Al Qur’an’s most practical teaching on humility, dignity and human relations (Surah Luqman)

Surah Luqmān is one of the most educative Surah of Al Qur'an where the wisdom of Luqman, the wise guy of his time, has been portrayed while him addressing his son and teaching him the basics of Isla, the etiquettes and how to live with honour and dignity in one's life. We have already shared verses from the Surah. Today we share the verse 31:18 which is one of the Qur’an’s most practical teachings on humility, dignity and human relations:

The Verse

وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

“Do not turn your cheek away from people in contempt, nor walk upon the earth arrogantly. Surely Allah does not love anyone who is arrogant and boastful.” — 31:18

Explanation

What does “do not turn your cheek away” mean?

The unusual expression وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ literally evokes turning one’s face away from another person. Classical commentators understood it as a picture of contemptuous arrogance—refusing to face people properly because one regards oneself as superior.

Ibn Kathīr explains the verse as a prohibition against turning away from people disdainfully and behaving boastfully or proudly before them. The lesson is not merely about how one walks; it is about the attitude of superiority within the heart that becomes visible in one's face, speech and behaviour.

Maududi draws attention to the two Qur’anic words مُخْتَالٍ (mukhtāl) and فَخُورٍ (fakhūr). Mukhtāl describes a person filled with an exaggerated opinion of himself, while fakhūr is one who displays or boasts about his supposed superiority before others. Even a person's manner of walking can reveal this attitude.

Other commentators similarly understand the verse to mean that we should not turn our faces away when people speak to us merely because we consider ourselves socially, financially or intellectually above them.

Relevant Hadith

The Prophet ﷺ gave an almost perfect explanation of this verse. ʿAbdullāh ibn Masʿūd reported that the Prophet ﷺ said:

الْكِبْرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ “Arrogance is rejecting the truth and looking down upon people.” Sahih Muslim 91a.

This Hadith is especially important because someone had asked whether liking beautiful clothes and shoes constituted pride. The Prophet ﷺ explained that beauty itself is not the problem. Kibr is rejecting truth because of ego and regarding other human beings with contempt.

So 31:18 and this Hadith illuminate one another beautifully:

• Qur’an: Do not display contempt toward people.
• Hadith: Contempt for people is one of the very definitions of arrogance.

How can we practice this attitude today when everyone seems angry and frustrated?

This is where the verse becomes especially relevant. Economic pressure—scarce jobs, inadequate salaries, inflation, competition and insecurity—can make people irritable and defensive. A person may feel that everyone is competing for the same limited opportunity. Under such conditions, courtesy begins to disappear.

The Qur’an does not require us to pretend that injustice, unemployment or financial hardship does not exist. Rather, it tells us that hardship must not turn us into people who humiliate others.

A frustrated person may be unable to control the economy, but he can still control how he speaks to a waiter, driver, subordinate, job applicant, clerk, domestic worker, colleague or unemployed person. That is where 31:18 begins.

Practical application in today's environment

Suppose two people apply for the same job. One succeeds and the other does not. The successful person must not begin thinking, “I am obviously better than him.” His position may simply be an opportunity Allah has temporarily given him.

Likewise, an employer should never use another person's desperate need for employment as permission to humiliate him. A senior official should not make a junior employee feel insignificant. A wealthy relative should not embarrass a poorer relative. And an educated person should not treat someone with less education as intellectually worthless.

The verse teaches us several very practical habits:

• Look at people when they speak to you rather than dismissing them.
• Do not confuse position with personal superiority.
• Correct people without humiliating them.
• Listen even to someone younger, poorer or less educated than yourself.
• Do not flaunt wealth or success before people struggling financially.
• When angry, lower the temperature of the conversation instead of trying to win it through aggression.
• When someone gives you good advice, accept the truth even if it comes from someone you dislike.

The last point is especially significant because of the Hadith: arrogance is not merely looking down upon people; it is also rejecting truth because accepting it would injure one's ego.

A powerful social message of the verse 31:18

Economic hardship frequently creates an invisible hierarchy:

• Employed over unemployed, wealthy over poor, employer over employee, powerful over dependent, educated over less educated.
• Luqmān's advice destroys this hierarchy of human worth.

Islam allows differences in income, position and responsibility, but it does not allow these differences to become differences in human dignity. A person earning a large salary has no greater intrinsic worth before Allah merely because of his salary. And someone who has lost his job has not lost his dignity. That is why 31:18 is remarkably appropriate in an age of economic frustration.

The deeper lesson

Notice the order of Luqmān's advice. 

• Just before this verse, he tells his son: establish prayer → encourage good → resist wrong → remain patient (31:17).
• Then he says: Do not become arrogant (31:18).

It is almost as though the Qur’an is warning us that even a person doing good can develop pride: I pray more; I know more; I am more religious; I am more successful. The cure is humility.

Therefore, 31:18 is not asking us to become weak or submissive before hostile people. A Muslim may defend his rights, compete for employment, negotiate a salary, disagree strongly and oppose injustice. What the verse forbids is allowing that struggle to produce contempt, boastfulness and the feeling that another human being is beneath us.

A very useful principle for everyday life would therefore be: “Be firm about what is right, but gentle toward people; defend your dignity without attacking theirs.”

