Three verses of Qur'an that form a coherent philosophy of ‘ilm "علم" (knowledge) in Islam

Man has always been in the quest of knowing things. For this he collects Information / facts, to broaden his mental base of understanding things through learning, studying or even experience. The process of learning and knowing is what we call knowledge. Another word correlated to knowledge is wisdom, which is the ability to use that knowledge with good judgment, insight, and understanding to make sound decisions, seeing the bigger picture and long-term consequences, making wisdom a deeper application of knowledge. That means merely seeking knowledge and not applying it to one's handling of affair is meaningless. 

Knowledge is "knowing what", while wisdom is knowing "when and why" to use it, often gained through experience, reflection, and empathy, unlike knowledge which comes from books or study. 

 Knowledge encompasses both worldly knowledge and religious knowledge. It’s not about shunning the world and only seeking knowledge of the deen. Neither is it about seeking knowledge of the world without the guidance of faith.

In Islam, knowledge is known as 'ilm (Arabic علم). Seeking knowledge is thus mandatory for every believer, 999rrrrfor without learning, understanding, applying and passing on one's experience so gained to others. the cycle of 'ilm (knowledge) remains incomplete. No other religion or ideological thought emphasises seeking knowledge as an obligatory deed as Islam does. The Prophet of Islam Muhammad ﷺ said: “Seeking Knowledge is an obligation on every Muslim ( طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ ).”

The importance of seeking 'good' knowledge that adds to one's wisdom has been stressed upon at man a places in Al Qur'an. Today, we share three verses from three different surahs of Qur'an and will try to know how these form a coherent Qur’anic philosophy of ‘ilm (knowledge). This we would do by asking three questions in sequence which will build a base for selecting three verses that answer our queries. These questions are:

• What does true knowledge do?
• Who truly possesses it?
• What inner state does it produce?

Based on the above three questions, let us see how do the following three verses (side by side) answer our queries:

• Surah Saba 34:6: “Those who have been given knowledge see that what has been sent down to you from your Lord is the Truth, and that it guides to the path of the Mighty, the Praiseworthy.”
• Surah Az-Zumar 39:9: “Say: Are those who know equal to those who do not know?”
• Surah Fatir 35:28: “Only those of His servants who have knowledge truly fear Allah.”

The Qur’an’s three-step definition of knowledge

The above quoted verses mean:

• The intellectual recognition (36:6) which leads to a believer to find and understand the truth
• The verse 39:9 brings about the moral distinctions between a knower and non-knower.
• Finding and knowing the truth has its spiritual outcome in the form of  Reverent awe (khashyah)

Together these show that ‘ilm is not neutral — it necessarily transforms perception, rank, and character.

Explanation of each verse

• If knowledge does not clarify truth, it is defective knowledge. The verse 36:6 stresses upon gaining knowledge as recognition (Basīrah) - recognizing the truth by seeing for knowledge here produces clarity, not confusion. The knowledge gained through reading and understanding Al Qur'an leads us to accept it as Al Haqq (The Complete truth) which leads us to following it.
• Knowledge helps us to differentiate between the truth and falsehood. The verse (49:9) thus dismantles the idea that ignorance and knowledge produce the same outcomes.
• Knowledge as reverent fear (Khashyah): This part of the Islamic philosophy of 'ilm needs to be understood in depth, for there is difference between fearing Allah because He will punish those who do not follow His path and reverent fear for more one knows Allah’s signs, power, and order, the more restrained and humble one becomes. Khashyah, thus, is not panic; it is awe grounded in understanding.

* Note: Scroll down to have an in depth explanation of "reverent fear / Khashah) and panic driven fear,

How the three verses complete each other

If we follow the logical flow , we would come to know that:

• Knowledge allows you to recognize truth (36:6) - Knowledge of Qur'an leads us to know Qur’an is not anti-intellect — it is anti-arrogant intellect.
• That recognition sets you apart (39:9)
• That distinction produces humility and obedience (35:28)

That is if any step is missing, the Qur’anic definition of knowledge collapses.

What the wise deduce from the comparison

The Qur’anic axiom: Knowledge that does not lead to truth-recognition, moral distinction, and reverent humility is not ‘ilm in the Qur’anic sense.

This explains: (1) Why advanced civilizations can still collapse (Surah Saba), (2) Why worship without understanding is shallow (39:9 context) and (3) Why information without humility breeds arrogance (35:28)

One-line synthesis

True knowledge sees the truth (34:6), elevates the knower (39:9), and humbles the heart (35:28).

How khashyah differs from fear in the Qur’an

We made a mention of reverent awe (Khashyah) above and herein under is its detailed explanation and comparison with panic driven fear /khawf خوف.

The Qur’an uses multiple words for fear, but they are not interchangeable. Among them, khashyah (خشية) occupies a unique and elevated position. Understanding this difference is essential to understanding Qur’anic spirituality and knowledge.

• Basic distinction
• Fear خَوف (khawf) - The basic form for "fear" meaning fear or apprehension. It also mean being dreaded or terrorized. Fear stems from a threat, danger or harm and is instinctive and emotional state of a person. It is generally because of one's weakness or uncertainty which makes one flee or hide to evade the chances of being harmed. Fear in Islam may mean fear of being thrown into the hell fire on the day of Judgement for one's sins and wrong doings committed in the worldly life.
• khashyah (خشية) - This form of fear stems from the awareness of greatness of the Lord of the World which one learns through knowledge and recognition. When one understand the awe of the Divine fear based on one's intellect and understanding, it draws one closer to one's Creator rather than running away for then one knows that in reverent fear is hidden the mercy of Allah. Such form of fear is restricted to people of knowledge (35:28).
• Linguistic root difference
• Fear (khawf – خوف): The root meaning is to be afraid of loss or harm. It is shared by humans, animals, even children. It can be be irrational, impulsive, or temporary.
• Khashyah (خشية): The root meaning is to fear due to awareness of magnitude. It is always connected to recognition, not instinct. It cannot exist without understanding who Allah is. This is why the Qur’an says: "إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ Only those of His servants who have knowledge truly fear Allah" 
• Psychological difference
  • Fear (khawf) Produces panic or avoidance and can paralyze action - but may disappear when danger seems gone
  • Khashyah on the other hand produces moral vigilance, deepens obedience and increases consistency, not anxiety
  • Psychological Difference: When one is fraught with fear of danger, the impulsive action tells the man, or even other living beings, to run, Khashyah says: “Be careful; you are before the Majestic.”

