The psychological wisdom behind supplications made in distress (Supplication by Prophet Muhammad ﷺ)

It is generally seen that whenever a man is in distress, he starts to knock every door for early redressal of his grievance. This generally happens because of weak faith and not knowing who can really make our bards times go away. Just yesterday, I came across a supplication in which a man was being acknowledged as the sole redresser of one's grievances and ease of bad times. When I tried to correct him by saying that it is Allah alone who can ease one's sufferings and ward off the bad times, he was rather furious for I undermining the 'powers' of the deity he was praying to and banking upon him to ease his sufferings.

Al Qur'an makes it amply clear and verses to this effect are spread over the entire Al Qur'an that it is only Allah alone who can come to help of His servant and none else. Before I present the verses from Al Qur'an, let me share a hadith attributed to Prophet Muhammad ﷺ which links the redressal of grievance to Allah alone. And despite being Allah's most beloved prophet, he did not ask people to come to him for ease of their sufferings - instead he asked his companions and followers to remember Allah in times of distress and acknowledge that Allah alone is the deliverer - no one else.

The Hadith

The hadith is recorded in Sunan Abi Dawud 1525 (with similar narrations in other collections).

Narrated Asma' daughter of Umays:

The Messenger of Allah (ﷺ) said to me: May I not teach you phrases which you utter in distress? (These are:) "Allah , Allah is my Lord, I do not associate anything as partner with Him."

Abu Dawud said: The narrator Hilal is a client of 'Umar b. 'Abd al-Aziz. The name of Ja'far, a narrator, is 'Abd Allah b. Ja'far.

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ دَاوُدَ، عَنْ عَبْدِ الْعَزِيزِ بْنِ عُمَرَ، عَنْ هِلاَلٍ، عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، عَنِ ابْنِ جَعْفَرٍ، عَنْ أَسْمَاءَ بِنْتِ عُمَيْسٍ، قَالَتْ قَالَ لِي رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ أَلاَ أُعَلِّمُكِ كَلِمَاتٍ تَقُولِينَهُنَّ عِنْدَ الْكَرْبِ أَوْ فِي الْكَرْبِ اللَّهُ اللَّهُ رَبِّي لاَ أُشْرِكُ بِهِ شَيْئًا ‏" ‏ ‏.‏ قَالَ أَبُو دَاوُدَ هَذَا هِلاَلٌ مَوْلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَابْنُ جَعْفَرٍ هُوَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ ‏.‏

Grade: Sahih (Al-Albani)

This hadith is one of the Prophet's ﷺ shortest yet most profound teachings on Tawḥīd (the oneness of Allah), reliance upon Him (tawakkul), and emotional resilience in times of distress.

Explanation

The Prophet ﷺ said: "Shall I not teach you words that you should say when you are in distress? اللَّهُ اللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئًا - 'Allah, Allah is my Lord. I associate nothing with Him.'"

1. Why did the Prophet ﷺ teach this? Notice something remarkable.

The Prophet ﷺ did not begin by teaching: a technique, a breathing exercise, or a strategy. Instead he began by strengthening belief. Do you know Why?

Because many forms of distress arise when we feel powerless, alone, overwhelmed, uncertain, and even afraid. The Prophet ﷺ redirects the heart to the One who controls every affair.

Phrase-by-phrase meaning of the Hadith

• "Allah, Allah..."
• Repeating Allah's Name is not mere repetition - It is an expression of urgency, love, dependence, and complete attention.
• It is as though the heart is saying: "O Allah! You alone..."
• That is when anxiety scatters our thoughts, this remembrance gathers them back toward Allah.
• This reflects Allah's command: "Remember Me; I will remember you."  (You may like to read one of earlier posts based on verse 152 of Surah Al Baqarah, the second chapter of Al Qur'an which is based on the phrase so highlighted. The link: " So remember Me and I shall remember you."
• "My Lord"
• The Arabic word Rabb means far more than "Lord."
• It means The Creator, Owner, Sustainer, Nurturer, Protector, and One who develops us stage by stage.
• When we acknowledge "Allah is my Rabb," we are actually acknowledging:
• He created me.
• He knows me.
• He controls this situation.
• He has not abandoned me.
• He can change my circumstances at any moment.
• The same echoes in the verse of Al Qur'an: "Is Allah not sufficient for His servant?" . 
• This verse is from Surah Az-Zumar (39), Verse 36 - You may like to read its detail from one of earlier posts: Is Allah not sufficient for His servants? - One of the Qur'an's greatest verses about trust (tawakkul) in Allah 
• "I associate nothing with Him  لاَ أُشْرِكُ بِهِ شَيْئًا"
• This is the heart of the supplication.
• The believer declares: "I will not place ultimate dependence upon anyone besides Allah."
• This is Tawḥīd in practice. It means:

• I do not believe anyone else independently controls my destiny.
• I do not believe wealth saves me.
• I do not believe power saves me.
• I do not believe status saves me.

Only Allah possesses absolute power.

A deep reflection of the Hadith brings us to the point:  "If Allah should touch you with harm, none can remove it except Him; and if He intends good for you, none can repel His bounty." — Qur'an

1.    Should this mean we cannot seek help from people? 

• The answer is a big NO.
• The Qur'an clearly distinguishes between:
• Seeking lawful human assistance within human ability, and
• Seeking the kind of help that belongs only to Allah.
• This distinction is essential.