That, perhaps, is one of the most practical ways of living Surah Luqmān 31:18 in today's increasingly competitive and impatient world..

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 31. Luqman - Wisdom of Luqman al-Ḥakīm (“Luqman the Wise”)  already published.

You may also refer to our exclusive reference pages: 

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

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

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

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

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

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

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

Follow @IslamUltimate

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

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Who to give credit of our success - Prophet Sulaymān (Solomon) teaches us (excerpt from Al Qur'an)

Since my childhood, I have seen an Arabic inscription " هَٰذَا مِن فَضْلِ رَبِّي " on shops and houses. Although, I knew its plain meaning, but never really reflected to find its deeper meaning nor ever tried to find out what is the context of this. Today, I got lucky when I glanced at the 40th verse of Surah An-Naml that added to my knowledge and I  am sharing the context of this duly interpreted by scholars keeping in view the context of this part verse of Al Qur'an. 

The Context

Surah An-Naml 27:40 comes at a remarkable moment in the story of Prophet Sulaymān عليه السلام. The Queen of Sheba was approaching him, and Sulaymān asked who could bring her throne before she arrived. That is, the same throne about which the hoopoe (hud- hud) had reported, "She has a splendid throne." One powerful jinn offered to bring it before Sulaymān rose from his place, but then “one who had knowledge of the Book” said he could bring it “before your glance returns to you.” When Sulaymān suddenly saw the throne placed before him, his first response was not pride, amazement at his own power, or praise of his court. He said:

هَٰذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ

“.......This is from the favour of my Lord, to test me whether I am grateful or ungrateful. Whoever is grateful is grateful only for his own benefit, and whoever is ungrateful—surely my Lord is Self-Sufficient, Most Generous.” — 27:40 (Part of the verse)

Interpretation.

The explanation of the complete verse as given by the scholars is quite elaborate and lengthy. Herein under we have only presenting the gist. Those interested in complete explanation, may refer to resource links given at the end of the post.

The central theme: success itself is a test 

Most of us easily recognize difficulty as a test: illness, financial problems, bereavement, failure, unemployment, humiliation.

But Sulaymān teaches something subtler: A blessing may be an even greater test than a hardship.

He had extraordinary authority, knowledge, wealth and command over resources. Yet when something astonishing happened before him, he immediately asked:

• أَأَشْكُرُ أَمْ أَكْفُرُ “Will I be grateful or ungrateful?”
• He did not ask: “How powerful have I become?”
• He asked: “How will I respond to what Allah has given me?”
• That is the spiritual heart of the verse.

1.    Ibn Kathīr's interpretation

Ibn Kathīr explains the surrounding episode by relating the reports concerning the person who possessed “knowledge of the Book,” while emphasizing Sulaymān's response once the throne appeared before him. Sulaymān recognized the event as Allah's favour and a test of gratitude, not simply as an achievement attributable to his own power or servants.

That distinction is crucial. The throne arrived for Sulaymān, but Sulaymān refused to treat the blessing as though it originated from Sulaymān. He traced the blessing back to Allah.

2.    Al-Ṭabarī

Al-Ṭabarī records several early reports about the identity and knowledge of the person described as possessing knowledge from the Scripture. The details were discussed by early authorities, but the Qur’an itself keeps that person secondary to the main lesson: the extraordinary event occurs, and Sulaymān immediately attributes it to Allah.

This itself is instructive. We can become fascinated with: 

• Who brought the throne? How? What knowledge did he possess?
• But the Qur’an quickly redirects our attention toward something spiritually more important:
• How did Sulaymān react when something extraordinary happened in his favour? His reaction was shukr, not self-glorification.

3.    Maududi's emphasis

Maududi reads the passage as part of the demonstration of the extraordinary kingdom Allah had entrusted to Sulaymān. Yet Sulaymān's response shows that those powers never deluded him into believing that they belonged independently to him. His recognition that this was a test from his Lord distinguishes prophetic kingship from arrogant worldly kingship.

This contrast runs throughout the story.

• A worldly ruler may think: “I possess this because I deserve it.”
• Sulaymān thinks: “Allah has entrusted this to me; now I am being examined.”

Why does gratitude benefit us and not Allah?

The verse continues:

وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ “Whoever is grateful is grateful only for his own benefit.”

Allah gains nothing from our gratitude.

The verse concludes: فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ “Indeed, my Lord is Self-Sufficient, Most Generous.”

That is Allah does not need our praise. We need gratitude. Why?

• Because gratitude protects the soul from developing the illusion: “I achieved everything myself.”
• Gratitude transforms: (1) wealth → responsibility (2) knowledge → service (3) authority → accountability (4) success → humility (5) talent → stewardship.
• Without gratitude, those same blessings can create arrogance.

Now bring 27:40 into our own lives

Imagine receiving: a promotion, a successful business, a beautiful house, good health, intelligent children, public recognition, academic qualifications, wealth, influence, or even religious knowledge. Our instinct is often: “I worked hard for this.” That may be partly true. Islam does not deny human effort.

But Prophet Sulaymān teaches us to place another sentence before it:

هَٰذَا مِن فَضْلِ رَبِّي “This is from the favour of my Lord.”