Knowledge as the condition of khashyah

This verse (35:28) does not say: (1) The most emotional fear Allah, or (2) The most anxious fear Allah. Rather it says: "The most knowledgeable fear Allah — with khashyah"

This implies that the more deeply one understands Allah’s power, justice, mercy, and order, the more careful, restrained, and humble one becomes.

Qur’anic usage pattern

• Fear (khawf) can be attributed to: Believers and disbelievers related to Worldly dangers and Shayṭān’s whispers (3:175)
• Khashyah is almost always linked to Allah, praised, never condemned and induces into man as a fruit of knowledge

Why the Qur’an prefers khashyah

It is because Allah does not want: (1) Terror without understanding, (2) Obedience born of panic. Instead it is expected of believer Submission rooted in recognition of truth and that hearts that are softened, not shattered

This aligns with: knowledge sees the truth (34:6), knowledge distinguishes (39:9) and knowledge produces khashyah (35:28) - that is Fear reacts to danger; khashyah responds to greatness.

Prophetic insight

The Prophet ﷺ said: “I am the one who knows Allah most among you, and I am the one who has the most khashyah of Him.”

This directly ties Knowledge with khashyah and Ignorance with fear.

Final reflection

• A person ruled by fear asks: “How do I escape punishment?”
• A person shaped by khashyah asks: “How do I remain worthy before the One who sees me?”

That is why the Qur’an elevates khashyah — and reserves it for those who truly know.

Thus Khashyah is the ultimate of knowledge with stems from acquiring knowledge, reflecting over Qur'an and understanding what and why Allah is saying something. Those who finally understand the end result are the ones who will finally succeed both in this world and 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.

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

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A. You may also refer to our refference page: Scholars' Viewpoint on important issue related to Islam to know more about Islam.

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

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

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Why there are so many verses in Al Qur’an that refer to rain as parable for life and death

Life and death is the unavoidable combination of life for every living thing or being which is born is bound to decay or die in a stipulated timeframe as Divinely scheduled. Since this an undeniable truth, man is cautioned time and again to ponder over one's life and its ultimate end so that one keeps himself aligned to the Divine commandment of accountability and stern Divine justice on the Day of Judgement after their resurrection.

Since man is more attracted to imageries to understand any concept or idea, there are many a parable mentioned in Qur'an to attract exclusive human attention for these parables induce more interest in man to pay attention to rather than cold and dry facts of life.

Imagery is the use of descriptive language to create vivid mental pictures or sensory experiences (sight, sound, smell, taste, touch) in a reader's mind, making writing more immersive and engaging by appealing to the senses to evoke feelings and deeper understanding. It's a literary device that goes beyond just seeing, helping readers feel, hear, smell, or taste what's happening in a story or poem, drawing them into the atmosphere.

It is for this reason that there a re a number of parables wherein life and death is equated to the falling rain so that man understand his entire life cycle and remains cognizant of his actions, good or bad, that will be part of his dossier on the Day of Judgement as deciders for his eternal life.

In one of our recent posts "A deeply reflective verse of Al Qur’an that teaches man the entire cycle of human life  (39:21)" we mentioned rain which has been used as a parable for life and death of every living thing and being. But as we pondered more over this verse, we came across many more verses in Al Qur'an where the same parable has been used to warn man of his short span of life that will one day ultimately end up in his death. This post, thus, mentions all such verses and the lesson each carry.

Why the Qur’an Repeats This Parable in Different Places

Before we share other verses that have similar theme of rain as parable for life and death, let us understands why the same parable is repeated, though in different words, throughout Al Qur'an as understood by classical scholars like Ibn Kathīr, Rāzī, and Qurṭubī. These scholars are of the opinion that the repetitions are made for the reason that:

• Humans forget easily and they are to be reminded time and again to keep their sights set on the right path.
• Worldly success is misleading and often blinds insight which is delusional and satanic.
• Visual metaphors penetrate hearts more than abstract ideas -as mentioned in the end of 39:21: “Indeed, in that are signs for people who reflect.” (39:21)

Let us now turn to the similarity of verses that present to same parable of rain with life cycle of mankind.

The Core Parable: Surah az-Zumar 39:21

First, let us recall 39:21, then compare it with its closest parallels:

“Do you not see that Allah sends down water from the sky and channels it into springs in the earth? Then He brings forth crops of varying colors; then they dry up and you see them turning yellow; then He makes them debris. Indeed in that is a reminder for people of understanding.”

Although we have explained in detail the parable mentioned in the 21st verse of Surah Az Zumar, here is just in point form the key themes of the verse: (1) Divine control, that is Life → growth → beauty → decay, (2) Worldly success is temporary, and (3) Reflection (تذكير) for people of intellect.

Now let us see several Qur’anic verses that are directly comparable to the parable in 39:21, both in imagery and message. Together they form a coherent Qur’anic pattern about the temporary nature of worldly life and Divine control over growth and decay.

