derision. They ask about the time when it will take place: “When will it come to pass?” (Verse 187) But the Prophet (peace be upon him) is a human being who never made any claim to know anything that lies beyond the reach of human perception. He is instructed to leave that to the Lord, and to tell people that its knowledge is part of the attributes of Godhead. As a human being, he does not make any claim to anything that goes beyond the limits of humanity. He knows only what his Lord has vouchsafed to him of divine revelations. “Say: ‘Knowledge of it rests with my Lord alone. None but He will reveal it at its appointed time.’” (Verse 187) God, who alone knows the Hour and its timing, will not reveal it until its appointed time. No one else can say anything about it with any degree of certitude.

Their attentions are turned away from asking about its time to consider its nature and to reflect on its seriousness. It is certainly a matter of great importance, and its burden is heavy indeed. Its weight is felt in the heavens and the earth. Besides, it comes suddenly when people who do not pay attention to it are still unaware of its approach: “It will weigh heavily on the heavens and the earth; and it will not fall on you except suddenly.” (Verse 187) Therefore, it is only wise to be prepared for it before it comes suddenly, when no precaution will be of use. Preparations and precautions must be taken well in advance, when time is ample and people still expect to live longer. No one knows when it will exactly arrive. Therefore, everyone should prepare for it now, without losing a moment or an hour, because it may come at any time.

 

The sūrah wonders at those who question the Prophet (peace be upon him) about the Hour. They do not understand the nature of the divine message or the Messenger, and they do not know the nature of Godhead, and the attribute of humility the Prophet adopts towards his Lord. “They will ask you further as if you yourself persistently enquire about it.” (Verse 187) They always ask about it, as if you are required to disclose its time. But God’s Messenger does not ask his Lord about something when he is aware that God has chosen to keep it to Himself: “Say: ‘Knowledge of it rests with my Lord alone.’” (Verse 187) He has chosen to keep that information to Himself and not to reveal it to any of His creatures, “though most people remain unaware.” (Verse 187)

 

But this does not apply to knowledge of the Hour only. It applies to everything in the realm which lies beyond the reach of human perception. It is God alone who knows all that there is in that realm. He does not give knowledge of any of it, except to someone He chooses, at the time and in the measure He determines. Hence, people do not have the ability to cause themselves any benefit or harm. They may do something which they hope to be beneficial to them, but they soon discover its consequences to be very harmful. Or they may take an initiative to remove some harm but they do not reckon with its adverse results. Or they may do something reluctantly, because they are forced to do it, and then discover it to be very beneficial for them. Alternatively, they may approach something with enthusiasm, only to discover that it results in their own suffering: “It may well be that you hate a thing although it is good for you, and love a thing although it is bad for you.” (2: 216)

This is summed up by an Arab poet who says: “Would that someone shows me my destination before I start my journey! How could that be when one has to complete a journey to get to one’s destination? ” This is the human position in relation to what lies beyond human perception. Human beings may achieve great progress, but when it comes to what God has chosen to keep away from them, they will remain confined to the limitation of their human knowledge.

In his great position of honour and his closeness to his Lord, the Prophet (peace be upon him) is commanded to declare to mankind that when it comes to the realm that lies beyond our perception, he is only a human being who can cause himself neither benefit nor harm. This is because he is not given that knowledge, nor is he one to know the destination before starting the journey, or the consequences of actions before they take place. Hence, he cannot choose his actions on the basis of their consequences, because these are withheld from him.

So let us strive to be of the few and be not of the most whose unnecessary probing will not give them the answers they strive to seek from prophets and Divine books. Let us contend with what has been told to us and abstain from probing into what has not been told to us. for if Allah wanted us know the timings, He would tell us clearly. And if Allah wants us to know the answer, He would equip us with the requisite knowledge to dig out the answers.

Let us leave things behind the curtain and wait for the curtain to be raised.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

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

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 |

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

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

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

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

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