You worked hard—but:

• Who gave you your intelligence? Who gave you health enough to work?
• Who created the opportunity?
• Who placed helpful people in your path?
• Who protected you from thousands of circumstances that could have derailed you?

Although, Human effort is real. But the ability to make the effort is itself a gift.

What about today's “distractors”?

1.    Modern life surrounds us with things constantly competing for our attention.

• Social media says: Show people what you possess.
• Advertising says: You need more.
• Professional culture says: Your title determines your worth.
• Consumerism says: Compare yourself with everyone else.
• Celebrity culture says: Be noticed.
• The ego says: Take the credit.

And 27:40 interrupts all of them: هَٰذَا مِن فَضْلِ رَبِّي “This is from the favour of my Lord.” That sentence can become a spiritual shield against distraction.

A simple test for every blessing

Whenever something good enters your life, ask three questions.

1. Where did it ultimately come from?

Say inwardly: هَٰذَا مِن فَضْلِ رَبِّي This is from the favour of my Lord. This prevents arrogance.

2. Why might Allah have given it to me?

Remember: لِيَبْلُوَنِي “to test me.”

• A promotion asks: Will you become arrogant—or more just?
• Money asks: Will you hoard—or help others?
• Knowledge asks: Will you boast—or teach?
• Authority asks: Will you dominate—or serve?
• Social influence asks: Will you seek applause—or speak truth?
• Health asks: Will you waste it—or use it in good works?
• Even religious knowledge asks: Will it make you humble—or make you feel superior to other Muslims?

3. What would gratitude look like in action?

Because shukr is more than saying al-ḥamdu lillāh. That is true gratitude has three dimensions:

• The heart recognizes the Giver.
• The tongue praises the Giver.
• The limbs use the gift in ways pleasing to the Giver.

If Allah gives wealth and we merely say al-ḥamdu lillāh while using it unjustly, gratitude is incomplete.

2.    One of the greatest modern distractions: comparison

We constantly see other people's lives. Their houses. their journeys. their careers. their children. their successes. their possessions. This can turn blessings into dissatisfaction. 

Instead of thinking: “What has Allah given me?” we begin thinking: “Why haven't I been given what they have?”

27:40 reverses this psychology. Sulaymān was not looking sideways at somebody else's kingdom. He looked upward toward the Giver of his own blessings. That is one of the most practical forms of gratitude today.

The verse also protects successful people from Qarun's mistake

Elsewhere the Qur’an describes Qarun (the richest man of his time, yet ungratful and arrogant) saying: “I was only given it because of knowledge I possess.” — 28:78 - Compare that with Sulaymān:

• Qarun: I have this because of me.
• Sulaymān: This is from the favour of my Lord.

That difference in one sentence represents two completely different spiritual personalities.

• One ends in arrogance.
• The other in gratitude.

How to “superimpose” 27:40 upon everyday life

You can make the verse into a personal mental habit:

• When praised: “This is from the favour of my Lord.”
• When promoted: “This is from the favour of my Lord—and now I am being tested.”
• When your children succeed: “This is from the favour of my Lord.”
• When your business prospers: “Will I be grateful or ungrateful?”
• When you acquire knowledge: “How can I use this for good?”
• When people admire you: “Allah knows the reality of me better than they do.”

And when distractions make you compare your blessings with others: “I will answer for what Allah gave me, not for what He gave someone else.”

The deepest message of 27:40

Perhaps the verse changes the very definition of success.

• We ordinarily think: Success = obtaining the blessing.
• But Sulaymān teaches: Success = responding correctly after receiving the blessing.

The throne appearing before him was not yet the victory. His gratitude was the victory.

So whenever Allah gives us something—wealth, position, health, intelligence, influence, family, opportunity or even free time—the question hidden within the blessing is:

أَأَشْكُرُ أَمْ أَكْفُرُ “Will I be grateful, or will I be ungrateful?”

In a world full of distractions, 27:40 teaches us not merely to count our blessings, but to recognize that every blessing carries an assignment: acknowledge Allah, remain humble, and use what He has given us in a way that would please Him.

So et us change the way to be grateful. Instead of taking pride on our success, let us always be grateful to Allah for having considered us worthy of our success and blessed us accordingly. Unless Allah is on our side, nothing can permanently be truly ours.

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 27. An Naml "The Ants" already published.

You may also refer to our exclusive reference pages: 

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

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

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

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

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

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

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

Follow @IslamUltimate

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

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A single verse from Al Qur'an that clarifies prophecy, revelation, and humanity's relationship with Allah

Every Divine religion and the prophets encountered similar resistance from their people. But after a new religion, the thrust of their onslaught shifted to the new religion. The major concern has always been expressed by the rich and the affluent who objected to a prophet being chosen not from their status but from ordinary people. This surprised them that they were bypassed by "God" and took it as their humiliation. The same was the case with Prophet Muhammad وَحْي, who was not among the rich and powerful and was even an orphan. And was thus subjected to extreme criticism. That is why Allah revealed an entire Surah explaining the role of the prophet and how revelations were sent to him

Surah 42. Ash-Shūrā, verse 51 is regarded by many scholars as one of the Quran's foundational verses on how Allah communicates with human beings. It establishes the modes of divine revelation and clarifies the distinction between the Creator and His creation. Although it is a single verse, it has shaped Islamic understanding of prophecy, revelation, and humanity's relationship with Allah.