Closest Comparable Verses in the Qur’an

• Surah al-Kahf (18:45) — The Most Direct Parallel
• The verse: “And present to them the example of the life of this world: it is like rain which We send down from the sky, and the vegetation of the earth mingles with it, but then it becomes dry stalks, scattered by the winds.”
• Why it matches 39:21:(1) Same rain, its affect on vegetation and on going destruction sequence, as related to man throughout his life span, (2) Explicitly called a parable (مثل), and (3) Same conclusion: worldly life is fleeting
• The difference between 39:21 and 18:45 is that: (1) 18:45 emphasizes illusion and sudden loss, while (2) 39:21 emphasizes reflection and Divine wisdom
• In nutshell, 18:45 means Worldly life looks attractive but does not last, Material success is fleeting, like plants after rain, Attachment to dunya leads to loss and True permanence belongs to Allah alone.
• Surah Yūnus (10:24) — Worldly Deception
• The Verse: “The example of worldly life is like rain We send down from the sky, and the plants of the earth absorb it… until the earth has taken on its adornment and is beautified… then Our command comes to it by night or day, and We make it as if it had not flourished yesterday.”
• Link to 39:21: (1) Same natural cycle, (2) Highlights human arrogance at the peak of success, (3) Sudden reversal by Divine command
• The Focus is on Human self-delusion and False sense of permanence.
• Surah al-Ḥadīd (57:20) — The Most Comprehensive Summary
• The Verse: “Know that the life of this world is play, amusement, adornment, boasting, and competition in wealth and children — like rain whose growth pleases the farmers, then it dries and turns yellow, then becomes debris.” - Same yellowing - the debris imagery as 39:21
• Why this is powerful: (1) Combines psychology and nature, (2) Explains why people are deceived
• This verse also adds (1) Moral diagnosis of human behavior, and (2) Clear contrast with the Hereafter
• Surah al-A‘lā (87:16–17) — Conclusion of the Parable
• This verse gives the verdict that 39:21 invites the reader to reach through reflection.
• “But you prefer the worldly life, while the Hereafter is better and more lasting.”

How These Verses Work Together

The above explanation and correlation with 39:21 correlates other verses and give out  lessons for us as given below:

• 39:21 Reflection & Divine wisdom
• 18:45 Sudden loss
• 10:24 Human arrogance
• 57:20 Psychological trap
• 87:16–17 Final judgment

Together, they form a complete worldview.

Relevance Today

These parables speak powerfully to warn an of his short life span and the little time at his disposal to adopt a life which will be beneficial to him in the life of the hereafter. The lure and glare of amusement, sin and merry making will be left here, but the impact they had had on man's life will follow him on the Day of Judgement.

The Qur’an is saying: What you see in nature is what will happen to power, wealth, and life itself.

Final Reflection

The 21st verse of Surah Az Zumar is part of a family of Qur’anic parables. But it is unique in ending with: “a reminder for people of understanding.” Which means that not everyone benefits from Divine cautions and warnings - rather only reflective hearts awaken. Remember, what rain does to crops, time does to worldly life, and only the mindful prepare for what comes after.

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.
• The above comparison is a personal reflection for academic purpose. Readers are free to agree or disagree with what has been written. However, it is requested that in case of disagreement, please leave your point of view in the comment box at the end of the post.
• The comparison is given in point form which easily explain our viewpoint. However, those want a deeper reflection, may ponder over information available on the social media.

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

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

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

Photo | Reference: | Prosomal reflections | ChatGPT | Google |

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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Learn How Surah Az-Zumar 39:2 and Surah 112. Al-Ikhlāṣ form the theological & practical foundation of Islam

Tawḥīd (Absolute Oneness of God)  is the Core Foundation of Islam. We have already published a number of posts on Tawhid to better understand its concept. Today we just in few words explain what does Tawhid means and how 2nd verse of Surah 2. Az Zumar and the  Surah Al-Ikhlāṣ, 112th Surah of Al Qur'an together form the theological and practical foundation of Islam. 

What Tawhid means

Islam affirms that: (1) Allah is One in His essence (“Say: He is Allah, One.” (112:1)"), (2) Allah is One in His attributes, and that (3) Allah alone deserves worship 

Comparison of Surah Az-Zumar 39:2 and Surah 112. Al-Ikhlāṣ

The 2nd verse of Surah 39. Az Zumar and all four verses of Surah 112. Al-Ikhlāṣ when read in conjunction with each other give out a clear theological and practical foundation of Islam. 

Below is a clear, thematic comparison of Surah Az-Zumar 39:2 and Surah Al-Ikhlāṣ (112:1–4), showing how together they form the theological and practical foundation of Islam. However, before reading their comparison, may  we ask you to read our previous posts for better understanding of their comparison, the links given below:

• A verse from Al Qur’an that gives out the Mission Statement of Islam
• Sürah 112.  Al Ikhlas (The Declaration of [God's] Oneness)

The Two Texts (Core Meaning)

Surah Az-Zumar 39:2 reads: “Indeed, We have sent down to you the Book with the truth, so worship Allah, making the religion sincere for Him.”

The above quoted 2nd verse of Surah Az Zumar Focuses on:

• Purpose of revelation of Al Qur'an
• How Allah must be worshipped
• Requirement of sincerity (ikhlāṣ)

Surah Al-Ikhlāṣ (112) is a short four versed Surah that proclaims: (1) “Say: He is Allah, One, (2) Allah, the Self-Sufficient, (3) He neither begets nor is begotten, and that (4) And none is comparable to Him.”

Surah Al-Ikhlāṣ thus focuses on: (1) Who Allah is, (2) Allah’s absolute uniqueness, and (3) Rejection of all forms of association

Core Relationship Between the Two

A deep reflection lets us know that:

• Surah Al-Ikhlāṣ defines Allah, while Surah Az Zumar 39:2 defines our response to Allah.
• Surah Al-Ikhlāṣ answers “Who is Allah?” and Surah Az Zumar 39:2 tells us “How should we worship Him?” 

Summarizing the comparison side by side, it emerges that:

• Primary role of 39:2 (Az-Zumar) is Practical command, while that of Surah Al-Ikhlāṣ is Doctrinal definition
• Central message of 39:2 (Az-Zumar) is to Worship Allah with sincerity, while Surah Al-Ikhlāṣ proclaims absolute Oneness of Allah.
• The Audience of 39:2 (Az-Zumar) are the Believers in practice, while that of Surah Al-Ikhlāṣ are All humanity in belief
• 39:2 (Az-Zumar) focuses on Intention and devotion, while Surah Al-Ikhlāṣ has its focus on the Essence and attributes of Allah.
• Type of Tawḥīd: 39:2 (Az-Zumar)  focuses on Tawḥīd al-‘ibādah, while Surah Al-Ikhlāṣ stresses on Tawḥīd al-asmā’ waṣ-ṣifāt
• The Purpose of 39:2 (Az-Zumar) is Correct worship while that of Surah Al-Ikhlāṣ is Correct belief.

