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Showing posts with label Surah Al Ahzab. Show all posts

Monday, 15 September 2025

Divine caution for Muslim women for guarding their diginity and modesty

September 15, 2025 Jalal HB No comments

Muslim women are generally portrayed as the most repressive being and Islam is "condemned" for placing more restrictions on women for many rulings are visibly associated with them (e.g., hijab, public modesty, gender interaction). But Islam’s guidance is complementary, not one-sided: Men also have restrictions (lowering the gaze, avoiding free mixing for desire, providing financially, leading families responsibly, etc.), though these may be less visible.

However, the guidelines for women are more noticeable because they involve outward practices like dress and roles in family/public life. It is because Qur’an and Sunnah set rules to preserve human dignity, protect society from corruption, and balance roles.

Restrictions on both genders serve these aims:

For men: Stronger emphasis on lowering the gaze, avoiding exploitation, being financially responsible, not abusing power.
For women: Stronger emphasis on modest presentation and safety in social interactions.

So restrictions are not about limiting freedom, but about protecting individuals from harm and preserving justice, for Islam does not impose “more restrictions” on women out of inequality, but because of the different roles, risks, and responsibilities between genders. Men and women are spiritually equal, but their guidance is shaped according to their nature and context. What looks like restriction is, in essence, a framework of protection and dignity—and men’s responsibilities, though less visible, are equally heavy.

Let’s unpack the 32nd verses from Surah al-Ahzāb in which wives of Prophet Muhammad صلى الله عليه وسلم have been Divinely cautioned to refrain from talking softly to men for such whispering may transmit unwanted signals for men to come closer. Although the subject in the following verse are wives of Prophet Muhammad صلى الله عليه وسلم, yet these are applicable to all Muslim women, as we will discuss later.

The Verse

يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ ۚ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا

“O wives of the Prophet! You are not like any other women, if you fear Allah. So do not be soft in speech, lest he in whose heart is a disease should desire, but speak in an appropriate manner.” (33:32)

Note: Herein under, we will only mention the context and its relevance to our present times while unpacking the above quoted verse. Those wanting to know detailed explanation, my refer to Exegesis of Surah Al Ahzab, already published.

1. Context (Asbāb al-Nuzūl)

The command was given during the Madinan period when the Muslim community was growing and women often interacted with men for social and religious purposes. Thus, this verse was revealed specifically addressing the wives of the Prophet ﷺ, who had a unique and elevated status as Mothers of the Believers. Since they were role models, their conduct had to set a high standard for Muslim women.

2. Core Instructions

The verse is divided into three parts:

Not like other women: Their position demanded higher responsibility, not privilege.
Guard speech: Avoiding excessive softness, flirtation, or suggestive tones in speech that might stir unhealthy desires in weak-hearted men.
Speak appropriately: Communication should remain dignified, respectful, and purposeful.

3. Broader Meaning Beyond Wives of the Prophet ﷺ

Although revealed for the Prophet’s wives, scholars explain that the principle extends to all Muslim women:

The Qur’an often begins with a particular case (Prophet’s family) and then gives a principle for all believers.
This verse teaches women to balance modesty with dignity in speech, avoiding both harshness and flirtatious softness.

4. Relevance in Today’s World

This verse is highly applicable today, especially in an age of constant communication, workplace interactions, and digital conversations:

Professional Speech: Women (and men too) should communicate clearly, firmly and respectfully, without suggestive tones or intentions.
Digital Age: On social media, texting, or calls, modesty in words matters just as much as in physical interaction.
Preventing Exploitation: Sadly, harassment and objectification are common today. This verse shows Islam’s proactive approach to protecting women’s dignity by setting guidelines for interaction.
Role Models: Just like the Prophet’s wives were examples, believing women today serve as examples in workplaces, schools, and communities.

5. Supporting References

Qur’an 24:30–31: Both men and women are commanded to lower their gaze and guard modesty.
Hadith: The Prophet ﷺ said:

“Modesty brings nothing but good.” (Ṣaḥīḥ Muslim 37:9)
“Every religion has its distinct characteristic, and the distinct characteristic of Islam is modesty.” (Ibn Mājah 4181)

6. Key Lessons for Muslim of the day, specially women

Islam doesn’t forbid communication between genders but sets boundaries for protection and dignity.
Both speech and tone can influence hearts; hence, mindfulness in communication is part of taqwā (God-consciousness).
This guidance fosters safe, respectful, and healthy social environments.

Summary:

33:32 teaches that speech should be dignified and free of suggestiveness. While addressed to the Prophet’s wives, it applies broadly today, guiding Muslims—especially in mixed settings, workplaces, and digital communication—to interact respectfully and modestly, ensuring protection of hearts and preservation of dignity.