The verse states:

"It is not for any human being that Allah should speak to him except by revelation, or from behind a veil, or by sending a messenger (an angel) to reveal, by His permission, whatever He wills. Indeed, He is Most High, Most Wise." (42:51)

The context of the verse

The passage including verses 44–53 of Surah Ash-Shūrā forms the conclusion of the surah. Throughout the chapter, Allah answers questions raised by those who rejected the Prophet Muhammad ﷺ, including:

• Why should we believe this revelation?
• Why does Allah not speak directly to everyone?
• How can Muhammad ﷺ claim to speak on behalf of Allah?

Verse 51 responds by explaining that Allah has always communicated with human beings through chosen means. The Prophet's experience was not an exception but part of a pattern seen throughout the history of revelation.

The next verse (42:52) applies this principle directly to the Prophet ﷺ:

"And thus We have revealed to you a Spirit from Our command. You did not know what the Book was, nor what faith was, but We made it a light by which We guide whom We will of Our servants..."

Why the sequence is important

Allah explains the general principle of revelation (42:51). He then explains that the Quran came to Muhammad ﷺ through that very process (42:52).

The three modes of revelation

The verse describes three ways in which Allah communicates with His prophets.

1. By revelation (wahy)

This refers to inspiration that Allah places directly into the heart or mind of a prophet without ordinary speech. Scholars mention that this includes forms of revelation such as true dreams granted to prophets, as well as direct inspiration.

For example, authentic hadith report that before the Quran began to be revealed, the Prophet ﷺ experienced truthful dreams that came true as clearly as the break of dawn. The essential point is that this communication is certain and divinely guided—it is not speculation or personal intuition.

2. From behind a veil

This means Allah speaks without being seen. The best-known example is Musa (Moses), who spoke with Allah at Mount Sinai but did not see Him directly.

The Quran says elsewhere: "When Moses came at Our appointed time and his Lord spoke to him..." (7:143). Yet when Moses asked to see Allah, he was told that he could not bear the sight in this worldly life. The "veil" preserves the distinction between the Creator and creation while affirming that Allah truly spoke to His prophet.

3. By sending a messenger

This refers to the angel Jibril (Gabriel), who conveyed Allah's words to prophets. This is how most of the Quran was revealed to Prophet Muhammad ﷺ over approximately twenty-three years. The Quran was not the Prophet's own composition or reflection; it was delivered through Jibril by Allah's command.

Why is this verse so important?

1. It defines revelation

This verse is the Quran's clearest explanation of how revelation occurs. Without it, people might imagine many different ways in which God communicates. The verse establishes boundaries: Allah communicates as He wills, through means that preserve His transcendence and wisdom.

2. It protects Allah's transcendence

Notice how the verse begins: "It is not for any human being..."

The wording emphasizes that human beings cannot demand a direct encounter with Allah - for Allah is: "Most High, Most Wise."

This reminds believers that the relationship between Creator and creation is not one of equals. Allah chooses the manner and timing of revelation according to His wisdom.

3. It establishes the role of prophets

The verse explains why prophets are necessary. If every person received revelation in the same way, there would be no need for prophets. Instead, Allah chose specific individuals to receive revelation and convey it faithfully to humanity.

This is one reason prophets occupy a unique place in Islam: they are recipients of revelation, not merely wise teachers.

4. It distinguishes revelation from ordinary human thought

One of the most important implications of the verse is that revelation is not the same as inspiration, intuition, or personal insight. A believer may feel inspired to do good or may gain wisdom through reflection, but that is not wahy وَحْي in the prophetic sense. 

According to mainstream Islamic belief, prophetic revelation ended with Prophet Muhammad ﷺ. This distinction protects the uniqueness of the Quran as divine revelation.

Scholarly commentary

Ibn Kathir explains that the verse summarizes the ways Allah communicated with His prophets. He cites examples such as Allah speaking to Moses and Jibril conveying revelation to Muhammad ﷺ. He also notes that this verse demonstrates Allah's exalted status and the honor bestowed upon the prophets through revelation.

Al-Tabari emphasizes that the verse refutes the idea that ordinary people can expect direct speech from Allah. Communication occurs according to Allah's wisdom and by the methods He has chosen.

Fakhr al-Din al-Razi reflects on the theological significance of the verse, highlighting that it both affirms Allah's communication with humanity and safeguards His transcendence. He sees the verse as balancing nearness—Allah guides and reveals—with His absolute majesty and uniqueness.

What does this mean for us today?

Although this verse is about prophets, it has enduring lessons for every believer. We receive guidance through revelation, not new prophecy. Muslims do not expect fresh revelation after Prophet Muhammad ﷺ. Instead, they seek guidance by studying and applying the Quran and the Prophet's authentic teachings.

Humility before the unseen: The verse reminds us that not every spiritual feeling is a message from Allah. It encourages humility and caution, distinguishing personal impressions from revealed truth.

Value the Quran: If Allah chose this carefully ordered process to communicate with humanity, then the Quran deserves careful study and reflection. It is not merely a historical text but the primary source of guidance in Islam.