How both the 2nd verse of Surah Az Zumar and Surah Al-Ikhlāṣ  Complete Each Other

Since both complement each other, one has to follow both in true letter and spirit, for in the absence of one, the equation remains incomplete. Let us see how:

• Belief without sincerity is incomplete: One may believe Allah is One (Ikhlāṣ) - but but worship for show, culture, or ego greatly influence our true belief. That is why 39:2 corrects the our intention.
• Sincerity without correct belief is misdirected: 
• One may worship sincerely, yet worship the wrong concept of God (that is believing in associates or even parallels of God). That is why Surah Al-Ikhlāṣ corrects the object of our worship "Say Allah is One"). 
• And when read in conjunction of each other, both eliminate all forms of shirk. That is Shirk in belief  is corrected by Surah Al-Ikhlāṣ, while 2nd verse of Surah Az Zumar cures Shirk in worship & intention .

Verses in Al Qur'an that Reinforce the Pair

We come across many a verse in AL Qur'an which carry the same theme and reinforce the theme of the pair. Some relevant verses are shared herein under:

• “They were commanded only to worship Allah, sincere to Him in religion.” (98:5)
• “Say: My prayer, sacrifice, life and death are for Allah alone.” (6:162)
• (42:11) "The Originator of the heavens and the earth..."

Verses (98:5 and 6:162) echo 39:2, while verses like 42:11 echo Al-Ikhlāṣ.

Correlation with Hadith

The Prophet ﷺ said: “Surah Al-Ikhlāṣ equals one-third of the Qur’an.” (Ṣaḥīḥ al-Bukhārī).

Some of the Scholars explain that: One third deals with Who Allah is, One third with commands and One third with Hereafter.

Thus 39:2 represents the command side that flows directly from Al-Ikhlāṣ.

Practical Application 

• In belief: (1) Reject all false images of God, and (2) Reject intermediaries, partners, comparisons
• In practice: (1) Pray without showing off, (2) Give charity without recognition, (3) Seek knowledge for Allah, not status

In nutshell, the comparison of both the 2nd verse of Surah Az Zumar and Surah Al-Ikhlāṣ together protect faith from: (1) Hypocrisy, (2) Ritualism, (3) Cultural Islam, and (4) Philosophical distortion. That is Surah Al-Ikhlāṣ defines Allah’s absolute oneness, while Surah 39:2 demands that this oneness be reflected in pure, sincere worship—together forming the heart of Islamic faith and practice.

In essence, 39:2 is the instruction to practice sincere monotheism, while Surah 112 defines exactly what that unique, singular God is like, ensuring worship is directed to the correct, incomparable entity. They reinforce the central theme of Islam: there is no god but Allah, and religion must be exclusively devoted to Him.

Note: 

• The above comparison is a personal reflection for academic purpose. Readers are free to agree or disagree with what has been written. However, it is requested that in case of disagreement, please leave your point of view in the comment box at the end of the post.
• The comparison is given in point form which easily explain our viewpoint. However, those want a deeper reflection, may ponder over information available on the social media.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may refer to more Selected Verses from Sürah 39. Az-Zumar (The Throngs) 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 | Resources: Personal reflection and explanation on the subject avail on ChatGPT and Google

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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Prophetic advice for a slipping away Fajr and Asr Prayer

The five daily prayers at different times of the day are not only obligatory for all adult and healthy men and women, these are also time specific, specially the Fajr, the pre-dawn prayer and the afternoon prayer Asr. The Fajr prayer comes to an end the moment first ray of sun appears on the horizon and the Asr prayer ends as last ray of sun fades at the sunset time, marking the start of Maghrib; both prayers are valid until their respective endpoints, though praying them within their preferred times (e.g., early Asr) is better, but performing them right at the end is permissible if there's a valid reason. 

In a hadith attributed to Prophet Muhammad ﷺ the revered Prophet has advised the believers not to abandon their Fajr and Asr prayer has mentioned just because the time has slipped away and they are at the verge of sunrise or the sunset. This Hadith is mentioned in Sahih al-Bukhari , Book 9: Times of the Prayers كتاب مواقيت الصلاة / Chapter 17: Whoever got (or was able to offer) only one Rak'a of the 'Asr prayer before sunset باب مَنْ أَدْرَكَ رَكْعَةً مِنَ الْعَصْرِ قَبْلَ الْغُرُوبِ, given herein under:

Narrated by Abū Hurayrah (رضي الله عنه):

Allah's Messenger (ﷺ) said, "If anyone of you can get one rak`a of the `Asr prayer before sunset, he should complete his prayer. If any of you can get one rak`a of the Fajr prayer before sunrise, he should complete his prayer."

حَدَّثَنَا أَبُو نُعَيْمٍ، قَالَ حَدَّثَنَا شَيْبَانُ، عَنْ يَحْيَى، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِذَا أَدْرَكَ أَحَدُكُمْ سَجْدَةً مِنْ صَلاَةِ الْعَصْرِ قَبْلَ أَنْ تَغْرُبَ الشَّمْسُ فَلْيُتِمَّ صَلاَتَهُ، وَإِذَا أَدْرَكَ سَجْدَةً مِنْ صَلاَةِ الصُّبْحِ قَبْلَ أَنْ تَطْلُعَ الشَّمْسُ فَلْيُتِمَّ صَلاَتَهُ ‏"‏‏.

This hadith is a foundational principle in Islamic law about catching the prayer time, mercy, and Allah’s ease. This hadith is muttafaq ʿalayh (agreed upon), making it among the strongest narrations, mentioned both in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.

Ltt us expand the meaning of this Hadith for complete understanding:

What Does “Getting One Rakʿah” Mean?

In the above quoted Hadith, the allowance to continue praying if One Rak'ah has been completed. Let us see what Muslim Scholars beleive what One Rak'ah means:

• Completing standing (qiyām)
• Rukūʿ (bowing)
• Two sajdahs (prostrations)

Caution: 

• Merely saying takbīr is not sufficient and does not constitute one Rak'ah. Unless one has completed the three obligatory actions as mentioned above culminating in the two prostrations, the Rak'ah is NOT said to have been completed.
• If time is slipping away, one does not have to hurry up and try to complete the Rak'ah with the speed of light. It has to be completed at a normal pace. 

