Surah An Nur 24:35 (Verse of Light): One of the Qur’an’s most intellectually rich passages expressed in the form of a parable

There are many a parable and metaphor mentioned in Al Qur'an to make it easier for the readers the core wisdom behind some of the important verses. We have shared some of these parables and metaphors in our earlier posts which can be accessed from our reference page: Most profound Metaphors and Parables in Al Qur'an 

We now share another parable from Surah An Nur, known as Ayat an-Nūr - The verse of Light, which is considered as one of the Qur’an’s most beautiful and intellectually rich passages. It is also a verse where Muslim scholars have deliberately warned against reducing the imagery to a single simplistic interpretation. Care must be taken to understand the concept given in this verse for it is intellectually very demanding and reflective.

Something about the uniqueness of this verse:

It is an amazing historical phenomenon that no ayah (verse/sign) of the Qur'an has been commented on more than ayat An-Nūr (The verse of light), as noted by eminent scholar Yasir Qadri (listen to him explaining this verse at the end of this post). In fact, it would be true to say that the vast majority of booklets that have been written on the Tafsir (exegesis) of the Qur'an are based on the exposition of ayat An-Nūr. Over the past 14 centuries of Islamic Scholarship, more than a hundred treatises alone have been written on this one verse of the Qur'an by Scholars from every era.

What is the verse? Ayat an-Nūr (The verse of Light) — Surah An Nur 24:35

• The Arabic begins: اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ “Allah is the Light of the heavens and the earth.”
• Then comes the extraordinary parable: مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ “The example of His light is like a niche in which there is a lamp…”

The lamp is inside glass; the glass shines like a brilliant star; the lamp is fueled by blessed olive oil whose purity is such that it almost seems to glow even before the fire touches it.

• And then:  نُورٌ عَلَىٰ نُورٍ  “Light upon light.”
• The verse concludes: يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ “Allah guides to His light whom He wills.”

This is Qur’an 24:35, in Sūrah an-Nūr (“The Light”). 

Scholarly Explanation

1.    First important point: Is Allah literally “light”?

This is where we need to be careful. The verse says Allah is Nūr, but classical Muslim scholarship does not mean that Allah is a physical object made of electromagnetic light. The Qur'an is speaking about Allah in a way that human beings can understand, while Allah Himself is beyond comparison with creation.

One major classical interpretation is that Allah is the One who illuminates, guides and brings creation from darkness into truth. For example, al-Ṭabarī reports the interpretation of Ibn ʿAbbās that: “Allah is the Light of the heavens and the earth” - That means essentially Allah is their Guide—He guides those in the heavens and earth to the truth. 

So “light” here can convey things such as:

• guidance
• truth
• knowledge
• clarity
• faith
• revelation
• spiritual illumination
• the removal of confusion and darkness

But there is an important nuance: “Allah is Light” and “Allah's guidance is light” are related but not necessarily identical statements.

Classical theologians and exegetes discussed the divine name an-Nūr in considerably richer ways than simply saying “light = guidance.”

2. What exactly is the parable describing?

• Imagine an ancient lamp. There is a niche in a wall. Inside the niche is a lamp. The lamp is enclosed in glass. The glass is extraordinarily clear and brilliant. The lamp is fueled by extraordinarily pure olive oil. The oil itself is so pure that it seems almost ready to shine even before fire touches it.
• Then the Qur'an says: “Light upon light.” - And finally: “Allah guides to His light whoever He wills.”

This isn't merely an explanation of how an ancient lamp works. It is a parable (mathal). And the Qur'an itself tells us that Allah presents parables for people. 

The point isn't necessarily: “The niche equals X, the lamp equals Y, the glass equals Z, and therefore we have decoded the entire verse.” Rather, the imagery progressively builds an experience of extraordinary illumination.

3. How did the classical scholars understand it?

This is where the verse becomes particularly fascinating.

• Ibn Kathīr records more than one interpretation.
• One interpretation is that the pronoun in “His light” refers to Allah's guidance placed within the heart of the believer.
• Another interpretation connects the imagery to the light of the believer's heart itself.
• He describes the believer's heart as something like the niche, with faith and guidance illuminated within it, and compares the Qur'an and divine revelation to the pure fuel feeding that illumination. 
• So, in very simplified terms: Allah → guidance → revelation → faith → illuminated heart → illuminated life.
• But this is a chain of meaning, not a physical chain.
• Al-Ṭabarī is especially useful because he shows us that the early scholars did not all reduce the verse to exactly one interpretation. He gives out different interpretations of the niche, lamp and glass. 
• He records interpretations including: (1) Allah as the Guide of the heavens and earth. (2) Allah's guidance being represented by the parable. (3) The “light” being associated with obedience and guidance.

This is an important lesson: The verse is profound partly because its metaphor has layers. We should be cautious about saying: “Islam teaches that the niche definitely means X, the lamp definitely means Y, and the glass definitely means Z.” 

So what does the “niche, lamp, glass and oil” mean?

One beautiful way of understanding the imagery—consistent with major classical interpretations—is to think of it as describing how guidance becomes brilliantly alive within the human being.