2. The Qur'an allows seeking human help

Seeking lawful human assistance within human ability, and Seeking the kind of help that belongs only to Allah.

• This distinction is essential for the Qur'an allows seeking human help.
• Allah says: "Help one another in righteousness and piety." 
• This command assumes believers will help one another.

Another example: When Prophet Musa entered the city, "...the man from his own people called upon him for help against his enemy..." — Qur'an

• Musa responded and helped him.
• The Qur'an does not criticize the man simply for asking another human being for assistance.

3. When does seeking help become problematic?

The issue is not asking people. Rather it is believing that they possess independent, unlimited power that belongs only to Allah.

For example: It is perfectly acceptable to ask:

• a doctor to treat you,
• a teacher to teach you,
• a friend to help you,
• a lawyer to defend you,
• a parent to support you.

These are all means (asbāb) that Allah has created. However, our hearts should recognize: The doctor treats—but Allah grants healing. This is exactly what Prophet Ibrahim said: "...and when I am ill, it is He who heals me." (Surah Ash-Shu'ara, Verse: 26:80). Notice that Ibrahim took means, yet he attributed the cure to Allah.

The Qur'anic balance

• Islam does not teach: "Ignore people and only pray."
• Nor does it teach: "Depend only on people."

Instead it teaches to use the means. but trust Allah for a way out of hard times or ailment.

This is beautifully illustrated by the Prophet ﷺ during the Hijrah. He planned carefully, chose a guide, hid in the cave, and took practical precautions. Yet he said to Abu Bakr: "Do not grieve; indeed Allah is with us." — Qur'an. Thus he combined practical effort with complete trust in Allah.

The psychological wisdom of this supplication

In distress, our minds often exaggerate the power of problems. This duʿā reverses that perspective.

• Instead of focusing on: "My problem is enormous."
• It reminds us: "My Lord is greater."

Though the problem may remain - But your perspective changes. That is why remembrance of Allah brings tranquility.

Allah says: "Surely, in the remembrance of Allah do hearts find tranquility." — Qur'an

How do we live this hadith today?

1. When faced with illness, (1) See the doctor. (2) Take the medicine and (3) Make this duʿā.

2. When facing financial difficulty, Look for work, Seek advice - and Make this duʿā.

3. When facing anxiety: Speak to trusted family, friends, or a qualified mental health professional if needed, continue your worship - and Make this duʿā.

Islam does not separate spiritual reliance from responsible action.

Connection with the Qur'an

This hadith beautifully summarizes several Qur'anic themes:

• Allah is sufficient.  The phrase "Allah is sufficient" appears in several places in the Quran. The most commonly quoted verses include:
• Surah At-Talaq 65:3 "...And whoever relies upon Allah – then He is sufficient for him." (Arabic: وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَهُوَ حَسْبُهُ) - Read details of this verse from Link
• Surah Al-Anfal 8:64 "O Prophet, Allah is sufficient for you and for the believers who follow you."
• Surah Az-Zumar 39:36 "Is Allah not sufficient for His servant?" (Arabic: أَلَيْسَ ٱللَّهُ بِكَافٍ عَبْدَهُ) - Read details of this verse from Link
• The standalone expression "Allah is sufficient for us, and He is the best Disposer of affairs" (Hasbunallahu wa ni'mal wakeel), it is found in: Surah Aal Imran 3:173 "Sufficient for us is Allah, and He is the best Disposer of affairs." Read details of this verse from Link
• Remember Me and I will remember you - Verse 152 of Surah Al Baqarah ( read its detail from one of earlier posts: Is Allah not sufficient for His servants? - One of the Qur'an's greatest verses about trust (tawakkul) in Allah )
• Indeed, in the remembrance of Allah do hearts find tranquility. - Surah Ar Ra'ad (The Thunder) Verse 28 (Read explanation of this verse: A small verse that is Spinal Cord of Al Qur’an)
• You alone we worship, and You alone we ask for help - Surah Al-Fatihah, Verse: 1:5 (Read explanation of this verse at link)
• Whoever puts their trust in Allah, He is sufficient for them - Surah At-Talaq, Verse: 65:3

These verses are not asking us to reject human assistance. They teach that ultimate reliance (tawakkul), ultimate hope, and ultimate refuge belong to Allah alone, while human beings are honored means through which Allah often answers our prayers.

The essence of the hadith

The Prophet ﷺ is teaching us that the first response to distress should be to re-anchor the heart in Tawḥīd. Before trying to control every circumstance, remind yourself who truly controls them. Then take every lawful step available, seek help from people where appropriate, and entrust the outcome to Allah. This balance—using the means while relying on the Creator of the means—is the Qur'anic path of faith.

Besides faith, this supplication teaches never to resort to Shirk for worldly gains. One may seek help from others or go to doctor for treatment, but remember it is Allah alone Who will decide the outcome.

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: Supplications attributed to Prophet Muhammad ﷺ for more prophetic supplications

For more hadiths on varying subjects, refer to our reference page: Sunnah and Hadith of Prophet Muhammad ﷺ to know more about Hadiths and Sunnah of Prophet of Allah. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Photo: Pixabay | Source of Hadith | Help taken from ChatGPT for expanding meaning of the Hadith

Disclaimer: The material for this post has been collected from the references as 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. one may also consult local Muslim Imaan of the masjid for more clarification.