You may refer to more Selected Verses from Sürah 33. Al-Ahzāb already published.

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 page: Selected verses from selected Surahs of Al-Qurʾān for compiled verses from other surahs.

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

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

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

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

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

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

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Most profound verse of Al-Qurʾān about the free will, human responsibility, and accountability

September 14, 2025 Jalal HB No comments

There is a famous saying: “Man is born free, and everywhere he is in chains” — by Jean-Jacques Rousseau (1712–1778), the French philosopher, in his work “The Social Contract” (1762). Which means that man is intrinsically born free, free to express him and act as per his own aspirations. But if he s allowed to take his own decisions which may hurt and harm others, then he cannot be allowed to live freely and has to abide by laws, or societal restrictions.

Likewise, free will is afforded to man in Islam to take his own decisions - but these decisions must be within the ambit of responsibility and accountability. That is if he takes decisions while being fearful of his Creator, he will be rewarded - but if he violated Divine laws, he will surely be held accountable for his acts and be dealt with severly when the Day of Judgement is enacted.

With this premise in view, we share one of the most profound verses from Al Qur'an which touches upon free will, human responsibility, and accountability. Let’s break it down carefully:

The Verse

اِنَّا عَرَضۡنَا الۡاَمَانَةَ عَلَى السَّمٰوٰتِ وَالۡاَرۡضِ وَالۡجِبَالِ فَاَبَيۡنَ اَنۡ يَّحۡمِلۡنَهَا وَاَشۡفَقۡنَ مِنۡهَا وَ حَمَلَهَا الۡاِنۡسَانُؕ اِنَّهٗ كَانَ ظَلُوۡمًا جَهُوۡلًا ۙ‏

“Indeed, We offered the Trust (al-Amānah) to the heavens and the earth and the mountains, but they refused to bear it and feared it; yet man undertook it. Indeed, he is ever unjust and ignorant.” (33:72)

Note: We have already presented the detailed explanation of the verse 73 which can be read from our earlier post: Surah Al Ahzab - The Clans: Exegesis / Tafseer of 33rd Chapter of Holy Qur'an for detailed understanding. Herein under we only present a summarized / tabulated explanation of the verse:

What is “al-Amānah” (the Trust)?

Scholars differ, but all meanings circle around moral and spiritual responsibility:

Obligations of Shari‘ah: prayers, fasting, zakah, etc. (al-Ṭabarī, Ibn Kathīr).
Free Will and Accountability: the ability to choose obedience or disobedience.
Tawḥīd and Divine Commands: testifying that there is no god but Allah, and living by that.
General Trustworthiness: fulfilling promises, rights, and responsibilities (al-Qurṭubī).
In essence: Amānah = carrying the weight of moral accountability before Allah.

Why did the heavens, earth, and mountains refuse?

They did not reject out of arrogance but out of fear of failing. Instead, they preferred submission without moral choice, while man accepted the challenge of free will — with all the risks it brings.This illustrates how serious the trust is.

Why is man called “ẓalūm jahūl” (unjust and ignorant)?

Man took over the responsibility of entrusting the moral responsibility (Amānah) on his free will and accord, despite being:

Unjust (ẓalūm): because he often betrays the trust — oppresses himself and others by sin, neglect, or corruption.
Ignorant (jahūl): because he does not realize the weight of the responsibility, taking it lightly.

Despite his weaknesses, the Lord of the Universe let him take this responsibility for He knew that with guidance, man can rise above and fulfill the trust honorably.

Why man still undertook a daunting task which even mountains refused to carry?

Man took it up because he is able to know God through his faculties and feelings. He can recognize God’s law by reflection and consideration, and apply this law by his endeavour, obeying God willingly and by choice, resisting desires that lead to deviation and disobedience. In every step along this way man is acting by his own will, using his own knowledge, choosing his way fully aware of the end to which it leads.

Link to the Next Verse (33:73)

"(33:73) (The consequence of man's carrying the trust is) that Allah may chastise hypocritical men and hypocritical women and accept the repentance of believing men and believing women. He is Most Forgiving, Most Merciful."

Accepting the trust exposes people to two outcomes:

Punishment for hypocrites and disbelievers who betray it.
Mercy for believers who strive and repent.

This shows the duality of human potential — lowest depths or highest ranks.