• The niche A niche is a protected place where a lamp can shine. It can evoke the human interior—the heart/chest as the place where faith and awareness of God reside.
• The lamp represents illumination. In the believer, this can be understood as faith (īmān), guidance and spiritual awareness.
• The glass 
• Glass protects and intensifies the lamp's brilliance.
• It also has a remarkable quality: clarity.
• A spiritually purified heart becomes capable of receiving and transmitting guidance rather than obscuring it.
• The olive oil 
• The Qur'an chooses extraordinarily pure oil. The imagery suggests a source of illumination that is itself exceptionally pure and receptive to ignition.
• This is a powerful image for the readiness of the human heart to recognize truth.
• “Neither of the east nor the west” - The olive tree is described as: لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ “neither eastern nor western.”
• Commentators offered different explanations for this unusual description.

It contributes to the image of a tree receiving abundant, balanced light rather than being confined to one particular orientation. The overall imagery is one of purity, balance and maximum illumination.

This may be the most beautiful phrase in the verse: “Light upon light (Nūr ʿalā nūr)” It can evoke layers of illumination:

• natural human recognition of truth
• revelation
• faith
• knowledge
• remembrance
• spiritual insight
• righteous action
• Rather than one light replacing another, one illuminative reality reinforces another.

Correlation with other verses

There is an extremely important context: look at the verses immediately after it. This is something I would strongly recommend when studying Ayat an-Nur.

Don't stop at 24:35.  The next verses say that these “niches” are associated with places where God's name is remembered, and then describe people who are not distracted from remembering Allah by commerce or worldly activity. 

So the Qur'an moves from: LIGHT → PLACE OF REMEMBRANCE → PEOPLE WHO REMEMBER GOD → THEIR ACTIONS.

That is tremendously important. The verse isn't merely telling us something abstract about metaphysical light. It asks: What happens when divine guidance actually illuminates a human life?

The answer in the following verses is: They remember God.

• They pray.
• They give charity.
• They are not consumed by worldly distraction.
• Their spirituality produces character and action. 

The opposite image

A few verses later, the Qur'an gives an astonishing contrast. After the imagery of light, it describes the condition of those who reject truth using the imagery of darkness upon darkness.

So there is a deliberate Qur'anic contrast: Light upon light versus darkness upon darkness.

 

This gives us an important insight: 

• Islam isn't merely asking: “Do you possess information?”
• It is asking something deeper: What kind of reality are you living in?
• Does reality become increasingly intelligible, meaningful and morally illuminated—or increasingly confused, fragmented and dark?

How can you discuss this verse with non-Muslims?

This is where it is recommended not beginning with theology.

• Don't start with: “Allah is Light. Therefore…”
• For a non-Muslim may immediately ask: “What does that even mean?”

Instead, start with the human experience of light and darkness.

• Ask: “Why do human beings universally use light as a metaphor for knowledge and darkness as a metaphor for ignorance?”
• A person says: 
• “I finally saw the truth.”
• “That clarified things.”
• “I was in the dark.”
• “The situation became clear.”
• “She opened my eyes.”
• “I found my way.”

Notice something fascinating? Human beings naturally experience truth as illumination.

• Then say: “The Qur'an takes that very deep human metaphor and applies it to our relationship with God.”
• That makes the conversation much more accessible.

You can ask a non-Muslim a beautiful question. 

• Instead of trying to prove the verse to them, ask: “What do you think it means for a human being to be spiritually illuminated?” Then listen.
• They may say: knowledge. love, conscience, wisdom, truth, meaning, compassion or inner peace.
• Then you can say: “Interestingly, the Qur'an puts many of these ideas into one image: light.”
• That creates a conversation, rather than a debate.

Don't use it as a “scientific miracle” argument This is important. You may encounter claims that the verse is describing:

• photons,
• the speed of light,
• quantum physics,
• electromagnetic radiation,
• the structure of the universe,
• some hidden scientific discovery.

It is recommended not make that the main interpretation. The verse is explicitly presented as a parable. Its primary subject is divine light/guidance and its effect—not a physics lesson.

The classical Tafsīr tradition overwhelmingly treats the passage in theological, spiritual and metaphorical terms. And actually, the verse becomes more profound, not less, when we don't force modern physics into it.

How can we benefit from the verse?

Now coming over to us - in the present days. How can we benefit from this verse. This, to me, is the most important part.

• The question shouldn't merely be: “What does the lamp symbolize?”
• It should become: “Is my heart becoming a place where light can live?”

Think about the metaphor: A lamp can exist, but if it is covered in dirt, its light is obscured. Likewise a heart can have knowledge, but still become clouded by:

• arrogance
• hatred
• envy
• greed
• constant distraction
• dishonesty
• resentment
• excessive attachment to worldly things.

So the verse invites inner purification.

A practical way to live Ayat an-Nur

We could turn the verse into a daily spiritual exercise.

• In the morning, 
• Ask: “What truth do I need to see more clearly today?”
• Read a small portion of Qur'an—not merely for information, but asking: “What is Allah illuminating for me?”
• During difficulty, ask “What would it mean to walk by light rather than by fear?”
• Before making a major decision Bask “Am I looking for what is true, or merely for what I want to be true?”
• That's a profound distinction.