Disclaimer: This post is not intended to "force" preach, convert, or criticize any belief system. The views shared are meant to inspire dialogue, understanding, and reflection. Viewer discretion is advised, especially for those navigating sensitive religious experiences. Always seek knowledge with an open heart and mind.

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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DO NOT direct acts of worship to deities or objects other than your Creator - Al Qur'an

Man has always been wanting or for that matter trying to find out who that deity is that controls weather, rains, crops or listens to their woes when in distress. Since our Creator, the sole Lord of the Universe, is an unseen deity, man made idols thinking these reflection of the unseen deity or even made better humans among them to be followed and revered to redress their grievances. But the answer remained unanswered.

Here it would be appropriate to mention example of Prophet Ibraheem (Abraham, peace be upon him). He too had the same quest when growing up amid man made idols and statues. Since these were motionless and man made (his father being one of the renowned sculpturist), he tried to find answers in heavenly bodies. When he looked at the sun, rising with its full might and light that could not be looked at even for seconds, he thought the sun was the deity he should be worshipping. But when it came to sunset and the sun disappeared, he was disappointed for a deity cannot be obscured by darkness. And when the moon came up spreading its light showing ways to the wanderers and travelers, he took it to be the deity he was looking for. But moon too disappeared at the dawn. He then realised that the deity he was looking for is to be felt through creations around and even if unseen, he should direct all his worship and supplications to the unseen deity rather than worldly deities or objects.

This is the subject of the 106th verse of Surah 10. Yunus (Jonah) being shared and explained today.

Surah Yunus (10:106) says:

“And do not call upon, besides Allah, that which can neither benefit you nor harm you. For if you do, then indeed you would be among the wrongdoers.” (translation of the meaning)

To understand this verse properly, it's important to read it in the flow of the surrounding verses rather than in isolation. But before we do that let us inform our readers that while this verses is exclusive to non Muslims who are polytheists or idol worshippers, this is also an eye opener to many a Muslim who despite believing in one true God also run after the worldly deities, both living and dead, in a bid to have their problems redressed.

Context: Verses 104–107

1.    Verse 104

• The Prophet Muhammad ﷺ is instructed to declare that if people are in doubt about his religion, he does not worship what they worship; rather, he worships Allah, who causes death and gives life.
• The emphasis is on exclusive devotion to Allah.

2.    Verse 105

• The Prophet is then commanded to:
• Direct himself firmly toward the true religion.
• Not be among the polytheists (those who associate partners with Allah).
• This continues the theme of pure monotheism (Tawḥīd).

3.    Verse 106

• The verse selected for explanation in this post in general means:
• Do not invoke or call upon anything besides Allah that cannot benefit or harm you.
• This is a practical application of the previous command. If one is devoted to Allah alone, one should not direct acts of worship, supplication, or ultimate reliance toward other beings or objects.

4.    Verse 107

The next verse explains why:

If Allah touches you with harm, none can remove it except Him; and if He intends good for you, none can repel His favor.

The reasoning is straightforward

• Allah alone has ultimate power over benefit and harm.
• Therefore worship and supplication should ultimately be directed to Him alone.

* You may like to read the full explanation of verse 107 already published from the link: If Allah afflicts you with any hardship, none other than He can remove it

The surrounding passage forms a complete argument:

Worship Allah alone (v.104–105).

Do not invoke others besides Him (v.106).

Because ultimate benefit and harm are in His control alone (v.107).

Let us now concentrate on verse 106 and its interpretation:

Verse 106

In general, the 106th verse of Surah Yunus point towards worship of one true God and thus avoidance of Shirk - that is equating deities or objects at par with the Creator of the universe. We have already published a number of posts about  shirk and how to avoid it for this one act alone has its severe consequences. These posts can be read from our reference page:  Understanding Shirk - Grave sin of Associating Partners with Allah

Here is a break down of important words of the verse:

What does “call upon” mean? Classical commentators generally understood this as referring primarily to religious invocation and worship—praying to, seeking divine help from, or attributing supernatural independent power to beings other than Allah.

The verse is not prohibiting ordinary human interactions such as:

• Asking a doctor for treatment.
• Asking a friend for help.
• Seeking advice from a teacher.

Those people have means and abilities that Allah has given them. The issue is directing to created beings the kind of dependence, invocation, or worship that belongs to Allah.

Tafsir / Exegesis of the verse 106 by Ibn Kathir

In his Tafsir (exegesis), the renowned Islamic scholar Ibn Kathir explains this verse through several key principles regarding monotheism (Tawhid) and the nature of worship:

1. The Powerlessness of Idols and False Deities. Ibn Kathir highlights the fundamental futility of directing worship, prayers, or supplications to anything or anyone other than Allah. He notes that false gods, idols, or anything created inherently possess no power to bestow a benefit (like provisions or health) or inflict harm. Because they lack any control over reality, invoking them is entirely illogical and futile.