Hadith Connection

The Prophet ﷺ said: “When a man makes a promise and intends to fulfill it, but he does not do so, there is no sin on him. But if he makes a promise without intending to fulfill it, then he is a hypocrite.” (Abu Dawud 4991) - This is Trust is tied to faith and hypocrisy.
In another Prophet ﷺ said: “There is no faith for the one who is not trustworthy.” (Musnad Ahmad 12565, ṣaḥīḥ) - That is Faith and Amānah are inseparable.

Relevance for Today

Every verse of Al Qur'an is as relevant today as it was when the Al Qur'an was revealed. Let us correlate this verse to our present life:

In personal life: honesty, promises, duties to family, prayers — all are Amānah.
In society: leadership, wealth, knowledge, power — all must be handled as trusts, not for selfish abuse.
In global context: the misuse of human free will (oppression, corruption, environmental harm) shows man’s “ẓalūm jahūl” nature when he forgets the trust.

Summary

Verse 33:72 teaches that the greatest gift and test given to humans is moral responsibility (Amānah). Unlike creation that obeys naturally, man has free will — and with it, the danger of betrayal or the honor of fulfilling the trust. It warns of the gravity of our choices while offering hope that believers who honor this trust will find Allah’s mercy.

You may refer to more Selected Verses from Sürah 33. Al-Ahzāb already published.

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

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

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

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

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 |

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Al-Qurʾān: Selected verses from: Sürah 33. Al-Ahzāb (The Coalition - or the Confederates)

September 14, 2025 Jalal HB No comments

Sürah Al-Ahzāb "الأحزاب" is the 33rd chapter (sūrah) of the Quran with 73 verses (āyāt) with 9 Rukus, spread over Juzʼ 21 to 22. Al-Ahzāb means the confederates, or "the clans", "the coalition", or "the combined forces"). The Surah takes its name, al-Ahzab [confederates/groups] from the Ayat, وَلَمَّا رَأَى الْمُؤْمِنُونَ الْأَحْزَابَ قَالُوا هَـٰذَا مَا وَعَدَنَا اللَّـهُ وَرَسُولُهُ وَصَدَقَ اللَّـهُ وَرَسُولُهُ ۚ وَمَا زَادَهُمْ إِلَّا إِيمَانًا وَتَسْلِيمًا "And when the believers saw the confederates, they said, "This is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth." And it increased them only in faith and acceptance." (33:22)

The mention of the confederates, or the coalition is made of an an alliance among the Quraysh and other tribes, who fought the Muslims at the Battle of the Trench in the 5th Hijrah or 627 AD, also known as the Battle of the Parties and as the siege of Madinah.

Context of Revelation (Asbāb al-Nuzūl)

This surah was revealed after the Muslim victory of defending Madinah from a combined forcce of the Quraysh of Mecca, the Jews and the hypocrites of Medinah, who despite forging alliance with the Muslims joined the forces of Idolaters of Makkah to destabilize the newly formed Muslim state in Medinah and defeat them to be of any future threat to the traders of Makkah. Thus “Ahzāb” (confederates) refers to the coalition of Quraysh, Jews, and hypocrites who besieged Madinah to destroy the Muslims.

The Surah mentions what happened at the Battle of the Trench to remind believers of the mercy and power of Allah since Allah made the various tribes who attacked Medina leave. Beside mention of the battle, the surah also addresses internal issues: social reforms, the Prophet’s household, the role of women, and hypocrites’ behavior.

We have already shared the Tafseer / Exegesis of the Surah which can be read from links given below:

| Overview | Exegesis | Account of the Battle of Trench |

Herein under we only present a condensed overview of the entire Sūrah, for the scope of this post is to to introduce the Sūrah and provide links to some of the selected verses from this Sūrah for selective reading / references. The following bird eye view 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.

Overall Theme

The surah shows how external threats (enemy armies) and internal challenges (hypocrisy, weak faith, social injustice) are faced with faith, unity, and obedience. It also dwells on protection of the Muslim community through trust in Allah, obedience to His Messenger ﷺ, and moral/social discipline.

Since the formation of Muslim state in Medinah was in its formatting stage, laws needed to be enacted to administer the new Muslim state as per the tenets of Islam, the surah also contains rules and regulations for the believers to follow.

Major Pointers

Going through the surah, one finds Muslims of today are in the same precarious situation as they were at the time of revelation of this surah. The weak faith, internal strife and shaking hands with the non Muslims at the cost of security of other Muslims is rampant today and the Muslims need to draw pertinent lessons from this surah to fight back the combined forces opposing them.

Also Muslims are deviating from the laws enacted for them, which is weakening their trust in Allah and creating doubts that are being exploited.