• In relationships, ask 
• Does my presence make things clearer or darker for the people around me?”
• Do I bring: honesty? mercy? wisdom? patience? reconciliation?
• Or do I bring confusion, anger and harm?
• At night Ask:
• “Where did I receive light today, and where did I turn away from it?”
• That turns the verse from an intellectual object into a spiritual practice.

The deepest lesson: guidance isn't merely information

This is something worth emphasizing. You can know a great deal and still be spiritually lost. A person can know:

• philosophy,
• theology,
• science,
• history,
• Qur'anic vocabulary,
• and still have an unilluminated character.

The Qur'anic concept of light is therefore not simply: That's why the verses following 24:35 are so important: the illuminated person is described through remembrance, prayer, charity and integrity, not merely intellectual knowledge. 

Verse of Light explained in one para

If you were speaking to a Christian, atheist, Hindu, Buddhist, agnostic or simply someone unfamiliar with Islam, I might put it this way:

“The Qur'an has a remarkable passage called the Verse of Light. It says that God is the Light of the heavens and the earth, and then gives a parable of a lamp inside a crystal, fueled by extraordinarily pure oil, producing light upon light. Muslims have understood this as an image of God's guidance and the way that guidance illuminates the human heart. I don't think the point is that God is literally a physical light. Rather, think about how we all use ‘light’ as a metaphor for truth, understanding and hope. The Qur'an takes that universal human metaphor and says that ultimately the deepest light by which we find our way is from God. And then the Qur'an immediately describes people whose lives are illuminated by that light—people who remember God, pray, give and aren't enslaved by worldly distraction. So the question isn't simply ‘What does the metaphor mean?’ It's also ‘What is illuminating my life—and what kind of person is that light making me?’”

I think that is much more powerful than turning the verse into an argument.

And there's one more beautiful insight

Before we end the rather intricate nature of this verse, we must know that verse doesn't say: “Allah gives everyone a complete explanation.” Rather it says: “Allah guides to His light whom He wills.”

The verse therefore combines divine transcendence, human receptivity and divine guidance.

• We seek.
• We listen.
• We purify ourselves.
• We reflect.
• We act.

But ultimately, guidance is a gift from God. That produces humility. A Muslim shouldn't read this verse and think: “I possess the light and everyone else is in darkness.” Rather: “O Allah, illuminate me. Remove the darkness from me. Make me capable of recognizing truth, loving it, and living by it.”

That, I think, is one of the most beautiful ways to approach Ayat an-Nur.

Before we end the explanation and interpretation of the verse, there is a particularly profound next step here: the relationship between this verse and the famous hadith, “Allah has veils of light,” as well as the interpretations of al-Ghazālī in Mishkāt al-Anwār (“The Niche of Lights”). Al-Ghazālī takes this verse into an extraordinarily deep discussion of levels of light—sensory light, intellectual light, Qur'anic/revelatory light, and ultimately divine reality. His treatment is one of the great works of Islamic spiritual philosophy, but it needs to be distinguished carefully from the earlier Tafsīr tradition.

Why is this verse so special that it is the most oft-commented verse in our Islamic heritage? In the following short video Shaykh Dr. Yasir Qadhi sheds light on the meaning and profundity of this one verse that is famously known as ayat An-Nūr (The verse of light).

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.

You may refer to more Selected Verses from Surah 24. An Nur (The Light), already published

You may also refer to our exclusive reference pages: 

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

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

Photo | 

Resource Reference: The explanation of the verse quoted above are quite elaborate given in the following resources - we have only mentioned summary. Those interested to reflect deeply may consult following references:

| 1 | Ibn Kathir Surah An-Nur 24:35 Tafsir Ibn Kathir

| 2 | Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an

| 3 | Javed Ahmed Ghamidi

| 4 | Qur'an Wiki

| 5 | 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. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken. 

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

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

Follow @IslamUltimate

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

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One of the Qur’an’s most beautiful parables about truth and falsehood

The world we live in is dominated by deceit and falsehood while truth is generally quieter and hidden, despite having substantial long term benefits. On the contrary, falsehood may look like someone clad in an attire with the intent to entice and invite others to lust while trying to cover one's falsehood. But we know too that falsehood is ultimately temporary and empty and hollow shell.

Al Qur'an presents this reality in the form of a visual parable of sea water which has comes to the shore with lot of foam over it - but then foam suddenly perishes and what remains underneath is purity and useful metal. This is the subject of 17th verse of Surah Ar Ra'ad, the 13th chapter of Al Qur'an, shared herein under. In fact Surah Ar-Raʿd 13:17 is one of the Qur’an’s most beautiful parables about truth and falsehood:

The Verse

اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَسَالَتۡ اَوۡدِیَۃٌۢ بِقَدَرِہَا فَاحۡتَمَلَ السَّیۡلُ زَبَدًا رَّابِیًا ؕ وَ مِمَّا یُوۡقِدُوۡنَ عَلَیۡہِ فِی النَّارِ ابۡتِغَآءَ حِلۡیَۃٍ اَوۡ مَتَاعٍ زَبَدٌ مِّثۡلُہٗ ؕ کَذٰلِکَ یَضۡرِبُ اللّٰہُ الۡحَقَّ وَ الۡبَاطِلَ ۬ؕ فَاَمَّا الزَّبَدُ فَیَذۡہَبُ جُفَآءً ۚ وَ اَمَّا مَا یَنۡفَعُ النَّاسَ فَیَمۡکُثُ فِی الۡاَرۡضِ ؕ کَذٰلِکَ یَضۡرِبُ اللّٰہُ الۡاَمۡثَالَ 

He sent down water from the sky; so, the valleys poured forth according to their capacity. And the flood carried the rising froth and such froth also rises from within things which are melted to make jewelry or other [similar] goods. In this way, God strikes truth and falsehood. So, the froth is wasted away and what is beneficial to people stays in the land.