2. The Severity of Shirk (Wrongdoing) The phrase "for if you do, then indeed, you will be among the wrongdoers" emphasizes the gravity of associating partners with Allah. Ibn Kathir explains that the Arabic word used for wrongdoers (az-Zalimun) here refers to the polytheists and idolaters (mushrikin). He points out that engaging in shirk (idolatry) is considered the ultimate transgression and injustice because a person is giving the rights of the Creator—who alone provides and protects—to a created entity that can do neither.

3. Absolute Reliance on Allah Ibn Kathir couples this verse with the following one (10:107), which states that if Allah intends to afflict someone with harm, no one can remove it except Him. By establishing this, Ibn Kathir’s commentary stresses that complete reliance (Tawakkul) and submission must be directed to Allah alone.

How is it applicable today? The verse remains relevant in several ways.

1. Avoiding misplaced worship

The most direct application is that Non Muslims and even Muslims should not direct prayers, acts of worship, or divine-level dependence toward anyone besides Allah, the One True God without any associates and parallels.

The verse asks a simple question: Can this thing truly control benefit and harm independently? If not, it should not be treated as an object of worship.

2. Examining what we rely on

The verse also encourages self-reflection about where ultimate trust lies. Today people may place ultimate confidence in:

• Wealth
• Status
• Political power
• Technology
• Influential individuals

These things can be useful means, but they are not ultimate sources of security. The passage reminds believers that all means remain dependent on Allah's will.

3. Using means without idolizing them

Verse 107 does not tell people to abandon worldly means. Islam generally encourages using available means while recognizing that success ultimately comes from Allah.

For example:

• Take medicine, but recognize healing comes from Allah.
• Work hard, but recognize provision comes from Allah.
• Seek help from people, but recognize their ability to help is granted by Allah.

4. A warning against spiritual dependency on powerless things

The verse challenges any tendency to attribute divine powers to objects, charms, symbols, or individuals. It asks whether those things truly possess independent authority over one's destiny.

The central message of the passage

When verses 104–107 are read together, the core teaching is:

Direct your worship, supplication, and ultimate trust to Allah alone, because He alone possesses ultimate control over benefit and harm. Use worldly means responsibly, but do not give them the status that belongs only to God.

That is the theological and practical thread connecting the preceding verse (commitment to true religion), verse 106 (do not invoke others), and the following verse (Allah alone controls outcomes).

This is just an outline explanation of the passage covering verses 104-107 with special reference to verse 106. Those needing detailed understanding of the passage may read Surah Yunus - Jonah: 10th Chapter of Quran - Exegesis Part IV, covering verses 93-109.

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

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

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

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

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

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

Please visit our reference page: Surah 10 Yunus (Prophet Yunus عَلَيْهِ ٱلسَّلَامُ, Jonah)  for selected verses from Surah Hud.

You may also refer to our exclusive reference pages: 

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

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

Photo | Reference: | 1 | 2 | 3 |

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

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

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

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

Follow @IslamUltimate

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

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Do not O’ believers ever treat graves as places of guaranteed supernatural intervention - Al Qur'an

The universe was created by One True God, which though inviable, existed to create, manage and make His subjects accountable. While many believed in His existence, many others did not. God sent countless prophets and messengers to make them follow the path He had defined for His subjects. Yet those who did not believe the prophets and messengers continued to worship their deities, mostly made by their own hands.

As for those who heeded to the Divine message and accepted the faith of One True God, many out of them still continue to follow the culture and traditions of their forefathers. They not only worshipped their graves, but also make their graves the focal point of enlightenment. They, though, are unaware that they are inadvertently are committing shirk. This is specially true in countries like India where majority of Muslims had reverted to Islam from idol worshipping. Since they found Islam too simple with no fanfare, they devised ways to add a tinge of entertainment while adding supernatural intervention. 

Let us see what Al Qur'an says about this critical and important deviation from Divine commandments:

The verse in context

In Surah Az-Zukhruf, verse 86 says: “Those whom they call upon beside Him have no power of intercession except that one may testify to the Truth by virtue of knowledge.”

What does this mean?  This verse is addressing a common belief among the pagans of Makkah, and even many reverts: they thought their idols or intermediaries could intercede with Allah on their behalf.

The Qur’an responds with two key points:

• No one has independent power to intercede.
• Any intercession that exists happens only by Allah’s permission, and only for those aligned with truth.

Thus the core idea behind this verse is: You cannot rely on created beings as spiritual shortcuts to Allah.

