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

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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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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.

Photo | 
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. 

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
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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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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.

Photo | References: | 1 | 2 | 

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.

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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.

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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The Power of true faith induces strength to face demagogues without fear of retribution

The power of true faith solidifies one's heart and braves to face even the worst consequences for the reward of their steadfastness rests with none other than our true Lord. Prophet Moses (Musa, peace be upon him) like all many other prophets was faced with the anger and wrath of the Pharoah when the revered prophet called the arrogant king to the true path. Yet, despite his machination, not only Prophet Moses, but others around him who saw power of true faith oozing out of him, accepted the faith without caring from the retribution of Pharoah.

Verses 109-126 of Surah 7. Al A'raf tells us the story of Moses' confrontation with the magicians of Pharaoh and when their magic could not tame Prophet Moses, they fell in prostration, saying: 'We believe in the Lord of the universe. Such is the strength that true faith induces in a man to face even the worst demagogues and tyrant rulers. We have already explained the exegesis of these verses in Part III of the exegesis of Surah Al A'raf. 

Herein under, we share the 126th verse of the Surah in which the magicians supplicated to Allah to shower of them the Divine perseverance and to cause them to die as those who have submitted to one true Lord of the world. Although, the explanation of the verse mainly hinges on the part of the story of the the magicians, the purpose of sharing this verse is to let our brothers and sisters in Islam know the strength of the true faith and how it laces with them conviction and strength to face the tyrants without caring for the retribution. If such strength of character is developed, no one can harm us no matter how powerful, mighty and resourceful our adversary may be. 

وَمَا تَـنۡقِمُ مِنَّاۤ اِلَّاۤ اَنۡ اٰمَنَّا بِاٰيٰتِ رَبِّنَا لَمَّا جَآءَتۡنَا​ ؕ رَبَّنَاۤ اَفۡرِغۡ عَلَيۡنَا صَبۡرًا وَّتَوَفَّنَا مُسۡلِمِيۡنَ‏ 

(7:126) Will you punish us just because we believed in the signs of our Lord when they came to us? Our Lord! Shower us with perseverance and cause us to die as those who have submitted [to You].'

When Pharaoh saw the tables turning on himself, he thought out another device. He declared that the whole show was the outcome of the plot that Moses and the magicians had devised. Then he threatened the magicians with a severe chastisement and death so that they should confess that his accusation was true. But this move also turned against him. As the magicians remained firm in their new Faith, and were prepared to undergo any torture for its sake, it became evident that their belief in the Truth presented by Moses was a genuine confession of faith and not the pretense of any plot. That is why he had to give up the pretense of truth and justice and resort to open tyranny.

In this connection it should also be noted that in a few moments, their Faith had brought about a wonderful change in the character of the magicians. The same people who had left their homes for the sake of helping the religion of their forefathers and had, a few minutes before, very humbly requested Pharaoh to give them rewards if they came out successful in the conflict with Moses, were now filled with the courage of conviction of the true Faith. They had become so bold and brave that they were now defying the same king, before whom they were meekly bowing, and begging a reward for their encounter. But now they had become so convinced of the truth of their Faith that they were not ready to give it up for the fear of the worst torture with which they were being threatened.

Tafsir Ibn-Kathir: 

The magicians said (verse 125), ( إِنَّآ إِلَى رَبِّنَا مُنقَلِبُونَ ("Verily, we are returning to our Lord.'') They said, `We are now sure that we will go back to Allah. Certainly, Allah's punishment is more severe than your punishment and His torment for what you are calling us to, this day, and the magic you forced us to practice, is greater than your torment. Therefore, we will observe patience in the face of your punishment today, so that we are saved from Allah's torment.' 

They continued, (رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا ("Our Lord! pour out on us patience''), with your religion and being firm in it, (وَتَوَفَّنَا مُسْلِمِينَ "and cause us to die as Muslims.''), as followers of Your Prophet Musa, peace be upon him. They also said to Fir`awn,

﴿قَالُواْ لَن نُّؤْثِرَكَ عَلَى مَا جَآءَنَا مِنَ الْبَيِّنَـتِ وَالَّذِى فَطَرَنَا فَاقْضِ مَآ أَنتَ قَاضٍ إِنَّمَا تَقْضِى هَـذِهِ الْحَيَوةَ الدُّنْيَآ - إِنَّآ آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـيَـنَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ وَاللَّهُ خَيْرٌ وَأَبْقَى - إِنَّهُ مَن يَأْتِ رَبَّهُ مُجْرِماً فَإِنَّ لَهُ جَهَنَّمَ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَى - وَمَن يَأْتِهِ مُؤْمِناً قَدْ عَمِلَ الصَّـلِحَـتِ فَأُوْلَـئِكَ لَهُمُ الدَّرَجَـتُ الْعُلَى ﴾