Context of the verse

Surah Ar-Raʿd repeatedly contrasts revelation and rejection, truth and falsehood, believers and those who refuse to see Allah’s signs. Verse 13:17 comes after passages emphasizing that Allah alone is Lord and that many supposed rivals to Him possess no real power. The verse then gives a visual parable: truth may initially appear less dramatic, while falsehood may swell noisily like foam, but ultimately only what has substance and benefit remains.

The image is deliberately taken from ordinary life: rainwater rushing through valleys and metal being purified by fire. Both produce something temporary on the surface—foam or slag—but the useful substance remains underneath.

Scholarly Interpretation

First Image - Water and Froth

1.    Ibn Kathīr explains that the water represents truth, guidance and beneficial knowledge, while the foam carried upon it represents falsehood. Similarly, when gold, silver or other metals are melted, impurities rise to the surface and are discarded, while the valuable metal remains. The parable therefore teaches that falsehood can temporarily become conspicuous, but it has no lasting substance.

This is a very important distinction:

• Falsehood may rise.
• Falsehood may spread.
• Falsehood may become noisy.

But falsehood does not thereby become permanent or true.

2.    Maududi sees in the parable a general law of moral and intellectual life: what is genuinely useful, true and rooted in reality endures, while what is empty, superficial and deceptive eventually passes away. 

The foam may look larger than the water itself for a moment, but it cannot nourish fields, sustain life or remain after the flood recedes. That is a profound metaphor for modern propaganda, trends and public opinion.

The second image: metal and slag

The verse does not stop with water. Allah also refers to metals placed in fire to produce ornaments or useful tools. When heated, slag rises to the top, but the useful metal remains.

This suggests another dimension: Sometimes truth becomes clearer through testing. Just as fire separates pure metal from impurities, trials, arguments, investigation and time often expose what is authentic and what is false.

Why this verse speaks so strongly to our world

Today we often see the opposite of what the verse promises—at least initially.

• False stories spread rapidly.
• A sensational headline receives millions of views.
• A fabricated accusation damages a reputation before the truth is established.
• Political propaganda is repeated until people assume it must be true.
• AI-generated images or videos can make falsehood look extraordinarily convincing.
• Social media rewards what is dramatic, emotional and shareable, not necessarily what is accurate.

That is precisely why the image of foam is so powerful.

• Foam is: highly visible, temporarily impressive, but mostly empty.
• Truth resembles the water beneath it: quieter, deeper and beneficial.

How should we superimpose this verse on ourselves?

The first mistake would be to read 13:17 only as a description of other people's lies. The verse should make us ask: Am I water—or am I foam?

• When we share unverified information because it supports our position, we become part of the foam.
• When we exaggerate someone's faults, we add to the foam.
• When we repeat gossip merely because everyone else is doing so, we add to the foam.
• When our public image is far more impressive than our real character, we may ourselves be producing appearance without substance.

The verse therefore calls for substance over spectacle.

A modern example Imagine a false accusation circulating online.

• Within hours thousands of people repeat it.
• It trends.
• Commentators discuss it.
• People become angry.
• The accused person's name becomes associated with scandal.

Then several days later, careful investigation reveals that the claim was false. But the correction receives only a fraction of the attention. That is almost a perfect modern picture of:  الزَّبَدُ — foam. It rose dramatically. But it had no real substance.

The danger is that human beings often mistake visibility for truth.

Therefore 13:17 teaches us not to.

How can we live the verse practically?

We should cultivate five habits:

• Verify before forwarding.
• Do not confuse popularity with truth.
• Do not become discouraged when falsehood temporarily dominates public attention.
• Value what benefits people rather than what merely entertains or agitates them.
• Allow time, evidence and sincere inquiry to separate truth from noise.

The key phrase is: وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ - “As for what benefits people, it remains on the earth.”

That is why Al Qur’an links truth with benefit.

• Real knowledge benefits.
• Justice benefits.
• Integrity benefits.
• Compassion benefits.
• A lie may excite people, but it rarely builds anything lasting.

A hopeful verse in an age of falsehood

13:17 is not primarily pessimistic. It is profoundly hopeful. It tells believers:

• Do not panic merely because falsehood looks large.
• Foam often looks bigger than the water carrying it.
• But the foam disappears.
• The water remains.

So when we see deception, propaganda, slander or manipulation around us, the Qur’anic response is not despair. It is: Remain with what is true, useful and enduring—even when it is temporarily less visible.

Deep Reflection

Surah Ar-Raʿd 13:17 is about truth that has substance and lasting benefit, while falsehood may appear impressive but is ultimately temporary and empty. Allah compares falsehood to foam floating loudly on floodwater and to slag rising from molten metal—both look prominent for a while, then disappear. What remains is the useful water and purified metal. The verse therefore teaches us not to be deceived by the noise, popularity or temporary success of lies: truth may be quieter, but because it benefits people and is rooted in reality, it ultimately endures.