Explanation of the Verse by Eminent Muslim Scholars

• Ibn Kathir In his Tafsir, Ibn Kathir explains Surah Az-Zukhruf (43:86) by stating that the false deities (idols, angels, or human figures) worshipped alongside Allah have no power to intercede for anyone. Intercession is exclusively permitted for those who bore witness to the truth (Tawhid) consciously and with knowledge. Key Explanations of 43:86 by Ibn Kathir are as under:
• No Universal Intercession: Those worshipped besides Allah, such as angels or prophets, cannot intercede for the disbelievers who call upon them.
• Condition of Intercession: Intercession is limited to those who testify that "there is no god except Allah" (Tawhid) with knowledge and sincerity in their hearts.
• Judgment on False Beliefs: The verse refutes the claim that idols or false gods possess or wordily saints, specially the dead ones, inherent power to intercede for anyone, regardless of their actions.
• Contextual Usage Examples & Synonyms
• Usage Example (Disbelief in Intercession): The verse highlights that the polytheists' reliance on idols for intercession is completely futile and baseless, as these idols will have no authority.
• Usage Example (Submission to Allah): It reinforces that only true followers of monotheism (Tawhid) will benefit from intercession, as stated in the context of the Prophet's message.
• Power of intercession" relates to the authority to mediate with Allah."
• Witness to the truth" denotes those who acknowledge Tawhid.
• Note: For direct viewing of the Tafsir, you can refer to resources like Surah Quran or My Islam. Surah Az-Zukhruf Ayat 86 (43:86 Quran) With Tafsir - My Islam (1) Those whom the people have 
• Sayyid Abul Ala Maududi, an eminent Muslim scholar from Pakistan had a fair idea of believers visiting graves and trying their supernatural intervention. His explanation of the verse directs at several meanings:
• (1) Those whom the people have made their deities in the world, will not at all be their intercessors before Allah. Those of them who were wicked, will themselves be presented as culprits there. However, those who had borne witness to the Truth by virtue of knowledge (and not unconsciously) will certainly be able to intercede for others.
• (2) Those who will be permitted to intercede, will be able to do so only for those who had testified to the Truth consciously (and not heedlessly). They will neither intercede of their own will, nor will have the permission to intercede for anyone who had gone and been led astray from the Truth in the world, or had been affirming the faith in Allah as the only Deity unconsciously as well as serving other deities at the same time
• (3) If a person says that those whom he has made gods necessarily possess the powers of intercession, and they wield such an influence with Allah that they can have anyone they like forgiven, irrespective of his beliefs and deeds, is totally wrong. No one enjoys such a position with Allah. If the one who claims that another has such powers of intercession, can testify to the truth of this matter by virtue of knowledge, one should have the courage to say so. But if one is not in a position to bear such a testimony, and one is certainly not, it would be sheer folly to invent such a creed on the basis of mere hearsay, or conjecture, and risk one's life hereafter relying only on an imaginary support.
• Two Important Principles He further explains that Incidentally, this verse also gives two important principles: 
• First, it shows that bearing a testimony to the truth without knowledge may be reliable in the world, but it is not so before Allah. In the world, whoever affirms the Faith verbally will be regarded as a Muslim and treated as such unless he openly commits an act expressly contradictory to belief. But as before Allah only such a one will be counted as a Muslim, who has uttered Lailaha ill-Allah consciously, with full understanding of what he is denying and what he is affirming according to his best knowledge.
• Secondly, it gives this principle of the law of evidence that knowledge is a pre-requisite of bearing the evidence. If the bearer of an evidence has no knowledge of the event to which he is bearing evidence, his evidence is meaningless. The same is borne out by a decision given by the Holy Prophet. He said to a witness: "If you saw what happened with your own eyes as you are seeing the sun, then you may bear the witness, otherwise not." (Ahkam al-Qur an by al Jassas).  "

Applying this to visiting graves or saints

In many Muslim societies, people visit graves of saints hoping for:

• Healing
• رزق (sustenance)
• Solving personal problems

We need to distinguish carefully between what is permissible and what is not:

• ✅ Permissible
• Visiting graves to remember death
• Making du‘ā to Allah at a قبرستان (graveyard)
• Respecting righteous people
• ❌ Problematic (from Qur’anic perspective)
• Asking the dead directly: “O saint, give me a child / solve my problem”
• Believing a saint controls outcomes or hears independently everywhere
• Treating graves as places of guaranteed supernatural intervention

Any ambiguity about ways of worship or redressing one's grievances is made clear in the 86th verse quoted above. That is Those besides Allah do not possess intercession on their own.

What do Hadith say?

Teachings of Muhammad strongly emphasize protecting pure monotheism (Tawḥīd). Some well-known themes from hadith:

• No exaggeration in honoring graves The Prophet warned not to turn graves into places of worship. He criticized earlier communities who took graves of prophets as worship sites.
• Du‘ā is directed to Allah alone A famous teaching: “When you ask, ask Allah; when you seek help, seek help from Allah.”
• Visiting graves is allowed—but for reflection He permitted grave visits to remind people of the Hereafter, not to seek favors from the dead.

A very pertinent example of asking the pious who are alive rather than those who are not After the Prophet’s death, the companions did not ask the Prophet directly. by visiting his grave. Rather on one occasion when there was drought in Makkah, Umar ibn al-Khattab, the caliph of the time, after the Prophet’s passing, ʿUmar said:

“O Allah, we used to ask our Prophet to supplicate to You for rain, and You would bless us with rain. Now we ask the uncle of our Prophet to supplicate to You, so grant us rain.”

Then he asked Abbas ibn Abd al-Muttalib to make duʿā’, and rain came. That clearly shows that after the Prophet’s death, the companions did not ask the Prophet directly. Instead, they asked a living righteous person (al-ʿAbbas) to make duʿā’ for them. This is often cited in discussions about tawassul (seeking means of closeness to God).