Respect the limits of human knowledge: The verse teaches that there are realities beyond direct human access. We know what Allah has chosen to reveal, and we acknowledge the limits of what we can know independently.

A deeper reflection

Verse 42:51 answers a timeless human desire: "Why doesn't God just speak directly to everyone?" The Quran's response is that revelation is not a right that humans can demand; it is a gift granted according to Allah's wisdom. By revealing His guidance through prophets and preserving it in the Quran, Allah provides a stable, public, and enduring message rather than leaving each person to rely on private spiritual experiences that cannot be verified.

For believers today, this has practical significance. It encourages us to anchor our faith in the Quran and authentic prophetic teachings rather than in subjective impressions or claims of special revelation. At the same time, it invites gratitude: while we do not receive prophetic revelation ourselves, we have access to the message that Allah chose to convey to humanity through His final Messenger. The verse therefore directs us to approach the Quran not as an ordinary book, but as the preserved result of a divinely ordained process of communication between the Creator and His messengers.

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 (42) Ash-Shūrā – The Consultation    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.

Read More

Al-Qurʾān: Overview and Selected verses of Sürah (42) Ash-Shūrā – The Consultation

Surah Ash-Shūrā الشورى Consultation, the 42nd Surah/Chapter of Al Qur'an, with 53 verses part of Juzʼ 25, is one of the Quran's most intellectually and spiritually rich chapters. Its title, Ash-Shūrā  ("Consultation"), comes from verse 38, where believers are described as those "whose affairs are conducted by mutual consultation." Yet consultation is only one theme. The surah is fundamentally about how human beings should respond to divine revelation—with faith, humility, consultation, justice, and trust in Allah.

We have already published the Tafseer / Exegesis of the Sürah, which can be accessed from by clicking on the highlighted link:  Surah Ash Shura - The Consultation: Exegesis of 42nd Chapter of the Holy Quran

Herein under we will only present an overview of the entire Sūrah and some of the selected verses for selective reading / references. The following overview includes the context, major themes and subjects and lessons that we can learn from this Sūrah, followed by references to  some of the selected verses already published.

Peculiarity of the Surah

The surah begins with five separate letters: "Ha. Mim. Ayn. Sin. Qaf." This is uniquely the only Surah of the Qur'an where there are two Ayat with disjointed letters, known as The مقطعات‎ حروف Huruf Muqatta’at. To understand these disjoined words, please refer to our exclsuive post: Understanding the Holy Quran: Huroof Muqatta’at - Disjoined Letters

Historical context

Most scholars classify Surah Ash-Shura as a Makkan surah, revealed before the Prophet Muhammad ﷺ migrated to Madinah. Although it could not be known from any authentic traditions, yet one feels after a study of its subject matter that this Surah might have been sent down consecutively after Ha-Miim As Sajdah, for it seems to be, in a way, a supplement to it. This will become clear to every person who first studies Surah Ha-Mim As Sajdah carefully and then goes through this Surah.

This was a time when the early Muslim community was a small minority and were facing ridicule and persecution for being accused of inventing the Quran. This Muslim community was surrounded by a society rooted in tribal loyalties and idol worship and highly persecuted and harmed.

The surah addresses these challenges by reassuring the Prophet ﷺ that opposition to revelation is not new. Previous prophets also faced rejection, yet the truth they brought came from the same source: Allah.

Unlike many Makkan surahs that focus mainly on the Hereafter and belief in one God, Ash-Shura also begins laying down principles that would later guide the Muslim community as it grew—principles like justice, consultation, forgiveness, and restraint.

The central message

The surah revolves around one central idea:

Allah alone possesses complete knowledge and authority, so human beings should organize their lives according to His guidance rather than their own desires.

Several themes flow from this.

1. Revelation is humanity's greatest guide

Early in the surah, Allah tells the Prophet ﷺ that revelation sent to him is from the same source that revealed scripture to earlier prophets.

• The message is: "Truth is continuous."
• The God (of Noah, Abraham, Moses, Jesus, and Muhammad ﷺ) is One.

Faith is therefore presented as part of a single, ongoing divine message rather than separate or competing religions.

2. Diversity exists by Allah's wisdom

The surah acknowledges that people differ in beliefs and choices. Thus, instead of forcing faith, Allah reminds humanity that ultimate judgment belongs to Him. This teaches patience, humility, and recognition that guidance ultimately comes from Allah.

3. Consultation (Shura)

• The surah's title comes from this verse: "...their affairs are conducted by mutual consultation..."
• This is remarkable because consultation appears alongside qualities such as prayer, charity, and reliance on Allah.
• It suggests that seeking others' counsel is not merely practical but a characteristic of a mature believing community.
• Consultation encourages: listening, shared responsibility, thoughtful decision-making.

Consultation does not replace revelation. Rather, believers consult one another about matters where judgment, expertise, and collective wisdom are needed.

4. Justice and forgiveness

One of the surah's striking balances is between justice and mercy. It affirms the right to seek justice after being wronged, while also praising forgiveness and reconciliation when they lead to a better outcome.

This avoids two extremes: (1) ignoring injustice, (2) responding with endless revenge.

5. The temporary nature of worldly life

The surah repeatedly contrasts temporary worldly gain with the lasting reward of the Hereafter. Though it does not condemn worldly blessings but reminds believers not to mistake temporary success for ultimate success.