Perhaps the verse can be summarized for today in one sentence: Falsehood may dominate the surface for a time, but truth has depth, usefulness and endurance—and in the end, foam cannot defeat water.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer for more Selected Verses from Sürah 13. Al Ra'd - The Thunder  already published.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

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Al Qur'an: The parable of faithful battle charging horses to warn man of his unfaithfulness to his Lord

Man by nature is drawn towards fiction, parables and metaphors for these help them to remain absorbed in the lessons behind these parables and metaphors better than plain fictional text. In theology, such parables are necessary for many find difficult to understand the Divine wisdom contained in the holy scriptures.

In Arabic, the Qur'an often uses the term mathal (plural: amthāl), usually translated as "parable," "example," or "likeness." A parable, therefore, is a short comparison, analogy, story, or illustrative example used to convey a deeper truth. Rather than stating an idea directly, a parable helps people understand something abstract through something familiar. 

We have already shared a number of parables and metaphors mentioned in AL Qur'an, which can be accessed from our exclusive reference page: Most profound Metaphors and Parables in Al Qur'an. Today we share a very important and mind boggling parable which is mentioned in Surah 100. Al Adiyat (The battle charging horses) - rather this parable is the backbone of a very important lesson for the believers to understand.

Why Horse has been chosen as a parable

In this 11 verses Surah, Allah has taken a charging battle horse as a parable and taken their oath to show how an animal shows utter faithfulness to his master, while a man who has been gifted so much by his Creator, yet he remains unfaithful to his Creator. The parable of horses is for a reason for Arabs are avid horse riders and the Arabian horses are known for their strength, speed and extreme faithfulness. Therefore God swears an oath by the charging steeds that pant, while producing sparks by striking their heels to overawe the opposing enemy and instill fear in their hearts.  They make raids in the early morning when their enemies are unaware and stir up clouds of dust when they dash into the middle of the enemy troops.

The Display of Faithfulness by the Steeds

The "charging horses" imagery appears at the beginning of Surah Al-'Adiyat. Those who are avid horse riders would know why horse is a symbol of faithfulness. Even the onlookers would notice a horse which is running at his top speed, panting heavily with his whole body sweating beyond perhaps his physical limits - but he never stops so long his master doesn't want him to. In fact the parable using a charging horse is not the merely his speed but a fine display of faithfulness.

That is why Al Qur'an opens the surah with a series of oaths describing powerful warhorses rushing into battle. In fact the surah opens up portraying a high high pitched battle scene where amid the howling and shouting of war slogans, the heavy thumping of the horses, and the spark due to striking of their metal shoes under their hooves, making the battle scene eerie. In fact the scene depicts a fine display of faithfulness by an animal rather than a man,

"By the charging steeds, panting, striking sparks of fire, raiding at dawn..." (100:1–3)

Classical and modern commentators have understood these verses in slightly different ways, but the main question is: What are these horses pointing to? The horses are portrayed as:

• Extreme loyalty to their riders.
• Committed to their task.
• Willing to expend all their strength.
• Fearless in carrying out their duty.

Let us go deeper in each of the verse mentioned in the opening of the surah:

( 1 )   وَالْعَادِيَاتِ ضَبْحًا  By the racers, panting,

• Here Allah is taking is the oath of the horses, who when charge, pant heavily as if they are using all their energies to run at a pace desired the riders.
• Meaning of ضَبْحًا 
• The root is ض ب ح (ḍ-b-ḥ). Classical Arabic dictionaries describe ḍabḥ as the sound of heavy breathing, panting, or snorting produced by a horse (or similar animal) when running at full speed and has crossed his physical endurance.
• It is not merely "running"; it specifically evokes: (1) Forceful breathing after intense exertion. (2) The audible snorting or panting of a galloping horse. (3) A vivid sensory image of speed, power, and effort.
• The word is in the accusative form (ḍabḥan), functioning as a verbal noun (maṣdar) that intensifies the action of the preceding participle العاديات ("those that charge/run swiftly").
• Why is it used in the opening verse? The opening verses of Surah Al-'Adiyat form a sequence of dramatic images:
• Charging animals.
• Panting/snorting as they run.
• Striking sparks with their hooves.
• Raiding at dawn.
• Raising clouds of dust.
• Penetrating into the midst of a group.
• The use of ضَبْحًا contributes several effects:
• 1. Creates an auditory image Rather than simply saying "the runners" or "the horses," the verse lets the listener almost hear the animals breathing heavily. This makes the scene vivid and immediate.
• 2. Emphasizes effort and determination Panting indicates that the animals are exerting themselves completely. Classical commentators often saw this as highlighting loyalty and obedience: the animals push themselves to exhaustion for their riders.
• 3. Builds dramatic momentum The surah begins with intense movement and energy. The panting sound is the first detail in a rapid sequence that culminates in a charge through dust into the enemy ranks.
• 4. Supports the surah's argument Many classical exegetes, including Al-Tabari and Ibn Kathir, understood the oath as drawing attention to creatures that display remarkable dedication and faithfulness. The surah then contrasts that with the human tendency toward ingratitude toward God. The loyal, hard-driving animals become part of the rhetorical setup for that contrast.
• This word thus display the Loyalty Protocol of a beast for his master. He knows his utmost will bring victory to his master - while not caring for his own fate when confronting sharp spears and arrows.