Why this issue persists today

The verses (43:33–35 and 43:86) connect here:

• Humans tend to seek tangible intermediaries
• Cultural traditions mix with religion
• Emotional needs (grief, desperation) lead people to visible figures (saints, shrines)

It’s less about rebellion and more about misplaced dependence

How to avoid “worldly deities” in practice

Not by harsh judgment, but by re-centering belief:

• Clarify intention Ask yourself: (1) Am I asking Allah directly?, (2) Or relying on someone/something else as a power?
• Understand الوسيلة (means) correctly
• Islam allows Asking a living person to make du‘ā for you
• But not Assigning divine-like powers to any human
• Strengthen direct connection with Allah
• Make du‘ā regularly yourself
• Learn His names and attributes
• Build reliance (tawakkul) without intermediaries
• Educate gently, not confrontationally In many places, practices are cultural. Reform works better through: Teaching,  patience and clarity, not condemnation

Bottom line

Verse 43:86 is a direct reminder: No created being—alive or dead—has independent authority to grant your needs or intercede. It redirects all dependence to Allah alone, while still allowing respect for righteous people—but without elevating them to a role that belongs only to God.

Those who revere saints, specially the dead ones. may find this post difficult to digest as their ancestors have hammered such misguided beliefs in them and they find difficult to find a way out. for such weak believers, the examples of reverts of the western world should be an eye opener who have read and understood Islam and depending and having faith on Allah alone without any intermediaries. Unless the born Muslims read AL Qur'an and its translation from unbiased and neutral resources, they are bound to remain misguided and will continue to commit shirk, though unknowingly and inadvertently.

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.

This verse is part of Selected Verses from Sürah (43) Az-Zukhruf (Ornaments of Gold / luxury)  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. The purpose of this post is to create awareness about who to worship and how to avoid chances of being led to shirk. It does not in any way condemn or refute the beliefs of those who think otherwise.

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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Why does Muslims worshipping One True God – Al Wahid, rather than many gods, puzzle the Polytheists

Culture and traditions have a biding effect on people of any community. It would not be wrong to say that man is enslaved to these in varying degrees of adoption. Talking of faith, clinging to traditions passed on from ancestors play a great part in shaping the direction of man. Before we move forward with the subject of the post today, let us clearly understand what are traditions:

Tradition are beliefs and practices passed down over generations. It can include: Rituals, Religious practices and Social norms. It is more specific to religious beliefs and often tied to heritage and identity.

Now let us share the 5th verse of Surah 38. Saad (The Arabic letter Saad) which is relevant to the radiations, more specifically to the people of Makkah at the advent of Islam and also to people even today who worship more than one gods even today.  

Al-Qurʾān Verse: Surah Ṣād (38:5)

أَجَعَلَ ٱلْـَٔالِهَةَ إِلَـٰهًۭا وَٰحِدًا ۖ إِنَّ هَـٰذَا لَشَىْءٌ عُجَابٌۭ

“Has he made all the gods into one God? Indeed, this is something astonishing!”

Context (Why was this verse revealed?)

This is a Makkan verse, revealed when the Prophet ﷺ called the Quraysh to Tawḥīd (absolute oneness of Allah). At that time the Arabs worshipped many idols. In fact each tribe had its own gods and own system of belief. Connecting the traditions of the Arabs of the time, they had a strong belief in worshipping of idols, taking them as their gods.

So the reaction of the Quraysh, the leading tribe of the Makkah, was obvious when the Prophet ﷺ said: Worship only ONE God. They responded (as in this verse): “You’re turning all our gods into one? That’s unbelievable!” This  was a natural rebuttal for no prophet had come to them before and their belief in a deity, though they still called it Allah in Arabi,  they looked towards their idols as if they were connecting with a deity which was far superior. Yet when worshipping, they had the image of their idols in their minds, and not an obscured and hidden imagination of a deity unseen by them.

Apparent (Ẓāhir) Meaning of the Verse 5

When Prophet ﷺ asked the polytheists of Makkah to worship One True God - Al Wahid, the were simply shocked, for they have been since time immemorial emotionally attached to traditions and multiple deities. In fact they have had countless gods represented into the shape of idols and for them believing in One God which too was unseen was rather puzzling. Thus, obviously they could not comprehend a change and lose powers to the new found belief and faith calling them to abandon the faith of their forefathers.

Eminent Muslim scholar Yusuf Ali in response to the rejection of Monotheistic message of Islam notes: And what is the offence of the Messenger of Unity? That he has made all their fantastic gods disappear; that in place of chaos he has brought harmony; that in place of conflict he brings peace! It is a wonderful thing, but not in the sarcastic sense in which the Unbelievers scoff at it!

Another Muslim scholar of present times Javed Ahmad Ghamidi explains: They said this to incite people against him by contending that he was denying the divinity of the beings which were regarded sacred by them and worshipped.

Muhammad Asad explains the polytheist reaction in these very words: Divorced from its purely historical background, this criticism acquires a timeless significance, and may be thus paraphrased: "Does the claim that all creative powers and qualities are inherent exclusively in what they conceive as 'one God'?" - a paraphrase which illustrates the tendency of many people to attribute a decisive influence on human life - and, hence, a quasi-divine status - to a variety of fortuitous phenomena or circumstances (like wealth, "luck", social position, etc.) rather than to acknowledge the overwhelming evidence, in all observable nature, of God's unique existence.