Why is Surah Ash-Shura important?

Every surah has its own purpose, and Islamic tradition does not rank most surahs above others in a general sense, except where authentic prophetic reports identify particular virtues (for example, regarding Surah Al-Fatihah or Surah Al-Ikhlas). The significance of Ash-Shura lies in the breadth of principles it brings together.

It combines theology, ethics, governance, community life, and personal character. Few surahs integrate these dimensions so cohesively.

Why it matters today

• In leadership The principle of consultation remains highly relevant. Whether leading a family, business, school or a community - the surah encourages leaders to seek counsel instead of relying solely on personal opinion.
• In public discourse Modern societies often reward loud certainty. Ash-Shura values: listening, deliberation, humility, and collective wisdom. These qualities can improve decision-making in both personal and public life.
• In conflict The surah teaches that justice and forgiveness are not opposites. Sometimes justice requires standing up against wrongdoing. Sometimes wisdom requires forgiveness. Discerning which response is appropriate is part of moral maturity.
• In a world of competing voices People today receive guidance from countless sources: social media, influencers, politics, advertising or culture. Surah Ash-Shura reminds believers that revelation should remain the ultimate reference point for moral and spiritual direction.
• In dealing with differences The surah recognizes that disagreement exists. Rather than encouraging hostility, it points believers toward patience, trust in Allah, and confidence that ultimate judgment belongs to Him. This perspective can foster principled engagement without losing humility.

A deeper reflection

The title "Consultation" is itself revealing. One might expect a chapter about God's absolute authority to emphasize command alone. Instead, Allah praises believers who consult one another.

This teaches an important lesson: recognizing Allah's sovereignty does not eliminate human responsibility. Believers are expected to think, seek advice, learn from others, and make careful decisions. Trust in Allah is not a substitute for thoughtful action; it is what gives that action its moral foundation.

In that sense, Surah Ash-Shura offers a model for a balanced life:

• Faith rooted in revelation.
• Reason exercised through consultation.
• Justice tempered by mercy.
• Confidence balanced by humility.
• Worldly engagement guided by awareness of the Hereafter.

Its enduring message is that a healthy individual and a healthy community are built not only on belief, but also on the habits of listening, reflecting, consulting, and acting with justice under Allah's guidance.

Now let us share herein some of the selected ayat / verses from this surah already shared:

• Verses 25-26: He it is Who accepts repentance from His servants and answers their prayers
• Verse 42: Painful punishment for those who tyrannize upon the earth 
• Verse 51: A single verse from Al Qur'an that clarifies prophecy, revelation, and humanity's relationship with Allah

In time we will add more selected ayat / verses from this surah.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

Read More

Is the Quran merely a book we possess

There are a large number of people who boast of their libraries, spending millions or even more to buy rare books of fiction, wisdom, history or art - but a very small number of people really read and reflect on the treasure hidden inside these books. It is because they collected their collection as a show off for others rather than having any positive effect on their lives by benefitting from the research work contained therein.

Coming to Islam, AL Qur'an is the most revered Divine Book of every Muslim. It is kept in high esteem, covered in silk and placed on the top of the almirahs. It is generally "recited" almost daily by most Muslims to benefit from its recitation spiritually. And this is the dilemma. We recite and read but seldom understand what has been read and reflecting on its substance. And when a Book becomes just to be read and then shelved again, it "merely" becomes a book from which we do  not draw any inferences or seek help for cementing our faith and becoming better practical Muslims.

In this regard, we share the 30th verse from Sürah Al Furqan (The Criterion) in which the revered Prophet Muhammad ﷺ has been quoted as saying the heartless attitude of the people of Makkah who simply disregarded the Qur'an and treated it as something merely a book. 

The verse 

وَقَالَ الرَّسُوۡلُ يٰرَبِّ اِنَّ قَوۡمِى اتَّخَذُوۡا هٰذَا الۡقُرۡاٰنَ مَهۡجُوۡرًا‏  

"And the Messenger has said, 'O my Lord, indeed my people have taken this Quran as something abandoned.'" (Quran 25:30, Sahih International)

The keyword of this verse is the Arabic word mahjur مَهۡجُوۡرً‏ which is capable of several meanings. As such, the sentence may mean:" "these people did not regard the Qur'an as worthy of their consideration: they neither accepted it nor followed it"; or "They considered it to be a nonsense or the delirium of insanity: or "They made it the target of their ridicule and mockery."

Scholars of Tafsir (Quranic exegesis) explain that abandoning the Quran encompasses several ways a person can distance themselves from it:

• Failure to Read and Recite: Leaving it untouched or not making it a regular part of daily life.
• Lack of Reflection: Not taking the time to read translations or commentaries to understand its meaning and wisdom.
• Failing to Act upon it: Knowing the commandments and prohibitions, but ignoring them in daily actions and character.
• Disbelief and Ridicule: Historically, it also refers to those who called the Quran "magic," "poetry," or "nonsense," and thus rejected it completely.

In its plainest sense, the verse communicates that the Quran was revealed as guidance, but many people chose to distance themselves from it instead of accepting and following it. The specific forms that this "abandonment" can take are elaborated elsewhere in the Quran and in the traditional commentaries. While the polytheists of Makkah never accepted it, the following Muslims never 'followed' it by reflecting on it.