( 2 )    فَالْمُورِيَاتِ قَدْحًا  And the producers of sparks [when] striking

The second verses further intensifies the capabilities of the charging horse and adds the sparks that come out when the metal shoes of the horses strike the stones and pebbles. In modern scientific interpretation, these sparks are due to the combination of kinetic and thermal energy. More the speed, more the friction and more the sparks. This combination of speed, panting and sparks is a scene to demoralize the enemy in defence and breaks their will to resist. This also adds to the first verse and shows that loyalty to the master is not only in simple worship, but worship from the core of the heart - that is the ultimate loyalty.

( 3 )    فَالْمُغِيرَاتِ صُبْحًا  And the chargers at dawn,

The third verse is about the dawn attack - a time when the opposing forces are generally at rest and least expect an enemy to attack. Like men of the attacking forces, the horses too have had a restless day by closing up to the enemy and waiting to be unleashed at their full capacity and speed. It is a time, when men and animal need rest from a restful day and night before. But when forces get ready to attack and men prepare their horses for the battle charge, the horses display an unmatchable obedience beyond the comfort zone. He gets ready in minutes, ready to take his rider to the enemy with a speed that frightens the enemy.

( 4 )   فَأَثَرْنَ بِهِ نَقْعًا   Stirring up thereby [clouds of] dust,

And here comes the last act which creates the smoke screen effect as it is called in modern day warfare where in the movement is obscured by firing smoke shells to create a smoke screen between the defender and the charging / attacking side. The horses by their high speed and thumping fly dust which creates the same effect as of the modern day smoke screen.

( 5 )   فَوَسَطْنَ بِهِ جَمْعًا  Arriving thereby in the center collectively

And thus the combination of speed, thumping, sparking and creating dust clouds, the horses overrun the first layer of defence and take the attacking forces right behind them to create the immediate imbalance. - generally enough to destabilize the enemy defences and being overawed. At this stage the horse and his rider are surrounded by the enemy, yet they do not turn back - they fight to win or face their doom. Yet, horses never gives up charging, attacking so long he knows his master is with him and his loyalty demands to remain with him even if injured or fatigued.

The central point of the parable

Many commentators see the oath as highlighting a contrast:

• The horse faithfully serves its master.
• Human beings frequently neglect their duty to Allah.

In this reading, the horse becomes a symbol of steadfast service, exposing human ingratitude.

Change in Theme After discussing the faithfulness and loyalty of the horse, on which Allah has taken an oath, the theme of the surah abruptly changes in the last six verses from loyalty of the horse to the selfishness and unfaithfulness of the man and his intentions. Let us take these two themes briefly with the parable of the horse at the back of our mind.

The Ultimate lesson from the Parable

The first five verses are not merely a parable, these have a far greater lesson for the man. That is why the surah abruptly turns to human beings:

"إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ Indeed, mankind is ungrateful to his Lord." (100:6)

The contrast is striking. The horses display remarkable loyalty and dedication, while humans often fail to show gratitude and devotion to the One who created them.

• Literal meaning of كَنُود (kanūd) The word كَنُود comes from the root ك ن د (k-n-d). In classical Arabic, it refers to someone who:
• Is ungrateful for blessings.
• Remembers hardships but forgets favors.
• Withholds appreciation despite receiving good.
• Fails to acknowledge benefits received.
• Classical lexicographers often describe a kanūd person as one who counts misfortunes and ignores blessings.
• Why not just use the common word for "ungrateful"? 
• Arabic has more common words for gratitude and ingratitude, such as: شَكُور (shakūr) – grateful and كَفُور (kafūr) – ungrateful.
• But kanūd is more vivid and psychologically specific. It doesn't merely mean "ungrateful"; it suggests a person who habitually focuses on what is lacking while overlooking what has been given.
• A concise literal gloss  If translated very literally, كَنُود might be rendered as: "one who ignores favors and dwells on grievances" or "one who is persistently ungrateful despite receiving good." That nuance is stronger and more specific than the simpler translation "ungrateful," which is why many scholars regard kanūd as a particularly powerful choice in verse 100:6.
• This is the lesson: A horse just for a pail of water and grass can render his utmost faithfulness and loyalty to his master - but man always a kanūd is always unfaithful to his Creator and is always lamenting for more, rather than being thankful for what he has been blessed with.