("So, decide whatever you desire to decree, for you can only decide for the life of this world. Verily, we have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better ﴿to reward﴾ and more lasting ﴿in punishment﴾. Verily, whoever comes to his Lord as a criminal, then surely, for him is Hell, wherein he will neither die nor live. But whoever comes to Him (Allah) as a believer, and has done righteous good deeds, for such are the high ranks (in the Hereafter).) [20:72-75] 

The magicians started the day as sorcerers and ended as honorable martyrs! Ibn `Abbas, `Ubayd bin `Umayr, Qatadah and Ibn Jurayj commented, "They started the day as sorcerers and ended it as martyrs.'

Yusuf Ali Explanation:  

These Egyptians, by their patience and constancy, show that their repentance was true. Thus, in their case the mission of Moses was fulfilled directly, and their number must have amounted to a considerable figure. They were martyrs to their faith, and their martyrdom affected their nation in two ways. In the first place, as they were the pick of those who practised magic in Egypt, their conversion and disappearance dealt a staggering blow to the whole system. Secondly, the indirect effect of their martyrdom on the commonalty of Egypt must have been far greater than can be measured by numbers. The banner of Allah was planted, and the silent spiritual fight must have gone on ever since, though history, in recording outward events, is silent on the slow and gradual processes of transformation undergone by Egyptian religion. From a chaotic pantheon of animals and animal gods, the worship of the sun and the heavenly bodies, and the worship of the Pharaoh as the embodiment of power, they gradually came to realise the oneness and mercy of the true God. After many glimpses of Monotheism on Egyptian soil itself, the (gospel of Jesus reached them, and eventually Islam.)

Javed Ahmad Ghamidi Explanation:

It can be gauged from these words what true faith can do: how it can make a person rise high in the blink of an eye. Imām Amīn Aḥsan Iṣlāḥī writes:

... These are the same magicians whose meanness and faintheartedness were such that just a few minutes before, for displaying their skill, they requested for a handsome reward from the Pharaoh like jesters and mimmicers. And now as soon as faith entered their hearts, every portion of their inner self started to dazzle in such a manner that it seems that darkness never enveloped their hearts and that they are not ordinary mortals but are actually paragons of steadfastness and determination and as noble and pure as the angels. One can see how big a threat the Pharaoh sounded; but their answer was that they are not the slightest bothered if the Pharaoh has their hands and feet severed and crucifies them as this will only take them to God. They challenged the Pharaoh to do whatever he likes since his wrath on them is because of their crime of believing in their Lords signs when they have come to them. If this was the punishment of this crime, they would welcome it. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 348)

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 pages: Selected Verses from Surahs of  Qur'an and Selected Invocations / Dua " دُعا " from Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

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

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, 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.

Read More

Exclusive Supplication for Reverts for grant of Perseverance to defend their ultimate decision

Taking a bold and big decision of one's life needs steadfastness and perseverance. This is especially true for those who undergo a change of faith, that is from Christianity, Jewism and Hinduism or any other non-Muslim faith to Islam. Those who revert to Islam, suddenly find them in acute isolation for the generally their families and friends abandon them and cast upon them immense pressure to change their ultimate decision of their life. This is the time to supplicate to Allah for grant of perseverance so that they can defend their decision and start a new life. It is amazing to know, after reading many accounts of reverts, that faith in Allah brings about a change in the reverts and they feel an inner strength to face boldly the negativity they face. And it is their perseverance and steadfastness that in many cases results in convincing their families to follow suit and revert to Islam too.

Today, in our series of posts on Selected Invocations (Dua / دُعا) from Qur'ān, we share the 126th verse of Surah 7. Al-A'raf (The Heights), which is part of the narration of confrontation of Prophet Musa (Moses, peace be upon him) with the Pharoah. Those who have read the Torah and the Bible would recall such encounter. This verse comes at the end of the duel between the sorcerers of Pharoah and Prophet Musa and when finally, Prophet Musa prevailed on them, they fell in prostration supplicating this invocation for they knew that Prophet Musa was talking of a Divine Truth and that from then on, they will be persecuted by Pharoah and pleaded to God for grant of perseverance:

وَمَا تَنقِمُ مِنَّآ إِلَّآ أَنْ ءَامَنَّا بِـَٔايَٰتِ رَبِّنَا لَمَّا جَآءَتْنَا ۚ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ 

(7:126) "But thou dost wreak thy vengeance on us simply because we believed in the signs of our Lord when they reached us! Our Lord! pour out on us patience and constancy and take our souls unto thee as Muslims (who bow to thy will)"!