Herein under are some of the important pointers of the surah that must be understood and acted upon:

Battle of the Trench (33:9–27)
Allah saved the believers when they were outnumbered.
Highlights patience, reliance on Allah (tawakkul), and exposes hypocrites.
Status of the Prophet صلى الله عليه وسلم ﷺ (33:6, 40–43)
The Prophet صلى الله عليه وسلم is closer to the believers than themselves.
Prophet Muhammad صلى الله عليه وسلم is the Seal of the Prophets — no prophet after him.
Rules of Adoption (33:4–5, 37–40) and pre-Islamic adoption practices abolished.
Zayd (the Prophet’s adopted son) example clarified lineage laws.
The Prophet’s Family and Wives (33:28–34, 53–59)
The wives of Prophet صلى الله عليه وسلم given special status as Mothers of the Believers.
Commanded modesty, dignity, and not to display themselves like pre-Islamic times.
Hijab and Modesty (33:59)
Muslim women instructed to wear an outer garment (jilbāb) for dignity and protection.
Hypocrites and Enemies (33:18–20, 60–61)
Condemns their cowardice, false excuses, and attempts to spread fear.
Universal Responsibility (33:72–73)
Humanity entrusted with the responsibility (amānah) of faith, which heaven and earth declined.
The faithful must uphold this trust.

Lessons for Today

Surah al-Ahzāb is both a battlefield surah (teaching courage, unity, and trust in Allah during external threats) and a social reform surah (teaching obedience, modesty, family justice, and responsibility). Its relevance today lies in reminding Muslims that challenges — external hostility or internal weakness — can only be overcome through tawḥīd, trust in Allah, unity, and living by Qur’an and Sunnah.

Reliance on Allah in crises: Even when outnumbered, victory comes through faith, unity, and planning.
Leadership and obedience: The Prophet ﷺ’s example is central; true success lies in following his Sunnah.
Social reforms: Fairness in family laws, clarity in lineage, and protection of women’s dignity remain timeless principles.
Role of women: Emphasis on modesty, respect, and moral contribution in society.
Warning against hypocrisy: Empty claims of faith, cowardice, and betrayal harm the community more than external enemies.
The trust (amānah): Faith is a responsibility — believers must live by it with honesty, not just claim it.

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

Verse 32: Divine caution for Muslim women for guarding their diginity and modesty
Verse 35: 10 Virtues (of Muslim Men and Women) for which Allah promises a mighty reward
Verse 35: Allah will forgive those who guard their chastity and remember Him much
Verse 39: Those who spread message of Allah are accountable to none but He
Verse 58: DO NOT Slander or Backbite your brother
Verse 66: Man's Regrets: Would that we had obeyed Allah and obeyed the Messenger
Verse 70: Believers! Speak words of appropriate justice
Verse 70: Believers, fear Allah and speak the truth
Verse 70-71: Believers, fear Allah and speak the truth
Verse 72: Most profound verse of Al-Qurʾān about the free will, human responsibility, and accountability

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

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

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

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

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

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 |

Follow @IslamUltimate

Believers! Speak words of appropriate justice

March 26, 2025 Jalal HB No comments

No system or community can exist if there does not exist justice. And when people stop speaking words of appropriate justice and let the deceit and injustice prevail, then even the mightiest of empires and civilizations crumble and leave behinds sorry tales.

In Islam, justice assumes a very cardinal importance and believers have been warned at many a place in Qur'an to stand up to justice and let no one betray his fellow brethren by deceit and ill will. We share today a very small verse, yet carrying a strong message for the believers to uphold justice. The 70th verse of Surah 33 Al Ahzab, given herein under, emphasizes the high moral and ethical standards that Muslims are expected to adhere to in their daily lives. Speaking the truth and acting justly in all matters, whether personal or social, is a fundamental aspect of faith.

The verse reads:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَقُولُوا۟ قَوْلًۭا سَدِيدًۭا

O believers! Be mindful of Allah, and say what is right

Explanation:

"O you who have believed": This is a direct address to the believers (Muslims) who follow the teachings of the Prophet Muhammad (PBUH). It is a reminder for them to be conscious of Allah's commands and to act according to His will.
"Fear Allah" (تقوى الله): This is a reminder for Muslims to maintain taqwa (God-consciousness) and to always be mindful of Allah's presence in their lives. It encourages believers to act in a way that is pleasing to Allah and avoid actions that would incur His displeasure.
"Speak words of appropriate justice":

This part of the verse is about being truthful, fair, and just in one's speech. The believers are commanded to ensure that their words are in accordance with justice and integrity. It means speaking the truth, being honest, and avoiding slander, falsehood, and unjust speech. That means speaking in a straightforward manner, with no crookedness or distortion.
It is a call to avoid any speech that could harm others, spread injustice, or mislead people. It reminds believers of the importance of integrity and justice in communication and relationships.