Deeper Meaning (Wisdom)

• Human resistance to pure monotheism
• Polytheists often prefer tangible, multiple intermediaries, instead of One unseen, absolute God.
• This is because Tawḥīd demands full submission to One god which entails no تقسيم (division) of authority.
• Simplicity feels “strange” 
• Ironically Tawḥīd is simple to follow. But for the polytheists, it felt too radical to abandon all their gods and turn to a Deity that was unseen and could not be replicated into an idol.
• This happens because Truth usually feels “strange” when society is used to falsehood or is disoriented.

Connection to Trinity (Christian Theology)

The same mindset is of the people who have faith inn trinity. And the verse above is equally applicable to the followers of Trinity for they too believe in more than One God. Let us connect this verse conceptually:

• What is the Trinity? In Christianity (as developed historically), God is understood as the Father, Son, and the Holy Spirit. . That is Three “persons” in one essence.
• Qur’anic Perspective 
• On the contrary, Al Qur’an consistently emphasizes "Absolute oneness without division."
• The 112nd Surah Al-Ikhlas spells the concept of One God clearly and explicitly: “He is Allah, One”
• This is also augmented in the 171st verse of Surah 4. An-Nisa: “Do not say ‘Three’… Allah is only One God”
• Key Theological Differences
• Tawḥīd: God is One, Indivisible and Unique as mentioned in Surah Ash-Shura (42:11): “There is nothing like Him.”

Allah سُبْحَٰنَهُۥ وَتَعَٰلَىٰ is Al-Waahid (in Arabic: ٱلْوَٰحِدُ), the One and only God. There is no alternative. He is the sole originator from which all has arisen. He has no partners or relationships. None is equal to Him.

• Trinity: God is One essence in Three persons. That is Unity with internal distinction

* For detailed account on Islamic concept of Monotheism and Christian's concept of Trinity, please refer to our earlier posts:

• Bible and Quran - Contradictions (The Trinity)
• Concept of Tawheed in Islam- The Oneness of Allah

How 38:5 relates conceptually

While 38:5 is about Arab polytheists, the underlying principle applies to all people struggle with "Accepting absolute unity of God" - Whether Many gods (polytheism) or complex formulations (like Trinity)

Important Clarification

As mentioned before, The Quraysh, the rich and power clan of Makkah, who believed in Multiple separate gods, while the concept of Trinity (in Christian theology) claims one God, but in three persons. Although both faiths they are not identical concepts - But differ from pure Tawḥīd - which is worship of One True God, Muslims call Allah, without any associated and an imaginary of Him.

Relevance Today

• People still resist pure Tawḥīd Today still like to prefer intermediaries, like saints, to. connect to God.
• Cultural attachment Just like Quraysh, many a people still follow what they have inherited from their forefathers.
• Intellectual discomfort While Pure oneness is simple and absolute, yet humans often Complicate the belief systems and try to connect to God not directly but through idols are associating partners with Him for "better access."

Core Message of the Verse

Here, the real issue is not logic. In fact it is the traditional attachment, stubbornness to change due to egoist mindset and traditions. 

This verse thus poses a question: Why does pure truth feel strange to people? The answer is very simple: Because pure truth removes control, need for intermediaries and it is for this very reason the polytheists rejected monotheism, and those following Trinity. For this very reason, both polytheism and Trinity contrast with absolute divine unity in Islam.

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.

Disclaimer: This post has been published for education purpose only giving out a comparative view point. It does not in any way infringe on the beliefs and traditions of people belonging to different faith. For further study on the subject, more research may be carried out for those wanting more on the subject.

You may refer to more Selected Verses from  Sürah 38 Ṣād - the letter ص  already published. You may also refer to our exclusive reference page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

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

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

Photo | Reference: | 1 | 2 | 3 |

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

A Parable in Al Qur’an depicting Tug of War between Shirk and Tawḥīd

The tug of war between the evil and the good continues since time immemorial. The Satanic forces are always trying to pull man from going toward good or the righteous path. But despite all its force and strength, the evil is bound to fall for there is no replacement of the truth.

At many a places in Qur'an, the last of the four Divine scriptures,  man has been cautioned not to follow the footsteps of the evil and any deviatory tactics of the Satan and continue to follow the path shown by none other than the sole Lord of the world, who is free from any associates and relations. The push and pull between the shirk and the Tawhid has been mentioned many a times in Al Qur'an - of one of these we share today which is mentioned as a parable in the 29th verse of Surah 39 Az Zumar

ضَرَبَ اللّٰهُ مَثَلًا رَّجُلًا فِيۡهِ شُرَكَآءُ مُتَشٰكِسُوۡنَ وَرَجُلًا سَلَمًا لِّرَجُلٍ ؕ هَلۡ يَسۡتَوِيٰنِ مَثَلًا ​ؕ اَلۡحَمۡدُ لِلّٰهِ ​ ۚ بَلۡ اَكۡثَرُهُمۡ لَا يَعۡلَمُوۡنَ‏ 

(39:29) Allah propounds a parable: there is a man whose ownership is shared by several quarrelsome masters, each pulling him to himself; and there is another who is exclusively owned by one man. Can the two be alike? All praise and thanks be to Allah. But most of them are unaware.

This verse is a powerful parable (mathal) that explains tawḥīd (oneness of Allah) in the clearest human terms. It appeals not to theology alone, but to common sense and lived experience.