This is supported by another hadith: “Whoever catches one rak'ah of the prayer has caught the prayer.”

(Bukhārī & Muslim)

What Is the Legal Meaning of This Hadith?

This hadith establishes an important fiqh rule: "If a person completes one rakʿah within the prescribed time, the entire prayer is considered “on time” (أداء), not missed (قضاء).

This applies specifically to:

• ʿAṣr before sunset
• Fajr before sunrise
• These two prayers are highlighted because:
• They are most commonly missed
• They occur at sleep and work transitions
• They are heavily emphasized in Islam

Qur’anic Foundation

• Prayer has fixed times: “Indeed, prayer has been prescribed upon the believers at fixed times.” (Qur’an 4:103)
• Allah intends ease: “Allah intends for you ease and does not intend hardship.” (Qur’an 2:185)
• Allah does not burden beyond capacity: “Allah does not burden a soul beyond its ability.” (Qur’an 2:286)

This hadith shows how Allah’s mercy operates within fixed timings.

Wisdom Behind This Ruling

The Hadiths on Salat and all other matters are based on Divine wisdom to ease worship by the believers, for:

• Islam values effort, not perfection: If someone strives but is delayed due to: (1) traffic, (2) sleep, (3) illness, (4) work constraints, Allah still accepts their prayer.
• Encouragement, not despair: The Prophet ﷺ prevents people from thinking: 
• “I missed it, so what’s the point?” 
• Instead: “Pray — Allah’s door is still open.”
• Discipline without rigidity: Prayer times are firm — yet not unforgiving.

Practical Lessons for Today

• Never abandon prayer due to delay - Even if: (1) only minutes remain - you feel rushed - Pray.
• Guard Fajr and ʿAṣr: The Prophet ﷺ said: “Whoever guards the two cool prayers (Fajr and ʿAṣr) will enter Paradise.” (Bukhārī & Muslim)
• Don’t make Islam unnecessarily hard: This hadith refutes: (1) extremism, (2) despair, (3) spiritual burnout
• Time is sacred — but mercy is greater
• Deadlines exist — yet Allah rewards effort.

Summary in One Sentence

If you manage to pray even one rakʿah within the prayer time, Allah counts your entire prayer as on time — a sign of His vast mercy and wisdom.

So my dear brothers and sisters in Islam, make every endeavour to offer your Salat / Prayer in time and do not delay it till the last permissible time. However, if one fears slipping of the time, make an endeavour to at least complete one complete Rak'ah before sunrise or sunset. Remember, Allah sees our intentions and our limitations. So believe in His infinite mercy and make every endeavour not to miss the Salat for paucity of time.

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 reference page: As Salat / Prayer for more related Hadiths attributed to Prophet Muhammad ﷺ 

Please also refer to our reference page: Sunnah and Hadith of Prophet Muhammad ﷺ to know more about sunnah / Hadith of Prophet of Allah. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Disclaimer: The material for this post has been collected from the references as given below. 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.

Photo | Source of Hadith

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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Do not test the Divine patience

The Lord of the World made the entire universe for a reason - and that reason is to let the man understand Allah's wisdom by reflecting on His creations. He also wished that man should only worship Him alone and shun any Satanic influences so as not to be misled. Yet man is always been in defiance to the Godly commands and is generally seen to be inclined towards the Satanic enticements in one form or the other. This certainly annoys the Lord of the World for no master likes to have defiant subjects.

It is for this reason that in all Divine Scriptures, specially Al Qur'an, man has been cautioned umpteen number of times never to be defiant to commands of Allah for while the patience of Allah is limitless, there is always a breaking point for nonsense cannot be tolerated for ever. One of such caution is mentioned in the 45th verse of Surah 35. Fāṭir in which man has been forewarned that if Allah starts to take mankind to task, there would not have been a single human living on earth.

Let us read this verse and then reflect on its meaning and the hidden message to mankind.

The Verse (Surah Fāṭir 35:45)

وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِنْ دَابَّةٍ وَلَـٰكِن يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُّسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيرًا

“If Allah were to take mankind to task for what they have earned, He would not leave a single living creature on the earth; but He grants them respite until an appointed time. And when their appointed time arrives, Allah is fully aware of His servants.”

A brief on Surah Fāṭir 

Before we expand the above quoted verse, let us just briefly know what this Surah is all about and the theme of the last verses of the Surah.

Surah Fāṭir is Makkan, and its themes revolve around: (1) Allah’s power and creation, (2) Human ingratitude, (3) Warning of resurrection and accountability, (4) The mercy of Allah despite human sins. 

The last six verses of the Surah (Verses 40–45) reflect on (1): People ignoring Allah’s signs, (2) Their reliance on powerless idols, (3) Their arrogance and denial, (4) Yet Allah continues to delay punishment, (5) Not because people deserve it — but because Allah is Merciful. These verses mean that plotting evil recoil none but the author of it and If Allah was to punish people for their wrong doings, He would have not left even and animal around.

Deep Explanation of the Verse

Reflecting exclusively on the 45th verse, it would be noticed that the last verses of the earlier five verses in fact is a conclusion by saying: "If Allah punished people immediately for their sins, not a living thing would survive — but He gives time, He delays, He allows people chances to return."

This verse is foundational for understanding three major Islamic concepts:

• Environmental corruption (فساد في الأرض)
• Moral decline in society
• The theological principle of divine delay (الإمهال)

Now let us reflect on the verse deeply:

• “If Allah were to take mankind to task for what they have earned…”
• Human sins are so many that if Allah were to punish them instantly, humanity would not survive.
• People continuously violate Allah’s commands by: (1) Shirk, (2) injustice, (3) oppression, (4) immorality, and (5) corruption - specially Environmental corruption (فساد في الأرض)
• Yet Allah does not seize them immediately.

Let us dwell on Environmental corruption (فساد في الأرض) in some detail.

It is a Qur’anic principle that human sin harms the entire creation. Allah says in Surah Al-Rūm 30:41: “Corruption has appeared on land and sea because of what people’s hands have earned…”

This corruption includes: (1) pollution, (2) ecological destruction, (3) climate imbalance, (3) exploitation of animals, (4) depletion of natural resources, (5) imbalance in rainfall, crops, and seasons

How does 35:45 connect to corruption?