Theme of the remaining part of the Surah

• Theme-1 (Verses 6 – 8 ) People are ungrateful God says that there is no doubt that the human being is disloyal to his master (God).  Most people are ungrateful for all the bounties and blessings He bestows upon them.  They deny God’s favors and this ingratitude is shown through their actions and verbal statements.  There are many who do not even believe that God exists let alone acknowledge the blessings He has bestowed.  On the Day of Judgment, each person will testify against him or herself because they will be unable to speak anything but the truth. Let us briefly discuss the remaining verses:
• ( 7 ) وَإِنَّهُ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ  And indeed, he is to that a witness That is his own conscience and his own deeds are a witness to it; then there are many disbelievers also who by their own tongue express their ingratitude openly, for they do not even believe that God exists to say nothing of acknowledging His blessings for which they may have to render gratitude to Him.
• ( 8 ) وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ And indeed he is, in love of wealth, intense Literally He is most ardent in the love of khair خَيْرِ. But the word khair is not only used for goodness and virtue in Arabic but also for worldly wealth. In ( Surah Al-Baqarah, Ayat 180), khair has been used in the meaning of worldly wealth. The context itself shows where khair has been used in the sense of goodness and where in that of worldly goods. The context of this verse clearly shows that here khair means worldly wealth and not virtue and goodness. For about the man who is ungrateful to his Lord and who by his conduct is himself testifying to his ingratitude it cannot be said that he is very ardent in the love of goodness and virtue.
• Theme-2 (Verses 9 – 11) Intentions and actions have consequences Pondering the final three verses provides a cure for ingratitude.  It describes a scene from the Day of Resurrection that makes any right-minded person shudder with fear.   We are shocked by a violent and frightening scene; the graves burst open scattering their contents.   People will exit their graves by being wrenched out and thrown around forcefully.  It leaves no doubt that the intense longing for wealth and multitudes of world possessions will provide no protection whatsoever.  Let us unpack the remaining three verses of the surah:
• ( 9 ) أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِي الْقُبُورِ But does he not know that when the contents of the graves are scattered Man is so drowned in the lust of wealth and worldly gains that he does not know how every day he is inching towards his grave where he will be buried empty handed. Even if his coffin is made of gold, studded with diamonds and rubies, these will not save him from the torment he awaits in the Hereafter.
• ( 10 ) وَحُصِّلَ مَا فِي الصُّدُورِ And that within the breasts is obtained That is all the intentions, aims and objects, ideas and thoughts and the motives behind acts and deeds that lie hidden in the hearts will be exposed and examined in order to sort out the good from the evil. In other words judgment will not be passed only on the apparent and superficial as to what a man practically did but the secrets hidden in the hearts will also be brought out to see what were the intentions and motives under which a man did what he did. If man only considers this, he cannot help admitting that real and complete justice cannot be done anywhere except in the court of God. Secular laws of the world also admit in principle that a person should not be punished merely on the basis of his apparent act but his motive for so acting also should be seen and examined. But no court of the world has the means by which it may accurately ascertain the motive and intention. This can be done only by God: He alone can examine the underlying motives behind every apparent act of man as well as take the decision as to what reward or punishment he deserves. Then, as is evident from the words of the verse, this judgment will not be passed merely on the basis of the knowledge which Allah already has about the intentions and motives of the hearts, but on Resurrection Day these secrets will be exposed and brought out openly before the people and after a thorough scrutiny in the court it will be shown what was the good in it and what was the evil. That is why the words hussila ma fissudur حُصِّلَ مَا فِي الصُّدُورِ have been used. Tahsil means to bring out something in the open, and to sort out different things from one another. Thus, the use of tahsil concerning hidden secrets of the hearts contains both the meanings: to expose them and to sort out the good from the evil. This same theme has been expressed in Surah At-Tariq, thus: The Day the hidden secrets are held to scrutiny. (verse 9).
• ( 11 ) إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ Indeed, their Lord with them, that Day, is [fully] Acquainted. That is, Allah's knowledge is full and vigilant at all times. But on that day it will reveal to men secrets which they had long forgotten, for the Book of their Deeds will be made manifest at Judgment.

Spiritual reflection

The surah can be read as asking:

If an animal can show such commitment to a temporary earthly mission, why does a human being often fail to show commitment to their eternal purpose?

The "charging horses" are therefore not merely a scene of battle. They serve as a vivid sign that leads to the surah's real subject: human gratitude, devotion, attachment to wealth, and accountability before Allah. The surah ends by reminding that on the Day of Judgment, what is hidden in hearts will be brought forth and fully known by Allah.

 

One scholar sums up the Surah by saying that if a beast can put his life in danger by extracting the last of strength and power from his muscles, then why cannot the man leave his ego and lust for wealth and become a God obedient? That is cannot we show the least of the loyalty displayed by a beast to our Creator? Man is running and panting like a horse, not in loyalty to God, but in pursuit of wealth and worldly gains. The question here is why -  if all our purists are for wealth, then we are nothing but kanūd. And if all our purists are for our Creator then we fall in loyalty to Him as do the horses for their masters. Therefore, we must learn from horses and recognize our Creator and run towards Him the same way a panting horse takes his rider to his objective. Please ponder over it!!

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to our exclusive reference pages: 

• Surah Al ‘Adiyat - The Chargers: Exegesis / Tafsir 100th Chapter of Qur'an
• Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.
• Selected Verses from Al Qur'an about a Specific Subject (Reference Page) to know more about what Qur'an says about specific subjects
• Selected Verses from the Qur'an. 