Historical Context:

This verse is often understood in light of events involving various groups at the time of the Prophet Muhammad (PBUH), including the hypocrites in Medina who would often engage in slander and false accusations. The verse encourages believers to rise above such behavior and maintain truthfulness in their words and actions.

The verse thus directs the believers to say only what is just, true and accurate. They should make sure of what they say and its effects, before they accept what the hypocrites and spreaders of lies say, and before they pay attention to any wild accusation or evil fabrication against the Prophet, their leader and guide. It directs them to say right words leading to right action. God takes care of those who make sure of saying what is right, proper and accurate, guiding their footsteps and making their deeds sound, producing good results. God also forgives the sins of those who say what is right and do righteous deeds, for even they are not immune to slips and errors. They are all human, and by nature humans err and need God’s forgiveness.

The verse serves as an ethical guideline for Muslims to ensure that their words align with righteousness, fairness, and truth. This guidance is timeless and relevant for all believers, as the integrity of one’s speech is an important aspect of both personal character and the broader social harmony in any community.

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

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

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

Please refer to our exclusive post on Selected verses from Qur'an on Justice / Rules of Islamic Law for more about Justice in Islam.

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | Tafsir References: | 1 | 2 |

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

In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.

Follow @IslamUltimate

Those who spread message of Allah are accountable to none but He

March 23, 2025 Jalal HB No comments

Allah has always chosen prophets from the ordinary people to spread His message to others and bring them under the fold of religion of Allah. Never have been prophets from the elite and the rich for such people are always distant from the ordinary people and are even the most stubborn to resist the spread of Allah. Thus those prophets and their followers who continued to spread the message of Allah were always subject o inhuman and harsh treatment by those who feared that with the spread of Allah, their dominion will collapse.

for this arduous job of Da'wah, the invitation to religion of Allah, Allah has promised the prophets and their followers, who take upon them the continuation of spread of message of Allah, not to fear for they are accountable to their noble deeds to none but He. This is the message being conveyed in the 39th verse of Surah 33. Al-Ahzab (The Confederates) as chosen for explanation today and given herein under:

ٱلَّذِينَ يُبَلِّغُونَ رِسَـٰلَـٰتِ ٱللَّهِ وَيَخْشَوْنَهُۥ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا ٱللَّهَ ۗ وَكَفَىٰ بِٱللَّهِ حَسِيبًۭا

They who would deliver the messages of Allah and would fear Him only and none besides Him. [Thus you also fear Him alone O Prophet and rest assured that] God is sufficient to take account..

This verse is referring to those individuals who convey the message of Allah, are devout in their fear of Allah, and do not fear anyone except Him. It emphasizes the importance of conveying the message of Islam and upholding the principles of faith with steadfastness and sincerity. These individuals are characterized by their commitment to fulfilling their responsibilities as messengers of Allah, their unwavering trust in Him, and their fearlessness in the face of challenges and opposition.

Key Themes of the Verse

Conveying the Message of Allah:

The verse highlights the role of those who communicate the message of Islam. This refers to the prophets, scholars, and da'ees (those who invite others to Islam). They are entrusted with the message of Allah, and their duty is to spread it, regardless of the challenges they might face.
The phrase "those who convey the messages of Allah" underscores the importance of delivering divine guidance in its purest form, as revealed in the Quran and Sunnah.

Fear of Allah:

The verse underscores that those who carry the message of Allah should not fear anyone or anything except Allah. This is a central theme in Islamic teachings — believers are encouraged to trust in Allah alone, to place their reliance on Him, and to fear no one but Him.
This highlights the concept of taqwa (God-consciousness), which is the state of having constant awareness of Allah, fearing Him, and being mindful of His commandments in all situations.

Reckoning with Allah: The phrase "sufficient is Allah as a Reckoner" emphasizes that, ultimately, Allah is the One who will hold individuals accountable for their deeds. This statement serves as a reminder that all actions, especially those related to the message of Islam, will be judged by Allah, and He alone is the ultimate authority and evaluator of one's efforts.

Context of the Verse

This verse was revealed during a time of great difficulty for the Prophet Muhammad (ﷺ) and his companions, particularly in the aftermath of the Battle of the Confederates (Ghazwat al-Ahzab). During this time, the Muslims faced immense challenges, including external threats from the confederate forces and internal divisions. Despite these difficulties, the verse stresses the importance of conveying Allah's message fearlessly and placing complete trust in Allah, regardless of the opposition or adversity.