• Connection 1 - Human wrongdoing affects all living creatures
• Allah says if He punished people immediately: “He would not leave a single living creature (دابة) on the earth.”
• Why? Because animals, the environment, and ecosystems suffer because of human misconduct.
• This shows: (1) Human sins have global consequences, (2) Even innocent creatures suffer because of human corruption, (3) Ecosystems collapse when humans behave immorally.
• Imam Ibn Kathīr and Al-Tabari say this verse shows: “Human sins affect the entire environment and all creation.”
• Connection 2 — Natural disasters are sometimes linked to human wrongdoing
• The Qur’an and Sunnah affirm that: (1) drought, (2) floods, (3) crop failure, (4) famine - often result from moral and spiritual corruption.
• For Example: “Whatever misfortune befalls you, it is because of what your own hands have earned…” (42:30)
• Hadith: “No people decrease in weights and measures except that they are afflicted with famine, hardship, and the tyranny of rulers.” —Ibn Majah
• This links فساد with moral wrongdoing in society.
• Connection 3 — Human moral failure is the root cause of فساد
• The Qur’an repeatedly shows that: (1) Moral corruption leads to societal corruption, (2) societal corruption leads to environmental corruption, and (3) environmental corruption is the total destruction
• Surah 35:45 fits into this chain by stating: If Allah seized people for their sins, all life would perish. This means that human moral decline is severe, yet Allah is still patient - allowing humans the chance to reform
• How moral decline affects everything: (1) Dishonesty results into economic corruption, (2) Oppression and injustice results in social breakdown, (3) Neglect of divine law decays spirituality, (4) Greed and consumerism results into environmental destruction, (5) Wars and aggression kills and incur ecological loss.
• Supporting Verses: (1) 7:56: “Do not spread corruption on earth after its reformation.” (2) 
• 11:85: “Do not cause فساد on earth.” (3) 2:205: “He strives to spread corruption on earth and destroy crops and animals.” 
• All of these reinforce 35:45: Humans destroy what Allah created, yet Allah delays consequences so they may return.
• Connection 4 — Allah delays the collapse of nature out of mercy
• Despite widespread corruption on earth—pollution, injustice, exploitation—Allah does not send immediate destruction.
• Why? Because of Divine Delay (الإمهال), which we explain below.
• Divine Delay (الإمهال) — A Core Islamic Concept
• الإمهال means Allah delaying punishment despite wrongdoing.
• It is not approval of sin, nor forgetfulness or weakness - it is Mercy + Wisdom + Test.
• Surah 35:45 is one of the clearest proofs of الإمهال - “He grants them respite (يؤخرهم) until an appointed time.”
• Allah delays punishment: (1) so people can reflect, (2) so they can repent - so the message reaches them, so injustice becomes clear and so reward or punishment becomes fully deserved
• Hadith (Sahih Bukhari): “Allah gives respite to the wrongdoer until, when He seizes him, He does not let him escape.”  - This exact hadith explains 35:45.
• Why does Allah delay? (Three Theological Reasons) - (1) To give humans time to repent for Allah loves repentance and forgives quickly, (2) To complete the test of earthly life, for life is not a place of immediate justice—that is the Hereafter, and (3) To let events unfold according to divine wisdom
• Now coming back to the segment wise reflection on the above quoted verse:

• “He would not leave a single living creature on the earth.”
• Because human sins draw divine punishment on the whole environment.
• Even animals suffer due to human wrongdoing.
• This is supported by hadith: “Animals suffer punishments because of the sins of people.” (Recorded by al-Bayhaqi; meaning supported by other narrations)
• It shows human moral corruption has global consequences.
• “But He grants them respite until an appointed time.”
• This is pure Divine Mercy: Allah gives people life, health, wealth, opportunities — even when they disobey Him.
• Every delay in punishment is a chance to repent.
• The "appointed time" is: (1) the moment of death, or (2) the Day of Judgment
• “And when their appointed time comes, He sees (perfectly) His servants.”
• That is No one escapes accountability.
• Allah delays, not ignores - for He is not blind to injustice or disbelief — He is only giving time.
• Allah ends the verse with: “…Allah sees His servants.” meaning by He delays, but is not unaware, He postpones, but does not ignore and for sure Accountability is certain.

Putting It All Together — The Verse as a Unified Message and is is a masterpiece of Qur’anic theology because it connects: (1) Human moral failures (sins, injustice, greed) (2) Destruction of nature and society (فساد) which is the real possibility of global destruction - Yet Allah delays out of mercy (الإمهال), giving humans time to return to moral and spiritual truth. It shows that: human sin is powerful enough to destroy the world, but Allah’s mercy is even greater - yet this mercy is not unlimited but in time for those who still sway away from the righteous path, accountability will arrive when the time finally comes for those who test Divine patience.

Qur’anic Support Verses

There are many other verses which are based on the same theme, some are listed below:

• 14:42 — Allah delays, but does not forget - “Do not think Allah is unaware of what the wrongdoers do.”
• 16:61 — identical meaning - “If Allah were to punish mankind for their wrongdoing, He would not leave a single creature upon the earth.”
• 39:53 — He delays so that people repent - “O My servants who have transgressed… do not despair of Allah’s mercy.”

Hadith Support

• Allah gives time; He does not seize immediately. The Prophet ﷺ said: “Allah gives respite to the wrongdoer, but when He seizes him, He does not let him escape.” — Sahih Bukhari
• Sins affect the entire creation - The Prophet ﷺ said: “No people decrease in weights and measures except that they are afflicted with famine and hardship.” — Ibn Majah

This shows how society’s moral sins bring global consequences.

Relevance Today

• Humanity’s corruption affects the earth 
• Today we see (1) environmental collapse, (2) exploitation, (3) oppression, (4) moral decline, (5) injustice, and (6) wars and bloodshed.
• These are consequences of human wrongdoing — yet Allah still gives time for people to return.
• Modern arrogance mirrors ancient nations
• People today deny: (1) accountability, (2) resurrection, (3) Divine Command, and (4) moral bounds
• Just like ancient nations, but Allah still allows time.
• Allah’s Mercy is greater than humanity’s sin
• Despite all human rebellion, Allah continues: (1) feeding them, (2) giving life, (3) giving chances, and (4) delaying punishment
• This verse reminds us that every new day is a chance to repent.
• A warning against complacency
• Just because punishment is delayed, people assume: (1) Allah is pleased with them, (2) or that there is no Judgment, (3) or that sins have no consequences.
• But the verse says: Allah sees everything — and delay is not approval.