When Pharaoh saw the tables turning on himself, he thought of another device. He declared that the whole show was the outcome of the plot that Moses and the magicians had devised. Then he threatened the magicians with a severe chastisement and death so that they should confess that his accusation was true. But this move also turned against him. As the magicians remained firm in their new Faith, and were prepared to undergo any torture for its sake, it became evident that their belief in the Truth presented by Moses was a genuine confession of faith and not the pretense of any plot. That is why he had to give up the pretense of truth and justice and resort to open tyranny.

In this connection it should also be noted that in a few moments, their Faith had brought about a wonderful change in the character of the magicians. The same people who had left their homes for the sake of helping the religion of their forefathers and had, a few minutes before, very humbly requested Pharaoh to give them rewards if they came out successful in the conflict with Moses, were now filled with the courage of conviction of the true Faith. They had become so bold and brave that they were now defying the same king, before whom they were meekly bowing, and begging a reward for their encounter. But now they had become so convinced of the truth of their Faith that they were not ready to give it up for the fear of the worst torture with which they were being threatened.

Yusuf Ali Explanation: 

These Egyptians, by their patience and constancy, show that their repentance was true. Thus, in their case the mission of Moses was fulfilled directly, and their number must have amounted to a considerable figure. They were martyrs of their faith, and their martyrdom affected their nation in two ways. In the first place, as they were the pick of those who practiced magic in Egypt, their conversion and disappearance dealt a staggering blow to the whole system. Secondly, the indirect effect of their martyrdom on the commonalty of Egypt must have been far greater than can be measured by numbers. The banner of Allah was planted, and the silent spiritual fight must have gone on ever since, though history, in recording outward events, is silent on the slow and gradual processes of transformation undergone by Egyptian religion. From a chaotic pantheon of animals and animal gods, the worship of the sun and the heavenly bodies, and the worship of the Pharaoh as the embodiment of power, they gradually came to realize the oneness and mercy of the true God. After many glimpses of Monotheism on Egyptian soil itself, the (gospel of Jesus reached them, and eventually Islam.)

Javed Ahmad Ghamidi Explanation:

It can be gauged from these words what true faith can do: how it can make a person rise high in the blink of an eye. Imām Amīn Aḥsan Iṣlāḥī writes:

... These are the same magicians whose meanness and faintheartedness was such that just a few minutes before, for displaying their skill, they requested for a handsome reward from the Pharaoh like jesters and mimickers. And now as soon as faith entered their hearts, every portion of their inner self started to dazzle in such a manner that it seems that darkness never enveloped their hearts and that they are not ordinary mortals but are actually paragons of steadfastness and determination and as noble and pure as the angels. One can see how big a threat the Pharaoh sounded; but their answer was that they are not the slightest bothered if the Pharaoh has their hands and feet severed and crucifies them as this will only take them to God. They challenged the Pharaoh to do whatever he likes since his wrath on them is because of their crime of believing in their Lords signs when they have come to them. If this was the punishment of this crime, they welcomed it. (Amīn Aḥsan Iṣlāḥī, Tadabbur-i Qur’ān, vol. 3, 348)

Tafsir Qur'an Wiki:

When anyone realizes what the battle is all about and to whom he should turn for help, he will not ask his enemy to ensure his own safety. He will only pray to his Lord to give him patience and perseverance in times of adversity, and to help him to continue in an attitude of submission to God until he dies: “Our Lord, grant us abundance of patience in adversity, and let us die as people who have surrendered themselves to You.” (Verse 126)

 

Tyranny stands helpless as it finds itself in confrontation with faith based on clear understanding. Tyranny realizes that it can do nothing to human hearts although it used to think that even hearts and consciences were subject to its power as human bodies are. Now it discovers that only God can have power over people’s hearts and consciences. What can human power do to any heart or soul that seeks God’s protection and prefers to wait for God’s reward?

 

As attitudes were shaping up between Pharaoh and his elders on the one side and Moses and those who believed in him on the other, human history was witnessing one of its most decisive moments. It was a moment when faith triumphed over life and when souls became stronger than pain, and man overpowered Satan. It was a moment when true freedom was born. 

What does freedom mean if not defeating tyranny with the power of faith? When a person is free, he thinks very lightly of a brute force that cannot subjugate his heart and soul, although it can inflict physical pain and cause death. When brute force is unable to subjugate hearts, true freedom is actually born.

You may now listen to a short commentary and explanation of the above said verse by eminent Muslim scholar Nouman Ali Khan:

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 Invocations / Dua " دُعا " 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, 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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