Link to Hadith

Several hadiths reinforce the themes of fearlessness in conveying the message of Islam and the importance of not fearing anyone but Allah. Here are a few relevant narrations:

Hadith on Fearlessness in Propagation of Islam:

The Prophet Muhammad (ﷺ) said: “Convey from me, even if it is one verse.” (Sahih Bukhari)
This hadith emphasizes the importance of conveying Allah’s message, no matter how much knowledge a person possesses. Even if it is just a single verse of the Quran, the Prophet (ﷺ) encouraged Muslims to share it with others. The verse from Surah Al-Ahzab (33:39) aligns with this, as it encourages believers to be brave and fear no one when spreading the message of Islam.

Hadith on Trusting in Allah:

The Prophet Muhammad (ﷺ) said: “If you ask, ask Allah; and if you seek help, seek help from Allah.” (Sunan At-Tirmidhi)
This hadith reflects the idea that Muslims should rely on Allah alone for assistance and sustenance. It mirrors the essence of "do not fear anyone except Allah" in the verse, reminding believers that their trust and fear should be directed solely towards Allah, regardless of the challenges they face.

Hadith on Accountability and the Reckoning of Allah:

The Prophet Muhammad (ﷺ) said: “Every one of you is a shepherd and is responsible for his flock.” (Sahih Bukhari)
This hadith reinforces the idea of personal accountability. Just as a shepherd is responsible for his flock, individuals who carry the message of Islam are accountable for how they fulfill their duties. Ultimately, everyone will be held accountable by Allah, as stated in the verse: “Sufficient is Allah as a Reckoner.” This accountability also reminds Muslims to fear Allah alone, as He is the One who will judge their actions.

Conclusion:

Surah Al-Ahzab (33:39) highlights the qualities of those who convey the message of Allah, emphasizing their courage and fearlessness in delivering the message, their profound fear of Allah alone, and the fact that ultimately, Allah is the One who will hold them accountable. The hadiths on conveying the message, trusting in Allah, and accountability further illuminate the message of this verse, stressing the importance of sincerity, reliance on Allah, and fearlessness in the face of challenges when upholding the message of Islam.

Let us, every brother and sister in Islam, do our best to talk about message of Allah, as contained in the Qur'an, to others around us, even Muslims who have not fully grasped the message of Allah, without the desire to earn a reward or be known and admired for our act of Da'wah, for Allah has taken upon Him the reward for people who spread His message shunning any fear or harm. Let Allah be our Guardian and Protector and responsible for our reward.

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏

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

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

For more selected verse on Da'wah, please refere to our reference page: Da'wah - The Invitation to Non-Muslims to Islam

Photo | Tafsir References: | 1 | 2 |

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DO NOT Slander or Backbite your brother

October 30, 2022 Jalal HB No comments

Strength of character is the hallmark of every true believer. He does not talk bad or ill of his brethern in his absences, what to talk of in their presence. It speaks very low of a man when he talks ill of others in their absence, but is all smiles in their presence. Passing slanders and backbiting is the lowest display of a man's character.

Allah and His Prophet Muhammad ﷺ have always forbade believers to talk ill of others in their absence, even if it is true. In fact, backbiting and slandering are two sins are forbidden by Allah because they sow enmity, evil and discord among people and lead to destruction. Remember, slandering and backbiting often cause hostilities between people of the same household and between neighbours and relatives. These can decrease good deeds and increase evil ones and lead to dishonor and ignominy.

The 58th verse of Surah 33. Al Ahzab is one such verse from Qur'an revolving around this theme:

وَالَّذِيۡنَ يُؤۡذُوۡنَ الۡمُؤۡمِنِيۡنَ وَالۡمُؤۡمِنٰتِ بِغَيۡرِ مَا اكۡتَسَبُوۡا فَقَدِ احۡتَمَلُوۡا بُهۡتَانًا وَّاِثۡمًا مُّبِيۡنًا‏

(33:58) Those who cause hurt to believing men and to believing women have invited upon themselves a calumny and a manifest sin.

This verse determines the definition of slander. It is to ascribe a fault to a person which he does not have, or an error which he has not committed. The Holy Prophet also explained it. According to Abu Da'ud and Tirmidhi, when he was asked as to what is ghibat (backbiting), he replied: 'It is to make mention of your brother in a manner derogatory to him. " The questioner said, "And if the fault is there in my brother?". The Holy Prophet replied: `If the fault that you mentioned is there in him, you backbite him; if it is not there, you slandered him." Such an act is not only a moral sin, which will entail punishment in the Hereafter, but this verse also requires that in the law of an Islamic State also false allegation should be held as a culpable offense.