Lessons for Us Today

• Allah’s Mercy is vast — He delays punishment, gives countless chances.
• Sins have consequences — socially, spiritually, environmentally.
• Delay is not escape — accountability is certain.
• Repent while the door is open — before the appointed time comes.
• Do not be deceived by worldly comfort — it does not mean Allah is pleased.
• Human wrongdoing affects all creation.

In summary, Surah Fāṭir 35:45 teaches that human sins are so destructive that they could ruin even animals and the environment, yet Allah delays punishment out of pure mercy. This delay allows humans to repent and correct their moral decline. Meanwhile, the Qur’an (especially 30:41) explicitly connects human wrongdoing to environmental فساد. The verse therefore forms a theological bridge between moral corruption, environmental harm, and the divine principle of giving respite (الإمهال). Ultimately, Allah sees all and will bring final justice when the appointed time comes.

This verse thus combines fear, hope, and awareness — and remains deeply relevant to our world today. Let us not wait for the Divine wrath to put our books straight and clean, for there has never been an instance in which the people were told when and where the Divine wrath will catch them - men are always caught unaware and unprepared thinking that there is still time to repent and seek Divine mercy. So let us not test the Divine patience and reshape our lives according to Divine commands to avert chances of Divine anger and be always be begging Him for His infinite mercy to forgive our wrong doings.

Readers may like to read the tafsir of the above quoted verse by some of the revered scholars of Islam from one of our earlier publications: Why does Allah give leverage to the tyrants and demagogues

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 | references: | 1 | 2 | 3 |

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A. You may also refer to our refference page: Scholars' Viewpoint on important issue related to Islam to know more about Islam.

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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Why does Islam abhor the bane of homosexuality - Do other Divine religions too?

God created this world for the pure and the God fearing people. Since revelation of Divine religions, every prophet told his people to establish clean and pure relations with each other. Since sex is inbuilt in every living being for through it future generations are born, strict guidelines have been drawn for the intimate relations of man and woman so as not to abuse the sacred relationship.

But man, as rebellious as ever, has never followed the Divine commands in true letter and spirit and has always deviated from these and violated the spirit behind the Divine wisdom. One of the deviations from the sacred, pure and dignified relation of man and woman, has been the lust for same sex. In fact the bane of same sex is as old as recorded human civilization — in fact, even older, because same-sex behavior is documented in ancient human societies and in animals throughout nature.

The earliest written references to same-sex relations come from Sumerian and Akkadian texts. For example, The Code of Ur-Nammu (c. 2100 BCE) indirectly mentions male–male relations. Some myths (e.g., Gilgamesh) have been interpreted as containing homoerotic undertones. Mesopotamians acknowledged the behavior but had mixed moral views depending on city and era.

Ancient Greece is the most documented early civilization regarding same-sex relationships. Same-sex relations (especially between men) were openly practiced, though culturally structured. Philosophers like Plato discussed male–male love. Despite this, Greeks still saw marriage between a man and woman as the social foundation.

While the bane of homosexuality has since continued unabated, in present times, there has been an escalation beyond an unimaginable proportion. A practice that was hitherto fore was generally behind closed doors, has now become an open act and even laws have been enacted to legalize this abhorrent act. 

While many today think that it is only Islam that rejects the bane of homosexuality, the truth is that this abhorring act has been rejected by all previous Divine religions. The story of Prophet Lot (Lūṭ) — shared by Judaism, Christianity, and Islam — is one of the earliest moral discussions on homosexuality. This places moral commentary on homosexual acts at 3,500–4,000 years ago. This is where we see the earliest description of homosexual acts linked to religious law and societal norms.

Before we discuss why Islam abhors the bane of homosexuality, let have a quick rewind of the rejection of the same by Judaism and Christianity. (The focus is on scripture, classical theology, and historical teaching, not modern reinterpretations.)

• Judaism
• The Scriptural Basis The Torah explicitly prohibits homosexual acts:
•  Leviticus 18:22: “You shall not lie with a man as with a woman; it is an abomination.”
• Leviticus 20:13: “If a man lies with a male as with a woman, both of them have committed an abomination…”
• These two verses form the foundation of the Jewish view.
• Why It Is Forbidden in Judaism Traditional Jewish reasoning includes:
• Violation of God's created order,
• Threat to family and lineage,
• Importance of procreation in fulfilling the command to “be fruitful and multiply” (Genesis 1:28)
• Rabbinic Interpretation Classical Jewish law (Halakha) unanimously prohibited  homosexual intercourse. However:
• Judaism distinguishes between inclination and action.
• A person with same-sex attraction is not condemned — the act is forbidden.
• Many modern Jewish movements (especially Reform and Reconstructionist) have reinterpreted these verses and now accept same-sex marriage.
• Thus, Traditional Judaism forbids homosexual acts, based on explicit Torah law, but does not condemn the person as inherently sinful.
• Christianity Although Christian views differ between denominations, but traditional teachings share a common basis.
• Scriptural Basis - Old Testament (shared with Judaism): (1) Leviticus 18:22 and (2) Leviticus 20:13
• Scriptural Basis - New Testament
• The Apostle Paul writes: “Men committing shameless acts with men…” — Romans 1:26–27, and
• “Do not be deceived… neither adulterers nor men who practice homosexuality will inherit the kingdom of God.” — 1 Corinthians 6:9–10
• These passages strongly shaped Christian teaching.
• Traditional Christian Teaching Historically, for 2000 years, all major Christian traditions agreed: (1) Homosexual acts are sinful, (2) Marriage is only between male and female, (3) Sexual relations must be within marriage, (4) Same-sex relationships violate God’s design
• The reasoning is similar to Judaism and Islam: That is (1) God created male and female as complementary, (2) The union represents divine symbolism (e.g., Christ and the Church in Ephesians 5), (3) Children and family structure reflect God’s plan
• Modern Christian Trends Many modern Protestant denominations have changed views. While some fully affirm same-sex marriage (Episcopal Church, United Church of Christ, ELCA), some allow same-sex unions but not clergy participation. However, Catholic Church still holds traditional doctrine but emphasizes compassion and pastoral care and Eastern Orthodox Churches maintain strict traditional teaching
• Summary Traditionally, Christianity condemned homosexual acts, However, many modern interpretations vary widely.