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

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

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

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

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

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

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

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

Surah Al-Ḥadīd (57:20)

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

Context of the Verse in the Surah

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

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

Breakdown of the Verse (Layer by Layer)

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

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

The Parable of Rain (Powerful Imagery)

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

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

The Real Contrast

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

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

Scholarly Explanation

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

Applicability Today (Very Powerful)

This verse almost reads like a description of modern life:

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

What the Verse is NOT Saying

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

Practical Takeaways

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

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

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

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

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How wealth can corrupt quietly, without a person even realizing it - A subtle parable from Al Qur'an

There is no harm in earning more if one wants to lead a comfortable life, so long it is warned the Halal (permissible) way. But amassing wealth from Haram (not permissible) means through unfair means like corruption and usurping rights of others is never prescribed in any society. Wealth itself isn’t evil—in the Qur’an it’s a ni‘mah (blessing). But it has a unique power to quietly corrupt the heart if it’s not controlled - that is why Allah in Al Qur'an calls wealth a fitnah (test). 

This is the theme of a parable mentioned in Surah Al-Qalam (68:17–33) — often called “the story of the أصحاب الجنة (People of the Garden).” It is one of the Qur’an’s most subtle and powerful lessons on how wealth can corrupt quietly, without a person even realizing it. Let us read the parable and see how money corrupts a man, him not even realizing it:

The Story (Simple Summary)

Allah says He tested the people of Makkah just like He tested a group of men who owned a lush garden (orchard). The story began from a noble man who harvested a garden and was always blessed with the best produce since he used to give out a portion of it to the poor. For this noble act, Allah blessed him with more with each yield. But after his death, his sons who inherited the garden were not not as generous as their fathers to dole out a part of the produce in charity. So, they made a secret plan: “We will harvest it early in the morning… and we will not allow any poor person to enter.” (68:23–24)

And obviously,  their greed for  more made them exclude the needy intentionally. And quite naturally Allah did not like their sinister plan and destroyed their garden overnight. And when the owners arrived in the morning, they were shocked to see a devastated garden. Initially they thought they have lost their way and come to a different place. But then they realized: “No, we have been deprived.” (68:27)

And then the though dawned on them and admitted their greed which corrupted their hearts and took away the gratitude of thanking Allah for the blessing them: “Glory be to our Lord! Indeed, we were wrongdoers.” (68:29)

Why this is called “Wealth corrupts silently”

The story is not about sudden evil — it is about gradual moral decline which slowly polluted their heart and mind from doing good. They never knew that it is not greed but remembrance and gratitude that brings blessing and pleasure of Allah. Let us see how ordinary men are lured into evil:

• They were not originally evil
• Their father was righteous and obviously inherited goodness and knew what was charity.
• But their hearts and minds started to corrupt after wealth started to land into their hands.
• The corruption was internal first
• They didn’t initially act — they first changed intention and planned secretly, agreed on not paying charity and justified their decision.
• This shows that Moral سقوط (decline) begins first in the mind and intention, not in action.
• They used strategy to avoid responsibility
• They said: “Let’s go early - So no poor person sees us”
• This is very subtle: They didn’t deny charity openly - but engineered a way around it.
• This is silent corruption: Not rejecting الخير (good), but avoiding it cleverly.
• They forgot to say “In Shā’Allāh”
• The Qur’an points this out: “They did not make any exception (i.e., say ‘if Allah wills’).” (68:18)
• That is they thet though that they had become self-reliant and were in full control and ignored dependence on Allah
• This is spiritual corruption behind material greed.
• The punishment was immediate and symbolic
• The wrath of Allah does not fall immediately inn many cases. But sometimes an immediate Divine reaction is needed to teach timely lesson to someone.
• In this case, their garden — source of pride — was destroyed overnight. 
• This was to teach a lesson that the same wealth that gives security can vanish instantly if one is not grateful to Allah for His blessings.
• Realization came only after loss
• It is human nature that realization comes only when after one loses.
• In this case, only when everything was gone did they say: “Indeed, we were wrongdoers.”
• This reflects a deep human pattern " People often recognize فساد (corruption) after consequences appear."

Deep Psychological Message

• This parable shows that wealth corrupts not always through: (1) Arrogance, (2) Oppression - open ظلم.
• But through subtle shifts like Greed, neglect of the poor and loss of gratitude
• This is far more dangerous because: The person still thinks they are “good.”

Modern Relevance

This story applies directly today:

• Corporate greed: Profit over people and avoiding responsibility through systems
• Personal wealth: “I earned it, I deserve it” - Ignoring zakāh/charity spirit
• Global inequality: Hoarding resources, Structuring systems that exclude the needy
• Psychological state: Comfort leading to forgetfulness of Allah leads to Subtle hardening of the heart

The Central Lesson

The Qur’an is teaching that though Wealth is not the problem — What wealth does to the heart is the problem.

The Final Warning (68:33) After the story, Allah says: “Such is the punishment — but the punishment of the Hereafter is greater, if only they knew.”

This means that this worldly loss was a warning - the real danger is moral failure leading to the Hereafter

One-line summary: The parable of the garden in Surah Al-Qalam shows that wealth can corrupt silently by changing intentions, creating entitlement, and distancing the heart from Allah and the needy — until a person loses both moral clarity and divine blessing.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to more Selected Verses from Surah 68 Al Qalam (The Pen)  already published. You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

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

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

Photo | Reference: | 1 | 2 | 3 | 4 |

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

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

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

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

Follow @IslamUltimate

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

Read More