Renowned Muslim scholar Ibn Kathir emphasizes that this verse is a universal lesson for the Ummah. Just as the Prophet's immediate people faced this rebuke, similar realities existed in past nations. The overarching warning is to actively hold fast to divine revelation. Those who obey the Quran and the teachings of the Prophet are guided and protected by Allah, while those who abandon it face severe spiritual and worldly consequences. In fact this verse serves as a profound and fearful warning for all believers.

Context

This verse occurs within a passage (Quran 25:27–34) that describes the regret of those who rejected divine guidance on the Day of Judgment. The preceding verses portray people lamenting the choices they made and the companions who led them away from the truth. In this setting, the Prophet's complaint to Allah highlights the central reason for their loss: they had neglected the Quran rather than accepting and living by its guidance.

The verses that follow reassure the Prophet that opposition from disbelievers has always been part of the mission of God's messengers and that Allah is sufficient as a Guide and Helper. Thus, the verse serves both as a lament over the people's rejection and as comfort for the Prophet.

Audience

The immediate audience was the people of Mecca who persistently rejected the Quran despite hearing its message. More broadly, the verse speaks to all who encounter the Quran but fail to give it the attention and respect it deserves. It also serves as a reminder to the Muslim community that possessing the Quran is not enough; its guidance must be embraced.

Expected response

As mentioned earlier, most of the Muslims read the Qur'an almsot day - but their hearts are not moved for they do not understand what has been recited  and reflecting on the Godly wisdom contained therein. Thus this verse calls believers to:

• Read the Quran regularly and attentively.
• Reflect on its meanings rather than reciting it mechanically.
• Accept its teachings with sincerity.
• Live according to its moral and spiritual guidance.
• Share its message with wisdom and good character.

Classical commentators such as Ibn Kathir explain that "abandoning" the Quran (hajr al-Qur'an) includes not listening to it, not believing in it, not reflecting on it, not acting upon it, and neglecting to seek healing and guidance through it.

How can we apply this today?

The verse remains highly relevant even today because abandoning the Quran can take many forms in modern life, even among those who identify as Muslims. Examples include:

• Owning copies of the Quran but rarely reading them.
• Reciting it without striving to understand its meaning.
• Knowing its teachings but allowing cultural habits, social pressures, or personal desires to consistently override them.
• Looking exclusively to trends, influencers, or popular opinion for guidance while neglecting the Quran's ethical framework.
• Treating the Quran as something reserved for ceremonies or special occasions rather than a guide for everyday decisions.

Applying this verse today does not necessarily require spending many hours each day studying the Quran. Rather, this verse encourages developing a living relationship with it by reading regularly, learning its meanings, reflecting on its message, and making a sincere effort to embody its values in one's character, relationships, work, and worship.

In essence, Quran 25:30 asks every generation the same question: Is the Quran merely a book we possess, or is it a guide that actively shapes how we think, live, and treat others? The verse encourages believers to ensure that the Prophet's complaint is not true of them by engaging with the Quran as a source of faith, wisdom, and practical guidance.

The purpose of this post is to stir the hearts and mind of every Muslim to reflect deeply on what is contained in Al Qur'an and shape our lives as per the Divine wisdom. Unless we really understand the message of Qur'an, we will never be able to become true Muslims as desired by Allah.

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 Sūrah 25. Al-Furqān " اَلْفُرْقَانْ‎ " (The Criterion), already published.

You may also refer to our exclusive reference pages: 

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

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

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

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

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

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

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

Follow @IslamUltimate

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

Read More

Does the enjoyment of worldly life mean everything to you? A Divinely asked question in Al Qur'an

Enjoyment is the feeling of pleasure, satisfaction, happiness, or delight that a person experiences from something they value or find fulfilling. To many, the glitters and galore of the world are more fascinating than the rigours of life and such would attract man more than reflecting on the meaning of the worldly life.

In Islam, the phrase "the enjoyment of worldly life" (Arabic: مَتَاعُ الْحَيَاةِ الدُّنْيَا – matāʿ al-ḥayāt al-dunyā) appears repeatedly in the Qur'an. It does not mean that man should restrain himself from all worldly pleasures and consider these evi, nor does it mean that man should only worship Allah and abstain himself and his family from enjoying to live happily. Rather, it refers to the temporary comforts, attractions, and possessions of this life when they become our ultimate focus instead of a means to seek Allah's pleasure. That is becoming so attached to worldly comfort that we hesitate to fulfill our duties toward Allah. 

Today we share the 38th verse from Surah 9. At Tauba (The Repentance) which cautions man not to cling wholly to the worldly pleasures and desires and forgetting one's duties to Allah. Although it was revealed in a specific historical context, its message remains deeply relevant today.

The Verse (Arabic)

يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ انْفِرُوا فِي سَبِيلِ اللَّهِ اثَّاقَلْتُمْ إِلَى الْأَرْضِ ۚ أَرَضِيتُم بِالْحَيَاةِ الدُّنْيَا مِنَ الْآخِرَةِ ۚ فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الْآخِرَةِ إِلَّا قَلِيلٌ

Translation (Sahih International)

"O you who believe! What is [the matter] with you that, when you are told, 'Go forth in the cause of Allah,' you cling heavily to the earth? Are you satisfied with the life of this world rather than the Hereafter? But the enjoyment of the worldly life compared to the Hereafter is but little." Surah 9. At Tauba (Repentance) verse 38.