Context within Surah Az-Zumar

The essence of Surah Az-Zumar is Pure devotion (ikhlāṣ) and Rejection of shirk (associating partners with Allah) In fact the Surah clarifies the belief in One True God intellectually since “Most of them do not believe in Allah except while associating others with Him.” (39:38). Thus verse 39:29 explains why shirk is irrational and oppressive.

The Parable Explained

A detailed explanation of this parable by one of the leading Muslim scholar and exegete can be read from our post: Surah Az Zumar - The Companies: Exegesis / Tafsir of 39th Chapter of the Holy Qur'an

Herein under, we explain each segment of the verse in brief for ease of understanding.

• “A man owned by several quarrelling masters…”
• Imagine the plight of man who worships many gods, thus following conflicting ideologies and trying to please different authorities. When there so many pulls over a man, he is bound to live restlessly under contradictory commands.
• Such a situation and orientation is bound to result in utter confusion, anxiety, constant tension of pleasing whom or whom not, and living a destabilized life.
• This is the psychological state of shirk.
• “And another man owned wholly by one master…”
• This the true believer devoted to Allah alone which means one clear authority, ne moral compass and one ultimate purpose.
• Such an approach and faith leads clarity, inner peace, well defined direction and harmonized approach to life.
• This is the psychological and spiritual state of Tawḥīd.
• “Are they equal in comparison?”
• This is a rhetorical question, and the answer is obvious for no rational person would say they are equal.
• The Qur’an argues Tawḥīd through reason, not compulsion.
• With the clear direction and one Master to turn to, man finds peace of mind and heart and is sure to be blessed for One True God never abandons those who trust and worship Him.

Explanation of the parable by Ibn Kathir

The 14th century Muslim scholar and exegete of Al Qur'an interprets this verse as a powerful analogy demonstrating the logical absurdity of polytheism and the inherent superiority and rationality of pure monotheism (Tawhid). The Key Points of Ibn Kathir on interpretation of the parable are as under:

• Unequal Comparison: The verse emphasizes that these two individuals are not equal; the idolater, bound by conflicting loyalties, cannot be compared to the focused, unified believer.
• Universal Truth: The parable serves as a clear, rational proof (hujjah) for the Oneness of Allah (Tawhid) and the falsehood of polytheism, a truth accessible to human reason.
• Human Ignorance: Despite the obviousness of this comparison, "most of them do not know" (bl) means most people remain heedless and fail to understand this fundamental distinction, leading them to associate partners with Allah.
• Allah's Proof: The verse concludes with "Praise be to Allah!" (Alhamdulillah) for establishing such a clear proof against those who commit shirk (polytheism). 

Why this parable is so effective

The parable points towards clarity rather than confusion - responsibility rather than indecisiveness to please who. This parable, thus:

• Speaks to human experience: For everyone understands the Workplace conflicts, Conflicting bosses, and Multiple pressures.  Through the concept of Tawhid, Allah uses everyday logic to explain faith.
• Exposes shirk as oppression:
• For Shirk is not just a “belief error” — it is: Mental slavery, Emotional exhaustion, Moral chaos
• Whereas Tawḥīd is: Liberation from multiple masters, Stability in approach, and Dignity in worshipping One True God without any associates.

* Read more about Shirk and Tawhid from our reference pages:

• Understanding Shirk - Grave sin of Associating Partners with Allah (Reference Page)
• One of the most comprehensive verses of the Quran on doctrine of Tawhid

Connection with other Qur’anic verses

Herein under are some supporting verses from AL Qur'an based on the same theme of the parable mentioned above:

• 12:39: “Are many lords better, or Allah, the One, the Overwhelming?”
• 21:22: “Had there been gods besides Allah, the heavens and the earth would have been corrupted.”
• 16:75: Allah sets forth a parable: There is one who is a slave and is owned by another and has no power over anything; and there is one whom We have granted good provision Ourselves, of which he spends both secretly and openly. Can they be equal? All praise be to Allah. But most of them do not even know (this simple fact)

All verses mentioned above reinforce the same rational argument.

Practical relevance today

This verse applies beyond idol worship:

• Modern “masters” include: Wealth, Status, Ideology, People’s approval, Ego, and Social pressures. Thus Serving many “masters” leads to: Stress, Burnout, Identity crisis, 
• Serving One Lord leads to: Inner peace, Moral clarity and directed approach tom life and clarity of Purpose.

Why the verse ends with praise of Allah (“All praise is for Allah, but most of them do not know.”)

It is because: The truth is clear, The argument is simple and that Rejection comes from ignorance or arrogance, not lack of evidence

In nutshell, Surah 39:29 teaches that worshipping many authorities leads to confusion and bondage, while devotion to one Lord brings clarity, peace, and true freedom. Let us then steer our lives and set our course clear to one well defined path as shown to us by Al Qur'an. Let no diversionary forces force us to deviate from the true enlightened path that lead us to realizing that there is no god but God and to Him we will return one day. If we make our choice well, we will be among the most blessed on the Dya of Judgement, In Sha 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 Sürah 39. Az-Zumar (The Throngs) already published. You may also refer to our exclusive reference page: Understanding Tawḥīd in Islam - The Oneness of God to understand the concept in detail.

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

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

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

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

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

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

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