Tafsir Ibn-Kathir:

(And those who annoy believing men and women undeservedly,) means, they attribute to them things of which they are innocent, which they do not know and do not do.

(They bear the crime of slander and plain sin.) This is the most serious slander, to tell or transmit things about the believing men and women that they have not done, in order to bring shame upon them and accuse them of shortcomings. Among those to whom the description most applies are those who disbelieve in Allah and His Messengers, followed by the Rafidites who accuse the Companions of shortcomings and faults of which Allah has stated that they are innocent, and describe them as the opposite of what Allah has said about them.

Allah, may He be exalted, has told us that He is pleased with the Migrants and Ansar, and has praised them, but these foolish and ignorant people inveigh against them and accuse them of shortcomings, and say things about them that they did not do and could never have done. In reality, their hearts are misguided, for they condemn those who deserve praise and praise those who deserve condemnation. Abu Dawud recorded that Abu Hurayrah said that it was said: "O Messenger of Allah, what is backbiting (Ghibah)'' he said, (It is when you mention something about your brother that he dislikes. )

It was asked, "But what if what I say about my brother is true' he said, (If it is true, then you have committed backbiting (Ghibah) about him, and if it is not true, then you have slandered him.) This was also recorded by At-Tirmidhi, who said, "Hasan Sahih.'

Yusuf Ali Explanation:

Cf. iv. 112. In that passage we were told that anyone who was himself guilty but accused an innocent man of his guilt, was obviously placing himself in double jeopardy; first, for his own original guilt, and secondly for the guilt of a false accusation. Here we take two classes of men instead of two individuals. The men and women of faith (if they deserve the name) and doing all they can to serve Allah and humanity. If they are insulted, hurt, or annoyed by those whose sins they denounce, the latter suffer the penalties of double guilt, viz., their sins to start with, and the insults or injuries they offer to those who correct them. Instead of resenting the preaching of Truth, they should welcome it and profit from it.

Tafsir Qur'an Wiki:

The sūrah then speaks of giving offence to believers generally, men and women, and falsely attributing to them what they do not have. This strong condemnation suggests that there was in Madinah at the time a group of people who schemed in this way against believers: they defamed them, conspired against them and circulated false allegations about them. This takes place in all communities at all times with believers in particular being so maligned. God therefore undertakes to reply to their accusers, describing them as hypocrites guilty of calumny and injustice. He certainly says only what is absolutely true.

Having explained the above said verse in detail, you may now listen to explanation of the Ayat by eminent Muslim scholar Nouman Ali Khan:

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.

For more Selected Verses, please refer to our reference page: Important DOs and DON'Ts from Qur'an. You may also refer to our Reference Pages: Understanding Al Qur'an and Selected Verses from the Qur'an for knowing more about Islam and Qur'ān.

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 | 6 | 7 |

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

In order to augment and add more explanation as already provided, additional input has been interjected from the following sources:

Towards Understanding the Quran
Tafsir Ibn Khatir
Muhammad Asad Translation
Javed Ahmad Ghamidi / Al Mawrid
Al-Quran, Yusuf Ali Translation
Verse by Verse Qur'an Study Circle

In addition, references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

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

Believers, fear Allah and speak the truth

October 05, 2022 Jalal HB No comments

Man is servant of his Creator and must live a life as directed and ordained by Him. So long one obeys Allah, no harm and fear confronts him, except as a test. And those who shrug off Divine Commandments and live a life of their own choosing based on their own self-made laws are more often than not disgraced and devastated in some stage of their lives.

But contrary to the Divine Wisdom behind fearing Allah and speaking the truth, many believers today find it much too easy to hide facts, tell lies and over exaggerate the quality of their products to earn handsome profits. Not to mention here the politicians whose entire life is based on deceit and hollow promises to hoodwink the poor to bag votes, come into power and then loot from the masses rather than providing them with a good living as promised. These double standards are due to the fact that they do not fear Allah, for if they do, they would never lie.

We share today two verses from Surah 33. Al Ahzab (The Clans) which ordain believers to fear Allah and speak the truth. That is, they should say what befits believers and is a requisite of their faith which is: “we listened and obeyed.”:

يٰۤـاَيُّهَا الَّذِيۡنَ اٰمَنُوا اتَّقُوا اللّٰهَ وَقُوۡلُوۡا قَوۡلًا سَدِيۡدًا ۙ‏

Believers, fear Allah and speak the truth

يُّصۡلِحۡ لَـكُمۡ اَعۡمَالَـكُمۡ وَيَغۡفِرۡ لَـكُمۡ ذُنُوۡبَكُمۡؕ وَمَنۡ يُّطِعِ اللّٰهَ وَرَسُوۡلَهٗ فَقَدۡ فَازَ فَوۡزًا عَظِيۡمًا‏

(33:71) Allah will set your deeds right for you and will forgive you your sins. Whoever obeys Allah and His Messenger has achieved a great triumph.