Historical Context

Before we correlate this world to our present times, let us know why this verse was revealed. This verse was revealed in connection with the Expedition of Tabuk in the ninth year after the Hijrah, when the Prophet ﷺ called the Muslims to march north to face a potential threat from the Byzantine Empire. It was an exceptionally difficult campaign because:

• It was the intense summer heat;
• The expedition entailed a laborious journey stretched over hundreds of kilometers.
• Muslims were not very wealthy and thus the provisions were scare and there shortage of water and means to carry it.
• At that time, the date orchards in and around were were ripe for harvest, making it tempting to many stay behind.

For these reasons, some believers hesitated—not because they rejected Islam, but because the cost was high. This verse came as a wake-up call, urging them not to let attachment to comfort outweigh obedience to Allah.

Explanation of the verse

Classical exegetes such as Ibn Kathir and Al-Tabari explain the verse in this context.

• "You cling heavily to the earth"
• The Arabic expression اثَّاقَلْتُمْ إِلَى الْأَرْضِ (ith-thāqaltum ilā al-arḍ) is especially vivid.
• It literally conveys the image of weighing oneself down to the ground, as though someone is reluctant to rise.
• The scholars explain that this symbolizes attachment to comfort, love of wealth, fear of hardship, preference for worldly ease over sacrifice.
• It is not simply about physical laziness—it is about a heart that has become too attached to worldly life.
• "Are you satisfied with the worldly life?"
• That is Allah asks a searching question: "Are you satisfied with the life of this world instead of the Hereafter?"
• This is not a prohibition against enjoying lawful blessings. Elsewhere, the Qur'an encourages gratitude for Allah's favors.
• Rather, the verse challenges priorities:
• Which comes first when the two come into conflict?
• Do we choose comfort over obedience?
• Do we compromise principles for convenience?

The timeless lesson

Although the immediate context was military mobilization, the principle is far broader. Every generation of Muslims faces moments when following Allah's guidance requires sacrifice.

Today, "going forth in the cause of Allah" may include:

• Standing for truth when it is unpopular;
• Spending wealth to help those in need;
• Dedicating time to learning and teaching Islam;
• Serving one's family and community sincerely;
• Resisting temptations that are socially accepted;
• Speaking honestly even when it has a personal cost.

That is this verse asks whether we are willing to leave our "comfort zone" for Allah.

Why is this verse especially relevant today?

1. The culture of comfort Modern society prizes convenience, entertainment, and personal comfort. This verse reminds believers that growth often requires sacrifice. A faith that demands nothing eventually changes nothing.

2. Material success is not ultimate success 

• Many people measure success by: income, possessions, status, influence.
• Allah shifts the perspective: "The enjoyment of the worldly life compared to the Hereafter is but little."
• That is the world has value, but only as a means to prepare for what is everlasting.

3. Faith requires action The Qur'an repeatedly joins faith (īmān) with righteous deeds (ʿamal ṣāliḥ). This verse warns against a faith that remains theoretical while shrinking from responsibility.

4. Every believer should examine their heart

The verse invites personal reflection: What "earth" am I clinging to? Is it wealth? Career? Reputation? Comfort? Social acceptance? Fear of criticism? The obstacle differs from person to person, but the question remains timeless.

A beautiful connection with another verse from Al Qur'an

This verse echoes another profound reminder:

"Know that the life of this world is only play, amusement, adornment, boasting among yourselves, and competition in wealth and children... But in the Hereafter there is severe punishment and forgiveness from Allah and His pleasure. And the worldly life is nothing but the enjoyment of delusion." — Qur'an

It also complements:

"Indeed, Allah has purchased from the believers their lives and their wealth in exchange for Paradise." — Qur'an

Together, these verses teach that the believer's life is not centered on comfort but on devotion to Allah.

Reflection

Surah At-Tawbah 9:38 asks a question that every believer should revisit throughout life: When Allah calls me to something difficult but right, do I rise to the challenge—or do I cling to the earth?

The answer shapes not only our actions but also the direction of our hearts. The verse is a reminder that the true measure of success is not how comfortable we become in this world, but how faithfully we respond to Allah's call while we are here.

The same question asked in the beginning of the post can be asked in many ways that are more eloquent and faithful to the verse:

• Has the enjoyment of worldly life become everything to you?
• Are you so attached to the pleasures of this worldly life that you neglect the Hereafter?
• Do the pleasures of this worldly life mean more to you than the Hereafter?
• Have the comforts of this world become more important to you than Allah's call?

The last two especially capture the spirit of Surah At-Tawbah 9:38, where Allah asks the believers whether they have become content with the fleeting attractions of this world instead of striving for the eternal reward of the Hereafter. 

This verse has been shared since it requires our sincere reflection and to gauge our sincerity to our faith and ask us plainly: Do we prefer the pleasures of this world and pend preparing for the life of the Hereafter. Before asking this question, we must counter question us: Do we know we live another day to decide?

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 | 4 |

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