Why Islam reject the very concept of Homosexuality

Having known the viewpoint of same sex in Judaism and Christianity, let us dwell in detail about the Islamic viewpoint on the subject. Islam’s rejection of homosexuality is not based on hatred of individuals — rather, it is based on moral principles, natural design, family structure, and spiritual well-being taught by Allah. Below is a clear, respectful, and evidence-based explanation.

• Islam’s stance begins with the belief that Allah creates with purpose
• Allah says: “Does He not know whom He created? And He is the Subtle, the All-Aware.” (Qur’an 67:14)
• Islam teaches that: (1) Allah created human beings with a fixed natural design (fitrah), (2) Sexual relations are ordained only within heterosexual marriage, (3) Anything that contradicts this design damages individuals and society - Thus the Islamic position begins with a Creator-based morality, not human preference.
• The Qur’an refers to homosexuality as a deviation from human fitrah In the story of Prophet Lūṭ (Lot), Allah commands: “Do you approach men with desire instead of women? Rather, you are a people transgressing.” (Qur’an 7:81), and “You approach men with lust instead of women. No, you are a people exceeding all bounds.” (Qur’an 26:165–166). These verses show three points:
• It is described as reversing the natural order,
• It is called a transgression of moral limits, and
• It is not portrayed as an innate identity, but a behavioral choice arising from moral decline
• That is Islam condemns the act, not the person.
• Islam protects lineage, family structure, and civilization One of the five maqāṣid (objectives) of Islamic law is Hifẓ al-nasl — protection of lineage. Which clearly mean the Homosexual relations: (1) Cannot produce families, (2) break the natural chain of ancestry, (3) undermine marriage, and (4) replace complementarity with sameness. Therefore, from the Islamic lens, this weakens society because family is the building block of moral stability.
• Islam rejects behaviors that cause societal harm — even if they are done with consent Islam is not built on the idea of “if two adults consent, everything is acceptable.” 
• Rather, Islam in same sex relations sees: (1) moral harm, (2) spiritual consequences, (3) societal damage as more important than consent.
• Many things are forbidden even if consensual, like (1) adultery, (2) gambling, (3) usury, (4) drugs, (5) pornography, (6) incest, and of course (7) homosexuality
• Why? Because Islam’s morality is based on long-term wisdom, not short-term desires.
• Islam teaches that sexual desires are a test — not an identity
• Islam teaches: “The soul indeed inclines to evil except whom my Lord has mercy upon.” (Qur’an 12:53)
• Humans have: (1) anger, (2) greed, (3) lust, and (4) envy - yet These impulses do not define our identity. Islam asks humans to discipline impulses, not be ruled by them.
• Therefore: while feeling attraction is not sinful, acting on forbidden attraction is sinful. This is the same rule applied to heterosexuals with unlawful desires (zina).
• The story of Prophet Lūṭ 
• The story tells us that homosexuality was tied to moral corruption. Their sins included: (1) sexual aggression, (2) rejection of the prophet, (3) public shamelessness, (4) mocking purity, (5) normalizing immorality
• Prophet Lūṭ himself said: “You commit such immorality as no people in all the worlds have done before you.” (Qur’an 29:28)
• Thus, the Qur’an shows it as part of a larger moral collapse, not just a private act.
• Islam condemns the act, not the person  Islam commands Muslims to: (1) treat all people with respect, (2) never oppress sinners, (3) invite with wisdom, (4) maintain modesty in public morality and (4) dislike the sin but not hate the human being for Allah says: “Call to the way of your Lord with wisdom and good preaching.” (Qur’an 16:125) - So Islam’s position is moral, not hateful.

Summary

Islam rejects homosexual acts because:

• They contradict the natural design (fitrah) Allah created.
• The Qur’an explicitly forbids the behavior in multiple verses.
• Islam protects family structure, lineage, and societal stability.
• Morality is based on divine wisdom, not personal desire.
• Desires are a test — not a permanent identity.
• The story of Prophet Lūṭ shows its link to moral corruption.
• Islam condemns the act but respects and invites the person to purity and honourable way of living by having intimate relations with the opposing sex AND NOT the same sex.

An effort has been made to explain the Divine wisdom behind the sanctity of human relations between man and woman and that any relation based on same sex is not only against the Divine wisdom but is also detrimental to ensuring healthy and clean social environment in the society.

To sum up, I would like quote Sola Resna, who sums the issue in a very convincing and understandable way: 

The Muslim should not doubt, even for an instant, that what Allah has prescribed is wise. He should know that there is great wisdom in what Allah has commanded and what He has forbidden; it is the straight path and is the only way in which man can be safe and at peace, protecting his honour, his mind and his health, in accordance with the natural disposition (fitrah) with which Allah has created man.

They (gays and lesbians) both go against the natural disposition (fitrah) which Allah has created in mankind – and also in animals – whereby the male is inclined towards the female, and vice versa. Whoever goes against that goes against the natural disposition of mankind, the fitrah.

The spread of homosexuality has caused man diseases which neither the east nor the west can deny exist because of them. Even if the only result of this perversion was AIDS – which attacks the immune system in humans – that would be enough. It also causes the breakup of the family and leads people to give up their work and study because they are preoccupied with these perversions.

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 | Resource Reference: Exclusive help ' input from ChatGPT has been taken to expand the scope of this publication | Please read our previous post: Bane of Same Sex Relations and Condemnation in Islam based on similar theme. | The views by Sola Resna quoted above have been taken from Quora - for link click here. |

You may refer to our exclusive reference page on Morality in Islam to know more about Islamic viewpoint on Morality and Immorality. For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A. 

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