Although the above quoted verses leave a very clear and unambiguous message to the believers, these verses are best explained by renowned 14th century Muslim scholar and exegete Ibn-Kathir as the Command to the Believers to have Taqwa and speak the Truth

Here Allah commands His servants to have Taqwa of Him, worshipping Him as if they can see Him, and to ( قَوْلاً سَدِيداً speak (always) the truth.) meaning, to speak in a straightforward manner, with no crookedness or distortion. He promises them that if they do that, He will reward them by making their deeds righteous, i.e., enabling them to do righteous deeds, and He will forgive them their past sins. With regard to whatever sins, they may commit in the future, He will inspire them to repent from them.

Then Allah says: ( وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزاً عَظِيماً and whosoever obeys Allah and His Messenger, he has indeed achieved a great victory.) meaning, he will be saved from the fire of Hell and will enjoy everlasting delights (in Paradise).

Yusuf Ali Translation:

We must not only speak the truth as far as we know it, but we must always try to hit the right point; i.e., we must not speak unseasonably, and when we do speak, we must not beat about the bush, but go straight to that which is right, in deed as well as in word. Then Allah will make our conduct right and cure any defects that there may be in our knowledge and character. With our endeavour directed straight to the goal, we shall be forgiven our errors, shortcomings, faults, and sins of the past.

Verse 71 points towards salvation, the attainment of our real spiritual desire or ambition, as we are on the highway to nearness to Allah.

Muhammad Asad Explanation:

The expression qawl sadid " قَوْلاً سَدِيداً " signifies, literally, "a saying that hits the mark", i.e., is truthful, relevant and to the point. In the only other instance where this expression is used in the Qur'an (at the end of 4:9 ) it may be appropriately rendered as "speaking in a just manner"; in the present instance, however, it obviously relates to speaking of others in a manner devoid of all hidden meanings, insinuations and frivolous suspicions, aiming at no more and no less than the truth.

Tafsir Qur'an Wiki:

The Sūrah directs the believers to say only what is just, true and accurate. They should make sure of what they say and its effects, before they accept what the hypocrites and spreaders of lies say, and before they pay attention to any wild accusation or evil fabrication against the Prophet, their leader and guide. It directs them to say the right words leading to the right action. God takes care of those who make sure of saying what is right, proper and accurate, guiding their footsteps and making their deeds sound, producing good results. God also forgives the sins of those who say what is right and do righteous deeds, for even they are not immune to slips and errors. They are all human, and by nature humans err and need God’s forgiveness.

To obey God and His Messenger is, in itself, a great triumph, because it means consciously following the way God has marked out. It gives comfort and reassurance. To be sure that one is following the right way gives happiness, even if it does not earn any reward. A person who follows a direct, easy way that is full of light and who finds that all God’s creatures respond to him and help him has totally different prospects from one who follows a blocked, rough way that is covered in darkness with all God’s creatures emitting hostility towards him. Obedience to God and His Messenger brings its own immediate reward. Moreover, it achieves a great triumph now, before the Day of Judgement and entry into heaven. Enjoying bliss in the life to come is an act of grace which is over and above the reward for such obedience. It is a grace bestowed by God freely, without anything being asked in return.

Having explained the above said verse in detail, you may now listen to explanation of the Ayat by eminent Muslim scholar Nouman Ali Khan:

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.

Photo | Tafsir References: | 1 | 2 | 3 | 4 | 5 |

In order to augment and add more explanation as already provided, additional input has been interjected from following sources:

Towards Understanding the Quran
Tafsir Ibn Khatir
Muhammad Asad Translation
Javed Ahmad Ghamidi / Al Mawrid
Al-Quran, Yusuf Ali Translation
Verse by Verse Qur'an Study Circle

In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook

Follow @IslamUltimate

Monday, 15 September 2025

Divine caution for Muslim women for guarding their diginity and modesty

Sunday, 14 September 2025

Most profound verse of Al-Qurʾān about the free will, human responsibility, and accountability

Al-Qurʾān: Selected verses from: Sürah 33. Al-Ahzāb (The Coalition - or the Confederates)

Wednesday, 26 March 2025

Believers! Speak words of appropriate justice

Sunday, 23 March 2025

Those who spread message of Allah are accountable to none but He

Sunday, 30 October 2022

DO NOT Slander or Backbite your brother

Wednesday, 5 October 2022

Believers, fear Allah and speak the truth

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